Mi’raj: Journey of The Prophet SAW

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu ‘alayhi wa sallam (SAW ) is His slave and Messenger.

The details of the night of Al-Mi’raj (the Ascension) are reported in Al-Bukhari and Muslim. Here we present the translation of the text as reported in the collection of narrations by Al-Bukhari, may Allaah have mercy upon him.

Anas ibn Malik, may Allah be pleased with him, narrated from Malik ibn Sasaah, may Allah be pleased with them both, said that the Messenger of Allah SAW described to them his Night Journey saying: “While I was lying in Al-Haatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I [Anas] asked Al-Jarud who was by my side, ‘What does he mean?’ He said, ‘It means from his throat to his pubic area,’ or said, ‘From the top of the chest.’

“The Prophet SAW further said: ‘He then took out my heart. Then a gold tray of Faith was brought to me and my heart was washed and was filled (with Faith) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.’ (On this Al-Jarud asked, “Was it the Buraaq, O Abu Hamzah?” I (i.e. Anas) replied in the affirmative).

“The Prophet SAW said:

‘The animal’s step (was so wide that it) reached the farthest point within reach of the animal’s sight. I was carried on it, and Jibreel (Gabriel) set out with me till we reached the nearest heaven. When he asked for the gate to be opened, it was asked, ‘Who is it?’ Jibreel answered, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit is his!’ The gate was opened, and when I went over the first heaven, I saw Aadam (Adam) there. Jibreel said (to me), ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’

Then Jibreel ascended with me until we reached the second heaven. Jibreel asked for the gate to be opened. It was asked, ‘Who is it?’ Jibreel answered, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit is his!’ The gate was opened. When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Eesa (i.e. Jesus) who were cousins of each other. Jibreel said (to me), ‘These are Yahya and ‘Eesa; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit is his!’ The gate was opened, and when I went over the third heaven, there I saw Yoosuf (Joseph). Jibreel said (to me), ‘This is Yoosuf; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit is his!’ The gate was opened, and when I went over the fourth heaven, there I saw Idrees. Jibreel said (to me), ‘This is Idrees; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked. ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit is his!’ So when I went over the fifth heaven, there I saw Haaroon (i.e. Aaron), Jibreel said, (to me). This is Haaroon; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit is his!’ When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moosa (Moses); pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moosa said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’

Then Jibreel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked,’ Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit is his!’So when I went (over the seventh heaven), there I saw Ibraaheem (Abraham). Jibreel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’

Then I was made to ascend to Sidratul-Muntaha (i.e. the farthest Lote Tree). Behold! Its fruits were like the jars of Hajr (i.e. a place near Madeenah) and its leaves were as big as the ears of elephants. Jibreel said, ‘This is the farthest Lote Tree.’ Behold! There ran four rivers; two were hidden and two were visible. I asked, ‘What are these two kinds of rivers, O Jibreel?’ He replied, ‘As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’ Then Al-Baitul-Ma’moor (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Jibreel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day.

When I returned, I passed by Moosa who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moosa said, ‘Your followers cannot bear fifty prayers a day, and by Allaah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’

So I went back, and Allah reduced ten prayers for me. Then again I came to Moosa, but he repeated the same as he had said before. Then again I went back to Allaah and He reduced ten more prayers. When I came back to Moosa and he said the same, I went back to Allaah and He ordered me to observe ten prayers a day. When I came back to Moosa, he repeated the same advice, so I went back to Allaah and was ordered to observe five prayers a day. When I came back to Moosa, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have experienced people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your followers’ burden.’

I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allaah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My worshipers.'”

For more details please read the books of Seerah (biography of the Prophet Muhammad SAW and the explanation of Chapter Al-Israa’ (Chapter 17) in the books of Tafseer (Quranic exegesis).

Allah Knows best.


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Honoring The Companions.

Let us altogether internalize upon the noble akhlaaq of the Companions of Rasulullah in terms of their obedience and adherence in upholding the symbols (shi’aar) of Islam. Verily, the Companions had undertaken great sacrifices and performed the best of deeds in aiding Rasulullah to uphold the religion of Allah….

