A great Scholar Imaam Abu Zakariyya An-Nawawi Rahmatullahi Alaihi has dedicated a chapter in his outstanding compilation of Ahaadith, Riyaadhus Sawliheen؛
باب الغضب إذا انتهكت حرمات الشرع ، و الانتصار لدين الله تعالىThe Chapter On (Expressing) Anger When The Laws Of Shari’ah Are Contravened And To Support The Deen Of Allah Ta’ala
This already teaches us that one should not be happy when the laws of Allah Ta’laa are trampled on. This honour for Allah Ta’ala’s laws would be at the highest level for a believer in a natural setting and multiplied even more when he is one who is granted the knowledge of Nabbuwwah, he is considered an heir of the Ambiyaa Alaihimus Salaam. One cannot therefore stand the sight of a single law of Allah Ta’laa trampled upon. Allah Ta’laa forbid if it is, it leaves a bitter taste and he then uses all his abilities to defend that particular law of Allah Ta’laa.
Imaam Abu Zakariyya An-Nawawi Rahmatullahi Alaihi has thus included in the beginning of his chapter two verses of the Holy Quraan:
” and whoever observes the reverence of things sanctified by Allah, it is good for him with his Lord.”
Surah Al-Hajj : Verse 30
“those who believe, if you will help (the religion prescribed by) Allah, He will help you, and will stabilize your footings”.
Surah Muhammed : Verse 7
This sets the direction of one in such a way that to uphold the laws of Allah Ta’laa becomes an effort which cannot be ignored.
The unfortunate circumstance is that individuals assist in demolishing the divine commands due to their worldly gains instead of honoring the Laws of the Shari’ah in lieu of the everlasting returns.
The result of those who came in the past, those who tampered with the laws of Allah Ta’laa, they were transformed into monkeys thereafter they were seized.
“And certainly you have known those among you who transgressed in (the matter of) the Sabbath سبت . So, We said to them, Become apes, living in disgrace.”Quran – Surah No. 2 البقرة Ayah No. 65
Forwarding to Hadith 649 of this chapter. The lesson is that Imaam An-Nawawi Rahmatullahi Alaihi draws us to how Rasullullah ﷺ responded to that which goes completely against the Shari’ah, namely animate pictures.
Hadhrat Aa’isha Radhiyallu Anha said,
“The Messenger of Allah (ﷺ) visited me after returning from a journey, and I had a shelf with a thin cloth curtain hanging over it and on which there were pictures. When he saw it, the colour of his face changed (because of anger) and he said, “O ‘Aishah! the most grievous torment from Allah on the Day of Resurrection will be for those who imitate (Allah) in the act of His creation.”
وعن عائشة رضي الله عنها قالت: قدم رسول الله صلى الله عليه وسلم من سفر وقد سترت سهوة لي بقرام فيه تماثيل فلما رآه رسول الله صلى الله عليه وسلم، تلون وجهه، وقال: “يا عائشة، أشد الناس عذابًا عن الله يوم القيامة الذين يضاهون بخلق الله”
How could a believing lover of Rasullullah ﷺ ever take lightly this grave act of animate photography which caused Rasullullah ﷺ’s complexion to change, mentioning clearly what the worst punishment on the day of Qiyamah would be.
In another narration Rasullullah ﷺ said,
“Verily the worst punishment on the day of Qiyamah is the picture makers“Bukhaari
* “Just as you are, so too will rulers be appointed over you.”
* Hadhrat Isaa (alayhis salaam) supplicated to Allah Ta’ala: “O my Rabb! What is the sign to indicate that you are pleased with Your creation?” Allah Ta’ala said: “I cause the rains to descend when it is time for sowing the seeds, and I withhold the rains when it is time to harvest the crop. I appoint benevolent men to rule over them. I assign their monetary affairs to generous persons.”
Nabi Isaa (alayhis salaam) said: “O my Rabb! What is the sign of your wrath on your creation?” Allah Ta’ala said: “I send the rains when they harvest the crops, and I withhold the rains when they sow the seeds. I appoint ignoramuses to rule them, and I assign their monetary affairs to their niggardly ones.”
* Rasulullah (sallallahu alayhi wasallam) said: “Allah Ta’ala says: ‘I am Allah. There is no deity except Me. I am the King of kings. The hearts of kings are in My Hands when the people obey Me, I turn the hearts of the rulers with benevolence and mercy towards them.
Verily, when the people disobey Me. I turn the hearts of the rulers with wrath and vengeance towards them. Then they (the rulers) inflict severe punishment on them. Therefore do not become involved with cursing the rulers. On the contrary engage yourself with thikr and humility so that I protect you against the tyranny of your rulers.”
* Hadhrat Ali (radhiyallahu anhu) said: “Verily, when Allah Ta’ala becomes wrathful on a nation whose destruction He has not ordained by means of earthquakes and disfigurement, then He causes prices to soar; He withholds rain, and He appoints the worst of people to be their rulers.”
* Rasulullah (sallallahu alayhi wasallam) said: ‘Verily, Allah Azza Wa Jal says: ‘I extract vengeance from those on whom is My Wrath with others on whom is My Wrath. Then ultimately I shall cast them all (both groups) into Jahannum”
* “Don’t revile the rulers. Supplicate to Allah for their rectitude, for verily, their rectitude is linked to your rectitude.” (i.e. if you reform yourselves, the rulers will become reformed.)
* “I take oath by Him in whose control is my life! Command righteous and prohibit evil. (If you do not) then the vilest among you will be appointed rulers over you. Your pious people will then supplicate, but their duas will not be accepted.”
Rulers are the reflections of the deeds of the masses. The rulers are mirrors in which the citizens can view their own deeds. A corrupt people will be saddled with tyrannical and corrupt rulers.
Thus Rasulullah (sallallahu alayhi wasallam) said: “Your deeds are your rulers”. Since the rulers are our reflections in the mirror, it is unintelligent to revile our own ugly reflection we see in the mirror. If a beautiful image is desired to be reflected in the mirror, it is necessary for the object in front of the mirror to be beautiful.
