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Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Someone asked Messenger of Allah (PBUH): "Who is the best man?" He (PBUH) answered, "A believer who strives in the Cause of Allah with his life and his wealth." The man asked: "Who is the next?" He said, "One who retires into a narrow valley and worships his Rubb."Another narration is: Messenger of Allah (PBUH) said, "One who fears Allah and safeguards people against his own mischief."
[Al-Bukhari and Muslim].
Commentary:
Here Jihad is counted as the supreme virtue and next to it comes the superiority of a man who takes to seclusion with this intention that he will worship Allah and keep away the evil of his animal self from the people. | | 69/598 - Riyad Us-Saliheen (Gardens of the Righteous) |
Narrated Abu Huraira (Radi-Allahu 'anhu):
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Anyone whom Allah has given wealth but he does not pay its Zakat, then, on the Day of Resurrection, his wealth will be presented to him in the shape of a bald-headed poisonous male snake with two poisonous glands in its mouth and it will encircle itself round his neck and bite him over his cheeks and say, "I am your wealth; I am your treasure." Then the Prophet (Sallallahu 'Alaihi Wa Sallam) recited this Divine Verse:--
"And let not those who covetously withhold of that which Allah has bestowed
upon them of His Bounty." (3.180)
Bukhari Vol. 6 : No. 88
`Abdullah bin `Amr bin Al-as (May Allah be pleased with them) reported: the Messenger of Allah (PBUH) said, "Successful is the one who has entered the fold of Islam and is provided with sustenance which is sufficient for his needs, and Allah makes him content with what He has bestowed upon him.".[Muslim].
Commentary:
To be contented with the independent subsistence (Kafaf) has been counted a merit by the Prophet (PBUH) because this prevents one from begging of people. The Hadith points out the excellence of those people who remain satisfied with their limited resources and do not beg of people. Similarly, autarky has its own merit because affluence often makes a man proud, whereas penury lowers his image in the eyes of people. Yet adequate livelihood has no room for the pitfalls of the two other situations. | | 57/523 - Riyad Us-Saliheen (Gardens of the Righteous) |
How to Read the Qur'an
By Khurram Murad
Muslims believe that the Qur'an is God's words that were revealed to Prophet Muhammad through Angel Gabriel.
The Qur'an is the word of the Ever-Living God; it has been sent down to guide humans for all times to come. No book can be like it. As you come to the Qur'an, God speaks to you. To read the Qur'an is to hear Him, to converse with Him, and to walk in His ways. It is the encounter of life with the Life-giver.
[God—there is no god but He, the Ever-living, the Self-Subsisting (by whom all subsist). He has sent down upon you the Book with the Truth](Aal `Imran 3:2-3).
For those who heard it for the first time from the lips of the Prophet Muhammad, the Qur'an was a living reality. They had absolutely no doubt that, through him, Allah was speaking to them. Their hearts and minds were therefore seized by it. Their eyes overflowed with tears and their bodies shivered.
They found each word of it deeply relevant to their concerns and experiences, and integrated it fully into their lives. They were completely transformed by it both as individuals and as a corporate body into a totally new, alive, and life-giving entity. Those who grazed sheep, herded camels, and traded petty merchandise became the leaders of mankind.
Today we have the same Qur'an with us. Millions of copies of it are in circulation. Day and night, it is ceaselessly recited in homes, in mosques, and from pulpits.
Voluminous exegetical works exist, expounding its meaning. Words pour out incessantly to explain its teachings and to exhort us to live by it. Yet eyes remain dry, hearts remain unmoved, minds remain untouched, lives remain unchanged.
Ignominy and degradation appear to have become the lot of the followers of the Qur'an. Why? Because we no longer read the Qur'an as a living reality. It is a sacred book, but it tells us something of the past concerning Muslims and non-Muslims, Jews and Christians, the faithful and the hypocrites, who, once upon a time, used to be.
Can the Qur'an, 1,400 years later, be a living, relevant force, as powerful for us now as it was then? This is the most crucial question that we must answer if we wish to shape our destiny afresh under the guidance of the Qur'an.
There appear, however, to be some difficulties. Not least of which has to do with the fact that the Qur'an was revealed at a certain point in time. Since then, we have traveled a long way, made gigantic leaps in technological know-how, and seen considerable social changes take place in human society.
Moreover, today, most of the followers of the Qur'an do not know Arabic; and many who do, have little idea of the living language of the Qur'an. They cannot be expected to absorb its idiom and metaphor, so essential to exploring and absorbing the depths of the Qur'anic meaning.
Yet its guidance, by its own claim, has an eternal relevance for all people, being the word of the Eternal God.
For the truth of this claim, it seems to me that it must be possible for us to receive, experience, and understand the Qur'an as its first recipients did, at least in some measure and to some degree. We seem almost to have a right to this possibility of receiving God's guidance in its fullness and with all its riches and joys.
In other words, despite the historical incidence of the revelation in a particular language at a particular time and place, we should be capable of receiving the Qur'an now (because its message is eternal), capable of making its message as much a real part of our lives as it was for the first believers, and with the same urgent and profound relevance for all our present concerns and experiences.
But how do we do this? To put it frankly, only by entering the world of the Qur'an as if God was speaking to us now and today and by fulfilling the necessary conditions for such an encounter.
First, we must realize what the Qur'an as the word of God is and means to us, and bring all the reverence, love, longing, and will to act that this realization demands.
Secondly, we must read it as it asks to be read, as Prophet Muhammad instructed us, as he and his Companions read it. Thirdly, we must bring each word of the Qur'an to bear upon our own realities and concerns by transcending the barriers of time, culture, and change.
For its first addressees, the Qur'an was a contemporary event. Its language and style, its eloquence and rationale, its idiom and metaphor, its symbols and parables, its moments and events were all rooted in their own setting.
These people were both witnesses to and, in a sense, participants in the whole act of revelation as it unfolded over a period of their own time. We do not have the same privilege; yet, in some measure, the same ought to be true for us.
By understanding and obeying the Qur'an in our own setting, we will find it, as far as possible, as much a contemporary event for ourselves as it was then. The essence of man has not changed; it is immutable.
Only man's externalities — the forms, the modes, the technologies — have changed. The pagans of Makkah may be no more, nor the Jews of Yathrib, nor the Christians of Najran, nor even the faithful and the unfaithful of the community at Madinah; but the same characters exist all around us.
We are human beings exactly as the first recipients were, even though many find it extremely difficult to grapple with the deep implications of this very simple truth.
Once you realize these truths and follow them, once you come to the Qur'an as the first believers did, it may reveal to you as it did to them, make partners of you as it did of them.
And only then, instead of being a mere revered book, a sacred fossil, or a source of magic-like blessing, it will change into a mighty force, impinging, stirring, moving and guiding us to deeper and higher achievements, just as it did before.
This article is based on the book Way to the Qur'an by Khurram Murad, published by the Islamic Foundation. It is republished here with kind permission.
http://www.onislam.net/english/reading-islam/3422/423385.html
Types of reckoning on the Day of Resurrection
I have a question: please explain to us the types and manner of reckoning in the grave and on the Day of Resurrection. Sometimes we read in the hadith that whoever is examined thoroughly at the Reckoning will be punished, and that the believer will not see anything but the presentation of deeds. In the Holy Qur'an we read that every deed that a person did he will see it, even if it was an atom's weight of good or evil, i.e., even a drink of water will be counted as a blessing and he will be brought to account for it, regardless of whether he was a believer or a disbeliever – Allah forbid. We hope that you can explain that.
Published Date: 2015-01-19
Praise be to Allah.
Firstly:
The punishment and bliss of the grave are proven according to the texts and scholarly consensus. The basic principle is that the punishment or bliss of the grave will affect the soul, and the soul may be connected to the body so that it will feel some of the punishment or bliss.
Please see the answers to questions no. 47055, 8829 and 21212.
With regard to the reckoning, there is no reckoning in the grave; rather there will be punishment for some of the deeds that one did, or bliss in the grave for one who is among the people of good. As for the reckoning, it will come on the Day of Resurrection.
Secondly:
The basic principle is that all people will be brought to account on the Day of Resurrection, except for one type of people on whom Allah will bestow His grace, so He will admit them to Paradise without any reckoning or punishment beforehand, as has been explained in the answer to question no. 4203.
At-Tirmidhi (3357) narrated that Abu Hurayrah said: When this verse was revealed: "Then, on that Day, you shall be asked about the delight (you indulged in, in this world)" [at-Takaathur 102:8], the people said: O Messenger of Allah, about what delight will we be asked? For all we have are the two black ones (dates and water), and the enemy always near and our swords are always at the ready. He said: "But it is what shall come."
Classed as hasan by al-Albaani in Saheeh at-Tirmidhi.
Ibn Katheer (may Allah have mercy on him) said, commenting on this verse:
That is: then you will surely be asked on that Day about gratitude for the blessings that Allah bestowed upon you of good health, security, provision and so on, and how you responded to His blessings by giving thanks to Him and worshipping Him.
End quote from Tafseer Ibn Katheer (8/474)
At-Tirmidhi (2417) narrated – and classed it as saheeh – that Abu Barzah al-Aslami (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: "A person's feet will not move on, on the Day of Resurrection, until he is questioned about his life and how he spent it, about his knowledge and what he did with it, about his wealth, from where he acquired it and on what he spent it, and about his body and for what he wore it out."
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi
Ibn al-Qayyim (may Allah have mercy on him) said:
Qataadah said: Allah will ask each person about what He bestowed upon him of His blessings and whether he fulfilled His rights over him.
The blessings that will be asked about are of two types: those that he acquired by permissible means and disposed of in lawful ways: he will be asked about whether he gave thanks for them; and those that he acquired by prohibited means and disposed of in unlawful ways: he will be asked about how he acquired them and how he disposed of them.
End quote from Ighaathat al-Lahfaan (1/84)
He also said:
Everyone will be asked about the blessings that he enjoyed in this world: did he acquire them in permissible and lawful ways or not? If he is saved from this questioning, he will be asked another question: did he give thanks to Allah, may He be exalted, for it then use it to help him obey Him or not? So the first question will be about the means of acquiring it and the second question will be about the way in which he disposed of it.
End quote from 'Uddat as-Saabireen (p. 157)
Thirdly:
The reckoning on the Day of Resurrection will be of two types:
-1-
The presentation of deeds. This will be only for the believer. He will be questioned about his deeds, his knowledge and the blessings that Allah bestowed upon him. He will respond in a way that will put him at ease and explain his point in a convincing manner and in a way that will cause the blessings of Allah to continue to be bestowed upon him.
And when his sins are shown to him, he will admit them, then Allah will conceal them for him and will pardon him for them.
This will not be a thorough examination and he will not be interrogated. Then he will take his book (record of deeds) in his right hand, and he will turn to his family in Paradise happily, because he has been saved from the punishment and has attained reward.
Al-Bukhaari (6536) and Muslim (2876) narrated from 'Aa'ishah that the Prophet (blessings and peace of Allah be upon him) said: "Whoever is examined thoroughly at the Reckoning will be punished." I said: Didn't Allah, may He be exalted, say: "He surely, will receive an easy reckoning" [al-Inshiqaaq 84:8]? He said: "That is the presentation of deeds."
Al-Haafiz (may Allah have mercy on him) said: al-Qurtubi said: What is meant by "That is the presentation of deeds" is that the reckoning mentioned in the verse refers only to the presentation of the believer's deeds to him so that he will acknowledge Allah's favour to him by concealing them in this world and by pardoning him for them in the Hereafter.
Ahmad (24988) narrated that 'Aa'ishah said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about the easy reckoning. I said: O Messenger of Allah, what is the easy reckoning? He said: "A man's sins will be shown to him, then he will be pardoned for them; whoever is examined thoroughly at the reckoning is doomed."
Classed as saheeh by al-Albaani in Zilaal al-Jannah (2/128)
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The believer will be brought to account but it will not be a reckoning in the sense of a thorough examination, because the Prophet (blessings and peace of Allah be upon him) said: "Whoever is examined thoroughly at the reckoning is doomed – or will be punished." Rather his reckoning will be the presentation of deeds.
End quote from al-Liqa' ash-Shahri (1/378)
Al-Bukhaari (2441) and Muslim (2768) narrated that Ibn 'Umar (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: "Allah will draw the believer close and screen him and will say, 'Do you admit such and such sin, do you admit such and such sin?' and he will say, 'Yes, O Lord.' Then when he has admitted his sins and thinks that he is doomed, [Allah] will say, 'I concealed them for you in the world and I forgive you for them this Day.' Then he will be given the book of his good deeds. But as for the kaafir and the hypocrite, 'the witnesses will say, "These are the ones who lied against their Lord!" No doubt! the Curse of Allah is on the Zaalimoon (polytheists, wrongdoers, oppressors)' [Hood 11:18 – interpretation of the meaning]."
-2-
The reckoning in which they will be thoroughly examined. This is the reckoning of Allah for the disbelievers and whomever He will of the sinners among those who affirmed His Oneness. Their reckoning may be a lengthy and difficult, according to the quantity of their sins. With regard to these sinners among those who affirmed His Oneness, Allah may admit whomever He will of them to Hell for some time, then He will bring them forth and admit them to Paradise for ever.
Muslim (2968) narrated that Abu Hurayrah said:
They said: O Messenger of Allah, will we see our Lord on the Day of Resurrection? He said: "Do you have any problem in seeing the sun at noon when there are no clouds?" They said: No. He said: "Do you have any problem in seeing the moon on the night when it is full, when there are no clouds?" They said: No. He said: "By the One in Whose hand is my soul, you will not have any greater problem in seeing your Lord than you do in seeing either of them. Allah will meet His slave and will say: O So and so, did I not honour you, make you a chief, give you a spouse and subjugate horses and camels to you, and give you the opportunity to be a leader? He will say: Yes. He will say: Did you think that you would meet Me? He will say: No. He will say: Then I will forget you as you forgot Me. Then He will meet a second person and will say: O So and so, did I not honour you, make you a chief, give you a spouse and subjugate horses and camels to you, and give you the opportunity to be a leader? He will say: Yes, O Lord. He will say: Did you think that you would meet Me? He will say: No. He will say: Then I will forget you as you forgot Me. Then He will meet a third person and will say something similar to him, and he will say: O Lord, I believed in You and in Your Book and Your Messengers, and I prayed and fasted and gave charity, and he will mention as many good things as he can. He will say: Stop here.
Then it will be said to him: Now We will send Our witnesses against you, and he will think to himself: Who can bear witness against me? Then a seal will be placed on his mouth and it will be said to his thigh, his flesh and his bones: Speak. His thigh and his flesh and his bones will speak of his deeds, so as to establish proof from himself. That is the hypocrite, that is the one with whom Allah will be angry."
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The scholars (may Allah have mercy on them) differed concerning the words "Then, on that Day, you shall be asked about the delight (you indulged in, in this world)" [at-Takaathur 102:8]: does this refer to the disbeliever or to both the believer and the disbeliever? The correct view is that it refers to both the believer and the disbeliever. Each of them will be questioned about the delights and blessings they indulged in, but the disbeliever will be asked by way of rebuke, whereas the believer will be asked by way of reminding. The questioning of the believer will be by way of reminding him of the blessings that Allah, may He be glorified and exalted, bestowed upon him, so that he will rejoice and will realise that the One Who blessed him in this world will honour them with His blessing in the Hereafter. As for the disbeliever, it will be a questioning by way of rebuke.
End quote from Liqa' al-Baab al-Maftooh (98/9)
For more information, please see the answers to questions no. 52887 and 138650.
And Allah knows best.
Islam Q&A
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Images of the torment in the grave
Does the torment of the grave continue until the Day of Resurrection?
Do the blessing and torment in the grave happen to both the body and the soul or to one of them only?
How will the sinful Muslim take his book of deeds on the Day of Resurrection?
Will the person who commits a major sin be punished if his good deeds outweigh his bad deeds?
Adopting Children in Islam – The Pemanent Committee, Fatawa Islamiyyah Question :All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy.
The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance. Answer :1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).
2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it's foster in descent and forbade the child from attributing itself to other than it's real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving.
The Most High said :
"….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father's (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful." (Al-Ahzab 33:4,5)
Furthermore the Prophet sallallahu alayhe was salaam said :
" Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him". [Narrated by Abu Daawood.]
3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.
a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee'ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :
"…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)…."(Al-Ahzab 33:6)
b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :
"…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh's Command must be fulfilled. (Al-Ahzab 33:37)
So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.
4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:
a) A person is allowed to call he who is younger than him with the words " O my son…" in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words "…O my father.." out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.
b) The Sharee'ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
"……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma'idah 5:2)
Also the Prophet sallallahu alayhe was salaam said :
" The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness." [Narrated by Ahmad and Muslim].
He sallallahu alayhe was salaam furthermore said :
" The believers amongst themselves are like a structure, parts of it srengthen others"
[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]
This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :
" Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor". [Narrated by Bukhari]
May Allah bless and send peace upon the Messenger , his family, and companions.
The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pgs 172-175
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