Let us altogether internalize upon the noble akhlaaq of the Companions of Rasulullah in terms of their obedience and adherence in upholding the symbols (shi’aar) of Islam. Verily, the Companions had undertaken great sacrifices and performed the best of deeds in aiding Rasulullah to uphold the religion of Allah.

Indeed, what is deemed as the Companions of Rasulullah are those that lived during his time, having met or seen him, heard his voice, knew Rasulullah, had a belief (imaan), strove and fought along with Rasulullah even for a brief moment. The Companions of Rasulullah were the best and utmost generation for they were blessed with the opportunity to attain knowledge directly, immersed in da’wah work, and undertake jihaad alongside Rasulullah.

The Companions of Rasulullah had proven and manifested how they truly loved, cared, and always gave priority upon every instruction or request from Rasulullah, for the sake of Islam. Hence, the Companions were always prepared to perform any command that would come from Rasulullah in safeguarding the interest of Islam. These noble traits were praised by Allah such that the Companions were guaranteed as the dwellers of Paradise. Allah mentions in verse 100 of Surah at-Tawbah (meaning):

“And the first forerunners [in the faith] among the Muhajireen and the Ansaar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.” [Al-Quran, Surah at-Tawbah, verse 100].

Four of the Companions of Rasulullah that can be emulated by the Muslim ummah are:

  1. Abu Bakr as-Siddeeq who said: “If I am on the correct path, then aid me. But if I am deviating, then advise me!”
  2. ‘Umar al-Khattaab who said: “The Holy Book al-Qur’an is my guide and I will tread the path undertaken by Rasulullah and Abu Bakr.”
  3. Aside from that, ‘Uthmaan bin ‘Affaan also stated: “In the Hereafter, there will be severe torment for those that transgressed against Allah and forgiveness as well as pleasure from Allah for those that truly obey the commands of Allah.”
  4. And finally ‘Ali who stated: “A true Muslim is one who utilizes his tongue and limbs to uphold the truth.”

Therefore, it behooves us as the Muslim Ummah to emulate the struggle, sacrifice, da’wah, and jihaad that was pioneered by the Companions in preserving the symbols of Islam.

Verily, we were taught to not curse or vilify the Companions of Rasulullah for they were truly noble and sincere in performing all of their deeds. Hence, let us not even once insult the Companions of Rasulullah in any way. In the hadith of Abu Sa’id al-Khudri, he mentioned that Rasulullah said:

“Do not abuse my Companions, for by the One in Whose Hand is my soul! If one of you were to spend gold the like of Uhud, it would not equal a mudd – nor half of it – of one of them.” [Narrated by al-Bukhaari]

Loving the Companions of Rasulullah is a sign of faith in Allah. On the flip side, to insult, revile, and declare kufr (disbelief) upon the Companions of Rasulullah is strictly prohibited for it can nullify one’s imaan.

Moreover, it goes against the hadith of Rasulullah that was narrated on the authority of al-Baraa’ bin ‘Aazib:

“None loves the Ansaar but a believer, and none hates them but a hypocrite. So Allah will love him who loves them, and He will hate him who hates them.” [Narrated by al-Bukhaari and Muslim].

The Prophet Muhammad’s Love for Children.

The Holy Prophet Muhammad was very kind to children and loved them. He would stroke their heads out of love and would pray for their good in life. Whenever the children came near to him he would pick them up in his arms and fondle them with great love….

The Holy Prophet Muhammad was very kind to children and loved them. He would stroke their heads out of love and would pray for their good in life. Whenever the children came near to him he would pick them up in his arms and fondle them with great love.

Sometimes he would bring out his tongue before the child and the child would become cheerful and laugh.

If he was lying down, he would make a child sit on the soles of his feet or on his chest. If several children were there, he would make them fall in a row and would himself sit stretching out his arms and would say, “Run up to me, who touches me first, will get a prize. “The children would come running to him. Some would fall on his chest, some would fall on his belly. He would embrace them and kiss them. [Narrated in Khasail-I-Nabawi]

Whenever the Holy Prophet passed by children, he would salute them, put his hands on their heads and pick up the small ones in his arms.