A very ugly ignorant man who had never seen a mirror in his life once picked up a broken mirror. When he looked in it, he saw his own ugly face. In disgust he threw the mirror to the ground and exclaimed: “No wonder you have been thrown away!” This buffoon reviled the mirror for his own ugliness which was reflected in it. This is the condition of people who revile the rulers. They in fact revile themselves in the same way that the buffoon had thrown away the mirror and reviled it.
In the Hadith Qudsi, we are instructed to reform ourselves and become obedient servants of Allah Ta’ala. He will then either reform and tenderize the hearts of the tyrannical rulers or replace them with kind, benevolent rulers. It is quite obvious from the many Ahaadith of Rasulullah (sallallahu alayhi wasallam) as well as stemming from the Qur’aan-e-Hakeem that in general cruel and oppressive rulers are the consequences of the evils of the masses, and that the solution for the oppression and tyranny is not vilification of the tyrants. On the contrary, it is self-vilification, soul-searching, regret and repentance. Moral reformation and submission to the Shariah of Allah Azza Wa Jal will bring about a peaceful revolution which will see either the change of heart of the rulers or their replacement by benevolent rulers.
It is also quite clear that the basic theme of all the Ahaadith on this subject is self-reformation, for only such reformation is the enduring solution for the tyranny of oppressors. However, shaitaan has succeeded in casting the Ummah into the massive deception of believing that the problem is for example Hosni Mubarak, Gadhaafi, Asad and the host of other kuffaar and munaafiqs who are today at the helm of affairs in the lands of Islam.
These tyrants are merely the reflections of the moral degradation, bid’ah, fisq, fujoor and kufr in which the Ummah is today wallowing in a drunken stupor. Removal and killing of the tyrants without moral reformation and submission to the Sunnah is simply the substitution of one system of tyranny for another system of tyranny.
The scenario of substitution of tyrannies comes within the scope of the Hadith Qudsi (mentioned above) in which Allah Azza Wa Jal says that both groups – the oppressors and the oppressed who replace the former oppressors – are Mabghoodh Alayhim, i.e. the Wrath of Allah Ta’ala has settled on them. Both groups of scum will be swept into Jahannum. This is the situation prevailing currently in the Arab lands in the aftermath of the so-called stupid ‘Arab Spring’. Both groups are Mabgoodh Alayhim.
The other form of punishment mentioned in the Ahaadith for a flagrantly transgressing and rebellious Ummah when their final destruction has not yet been ordained, but is divinely schemed to be gradual and incremental, is drought, scarcity of essential foodstuff, soaring prices, pestilence, infighting, etc. Then when the hour dawns for the ultimate decree of annihilation, no respite will be granted.
“And, when We decide to destroy a place (town/city, i.e.its people), We command its affluent ones (that is, We grant them leeway to transgress recklessly). Then they indulge in transgression. Thus the decree (of punishment) is ordained for them. Then We utterly destroy them.”
“And, when their appointed time (of annihilation) arrives, it will not be delayed a moment nor advanced.” (Qur’aan)
As long as Muslims fail to understand that every particle moves by the direct intervention and command of Allah Azza Wa Jal and that the oppression which rulers inflict on the populace is the decree of Allah Ta’ala, and the solution for such tyranny is Inaabat ilallaah (Turning to Allah with Repentance), they will remain sinking in an abyss of moral degradation and humiliation to remain the slaves of the western kuffaar.
“And not a leaf falls (from a tree) but He is aware of it….”
In the current day and age of widespread Feminism, there are many females who target and attack the ḥijāb. However, it may come as a shock to many that the seeds for this terrible sickness are also being planted by the famous male ḥadīth rejecter, Javed Ghamidi. In fact, his poison on this topic has spread to a considerable degree, and women use his position to discard the ḥijāb.
Let us first take a look at the view of Javed Ghamidi, which he has stated time and again. He has explained it in different ways, sometimes in brief and on other occasions, in greater detail.
Question: Is ḥijāb important or is it by choice?
Answer: At night, I explained in detail, and according to my recollection, I have mentioned this hundreds of times. In our religion, there are two types of issues. If you look at the content of the religion, it comprises of two types of issues. One type comprises of all those things that have been made obligatory. We refer to them as farḍ, sometimes as wājib, i.e., they have been made obligatory or binding.
What does this mean? It means that Allāh Ta’ālā has obligated us to do them. If we will do them, Allāh Ta’ālā will reward us. If we do not carry them out, he will take us to task. For example, the thirty fasts of Ramaḍān. This has been made obligatory upon the Muslims.
Then there are some things that are not made obligatory, but Allāh Ta’ālā says that He prefers and likes them and that they should be carried out. So, those things that are good, they fall into the second category. If you carry them out, it will be good. For example, there are 4 Rak’ats in the farḍ of Ẓuhr Ṣalāh. Or, there are 2 Rak’ats of Ṣalāh that are farḍ in Fajr. One must perform them in every condition. One must present himself before Allāh Ta’ālā. However, you performed 2 Rak’ats of optional Ṣalāh together with it. This is up to you, if you want to, you can perform them. If you do not want to, then you do not have to perform them. In matters of worship, this is referred to as Nafl, i.e., optional. In general issues, they are referred to as Mustaḥabb. This is the positive angle of the religion.
The negative angle is that some things are forbidden – prohibited – and are not permitted. There are some things that are Makrūh, i.e., disliked.
So, there are two categories in each angle, i.e., positive and negative in the obligations, and positive and negative in the prohibitions.
So, in general conditions, women, i.e., the condition where women are obligated by Allāh Ta’ālā, when they go to the marketplace, when they go to work, or they are in the house, or wherever, they should wear modest clothing, lower their gazes, and protect their private parts. Men have been instructed to do the same. Men and women have been commanded equally in this regard. There is no other restriction besides this.
However, you know that women love beauty and adornment. They have a flair to wear jewelry, beautify themselves and so on. If they dress in this way, not in normal dress, they are not in a normal position, then in this case, Allāh Ta’ālā tells them to cover themselves, and so, besides the face, hands and feet, they should cover themselves. This will be binding when they adorn themselves and beautify themselves. If they are not adorned and beautified, then the question arises: Should they wear the dupatta or scarf all the time? The answer is that it is something good, something liked, but not obligatory. This is the entire religion.
