SECOND HADITH - ISLAM, FAITH AND EXCELLENCE
عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ أَيْضاً قَالَ: بَيْنَمَا نَحْنُ جُلُوْسٌ عِنْدَ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيْدُ بَيَاضِ الثِّيَابِ شَدِيْدُ سَوَادِ الشَّعْرِ، لاَ يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلاَ يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ وَقَالَ: يَا مُحَمَّد أَخْبِرْنِي عَنِ اْلإِسْلاَمِ، فَقَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اْلإِسِلاَمُ أَنْ تَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُوْلُ اللهِ وَتُقِيْمَ الصَّلاَةَ وَتُؤْتِيَ الزَّكاَةَ وَتَصُوْمَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيْلاً قَالَ : صَدَقْتَ، فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ، قَالَ: فَأَخْبِرْنِي عَنِ اْلإِيْمَانِ قَالَ : أَنْ تُؤْمِنَ بِاللهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ. قَالَ صَدَقْتَ، قَالَ فَأَخْبِرْنِي عَنِ اْلإِحْسَانِ، قَالَ: أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ. قَالَ: فَأَخْبِرْنِي عَنِ السَّاعَةِ، قَالَ: مَا الْمَسْؤُوْلُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ. قَالَ فَأَخْبِرْنِي عَنْ أَمَارَاتِهَا، قَالَ أَنْ تَلِدَ اْلأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُوْنَ فِي الْبُنْيَانِ، ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ : يَا عُمَرَ أَتَدْرِي مَنِ السَّائِلِ ؟ قُلْتُ : اللهُ وَرَسُوْلُهُ أَعْلَمَ . قَالَ فَإِنَّهُ جِبْرِيْلُ أَتـَاكُمْ يُعَلِّمُكُمْ دِيْنَكُمْ
SECOND HADITH TRANSLATION
On the authority of Umar (RadiAllahu Taala Anhu) who said:
While we were one day sitting with the Messenger of Allah (peace be upon him) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (peace be upon him) rested his knees against the knees of the Prophet (peace be upon him) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (peace be upon him) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Mohammad (peace be upon him) is Allah’s Messenger, that you should perform Salah (Namaz, Prayer), pay the Zakah (obligatory charity), fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Kabah/Qiblah at Makkah), if you can find a way to it (or find the means for making the journey to it)." Man said: "You have spoken the truth." We were astonished at this thus questioning him (peace be upon him) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." the Prophet (peace be upon him) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate, both in its good and in its evil aspects." The man said, "You have spoken the truth." Then the man said, "Inform me about Ihsan (obtain perfection, or excellence, in worship Allah)." The Prophet (peace be upon him) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." The man said, "Inform me about the Hour (the Day of Judgment)." Prophet (peace be upon him) said, "About that the one questioned knows no more than the questioner." So the man said, "Well, inform me about its signs." Prophet (peace be upon him) said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion."
[Muslim: 8(a)]
BRIEF COMMENTARY
This hadith is also called "Hadith of Jibreel" and is so comprehensive that it encompasses all the
inner and the oouter aspects of the worship of Allah Subhanahu Wa Taala. Probably the best way to explain this hadith is quote a small portion of the hadith at a time and expand on it.
“While we were one day sitting with the Messenger of Allah (peace be upon him) there appeared before us a man dressed in extremely white clothes and with very black hair.”
As we know from the end of this hadith, the man who is described here is actually the angel Jibreel appearing in the form of a bedouin Arab. The first thing that this tells us is that the angel Jibreel could take different forms, including that of a man.
In this case we can see that Allah sent the angel Jibreel to assist in teaching the people about the religion of Islam. According to some scholars his teaching comes not only from the questions he asked, but also from his appearance and behavior.
What we learn here of his appearance is that he was clean, with no traces of dirt upon him. It is recommended for Muslims to have a good appearance and to remain clean as much as possible, especially when attending the mosque or seeking knowledge. White clothing is also preferred, especially for the people of knowledge.
There is another aspect to note here which is that Islam places an emphasis on both the inner and outer aspects of the human being. There is a strong relationship between these two things. In this respect, if one wants to attain knowledge, one must approach it in the proper manner, with the correct intention, and respect for the knowledge being gained. One must also be willing to sacrifice one’s time and wealth, and to show the outward signs of respect, such as sitting in the proper manner.