On seeing a mother loving her baby, he would be deeply affected. When discussing mother’s love he would say, “Whomsoever ALLAH favors with children and he loves them as also fulfills his obligations towards them, then he would remain safe from the hell fire.

If while returning from a journey, the Holy Prophet met children on the way, he would pick them up affectionately and get them seated before or behind himself on his mount.

Children also loved him much. No sooner than they saw him, they would run up to him. He would pick up each one of them, kiss him and give him something like dates or fresh fruit or some other nice thing to eat.

If the baby of a woman saying prayer in his leadership started crying he would shorten the prayer in order to relieve the mother from her distraction. [Narrated in Khasail-e-Nabawi]

Source: http://www.readislamicbooks.com/chit-chat.html

Lessons from the Story of Prophet Yusuf.

In the story of Prophet Yusuf, we learn that he was tested by Allah through consecutive tests. It started with the hostility between some of his siblings towards him because they were jealous of their father’s affection towards Prophet Yusuf. The Quran describes how they threw him into a dry well. After he managed to escape from the well, he was then tested when he worked as a helper in the home of a governor…

In a hadith of the Prophet (which mean):

“Wondrous is the affair of the believer as there is good for him in every matter, and this is not true for anyone but the believer. If he is pleased, then he thanks Allah and there is good for him. If he is harmed, then he shows patience and there is good for him.” [Hadith narrated by Imam Muslim].

Based on this hadith, we understand that Allah bestows upon the believers a special trait. This is because, no matter the test that is inflicted upon a believer – be it a blessing or a trial – he will strive to understand and appreciate the wisdom (hikmah) behind it. In other words, he will always seek the silver lining and what is positive from the situation. Every blessing is accepted with gratitude, and every musibah or problem is faced with patience or sabr – that is the character of a believer (mukmin).

When we discuss about sabr, we cannot deny the importance of studying the lives of the Prophets (Anbiya’) for they were those who faced all sorts of tests from Allah. Among them, Prophet Yusuf, whose story of patience is often mentioned. In fact, the Quran affirms his patience as a sign and an example for those who wish to emulate. Allah says:

Meaning: “Certainly were there in Joseph (Yusuf) and his brothers signs for those who ask.” [Al-Quran, sirah Yusuf, verse 7].

In the story of Prophet Yusuf, we learn that he was tested by Allah through consecutive tests. It started with the hostility between some of his siblings towards him because they were jealous of their father’s affection towards Prophet Yusuf. The Quran describes how they threw him into a dry well. After he managed to escape from the well, he was then tested when he worked as a helper in the home of a governor. Even after he was taken out from the well, the tests that befell him continued and even increased in intensity. This includes the temptations that tried to lure him to committing sins, and the false allegations made against him.

The story of Prophet Yusuf teaches us the true meaning of being tested, and also of patience (sabr). At times when a person is tested by Allah, some may complain and whine, and some may even blame fate and so on. Some may also assume that they are tested because Allah is not pleased with them and does not love them. Jemaah, even the prophets whom Allah loved dearly, were tested.

In fact, Prophet Yusuf was tested with such major challenges, yet, he continued to be firm in his faith, resilient, and faced the tests with patience and in a firm belief that Allah knows best. Allah’s tests for a person do not mean that the person is despised, in fact, it could mean the complete opposite. At times, a person is tested even though he is the most beloved servant of Allah. There are those who are tested because these challenges are kaffarah or an expiation of their past sins. Let us look at a hadith of our beloved Prophet Muhammad that was recorded by Imam Bukhari:

Meaning: “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” [Hadith narrated by Imam Bukhari].

We now understand the wisdom behind Allah’s tests. The question that follows is how can one practise patience when faced with challenges? How can one develop resilience? There are two lessons that I would suggest to all: First: As taught by Prophet Muhammad in a hadith narrated by Imam Muslim

Meaning: “Look at those who are beneath you and do not look at those who are above you, for it is more suitable that you should not consider as less the blessing of Allah.” [Hadith narrated by Imam Muslim].

Hence, when we feel that the tests Allah has given to us are too heavy and we are unable to shoulder it, then look around and think of those whom Allah has tested with even greater challenges. In doing so, we will be grateful to Allah or the blessings He has showered upon us. We will also realise that despite the fact that the test we are facing is hard, there are many other blessings that Allah continues to bestow us with.

Secondly: Patience and consistency (Istiqamah) in having taqwa will lead to good results. Let us look back at the story of Prophet Yusuf, whom after some time, was shown the way out by Allah and he eventually achieved victory. He was made an important person who was in a position of power and leadership. In fact, it is by Allah’s decree that he reunited with his siblings who asked for his help because their country was facing a major drought. Allah described how their reunion in verse 90 of surah Yusuf:

Meaning: They said, “Are you indeed Yusuf [Joseph]?” He said “I am Yusuf [Joseph], and this is my brother. Allah has certainly favoured us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.” [Al-Quran, sirah Yusuf, verse 90].

In this world, one will not be able to fulfil their hopes and dreams, nor realise one’s ambitions unless one has patience. Anyone who is patient will eventually succeed, and the opposite holds true as well. Think about it, if a farmer does not wait patiently for his seeds to grow and ripen for harvest, then he is unable to reap what he has sown. If an entrepreneur is impatient when facing losses, then he will not be successful. And so, it is with patience that those who are successful are able to achieve success in this world.

Story of the Guest of the Messenger of Allah.

From Sahih al-Bukhari and Sahih Muslim, Abu Huraira reported that a person came to Allah’s Messenger (ﷺ) and said: “I am hard pressed by hunger. He (The Prophet) sent (message) to one of his wives (to procure food for him), but she said: ‘By Him Who has sent you with Truth, there is nothing with me (to serve him) but only water.’….

From Sahih al-Bukhari and Sahih Muslim, Abu Huraira reported that a person came to Allah’s Messenger (ﷺ) and said:

“I am hard pressed by hunger. He (The Prophet) sent (message) to one of his wives (to procure food for him), but she said: ‘By Him Who has sent you with Truth, there is nothing with me (to serve him) but only water.’

He (the Holy Prophet) then sent the (same) message to another, and she gave the same reply, until all of them gave the same reply: ‘By Him Who has sent thee with the Truth, there is nothing with me but only water,’ whereupon he (the Holy Prophet) said: ‘Allah would show mercy to him who will entertain this guest tonight.’

A person from the Ansar stood up and said: ‘Messenger of Allah, I (am ready to entertain).’

He took him to his house and said to his wife:’ Is there anything with you (to serve the guest)?’ She said: ‘No, but only a subsistence for our children.’ He said: ‘Distract their attention with something, and when the guest enters extinguish the lamp and give him the impression that we are eating.’

So they sat down. and the guest had his meal. When it was morning he went to Allah’s Apostle (ﷺ) who said: ‘Allah was well pleased with what you both did for your guest this night.’

[Narrated by Al-Bukhari and Muslim].

Allah, the Exalted, says:

“They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” (Al-Quran, surah Al-Hashr [59] verse 9)

“And they give food in spite of love for it to the needy, the orphan, and the captive.” (Al-Quran, surah Al-Insan [76] verse 8)

Kitab Al-Kasb Part. 5: The Permissibility of Lawful Earning and the Aberrancy of Some of the Sufis in Forbidding It.

The (accepted legal) view according to the jurisconsults (fuqaha’) from among the predecessors (salaf) and the successors (khalaf), is that the first type of earning (earning of a person for himself, refers Part 4) is permissible without any qualification, and it is even obligatory when there is a need.
A group from among the ignorant ascetics and the foolish ones of the Sufis says, “Earning a livelihood is indeed forbidden! It is not legally permitted except when absolutely necessary, as in the case of eating carrion.”

On every Wednesday, I will share a part of the translation of the book Kitab Al-Kasb (the book of Earning a Livelihood) written by Muhammad Ibn Al-Hasan Al-Shaybani.


Part 5: The Permissibility of Lawful Earning and the Aberrancy of Some of the Sufis in Forbidding It
The (accepted legal) view according to the jurisconsults (fuqaha‘) from among the predecessors (salaf) and the successors (khalaf), is that the first type of earning (earning of a person for himself, refers Part 4) is permissible without any qualification, and it is even obligatory when there is a need.

A group from among the ignorant ascetics and the foolish ones of the Sufis says, “Earning a livelihood is indeed forbidden! It is not legally permitted except when absolutely necessary, as in the case of eating carrion.”

They say that earning negates placing trust in Allah or belittles it whereas we have been commanded to have trust (in Him). Allah Most High says, “But let your trust be reposed in Allah if you are believers” [Al-Quran, Surah Al-Ma’idah verse 23]. Hence whatever entails the negation of what we have been commanded of placing trust in Allah is prohibited. The proof that earning negates placing trust in Allah is from Prophet Muhammad statement, “If you had truly placed trust in Allah, He would have granted you sustenance just as He grants sustenance to the birds, they go out early in the morning hungry and return satiated” [Related by al-Tirmidhi in his Sunan].

And Allah, Most High, says, “And in the sky is sustenance for you, and what you are promised” [Al-Quran, Surah Al-Dhariyat verse 22]. In this verse, there is an encouragement to shun engrossment with eaning, and clarification that what has been determined for a person as promised will surely come to him. And Allah, Most Exalted, Most Glorious, says, “And direct your people to pray, and be constant at it. We do not ask you for sustenance; it is We who sustain you. And the reward is for conscientiousness” [Al-Quran, Surah Ta’Ha verse 132]. Though this verse is addressed to the Messenger of Allah, what is intended is his community, for they have been commanded to have patience and to perform the prayer and to avoid engrossment with earning to seek sustenance. Allah says, “And I only created sprites and humans for them to serve Me” [Al-Quran, Surah Al-Dhariyat verse 56].

In being engrossed with earning there is avoidance of that for which a person is created and commanded, which is the service of his Lord; and the Prophet, has alluded to this (service) in his saying, “It is not revealed to me that I accumulate wealth and that I be among the merchants, but surely it is revealed to me (the verse), ‘So celebrate praises of your Lord, and ve among those who bow. And serve your Lord until the inevitable (or certitude) comes to you‘ [refer to Al-Quran, Surah Al-Hijr verse 98-99]” [This narration related to Ahmad]

And as for what is mentioned in the Qur’an about selling and buying in  some of the verses, what is intended is not the disposal of wealth and earnings, but rather what is intended is the trade of the servant with his Lord, Most Exalted, Most Glorious, by expending his self in obedience to Him and by engrossing himself in worshipping Him, for that is called trade. Allah says:

Believers, shall I guide you to a trade that will save you from intense agony?” [Al-Quran, Surah Al-Saff verse 10].

And He the Great, the Sublime, says, “Allah has purchased from the believers their persons and their property in exchange for paradise for them – they fight in the cause of Allah, and so they kill and are killed – as a promised binding on Allah in the Torah, and the Gospel, and the Qur’an. And who is more faithful to a promise than Allah? And so be happy with the bargain you’ve made, for that is the great success” [Al-Quran, Surah Al-Tawbah verse 111]. What is intended (in the verse) is the kind (of trade), and it is expending the self toward the attainment of (divine) reward by fighting and various other kinds of obedience.

Likewise, Allah has called the one who takes property for the purpose of perpetrating what is not permissible for him in the religion as the seller of his own self. Allah says, “And wretched is the price indeed for which they sold their souls” [Al-Quran, Surah Al-Baqarah verse 102].  And Allah also says, “They’ve sold the signs of Allah for a petty price” [Al-Quran, Surah Al-Tawbah verse 9]. It is to this meaning that the Prophet indicates in his saying, “Two types of people go out early in the morning: the type who sells his own self and thereby destroys it, and the type who purchases his own self and thereby emancipates it” [this narration related to al-Tabrani in Mu’jam al-Kabir].

Also, the Companions (al-sahabah), may Allah be pleased with them all, used to frequent the mosque and they were not busy with earning, and they were commended for that. And likewise the Rightly-guided Caliphs and others from among the foremost Companions did not busy themselves with earning, and they are the chief leaders and the foremost exemplars.

References:

22 The Book of Earning-700x700

Two Types of Earning and Their Legal Status (Kitab Al-Kasb Part. 4)

Now, there are two types of earning: (1) the earning of a person for himself; and (2) the earning of a person against himself. 1. As for the earner for himself, he is the seeker of what is necessary for him of the permissible (things); 2. The earner against himself is the one who covets that which is against him, and in which there is a sin, for instance, that which is acquired by the thief.

On every Wednesday, I will share a part of the translation of the book Kitab Al-Kasb (the book of Earning a Livelihood) written by Muhammad Ibn Al-Hasan Al-Shaybani.


Part 4: Two Types of Earning and Their Legal Status
Now, there are two types of earning: (1) the earning of a person for himself; and (2) the earning of a person against himself.

1. As for the earner for himself, he is the seeker of what is necessary for him of the permissible (things).

2. The earner against himself is the one who covets that which is against him, and in which there is a sin, for instance, that which is acquired by the thief.

The second type (of earning) is prohibited by consensus, (for) Allah Most High says, “And whoever commits a sin only earns against his own soul” [Al-Quran, surah An-Nisa’ (4): 111]. And He, Most Exalted, Most Glorious, says, “But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin” [Al-Quran, surah An-Nisa’ (4): 112].

References:

22 The Book of Earning-700x700

Earning a Livelihood is the Way of the Messengers (Kitab Al-Kasb Part. 3)

Also, earning a livelihood is the way of the Messengers, and we have been commanded to emulate them and to emulate their guidance, for Allah Most High says, “And emulate their guidance” [refer Al-Quran, surah Al-An’am (90)]. The explanation of this is that the first who worked for a living is our father, Adam, for Allah says…

On every Wednesday, I will share a part of the translation of the book Kitab Al-Kasb (the book of Earning a Livelihood) written by Muhammad Ibn Al-Hasan Al-Shaybani.


Part 3: Earning a Livelihood is the Way of the Messengers
Also, earning a livelihood is the way of the Messengers, and we have been commanded to emulate them and to emulate their guidance, for Allah Most High says, “And emulate their guidance” [refer Al-Quran, surah Al-An’am (90)].

The explanation of this is that the first who worked for a living is our father, Adam, for Allah says, “So We said, ‘O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer'” [refer Al-Quran, surah Taha(20): 117]. that is, you will become weary in seeking your sustenance. Imam Abu al-Hajjaj Mujahid ibn Jabr al-Makki says in commenting on this verse, “You shall not eat bread with butter except by truly working until you die.

And in the traditions (al-athar, it is related), that when Adam, was sent down to earth, Jibril brought him wheat and asked him to plant it, and so he planted it, and watered, harvested, threshed, milled and baked it. When he was done with all this work the time of the mid-afternoon approached and Jibril came to him and said, “Verily, your Lord extends greetings to you, and He says, if you fast the remainder of the day I shall forgive you your mistakes and I shall accept your advocacy for your children.” And so he fasted and he became desirous of reaching for the food (that he had prepared) in order to see whether he would find it to be as delicious as the food of paradise. Hence, it is for that reason that people who fast yearn to reach out for food after (the time of) the mid-afternoon.

Likewise, Nuh (Noah), was a carpenter who used to eat from (the fruits of) his work; and Idris (Enoch), was a tailor. Ibrahim (Abraham) was a cloth merchant, according to what has been related from the Prophet, that he said, “Hold on to clothing, for your father was a cloth merchant,” that is, al-Khalil (the Friend), peace be on him.

Dawud (David), used to eat from (the fruits of) his work, according to what has been related that he used to go out in disguise and inquire the people of his kingdom about his (own) conduct, until one day Jibril met him in the form of a young man, whereupon Dawud said to him, “What do you know about Dawud, O young man?” He said, “The best servant (of Allah) is Dawud, except that he has a (certain) trait.” “And what is that?” he said. He said, “Indeed, it is that he eats from the treasure house (of the state), whereas the best of people eat from his (own) labour.

Thereafter, Dawud returned to his recess crying in humility before Allah Most High, imploring Allah Most High, and saying, “O Allah! Teach me a trade by which you free me from (depending on) the treasure house.” And thus Allah Most High taught him the art of making coats of mail and rendered iron malleable to him, so much so that iron in his hands became as dough in the hands of (people) other than him. Allah Most High says, “And We softened iron for him” [refer to Al-Quran, surah al-Saba’ (34): 10]. And He, Most Exalted, Most Glorious, said, “And We taught him (Dawud) the art of making chainmail for you” [refer to Al-Quran, surah al-Anbiya” (21): 80]. And he then used to fabricate coats of mail and sell each coat of mail for twelve thousand (piece of money), and he used to eat from that (income) and give away to charity.

And Sulayman (Solomon), used to make baskets of palm leaves and eat from (the income) of that. Zakariyya (Zacharias), was a carpenter. Isa, used to eat (out of the income) from the spinning of his mother, and at times he would pick up some spikes of grains and eat from those, and that is (also) a kind of work. And our Prophet Muhammad used to shepherd at times, according to a narration that he said one day to his Companions, “I used to shepherd for ‘Uqbah ibn Abi Mu’it; and Allah sent no prophets except that they used to shepherd” [Refer al-Bukhari or Ibn Majah].

And in the hadith of al-Sa’ib ibn Abi al-Sa’ib, he said, “The Messenger of Allah,  used to be my (business) partner, and he was a very good partner who did not deceive nor wrangle,” that is, he did not revile nor quarrel [Refer Sunan Ab Dawud]. It was said (to him), “And what was the partnership between you two (dealing) in?” He said, “In hides.

The Messenger of Allah used to farm at (a place called) al-Jurf, as mentioned by (the Imam) Muhammad (al-Shaybani) in the Kitab al-Muzara’ah (book of Farming) in order to show that seeking a living is the way of the Messengers, may blessing and peace be on them.

References:

22 The Book of Earning-700x700

 

 

The Prophet’s Cloak

Prophet Muhammad (peace and blessing upon him) was, during the most part of his life, not a rich man. He did not live in a mansion. He did not have a closet full of dazzling clothes. In fact, some of his clothes even had patches on them to cover the holes that have appeared.

Prophet Muhammad (peace and blessing upon him) was, during the most part of his life, not a rich man. He did not live in a mansion. He did not have a closet full of dazzling clothes. In fact, some of his clothes even had patches on them to cover the holes that have appeared.

A good woman decided to sew the Prophet a beautiful new cloak.

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He was indeed very happy and said “Alhamdulillah.” He wore it almost immediately because he needed it so very much. All the other clothes that he had have been quite old or almost worn out. One day, a sahabah (a companion) saw the Prophet (peace and blessing upon him) wear that lovely new cloak. He cheerfully commented,”SubhanAllah. Amazing. What a beautiful cloak you’ve got there, O Prophet. I wish that you could give it to me.”

The Prophet (peace and blessing upon him) smiled, took off his cloak and gave it to the sahabah as a present. He then went on home.

Then, the other sahabahs who saw or heard about what happened started to taunt those particular sahabah. “Don’t you fear Allah? Can’t you see that the Prophet (peace and blessing upon him) badly needed a new cloak? Why did you ask the Prophet (peace and blessing upon him) for his cloak? You know he is very extremely generous. He wouldn’t reject anyone who asks him for anything that he has. He always likes to make us happy.”

Such was the character of the Prophet (peace and blessing upon him). He was a selfless, benevolent, caring, kind, charitable, thoughtful man. He always thought of others. If someone seemed to be needing something more than him, he would, in a heartbeat, donate the thing to that person. Even if he had just gotten the thing as a gift.

“By Allah, I did not ask for it so that I can wear it. I asked him for the cloak because I want to be buried in it,” said the sahabah.

Sure enough, the sahabah did die shortly after the incident. The sahabahs bathed him and buried him shrouding him with the cloak that once belonged to his beloved prophet.

Reference: Fashion & Selfishness – Sheikh Assim Al Hakeem (https://www.youtube.com/watch?v=oyF1StE_i7U)

Image Sources: Trang Nguyen  Jeremy Perkins