«And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allāh in repentance, all of you, O believers, that you might succeed»[2]
«O Nabī, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allāh Forgiving and Merciful»[3]
Ṣafiyyah bint Shaybah reports that ‘Aishah raḍiyallāhu ‘anhā used to say: When these words were revealed – “and to draw their veils all over Juyūbihinna (i.e., their bodies, faces, necks and bosoms)” – they took their izārs (a kind of garment) and tore them from the edges and covered their faces with them.[4]
This report clearly refutes the lies spun by Javed Ghamidi. There is no mention of normal conditions and conditions where the Ṣaḥābiyyāt raḍiyallāhu ‘anhunn beautified themselves. The command was given and they immediately carried it out.
Ibn Ḥajar raḥimahullāh said in Fatḥ al-Bārī:
There is a report of Ibn Abī Hatim via ‘Abd-Allāh ibn ‘Uthmān ibn Khaytham from Safiyyah that explains this. The report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aishah raḍiyallāhu ‘anhā and she said: “The women of Quraysh are good, but by Allāh I have never seen any better than the women of the Anṣār, or any who believed the Book of Allāh more strongly, or had more faith in the Revelation. When Sūrat al-Nūr was revealed – “and to draw their veils all over Juyūbihinna (i.e., their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads.
It was also narrated clearly in the report of al-Bukhārī narrated above, where we see ‘Aishah raḍiyallāhu ‘anhā, who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allāh more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyūbihinna (i.e., their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allāh and their faith in the Revelation. It also indicates that women observing ḥijāb in front of men, and covering their faces, is an act of belief in the Book of Allāh and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’ān or Sunnah that says that women have to cover their faces in front of non-maḥram men, even though the Ṣaḥabiyyāt did that in obedience to the command of Allāh in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhārī quoted above. This is among the strongest evidence that all Muslim women are obliged to observe ḥijāb.[5]
«O you who have believed, do not enter the houses of the Nabī except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Nabī, and he is shy of [dismissing] you. But Allāh is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allāh or to marry his wives after him, ever. Indeed, that would be in the sight of Allāh an enormity»[6]
‘Aishah raḍiyallāhu ‘anhā narrated: “The riders used to pass by us when we were with the Messenger of Allāh ṣallallāhu ‘alayhi wa sallam in iḥrām, and when they drew near to us, we would lower our jilbabs from our heads over our faces, then when they had passed, we would uncover them again.[7]
Asma bint Abi Bakr raḍiyallāhu ‘anhā said: We used to cover our faces in front of men.[8]
These authentic reports are clear in their purport. We can make out from them that Javed Ghamidi has tried, and continues to try, pushing his evil plot on uncovering the women for all and sundry to gape and gaze at. He has deceitfully employed a tactic of dividing the laws of Islām according to his own whims and fancies, without reference to any of the great scholars of Islām. By doing this, he has removed the importance of the law as a whole from the minds and hearts of his audience. This is a tactic employed by Modernists to undermine and destroy the sharī’ah – which is noble and pure and held in the highest regard by Muslims worldwide. The sad part of the whole issue is that he has lied and continues to lie about it, by saying, ‘There is no other restriction besides this.’
He twists and distorts the purport of obligations and then adds his own conditions for practice. It is part of the nature of women to dress up and adorn themselves when going out of the home, and it is at that very juncture that Javed Ghamidi attempts to make sure that they leave uncovered. Women adorn and beautify themselves for the very purpose of gaining the approval of onlookers, and here, Javed Ghamidi says that it will be ‘a good thing’ if they wear ḥijāb after adorning themselves to go out. What kind of twisted thinking is this? It seems he believes that everyone is as foolish as he is.
May Allāh Ta’ālā save us from such devious and evil ploys. Āmīn.
The Abrahamic Religion, also known as Abrahamia, is a concept that is being promoted for the amalgamation of three faiths: Islām, Christianity and Judaism. Interfaith advocates and their supporters seem to be blinded by the reality that there is only one true religion in the world today, and that is Islām.
The following is a collection of the blessed sayings of the final Messenger, Sayyidunā Muḥammad (ṣallallāhu ‘alayhi wa sallam). This compilation has a two-fold purpose. Firstly, to acquire the great reward that has been promised in the Aḥādīth (prophetic narrations) for collecting forty Aḥādīth. Secondly, to educate the Ummah about the great fitnah of the Abrahamic Religion in light of the Aḥādīth. The Arabic title for this collection is Al-Arba‘īn al-Ḥanīfiyyah fi Naqḍ al-Diyānat al-Ibrāhīmiyyah.
As a Muslim studies the Aḥādīth closely, he or she will come to understand that there is absolutely no place for the Abrahamic Religion within our hearts and minds. May Allāh Ta’ālā accept this humble effort from this lowly servant and allow it to shine throughout the world, for the guidance of humanity, until the end of time. Āmīn.
Ḥadīth One
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“During the end times, there will be liars and swindlers that will come to you with such aḥadīth that you or your fathers have never heard. Beware of them, save yourselves from them, so that they do not lead you astray or throw you into fitnah.”[1]
Ḥadīth Two
Sayyidunā Ibn Mas’ūd (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“There was no Nabī (Prophet) that Allāh sent before me to his nation, except that he had friends and supporters from them that took his Sunnah and followed his command. Then, there will be such incapable people that will be born, they will say that which they do not do, and they will do that which they do not command. Whosoever strives against them with his hand, he is a believer. Whosoever strives against them with his tongue, he is a believer. Whosoever strives against them with his heart, he is a believer. After this, there is not even a mustard seed’s worth of faith.”[2]
Ḥadīth Three
Sayyidunā ‘Umar (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“O Ibn Al-Khaṭṭāb, go and announce to the people that none will enter paradise except the believers.”[3]
Ḥadīth Four
Sayyidunā Abū Bakr (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“The person who accepts the statement (testimony of faith) that I offered to my uncle [Abū ṭālib, at the time of his death] and which he refused to accept, it will be (a means of) salvation for him.”[4]
Ḥadīth Five
Sayyidunā Al-‘Abbās Ibn ‘Abdil Muṭṭalib (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“A person has tasted īmān (faith) when he is pleased with Allāh as the Rabb, with Islām as the religion and with Muḥammad (ṣallallāhu ‘alayhi wa sallam) as the messenger.”[5]
Ḥadīth Six
Sayyidunā Anas Ibn Mālik (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“I have this desire that if only I could meet my brothers.”
The ṣaḥābah (raḍiyallāhu ‘anhum) said:
“Are we not your brothers?”
He replied:
“You are my companions. My brothers are those who will believe in me despite not having seen me.”[6]
Ḥadīth Seven
Sayyidunā Abū Mūsā (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“There are three types of people who will receive a double reward. A person from the people of the Book, i.e., the Jews and the Christians, who believed in the Messenger sent to him and believed in Muḥammad (ṣallallāhu ‘alayhi wa sallam); a slave who fulfils his duties to Allāh and his duty to his master; and a person who owned a slave woman, taught her good etiquette, provided her with a sound education, then frees and marries her.”[7]
Ḥadīth Eight
Sayyidunā Sufyān Ibn Abdillāh ath-Thaqafī (raḍiyallāhu ‘anhu) reports that he said:
“O Messenger of Allāh, tell me something about Islām after which I will not have the need to ask anyone else.”
Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Say: ‘I believe in Allāh,’ then remain steadfast on it.”[8]
Ḥadīth Nine
Sayyidunā ‘Uthmān (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“He who passes away while having full conviction that there is none worthy of worship but Allāh shall enter paradise.”[9]
Ḥadīth Ten
Sayyidunā Mu’ādh Ibn Jabal (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Any person who passes away while testifying with full conviction that there is none worthy of worship but Allāh, and that I am the Messenger of Allāh, then Allāh will most certainly forgive him.”[10]
Ḥadīth Eleven
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam said:
“The person who will be most fortunate to receive my intercession on the day of resurrection will be the person who said lā ilāha illā Allāh with sincerity of his heart.”[11]
Ḥadīth Twelve
Sayyidunā Anas (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“I entered paradise and saw that on either side, the following three lines were written in gold:
• There is none worthy of worship but Allāh, and Muḥammad is the Messenger of Allāh.
• Whatever we sent forth (charity and other good deeds), we received the reward thereof. Whatever we ate, we enjoyed the profits thereof. Whatever we left behind, we experience loss therein.
• The Ummah is sinful, but the Rabb is Forgiving.”[12]
Ḥadīth Thirteen
Sayyidunā Jābir Ibn Abdillāh (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Whoever meets Allāh without having ascribed any partner to him will enter paradise; and whoever meets him having ascribed partners to him shall enter the hell fire.”[13]
Ḥadīth Fourteen
Sayyidunā An-Nawwās Ibn Sam’ān (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“The person who passes away while not ascribing any partner to Allāh, his forgiveness is guaranteed.”[14]
Ḥadīth Fifteen
Sayyidunā Ibn ‘Abbās (raḍiyallāhu ‘anhumā) reports that Jibrīl (‘alayhi as-salām) came to Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) and asked:
“What is īmān?”
He (ṣallallāhu ‘alayhi wa sallam) replied:
“Īmān means that you believe in Allāh, the last day, the angels, the books of Allāh, the Messengers, that you believe in death and life after death, that you believe in paradise, hell fire, the accounting of deeds, the scale (for the weighing of deeds) and that you believe in fate – the good thereof and the bad thereof.”
He asked:
“If I believe in all this, will I be a believer?”
He (ṣallallāhu ‘alayhi wa sallam) replied:
“If you believe in all this, you will be a believer.”[15]
Ḥadīth Sixteen
Sayyidunā Ubayy Ibn Ka’b (raḍiyallāhu ‘anhu) reports that the polytheists said to Rasūlullāh (ṣallallāhu ‘alayhi wa sallam):
“O Muḥammad, tell us what the genealogy of your Rabb is.”
Allāh revealed:
“Say: He is Allāh, the One. Allāh, the self-sufficient. He neither begets nor was he begotten. And there is none equal to him.”[16]
Ḥadīth Seventeen
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said in a ḥadīth qudsī, that Allāh said:
“The son of Ādam rejects me while it is not proper for him to do that. He abuses me while it is not proper for him to do that. As for his rejection of me, he says that I will never bring him back to life as I had created him the first time. As for his abuse of me, he says, ‘Allāh has a child’, whereas I am self-sufficient, who did not beget nor was begotten and there is none equal to me’.”[17]
Ḥadīth Eighteen
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that he heard Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) saying:
“People will continue asking each other (about the essence of Allāh) to such an extent that someone will say, “Allāh created all the creation, but who created Allāh?” When they ask such a question, say, “Allāh is One. Allāh is self-sufficient. Allāh did not beget nor was he begotten. And there is none equal to him.” You should then spit to your left side thrice and seek refuge from Shayṭān, the accursed.”[18]
Ḥadīth Nineteen
Sayyidunā Abū Mūsā Al-Ash’arī (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“There is no one more patient than Allāh in hearing something that is hurtful. The polytheists claim that he has offspring, yet he provides them with well-being and sustenance.”[19]
Ḥadīth Twenty
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“I take an oath by the being in whose control is the life of Muḥammad, there is no Jew or Christian from this nation who hears of me and then dies without believing in the religion I have been sent with, except that he will be from the dwellers of the fire.”[20]
Ḥadīth Twenty-One
Sayyidunā Abdullāh Ibn ‘Amr (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“None of you can have perfect faith until his desires are not subservient to the religion with which I came.”[21]
Ḥadīth Twenty-Two
Sayyidunā Anas Ibn Mālik (raḍiyallāhu ‘anhu) reports that a person asked Rasūlullāh (ṣallallāhu ‘alayhi wa sallam):
“When is the final hour, O Messenger of Allāh?”
He (ṣallallāhu ‘alayhi wa sallam) replied:
“What have you prepared for it?”
He replied:
“I did not prepare for it by way of much ṣalāh, fasts, and charity. However, I love Allāh and his Messenger.”
