There is no sanctity for a corrupt person

Assalamu alaikum, below are the final part of my notes for Lesson 181. You can read the first part here. Lesson 181 of the Commentary of al Tajrid al Sarih (Book of Funerals, The Abridged Saheeh al-Bukhari) which was delivered by our respected teacher Shaykh Abu Yusuf Riyadh ul Haq on Friday 25th January 2008 and covered hadeeth 686 ad 687.

---

Speaking ill of the dead is backbiting. As we know from the ahadeeth that the definition of backbiting is mentioning something of a fellow Muslim in his absence which if he or she came to hear would be hurt by. If it is untrue, then it is slander. It does not matter whether a person is willing to repeat it in front of the one that they have spoken about. It is still backbiting. It is impermissible to backbite anyone who has honour and dignity, and every Muslim has honour and dignity. However, there is a famous saying amongst the fuqahah – ‘There is no sanctity for a corrupt person’. The meaning of this saying is explained as follows; we are all sinful. However, if someone unashamedly reveals their sinful nature and brazenly sins, then a person has relinquished their right to dignity. If a person is an open sinner, then it would be permissible to backbite them. There is no sanctity of a faasiq. One reason for this is so other people can be warned of their vices e.g. if someone is warns a father that the man that wishes to marry their daughter is corrupt. The prohibition of backbiting only applies to the pious and upright believers not those that are open sinners as they have no consideration of their own honour and dignity. This ruling can also be extended to the dead if it serves a practical purpose. For example, if they led a life of sin and evil and they cared not for the laws of Allah and if they failed to honour the teachings of Rasul (صلى الله عليه وسلم), then Allah and His Rasul (صلى الله عليه وسلم) would deem their honour and dignity to have no sanctity. Thus, in such a circumstance it would be permissible to speak ill of such a deceased. It is of such deceased that the sahabah spoke ill of as we have covered in the hadeeth and also the people at the time of Sayidina Umar (رضى الله عنه).

Having said this, the Shaykh explained further that although it may be permissible to speak ill of those deceased that had no honour and dignity by openly sinning, it is not befitting a Muslim to talk and engage in that kind of gossip all the time. A Muslim should be engaged in the remembrance of Allah rather than always engaged in such talk. However, if someone is a faasiq and others are speaking highly of him and holding him in esteem, then an upright, pious Muslim should establish justice. He should give his testimony and demonstrate that the person should not be praised in this manner. Once, the pious Muslim has done his duty he doesn’t need to keep speaking ill of the sinner. He leaves it at this. Similarly, if a deceased person led a life of corruption and sin, one should not speak about this all the time. But if everyone is calling the person a saint, we can correct the balance and simply make it clear that this person was not an angel.

It is stated in the hadeeth that when someone good dies, then everything mourns his passing including the inanimate creation of Allah as well as the birds and beasts. When a corrupt person dies, then no one mourns the person’s passing and souls are glad and the non-human world is also glad.

In one hadeeth it is stated that when a good person dies, he is relieved of the dunya but when an evil person dies, the dunya is relieved of him.

The Prophet (صلى الله عليه وسلم) said that if four people praise the deceased and even if two people praise the deceased then Allah will grant the deceased Jannah. This is not absolute and a condition we learn from the hadeeth is that people should know the person. In one hadeeth, the Prophet (صلى الله عليه وسلم) said that if a person dies and four of his closest neighbours testify to his goodness, then Allah will grant him jannah. This shows that the people who praise the deceased should know him.

The Shaykh mentioned the relationship that people had people had with the neighbours at the time of the Prophet (صلى الله عليه وسلم). People would know everything about their neighbours and the neighbours about them. For example, a person would know whether their neighbour frequented the masjid, what company they kept, and what the family was like and so on. To a certain extent a person even today people will know such things about their neighbours.

Thus, testimonies about the deceased have to be based on some knowledge.

What category and calibre of person is required to provide the testimony? The person giving the testimony should be upright, pious believers themselves. It cannot be the corrupt simply praising the corrupt.

You are Allah’s witness upon the earth primarily applies to the sahabah and after this those that follow in the footsteps of the sahabah.

Rasul (صلى الله عليه وسلم) says in a hadeeth that when Allah loves a servant, he summons Jibril and says ‘Oh Jibril! I love this servant of Mine and therefore you love him’. Jibril then announces to the angels in heaven that ‘Allah loves this servant of His and has instructed me to love him also. Allah loves him, I love him so oh assembly of angels you also love him’. Then Rasul (صلى الله عليه وسلم) said that when those who are in the heavens (i.e. the angels) begin to love a servant of Allah, Allah naturally instills the love of that person in the hearts of His pious servants. Conversely, when Allah despises a person, Allah summons Jibril who informs the angels and then the hatred of that person is instilled in the hearts of the pious servants on earth.

This does not mean that those that are loved by the masses in the dunya are those that are loved by Allah and the angels. The hadeeth refers to ‘His pious servants’ not to everyone in the creation.

May Allah allow us all to leave the dunya in such a way that we are relieved of the dunya rather than the dunya being relieved of us. Ameen!

The Advice of Imam Bukhari

The post below is not from one of Shaykh's lessons but is an article based on extracts from ‘The Differences of the Imams’ by Shaykh ul Hadeeth Maulana Muhammad Zakariyya. It is an amazing incident attributed to lmam Bukhari (may Allah have mercy upon him). It enlightens one on the diligence required to become a seeker of hadeeth let alone a Muhaddith or Shaykh.

---
This is an amazing incident attributed to lmam Bukhari (may Allah have mercy upon him). It will enlighten the reader on the diligence required to become a seeker of hadeeth let alone a Muhaddith or Shaykh.

Muhammad bin Ahmad says: “When Waleed bin lbraheem was deposed as the chief justice of Ray (the name of a particular area) and he came to Bukhara, my teacher, Abu lbraheem al Khatakli took me with him to see Waleed. My teacher requested him to narrate those ahadeeth to me which he had heard from his Mashaa’ikh. He replied: “I have heard nothing from them.” My teacher was quite shocked and remarked: “How can you say that you have heard nothing from them when you are a deeply-read scholar?” He then related his story saying: “When I became a sane, mature adult and I developed fervour towards the science of hadeeth, I went to lmam Bukhari (may Allah have mercy upon him) and explained my intentions to him. He advised me thus:

“Son! before you set out to pursue any field make sure you are well grounded with its prerequisites and demands, and remember that a person cannot become a perfect Muhaddith in the science of hadeeth until and unless he does not write four things alongside four things like four things resembling four things in four times with four conditions in four places upon four things from four types of people for four objectives. These aims (each numbering four) can only be achieved with another four things coupled with another four. Once all these things are achieved, four things will become insignificant before him and he will be inflicted with four things. Once he exercises patience upon these four things, Allah ta‘ala will honour him with four things in this world and award him four things in the hereafter.”

I said: “May Allah have mercy upon you! Please explain these aims (each numbering four) to me.” He said: “Surely, the four things he has to write are:

(1) The statements and commands of the Prophet صلى الله عليه وسلم
(2) The sayings of the Sahabah رضى الله عنهم and their relative ranks,
(3) The sayings of the Tabi’een and their ranks, (in other words who is reliable and who is not),
(4) The conditions of all the narrators who narrate ahadeeth.

Alongside the above are the following four:
(1) The actual names of the narrators,
(2) Their appellations or titles,
(3) Their domiciles,
(4) Their dates of birth and death (to determine whether the narrator met those he is narrating from.)

These are indispensable like four things are necessary with four:
(1) Like hamd and thanaa (praise of Allah) are with the Khutbah,
(2) Like salutations are with name of the Prophet (Allah bless him and give him peace)
(3) Like the recitation of Bismillah is with a surah,
(4) Like the performance of salaah with the takbeer.

Resembling four things as follows:
(1) Musnadaat,
(2) Mursalaat,
(3) Mawqoofaat and
(4) Maqtoo’aat.
(These are names of the four categories of hadeeth).

In four times is as follows:
(1) In his childhood,
(2) In his age of understanding, (i.e. close to maturity)
(3) In his youth and
(4) In his old age.
(In other words he continues acquiring hadeeth throughout his life).

In the four conditions is as follows:
(1) Whilst he is occupied,
(2) Whilst he is free,
(3) In his poverty and
(4) In his affluence.
(In other words he is always endeavouring to acquire the knowledge of hadeeth).

At four places as follows:
(1) In mountainous terrain,
(2) On the seas,
(3) In cities and
(4) In rural areas.
(In other words he endeavours to acquire this science from a teacher no matter where he is).

Upon four things (he writes the knowledge of hadeeth):
(1) Upon stones,
(2) Upon shells,
(3) Upon skins and
(4) Upon bones.
(In other words, until he does not find paper he will continue recording this knowledge somewhere so that he does not forget it).

From four types of people are as follows:
(1) From his seniors,
(2) From his juniors,
(3) From his counterparts and
(4) From the books of his father, provided he has firm conviction that these are his books.
(In other words, he endeavours to acquire this science one way or the other, so much so that he does not feel ashamed to acquire it from his juniors).

For four objectives as follows:
(1) He acquires this knowledge solely for the pleasure of Allah.
(2) To practice upon those ahadeeth which conform to the verses of the Holy Qur’an.
(3) To propagate it to those who have desire for it.
(4) To write it out so that it can be a source of guidance to those who will come after him.

The aforementioned four things cannot be acquired except with four things which are of human acquisition:
(1) To know how to read and write,
(2) Lexicography and vocabulary,
(3) Morphology and
(4) Syntax.

Together with these are another four that are not of human acquisition but gifts from Allah:
(1) Sound health,
(2) Ability,
(3) An ardent desire for learning and
(4) A good memory.

Once all the aforementioned aims are attained, four things will become insignificant before him:
(1) His family,
(2) His children,
(3) His wealth and
(4) His motherland.

Thereafter, he is afflicted with four things:
(1) His enemies will rejoice at his distress,
(2) His friends will reproach him,
(3) The ignorant will taunt him and
(4) The scholars will be jealous of him.

Once he exercises patience on these calamities, Allah will honour him four things in this world and four things in the hereafter.
The four in this world are:
(1) The honour of contentment,
(2) Dignity and awe coupled with conviction,
(3) The pleasure of knowledge and
(4) A life of eternity.

The four in the hereafter are:
(1) The honour of intercession on behalf of whomsoever he pleases.
(2) The shade of the throne of Allah on the day when there shall be no shade available except the shade of His throne,
(3) He will provide water to whomsoever he pleases from the well of Kauthar of the Prophet e and
(4) The close proximity with the Prophets (upon whom be peace) in the A ‘ala Illiyeen.


So now my son! I have told you whatever I have heard from my Mashaa’ikh, now you have the choice either to pursue this field or to refrain from it.

These are the rules and regulations lmam Bukhari has laid out for every individual who wishes to become a Muhaddith or a student of hadeeth. We should take heed of lmam Bukhari’s advice and hold firmly onto it. In actual fact, the science of hadeeth is even more difficult than what lmam Bukhari (may Allah have mercy upon him) describes. In our present time of extreme negligence and laziness where the maximum extent of this science is the Saheeh-Sittah (the six most authentic books of hadeeth), for one to call himself a Muhaddith can be likened to a monkey who has a bit of turmeric powder and wishes to be called a grocer. The extent this group of half-baked ‘Maulvies’ have made a mockery of Deen cannot be found in our predecessors even if we have to search for it. The main cause for this current degeneration amongst the Ulama stems from our confidence upon our virtues and our reliance upon our defective and unsound knowledge. In fact the latter Ulama have prohibited us from issuing any Fatwas (religious verdicts) based on our own opinions. Instead, they have advised us to transcribe the verdicts from similar Fatwas of the past. But alas! In these times, let alone ordinary propositions, even the most intricate of scholastic issues have become subjected to the people’s whims and fancies. To Allah alone do we seek refuge and He alone is the Helper.

You are Allah’s Witnesses Upon the Earth

Assalamu alaikum, after some time I have been able to post some more notes Alhamdulillah. Below are the first part of my notes from Lesson 181 of the Commentary of al Tajrid al Sarih (Book of Funerals, The Abridged Saheeh al-Bukhari) which was delivered by our respected teacher Shaykh Abu Yusuf Riyadh ul Haq on Friday 25th January 2008.

---

Chapter of People’s Praise of the Deceased

باب: ثَنَاءُ النّاسِ عَلَى المَيّت

686. عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ: مَرّوا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا, فَقَالَ النّبِيّ صلى الله عليه وسلم: (وَجَبَتْ). ثُمّ مَرّوا بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرّا, فَقَالَ: (وَجَبَتْ). فَقَالَ عُمَرُ بْنُ الخَطّابِ رَضِيَ اللهُ عَنْهُ: ما وَجَبَتْ قَالَ: (هذا أَثْنَيْتُمْ عَلَيْهِ خَيْرًا, فَوَجَبَتْ لَهُ الجَنّةُ, وَهذَا أَثْنَيْتُمْ عَلَيْهِ شَرّا, فَوَجَبَتْ لَهُ النّارُ, أَنْتُمْ شُهَدَاءُ اللهِ في الأَرْضِ). رواه البخاري: 1367

Hadeeth 686 - Narrated Anas (bin Mâlik) رضى الله عنه : A funeral procession passed and the people praised the deceased. The Prophet صلى الله عليه وسلم said, It has been affirmed to him. Then another funeral procession passed and the people spoke badly of the deceased. The Prophet صلى الله عليه وسلم said, It has been affirmed to him. 'Umar bin Al Khattâb asked Allâh's Messenger صلى الله عليه وسلم , What has been affirmed? He replied, You have praised this one so Paradise has been affirmed to him; and you have dispraised (spoken badly of) the other, so Hell has been affirmed to him. You people are Allâh's witnesses on earth. (2:448O.B.)

The sahabah spoke about two funerals that had arrived. They spoke highly of one of the deceased. The Prophet (صلى الله عليه وسلم) said it has become incumbent (binding). When the second funeral arrived, the sahabah spoke ill of the deceased. They had nothing good to say about the deceased. Again, the Prophet (صلى الله عليه وسلم) said it has become incumbent (binding). This incident is made clearer by a narration in Imam Hakim’s Mustadrak. The Prophet (صلى الله عليه وسلم) asked the sahabah that what good do you have to say about this person. They said that he loved Allah and His Rasul (صلى الله عليه وسلم) and he worked hard to please Allah and His Rasul (صلى الله عليه وسلم). When they spoke ill of the second person, the Prophet (صلى الله عليه وسلم) asked them to clarify why they spoke ill of this person. They said that he disliked Allah and His Rasul (صلى الله عليه وسلم) and he worked hard to disobey Allah and His Rasul (صلى الله عليه وسلم). This is when the Prophet (صلى الله عليه وسلم) said that Jannah has become obligatory for him (i.e. for the first deceased) and Jahanam has become obligatory for the second deceased. The Prophet (صلى الله عليه وسلم) said to the companions ‘You are Allah’s witnesses upon the earth’. Sayidina Abu Bakr (رضى الله عنه) said ‘Ya Rasulullah. What is this?’ Sayidina Abu Bakr (رضى الله عنه) sought an explanation. The Prophet (صلى الله عليه وسلم) said that Allah has angels upon the earth who speak on men’s tongues. When the angels want to say something good about someone their speech is manifest, or their inner feelings are expressed upon the tongues of man. Thus, Allah causes men to speak of what the angels want to say; good for good and bad for bad.

Allah manifested the praise of the first deceased and the ill words about the second deceased upon the tongues of the sahabah. This is why the Prophet (صلى الله عليه وسلم) said ‘You are Allah’s witnesses upon the earth’.

In Imam Muslim’s narration the Prophet (صلى الله عليه وسلم) said ‘It has become binding’ thrice and he also ‘You are Allah’s witnesses upon the earth’ thrice.

Does this mean that if we speak highly of the deceased will they go to Jannah? Also, we know from previous ahadeeth that we should not speak ill of the dead? How do we reconcile this with the current hadeeth?

Firstly, these were the companions and we cannot compare normal people to the sahabah. Imam Ahmad ibn Hanbal (رحمة الله عليه) narrates a hadeeth in his musnad which clearly states that the first deceased was a believer. The companions praised him and then the Prophet (صلى الله عليه وسلم) said that Jannah has become obligatory upon him and then prayed salat-ul-Jinazah over that deceased person. When the next funeral came, the companions spoke ill of this second deceased person. From this narration we learn that this person was one of the known hypocrites and the Prophet (صلى الله عليه وسلم) refused to pray salat-ul-Jinazah over him.

Does this apply today? i.e. ‘You are Allah’s witnesses upon the earth’.

The Shaykh said the questions raised will be answered with the next hadeeth.

687. عَنْ عُمَرَ بْنِ الخَطّاب رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النّبِيّ صلى الله عليه وسلم: (أَيّمَا مُسْلِمٍ, شَهِدَ لَهُ أَرْبَعَةٌ بخَيْرٍ, أَدْخَلَهُ اللهُ الجَنّةَ). فَقُلْنَا: وَثَلاَثَةٌ, قَالَ: (وَثَلاَثَةٌ). فَقُلْنَا: وَاثْنَانِ, قَالَ: (وَاثْنَانِ). ثُمّ لَمْ نَسْأَلْهُ عنِ الْوَاحِدِ. رواه البخاري: 1368

Hadeeth 687. Narrated Umar رضى الله عنه : The Prophet صلى الله عليه وسلم said: If four persons testify the piety of any Muslim, Allâh will grant him Paradise. We asked, If three persons testify his piety? He (the Prophet صلى الله عليه وسلم ) replied, Even three. Then we asked, if two? He replied, Even two. We did not ask him regarding one witness. (2:449O.B.)

This is an abridgement of a longer hadeeth. Imam Bukhari (رحمة الله عليه) mentions the full incident. The narrator arrived in Madinah at the time of Sayidina Umar (رضى الله عنه). There was a funeral and people praised the deceased. Sayidina Umar (رضى الله عنه) said ‘It has become obligatory (i.e. Jannah)’. A second funeral arrived and people again praised the deceased. Sayidina Umar (رضى الله عنه) said ‘It has become obligatory (i.e. Jannah)’. A third funeral arrived and people spoke ill of the deceased. Once again, Umar (رضى الله عنه) said ‘It has become obligatory (i.e. the fire)’. The narrator asked Sayidina Umar (رضى الله عنه) what he meant by this. Sayidina Umar (رضى الله عنه) narrated the hadeeth we are currently studying (i.e. Hadeeth 687). A very important point is that in Islam the minimum number of witnesses required in most cases is two. Two people’s testimony is normally a minimum. Hence, the sahabah did not ask about one.

The Shaykh explained that even today this hadeeth is valid; it is not restricted just to the sahabah. For example, if four people (there are conditions which will be elaborated upon later) testify to his goodness, then Allah will grant him Jannah.

We know from clear and categorical hadeeth that we should not speak ill of the dead. The Shaykh said that although in the first hadeeth the deceased was a hypocrite, then one could ask the question that why did people speak ill of the person in hadeeth 687 (as not all were sahabah amongst the gathering and cannot have known if the deceased was a hypocrite). So, why did they speak ill of this deceased person. The Shaykh said that these hadeeth about speaking ill of the dead are not absolute.

This ruling about when it is permissible to speak ill about the dead will become clearer in the next part of my notes from this lesson.

Recharge Your Imaan

Self-Harm and Mental Health

Assalamu alaikum, below are the final part of my notes for Lesson 180 of the Commentary of Book 24 (Book of Funerals) from al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. In this lesson, Hadeeth 683-685 were covered. The respected Shaykh Abu Yusuf Riyadh ul Haq gave this lesson on Friday 18th January 2008.

---
At the end of Lesson 180, the Shaykh addressed two questioned he had received relvant to the hadeeth on suicide we studied in the lesson. The first lesson was with regard to self-mutilation and self-harm as it is becoming quite common especially amongst teenage girls. The second question was with regard to the ruling for a person that commits suicide due to a mental illness.
The Shaykh said it is often very difficult to define personality disorders and mental health problems because a person who is mentally ill displays some of the same behaviour as a normal person. Thus, the Shaykh feels that a person who suffers from a personality disorder is in most cases responsible for his or her actions. The divorce of an insane person is not valid according to the Hanafi fiqh – this refers to clinical insanity. But, Shaykh said that it is not correct to say that a person’s talaq is not valid if he did not realise what he was saying as this cannot be defined as insanity. Even if someone has mental health issues, it still doesn’t mean that they are not responsible for their behaviour. The only time that someone is not responsible for their behaviour if they were dissociating with such intensity that they took on a completely different character. This used to be referred to as multiple personality disorder but is now called dissociative disorder. In this instance, the person would be completely unaware of what was going on.

Thus, if someone commits suicide, what should we assume? The Shaykh made it clear that we cannot judge anyone. Only Allah can judge and we can only go by what is apparent. For example, if someone utters the words of disbelief we can only go by what we have heard apparently and assume they are non-believers. However, we do not judge a person’s destiny in the hereafter. The Shaykh mentioned how we use the term mentally ill loosely and widely but in terms of the laws of shariah unless someone is suffering in such a manner that they are incapable of making the correct choice and completely lack conscious (as outlined above), then they are considered responsible for their actions. If a person is considered responsible for their actions in the dunya, then they are held accountable in terms of the law of Allah. Thus, if someone is mentally ill and commits adultery, theft or murder and is considered responsible for their actions then they will also be considered responsible if they committed suicide.

Self-harm is completely haram and one of the paths to suicide. The Shaykh said that lying is related as although some people lie because they are manipulative and deceitful a common view in psychiatry is that lying is an indicator of underlying mental health issues. Compulsive lying is related to personality disorders. However, no one excuses this as the person is still responsible for their actions. Similarly, self-harm is also related to personality disorders and is still haram and impermissible.

Some people self-harm with the view to actually kill themselves, however, others have no intention of committing suicide but they do it because of low self-esteem etc. Some people display parasuicidal behaviour where they threaten suicide but they do it to get attention and manipulate others. Self-harm in any form is haram.

The Shaykh ended the lesson by mentioning that we all go through problems in life. Life is about trials and tribulations. Everyone has to suffer bereavements, loss of wealth etc. The Shaykh also spoke very briefly about marriage and marital problems and said remember that you cannot marry without divorcing part of yourself!

Suicide in Islam

Assalamu alaikum, below are the first part of my notes for Lesson 180 of the Commentary of Book 24 (Book of Funerals) from al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. In this lesson, Hadeeth 683-685 were covered. The respected Shaykh Abu Yusuf Riyadh ul Haq gave this lesson on Friday 18th January 2008.

---

باب: مَا جَاءَ فِي قَاتِلِ النّفْس

CHAPTER 41. – Chapter of what has been related about one who commits suicide.

683. عَنْ ثَابِتِ بْنِ الضَحّاكِ رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: (مَنْ حَلَفَ بِمِلّةٍ غَيْرِ الإِسْلاَمِ, كاذِبًا مُتَعَمّدًا, فَهُوَ كما قَالَ. وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ, عُذّبَ بِهَا في نَارِ جَهَنّمَ). رواه البخاري: 1363

683. Narrated Thâbit bin Ad Dahhâk رضى الله عنه : The Prophet صلى الله عليه وسلم said, Whoever intentionally swears falsely by a religion other than Islâm, then he is what he has said, (e.g. if he says, ‘If such thing is not true then I am a Jew,’ he is really a Jew if he is a liar). And whoever commits suicide with a piece of iron will be punished with the same piece of iron in the Hellfire. (2:445O.B.)

Hadeeth 683 – the first part of this hadeeth deals with a certain type of oath and the second with suicide. This hadeeth is related to someone who makes an oath and swears by any deity other than Allah or religion other than Islam even though the person is a Muslim and does not believe in that deity or religion. Hence, they are lying e.g. if they swore in the name of one of the pagan goddesses even though they do not believe in goddess. The person does not become an apostate and the oath is meaningless. This is the meaning of ‘he is as he says’. The second form is far more serious; that is when a person says something along the lines of ‘If I don’t do such a thing, I am an apostate’, for example. According to Imam Malik (رحمة الله عليه), Imam Shafi (رحمة الله عليه), Imam Ahmad ibn Hanbal (رحمة الله عليه) this oath is meaningless. However, according to Imam Abu Hanifah (رحمة الله عليه) the person will become an apostate if he does not fulfil the oath.
The second part of the hadeeth is related to anyone who commits suicide with any sharp object. The Shaykh said that the word ‘حَدِيدَةٍ’ means any sharp object e.g. a knife or dagger. In Islam, there is a rule that punishment is often reflective of the crime – there is an Arabic phrase that punishment is of the category of the deed. Thus, as suicide is haraam, the person who poisons themselves will continue to poison themselves in Jahannum.

The Shaykh translated the following two hadeeth before explaining further about suicide in Islam.

684. عَنْ جُنْدَب رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ:
(كانَ بِرَجُلٍ جِرَاحٌ فَقَتَلَ نَفْسَهُ, فَقَالَ اللهُ: بَدَرَنِي عَبْدِي بِنَفْسِهِ, حَرّمْتُ عَلَيْهِ الْجَنّةَ). رواه البخاري: 1364

684. Narrated Jundab رضى الله عنه : The Prophet صلى الله عليه وسلم said, A man was inflicted with wounds and he committed suicide, and so Allâh said: My servant tried to outdo me with his soul, so I have declared Paradise forbidden for him. (2:445O.B.)

685. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النّبِيّ صلى الله عليه وسلم: (الّذِي يَخْنُقُ نَفْسَهُ يَخْنُقُهَا فِي النّارِ, وَالّذِي يَطْعُنُهَا يَطْعُنُهَا فِي النّارِ). رواه البخاري: 1365

685. