ZAIN_UL_ABDIN
Trust male - 21 years, kashmir, Pakistan
Blog 80
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What islam say about music
MUSIC
1) Allah Most High says:
“And there are among men, those that purchase idle tales, to mislead (men) from the path of Allah and throw ridicule. For such there will be a humiliating punishment.” (Surah Luqman, V. 6)
The great Companion Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) states in the explanation of the word “idle tales”:
“By Allah its meaning is music.” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411)
Imam Ibn Abi Shayba related with his own transmission that he (Ibn Mas’ud) said: “I swear by Him besides Whom there is no God that it refers to singing.” (132/5)
The great Companion and exegete of the Qur’an, Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) states:
“The meaning of the word is music, singing and the like.” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn abi Shayba, 132/5)
He also stated:
“Music and the purchase of female singers.” (Musannaf Ibn Abi Shayba, 132/5)
Hasan al-Basri (Allah be pleased with him) said:
“This verse was revealed in relation to singing and musical instruments.” (Tafsir ibn Kathir, 3/442)
The same explanation has also been narrated from Mujahid, Ikrima, Ibrahim Nakha’i, Mak’hul and others (may Allah be pleased with them all).
The above verse of the Qur’an, along with the statements regarding its meaning is clear in the prohibition of music. It also serves as a severe warning for those who are involved in the trade of music in any way, shape or form, as Allah warned them of “Humiliating punishment”.
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2) Allah Most High says whilst describing the attributes of the servants of the Most Compassionate (ibad al-Rahman):
“Those who witness no falsehood, and if they pass by futility, they pass by it with honourable avoidance.” (Surah al-Furqan, V. 72)
Imam Abu Bakr al-Jassas relates from Sayyiduna Imam Abu Hanifah (Allah be pleased with him) that the meaning of “falsehood (zur)” is music & song. (Ahkam al-Qur’an, 3/428)
3) Allah Most High said to Shaytan:
“Lead to destruction those whom you can among them with your (seductive) voice.” (Surah al-Isra, V.64)
One of the great exegete, Mujahid (Allah have mercy on him) interpreted the word “voice (sawt)” by music, singing, dancing and idle things. (Ruh al-Ma’ani, 15/111)
Imam Suyuti (Allah have mercy on him) quoted Mujahid as saying: “Voice (in this verse) is singing and flute.” (al-Iklil fi istinbat al-tanzil, 1444)
Another exegete, Dahhak (Allah have mercy on him) also interpreted the word “Sawt” with flutes. (Qurtubi, al-Jami` li Ahkam al-Qur’an, 10/288)
Guidance of the Messenger of Allah (Allah bless him & give him peace)
1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful.” (Sahih al-Bukhari)
2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine.” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration)
In the above two narrations, the word ma’azif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments. (Ibn Manzur, Lisan al-Arab, V.9, P.189)
The prohibition of musical instruments is clear in these two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah.
3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed.” (Recorded by Imam Tirmidhi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmidhi)
4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common.” (Sunan Tirmidhi)
5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard.” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans)
6) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram.” (Musnad Ahmad & Sunan Abu Dawud)
7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance.”(Musnad Ahmad & Abu Dawud Tayalisi)
8) Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage.” (Sunan al-Bayhaqi)
9) Sayyiduna Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress.” (Recorded by Ibn Asakir & Ibn al-Misri)
10) Sayyiduna Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan.” (Sahih Muslim & Sunan Abu Dawud)
There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few here as an example.
The great Imam of the Shafi’i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’, and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful.” (2/270)
Statements of the Jurists (fuqaha)
The great Hanafi jurist, Imam al-Kasani states:
“If a singer gathers people around him only to entertain them with his voice, then he will not be considered an upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.
As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered an upright person (to be a witness in the court. m), as these instruments can never be considered lawful.” (Bada’I al-Sana’i, 6/269)
It is stated in Khulasat al-Fatawa:
“Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin.” (4/345)
Imam Ibn al-Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir:
“Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.
However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it. And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhha
that musical instruments are of two types:
1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc;
2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions.” (See: Ibn Humam, Fath al-Qadir, 6/36)
The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others.
Imam an-Nawawi, the great Hadith and Shafi’i scholar states:
“It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daff) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful.” (Mugni al-Muhtaj, 4/429, & Reliance of the traveller, 775)
As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her).
However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Hafidh Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345).
Firstly, these young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate.
Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daff) is mentioned.
However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc…
Conclusion
In the light of the above evidences from the Qur’an, sayings of our beloved Messenger of Allah (Allah bless him & give peace) and texts of the various Fuqaha, the following is the decisive ruling with regards to music:
Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible.
As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them.
The only scholar that ever said music was permissible is Sheikh Yusuf Qardawi:
The translation of the hadeeth follows: "The Prophet(saw) said:
"There will be (at some future time) people from my Ummah (community of Muslims) who will seek to make lawful: fornication, the wearing of silk, wine-drinking and the use of musical instruments(ma'azif). Some people will stay at the side of the mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'Return to us tomorrow ‘Then Allah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection"
"This is an authentic hadeeth. It has no deficiency or defect, and there is no point of weakness for any attack to be made on it.
For example Yusuf Al-Qardaawi, in his popular book, entitled Al-Halaal wal Haraam fil Islam says in regard to the extant hadeeths on music:
"As for what has been mentioned by way of prophetic traditions (relating to the subject of music), all of these have been assessed to have some point or another of weakness according to the fuqahaa of hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, "There is no authentic hadeeth prohibiting singing. 'And Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth prohibiting singing'. And Ibn Hazm said, 'Every hadeeth related (prohibiting music and singing) is false and forged."
Unfortunately, the statement that "all" the narrations are weak according to "scholars of hadeeth" is a gross error on Dr. Al-Qardaawi’s part and is not the result of meticulous critical research.
Commentary On Al-Bukhaaris Hadeeth
The portion of Al-Bukhaaris hadeeth which is presently of concern is that segment whose text states: Its translation follows":
"There will be a people of my Ummah(nation) who will seek to make lawful: fornication , the wearing of silk, wine-drinking and the use of musical instruments. . . "
The Narration Of Ibn Maajah
There is a narration by Ibn Maajah in Kitaabul Fitan in the chapter on punishments, whose sanad and text in Arabic is as follows: The translation is:
"The messenger of Allah(s. a. w)said: ‘A people of my Ummah will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into apes and swine. "
This is an authentic hadeeth. It was also narrated by Al-Bayhaqi and Ibn Asaakir with the same wording. The renowned scholar of hadeeth and fiqh, Ibnul-Qayyim, authenticated it as mentioned in the famous hadeeth commentary of the 'allaamah, Abtut-Teeb Muhammad Shamsul-Haqq Adheem-Aabaadi Furhtermore, it was given a degree of saheeh by muhaddith of our era, Shaykh Muhammad Naasiruddeen Al-Albaani. mentioned its detailed, critical evaluation and assessment in his Silsatul Ahaadeeth As-Saheehah and in his Saheehul Jaamis Sagheer. It further mentioned and authenticated in his Ghaayatul Maraam Takhreejul Halaali wal Haraam.
The Narration Of Ahmad Bin Hanbal
There are a number of narrations proving the prohibition of music and instruments in Ahmad bin Hanbals Musnad. Although many of the are weak, two narrations from his compilation, which have been verified to be authentic, follow.
The First Text The Prophet(s. a. w) said:
"Verily, Allah prohibited wine, gambling and al-koobah, and every intoxicant is prohibited. "Sufyan said, "I asked the narrator, Ali bin Badheemah, 'What is al-koobah? He answered, 'It is the drum"
The Second Text: It is translated thus: Allah’s Messenger(s. a. w)said
"Verily, Allah has prohibited for my Ummah: wine, gambling, a drink distilled from corn, the drum and the lute while He supplemented me with another prayer, the witr. "
These narrations have also been related by other compilers, such as Al-Bayhaqi in his Shubul Eemaan with an authentic isnaad and At-Tabaraani in Al-Mujam Al-Kabeer with a jayyid(good) isnaad. The detailed proof of their verified authenticity are mentioned in Al-Albaanis Saheehul Jaamis Sagheer. It is further authenticated in his Mishkaatul Masaabeeh and in his work, Al-Ahadeeth As-Saheehah.
The Narration Of Al-Haakim And Others
Its is reported by Al-Haakim in his Mustadrak that the Prophet(saw) took three hand of the companion, Abdur Rahmaan bin 'Owf(ra), and they proceeded to visit the Prophet(saw)'s ailing son Ibraheem. They found the infant in the thrones of death, so the Prophet(saw)took him to his breast and held him until his spirit left him. Then he(saw)put the child down and wept, whereupon Abdur-Rahmaan asked in astonishment, "You are weeping , Oh Messenger of Allah(saw), while you(saw) prohibit crying!?" The following is the Prophet(saw)'s reply:
"Verily, I did not prohibit weeping[per se]but rather, I forbade two voices [sowtayn] which are imbellic (ahmaq) and sinfully shameless[faajir]
ne, voice[singing]to the accompaniment of musical amusement [lahw]and Satans[wind]instruments; the other, a voice [wailing] due to some calamity, accompanied by striking of the face and tearing of garments. But this face and tearing of garments. But this[weeping of mine] stems from compassion, and whosoever does not show compassion will not receive it. "
This hadeeths degree is hasan and it has been strengthened by another narration related by Abu Bakr Ash-Shafiee in his work, Ar-Rubaaeeyat. Its abbreviated text follows.
The Narration Of Abu Bakr Ash-Shaafiee
Anas bin Maalik related from the Prophet, peace be upon him, that,
"Two cursed sounds are that of the [wind] instrument [mizmaar] played on the occasion of joy and grace, and woeful wailing of joy and grace, and woeful wailing upon the occurrence of adversity".
A similar text with slightly different wording is related by Al-Bazzaar in his collection of hadeeths. Al-Haafidh Nooruddeen Al-Haythami mentioned it in his Majma'Az-Zawaaid and indicated that the narrators of this isnaad are all dependable.
Thus, these last three narrations prove the illegality of music and singing to musical accompaniment, especially wind instruments( mazaameer), which are referred to as "flutes of Satan" in the tradition related by Al-Haakim.
The traditions quoted are not the only available authentic hadeeths which establish prohibition. The traditions quoted are not the only available authentic hadeeths which establish prohibition.
Yousuf Al-Qardaawi makes a bold and misleading statement. It reads: "It is related a large number of companions and taabieen , that they used to listen to song(ghinaa), and they didn’t see any harm in that." This assertion is misleading for a number of reasons. Firstly, he claims that it has been "related", however, he brings no valid proof of such a statement-not even a single pertinent tradition(athar)related to the companions. Secondly, he leads the reader to believe that the sahabah listened to all typed of song. This accomplishes with the general wording "used to listen to song". In reality, they only listened to particular types, as specified lawful in the sunnah. These types are restricted as to who may sing and who may listen on what occasion they are allowed and in what manner they are to be delivered. The difference between what Qardaawi has intimated and what really occurred is like night and day.
In reality, the companions unanimously agreed upon the prohibition of music and song but allowed particular exceptions specified by the authentic sunnah. Many authentic narrations (aathaar) traced to the various sahaabah bear witness to this. For example, it is authentically related by Al-Bayhaqi that the companion, Abdullah bin Masood said, "Singing sprouts hypocrisy in the heart as rain sprouts herbs and greens. "As was related in an earlier portion of this treatise, when he was questioned regarding the meaning of the words[lahwal hadeeth], he replied, "I swear by Him besides Whom there is no other god that it refers to singing." He repeated it three times over to emphasize his belief that the words from the Quraan were a rebuke and censure of singing. In addition to this, the same view was held by the four rightly guided caliphs, the fuqahaa among the sahaabah such as Ibn Abaas, Ibn Umar and Jaabir bin Abdullah, as well as the general body of sahaabah(may Allah be pleased with them all). Any one who claims differently is requested to bring proof. It is further requested that it be an authentically reported, clear and unambiguous text that it relate specifically to the point of dispute(mahallun nizaa)
The View Of The Tabieen Imams And Scholars After Them
The view held by the companions was generally adhered to by the taabieen and their followers, the four imams and the great majority of dependable Islamic scholars up to the present time. From among the tabieen and their followers, there are such authorities as Mujaahid, Ikrimah, An-Nakhai and Al-Hassan Al-Basri.
Imam Abu Haneefah
Imam Abu Haneefah has perhaps the harshest view of the four famous Imams of jurisprudence. His school of thought is the strictest, for he detested singing and considered it sinful. As for his disciples, they have explicitly confirmed the prohibition of listening to all musical amusements and pastimes, including wind instruments(mazaameer) all types of tambourines, hand drums(duff) and even the striking of sticks(al-qadee. They have asserted that such actions constitute disobedience to Allah and that the performer of such action is sinful, therefore necessitating rejection of his testimony. They have further stated that it is incumbent upon the Muslim to struggle to avoid listening to such things, even if he were passing by or stationed near them (without any willful intention). Abu Haneefah's closest disciple, Abu Yoosuf, stated that if the sound of musical instruments(maazif) and amusements(malaahi) were heard coming from a house, the house could be entered without permission of its owners. The justification for this is that the command regarding the prohibition abominable things (munkaaraat) is mandatory, and cannot be established if such entering rests upon the permission of the residents of the premises. This is the madhab (position) of the rest of the Kufixc scholars as well, such as Ibraheem An-Nakhai, Ash-Shabi Hammad and Ath-Thowri. They do not differ on this issue. The same can be said of the general body of jurisprudence of Al-Basrah.
Imaam Maalik
It is related by Ibnul-Jowzi that Ishaaq bin Eesaa At-Tabaa asked Imaam Maalik bin Anas, the leading jurisprudence of Madeenah, about the view of the people of Madeenah regarding singing (ghinaa). He replied, "In fact, that is done by the sinful ones. "Abut-teeb At-Tabari said, "As for Maalik bin Anas, he truly did prohibit singing and listening to it. " He further related that Maalik said, "If one purchased a slave-girl and found her to be a professional singer, he could return her to the original owner for reimbursement on the claim of having found fault in the merchandise." The ruling of prohibition (tahreem) is generally agreed upon by the scholars of Madeenah. The Maaliki jurisprudence and commentator, Al-Qurtubi , reports Ibn Khuwayz Mandaad as saying that Imam Maalik had learned singing and music as a small boy until his mother encouraged him to leave it for a study of the religious sciences. He did, and his view became that such things were prohibited. Al-Qurtubi confirmed Maaliks view by saying that the only exception to this general ruling was the type of innocent songs such as those sung to placate the camels during travel, or during hard labour or boredom or during times of festivity and joy, such as the Eed days and weddings-the latter to the accompaniment of a simple duff(hand drum). Al-Qurtubi then said, "As for that which is done in our day, by way of the (blameworthy) innovations (bidah) of the Sufi mystics in their addition to hearing songs to the accompaniment of melodious instruments such as flutes, string instruments such as flutes, string instruments etc. such is haraam(forbidden)
Imaam Shafiee
In the book, Aadaabul Qadaa, As-Shafiee is reported as saying, "Verily, song is loathsome (makrooh); it resembles the false and vain thing (al-baatil). The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected." His closest and most knowledgeable disciples clearly stipulate that his position on this issue is that of prohibition (tahreem)and they rebuke those who attribute its legality to him. This is confirmed by the later Shafiite scholar, Ibn Hajar Al-Haythami. He related that one of the Ash-Shaafiites disciples, Al-Haarith Al-Muhaasibi(d. 243 H) said, "Song is haraam, just as the carcass(maytah) is." Further more, the statement that singing is haraam is found in the treatise, Ash-Sharh Al-Kabeer, by the authoritative
Shaffiite Scholar, Ar-Raafiee(d. 623 H). This is further corroborated by the accomplished Shaaffiite jurisprudence, Imam An-Nawawi(d. 676 H)in his Rowdah). Such is the correct view of the dependable scholars of the Shaffiite madhab.
In conclusion, the general consensus of the companions, taabieen and the following generations of Islamic scholars up to the present day, including the four Imams , points to the ruling of prohibition of music and song(other than the exceptions to be mentioned later)
The Wisdom Behind Its Prohibiton By The Divinely Revealed Shariah
Perhaps the most salient feature of the divinely revealed shariah is its all encompassing benefit (maslahah) for the sake of mankind, regarding all aspects of their spiritual and material welfare. Thus, it is, that various ordinances in the form of divine legislation have been given to man, directing him to pious works of worship(ibaadat)and social transactions (muaamlaat). Such works lead to spiritual peace and material prosperity. In accordance with Allah’s infinite knowledge, wisdom and mercy, it is necessary that He(glorified be his praise)should prohibit certain things whose effects are evil and harmful to His slaves. This principle is perfectly epitomized in the following authentic tradition of the Prophet (saw):
"By the One in Whose hand is my soul, there is not a thing which brings you nearer to Paradise and distances you from the Fire, except that I have directed you to it; and there is not a thing which brings you closer to the Fire while distancing you from Paradise, except that I have prohibited it for you. "
ALLAH ALMIGHTY KNOWS BEST -
Watch
Watch your thoughts, they become words.
Watch your words, , they become actions.
Watch your actions, , they become habits.
Watch your habits, , they become character.
Watch your character, , they become destiny. -
In The Whole Universe There Is Nothing Like That
There is No Nabi Like "Hazrat Muhammad (SalALLAHo Alaihe Wa Alaihi Wasallam)"
There is No Book Like "Quran-e-Karim"
There is No Religion Like "Islam"
There is No Truthful Man Like " Hazrat AbuBakr Siddique (Radhiallahuanhum)"
There Is No Adil Man Like "Hazrat Umer Farooq (Radhiallahuanhum)"
There Is No Big Heart Man Like "Hazrat Usman Ghani (Radhiallahuanhum)"
There Is No Brave Man Like "Hazrat Ali (Radhiallahuanhum)"
There Is No Martyr Like "Hazrat Hussain (Radhiallahuanhum)"
There Is No Moazin Like "Hazrat Bilal (Radhiallahuanhum)" -
Imagine
Imagine yourself after you pass away
Imagine your grave through night and through day
Wishing that you did not do as they say
Wishing that you had got up and had prayed.
Imagine, my friends, the day that you died
Imagine all of the tears that they cried
Remember how it felt when your body was tied
Remember how it felt in the grave which you lied.
Imagine the day you'll be called to account
Imagine the sum to which your life will amount
Think for a moment of the deeds which you mount
Think for a moment how much they will count.
What will they say of you when you are dead?
What will they say, what will be said?
Will they speak of all the poor who you fed?
Will they remember all the Qu'ran that you read?
Think not of them, but of Allah, Lord of mankind and jinn
Think of Allah when tempted to sin
Think of the paradise which you will dwell in
Don't wait till later to think what might have been. -
Sahaba’s Ways to Love the Prophet صلی اللہ علیھ
Some people believe that Prophet صلی اللہ علیھ وآلھ وسلم 's love is the same thing as obeying his orders and hence there is no need to express this love separately. For others, love is a separate entity and requires its expression separately. We would study around 30 examples (from Bukhari/Muslim) to see Sahaba’s approach on this.
Here is a brief structure of our discussion:
1. Is Talking About Love Useless?
2. Love of His Sight
- Sight At Any Cost
- Worries of a Sahabi
- Sahabi Couldn't Wait At Home
- Why He Couldn't See The Prophet صلی اللہ علیھ وآلھ وسلم - The Most Beautiful Sight
3. Love with His Body
- Love with the Coolness of His Hands
- Love with the Softness of His Body
- Love with the Fragrance of His Sweat
4. Love with His Life Style
- Love with the Beauty of His Walking Style
- Love with the Shoes Which He Wore
5. Love with Things Related To Him
- Begging For the Water Which Came Out Of His Mouth
- Keenness to Get His Ablution Water
- His Hair Is Dearer Than the Whole World
- Love for His City
- His Sweat Is Our Perfume
6. Respect of Things Related To Him
- Respect for His Hair
- Respect for His Spittle
- Respecting the Person Who Touched Him
7. Seeking Blessings / Cure from Things Related To Him
- Drinking His Ablution Water for Cure
- Seeking Cure through Water Used In His Shirt Washing
- Seeking Blessings through His Sweat (I.E. Pesina)
- Cure through Water Which Touched His Hair
- Distributing His Hair in People
8. Kissing: a Sign of Love
- Kissing His Body
- Kissing His Hand
- Kissing His Foot
- Kissing His Dead Body
- Kissing the Stone Whom He Kissed
- Kissing the Hands Who Touched Him
9. Beloved of Trees and Mountains
- Tree Loved Him
- Mountain Loved Him
10. How did Sahaba Speak in His Presence?
- Love and Respect in Speaking With Him
- No One Is Elder than Him
- How did Sahaba Address Him?
11. Conclusion
. Is talking about love useless?
If describing the love of the Prophet (صلی اللہ علیھ وآلھ وسلم) is such a useless activity, then why every great Muhadith have devoted so many pages to such Ahadith? They have given a lot of importance to the Ahadith related to love, respect or barakat of the Prophet (صلی اللہ علیھ وآلھ وسلم). E.g. the Ahadith which state that Sahaba drank Prophet (صلی اللہ علیھ وآلھ وسلم)'s ablution water has been repeated in almost a dozen different chapters of Bukhari alone. Similar is the case of other renowned Muhadathin. Why they have "wasted" time in collecting and narrating such Ahadith, if we should focus ONLY on the orders of Shariah? E.g. read this Hadith from Bukhari:
The Prophet صلی اللہ علیھ وآلھ وسلم asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink (some of) it and pour (some) over your faces and chests and be happy at the good tidings."
Apparently the Hadith has nothing to do with the general teachings of Islam (prayer, fasting, other good deeds etc). Was Bukhari “wasting” his time (and pages of his book) to repeat this (and similar Ahadith) in almost a dozen chapters of his book (Na-uzu-billah)?
The fact is that love and respect of the Prophet (صلی اللہ علیھ وآلھ وسلم) is a compulsory part of our faith, and lack of it cannot be compensated even by billions of good acts. That is why numerous expressions of love and respect can be found from the doings of Sahaba and these have been reported in all the major Hadith books.
Now we would examine some of such examples from the acts of Sahaba.
2. Love of His Sight
When someone loves someone, the lover loves the sight of his beloved. It is a universal rule and is applicable to the love of the Prophet صلی اللہ علیھ وآلھ وسلم) also. Let’s see a few Ahadith to see “Love of Sight” (i.e. Ziya’rat) in action
2.1 Sight at any cost
Abu Huraira reported Allah's Messenger (صلی اللہ علیھ وآلھ وسلم) as saying: The people most loved by me from amongst my Ummah would be those who would come after me but everyone amongst them would have the keenest desire to catch a glimpse of me even at the cost of his family and wealth. (Muslim Book 40, No. 6791. / Ahmad bin Hanbal / Ibn-e-Habban)
2.2 Worries of a sahabi
Tafsir-e-Ibn-e-Kathir, under An-Nisa 4:69, narrates several Ahadith (also taken by Tabarani, Abu Nuaim, Haithmi and Suyoti etc). The verse announces: “And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets”. Its Shan-e-Nazool (reason of revelation) is narrated as:
Sa`id bin Jubayr said, "An Ansari man came to the Messenger of Allah while feeling sad. The Prophet صلی اللہ علیھ وآلھ وسلم said to him, `Why do I see you sad' He said, `O Allah's Prophet صلی اللہ علیھ وآلھ وسلم! I was contemplating about something.' The Prophet صلی اللہ علیھ وآلھ وسلم said, `What is it' The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets صلی اللہ علیھ وآلھ وسلم, and we will not be able to see you.' The Prophet صلی اللہ علیھ وآلھ وسلم did not say anything, but later Jibril came down to him with this Ayah and the Prophe صلی اللہ علیھ وآلھ وسلم t sent the good news to the Ansari man.''
2.3 Sahabi couldn't wait at home
Under the same verse, Ibn-e-Kathir narrates from Hazrat Aisha (RA):
"A man came to the Prophet and said to him, `O Messenger of Allah! صلی اللہ علیھ وآلھ وسلم You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you. When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.' The Prophet صلی اللہ علیھ وآلھ وسلم did not answer him until the Ayah, (i.e. An-Nisa 4:69) was revealed to him.''.
2.4 Why Sahabi couldn't see the Prophet صلی اللہ علیھ وآلھ وسلم
This love of sight sometimes had to struggle with the sense of respect. Eyes wanted to do the uninterrupted ziyara, but the respect would come in its way. This is what the following Hadith shows:
Hazrat Ibn Shamasa Mahri (RA) narrates that they went to meet Hazrat Amr bin al-As (RA) when he was about to die. He (i.e. Hazrat Amr bin al-As (RA)) wept for a long time and turned his face towards the wall (and said) Never could I, pluck courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. …When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim Book 1, No. 220 / Ibn-e-Manda / Abu Awana / Ibn-e-Saad / Al-Husaini / Al-Manavi)
As a side note, you can see the firm belief of Hazrat Amr bin al-As (RA) that he would be able to enjoy the company of others during his burial. It shows his belief in “Sima-e-Mota” (i.e. listening of dead).
2.5 The Most Beautiful Sight
Narrated Al-Bara: The Prophet صلی اللہ علیھ وآلھ وسلم was of a modest height. I saw him wearing a red suit, and I did not see anything better than him. (Bukhari Vol. 7, Book 72, No. 739)
3. Love with Parts of His Body
3.1 Love with the Coolness of His Hands
Jabir b. Samura reported: I prayed along with Allah's Messenger (صلی اللہ علیھ وآلھ وسلم) the first prayer. He then went to his family and I also went along with him when he met some children (on the way). He began to pat the cheeks of each one of them. He also patted my cheek and I experienced a coolness or a fragrance of his hand as if it had been brought out from the scent bag of a perfumer. (Muslim Book 30, No. 5758)
3.2 Love with the Softness of His Body
Anas reported: I never smelt ambergris or musk as fragrant as the fragrance of the body of Allah's Messenger (صلی اللہ علیھ وآلھ وسلم) and I never touched brocade or silk and found it as soft as the body of Allah's Messenger (صلی اللہ علیھ وآلھ وسلم ).(Muslim Book 30, No. 5759)
3.3 Love with the Fragrance of His Sweat
Anas b. Malik reported that Allah's Apostle (may peace be upon him) used to come to our house and there was perspiration upon his body. My mother brought a bottle and began to pour the sweat in that. When Allah's Apostle (may peace be upon him) got up he said: Umm Sulaini, what is this that you are doing? Thereupon she said: That is your sweat which we mix in our perfume and it becomes the most fragrant perfume. (Muslim Book 30, No. 5761)
4. Love with His Life Style
4.1 Love with the Beauty of His Walking Style
Anas reported that Allah's Messenger (may peace be upon him) had a very fair complexion and (the drops) of his perspiration shone like pearls, and when he walked he walked inclining forward, and I never touched brocade and silk (and found it) as soft as the softness of the palm of Allah's Messenger (may peace be upon him) and I never smelt musk or ambergris and found its fragrance as sweet as the fragrance of Allah's Messenger (may peace be upon him). (Muslim Book 30, No. 5760)
4.2 Love with the Shoes which he wore
Hazrat Abdur Rehman (RA) said: I saw Allah's Apostle wearing non-hairy shoes… So I love to wear similar shoes. (Bukhari Vol. 1, Book 4, No. 167)
5. Love with things related to him
5.1 Begging for the Water which Came out of His Mouth
Narated By Abu Juhaifa: After he (i.e. Allah's Apostle) had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing).
The Prophet صلی اللہ علیھ وآلھ وسلم offered two Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer while an 'Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet صلی اللہ علیھ وآلھ وسلم asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink (some of) it and pour (some) over your faces and chests and be happy at the good tidings." So they both took the drinking bowl and did as instructed. Um Salama called from behind a screen, "Keep something (of the water) for your mother." So they left some of it for her." (Bukhari (in 10 chapters e.g. Vol. 1, Book 4, No. 187 / Muslim / Abu Yala)
5.2 Keenness to Get His Ablution Water
Narated By Ibn Shihab : Mahmud bin Ar-Rabi' who was the person on whose face the Prophet had ejected a mouthful of water from his family's well while he was a boy, and 'Urwa (on the authority of Al-Miswar and others) who testified each other, said, "Whenever the Prophet , performed ablution, his companions were nearly fighting for the remains of the water." (Bukhari (in 3 chapters e.g. Vol. 1, Book 4, No. 188) / Ibn-e-Habban / Abdur Razaq / Ahmad Bin Hanbal / Tabarani / Bahaqi / Asqalani)
5.3 His Hair is Dearer than the Whole World
Narated By Ibn Sirrn : I said to 'Ablda, "I have some of the hair of the Prophe صلی اللہ علیھ وآلھ وسلم t which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it." (Bukhari Vol. 1, Book 4, No. 171 / Bahaqi)
5.4 Love for His City
Narrated 'Aisha: When Allah's Apostle emigrated to medina, … He said, "O Allah! Make us love medina as much or more than we love mecca, and make it healthy, and bless its Sa and its Mudd, and take away its fever and put it in Al-Juhfa." (Bukhari Vol. 7, Book 70, No. 581)
5.5 His Sweat is our Perfume
Umm Sulaim reported that Allah's Apostle (صلی اللہ علیھ وآلھ وسلم) visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah's Apostle (صلی اللہ علیھ وآلھ وسلم) said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. (Muslim Book 30, No. 5763)
6. Respect of things related to Him
6.1 Respect for His Hair
Anas reported: I saw when the Messenger of Allah (صلی اللہ علیھ وآلھ وسلم) got his hair cut by the barber, his Companions came round him and they eagerly wanted that no hair should fall but in the hand of a person. (Muslim Book 30, No. 5750 / Ahmad Bin Hanbal / others)
6.2 Respect for His Spittle
Hazrat Al-Miswar (RA) and Marwan (RA) narrate the account of the treaty of Al-Hudaibiya in which Urwa came to the Prophet (صلی اللہ علیھ وآلھ وسلم) to negotiate its terms and when returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. Sahaba) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Bukhari Vol. 3, Book 50, No. 891 / Ahmad Bin Hanbal / Tabarani / Ibn-e-Habban / Bahaqi)
6.3 Respecting the Person Who Touched Him
Hazrat Abdur Rehman bin Razeen (RA) narrates that when they knew that Hazrat Salam bin Al-Akwa (RA) did the Bait of the Prophet (صلی اللہ علیھ وآلھ وسلم) with his hands, they stood up in his respect and kissed his hands. (Bukhari in Adab-ul-Mufrad)
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. Seeking Blessings / Cure from things related to him
7.1 Drinking His Ablution Water for Cure
Narated By As-Sa'ib bin Yazid : My aunt took me to the Prophet صلی اللہ علیھ وآلھ وسلم and said, "O Allah's Apostle! This son of my sister has got a disease in his legs." So he passed his hands on my head and prayed for Allah's blessings for me; then he performed ablution and I drank from the remaining water. (Bukhari (in 5 chapters e.g. Vol. 1, Book 4, No. 189)/ Muslim / Nisai / others)
7.2 Seeking Cure Through Water Used in His Shirt Washing
(Asma') said: Here is the cloak of Allah's Messenger (صلی اللہ علیھ وآلھ وسلم), and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'Aisha until she died, and when she died I got possession of it. The Apostle of Allah (صلی اللہ علیھ وآلھ وسلم) used to wear that, and we washed it for the sick and sought cure thereby. (Muslim Book 24, No. 5149 / Abu Daood / Bahaqi / others)
7.3 Seeking Blessings Through His Sweat
Anas b. Malik reported that Allah's Apostle (صلی اللہ علیھ وآلھ وسلم) came to the house of Umm Sulaim and slept in her bed while she was away from her house … She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah's Apostle (صلی اللہ علیھ وآلھ وسلم) was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah's Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right. (Muslim Book 30, No. 5762/ Ahmad Bin Hanbal)
7.4 Cure through Water which touched His Hair
Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. صلی اللہ علیھ وآلھ وسلم
'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it" (Bukhari Vol. 7, Book 72, No. 784)
7.5 Distributing His Hair in People
Anas b. Malik (RA) reported: Allah's Messenger (صلی اللہ علیھ وآلھ وسلم) turned (the right side) of his head towards the barber, and i.e. shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved and gave it to Abu Talha and told him to distribute it amongst the people. (Muslim (repeated 4 times e.g. Book 7, No. 2994) / Tirmizi / Nisai / Abu Daood / others)
8. Kissing: a sign of Love
8.1 Kissing His Body
Usayd ibn Hudayr ... said that while he was given to jesting and was talking to the people and making them laugh, the Prophet (صلی اللہ علیھ وآلھ وسلم) poked him under the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet (صلی اللہ علیھ وآلھ وسلم) then raised his shirt and the man embraced him and began to kiss his side. Then he said: This is what I wanted, Apostle of Allah! (Abu Daood Book 36, No. 5205)
8.2 Kissing His Hand
Narated By Abdullah ibn Umar : Ibn Umar told a story and said: We then came near the Prophet (صلی اللہ علیھ وآلھ وسلم) and kissed his hand. (Abu Daood Book 36, No. 5204 / Bahaqi)
8.3 Kissing His Foot
Umm Aban, quoting his grandfather said: When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Apostle of Allah (صلی اللہ علیھ وآلھ وسلم). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (صلی اللہ علیھ وآلھ وسلم). (Abu Daood Book 36, No. 5206 / Bukhari (Adab-ul-Mufrad) / Tabarani / Haithmi / others)
8.4 Kissing His Dead Body
Narated By 'Aisha: Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You have died the death which was written for you." (Bukhari Vol. 2, Book 23, No. 333)
Note: Hazrat Abu Bakr (RA) talked to the Prophet (صلی اللہ علیھ وآلھ وسلم) using the words “O Allah's Prophet” even after His death.
8.5 Kissing the Stone Whom He Kissed
Narated By 'Abis bin Rabia : 'Umar came near the Black Stone and kissed it and said "No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah's Apostle kissing you I would not have kissed you." (Bukhari Vol. 2, Book 26, No. 667)
8.6 Kissing the Hands Who Touched Him
Hazrat Sabit (RA) asked Hazrat Ans (RA) “Did you ever touch the Prophet (صلی اللہ علیھ وآلھ وسلم) with you hands?” He replied: “Yes”. On this he kissed his hands. (Bukhari in Adab-ul-Mufrad)
9. Beloved of Trees and Mountains
9.1 Tree Loved Him
Narrated Jabir bin 'Abdullah: The Prophet صلی اللہ علیھ وآلھ وسلم used to stand by a stem of a date-palm tree (while delivering a sermon). When the pulpit was placed for him we heard that stem crying like a pregnant she-camel till the Prophet صلی اللہ علیھ وآلھ وسلم got down from the pulpit and placed his hand over it. (Bukhari Vol. 2, Book 13, No. 41)
9.2 Mountain Loved Him
Narrated Anas bin Malik: The mountain of Uhud came in sight of Allah's Apostle who then said, "This is a mountain that loves us and is loved by us." (Bukhari Vol.9, Book 92, No. 433)
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10. Love and Respect in Speaking with him
10.1 How did Sahaba Speak in His Presence?
When the verse,O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. (Al-Hujurat 49:2) revealed, it made the following impact on Hazrat Umar(RA): “Thence forward when Umar talked to the Prophet صلی اللہ علیھ وآلھ وسلم, he would talk like one who whispered a secret and would even fail to make the Prophet hear him, in which case the Prophet would ask him (to repeat his words)." (Bukhari Vol. 9, Book 92, No. 405)
10.2 No One is Elder than Him
Once Hazrat Usman (RA) asked Hazrat Qubas Bin Ashim (RA) “Are you elder or the Prophet (صلی اللہ علیھ وآلھ وسلم)?” His reply was: “The Prophet (صلی اللہ علیھ وآلھ وسلم) is elder than me and I was just born before Him.” (Tirmizi / Hakim / Tabarani / others)
10.3 How did Sahaba Address Him?
Narated By AbuDharr: The Prophet (صلی اللہ علیھ وآلھ وسلم) addressed me, saying: O AbuDharr! I replied: At thy service and at thy pleasure, Apostle of Allah! may I be ransom for thee. (Muslim Book 36, No. 5207)
11. Conclusion
The above examples show that Sahaba had a very comprehensive vision about the love of the Prophet (صلی اللہ علیھ وآلھ وسلم). They didn’t restrict their concept of love to Ite’ba (i.e. following the Prophet (صلی اللہ علیھ وآلھ وسلم)) only. They rather showed an extreme love with everything related to the Prophet (صلی اللہ علیھ وآلھ وسلم be it a hair of his beard or head, water used by him in ablution, shirt used by him, sweat came out from his body or even a stone kissed by him. They sought cure through things related to him, even if it is the water used in his shirt washing. They also showed extreme respect while speaking to him, or speaking about him.
So Isq-e-Rasool (صلی اللہ علیھ وآلھ وسلم) should compel us to obey him, respect him, and love him (all at the same time). -
Suicide
Here are some Quranic verses and Ahadith Nabvi about suicide for your reference;
Quranic Verse 1: "Don't kill yourself. No doubt Allah (swt) is merciful and anyone who does so, will be pushed in fire. And it is easy for Allah (swt)." (Nisa: 5:29, 5:30)
Quranic Verse 2: "We are property of Allah (swt) and we will return to Allah (swt) one day." (Baqra 2:156)
Quranic Verse 3: "Don't' kill yourself with your own hands" (Baqra 2:195)
Hadith No.1: "Whoever kills himself with an iron weapon, he will be tortured in hell with the same weapon". (Bokhari)
Hadith No.2: "Whoever strangles himself with a rope, he will keep on strangling himself until being burnt in hell. And he who killed himself with a spear, he will keep on being killed by spear until he is sent to hell." (Bokhari)
Hadith No.3: "Before death, a sick person cut his own fingers due to prolonged sickness and depression. Rasulullah (saw) saw him in dream and he was hiding his fingers. Rasulullah prayed to Allah to forgive him for cutting his own fingers". (Muslim)
Hadith No.4: "A hypocrite fighting alongwith Rasulullah (صلی اللہ علیھ وآلھ وسلم) was very brave in the fight but when he was too much hurt, he killed himself with his own sword to avoid pain. Upon this, Rasulullah (صلی اللہ علیھ وآلھ وسلم) informed all that this person goes to hell. He said that there are some who do a few things to qualify for heaven, but they actually qualify for nothing except hell. Similarly, there are some whom everyone considers as going to hell, but they are actually going to heaven." (Muslim).
Hadith No.5: "Rasulullah صلی اللہ علیھ وآلھ وسلمsaid there was a person back in time who had a painful acne and he cut his own wound whereby a lot of blood spilled and he died. Allah (swt) said "Heaven is fobidden to him". (Muslim)
Hadith No.6: Whoever kills himself with a weapon made of iron, he will keep on hurting himself in hell with the same weapon in hell. And whoever kills himself with poison, he will keep on eating poison in hell. And whoever commits suicide by falling from mountain, he will keep on falling in the fire of hell forever over and over again." (Muslim) -
100 Questions Abt Al-Quran~*~~
Hope the following helps us in understanding ourselves
And the religion Islam more better.
May god bless everybody......
Q1) What is the meaning of the word "Qur'an"?
A) That which is Read.
Q2) Where was the Qur'an revealed first?
A) In the cave of Hira (Makkah)
Q3) On which night was the Qur'an first revealed?
A) Lailatul-Qadr (Night of the Power)
Q4) Who revealed the Qur'an?
A) Allah revealed the Qur'an
Q5) Through whom was the Qur'an revealed?
A) Through Angel Jibraeel (Alaihis-Salaam)
Q6) To whom was the Qur'an revealed?
A) To the last Prophet Muhammed (Sallahu Alaihi Wasallam)
Q7) Who took the responsibility of keeping the Qur'an safe?
A) Allah himself
Q8) What are the conditions for holding or touching the Qur'an?
A) One has to be clean and to be with wudhu (ablution)
Q9) Which is the book which is read most?
A) The Qur'an
Q10) What is the topic of the Qur'an?
A) Man
Q11) What are the other names of the Qur'an according to the Qur'an itself?
A) Al-Furqaan, Al-Kitaab, Al-Zikr, Al-Noor, Al-Huda
Q12) How many Makki Surahs (chapters) are there in the Qur'an?
A) 86
Q13) How many Madani Surahs (chapters) are there in the Qur'an?
A) 28
Q14) How many Manzils (stages) are there in the Qur'an?
A)7
Q15) How many Paara or Juz (parts) are there in the Qur'an?
A) 30
Q16) How many Surahs (chapters) are there in the Qur'an?
A) 114
Q17) How many Rukoo (paragraphs) are there in the Qur'an?
A) 540
Q18) How many Aayaath (verses) are there in the Qur'an?
A) 6666
Q19) How many times is the word 'Allah' repeated in the Qur'an?
A) 2698
Q20) How many different types of Aayaath (verses) are there in the Qur'an?
A) 10
Q21) Who is the first 'Haafiz' of the Qur'an?
A) Prophet Hazrat Muhammed (Sallalahu Alaihi Wasallam)
Q22) At the time of the death of Prophet Muhammed (Sallallahu Alaihi Wasallam) how many Huffaz were there?
A) 22
Q23) How many Aayaaths (verses) on Sajda (prostation) are there in the Qur'an?
A) 14
Q24) In which Paara (part) and Surah (chapter) do you find the first verse about Sajda (prostation)?
A) The 9th Paara, 7th Chapter-Surah-al-Araaf, Verse206
Q25) How many times has the Qur'an stressed about Salaat or Namaaz (prayer)?
A) 700 times
Q26) How many times has the Qur'an emphasized on alms or charity?
A) 150
Q27) How many times in the Qur'an, is the Prophet Muhammed (Sallallahu Alaihi Wasallam) addressed as Yaa-Aiyu-Han-Nabi?
A)11 times
Q28) Where in the Qur'an has Prophet Muhammed (Sallallahu Alaihi Wasallam) been named 'Ahmed'?
A)Paara 28, Surah Saff, Ayath 6
Q29) How many times has the name of Rasool-ullah (Sallallahu Alaihi Wasallam) been mentioned in the Qur'an?
A) Hazrat Muhammed (Sallallahu Alaihi Wasallam) - 4 times Ahmed (Sallallahu Alaihi Wasallam) - 1 time.
Q30) Name the Prophet whose name is mentioned and discussed most in the Qur'an?
A) Hazrat Moosa (Alahis-Salaam)
Q31) Who were the Kaathibe-Wahi (copyists of the revelations) of the Qur'an?
A) Hazrat Abu Bakr (Radhiallahu Anhu), HazratUsman (Radhiallahu Anhu), Hazrat Ali (Radhiallahu Anhu), Hazrat Zaid Bin Harith (Radhiallahu Anhu) And Hazrat Abdullah bin Masood (Radhiallahu Anhu)
Q32) Who was the first person who counted the Aayaath (verses) of the Qur'an?
A) Hazrat Ayesha (Radhiallahu Anha)
Q33) On whose advice did Hazrat Abu Bakr (Radhiallahu Anhu) decide to compile the Qur'an?
A) Hazrat Omer Farooq (Radhiallahu Anhu)
Q34) On whose order was the Qur'an compiled completely in written form?
A) Hazrat Abu Bakr (Radhiallahu Anhu)
Q35) Who confined the recitation of the Qur'an on the style of the Quraysh tribe?
A) Hazrat Usman (Radhiallahu Anhu)
Q36) Out of the copies of the Qur'an compiled by Hazrat Usman (Radhiallahu Anhu), how many and where are they at present?
A) Only 2 copies. One in Tashkent and the other in Istanbul.
Q37) Which Surah of the Qur'an was Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam) reciting while praying, that Hazrat Jabeer Bin Muth'im Listened to and embraced Islam?
A) Surah Thoor
Q38) Which was that Surah of the Qur'an which the Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam) had recited when one of his enemies Utba after listening to it fell in Sajda (prostation)?
A) The first five Ayaaths of Ham-Meem-Sajda
Q39) Which is the first and the most ancient Mosque according to the Qur'an?
A) Kaaba.
Q40) In Qur'an mankind is divided into two groups. Which are those two groups?
A) Believers and disbelievers.
Q41) Who is the man about whom, Allah has said in the Qur'an that his body is kept as an admonishing example for future generations to come?
A) Fir'aun. (Pharaoh)
Q42) Besides the body of Pharaoh, what is that thing which is kept as an admonishing example for future generations to come?
A ) Hazrat Noah's Ark.
Q43) After the wreckage of Prophet Noah's Ark, which is its place of rest mentioned in the Qur'an?
A) Cave of Judi.
Q44) In the Qur'an the name of which companion of Prophet HazratMuhammed (Sallallahu Alaihi Wasallam) is mentioned?
A) Hazrat Zaid Bin Harith.
Q45) Who is the relative of the Prophet Hazat Muahmmed (Sallallahu Alaihi Wasallam) whose name is mentioned in the Qur'an?
A) Abu Lahab
Q46) In the Qur'an there is a mention of a Prophet who has been called by his mother's name. Who was he?
A) Jesus Prophet (Isa Alahis salaam) is mentioned as bin Maryam.
Q47) Which was the agreement that was titled Fath-hum-Mubeen' without fighting a battle?
A) Treaty of Hudaibiya.
Q48) What are the different names used for Satan or Devil in the Qur'an?
A) Iblees and Ash-Shaitaan.
Q49) Which category of creature does the Qur'an put 'Iblees' into?
A) Jinn.
Q50) What were those worships and prayers that were ordered by Allah to the community of Bani Israeel and which were continued by the Muslim Ummah also?
A) Salaat and Zakaat. (Al-Baqarah:43)
Q51) The Qur'an repeatedly warns of a certain day. Can you say which day it is?
A) Youmal Qiyamah. (Doomsday)
Q52) Who were those people with whom Allah was pleased and they were pleased with Him, as mentioned in the Qur'an?
A) Companions of Prophet Muhammed. (Sallallahu Alaihi Wasallam)
Q53) In which Holy Book of Non-Muslims the Qur'an mentioned repeatedly?
A) In the Holy Book of Sikh Community-Granth Saheb.
Q54) In which year were the vowels inserted in the Qur'an?
A) 43 Hijri.
Q55) Who were the first serious students of the Qur'an?
A) As-haabus Suffah.
Q56) Which is the first Residential University where the faculty of the Qur'an was established for the first time?
A) Masjid-e-Nabvi. Mosque of the Prophet (Sallallahu Alaihi Wasallam)
Q57) By what name did the Qur'an address those noble and pious people who were selected by Allah to convey His message to mankind?
A) Nabi (Prophet) and Rasool (Messenger).
Q58) What type of a person does the Qur'an want to make?
A) A Momin.
Q59) What is the scale or measure of one's dignity according to the Qur'an?
A) Thaqwa. (Piety)
Q60) What according to the Qur'an is the root cause of the evil?
A) Alcohol.
Q61) What are the two most important types of kinds of Aayaaths (Verses) found in the Qur'an?
A) Muhakamaat and Muthashabihaath.
Q62) Which is the longest Surah (Chapter) in the Qur'an?
A) Surah-al-Baqarah.
Q63) Which is the smallest Surah in the Qur'an?
A) Surah-al-Kausar.
Q64) What was the age of Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam) when the Qur'an was first revealed to him through aeel (Alaihis-salaam)?
A) 40 Years
Q65) How long did Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam) receive the revelation of the Qur'an in Makkah?
A) 13 Years.
Q66) How long did Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam) receive the revelation of the Qur'an in Madinah?
A) 10 Years.
Q67) Where was the first Surah revealed?
A) In Makkah.
Q68) Where was the last Surah revealed?
A)In Madinah.
Q69) How many years did it take for the complete revelation of the Qur'an?
A) 22 years, 5 months and 14 days.
Q70) Which Surah (Chapter) of the Qur'an is to be read compulsorily in each raka'at of the Sallat (Namaaz)?
A) Surah-al-Fatihah.
Q71) Which is the Surah, which Allah taught as a Du'a(Prayer)?
A) Surah-al-Fatihah.
Q72) What is the reason of keeping Surah-al-Fatihah in the beginning of the Qur'an?
A) It is the door to the Qur'an
Q73) What is the Surah (Chapter) revealed completely and found first place in the Qur'an?
A) Surah-al-Fatihah.
Q74) Who was the only lady whose personal name is found in the Qur'an?
A) Hazrat Bibi Mariam (Alaihis-salaam).
Q75) In which Surah (Chapter) of the Qur'an do you find maximum instructions?
A) Surah-al-Baqarah.
Q76) When and Where did the Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam) and Jibraeel (Alaihis-salaam) meet for the second time?
A) On Friday,18th Ramadan,in the Cave of Hira.
Q77) What was the interval between the first and the second revelation?
A) 2 years and six months.
Q78) Which is the Surah (Chapter) that does start without Bismillah?
A) Surah-al-Taubah or Bara'ath.
Q79) In which Surah (Chapter) of the Qur'an is Bismillah repeated twice?
A) Surah-al Naml.
Q80) How many Surahs (Chapters) in the Qur'an have the titles named after different Prophets?
A) 6 Surahs (Chapters)
Q81) How many Surahs (Chapters) in the Qur'an have the titles named after different Prophets?
A) 6 Surahs (Chapters)
1- Surah-al-Yunus. 2- Surah-al-Hood. 3- Surah-al-Yusuf. 4- Surah-al-Ibraheem. 5- Surah-al-Nuh. 6- Surah-al-Muhammed.
Q82) In which part of the Qur'an do you find 'Ayat-ul-Kursi' (Verse of the Throne)?
A) In the beginning of the third Part. (Chapter 2-55)
Q83) How many different names of Allah are mentioned in the Qur'an?
A) 99.
Q84) Who were the three non-prophets whose names are mentioned with due respect in the Qur'an?
A) Luqman, Aziz of Egypt and Zulqarnain.
Q85) At the time Hazrat Abu Bakr (Radhiallahu Anhu) how many companions had compiled the Qur'an in the form of a book?
A) 75 companions.
Q86) Which is that only book which is completely memorized by millions of people in the world?
A) Al-Qur'an.
Q87) What did the Jinns who heard a few Aayaaths (Verses) of the Qur'an say to each other?
A) We have heard a unique discourse which shows the right path, verily we believe in it.
Q88) Which are the most popular transalations of the Qur'an in English?
A) Transalation by Muhammed Marmaduke Pickthall and by Allama Yusuf Ali.
Q89) Into how many languages of the world has the Holy Qur'an been transalated?
A) Nearly 103 languages.
Q90) Who was the first transalator of the Holy Qur'an into Urdu?
A) Moulana Shah Abdul Haq Rafiuddin Muhaddis Dehlavi.
Q91) What will be our condition on 'The day of the Judgement' according to the Qur'an?
A) Everybody will be in a state of anxiety.
Q92) Who was the Prophet mentioned in the Qur'an whose three generations were prophets?
A) Hazrat Ibraheem (Alaihis-salaam).
Q93) What is that book which abolished all old rules and regulations?
A) Al-Qur'an.
Q94) What does the Qur'an say about property and wealth?
A) They are tests of one's faith.
Q95) According to the Qur'an who is "khaatamun Nabiyyeen" (the last of the Prophets)?
A) Prophet Hazrat Muhammed (Sallallahu Alaihi Wasallam)
Q96) What is the name of the book that tells us clearly about the reality of the beginning and the end of the world?
A) Al-Qur'an.
Q97) In the Qur'an what other name is given to the city of Makkah?
A) Bakkah and Baladul Ameen.
Q98) According to the Qur'an what other name is given to the city of Madinah?
A) Yathrib.
Q99) Whose Generation is known as "Bani Israeel" according to the Qur'an?
A) The generation of Prophet Yaqoob (Alaihis salaam) who is alsoknown as Israeel.
Q100) Which are the 5 mosques that are mentioned in the Qur'an?
A) 1- Masjid-ul-Haram. 2- Masjid-ul-Zirar. 3- Masjid-ul-Nabawi. 4- Masjid-ul-Aqsa. 5- Masjid Quba.
Q101) Which are the 4 angels that are mentioned in the Qur'an?
A) 1- Jibraeel Ameen. (Alaihis salaam) 2- Meekaeel. (Alaihis salaam) 3- Haroot. (Alaihis salaam) 4- Root.(Alaihis alaam) -
Ten Sicknesses of the Heart...
Ten Sicknesses of the Heart...
1. You believe in the existance of Allah (SWT) but you do not fulfil His Commands.
2. You say you love the Prophet Mohammed (صلی اللہ علیھ وآلھ وسلم) but you do not follow his Sunnah.
3. You read the Holy Qur'an but you do not put it into practice.
4. You enjoy all the benefits from Allah (SWT) but you are not grateful to him.
5. You acknowledge Shaitan as your enemy but you do not go against him.
6. You want to enter Paradise but you do not work for it.
7. You do not want to be thrown into Hell-Fire but you do not try to run away from it.
8. You believe that every living-thing will face death but you do not prepare for it.
9. You gossip and find faults in others but you forget your own faults and habits.
10. You bury the Dead but you do not take a lesson from it. -
After death
We find in Hadis of Prophet Muhammad (صلی اللہ علیھ وآلھ وسلم): After burial of dead person his soul will return to his body, then two Angels will come, Munkar and Nakir, and will ask:
"Who is your Lord?" he will answer: "My Lord - Allah ".
Then they will ask:
"What is your religion?" he will answer: "My religion - Islam".
Then they will ask him:
"Who that person who has been sent to you?" he will answer: "He is the Prophet of Allah"
Then they will ask him:
"How do you know?" He will answer: "I read the Book of Allah and trusted Him.
And then from heavens the voice will come: "My Slave has told the truth, lay it to bed from Paradise and open the Gate of Paradise" - then it will be full of pleasure and he begins to feel pleasures of the paradise, and his grave becomes spacious, that eyes can’t reach.
The Prophet of Allah Muhammad (صلی اللہ علیھ وآلھ وسلم) said about the sinners. After burial of dead person his soul will return to the body, then two Angels will come and ask,
"Who is your Lord?" he will answer: "I do not know".
Then they will ask:
"Who that person who has been sent to you?" he again will answer: I "do not know" - and then from the sky the voice will come: "he told a lie, put him into fire and open before it the Gate of a hell!”- Than it will be captured with heat of the hell and his grave becomes narrow and the edges will be compressed.
In Hadis it is also said, that Angels will severely beat the sinners during interrogation in the tomb and this torture will be awful. It is also informed, that our Messenger (صلی اللہ علیھ وآلھ وسلم) supplicated to Allah to protect Him from tortures of the grave and asked other people to do so.
The Prophet (صلی اللہ علیھ وآلھ وسلم) said: “The grave is the first stage of the hereafter. If a person is saved from its torment, then what comes after it is really easy. If one is not saved from it, what follows is really severer." (Ibn Maja) The Prophet (صلی اللہ علیھ وآلھ وسلم) said: “I have never seen a more horrible sight than that of the grave.” (Ibn Maja, Al Termizi -
My bed of soil
My bed is the soil; it has embraced me and is my covering
Around me is the sand enveloping me even from over and above
And the grave presents darkness, in it is isolation
And the guidance was elucidated in his book, (but) I forgot my meeting
And the family, where is their sympathy: they sold my loyalty
And the companions, where is their companionship: they relinquished my brotherhood
And the wealth, where is its joy: it was left behind
And the name (reputation), where is its lustre (shine): between the folds
This is me, the finality of my state - my bed of soil.
And the love shuns its pleasure, and my eulogy is wailed.
And the tears lapsed after the crying
And the universe was constrained in its expanse and constrained was my space
Then the grave became my earth and my sky
This is me, the finality of my state - my bed of soil.
And fear fills my desolation, and grief is my ailment
I hope resolutely and indeed it is the avowed remedy
And the Lord I call sincerely, You are my hope
I hope of My Lord Jannah, in it is bliss.