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“I have been given superiority over the other Messengers by way of six things:
• I have been given comprehensive speech, i.e., few words with deep and abundant meaning;
• I have been helped with awe;
• The spoils of war have been made lawful to me;
• The earth has been made a source of purification and a Masjid for me;
• I have been sent as a Messenger to the entirety of humanity;
• The chain of Nubuwwah has come to an end with me.”[23]
Ḥadīth Twenty-Four
Sayyidunā ‘Irbāḍ Ibn Sāriyah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“I am the servant of Allāh and the seal of the Messengers.”[24]
Ḥadīth Twenty-Five
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“From among those of my Ummah who love me the most are also those who will come after me, and their desire would be to sacrifice their families and wealth in order to see me.”[25]
Ḥadīth Twenty-Six
Sayyidunā Anas (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Resurrection will not take place as long as there is no one to say, ‘Allāh, Allāh,’ in the world.”[26]
Ḥadīth Twenty-Seven
Sayyidunā Samurah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“In the afterlife, every Messenger will have a pond. The Messengers will boast with each other as to which of them has the greatest number of people drinking from it. I hope that I will have the largest number of people coming to drink from my pond.”[27]
Ḥadīth Twenty-Eight
Sayyidunā ‘Ubādah Ibn Aṣ-Ṣāmit (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Whoever testifies that there is none worthy of worship but Allāh, he is One and has no partner, that Muḥammad is his servant and Messenger, that ‘Īsā is the servant and Messenger of Allāh, and His word which he cast into Maryam, and a spirit from him, that paradise is true, that hell fire is true, Allāh will admit him into paradise, irrespective of his deeds.”[28]
Note: This report does not give a license to people to commit sins. It indicates the importance of having the correct beliefs required in order to gain entry into paradise.
Ḥadīth Twenty-Nine
Sayyidunā Abū Sa’īd Al-Khudrī (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“When a person embraces Islām and the beauty of Islām comes into his life, i.e., he lives a good life in Islām, Allāh wipes out every evil he had previously committed. Then, the account of his deeds is like this: a single good deed is rewarded from ten to seven hundred times, while the punishment for an evil deed is the like thereof, unless Allāh pardons him that as well.”[29]
Ḥadīth Thirty
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Continue renewing your īmān.”
He was asked:
“O Messenger of Allāh, how should we renew our īmān?”
Sayyidunā Ṭalḥa Ibn ‘Ubaydillāh (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“I know a statement, which if a person says at the time of his death, his soul will experience comfort at the time of leaving his body and it will be a light for him on the day of resurrection.”[31]
The statement is lā ilāha illā Allāh.
Ḥadīth Thirty-Two
Sayyidunā Anas (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“A person will enjoy the sweetness of īmān if three qualities are found in him:
• He loves Allāh and his Messenger more than anyone else;
• He loves a person solely for the sake of Allāh;
• He abhors going back to disbelief just as he abhors being cast into the fire.”[32]
Ḥadīth Thirty-Three
Sayyidunā Anas Ibn Mālik (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“One glad tiding to the person who believed in me and saw me. Seven glad tidings to the person who believed in me but did not see me.”[33]
Ḥadīth Thirty-Four
Sayyidunā ‘Amr Ibn ‘Abasah (raḍiyallāhu ‘anhu) reports that he asked Rasūlullāh (ṣallallāhu ‘alayhi wa sallam):
Sayyidunā Abdullāh Ibn Thābit (raḍiyallāhu ‘anhu) reports that Sayyidunā ‘Umār Ibn Al-Khaṭṭāb (raḍiyallāhu ‘anhu) came to Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) and said:
“O Messenger of Allāh, I passed by a brother of mine from the Banū Qurayzah. He wrote a few comprehensive teachings from the Tawrāt and gave them to me. If you permit, I will read them to you.”
The face of Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) changed color. So I, i.e., Sayyidunā Abdullāh Ibn Thābit (raḍiyallāhu ‘anhu), said to him:
“O ‘Umar, don’t you see the anger on the face of Rasūlullāh (ṣallallāhu ‘alayhi wa sallam)?”
‘Umar (raḍiyallāhu ‘anhu) immediately realized his mistake and said:
“We are pleased with Allāh as our Rabb, with Islām as our religion and with Muḥammad (ṣallallāhu ‘alayhi wa sallam) as a Messenger.”
On hearing these words, the effects of anger disappeared from his face and he said:
“I take an oath in the name of that being in whose control is the life of Muḥammad, if Mūsā (‘alayhi as-salām) was present among you and you were to follow him and leave me, you would go astray. From among all the nations, you have fallen into my lot. And from among all the Messengers, I have fallen to your lot.”[35]
Ḥadīth Thirty-Six
Sayyidah ‘A’ishah (raḍiyallāhu ‘anhā) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“He who introduces a new concept in this matter of ours, i.e., Islām, it will be rejected.”[36]
Ḥadīth Thirty-Seven
Sayyidunā Ibn ‘Umar (raḍiyallāhu ‘anhumā) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Follow the large group (sawād al-a’dham). He who separates from the group, he will fall alone into the fire.”[37]
Ḥadīth Thirty-Eight
Sayyidunā Jābir (raḍiyallāhu ‘anhu) reports that Sayyidunā ‘Umar (raḍiyallāhu ‘anhu) came to Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) and said:
“We hear the talks of the Jews and it seems good to us. Do you permit that we write them down?”
Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Are you astonished just as the Jews and Christians were? Know well, I have indeed come to you with a clear and bright sharī’ah. If Mūsā (‘alayhi as-salām) was alive, he would have no option but to follow me.”[38]
Ḥadīth Thirty-Nine
Sayyidunā Mu’ādh Ibn Jabal (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“Indeed Shayṭān is the wolf for man, just as there is the wolf for the sheep. The wolf catches that sheep that flees from the flock or goes far away from the flock or it is at the edge of the flock. Beware of the valley, i.e., deviation. Hold firmly on to the group and the main body (of Muslims).”[39]
Ḥadīth Forty
Sayyidunā Abū Dharr (raḍiyallāhu ‘anhu) reports that Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) said:
“He who separates from the group, even the distance of a handspan, he has removed the yoke of Islām from his neck.”[40]
May Allāh Ta’ālā keep all Muslims firm upon true faith, keep us safe from deviation, allow us to die upon īmān and unite us with Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) in Jannah. Āmīn.
Last night, I went to the kids’ room to check on them for the night as usual.
I found all four kids awake and talking animatedly. Way past their bedtime.
I chastised them for staying up so late, talking and laughing, keeping themselves and each other awake too long.
“Even Khalid is still awake!” I said to them with disapproval.
Khalid lay there next to his brothers, grinning at me.
One boy said, by way of explanation, “لا ننام ولا ننيم!”
“We neither sleep nor do we let [others] sleep!”
I laughed.
This is a reference to Khalid ibn Al-Waleed during times of battle, who was described as, “لا ينام ولا ينيم.”
“He neither sleeps nor lets [others] sleep.”
He often encouraged his soldiers to stay awake for portions of the night, engaged in tahajjud and worship. He himself did the same, while also strategizing, planning, and thinking about the battle of the day ahead. He was always awake, aware of every movement of his own forces and enemy forces, sending spies and patrol men to gather intel. He basically never slept, could never be caught off guard in battle situations.
And here is a group of four boys between the ages of ten and four, comparing their late-night slumber party to Khalid’s all-night vigils before battle.
🤣
But despite the craziness of their comparison, it still amazes and fascinates me that children can be so attached and inspired by the great characters of the Sahaba, the best generation that ever lived.
Who we expose our children to becomes their role model, their aspiration, their ideal. We as Muslims have such a rich history, teeming with men and women of lofty character and astounding abilities: the Sahaba molded by the best of mankind, Rasul Allah صلى الله عليه وسلم.
What a shame to fail to teach our children their stories and heroic feats, and instead let our children become attached to and inspired by cheap Disney characters or fictional Marvel superheroes.
We have actual, genuine, real-life superheroes in our Islamic history! We only need to teach our children their stories.
With the sighting of the crescent of Rajab, Rasulullah (sallallahu ‘alayhi wa sallam) would anticipate and begin preparations for the month of Ramadan. This is two months in advance! People “live to see” various accomplishments in their lives, but a Believer “lives for” and yearns to witness sacred days like these.
Rajab Du’a
Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alayhi wa sallam) would recite the following supplication when the Month of Rajab would commence:
Allahumma barik lana fi Rajabiw wa Sha’bana wa balligh na Ramadan
Translation:Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadan.
(Shu’abul-Iman, Hadith: 3534, Ibnu Sunni, Hadith: 660, Mukhtasar Zawaid Bazzar, Hadith: 662, also see Al-Adhkar, Hadith: 549)
Hafiz Ibn Rajab rahimahullah says this narration is suitable to prove the merit of reciting this du’a -“istihbab. Lataif, pg.172. To declare this du’a as baseless is exaggerate. See here for more.
Sacred Months
Rajab is the second of the “four sacred months” in the Islamic Calendar which are referred to as: “Al-Ash-hurul hurum“(Surah Tawbah, verse: 36)
The others are: Zhul Qa’dah, Zhul Hijjah and Muharram.
Explaining their significance the ‘Ulama mention that during these months, good deeds are more virtuous and evil deeds are more detestable to Almighty Allah. (Lataiful-Ma’arif, pg.163)
A pious person once fell ill before Rajab. He made du’a to Allah that He allow him to live till Rajab (at least) because he had heard that Allah frees people from punishment in Rajab. Allah Ta’ala had accepted his du’a. (Latiful Ma’arif, pg.173)
Sha’ban
As for Sha’ban, authentic Hadiths describespecialsignificance for the 15th night. (see detailed article here)
Rasulullah (sallallahu ‘alayhi wa sallam) is reported to have said: “Certainly Almighty Allah forgives everyone on this night besides those who ascribe partners to Him and those who harbor enmity for others”.
Imam ‘Ataa Ibn Yasar (rahimahullah)- a distinguished Tabi’i- said:
“After Laylatul Qadr, there is no other night more virtuous than the middle (15th) night of Sha’ban.”
(Ibid, pg. 197)
Du’as are accepted
Imam Shafi’i (rahimahullah) has stated: “I have heard that du’as are accepted by Almighty Allah on five nights:
1) The night of Jumu’ah,
2 and 3) The nights of the two ‘Eids,
4) The first night of Rajab,
5) The middle (15th) night of Sha’ban,
(Lataiful Ma’arif, pg. 196. Also see Kitabul Umm, vol. 2 pg. 485)
In fact, the experience of people prior to Islam even, shows that Allah Ta’ala would accept their du’as during the month of Rajab. Imam Ibn Abi Dunya (rahimahullah) has cited several examples of this in his book: “Mujabu Da’wah”. (ibid)
Specific forms of worship
There are no specific types of Salah etc. that are prescribed for the Month of Rajab or the 15th night of Sha’ban. One may engage in whatever form of ‘ibadah one is comfortable with. (Lataiful Ma’arif, pg.168, Islamic Months by Mufti Taqi Uthmani, pgs. 63 and 79)
The Sahabah (radiyallahu ‘anhum) and the Tab’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha’ban), i.e. in preparation for Ramadan.(Lataiful Ma’arif, pg. 192)
The beginning of a new season
The crescent of Rajab actually signals the start of a “New Season”. One of hope, mercy and forgiveness for a believer. This “season” only finishes three months later; on the day of Eid!
Shaykh Abu Bakr Balkhy (rahimahullah) says:
“Rajab is a month in which we plant the seeds of good. i.e, by increasing our ‘ibadah. In Sha’ban we water them, to cultivate (and reap the rewards) in Ramadan”
(Lataif, pg. 173)
Opportunities like these only come once a year. Fortunate are those who maximise their benefit there from.
The Topi (Islamic Headgear) is of utmost importance, not only during Salaat, but at all times. It distinguishes the Muslim from the non-Muslim. Despite the significance of amaamah (turban), the latter (amaamah) ceases to be an Islamic headgear if worn without a topi. Thus, the Hadith of Rasulullah (Sallallahu alayhi wasallam) says:
“The difference between us (Muslims) and the mushrikeen is turbans on top of qalaanis (topis).”
Even the mushrikeen would wear turbans. Detesting the style of the mushrikeen, Rasulullah (Sallallahu alayhi wasallam) ordered that Topis should be worn under the turbans despite the fact that the Topi will not even be visible. Nevertheless, its importance is established from the emphasis accorded to it by our Nabi (Sallallahu alayhi wasallam). It was the permanent headgear of the Sahaabah and of the entire Ummah down these fourteen centuries of Islamic history.
It never was the style of Rasulullah (Sallallahu alayhi wasallam) nor of the Ambiya (Alayhimus salaam), nor of the Sahaabah, nor of the Auliya nor of the entire Ummah since the inception of Islam to be in public without Islamic headgear (Topi or Amaamah on top of the Topi). While Amaamah without Topi is not permissible, Topi without Amaamah is permissible.
Those who have discarded Islamic headgear should reflect and ask themselves: “Whose style have we adopted?” If they are sincere, they will understand that it is the style of the western kuffaar to strut about bare-headed.
SALAAT WITH SHORT SLEEVES
It is Makrooh Tahrimi (forbidden) to expose the elbows during Salaat, and it is in conflict with Islamic Murawwat (Culture) to have the elbows exposed in public. It never was the style of Rasulullah (Sallallahu alayhi wasallam) nor of the Sahaabah nor of the Ambiyaa nor of the entire Ummah down the long corridor of Islam’s history to perform Salaat with kurtahs with such short sleeves which expose the elbows. This exposure is also among the styles of the western kuffaar whom Muslims are emulating.
In Fataawa Siraajiah, Fataawa Qaazi Khaan as well as other Kutub of the Shariah it is mentioned that it is Makrooh to have the elbows exposed during Salaat. It is disrespectful to the Salaat. But Muslims nowadays being addicted to the styles of the western kuffaar fail to understand the notoriety of this misdeed. When performing Salaat, one stands in the presence of Allah Ta’ala and communes with Him. Therefore it is not permissible to be in the Divine Presence in a disrespectful manner. Such Salaat is not accepted by Allah Ta’ala. In Fataawa Mahmoodiah, the prohibition is stated as follows:
“Wearing a qamees (kurtah) with half-sleeves is not narrated from Rasulullah (Sallallahu alayhi wasallam). Such a qamees is in conflict with the Sunnah.”
Whatever is in conflict with the Sunnah, is Makrooh Tahrimi, the consequence of which is the Fire of Jahannam.
TROUSERS BELOW THE ANKLES
Wearing the trousers on or below the ankles is haraam. There are many Saheeh Ahaadith pertaining to this prohibition. It is explicitly mentioned in the Hadith that the portion of the feet below the ankles will be in the fire. Abu Hurairah (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said:
“Whatever of the ankles is covered by the garment will be in the Fire.”
Rasulullah (Sallallahu alayhi wasallam) repeated this warning thrice.
Imām Abū Shāmah (599 – 665 H), the distinguished teacher of al-Nawawī, wrote:
‘[‘Abdullāh] Ibn ‘Abdān (d. 433 H) said:
“The acts of the Prophet (Allāh bless him and grant him peace) which did not occur from him in the form of worship, it is desirable (mustaḥabb) to copy him in these in hopes of his blessing, like his eating, drinking, dress, taking, giving and companionship of women. All of his acts related to matters of the world, it is desirable to copy him in all of them.”
‘I say: This is why the transmitters have given care to transmitting the details of his states in all of these, and the people of piety and knowledge from the Salaf followed the course of his example in them, and in avoiding forced behaviour in their needs that occurred to them. Thus, if it were to be said to one of them, “Don’t ride a donkey”, “don’t milk the goat, “don’t skin it”, “don’t lift the garment”, “don’t make the sandal layered” or “don’t plaster the camel”, he would reply:
“How can I not do these, when I saw the Messenger of Allāh (Allāh bless him and grant him peace) doing them?!” or “when it has been transmitted from him that he did them?!”’[1]
Imām al-Ghāzālī said:
“Know that the key to happiness is following the Sunnah and taking Allāh’s Messenger as an example in all of his comings, goings, movements, and stillness – even the way he ate, stood, slept, and spoke. I do not say this in reference to matters of worship only; for indeed, there is no room for neglecting the narrated sunan for them. Rather, I am referring to all habitual matters – by this, the absolute following is achieved. Allāh said: ‘If you love Allāh, the follow-me – Allāh will love you,” And: ‘Whatever the Messenger gives you take it; and whatever he forbids you from, desist.’…Indeed Muḥammad ibn Aslam (d. 242 H) would not eat watermelon because the way Allāh’s Messenger ate it was never transmitted…A person should therefore not slack regarding such things and say, ‘This is something related to habits, so following it is not important in respect of it,’ for truly, that closes on you one of the great doors of happiness.” [2]
The Ḥanafī imām, Abu l-Ḥasan al-Sughdī (d. 461), has a section on “desirable (mustaḥabb)” clothing which he describes as that which is “in accordance with the sunnahs, and in accordance with what has been transmitted in ḥadīth.” [3]
He gives some examples, amongst them to have the qamīṣ reaching the middle of the shin and there being an opening at the chest, explaining that “reports have been transmitted on all of that.” (ibid.) Hence, the dress of the Prophet (ṣallallāhu ‘alayhi wasallam) is not only regarded as a coincidental sunnah, but also as something praiseworthy and encouraged for others to follow.
The Prophet (ṣallallāhu ‘alayhi wasallam) would wear a qamīṣ, izār, hat, turban, ridā’ (shawl), sandals, jubba, cloak etc. Hence, one who wears these items of clothing in imitation of the Prophet would be rewarded for doing so.
In discussing which clothing should be worn in ṣalāh, Imām Abū Ḥanīfah said: “The ways of the People (i.e. the Salaf) is in [wearing] qamīṣ and ridā’, and that is best.”[4]
The Ḥanafī jurist, al-Nasafī (d. 710 H), said: “The circumstantial [sunnahs of the Prophet], to adopt them is good, and there is no harm in leaving them, like the manner of the Prophet (upon him peace) in dress, standing and sitting.” [5]
There are several examples from the lives of the ṣahābah which show they imitated the Prophet (ṣallallāhu ‘alayhi wasallam) in his habitual practices. For example, in relation to dress, it is reported: the ṣahābah wore a ring when the Prophet (ṣallallāhu ‘alayhi wasallam) started wearing one (Saḥīḥ al-Bukhārī); Ibn ‘Umar (raḍiyallāhu ‘anhumā) wore a particular type of sandal because the Prophet (ṣallallāhu ‘alayhi wasallam) wore them (Saḥīḥ al-Bukhārī; Shamā’il al-Tirmidhī); and Mu‘āwiyah ibn Qurrah and his father (raḍiyallāhu ‘anhumā) would leave their qamīṣ unbuttoned in heat and cold because they saw the Prophet (ṣallallāhu ‘alayhi wasallam) dressing this way. (Saḥīḥ Ibn Hibbān)
In Kitabul Athar of Imam Muhammad Ibn Hasan Ash Shaybani (rahimahullah) there is mention of an amazing incident of Sayyiduna ‘Umar ibnul Khattab (radiyallahu ‘anhu) showing appreciation to a man for his sacrifices for din:
كان عمر بن الخطاب رضي الله عنه يطعم الناس بالمدينة وهو يطوف عليهم بيده عصا فمر برجل يأكل بشماله فقال: يا عبد الله كل بيمينك. فقال: يا عبد الله إنها مشغولة. قال: فمضى ثم مر به وهو يأكل بشماله فقال: يا عبد الله كل بيمينك. قال: يا عبد الله إنها لمشغولة ثلاث مرات. قال: وما شغلها؟ قال: أصيبت يوم مؤتة. قال: فجلس عنده عمر يبكي فجعل يقول له: من يوضئك؟ من يغسل رأسك وثيابك؟ من يصنع كذا وكذا؟ فدعا له بخادم وأمر له براحلة وطعام وما يصلحه وما ينبغي له حتى رفع أصحاب محمد صلى الله عليه وسلم أصواتهم يدعون الله لعمر مما رأوا من رقته بالرجل واهتمامه بأمر المسلمين.
Translation Sayyiduna ‘Umar ibnul Khattab (radiyallahu ‘anhu) would feed the people of Madinah. He would walk among them with a stick in his hand. He once passed by a man who was eating with his left hand. Sayyiduna ‘Umar (radiyallahu ‘anhu) told him, “O Servant of Allah! Eat with your right hand.” The man responded, “O servant of Allah! It is preoccupied [i.e. I am unable to do so]. Sayyiduna ‘Umar (radiyallahu ‘anhu) proceeded and passed by him again and he was still eating with his left hand. He said: “O Servant of Allah! Eat with your right hand.” The man responded thrice, “O servant of Allah! It is preoccupied [i.e. I am unable to do so]. Sayyiduna ‘Umar (radiyallahu ‘anhu) asked, “What is it preoccupied with?” He replied, “My hand was hit/attacked on the day of (the battle of) Muta.” ‘Umar (radiyallahu ‘anhu) then sat by him and began to cry and asked him, “Who performs ablution for you? Who washes your head and garments? Who does this and that for you?” He then ordered a servant [to take care of him] and ordered that a conveyance be brought for him as well as food and [whatever else he required]. The Sahabah (radiyallahu ‘anhum) raised their voices making du’a for ‘Umar (radiyallahu ‘anhu) when they witnessed his kindness upon the man and his concern for the affairs of the Muslims .” [Another version states: Sayyiduna ‘Umar (radiyallahu ‘anhu) inquired from him as to where was he headed. He replied: ‘I am on my way to visit my mother in Yemen. I have not seen her in years.’ This amazed Sayyiduna ‘Umar further, and he exclaimed: ‘Are you still engaging in more good [i.e., despite making such great initial sacrifices in battle.]? (Kitabul Athar: 865, edition of Darun Nawadir. Also see: Ansabul Ashraf, vol. 10 pg. 311-312 and Tarikh Dimashq, vol. 68 pg. 100-101)
Lessons The following lessons can be drawn from this amazing incident:
1. The importance of eating with the right hand. Sayyiduna ‘Umar (radiyallahu ‘anhu) would inspect the people whilst they were eating, and he would correct those who ate with the left hand. 2. Never judge a person who doesn’t seem to match your standards. He may have a perfectly legitimate reason. 3. Show concern for the needs of fellow Muslims, like Sayyiduna ‘Umar (radiyallahu ‘anhu) expressed concern about how the man was able to make wudu etc. 4. Admire and support those who have sacrificed for the service of Islam. Sayyiduna ‘Umar (radiyallahu ‘anhu) provided this person with a servant, a conveyance as well as provisions. 5. Never be satisfied with past achievements. Despite his prior sacrifices, and even losing his limb, he did not become complacent. He continued on the path of good and was on his way to meet [and serve] his elderly mother.
If someone feels that he is capable of practicing the Qur’aan and Ahaadeeth without an ustaad after having studied a little Arabic or after residing for a while in an Arab country and learning elementary Arabic, or due to him having a good ability of understanding and reasoning, then he has fallen into deception. This is irrational and foolish. It is imperative to study under the guidance of an ustaad. There are so many Ahaadeeth that cannot be understood without an ustaad (teacher).
For example, it appears in one hadeeth that Nabi Sallallahu Alaihi Wa Sallam said, ” An excellent person is he who does not possess a flourishing business, unknown to others and engages in ‘ibaadah (worship) in seclusion and in the open.” Thereafter the narrator said, “Nabi Sallallahu Alaihi Wa Sallam tested the quality of the coin.”
One will unable to understand the meaning of testing the quality of the coin without professional guidance. The Ustaad will explain in ancient times people used to place the coin between the thumb and middle finger and click their fingers causing the coin to give off a sound, through which the quality of the coin would be understood. In the similar manner, Nabi Sallallahu Alaihi Wa Sallam clicked his fingers, indicating the speedy departure of the this person from the world. Only a few will cry over him and he has a very small estate. (Mishkaat Vol.2 Pg 442)
Similarly, in the past there was no tradition of placing nuqtaa (dots for the alphabets). The names of several narrators are such that when written without dots they appear identical. For example, one narrators name is حبّاط Habbaat. A second narrators name is خيّاط Khayyat and a third’s name is حنّاط Hannat.
When these names are written without dots, they all appear identical . How will one be able to differentiate between them without the guidance of an ustaad? There are some names that will be confusing even if dots are placed. One narrator’s name is أسيد – Aseed. A second narrator’s name is أسيد – Usayd and a third’s name is أسيّد Usayyad. The names seem alike despite the dots being placed and only through the ustaad (teacher), will one be able to identify the name.
Jaalhaque 