The Life And Time Of Imam Muslim
THE full name of Imam Muslim is Abul Husain Muslim Ibn Al-Hajjaj Al-Qushairi An-Naisaburi. He belonged to the Qushair tribe of the Arabs, an offshoot of the great clan of Rabi’ah. He was born in Nishapur in AH 202/817 CE or AH 206/821 CE. His parents were religiously minded persons and as such he was brought up in a pious atmosphere. This left such an indelible impression on his mind that he spent the whole of his life as a God-fearing person and always adhered to the path of righteousness. He was in fact a righteous man of high caliber. His excellent moral character can be well judged from the simple fact that he never indulged in backbiting, a very common human failing.
Imam Muslim traveled widely to collect Traditions in Arabia, Egypt, Syria, and Iraq, where he attended the lectures of some of the prominent scholars of his time such as Ishaq Ibn Rahwaih, Ahmad Ibn Hanbal, Ubaidullah Al-Qawariri, Qutaibah Ibn Sa’id, Abdullah Ibn Maslamah, Harmalah Ibn Yahya, and others.
Having finished his studies, he settled down at Nishapur. There he came into contact with Imam Al-Bukhari and was so much impressed by his vast knowledge of Hadith and his deep insight into it that he kept himself attached to him up to the end of Al-Bukhari’s life. He was an ardent admirer of another great teacher of Hadith, Muhammad Ibn Yahya Adh-Dhuhali and attended his lectures regularly. But when the difference of opinion between Muhammad Ibn Yahya and Imam Al-Bukhari, on the issue of the creation of the Qur’an, sharpened into hostility, Imam Muslim sided with Imam Al-Bukhari and abandoned Muhammad Ibn Yahya altogether. He was thus a true disciple of Imam Al-Bukhari.
Imam Muslim wrote many books and treatises on Hadith, but the most important of his works is the collection entitled Al-Jami’ As-Sahih. Some Hadith commentators are of the opinion that in certain respects it is the best and most authentic work on the subject.
Protection Of Non-Muslims: Places Of Worship
ISLAM establishes a relationship with the people of different faith on the basis of tolerance, justice, benevolence, and mercy. The basis of this relationship is Allah’s saying in the Qur’an: “Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrongdoers – those who disobey Allah).” (Al-Mumtahanah: 8- 9)
According to the Qur’an, Muslims are required to deal with all people kindly and justly as long as they do not oppose or oppress Muslims or place obstacles in the way of spreading Islam.
Of non-Muslims, Islam gives special consideration for the People of the Book, that is, Jews and Christians, whether they reside in a Muslim society or not.
Being a divine religion revealed to guide all mankind, Islam tackles all aspects of man’s life, regardless of whether he believes in it or not. That is why we see it granting many rights and privileges to non-Muslim citizens of the Islamic state. Muslims are ordered to show full consideration to this injunction and give due respect to non-Muslims’ places of worship, which are part and parcel of their property enjoying full protection in Islam.
The Clothing, Jewellery and Incense-Burners Of the People of Paradise
The people of Paradise will wear the most luxurious clothes, amongst other things, garments of silk and bracelets of gold, silver and pearls. Allah (swt) says:
“And their recompense will be Paradise, and silken garments, because they were patient.” [76:12]
“…wherein they will be adorned with bracelets of gold and pearls, and their garments will be of silk.” [22:23]
“‘Adn Paradise they will enter, therein will they be adorned with bracelets of gold and pearls, and their garments there will be of silk.” [35:33]
“…They will be adorned with bracelets of silver, and their Rabb will give them a pure drink.” [76:21]
Their clothes will be colorful, including garments of green silk and brocade:
“..They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on.” [18:31]
“Their garments will be of fine green silk, and gold embroidery. They will be adorned with bracelets of silver..” [76:21]
Their clothing will be far superior to any man-made garment. al-Barraa ibn ‘Aadhib said, “A silken garment was brought to the Messenger (saw) and we began to admire its beauty and softness.” The Messenger of Allah (saw) said, “The handkerchiefs of Sa’d ibn Mu’aadh are better than this.” [al-Bukhaari, Kitaab Bid’ al-Khalq, Baab Maa Jaa’a fi Sifat al-Jannah wan-Naar, Fath al-Baari, 6/319]
The Prophet (saw) also told us that the people of Paradise will have combs of gold and silver, and that they will perfume themselves with ‘Ud at-Teeb, even though the scent of musk will be emanating from their pure bodies. al-Bukhaari narrates from Abu Hurayrah that the Prophet (saw) said of those who will enter Paradise:
“Their vessels will be of gold and silver, their combs will be of gold and the coals of their incense-burners will be of aloe-wood [Abul-Yaman said, “of ‘Ud at-Teeb] and their sweat will be musk.” [al-Bukhaari, Kitaab Bid’ al-Khalq, Baab Maa Jaa’a fi Sifat al-Jannah wan-Naar, Fath al-Baari, 6/319]
Their jewellery will include crowns. at-Tirmidhi and Ibn Maajah report from al-Miqdaam ibn Ma’d Yakrib that among the honors bestowed upon the martyr will be: “..there will be placed upon his head a crown of dignity, one ruby of which is better than this world and all that is in it.” [Mishkaat al-Masaabeeh, 3/358, no. 3834, Saheeh Muslim, saheeh]
The clothing and jewellery of the people of Paradise will never wear out or fade. Muslim reports from Abu Hurayrah (ra) that the Prophet (saw) said, “Whoever enters Paradise is blessed, and will never be miserable, his clothes will never wear out and his youth will never fade away.” [Saheeh Muslim, Kitaab al-Jannah, Baab fi Dawam Na’eem al-Jannah, 4/2181, no. 2836]
Khaliq-e-Kainat Ki Nishanian
Jealousy
Hasad is such a dangerous characteristic that Allah revealed verses of the Quran to be recited as a protection from the jealous,
Say: “I seek refuge with (Allah) the Lord of the daybreak, (113:1)
“From the evil of what He has created; (113:2)
“And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). (113:3)
“And from the evil of the witchcrafts when they blow in the knots, (113:4)
“And from the evil of the envier when he envies.” (113:5)
“Beware of jealousy, for verily it destroys good deeds the way fire destroys wood.”
Hasad (jealousy and envy) is among the most destructive emotions or feeling which a man may have towards his fellow human being. It causes him to wish evil for others and to be happy when misfortune befalls them. The Prophet (sallallahu alaihi wa-sallam) warned against envy by comparing it to fire that completely burns wood. He (sallallahu alaihi wa-sallam) said: “Beware of jealousy, for verily it destroys good deeds the way fire destroys wood.” [Abu Dawood]
Hasad is a disease of the heart and it causes impurity to the heart, when Allah’s Messenger (sallallahu alaihi wa-sallam) was asked who are the best of people? He (sallallahu alaihi wa-sallam) replied: “the one with a clean heart and truthful tongue.” They asked: ‘We understand a truthful tongue, but what does a “clean heart” mean?’ he answered: ‘It is the heart of one that is pious, pure, and is free of sin, transgressions, hatred and Hasad.” [Ibn Majah]
At-Tirmidhee narrated from al-Zubayr Ibn al-Awam that the Prophet (sallallahu alaihi wa-sallam) said: “There has come to you the disease of the nations before you, jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith?” [(Hasan) Jamee at-Tirmidhee (2434)]
Meeting Family Obligations: Prophet’s Example
FULFILMENT of family obligation is the litmus test for greatness. Many men, considered being otherwise great, have failed in this test. There are persons, who go beyond the realm of right and wrong when it comes to serving the needs and desires, genuine or false, of their family members as if family was more important than society at large. There are other persons who consider family to be a liability and its obligations to be undesirable. Such persons simply ignore the genuine demands of family life. For these men their own engagements, activities and preoccupations are so much important and engrossing that family as such becomes impediment and so its demands are sacrificed at the altar of their greatness! Human beings err and falter and tend to adopt lopsided attitudes in life.
A balanced approach in life has to be taught to mankind. All the Prophets of Allah taught this correct approach in life where all its ingredients: the self, the family, the society, the other creatures along with the sole Creator have their specific obligations and there is no clash between their respective demands.
The last Prophet of Allah, Muhammad (peace be upon him), taught this middle path and translated these into practices, leaving a recorded and rich legacy in the form of his Sunnah (the Traditions) which may also be termed as the Seerah, i.e. the Prophet’s life history.
The Prophet’s Tradition recorded by both Bukhari and Muslim (i.e. agreed upon Tradition) and related by Abu Masood is that a man who spends (his earning) on his family members, with the intention of getting reward (from Allah), will be (duly) rewarded. So earnings have to be spent on those persons who are dependent. There are many other clear and emphatic Traditions in this regard. Persons doing hard labor to fulfill the needs of their parents, children, wives and other family members are termed as those striving in the path of Allah.
Sa’ad Bin Abi Waqqas, a companion of the Prophet (peace be upon him), at the time of his critical illness sought permission to donate his total property in the path of Allah. He was not allowed. The Prophet (peace be upon him) instead told him to leave at least two-thirds of his property for his natural heirs because any benefit derived by the family members from the property will also be rewarded by Allah.
The Spirit Of Prayer In Islam
Ibadah (act of worship) is an Arabic word derived from `abd (a slave) and it means submission. It portrays that God is your Master and you are His slave and whatever a slave does in obedience to and for the pleasure of his Master is `ibadah. The Islamic concept of `ibadah is very wide.
If you free your speech from filth, falsehood, malice, and abuse and speak the truth and talk goodly things and do all these only because God has so ordained to do, they constitute `ibadah, however secular they may look in semblance. If you obey the law of God in letter and spirit in your commercial and economic affairs and abide by it in your dealings with your parents, relatives, friends, and all those who come in contact with you, verily all these activities of yours are `ibadah. If you help the poor and the destitute, give food to the hungry, and serve the ailing and the afflicted persons, and do all this not for any personal gain of yours but only to seek the pleasure of God, they are nothing short of `ibadah.
Salah (Prayer) is the most primary and the most important of these obligations. And what is salah? It is the prescribed daily Prayers which consist in repeating and refreshing five times a day the belief in which you repose your faith. You get up early in the morning, cleanse yourself and present yourself before your Lord for Prayer. The various poses that you assume during your Prayers are the very embodiment of the spirit of submission; the various recitals remind you of your commitments to your God. You seek His guidance and ask Him again and again to enable you to avoid His wrath and follow His chosen path. You read out from the Book of the Lord and express witness to the truth of the Prophet (peace be upon him) and also refresh your belief in the Day of Judgment and enliven in your memory the fact that you have to appear before your Lord and give an account of your entire life. This is how your day starts.
Then, after a few hours the muezzin calls you to Prayer, and you again submit to your God and renew your covenant with Him. You dissociate yourself from your worldly engagements for a few moments and seek audience with God. This once again brings to the fore of your mind your real role in life. After this rededication you revert to your occupations and again present yourself to the Lord after a few hours. This again acts as a reminder to you, and you once more refocus your attention on the stipulations of your faith. When the sun sets and the darkness of the night begins to shroud you, you again submit yourself to God in Prayer so that you may not forget your duties and obligations in the midst of the approaching shadows of the night. And then after a few hours you again appear before your Lord, and this is your last Prayer of the day. Thus before going to bed you once again renew your faith and prostrate before your God. And this is how you complete your day. The frequency and timings of the Prayers never let the object and mission of life be lost sight of in the maze of worldly activities.
Masjid-e-Nabwi Ka Muqam
The Importance of Reciting Surah Ya-Sin
SURAH Ya-Sin, the 36th Surah of the Qur’an , is undoubtedly one of the most important Surahs. Often referred to as the heart of the Qur’an, it deals with important concepts and beliefs of Islam. It speaks of divine signs in the universe and nature, and the phenomena of death, resurrection, and final reckoning. Because of its vivid descriptions of these and other matters, its reading is highly recommended, even more than other Surahs of the Qur’an, at certain times and in certain circumstances.
As stated in a report by Abu Ya`la on the authority of Abu Hurairah (may Allah be pleased with him), the Prophet (peace be upon him) said , “Whoever reads Ya-Sin at night (before retiring to bed) will be waking up while being forgiven of his or her sins.”
In another report by Imam Ahmad on the authority of Ma`qal Bin Yasar, the Prophet (peace be upon him) said, “Read it (Ya-Sin) on those among you who are nearing death.”
In light of the above and similar reports, scholars have said that one of the salient characteristics of Surah Ya-Sin is that its reading helps ease hardships and difficulties; its recital by the bedside of those in the throes of death is hoped to be a source of descent of Allah’s mercy and blessings upon them, thus eventually aiding in the easy release of the soul from body.
Imam Ahmad (may Allah have mercy on him) said, “Great scholars and teachers used to say that reading Ya-Sin will help ease the difficulties that a dying person experiences.”
And finally, Al-Hafiz Al-Bazzar reports on the authority of Ibn Abbas that the Prophet (peace be upon him) said, “I wish that it (Ya-Sin) is fully retained in the heart of every member of my Ummah (community).”
In conclusion, Ya-Sin is undoubtedly one of the great Surahs of the Qur’an; its reading is considered to be highly beneficial and spiritually rewarding. It is important to memorize the entire Surah; it is also important to read it as often as one can, and more especially, while attending those who are nearing death.
May Allah, the most Exalted and Glorious, fill our hearts with the love of the Glorious Qur’an. May the Infinitely Merciful One make the Qur’an the spring of our hearts, a soothing balm and healer of all our spiritual ailments and worries, our guide and light in our earthly life, and a companion and source of comfort for us in our graves, and finally our escort to Paradise, the eternal realm of bliss that Allah has promised His righteous servants.