Imaan and its implications

saif

Junior Member
Assalamu alaikum

We have had numerous threads on Imaan and aqaid. This thread is about the implications of Imaan.

The human life is a constant journey towards God. No matter, whether he is obedient to God or disobedient, he is constantly travelling towards God. This fact is described in Quran here:
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O mankind, indeed you are laboring toward your Lord with [great] exertion and will meet it. (84:6)

The purpose of this Meeting with the Lord is described in Quran like here:

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To Him is your return all together. [It is] the promise of Allah [which is] truth. Indeed, He begins the [process of] creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny. (10:4)

Quran tells, that in the meeting with God, human beings will get the reward for their deeds. It also tells, that the reward for the deeds can be never ending life in Jannah or Jahannam. If this is true, that after death everybody will be asked about his deeds and it will result in a never ending life in jannah or Jahannam, it should be a matter of utmost importance for every human being, how to spend one’s life, in order to get a good reward from God.

God, in his utmost Kindness, has not left human being to wander about in the dark valleys. Instead, He has provided guidance to human beings by sending his messengers and prophets with divine guidance. God named this divine guidance “Deen”.

This Deen guarantees its true followers the successs in hereafter. This Deen includes many directions and commands. All these directions and commands are based on its origin, which is called Imaan. Imaan is in fact the basis and origin of all deeds, which we should do according to Deen. If deeds lose that basis, then they will have no weightage in the meezaan of God on the day of judgement. Imaan is therefore decisive in attaining everlasting success or everlasting failure.

The way of life, which Deen asks us to adopt can be described in shortest words as follows: Man should adopt the real Imaan with perseverance (Istiqamah) and should fulfil all its implications throughout his life.

What is Imaan
Please refer to other threads on Aqaid or basic tenets of faith, if you are seeking knowledge about that. There is no difference among muslims in their basic listing. The difference is in their interpretation. I will therefore avoid this part and go directly to implications of Imaan, which is the main intent of this thread.

Implications of Imaan
Implications of something are those essential demands, leaving or denying which implies leaving or denying its origin. When somebody will have the real Imaan in his heart, he will never be able to deny its implications. When Imaan gets deep into the heart, it basically demands only two things:
  1. Good deeds (amal saleh)
  2. Advice for truth and Advice for patience (Tawasi bil haq and tawasi bissabr)
If together with Imaan, these two basic implications are observed, the Quran guarantees the success in hereafter in the following words:
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By time,
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Indeed, mankind is in loss,
upload_2014-8-21_15-14-13.pngExcept for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.

In normal circumstances, these are the only demands of Imaan. However, in some special circumstances, there are following three further demands of Imaan, which are conditional to circumstances.
  1. Migration (Hijrah)
  2. Help of Deen (Nusrah)
  3. Justice at all costs (Qiyaam Bil Qist)
We find command for Hijrah in Quran in Surah Nisa’ as follows:
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Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.(4:97)
The command for Nusrah is to be found in Surah Saff as follows:
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O you who have believed, be supporters of Allah , as when Jesus, the son of Mary, said to the disciples, "Who are my supporters for Allah ?" The disciples said, "We are supporters of Allah ." And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.(61:14)
Qiyaam bil Qist is demanded on individual level in Surah Nisa’ as follows:
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O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.
(4:135)

On collective level it is demanded in Surah Maida
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O you who have believed, be persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah ; indeed, Allah is Acquainted with what you do. (5:8)

These demands are conditional with their circumstances. As soon as the circumstances for them arise, they become essential demands of Imaan. Whenever a circumstance demands for any of these implications, one can prove one’s Imaan by fulfilling those implications. Denying them would mean nullifying one’s own claim of Imaan by own deeds.
Some further explaination of Hijrah and Nusrah is needed, which I will inshaAllah do in my next post.
 
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saif

Junior Member
Further explaination of Hijrah as an implication of Imaan

Acting upon Deen is essential for the success in hereafter. But if there is religious persecution in the land, where a muslim is living and because of that, he cannot act upon his Deen , then the book of God demands, that one should leave that land and go to another place, where one can live according to Deen.

Further Explaination of Nusrah as an implication of Imaan

It is a demand of Imaan to do everything, when Deen requires help. It can include support of Deen verbally or in writing. It can include providing financial help (Infaaq) , when it is required to support Deen. And it can also include fighting a war (Jihaad), when a state asks for it and you see it is cruicial to support Deen. To decide, when it is really required as a help of Deen is something you will need to decide for yourself.
 

saif

Junior Member
The reason, why I have done this effort is this german muslim, who has decided to fight with ISIS and as a justification of his decision, he is counting Hijrah and Jihaad as different stages of Imaan. He is stating it, as if, it was necessary for him to do Hijrah after shahadah as a further stage of his Imaan and then taking part in the war with ISIS as an even further stage of his Imaan. Look, what he has to say:


Unfortunately, it is in German with arabic subtitles.

Hijrah and Jihaad fi Sabeelillah as further stages of Imaan is something fully new to me.
 

saif

Junior Member
Assalamu alaikum,

Now a few words towards Hijrah.
From the words of Quran it is clear, that it does not mean normal difficulties or psychologial barriers, which we all feel living in a non muslim country. It is clear, that Hijrah becomes essential, when you are threatened with religious persecution, when you act upon your religion. The Hijrah of Sahabah towards Habashah is an example of such Hijrah. However, when the Prophet left Makkah for Medina, it is very clear, and you don't have to be a scholar to recognize that, that it was not because he was facing persecution in Makkah. It was because the stage of "Hijrah wa Bra'ah" was reached for Quraish. No Prophet can decide the time of that Hijrah for himself. It is always decided by Allah and also in the case of the Prophet, he was command by Allah. So the Prophet's leaving Makkah was not comparable to the leaving of Ashaab-i-Kahaf to the cave, but it was comparable to Lot's leaving his place Sodom. In the same analogy, not leaving with the Prophet was comparable to Lot's wife's being among the "remainers". There are many Fataawa in the market, which do not differenciate between the two.

Now look at this thread and the Fatwa in the opening of the thread:

http://turntoislam.com/community/threads/muslims-living-in-a-kaffir-country.35949/

This Fatwa implies, that you can live in the west just temporarily for education, business tour and medical treatment. Even Da'awa is not for you commoners to do but it is for the scholars. It means for all the 170 Million Indian muslims to leave india and to settle in another country.

Now look at this Fatwa, where two kinds of Hijra described above have been mixed up

http://islamqa.info/en/13363

Our youth in the west has all these fataawa in their hands now they have found a Dar al Islam in Iraq and we are wondering, why they are leaving their families and moving to Iraq?
 
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Asja

Pearl of Islaam
We alejkumu selalm we rahamtulalh we berekatuhu Saif,

Thank you for this beneficial thread and thank you for taking time to sum up all these important subjects and questions.

Maybe it would be good if you would give us your personal view and your opinion on the situation in Muslim world today. Which is the real cause of this disunity among Muslims, their stagnation in comparison to Western world, lack of education, progress in general?

I would have few questions more, but I will ask those later InshAllah.

May Allah reward you Saif, Amin. Your presence here is very beneficial for all of us as there are no so many members who have good knowledge, wisdom and kind heart as you do, MashAllah. And this is what we all need, to learn from educated Muslims with good knowledge. Once again, its nice to have you back after so long time. : )


Eselamu alejkum
 

Mabsoot

Amir
Staff member
wa alaykum salam brother Saif, thank you for your article. Jazak Allahu khayran.

It is true about Hijrah and Jihad, as these are from our deen.

Bashar al Assad definitely is a tyrant, and it was right for the Syrians to fight and try to get their independence. But, what Isis are doing, supposedly in the name of Islam and raising the banner of Tawheed is completely wrong. I can't see how anyone can view their violent videos and consider them to be doing the right thing.
 

saif

Junior Member
We alejkumu selalm we rahamtulalh we berekatuhu Saif,

Maybe it would be good if you would give us your personal view and your opinion on the situation in Muslim world today. Which is the real cause of this disunity among Muslims, their stagnation in comparison to Western world, lack of education, progress in general?

Assalamu alaikum Sister Asja,

The above article was a rough translation of an article by Ustaaz Javed Ahmed Ghamidi. So I have no right to get praised for that.

I find myself unqualified to answer your question regarding the situation of muslims today. However, again, I will borrow words from the same Ustaaz. The nations rise and fall because of their

  1. Knowledge (Ilm) علم
  2. Good manners (Aklaaq) اخلاق
The development of Ilm requires free and critical thinking. The development of Akhlaaq requires Imaan, which again comes from the purity of Ilm. Remember Quran says, that Shirk is a najasah. What kind of najasah is that? It is najasah of Ilm.

Why have we lost our grip on Ilm and Akhlaaq? The following Urdu couplet of Iqbal Lahori says it all. I hope you can understand at least 50 % of it without Translation :)

باقی نہ رہی تیری وہ آئینہ ضمیری
اے کشتہ سلطانی و مللائی و پیری

Translation:

Not a bit remains in you of your clear reflection of conscience!
Alas! O you victim of imperialism, of mullah‐ism and peerism (mysticism)!

Imperialism nurtures محکوم (mahkoom -- enslaved) peronalities
Mullah-ism nurtures مقلّد (muqallad -- blind follower) personalities
Peerism nurtures مرید (mureed -- desciple of a sufe sheikh) personalities

You will agree, that this pretty much reflects the reality of muslims today. Nowhere in the muslim world we have developed the culture of free and critical thinking. Even the groupings among muslims who claim to be "non-followers" are comitting scholar-worship today.

So the way to go forward is to remove all impediments in the way of critical thinking, which is the way to purify our religious thinking and the basis of scientific development. Remember, the Religion is not something, which we can change. It is from God and it is for all times. It is the religious thinking, which is man-made and which needs to be reformed.

Secondly, Quran has to be given a pivotal role in our religious thinking. Quran claims to be a meezaan and furqaan, so it should get that place.

On a side note, I would recommend you to study in bible, how Jesus Christ dealt with the jews, and especially the jewish scholars of his time. Remember, he was the last messenger to a muslim nation of his time (Bani Israel), who had lost its glory for pretty much the same reasons, we have lost our glory. His words in Sermon of the Mount, for example, have a great relevance for us today. I can ellaborate my point at some other time, if you have difficulties understanding it.

Wassalamu alaikum
 
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saif

Junior Member
Assalamu alaikum Sister Asja,

It just occured to me, that there might be many visitors of this page, who cannot read the text, which was written in the arabic script. So I haved edited the above message and included their transliteration and translation in the brackets :)

Wassalamu alaikum
 

Asja

Pearl of Islaam
Assalamu alaikum Sister Asja,

It just occured to me, that there might be many visitors of this page, who cannot read the text, which was written in the arabic script. So I haved edited the above message and included their transliteration and translation in the brackets :)

Wassalamu alaikum

We alejkumu selalm we rahamtullah we berekatuhu Saif

Jazzak allah kahir for your kindness and for making your post available to other readers as well. : )
 
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saif

Junior Member
Assalamu alaikum,

no sister, it is not my personal blog. I will let you know, when I will have one : )

Wassalamu alaikum
 

saif

Junior Member
Brother Mabsoot has posted the following message in Salamyou. I am copying it here because it has a direct relevance with this thread. I will comment on this post in my further posts.


The Grades of Ihsan, Emaan and Islam
Ameer Abbas Ali (Mabsoot)
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Umar bin Khattab (ra) narrated in the Hadeeth of Jibreel, that the Prophet Muhammad (saw) said,

O Muhammad, tell me about Islam, The Messenger Muhammad (saw) said, “Islam is to testify that there is none worthy of worship except Allah and Muhammad is the Messenger of Allah, to perform the prayers, to the zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.” Tell me about Emaan, he (saw) said, “It is to believe in Allah, His angels, His books, His Messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof.” Tell me about Ihsan, he (saw) said, “It is to worship Allah as though you are seeing Him, and while you see Him not truly He sees you.” He (saw) said, “O Umar, do you know who the questioner was?” I said Allah and His Messenger know best. He (saw) said, “It was Jibreel, who came to teach you your Deen.”Reported in Bukhari

The grades of Emaan and Islaam are derived from this fascinating Hadeeth of Jibreel (as), as he (saw) said, “It was Jibreel, who came to teach you your Deen.”Reported in Bukhari

There is a clear grading between Emaan and Islaam and whoever says they are the same then they are mistaken. Some scholars have said it, and say Emaan and Islam are the same.

A great scholar by the name of Imam Ibn Hazm – al-Andalusi (rh) said, in his book Muhalla, “Emaan and Islam is the same thing.” And he brought evidences to prove his case. However, the great scholars of Islam have mistakes so we need to take their good and leave their mistakes.

It is clear that there is a kind of grading in the Hadeeth of Jibreel which comprises the Deen, so these are the three grades of the Deen.

1. The highest is Al-Ihsan, – Muhsin (he reaches a stage of Islam as if you are seeing him)
2. Its middle is Al-Emaan – Mu’min (includes Islam)
3. Its least is Al-Islam – Muslim (includes Emaan in the six pillars)
The Muhsin, Mu’min and Muslim are in grades, the Muhsin is the highest, the Mu’min is the middle and the one who is a Muslim is the lowest. Allah (swt) describes these three types of people in Surah al-Faatir,

“Then We caused to inherit the Book (Qur’an) those we have chosen of Our servants; and among them is he who wrongs himself, and among them is he who takes a medium course, and among them is he who is foremost in good deeds by permission of Allah.” [Faatir (35):32-35]

The Grades of the Ummah of Muhammad (saw) is the following:
-He who wrongs himself: meaning those who commit sins and persists in them is a Muslim
- He who takes a medium course: meaning those who perform the obligations and avoid the unlawful is a Mu’min
- He who is foremost in doing good deeds: meaning those who perform the obligations and supererogatory actions is a Muhsin

This ayah clearly derives that the Muslim, Mu’min and Muhsin are not the same. The grade of a person is dependant on whether he is a sinner, or he is consistent in doing good deeds and avoids evil, or he is foremost in good deeds and supererogatory acts. It is possible that one who wrongs himself (i.e. the Muslim) can reach the level of a Muhsin.

Allah (swt) says,
“Verily the Muslims (those who submit to Allah in Islam) men and women, the Mu’min (believers) men and women…”( al-Ahzab (33 : 35)

In this ayah (verse), Allah (swt) mentions the Muslim and Mu’min together, indicating that there must be a difference between the two. Whenever there is a comparison between Muslim and Mu’min in a single text, then Emaan is higher in grades than Islam like in the Hadeeth Marfu’ which says,

“And which Islam is best?” The Prophet (saw) replied:“Emaan.” Musnad Ahmed

Allah (swt) says,

“Then We evacuated the Mu’mins (believers) who were therein, but We found not therein any but one Muslim household. And We left therein a sign for those who fear painful chastisement.” [(51): 35-37]

In the above ayah, Allah (swt) mentions that before He punished the people of Lut (as) the Mu’min’s were evacuated but did not find any but one Muslim household. So, is this proof that Mu’min and Muslim is the same thing? No, like we mentioned earlier that whenever the phrase Mu’min and Muslim are mentioned together in a single text then Mu’min is higher in grades than Muslim. Every Mu’min is a Muslim but not necessarily every Muslim is a Mu’min, and we explain this in further detail later on.

“And which Islam is best?” The Prophet (peace be upon him) replied: “Emaan.” Musnad Ahmed

A Muslim to reach the level of a Mu’min requires actions of good deeds and to refrain from evil, whereas the Murji’yah say otherwise and state that every Muslim is guaranteed to be a Mu’min in the eyes of Allah, which is incorrect. Abu Na’eem narrated from Sufyaan Ath-Thawree (rh) that he said:
“…We say that we are Mu’minoon (only with) approval (i.e. by saying Inshaa’ Allah) and they (the Murji’yah) say that we are (guaranteed) Mu’minoon in the eyes of Allah.” (“Yilyaat Al-‘Awliyah, Vol 7/29)

Therefore, everyone in Islam (Muslim) is not necessarily in Emaan (Mu’min) but when he reaches Emaan (Mu’min), Islam is automatically there, and in the same way, when he has reached Ihsan (Muhsin) then Emaan (includes Islam) is already there.

So we say, the one who is in Islam is a Muslim, the one who is in Emaan is a Mu’min and the one who is in Ihsan is a Muhsin. Every Muhsin who has reached the stage of Ihsan is a Mu’min, and everyone who is a Mu’min is a Muslim, but not necessarily every Muslim is a Mu’min and not necessarily every Mu’min is a Muhsin.

Muhammad (saw) said,

“When a person commits zina (fornication), Emaan (faith) leaves him, until it is like a cloud over his head”Sunan Abu Dawud – authentic according to Albaani

The Emaan leaving a person who sins is proof that not everyone who is Muslim is a Mu’min. The Emaan leaving him stipulates that there is a distinction between Emaan (which includes Islam) and Islam (which includes the 6 pillars of Emaan). The leaving of Emaan does not mean he has become a disbeliever because Major sin does not take someone out of the fold of Islam. The Khawarij, a deviant sect, use this evidence to kill those who commit Major sin, and these people are deviant and not from Ahlus Sunnah wal Jama’ah.

Muhammad (saw) said,
“None of you (truly) believe (have Emaan) until he loves for his brother what he loves for himself.” Bukhari

Again, this is stating when he loves for his brother what he loves for himself then he has reached the stage of Emaan (Mu’min).
Allah (swt) says,

“Look how we favored (in provision) some of you over others but the Hereafter is greater on degrees (of difference) and greater in distinction.” [al-Israa’: 21]

Allah (swt) describes in the hereafter that some will be of greater grades and distinctions, indicating again that there are grades in people.
Let’s look to another Hadeeth to further explain the grades of the Deen.

Once a man came to the Prophet (peace be upon him) and asked: “What is Islam?” The Prophet (peace be upon him) answered him: “To submit your heart to Allah and for the people to be safe from your tongue and your hand.” The man then asked: “And which Islam is best?” The Prophet (peace be upon him) replied: “Emaan.” The man then asked: “So what is Emaan?” The Prophet (peace be upon him) replied: “To believe in Allah, His angels, His books, His Messengers, and resurrection after death.” Then the man asked: “Which deeds are best?” The Prophet replied: “Emigration (Hijrah).” The man asked: “What is emigration.” The Prophet replied: “To part with evil.” The man asked: “So which emigration is best?” The Prophet (peace be upon him) replied: “Jihad in Allah’s cause.” Musnad Ahmad

This Hadeeth points towards ranks/level in the Deen, the lowest rank is Islam and what’s higher than Islam is Emaan, then Hijrah, and finally Jihad in the path of Allah.

The best Islam is to reach Emaan
The best Emaan is to reach Hijrah
The best Hijrah is to reach Jihad in the path of Allah

This Hadeeth also indicates that Islam consists of not only tongue and limbs but also the heart, and to reach this level is the minimum requirement of a Muslim, as once you enter into Islam it automatically includes Emaan in the six pillars. Then when one reaches Emaan, he has reached the level of a Mu’min and this level consists of leaving sin and doing good deeds.

The one who has reached the stage of Hijrah has Emaan, and the one who has reached the stage of Jihad must have reached the stage of Hijrah because he cannot do Jihad without Hijrah. The one who has reached the stage of Jihad (struggle) has reached the highest grade of the Deen.
 
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saif

Junior Member
Assalamu alaikum brother Mabsoot,

Jazkallah Khayr for your good intentions and your above post, which I have copied and pasted here. So we are again there, where we had started. Remember I had commented on the understanding of that ISIS-Fighter of the german origin with the following words:

"The reason, why I have done this effort is this german muslim, who has decided to fight with ISIS and as a justification of his decision, he is counting Hijrah and Jihaad as different stages of Imaan. He is stating it, as if, it was necessary for him to do Hijrah after shahadah as a further stage of his Imaan and then taking part in the war with ISIS as an even further stage of his Imaan"

Now I can see, you have the same understanding of this matter. I would request you to revisit, what I have posted in this thread and see, if it makes sense for you. If you still have the same understanding, then you should try to convince me by answering the following questions, which I have on your understanding:

1. Imagine Emaan being a second stage to Islam, as you put it. Imagine somebody who does everything listed as Islam in the hadeeth of Jibreel (believing in God, prayer, fasting, zakaat, hajj etc.) So you would say, the first stage is reached. Now imagine, he refuses to accept, that there are angels. Now would you still consider him a muslim? Would you still say, he has reached the first stage but not the second?

2. Imagine somebody, who has attained stage 1 and stage 2 i.e. he is a muslim with Emaan and good deeds. But all his good deeds are for a worldly purpose. That means, he is not doing his good deeds purely for Allah. Do you think, such a man can be successful in hereafter? Would you still say, He is mu'min and he has reached the stage 2 but he is not muhsin. My problem is, what is the benefit of being that kind of mu'min, if all your good deeds are lost?

3. Without mentioning the names I can imagine and I hope you can imagine too, that there were a big number of great personalities in the history of Islam, who had always lived in Daar-al-Islam and had never had the need to do Hijrah in the physical sense. Does that mean, they had never attained the fourth grade, which you put as a further stage after Ihsaan?

As a further elaboration of my Q2, remember the story of that Sahabi, who was doing jihaad as a soldier from the Prophet's army and he fought bravely and was killed in that war, yet Prophet told us he will land in jahanam for not having pure intentions.

Let me now post a tafseer of Hadeeth of Jibreel to get a deeper understanding of this issue.

Wassalamu alaikum.
 

saif

Junior Member
Explanation of Iman, Islam, Ihsan, & Some Signs of the Day of Judgment - The Hadith e Jibreel
روي أنه قال عبد الله بن عمر رضي الله عنهما: حدثني أبي عمر بن الخطاب قال: بينما نحن عند رسول الله صلى الله عليه وسلم ذات يوم إذ طلع علينا رجل شديد بياض الثياب شديد سواد الشعر لا يرى عليه أثر السفر ولا يعرفه منا أحد حتى جلس إلى النبي صلى الله عليه وسلم فأسند ركبتيه إلى ركبتيه ووضع كفيه على فخذيه وقال: يا محمد أخبرني عن الإسلام. فقال رسول الله صلى الله عليه وسلم: الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت إن استطعت إليه سبيلا. قال: صدقت. قال [عمر]: فعجبنا له يسألهويصدقه.
قال: فأخبرني عن الإيمان. قال: أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره. قال: صدقت.
قال: فأخبرني عن الإحسان. قال: أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك.
قال: فأخبرني عن الساعة. قال: ما المسئول عنها بأعلم من السائل.
قال: فأخبرني عن أمارتها. قال: أن تلد الأمة ربتها وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان.
قال [عمر]: ثم انطلق فلبثت مليا ثم قال لي: يا عمر أتدري من السائل؟ قلت: الله ورسوله أعلم. قال: فإنه جبريل أتاكم يعلمكم دينكم
It is reported that Abd Allah ibn Omar (ra) said that his father Omar (ra) said: One day, while we were with the Prophet (pbuh) a man, with shining white clothes and jet black hair, appeared before us. We could see no indications of a journey on him and neither did anyone among us know him [to be a resident of Medinah]. [He kept advancing towards us] till he sat himself in front of the Prophet (pbuh). [So close was he to the Prophet (pbuh) that] his knees touched the Prophet’s knees; he placed his hands on his [own] legs. He asked: ‘Muhammad, inform me about Islam’. The Prophet (pbuh) replied: ‘Islam is that you bear witness that there is no god, except the One God and that Muhammad is the messenger of God; that you establish Sala’h; that you pay Zaka’h; that you fast during [the month of] Ramadan; and that you undertake the Hajj of the Bayet Allah, if you are in a position to do so’3. He said: ‘You are right’. Omar said: ‘We were surprised at him. He asked the Prophet a question and then himself verified the Prophet’s answer’.
Then he said: ‘Inform me about Iman’. The Prophet (pbuh) said: ‘Iman is that you believe in God, His angels, His books, His prophets; the Final Day2 and that you believe that the desirable and the undesirable events [in life] are all from God’3. He said: ‘You are right’.
Then he said: ‘Inform me about Ihsan’. The Prophet replied: ‘Ihsan is that you serve God as if He was right in front of your eyes; for even if you cannot see Him, He definitely sees you’4.
Then he said: ‘Inform me about the Hour [when shall it happen?]’ The Prophet (pbuh) replied: ‘The person who is being asked is no more aware of it than the inquirer’.
Then he said: ‘Tell me about its signs’. The Prophet (pbuh) replied: ‘That the slave girl will give birth to the free woman5; that you shall see these bare footed, naked, and poor shepherds [of Arabia]6 competing with each other in making high buildings’7.
Omar continued: Then he went away and I kept sitting there for quite some time. Then the Prophet (pbuh) said to me: ‘Omar, do you know who this inquirer was?’ I said: ‘God and His messenger know best’. He said: ‘It was Gabriel. He came to you to teach you [some important aspects of] your religion’.
General Notes:
1- The five stated elements are, in fact, the distinguishing observable elements of Islam.
2- Each of these elements of belief is referred to as the essential elements of Islamic belief in Al-Baqarah 2: 285.
3- This element of belief is the direct corollary of the belief in the omniscience of God and His absolute control over all the events that take place in the world.
4- i.e. to perform all the deeds of piety in the best of manners. In the manner in which man would have performed these deeds had he been able to physically see God watching him perform these deeds.
5- This seems to be a reference to the abolition of the institution of slavery. It refers to the time when a child born to a slave-girl would be a free person.
6- This is a reference to the prevalent poverty of the Arabs. This fact is substantiated by a clear reference to the Arabs in some of the variant texts of the same Hadith (see, for instance, Ahmad Ibn Hanbal's narrative no. 2926).
7- i.e. when the affluence of the then destitute Arabs would be manifested in their competing with each other in building sky scrapers.
Notes on the Text of the Narrative:
This narrative or a part of it, with minor variations, has been reported in Bukhariy (narrative no. 50 and 4499), Muslim (narrative no. 8, 9 and 10), Tirmidhi (narrative no. 2610), Nasaa’iy (narrative no. 2093, 3480, 4990 and 4991), Abu Dawood (narrative no. 4695), Ibn Maajah (narrative no. 63, 64 and 4044), Ahmad ibn Hanbal (narrative no. 184, 191, 367, 374, 375, 2926, 5856, 9497, 17207 and 17537), Ibn Hibban (narrative no. 159, 168 and 173), Ibn Khuzaymah (2244 and 2504), Bayhaqiy (narraive no. 8393 and 20660), and Ibn Abi Shaybah (narrative no. 30309, 37557 and 37558). The preferred narrative is the one reported in Muslim (narrative no. 8).
In some narratives, as in Muslim's narrative no. 10, the narrator has started the narration with the words "قال رسول الله صلى الله عليه وسلم سلوني فهابوه أن يسئلوه فجاء رجل فجلس عند ركبتيه..." (i.e., 'The Prophet (pbuh) directed the people to ask him [about religious matters], but the people were afraid to ask. Then a man came and sat close to the Prophet's knees…').
In some narratives, as in Bukhariy's narrative no. 4499, the words "إذ طلع علينا رجل" (i.e., 'a man appeared before us') have been replaced with "إذ أتاه رجل يمشي" (i.e., 'a man came walking to him [i.e., the Prophet]'). While in other narratives, as in Bukhariy's narrative no. 50, these words have been replaced with "فأتاه جبريل فقال" (i.e., 'then Gabriel came to him and said…'). In Ahmad ibn Hanbal's narrative no. 17207, the following words are reported "جاءه جبريل عليه السلام في غير صورته يحسبه رجلا من المسلمين" (i.e., 'Gabriel came to him in a different guise than his own. The Prophet (pbuh) thought that he was one of the Muslim men').
In some narratives, as in Bukhariy's narrative no. 4499, the attributes of the visitor reported in the words "رجل شديد بياض الثياب شديد سواد الشعر لا يرى عليه أثر السفر ولا يعرفه منا أحد" (i.e., 'a man, with shining white clothes and jet black hair on whom there were no traces of travel and no one among us recognized him') have been omitted. While in some narratives, as in Nassaiy's narrative no. 4991, these attributes have been given as "أقبل رجل أحسن الناس وجها وأطيب الناس ريحا كأن ثيابه لم يمسها دنس" (i.e., 'a man with a most attractive face and the best of fragrances approached. His clothes were shining white as if dirt had never touched them'). In some narratives, as in Ibn Majah's narrative no. 63, the words "شديد سواد الشعر" (i.e., 'jet black hair') have been reported as "شديد سواد شعر الرأس" (i.e., 'jet black hair of the head'). In Musnad Ahmad Ibn Hanbal's narrative no. 184 these attributes have been reported in the words "جاءه رجل يمشي حسن الوجه حسن الشعر عليه ثياب بياض فنظر القوم بعضهم إلى بعض ما نعرف هذا وما هذا بصاحب سفر" (i.e., 'a man, who was handsome, had beautiful hair and was wearing white clothes, came walking to him. People looked at each other [saying:] neither do we know him nor does he look like a traveler').
In some narratives, as in Bukhariy's narrative no. 4499, the words "جلس إلى النبي صلى الله عليه وسلم فأسند ركبتيه إلى ركبتيه ووضع كفيه على فخذيه" (i.e., 'he sat himself in front of the Prophet (pbuh), his knees touched the Prophet’s knees; he placed his hands on his legs') have been omitted. While in some narratives, as in Tirmidhi's narrative no. 2610, these words have been replaced with "فألزق ركبته بركبته" (i.e., 'he stuck his legs with the Prophet's). In some narratives, as in Nassaiy's narrative no. 4991, it is reported that the person kept asking the Prophet (pbuh) to allow him to come closer till the time that he reached near the Prophet (pbuh). The words have been reported as "سلم في طرف البساط فقال السلام عليك يا محمد فرد عليه السلام. فقال أدنو يا محمد؟ قال أدنه. فما زال يقول أدنو مرارا ويقول له ادن حتى وضع يده على ركبتي رسول الله صلى الله وسلم" (i.e., 'He greeted the Prophet from the corner of the gathering and said "Assalaam Alaikum O Muhammad". The Prophet returned his greeting. Then he asked "Muhammad, can I come closer?" The Prophet allowed him to come closer. But he kept on requesting the Prophet to allow him to come closer and each time the Prophet permitted him to come closer till the time that he placed his hands on the knees of the Prophet (pbuh)'). In Ahmad Ibn Hanbal's narrative no. 374, the Prophet himself directed the person to come closer in the words "فقال رسول الله صلى الله عليه وسلم أدنه فدنا فقال أدنه فدنا فقال أدنه فدنا حتى كاد ركبتاه تمسان ركبتيه" (i.e., 'the Prophet said "come closer", he came closer then the Prophet kept on telling him to come closer till his knees were almost touching the Prophet's knees'). While in Ahmad Ibn Hanbal's narrative no. 184, Gabriel is reported to have sought the Prophet's permission about coming close to him in the words "يا رسول الله، آتيك؟" (i.e., 'Prophet, can I come to you?').
In some narratives, as in Nassaiy's narrative no. 4991, the words "وضع يده على ركبتي رسول الله صلى الله عليه وسلم" (i.e., 'he placed his hands on the knees of the Prophet') have been reported, yet it clearly seems that this reporting is based on a misunderstanding of the words "وضع كفيه على فخذيه" (i.e. "placed his hands on his [own] legs") on the part of some later narrator.
In some narratives, the sequence of the first two questions is altered. For instance, in Bukhariy's narrative no. 4499, the inquirer's first question is reported as regarding Iman, rather than Islam. Moreover, the wordings of the inquiry are also slightly altered. For instance, in Bukhariy's narrative no. 4499, the questions are reported as "ما الإيمان" (i.e., 'what is Iman?', "ما الإسلام" (i.e., 'what is Islam?'), "ما الإحسان" (i.e., 'what is Ihsan?') and "متى الساعة" (i.e., 'when shall be the hour [of judgment]?') respectively; and in Ahmad ibn Hanbal's narrative no. 2926 as "حدثني ما الإسلام" (i.e., 'narrate to me what is Islam?'), "حدثني ما الإيمان" (i.e., 'narrate to me what is Iman?'), "حدثني ما الإحسان" (i.e., 'narrate to me what is Ihsan?') and "حدثني متى الساعة" (i.e., 'when shall be the hour [of judgment]?') respectively. While in some other narratives, as in Muslim's narrative no. 10, the question regarding the time of the Day of Judgment has been reported as "متى تقوم الساعة؟" (i.e., 'when shall the hour [of judgment] be established').
In some narratives, as in Muslim's narrative no. 9, the confirmation (صدقت) of the inquirer given at the end of each of the Prophet's response has been omitted.
There is also a slight variation of the nature of omission and/or addition on the part of the narrators in the reporting of the various answers. Some of the variations are given below:
Variations in the Reporting of the Answer Regarding Islam
a) In some narratives, as in Bukhariy's narrative no. 4499, the response to the question regarding Islam is reported as: "أن تعبد الله ولا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة المفروضة وتصوم رمضان" (i.e., 'that you worship God and refrain from ascribing anything to Him and that you establish Sala'h, pay the obligatory Zaka'h and fast during Ramadan').
b) In some narratives, as in Muslim's narrative no. 9, the sentence "وتقيم الصلاة" (i.e., 'and establish Sala'h') has been reported as "وتقيم الصلاة المكتوبة" (i.e., 'and establish the obligatory Sala'h') and the sentence "وتؤدي الزكاة" (i.e., 'and pay Zaka'h') has been reported as "وتؤدي الزكاة المفروضة" (i.e., 'and pay the prescribed Zaka'h').
c) In some narratives, as in Muslim's narrative no. 9, the words "وتحج البيت إن استطعت إليه سبيلا" (i.e., 'and you undertake the Hajj of the Bayet Allah, if you are in a position to do so') have been omitted. While in some narratives, as in Nassaiy's narrative no. 4991, only the words "إن استطعت إليه سبيلا" (i.e., 'if you are in a position to do so') have been omitted, while in some other narratives, as in Bayhaqiy's narrative no. 20660, these words have been reported as "إن استطعت السبيل" (i.e., 'if you find a way to do so').
d) In some narratives, as in Ahmad ibn Hanbal's narrative no. 17207, fasting and Hajj have been omitted.
e) In some narratives, as in Muslim's narrative no. 10, the Prophet (pbuh) is reported to have said "لا تشرك بالله شيئا وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان" (i.e., that you refrain from ascribing anything to God, establish Sala'h, pay Zaka'h and fast during Ramadan').
f) In some narratives, as in Tirmidhi's narrative no. 2610, the Prophet (pbuh) is reported to have said "شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان" (i.e., 'bearing witness that there is no god but the one true God and that Muhammad is His servant and messenger, establishing Sala'h, paying Zaka'h, undertaking Hajj of the Bayet Allah and Fasting during Ramadan.')
g) In some narratives, as in Ibn Majah's narrative no. 63, the Prophet (pbuh) is reported to have said "شهادة أن لا إله إلا الله وأني رسول الله" (i.e., 'bearing witness that there is no god but the one true God and that I am his messenger.').
h) In Abu Dawood's narrative no. 4697, the Prophet (pbuh) is also reported to have added the words "الإغتسال من الجنابة" (i.e., bathing after sexual contact.').
i) In Ahmad Ibn Hanbal's narrative no. 374, the Prophet (pbuh) is reported to have said "أقام الصلاة وإيتاء الزكاة وحج البيت وصيام شهر رمضان وغسل من الجنابة كل ذلك" (i.e., 'establishing Sala'h, paying Zaka'h, Hajj of the Bayet Allah, Fasting of the month of Ramadan and bathing after sexual contact, all this is Islam.'
j) In Ahmad Ibn Hanbal's narrative no. 2926, the Prophet (pbuh) is reported to have said "الإسلام أن تسلم وجهك لله وأن تشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله" (i.e., 'Islam is that you submit yourself to God and that you bear witness that there is no god except the one true God and that Muhammad is His servant and messenger').
k) In Ibn Hibban's narrative no. 173, these additional words have also been reported: "وتعتمر وتغتسل من الجنابة وأن تتم الوضوء" (i.e., 'and you undertake Umrah, bathe after sexual contact and perform thorough ablution').
In Ahmad Ibn Hanbal's narrative no. 374, the inquirer's confirmation following the Prophet's reply is seen as an indication of the inquirer's respect for the Prophet (pbuh). This implication is narrated in the words "قال القوم ما رأينا رجلا أشد توقيرا لرسول الله صلى الله عليه وسلم من هذا كأنه يعلم رسول الله صلى الله عليه وسلم" (i.e., 'People said: We have not seen any person more respectful towards the Prophet (pbuh) than this man, it was as if he knew the Prophet (pbuh)'.
In some narratives, as in Nassaiy's narrative no. 4991, after the Prophet's reply, Gabriel is reported to have asked "إذا فعلت ذلك فقد أسلمت؟" (i.e., 'If I do these things, would I enter Islam?') to which the Prophet (pbuh) is reported to have replied "نعم" (i.e., 'yes'). In Ahmad Ibn Hanbal's narrative no. 2926, after the Prophet's reply, Gabriel asked "فإذا فعلت ذلك فأنا مسلم؟" (i.e., 'so, if I do these things, would I be a Muslim?'), to which the Prophet (pbuh) replied "إذا فعلت ذلك فقد أسلمت" (i.e., 'If you do these things, you would enter Islam.').
Variations in the Reporting of the Answer Regarding Iman
a) In some narratives, as in Bukhariy's narrative no. 4499, the response to the question regarding Iman is reported as: "أن تؤمن بالله وملائكته وكتبه ورسله ولقائه وتؤمن بالبعث الآخر" (i.e., 'that you believe in God, in His angels, in His books, in his prophets, in meeting Him and in the final resurrection.') omitting the words "بالقدر خيره وشره" (i.e., 'you believe that the desirable and the undesirable events [in life] are all from God') and adding the words "ولقائه" (i.e., 'and in meeting Him'). While in some other narratives, as, for instance, in Bukhariy's narrative no. 50, this variation has been reported without the word "الآخر" (i.e., 'final') in the phrase "بالبعث الآخر" (i.e., the final resurrection').
b) In some narratives, as for instance in Muslim's narrative no. 9, the word "كتبه" (i.e., 'His books') is rendered as "كتابه" (i.e., 'His book').
c) In some narratives, as for instance in Muslim's narrative no. 10, the words "وتؤمن بالقدر خيره وشره" (i.e., 'and that you believe that the desirable and the undesirable events are all from God') have been reported as "وتؤمن بالقدر كله" (i.e., 'and that you believe that all events are from God'). While in some narratives, as in Nassaiy's narrative no. 4990, this part is reported as "والقدر كله خيره وشره" (i.e., 'and in all events – desirable and undesirable – [as being from God]'). In some narratives, as in Ibn Hibban's narrative no. 168, these words have been reported as "والقدر خيره وشره حلوه ومره" (i.e., 'all events – desirable and undesirable, sweet and sour – [as being from God]'). In some narratives, as in Ibn Hibban's narrative no. 159, the words "والقدر خيره وشره" (i.e., 'and all events – desirable and undesirable – [are from God]') have been omitted.
d) In some narratives, as in Musnad Ahmad Ibn Hanbal's narrative no. 184, the Prophet (pbuh) is reported to have said "أن تؤمن بالله وملائكته والجنة والنار والبعث بعد الموت والقدر كله" (i.e., 'that you believe in God, in His angels, in Paradise and Hellfire, in the resurrection after death and in all the events [being from God]').
e) In Ahmad Ibn Hanbal's narrative no. 2926, the Prophet (pbuh) is reported to have said "الإيمان أن تؤمن بالله واليوم الآخر والملائكة والكتاب والنبيين وتؤمن بالموت وبالحياة بعد الموت وتؤمن بالجنة والنار والحساب والميزان وتؤمن بالقدر كله خيره وشره" (i.e., 'Iman is that you believe in God, in the Day of Judgment, in the angels, in the Book, in the prophets, in death and in life after death, in Paradise and in Hellfire, in the [final] Judgment, in the balance [evaluating deeds] and in all the events – whether desirable or undesirable – [as being from God]').
In some narratives, as in Nassaiy's narrative no. 4991, after the Prophet's reply, Gabriel is reported to have added the asked "إذا فعلت ذلك فقد آمنت؟" (i.e., 'if I do these things, would I have believed?') to which the Prophet (pbuh) is reported to have replied "نعم" (i.e., 'yes'), while in Ahmad Ibn Hanbal's narrative no. 2926, the Prophet (pbuh) is reported to have replied with the words "إذا فعلت ذلك فقد آمنت" (i.e., 'if you do these things, you would then indeed have believed'). While in Ahmad Ibn Hanbal's narrative no. 5856 the same question of the inquirer is given in the words "فإذا فعلت ذلك فأنا مؤمن؟" (i.e., 'if I do these things, would I then be a believer?').
Variations in the Reporting of the Answer Regarding Ihsaan
a) In some narratives, as in Muslim's narrative no. 9, the response to the question regarding Ihsan is reported as: "أن تعبد الله كأنك تراه فإنك إن لا تراه فإنه يراك" (i.e., 'that you worship God as if you see Him, because even if you do not see Him, He is most definitely seeing you.').
b) In some narratives, as in Muslim's narrative no. 10, the Prophet (pbuh) is reported to have said "أن تخشى الله كأنك تراه فإنك إن لا تكن تراه فإنه يراك" (i.e., 'that you fear God as if you see Him, because even if you do not see him, He is most surely seeing you.').
c) In some narratives, as in Ahmad Ibn Hanbal's narrative no. 184, the Prophet (pbuh) is reported to have said "أن تعمل لله كأنك تراه فإن لم تكن تراه فإنه يراك" (i.e., 'that you do you deeds for God as if you see Him, for even if you do not see Him, He is seeing you.'). The same response is also reported in Ahmad Ibn Hanbal's narrative no. 2926, with the exception of the words "فإن لم تراه" (i.e., 'for if you cannot see Him') which have been rendered as "فإن لم تره" (i.e., 'for if you cannot see Him').
d) In some narratives, as in Ahmad ibn Hanbal's narrative no. 17207, the Prophet (pbuh) is reported to have said "ان تعبد الله كأنك تراه فإنك ان كنت لا تراه فهو يراك" (i.e., 'that you worship God as if you see Him, because even if you do not see Him, He is seeing you').
e) In some narratives, as in Ahmad ibn Hanbal's narrative no. 5856, the Prophet is reported to have said "تخشى الله تعالى كأنك تراه فإن لا تك تراه فإنه يراك" (i.e., 'fear God as if you see Him, because even if you could not see Him, He is seeing you.').
In some narratives, as in Ahmad ibn Hanbal's narrative no. 5856, after the Prophet's response the inquirer is reported to have asked "فإذا فعلت ذلك فأنا محسن؟" (i.e., 'if I do this, would I be a Muhsin?'), to which the Prophet (pbuh) is reported to have replied "نعم" (i.e., 'yes'), the same implication is reported slightly differently in some narratives, as in Ahmad ibn Hanbal's narrative no. 17207, in which the inquirer is reported to have asked "فإذا فعلت ذلك فقد أحسنت؟" (i.e., 'if I do this, would I have done Ihsan?').
Variations in the Reporting of the Answer regarding the Day of Judgment
In some narratives, as in Ahmad Ibn Hanbal's narrative no. 5856, the question regarding the Day of Judgment and about its signs has been omitted.
In some narratives, as in Nassaiy's narrative no. 4991, when Gabriel asked about the timing of the Day of Judgment, the Prophet (pbuh) lowered his head and did not respond. Gabriel asked the question again, to which, once again, the Prophet (pbuh) did not respond. At this Gabriel asked the question a third time. Nassaiy's narrative no. 4991 reports this part as "قال يا محمد أخبرني متى الساعة؟ قال فنكس فلم يجبه شيئا ثم أعاد فلم يجبه شيئا ثم أعاد فلم يجبه شيئا ورفع رأسه فقال ما المسئول عنها بأعلم من السائل" (i.e., 'He asked: O Muhammad inform me about when shall be the Hour [of judgment]? [The narrator] said that the Prophet lowered his head and did not respond. He repeated, but the Prophet did not respond. Then he repeated once again, but the Prophet did not respond. Then the Prophet raised his head and said that the inquired is no more knowledgeable [about it] than the inquirer.'). In Ahmad Ibn Hanbal's narrative no. 2926, in response to the question regarding the timing of the Day of Judgment, the Prophet (pbuh) replied "سبحان الله في خمس من الغيب لا يعلمهن إلا هو إن الله عنده علم الساعة وينزل الغيث ويعلم ما في الأرحام وما تدري نفس ماذا تكسب غدا وما تدري نفس بأي أرض تموت إن الله عليم خبير" (i.e., 'God is clear of all fault. In relation to five things, which are from among the hidden things, no one knows anything except God: Indeed with God is the knowledge of the Hour [of judgment]; He pours the rain; He knows what is in the wombs; No one knows what he shall earn the next day; And no one knows where shall he die. Indeed God is knowledgeable, aware.')
In contrast to the preferred text, in which the inquirer has asked about the signs of the Day of Judgment, in Bukhariy's narrative no. 4499, in response to the question regarding the timing of the Day of Judgment, the Prophet (pbuh) himself continues to tell the signs of the Day. There are however, some variations in the reporting of the signs of the Day of Judgment. Some of these important variations are as under:
a) In some narratives, as in Bukhariy's narrative no. 4499, the first sign has been rendered as: "إذا ولدت المرأة ربتها فذاك من أشراطها" (i.e., 'when this woman will give birth to the free woman. This, then, is among its signs.'). In some narratives, as in Bukhariy's narrative no. 50, this sign has been rendered as: "إذا ولدت الأمة ربها" (i.e., 'when this slave girl will give birth to the master'). In some narratives, as in Muslim's narrative no. 10, the first sign has been reported in the words "إذا رأيت المرأة تلد ربتها" (i.e., 'when you shall see that this woman bears the free woman'). In Ahmad Ibn Hanbal's narrative no. 184, this sign has been reported in the words "وولدت الإماء رباتهن" (i.e., 'and these slave women will bear free women').
b) In some narratives, as in Bukhariy's narrative no. 4499, the second sign has been rendered as: "وإذا كان الحفاة العراة رؤس الناس فذاك من أشراطها" (i.e., 'when these bare-feet and naked [Arabs] shall become rulers of people, this then is one of its signs.'). In some narratives, as in Bukhariy's narrative no. 50, the same sign has been rendered as: "وإذا تطاول رعاة الإبل البهم في البنيان" (i.e., 'when these cattle and camel grazers start competing in making high-rise buildings.'). In Ahmad Ibn Hanbal's narrative no. 184, this sign has been reported in the words "إذا العراة الحفاة العالة رعاء الشاء تطاولوا في البنيان" (i.e., 'when these naked, bare-feet, destitute shepherds start competing with each other in making high-rise buildings.'). In Ahmad ibn Hanbal's narrative no. 17207, the second sign has been reported as "ويطول اهل البنيان بالبنيان وكان العالة الجفاة رؤوس الناس" (i.e., 'the builders start making high rise buildings and these destitute and coarse become the leaders of people.').
c) In some narratives, as in Muslim's narrative no. 9, three rather than two signs have been mentioned in the words "إذا ولدت الأمة ربها فذاك من أشراطها وإذا كانت العراة الحفاة رؤوس الناس فذاك من أشراطها وإذا تطاول رعاء البهم في البنيان فذاك من أشراطها" (i.e., 'when the slave girl gives birth to the free woman, this then is one of its signs; When these naked, bare-footed become the leaders of people, this then is one of its signs; And when these cattle grazers start competing in making buildings, this then is one of its signs.'). The same is the case in Muslim's narrative no. 10. However, in Muslim's narrative no. 10, the second sign has been reported as "وإذا رأيت الحفاة العراة الصم البكم ملوك الأرض" (i.e., 'when you see these bare-footed, naked, deaf, dumb [people] become kings in the land.'). In some narratives, as in Ahmad ibn Hanbal's narrative no. 2926, the word "الجياع" (i.e., 'hungry') has also been added to "الحفاة العراة العالة" (i.e., 'bare-footed, naked, destitute'), while in Ahmad ibn Hanbal's narrative no. 9497, the word "الجفاة" (i.e., 'coarse') is also added.
d) In Ahmad Ibn Hanbal's narrative no. 2926, the inquirer is also reported to have asked "يا رسول الله ومن أصحاب الشاء والحفاة والجياع العالة؟" (i.e., 'Prophet of God, who are these shepherds, the bare-footed, the hungry and the destitute?", to which the Prophet (pbuh) is reported to have answered "العرب" (i.e., 'the Arabs'). While in Ahmad ibn Hanbal's narrative no. 17207, in response to a similar question, the Prophet (pbuh) is reported to have said "العريب" (i.e., 'the Arabs').
e) In some narratives, as in Nassaiy's narrative no. 4991, the sequence of the reporting of these signs has been altered.
According to Ahmad ibn Hanbal's narrative no. 17207, when the Prophet (pbuh) told the inquirer that no one knew about the timing of the Day of Judgment, the inquirer, rather than the Prophet (pbuh), informed about some signs of the Day of Judgment. The referred part of the narrative reads thus:
يا رسول الله ان شئت حدثتك بعلامتين تكونان قبلها فقال حدثني فقال إذا رأيت الأمة تلد ربها ويطول أهل البنيان بالبنيان وعاد العالة الحفاة رؤوس الناس قال ومن أولئك يا رسول الله قال العريب
‘Prophet of God, if you desire, I will tell you about two of the signs that shall be manifested before it. He replied: tell me. He said: When you see the slave girl giving birth to the free woman; and when you see the builders making high rise buildings; and when you see the destitute, the bare-footed shall becoming leaders of the people. Someone asked: Who are these, O Prophet of God. He replied: the Arabs.’
In some narratives, as, for instance, in Bukhariy's narrative no. 4499, after mentioning the signs of the Day of the Judgment, the narrator, without specifying whether the Prophet (pbuh) said these words or not, has added the words: "في خمس لا يعلمهن إلا الله إن الله عنده علم الساعة وينزل الغيث ويعلم ما في الأرحام" (i.e., 'Among five things that no one knows except God are: Indeed with God alone is the knowledge of the Hour of Judgment; He pours down the rains; and He knows what is in the wombs'. However, in some narratives, as, for instance, in Bukhariy's narrative no. 50, it is mentioned that these words were spoken by the Prophet (pbuh). In some narratives, as for instance in Muslim's narrative no. 9, there is also an addition of the words "وما تدري نفس ماذا تكسب غدا وما تدري نفس بإي أرض تموت" (i.e., 'and no knows what shall he earn the next day and no one knows shall he die').
In some narratives, as in Nassaiy's narrative no. 4991, before leaving the scene, the person said "لا. والذي بعث محمدا بالحق هدى وبشيرا ما كنت بأعلم به من رجل منكم" (i.e., 'No. By Him, Who has sent Muhammad with a just purpose, as a guide and as a bearer of good tidings, I am not aware of it any more than any of the men among you').
In some narratives, as in Tirmidhi's narrative no. 2610, the words "قال: ثم انطلق فلبثت مليا ثم قال لي: يا عمر أتدري من السائل؟" (i.e., 'He said: then he left and I kept sitting there for quite some time. Then the Prophet asked me: Do you know who the inquirer was?') have been replaced with "قال عمر: فلقيني النبي صلى الله عليه وسلم بعد ذلك بثلاث فقال يا عمر هل تدري من السائل" (i.e., 'Omar said: the Prophet met me three days after the incident and said: Omar, do you who the inquirer was?'). While in some narratives, as in Nassaiy's narrative no. 4990, this part has been reported as "قال عمر: فلبثت ثلاثا ثم قال لي رسول الله صلى الله عليه وسلم: يا عمر هل تدري من السائل" (i.e., 'Omar said: Three days passed by. Then the Prophet (pbuh) asked me: Omar, do you know who the inquirer was?').
In some narratives, as, for instance, in Bukhariy's narrative no. 4499, after the man had left, the Prophet (pbuh) is reported to have directed the Muslims to go after him and to bring him back. However, people could not see a trace of him. At this, the Prophet (pbuh) declared that it was Gabriel, who had come to teach people some important aspects of their religion. Thus, the following words are added at the end of Bukhariy's narrative no. 4499: "ثم انصرف الرجل فقال ردوا علي فأخذوا ليردوا فلم يروا شيئا فقال هذا جبريل جاء ليعلم الناس دينهم" (i.e., 'then the person left. Then the Prophet said: Return him to me. People started looking for him to return him [to the Prophet] but could not find any trace of him. Then the Prophet said: He was Gabriel, who had come to teach people their religion.'). While in some narratives, as in Tirmidhi's narrative no. 2610, the Prophet is reported to have said "ذاك جبريل أتاكم يعلمكم معالم دينكم" (i.e., 'that was Gabriel. He had come to teach you some important aspects of your religion.'). While in some narratives, as in Nassaiy's narrative no. 4990, the Prophet (pbuh) is reported to have said "فإنه جبريل عليه السلام أتاكم ليعلمكم أمر دينكم" (i.e., 'It was Gabriel (pbuh), he had come to teach you an aspect of your religion.'). In some narratives, as in Muslim's narrative no. 10, when the people returned without being able to find him, the Prophet (pbuh) is reported to have said "هذا جبريل أراد أن تعلموا إذ لم تسئلوا" (i.e., 'this was Gabriel. He had wanted to teach you, as you hesitate in asking questions.'). In Ahmad Ibn Hanbal's narrative no. 184, subsequent to Gabriel's departure, the narration continues as "قال علي الرجل فطلبوه فلم يروا شيئا فمكث يومين أو ثلاثة" (i.e., 'the Prophet said: Bring the person to me. People started looking for him but could not find him. The Prophet waited for two or three days.').
In some narratives, as in Nassaiy's narrative no. 4991, it is mentioned that Gabriel came in the guise of one of the companions of the Prophet (pbuh), named Dahya Al-Kalbiy. While in Ahmad Ibn Hanbal's narrative no. 374, the Prophet (pbuh) is reported to have said "هذا جبريل جاءكم يعلمكم دينكم ما أتاني في صورة إلا عرفته غير هذه الصورة" (i.e., 'this was Gabriel, he had come to teach you your religion. Every time he came to me in a guise, I recognized him, except this once.').
(This write-up is prepared by the Hadith Cell of Javed Ahmad Ghamidi)
Author:
Moiz Amjad

Source: http://www.al-mawrid.org/pages/articles_english_detail.php?rid=803&cid=511&search=ihsan
 

saif

Junior Member
Assalamu alaikum,

I want to write a conclusion after presenting this tafseer of hadith of jibreel. But right now, I don't have time for that. Please be patient and allow me a little more time for that.

Wassalamu alakum.
 

saif

Junior Member
Assalamu alaikum,

I have got some time and the peace of mind today, so I am writing a conclusion today. Meanwhile I was expecting to receive a reply from brother Mabsoot on the questions raised in one of my posts.

In the light of the above tafseer of Hadith of Jibreel and the questions raised in my previous mail, we can safely conclude the following.

  • What the Prophet described as Islam are the practices of a believer, which visibly distinguish him from the followers of the other religious. We know, that they are always required. Their not doing is termed as kufr or fisq.
  • What the Prophet described as Imaan are the inside convictions of a believer, which serve as a source of inspiration for all of his actions. We know, that they are always required. The absence of these beliefs is termed as kufr. So it is not a next level to achieve.
  • What the Prophet described as Ihsaan is the ideal and perfect way of doing a good deed. Any good deed, which is less than Ihsaan has a fault in it. It can range from decreasing the value of the good deed to converting that good deed to a sin in Allah's eyes. This is why Ihsaan is an ideal, which should always be strived for. It is always required. It is not a next level to achieve.
  • The verse 4:97 of Quran, quoted above in the context of Hijra leaves no doubt, that when the situation demands, the hijra is required. It is not a next level to achieve. However, there can be many people, who live in places, where the situation never demands from them to do hijra.
  • The verse 9:24 of Quran, quoted beneath leaves not doubt, that when the situation demands, the nusrah in the form of infaaq or jihaad is a requirement. It is not a next level to achieve.


Say, [O Muhammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." (9:24)

And Allah knows best.

Wassalamu alaikum
 
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saif

Junior Member
Assalamu alaikum,

Just a small clarification: If I had not seen people, who are leaving their places to go to syria and Iraq to achieve their next level of hijra and taking part in the jihaad with ISIS to attain the next level or jihaad, then I wouldn't have considered this matter as important to start a whole thread for it.

Wassalamu alaikum.
 
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