“No traces of journeying were visible on him, and none of us knew him.”
He was not from the people of Madinah and yet there no signs of travel on him. His appearance was something special and that attracted people’s attention to him. Perhaps, and Allah knows best, this was a way to draw people to him and to watch and listen carefully to what he said so they could pass it on to others.
“He sat down close by the Prophet (peace be upon him) rested his knees against the knees of the Prophet (peace be upon him) and placed his palms over his thighs”
This should be the attitude of those who are truly seeking knowledge, they should try to get close to the teacher so that they can understand and hear everything he or she says correctly. Unfortunately, this is not the attitude one finds amongst many Muslims today. People lean against the wall, slouch and put their feet out, text on their mobile phones etc etc, having no respect for the magnitude of what is being conveyed.
“and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (peace be upon him) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Mohammad (peace be upon him) is Allah’s Messenger, that you should perform Salah (Namaz, Prayer), pay the Zakah (obligatory charity), fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Kabah/Qiblah at Makkah), if you can find a way to it (or find the means for making the journey to it).”
In this narration of the hadith, the Angel first asks about Islam. In other narrations, he first asks about Imaan. It is interesting to note here that there are some who argue that asking about Imaan should be first as that is more consistent with the Quranic presentation of such topics. We can see this in the following example from the Quran:
It is not righteousness that you turn your faces towards the East or West [in prayer]. But righteousness is [the quality of] the one who believes in Allah, the Last Day, the Angels, the Books and the Prophets. [Who] gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to the poor who beg, and to the wayfarer and to those who ask, and to set slaves free. [And who] offers prayer perfectly and gives the Zakat. And who fulfill their covenant when they make it, and who are patient in extreeme poverty and ailment and at the time of fighting. Such are the people of truth and they are pious.” [Quran 2:177]
A similar approach is seen in the beginning verses of Surah al-Anfaal. And Allah knows best.
A discussion of the detailed meaning of the five pillars of Islam will be laid out in the narration of Hadith number 3, InshaAllah.
“Man said: "You have spoken the truth." We were astonished at this thus questioning him (peace be upon him) and then telling him that he was right”
We can see that the behavior of the Angel was something very strange to the people who were gathered around the Prophet (peace be upon him). First he had asked some questions, implying that he did not know the answers, and then, he had commented that the answers given were correct. More importantly, this was information known only from the Prophet’s (peace be upon him) teachings, and this man was a stranger amongst the people. This made it seem all the more surprising that he had the boldness to state that the Prophet’s (peace be upon him) replies were correct.
“but he went on to say, "Inform me about Iman (faith).”
The next thing the Angel Jibreel asked the Prophet (peace be upon him) about was Imaan. What is Imaan or faith? Who is a believer? What is disbelief? Who is a disbeliever? These questions appeared very early in the history of Islam, and with them came divisions amongst the Muslims. Without going into the details of the sects that resulted from these divisions, one important point emerges that we should learn from. When it comes to any concept from the Qur’an and Sunnah, historically speaking, there have been two approaches to determine its meaning.
- The first approach is to discover the meaning of that concept from the Prophet (peace be upon him) and how he (peace be upon him) passed on the understanding of this knowledge to his Companions, and them to their followers.
- The second approach is to go directly to the word itself (eg a Quranic term) and try to discover its meaning from a linguistic or logical viewpoint, without first studying how Allah Subhanahu Wa Taala and His Prophet (peace be upon him) explained those terms. This approach has led to many misunderstandings about the concept of Imaan and the advent of heretical groups.
If we firmly believe that the Prophet (peace be upon him) explained the entire religion in a clear manner to his Companions, and that he (peace be upon him) explained everything that needs to be known about the meaning of the Qur’an and how to apply its teachings in our daily life, then we should have no need to look elsewhere for guidance.
