بِسْم الله الرحمن الرحيم
4-1-1438
Islam is a Religion of ease; it facilitates the means to enter Paradise.
The Questioner
The man that asked the question was one of the companions of the Prophet ﷺ and his name was Nu'maan Ibn Qawqal AlKhuzaai. Although he asked the Prophet ﷺ of the minimum requirement to enter Paradise, which makes us think that he was not an ambitious person, his biography says the opposite. He fought in Badr and was killed in the Battle of Uhud. He was not satisfied with the minimum requirement of good deeds.
The Question
"أريت" - (Do you see?)
He is asking for the Fatwa (The Legitimate Ruling)
"إذا صليت الصلوات المكتوبات"
"If I performed the obligatory prayers..."
In [4:103]:
"When you have finished As-Salat (the prayer - congregational), remember Allah standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salat (Iqamat-as- Salat). Verily, the prayer is enjoined on the believers at fixed hours."
Praying congregational prayer is obligatory on men, of the evidences is the following Hadith narrated by Muslim:
Punishment is not prescribed on those who abandon voluntary acts of worship, therefore this Hadith is proof of its obligation.
Punishment is not prescribed on those who abandon voluntary acts of worship, therefore this Hadith is proof of its obligation.
Prayer purifies the heart of the person from all impurities. It also arouses reassurance and comfort in the heart of the performer, as the Prophet ﷺ said to Bilal:
" يَا بِلاَلُ أَقِمِ الصَّلاَةَ أَرِحْنَا بِهَا "
"O Bilal, call Iqamah for prayer: give us comfort by it." [Abu Dawud]
It prevents the person from committing the Haraam, as Allah said in [29:45]:
"Recite (O Muhammad ﷺ) what has been revealed to you of the Book (the Quran), and perform As-Salat (Iqamat-as-Salat). Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) and the remembering (praising, etc.) of (you by) Allah (in front of the angels) is greater indeed [than your remembering (praising, etc.) Allah in prayers, etc.]. And Allah knows what you do."
"و صمت رمضان"
"...Fasted during Ramadan.."
In [2:183]:
"O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun"
Fasting purifies one soul from evil, and through it we achieve the ultimate goal: Taqwa.
Why did the companion not mention the other pillars of Islam like Hajj and Zakat?
This Hadith might have occurred before Allah ordained Hajj.
Another reason may be that Hajj and Zakat are not ordained on every Muslim; only on those who are able. In [3:97]:
"In it are manifest signs (for example), the Maqam (place) of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the 'Alamin (mankind and jinns)."
"و أحللت الحلال و حرمت الحرام"
"and I regarded the Halal as Halal and the Haram as Haram"
حلال = Everything Allah had made permissible for us
This is divided into three types:
1. Obligatory
2. Recommended
3. Permissible
حرام = Everything that Allah has made prohibited for us which brings punishment if we perform and gives us reward if we avoid it.
The Qur'an and the Sunnah are the sources of knowing the Halal and the Haraam. There are certain principles from the text of the Qur'an and Sunnah to know if it is Halal or Haraam (أصول الفقه). Of them:
Halal
1. Command which indicates the obligation of doing an act.
E.g. In [2:216]:
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know."
Haraam
1. When the text mentions the word حرام or one of its derivations.
E.g. In [4:23]:
"Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives' mothers, your step daughters under your guardianship, born of your wives to whom you have gone in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful."
2. When the text involves warning or punishment, either in this life or the hereafter.
E.g. In [4:173]:
"So, as for those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness, He will give their (due) rewards, and more out of His Bounty. But as for those who refuse His worship and were proud, He will punish them with a painful torment . And they will not find for themselves besides Allah any protector or helper."
3. When the text contains a command commanding you to quit a certain act.
E.g. In [5:90]:
"O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan's (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful."
4. When the text contains a dispraise or curse for those who commit that act.
E.g. In [13:25]:
"And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e. they will be far away from Allah's Mercy); And for them is the unhappy (evil) home (i.e. Hell)."
5. When the text forbids the act (i.e. Says "Do not do")
النهي غير التحريم (Forbidding is something different from Haraam) although they both share the same ruling. Also, there should be no verses which abrogate this forbiddance.
E.g. In [49:12]:
"O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful."
أحللت / حرمت = To consider, regard, believe in the permissibility/prohibition, and perform that action if it is obligatory or abstain if it is prohibited.
This is considered a complete submission to the will of Allah and accepting whatever Allah has ordained on us. This is the attitude of every believer, because only Allah alone has the right to oblige on us whether He wants, because He is the Creator and knows what is best for us.
If we regard the Halal as Halal and the Haraam as Haraam, Allah will reward us. And the greatest of all Haraam matters is Shirk.
But not all Muslims regard the Halal as Halal and the Haraam as Haraam. Some do the opposite - they make Halal what Allah has made Haraam, and Haraam what Allah has made Halal. In [5:87]:
"O you who believe! Make not unlawful the Taiyibat (all that is good as regards foods, things, deeds, beliefs, persons, etc.) which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors."
Whoever believes that whatever Allah has made Haraam is Halal and Halal Haraam has committed كفر, even if he does not perform the action.
The People of the Scriptures followed the monks and rabbis who made Halal what was Haraam and Haraam what was Halal even though they may have known what was truly Halal and Haraam. Because of this, they fell into كفر. In [9:31]:
"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)) to worship none but One Ilah (God - Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)."
عَنْ عَدِيِّ بْنِ حَاتِمٍ، قَالَ أَتَيْتُ النَّبِيَّ صلى الله عليه وسلم وَفِي عُنُقِي صَلِيبٌ مِنْ ذَهَبٍ . فَقَالَ " يَا عَدِيُّ اطْرَحْ عَنْكَ هَذَا الْوَثَنَ " . وَسَمِعْتُهُ يَقْرَأُ فِي سُورَةِ بَرَاءَةََ : ( اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ ) قَالَ " أَمَا إِنَّهُمْ لَمْ يَكُونُوا يَعْبُدُونَهُمْ وَلَكِنَّهُمْ كَانُوا إِذَا أَحَلُّوا لَهُمْ شَيْئًا اسْتَحَلُّوهُ وَإِذَا حَرَّمُوا عَلَيْهِمْ شَيْئًا حَرَّمُوهُ "
Narrated 'Adi bin Hatim: "I came to the Prophet (ﷺ) while I had a cross of gold around my neck. He said: 'O 'Adi! Remove this idol from yourself!' And I heard him reciting from Surah Bara'ah: They took their rabbis and monks as lords besides Allah (9:31). He said: 'As for them, they did not worship them, but when they made something lawful for them, they considered it lawful, and when they made something unlawful for them, they considered it unlawful.'" [Tirmithi]
Some do not believe, but still fall into the Haraam. They are still considered Muslims but are sinners.
"و لم أزد على ذالك شيء"
"...and then did not perform any act beyond this..."
He is not referring to the obligatory acts, because we have no choice in the regard. It is compulsory.
"أأدخل الجنة"
"Will I enter Paradise?"
Such questions were asked by the other companions as well, which shows us their keenness to know the path to enter Paradise.
All our avoiding the prohibitions and performing the obligations is so that we enter Paradise - where Allah has prepared for His slaves what no eye has ever seen, no ear has ever heard, nor what any mind has thought of. In [32:17]:
"No person knows what is kept hidden for them of joy as a reward for what they used to do."
"قال: نعم"
"...The Messenger of Allah said: Yes..."
This is a glad tidings and indicates that:
1. Believing, performing obligations, and avoiding prohibitions are sufficient to enter Paradise.
2. The easiness of Islam and that it is a way from Hardship.
3. The religion is within the capability of the person.
4. Voluntary actions are not a necessity for entering Paradise, so long as the person is performing obligations and avoiding the prohibitions.
Why didn't the Prophet ﷺ mention the voluntary acts in the Hadith?
Perhaps to make Islam easy for the companion, as he was new to Islam. He did not want to overburden him. Or he knew that if this man established himself on the obligatory acts of worship, by time he would seek the voluntary acts.
Many people use this Hadith as a proof to indicate the permissibility of leaving voluntary acts. But there are many Hadiths in which the Prophet ﷺ told us the virtues of performing voluntary acts of worship.
Our obligatory acts of worship are not perfect or complete. We make up for these deficiencies through voluntary acts of worship.
If you assume that your performance of obligatory acts of worship are perfect, would you not want to raise yourself to a higher status with Allah in Paradise? Would you not want to acquire the love of Allah? In a Hadith Qudsi:
عَنْ أَبِي هُرَيْرَة رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُول اللَّهِ صلى الله عليه و سلم إنَّ اللَّهَ تَعَالَى قَالَ: "مَنْ عَادَى لِي وَلِيًّا فَقْد آذَنْتهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إلَيَّ مِمَّا افْتَرَضْتُهُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْت سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ".
On the authority of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’" [Al-Bukhari]
Another benefit of voluntary acts of worship is that it brings about more tranquility and comfort to the heart of the person.
If you persist in not performing voluntary acts of worship:
-> You are depriving yourself of great rewards from Allah and coming closer to Him.
-> It indicates a deficiency in your faith.
Muslims are divided into three categories regarding the obligatory and voluntary. In [35:32]:
"Then We gave the Book the Quran) for inheritance to such of Our slaves whom We chose (the followers of Muhammad ﷺ). Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah's Leave, foremost in good deeds. That (inheritance of the Quran), that is indeed a great grace."
1. He who wrongs himself
This doer has Tawheed but sometimes falls into prohibitions and lacks in obligations.
2. He who is moderate
This doer is on the middle course, but had restricted himself to the obligations and avoiding the prohibitions.
3. He who is foremost in good deeds by the permission of Allah.
He does not only perform the obligatory acts, but performs the voluntary acts as well. He does not only avoid the prohibitions, but he also avoids the disliked acts. And this is the best of them.
Benefits from the Hadith:
1) Scholars should not overburden the general public with too many matters or concepts concerning the Religion.
2) Scholars should take into account the status of people. You should take their differences into account.
3) Scholars should observe the background of the questioner before answering his question. Different backgrounds require different answers.
4) People differ in their level of faith. Some are keen to be the top while others are satisfied with the least.
5) Two things should be considered with new converts:
a) Do not overburden him with the voluntary. Let them first learn the obligations.
b) They should be not introduced to the disputed matters regarding the Religion.
Do not busy their minds or confuse them with the Four Schools of Thought, etc.
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