It is clear from evidence contained in the Qur’an and Sunnah that Imaan comprises of belief, statement and action. Concerning belief in the heart, Allah says in surah al-Maaidah:
O Messenger, let not those who hurry to fall into disbelief grieve you, those who say, ‘We believe’, with their mouths but their hearts have no faith.[Quran 5:41]
If what is contained in the heart is not sound and proper, then nothing else will be sound and proper. Belief in the heart is the foundation and driving force behind all the other components of Imaan. Next, one needs to state one’s belief with the tongue. This plays a two fold role of being a statement of fact while also being a statement of commitment to that fact. The Prophet (peace be upon him) stated:
Imaan is composed of [approximately] seventy branches. The greatest is the statement ‘There is none worthy of worship except Allah’ and the lowest aspect is removing something harmful from the road. And modesty is a branch of faith. (Recorded in Muslim)
Here we can see that Imaan incorporates both statement and action. When one is committed to belief in Allah Subhanahu Wa Taala and His Messenger (peace be upon him) then naturally one shows one’s belief by following this with actions of obedience to what Allah has commanded.
Imaan can increase and decrease, this is the case with both the level of belief in the heart as well as the commitment to carrying out acts of obedience. We all feel these levels of fluctuation in our daily lives, but if we sincerely turn to Allah Subhanahu Wa Taala and ask for His guidance, there are greater levels of Imaan waiting for us InshaAllah. Doing good deeds with the right intention increases Imaan, and doing sinful deeds decreases Imaan. Committing sins does not make you a disbeliever or take you out of the fold of Islam unless they are shirk (making partners with Allah) or kufr (disbelief in Allah and His Messenger). The sinner may be punished in the Hellfire, but those with even the slightest amount of Imaan in their hearts will eventually enter Paradise. This is the belief that was passed on from the Prophet (peace be upon him) to his Companions and it is the only view that takes into account all the relevant pieces of evidence from the Qur’an and Sunnah.
And give glad tidings to those who believe and do good deeds that for them will be gardens through which rivers flow… [Quran 2:25]
"The Prophet (peace be upon him) answered, "It is that you believe in Allah"
Belief in Allah Subhanahu Wa Taala is the cornerstone of the Islamic faith, and all of the other Islamic beliefs revolve around this. If our understanding of Allah and His attributes is incorrect, then the basis of our own faith may be jeopardized. This is a matter of such fundamental importance that many Muslim scholars have described the correct belief in Allah, called Tauheed, in great detail.
Tauheed means ‘making something one’. It is not a term found in the Qur’an or thesunnah, it became the main term used to cover the aspects of belief in Allah from the time of ibn Abbas (RadiAllahu Taala Anhu). Although there are some variations, the scholars have traditionally divided Tauheed into three distinct categories:
- Tauheed al-Ruboobiyah – The belief in the Oneness of Allah concerning His Lordship. He alone is the Lord (al-Rabb), He is One, without partner, and He is the sole Creator and the only One who nourishes and Sustains the creation.
- Tauheed al-Uloohiyah – This is the Oneness of Allah with respect to Him being the only One worthy of worship. All acts of worship must be directed toward Allah alone. We should not offer prayers or make supplications to anyone else such as saints or sheikhs or to seek pleasure of people around us. By doing this, people show that they are putting their trust in a person to help deliver what they want, they are not putting their trust in Allah alone.
- Tauheed al-Asmaa wa al-Sifaat – This is believing in all the names and attributes of Allah as mentioned in the Qur’an and authentic hadith. We must believe that they are unique to Him, without negating them, stripping them of any meaning, or distorting their meaning by interpreting them figuratively. The more we know about Allah the more we love Him and turn to Him, understanding that He alone had power over all things.
Do we really know Allah Subhanahu Wa Taala?
Could we list what has been revealed of His names and attributes?
Let’s try and draw closer to Allah by reading about His names and attributes and calling on Him by them.
“His Angels”
Prophet Muhammad (peace be upon him) listed belief in Allah’s Angels as one of the parts of Imaan. Allah says in the Qur’an:
All the praises be to Allah, the Only Creator of the heavens and the earth, Who made the angels messengers with wings – two, three and four. He increases in creation what He wills. Verily, Allah is Able to do all things.[Quran 35:1]
SubhanAllah the Angels, such an extraordinary creation that is rarely seen by man. Allah Subhanahu Wa Taala created them from light, but they do have forms and bodies. They can also metamorphisise, as we have seen at the beginning of this hadith, when the angel Jibreel came to the Prophet (peace be upon him) in the form of a man. The Prophet (peace be upon him) also saw Jibreel in other forms, including the original angelic form he was created in. Jibreel was so magnificent that his form filled the space between the horizon and the sky and he had 600 wings. SubhanAllah. This shows what a magnificent creation the Angels are.
We know of other Angels by name as they were mentioned in the Qur’an and Sunnah. Mikaaeel is responsible for the rain and vegetation and Israafeel is responsible for blowing the trumpet that will resurrect the bodies on the Day of Judgement. The tradition says that his lips are already pursed and he is just waiting for the signal to blow. That’s how close the Day of Judgement is SubhanAllah.
There is Malik, the Keeper of Hell and Ridwan the Keeper of Paradise. And there are Angels that are appointed specifically for you. They are with you right now as you read this. Allah says:
But verily over you (are appointed angels in charge of mankind) to watch over you, honourable (in Allah’s sight), writing down (your deeds): they know all that you do. [Quran 82:10-12]
And also:
For each (person), there are angels in succession, before and behind him. They guard him by the Command of Allah. [Quran 13:11]
This means that there are four Angels surrounding you, one in front, one behind, one on the right recording your good deeds and one on the left recording your bad deeds.
How busy have the Angels with you been today?
“His Books”
The second part of Imaan mentioned by the Prophet (peace be upon him) in the Hadith of Jibreel is belief in Allah’s books. Allah’s books are the revelations that were sent down to His messengers as a mercy and guidance to mankind. These include the Qur’an revealed to the Prophet Muhammad (peace be upon him), the Taurah revealed to the Prophet Moses (peace be upon him), the Injeel revealed to the Prophet Eesa/Jesus (peace be upon him) and the Zaboor revealed to the Prophet Dawood/David (peace be upon him). There is also reference in the Qur’an to the “pages” of Abraham and Moses.
It should be remembered though that while the books that the Jews and Christians possess today, which they call the Torah, Gospel and Psalms, may contain some of the original revelations, there is no question that they have been distorted and no longer exist in their original form. They have been mixed with commentaries, historical narrative, biographies of the prophets and their apostles and inferences from religious scholars. Hence, to believe in the Taurah of Moses (s) for example does not mean that a Muslim believes in what is contained in the five books of the Old Testament. Rather it is to believe the Taurah was originally revealed to Moses (peace be upon him) although it no longer remains on earth in its original form.
All of the previous revelations have been abrogated by the Qur’an. Previous scriptures were revealed for particular groups of people at particular points in time, but the Qur’an is Allah’s final revelation and it is for all of mankind. In this respect, as Muslims we must believe in all that it contains. Allah says in the Qur’an:
And to you We have revealed the Scripture in truth, confirming whatever Scripture that came before it. So judge among them according to what Allah has revealed.[Quran 5:48]
The Qur’an in the uncreated speech of Allah, and it remains recorded in the original form in which it was revealed more than 1400 years ago. Since the Qur’an is meant to be a guidance for all mankind until the Day of Judgement, Allah has promised to protect it from any changes, mistakes or tampering. Allah says:
Verily, it is We who have sent down the Reminder [the Qur’an] and surely We will guard it [from corruption].[ Quran 15:9]
What place does the book of Allah hold in our lives today?
Do we feel it to be personal to us, our very own book of guidance, written by the One who knows us best?
Or does it get dusty on the top shelf, to be recited during Ramadan without reading the translation?
How can this book be our source of guidance if we don’t read it regularly with understanding?
Let’s make time to discover what wonder the glorious Qur’an holds, and allow the space to feel the words of Allah nourishing out hearts.
“His messengers”
The next article of faith mentioned by the Prophet (peace be upon him) in the Hadith Jibreel is belief in Allah's messengers. A messenger is a human who was chosen by Allah Subhanahu Wa Taala to receive revelation from Him, and who was commanded to pass that revelation on to the people. A person cannot, by himself, through spiritual exercises or otherwise, reach the level of being a messenger or prophet. It is Allah alone Who choses His messengers and He knows best whom to choose.
Adam (peace be upon him) was the first Prophet but he was not a messenger because he did not convey revelation to his people. The first messenger was Noah
(peace be upon him)
. There are a total of 25 prophets and messengers mentioned in the Qur’an. They are Adam, Noah, Idris, Salih, Abraham, Hud, Lot, Jonah, Ismail, Isaac, Jacob, Joseph, Job, Shu’ayb, Moses, Aaron, Elysha, Dhul Kfli, David, Zakariyya, Solomon, Elyas, John, Jesus and Muhammad – may Allah’s peace and blessings be on them all.
Every group of people were sent messengers, and these messengers came with the same fundamental teaching, as Allah says in the Qur’an:
And verily, We have sent among every nation a Messenger proclaiming, ‘Worship Allah [alone] and avoid all false deities’ [Quran 16:36]
This is one aspect that distinguishes Muslims from earlier people – we must believe in all the prophets and messengers and the truth of what they sent.
It is important to understand that the messengers were human being and did not possess divine attributes of any kind. They ate, drank, walked in the market place, suffered illness and death. The had no knowledge of the unseen except for what Allah had bestowed upon them. They were the most knowledgeable of Allah Subhanahu Wa Taala and the best worshippers and servants of Allah. The messengers also had perfect characters and were also prevented from lying, falling into major sins, judging by their own desires or adding or diminishing anything from the religion. Allah Subhanahu Wa Taala also gave the messengers miracles as clear proofs to support the truth of their message to mankind. Allah’s final messenger, Muhammad (peace be upon him) is the seal of the Prophets, and the last to bring revelation to mankind. As Allah says in the Qur’an:
Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets [ Quran 33:40]
Therefore, we must put our love for the messenger and what he guides us to, above our love for ourselves, our parents and our offspring. Ans (RadiAllahu Taala Anhu) reported that the Prophet (peace be upon him) said:
None of you is a true believer unless I become more dear to him that his own father, his son and all the people. (recorded in Bukhari and Muslim)
Take a moment to reflect on whether the Prophet Muhammad (peace be upon him) and the example he set is more important to you than your own desires or the opinions of your friends and family?
“the Last Day”
Belief in ‘the Last Day’ was the next article of faith mentioned by the Prophet (peace be upon him) in the Hadith of Jibreel. It is named ‘the Last Day’ because there will be no new day after it. It is also known as ‘The Day of Resurrection’, ‘The Reality’, ‘The Overwhelming’, ‘The Event’ and ‘The Day of Judgement’. This is the both the greatest and the gravest day that mankind shall ever pass through. It will mark a new beginning for each and every soul. One that may be eternal bliss or eternal suffering.
It is recorded in a hadith in Sahih Muslim, that before the Day of Judgement and the destruction of the earth, Allah Subhanahu Wa Taala will send a wind softer than silk, coming from Yemen, that will take the souls of every individual who has even the slightest amount of faith in his heart. The traumatic events of the ending of the earth will be experienced only by the worst of people, who had no faith in their hearts whatsoever. The sun will rise from the West, and people will declare their faith but it will be of no avail to them. Then the Horn shall be blown and all on the earth will die.
After a period of fourty – hours, days or years is not known – a second Horn will be blown and the people will be resurrected. Allah says in the Qur’an:
And the Trumpet will be blown [the second blowing] and, behold, from the graves they will come out quickly to their Lord. They will say, ‘Woe to us! Who raised us up from our place of sleep?’ [It will be said to them,] ‘This is what the Most Beneficent [Allah] has promised, and the Messengers spoke the truth. [Quran 36:51-52]
The people will be resurrected in the body they lived in on this earth, and they shall be naked, barefoot and uncircumcised. Allah Subhanahu Wa Taala will then command the angels to drive all of humanity to a predetermined place where they will be gathered to await their judgements. Allah’s Messenger (peace be upon him) said of this time:
On the Day of Resurrection, the sun would draw so close to the people that there would be left only the distance of one mile. The people would be submerged in perspiration according to their deeds, some up to their knees, some up to their waist and some would have the bridle of perspiration and, while saying this, the Prophet then pointed his hand towards his mouth.[Sahih Muslim]
Some people, however will be protected from the sun in the shade of Allah Subhanahu Wa Taala. Abu Hurayrah (RadiAllahu Taala Anhu) reported that the Messenger of Allah (peace be upon him) said:
Allah will give to shade to seven (types of people) on the Day when there is no shade but His: (These seven types are)
- A just ruler;
- A youth who has been brought up in the worship of Allah;
- One whose heart is attached to the mosques [prays prayer in congregation];
- Two people who love each other only for Allah’s sake and they meet and part in Allah’s cause;
- One who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: I am afraid of Allah;
- One who gives charitable gifts so secretly that his left hand does not know what his right hand has given [nobody knows what he has given in charity];
- One who remembers Allah in seclusion and his eyes are then flooded with tears. [Sahih Bukhari]
Then will come the presentation and reckoning of deeds. Each person will be presented with a record of their deeds in their hands and will read them. If they are of those people to be saved they will receive their record in their right hand and Allah Subhanahu Wa Taala will forgive their sins and allow them to enter Paradise. As for those whose transgressions were many, they will receive their records from behind their backs and they will brought to account and questioned for every great and small action. The Prophet (peace be upon him) has said, as is recorded in Sahih Bukhari, that those who are questioned about their accounts will be punished.
It is recorded in a hadith in Sahih Muslim that:
The believers will gather to drink from The Fount of the Messenger of Allah (peace be upon him) after he has first drunk from it himself, but those who have committed major sins or made innovations in the religion will be barred from drinking from it. This Fount is so large that it would take a month’s journey to cross it. It is filled with water from the river Kawthar in Paradise which is whiter than milk, colder than ice, sweeter than honey and has a scent more pleasant than musk. Whoever drinks from it will never feel thirst again.
Allah SUbhanahu Wa Taala and His Messenger (peace be upon him) have told us that people’s good and bad deeds will be weighed in a scale on the Day of Judgement, as a demonstration of the Justice of Allah Subhanahu Wa Taala. This aspect is mentioned in numerous verses in the Qur’an including:
And We shall set up the balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We as those who reckon.[Quran 21:47]
Many hadiths tell us that the weighing takes place on a real scale, with two plates, and that good deeds will be weighed on one side and evil deeds on the other. The weighing takes place after the reckoning, and illustrates the value of the deeds performed and decides their commensurate recompense. It is important to note that the reward that Allah Subhanahu Wa Taala gives to His servants is an act of His mercy, however His punishment is out of His justice and He does not punish anyone more than he deserves.
People will then pass over a bridge known as as-Sirat, set across the Hellfire. The ease with which people will cross this bridge will depend on their deeds in this life. Some will pass like meteorites, others like the wind, or as fast as the blink of an eye, others will pass as though wading through sand, and some will take one step, and stumble, and then fall into the Fire. Once the believers have passed over the Hellfire, they will be held on a small bridge between it and Paradise. There will be a final settling of personal accounts and retaliation for injustices between the believers for what passed between them in this life. Then they will be allowed to enter Paradise.
SubhanAllah…
the magnitude of it…
it quickens the heart…
brings a lump to the throat…
and tears to the eyes.
May Allah save us from the Hellfire and make us of those who enter His Paradise. Ameen!
"and in fate, both in its good and in its evil aspects"
The belief in divine decree, or al-Qadar, both the good and the evil thereof, is the final article of faith mentioned by the Prophet (peace be upon him) in the Hadith of Jibreel. The doctrine of al-Qadar is based on the belief in Allah’s attributes and beautiful Names: Knowledge, Ability and Will. Allah Subhanahu Wa Taala says:
“He is the All-Knower [Al-Aleem] of everything“ [Quran 2:29]
“And He is Able to do all things” [Quran 57:2]
“He does what He intends (or Wills).” [Quran 85:16]
Allah Subhanahu Wa Taala has knowledge of everything, and everything happens according to His decree and Will. He knows about the universals and particulars of all His different types of creation. This is true for what is sometimes referred to as the actions of Allah – producing rain, giving life and so forth – as well as the actions of the human beings.
He knows what our actions will be before we perform them. Indeed we can only perform them by His Will, but this does not negate our free will to act. This can be a difficult concept to grasp. A similitude is the example of a teacher, who knows the ability of a student. He can predict before a test what the outcome will be, without influencing the student freely carrying out the test. This concept of the ‘free will’ of the human being is central to our test of the life on this earth. Our choosing freely to believe in Allah and worship and obey Him, is what raises us in our ranks above the rest of creation.
It is also important to understand that Allah Subhanahu Wa Taala knew everything about the creation, before it came into existence. Allah says in one of the most beautiful verses in the Qur’an:
And with Him are the keys of the Unseen. None knows them but He. And He knows whatever there is on the earth and in the sea; Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, [green or withered], but is written in a Clear Record.[Quran 6:59]
We can see here the reference to a ‘Clear Record’. We should understand that not only did Allah Subhanahu Wa Taala has foreknowledge of the creation, He also recorded this information in the Preserved Tablet (al-Lauh al-Mahfoodh). Allah says:
No calamity occurs on the earth or among yourselves but it is inscribed in the Book [of Decrees] before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to achieve, nor rejoice because of that which has been given to you.” [Quran 57:22]
It is here that we see the beauty of belief in al-Qadar and how it liberates the believer. If we experience a calamity, or trial, we should know that it was already written that it would happen and there was nothing we could have done to avoid it. There should be no bitterness or regrets because everything that comes to us from Allah Subhanahu Wa Taala is for the best. The test is how we deal with what comes. Every event can be seen as a blessing for the believer. If it is good, then they are grateful to Allah Subhanahu Wa Taala and are rewarded for that, and if it is a trial, then they are patient and they are rewarded for that also. The Prophet (peace be upon him) said:
Strange are the ways of a believer for there is good in every affair of his. This is not the case of anyone except a believer. If he has an occasion to feel delight, he thanks (Allah), and there is a good for him in it. If he gets into trouble and shown resignation (and endures it patiently), there is a good for him in it.[Sahih Muslim]
This part of the Hadith also mentions the ‘good and the evil thereof’ of al-Qadar.
It is important to note that what is ‘evil’ is with respect to the human beings and not with respect to Allah Subhanahu Wa Taala. ‘Evil’ results from the human’s act of ignorance, wrong, oppression or sin. However, it is allowed and brought into being by Allah Subhanahu Wa Taala. In reality, there is wisdom and good in everything that occurs in Allah’s creation. Allah says:
Evil has appeared on the land and sea because of what the hands of men have earned, that Allah may make them taste a part of that which they have done, in order that they may return [by repenting].[Quran 30:41]
Evil occurs, but the ultimate goal of it is good – that Allah Subhanahu Wa Taala may make people taste a part of that which they have done in order that they may return to Him repenting. Allah’s wisdom and nature precludes the existence of acts which are purely evil, without having any benefit or positive results related to them.
When a person realizes that all things are under the control and decree of Allah, they should be freed from any associating of partners with Allah (shirk). There is only One Creator and Master of this creation, and nothing occurs except with His permission. This should make us realize that there is no use in turning to anyone except Allah Subhanahu Wa Taala when we are in need of something.
A correct belief in al-Qadar also shows us the trivialities of our daily worries – money, food, clothes, houses, cars etc. What will come to us is already written, indeed it was written before we were even created. We should therefore be careful not to let these things distract us from matters of true importance – like the prayer, seeking knowledge of Allah's Deen and striving to put it into practice.
"Then the man said, "Inform me about Ihsan (obtain perfection, or excellence, in worship Allah).""
After asking about Islam and Imaan, the angel Jibreel asked the Prophet (peace be upon him) to tell him about Ihsaan. Ihsaan is mentioned in a number of places in the Qur’an including:
On those who believe and do righteous good deeds, there is no sin for what they ate [in the past], if they fear Allah and believe and do righteous deeds, and again fear Allah and believe, and once again fear Allah and did good deeds with ihsaan (perfection). And Allah loves the good-doers (muhsineen).” [Quran 5:93]
Ihsaan is a very comprehensive term that can be translated as ‘perfection’ or ‘goodness’, and implies doing something well, or in the best way, and perfecting something. It also incorporates in its meaning all types of goodness, including using one’s wealth, knowledge, position or physical capacities for the benefit of others.
If one gives part of one’s wealth in charity, this is Ihsaan with respect to wealth.
If one spreads their knowledge and never misses an opportunity to guide others, this is Ihsaan with respect to knowledge.
If one uses one’s position and influence to help those that are deserving and in need of help, this is also considered Ihsaan.
If you help someone to get into their car or carry something for them, this is Ihsaan with respect to the body.
So we can see that Ihsaan incorporates using all our faculties in the best possible way for the best possible purpose.
In the Hadith of Jibreel, the focus is not on what Ihsaan is, but rather on the correct motivation for it. That is, the awareness that Allah Subhanahu Wa Taala is watching one’s actions, and seeking to please Him, as we shall see when we look at the next part of the hadith. It is only this type of awareness that will bring about the requisite purity of intention, to ensure that an act is truly for the sake of Allah alone.
The result of a deeper understanding of Ihsaan is that we will be concerned about the quality of our deeds, and not simply their quantity or outward execution.
Reflect on the deeds that your did today and ask yourself how many of them did you perform with the conscious intention of pleasing Allah (alone) and how many of them did you perform to the very best of your ability?
"The Prophet (peace be upon him) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you.""
Firstly it is important to note that ‘worship’ as mentioned in this part of the hadith, is not just referring to the prayer. Rather it relates to all the acts that a person performs, both inward and outward, which should all be carried out with complete servitude to Allah SUbhanahu Wa Taala.
Some of the scholars, including ibn Rajab and ibn Hajar, are of the opinion that this hadith describes two different levels of awareness at which the believer may be, one being loftier than the other.
The loftier position is known as al-mushaahadah or ‘personal witnessing’, which comprises of a very strong feeling in the heart, where the realization of Allah’s presence, by His knowledge and mercy, is so great that a person becomes completely attuned to the act of worship that they are performing. They therefore crave worship and delight in performing it. The effect on the person’s worship is that they would perform every act of obedience in the best possible way, as we can see from the following example recorded in Bukhari:
Allah has some angels who look for those who celebrate the Praises of Allah on the roads and paths. And when they find some people celebrating the praises of Allah, they call each other, saying, ‘Come to the object of your pursuit.’ The angels then encircle them with their wings up to the sky of the world. Then their Lords asks them, although He is most knowledgeable of them, ‘What do My slaves do?’ The angels reply, ‘They say, subhaanallaah, allaahu akbar and al-hamdullilah.’ Allah then says, ‘Did they see Me?’ The angels reply, ‘No, by Allah, they didn’t see You.’ Allah says, ‘How would it have been if they saw Me?’ The angels reply, ‘If they saw You, they would worship You more devoutly, and celebrate Your Glory more deeply, and more often declare Your freedom from any resemblance to anything…
The person who reaches this higher level of Ihsaan will be full of pleasure when being alone with his Lord and when he remembers Allah Subhanahu Wa Taala. This is the level that the Prophet (peace be upon him) himself reached, as we can see from his statement:
The sweetness of my eye has been made the prayer. [Al-Nasaai]
- If a person is not able to reach this level of Ihsaan, they are positioned on the next level which is al-muraaqabah ‘the level of the one who is being observed and watched’, This level of Ihsaan is still beneficial as the awareness that Allah Subhanahu Wa Taala is watching every act that a person performs can drive a Muslim to perfect and excel in their acts of worship. Perfecting and excelling in acts of worship can lead a person to the higher level of Ihsaan, InshaAllah.
The presence of either level of Ihsaan places a believer far ahead of those who believe in Allah and theoretically know that He sees all things, but do not allow this knowledge to have any real effect on their worship. A person who just prays mechanically without really allowing contemplation of Allah to reach their hearts, is not deserving of the title ‘Muhsin’, or one who has the quality of Ihsaan. As quoted previously
Allah loves the muhsineen [Quran 5:93]
The muhsin will receive a special reward for this attitude to worship, as Allah Subhanahu Wa Taala has stated in the Qur’an:
For those who have done good is the best and even more.[Quran 10:26]
It is recorded in Sahih Muslim that the Prophet (peace be upon him) explained ‘even more’ in this verse to mean seeing Allah in the Hereafter. Hence the one who worships Allah Subhanahu Wa Taala as if they are seeing Him in this life, will be rewarded with seeing Him in the Hereafter.
With eternity in Paradise and seeing Allah Suhanahu Wa Taala in the Hereafter as the rewards on offer, isn’t it time we made a conscious effort to draw closer to Allah and to strive to perfect our acts of worship?
Let’s start with the dua that Prophet (peace be upon him) used to make after each prayer:
اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ
Pronunciation: Allahumma a’inni ala dhikrika, wa shukrika, wa husni ‘ibadatika
Translation: O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner
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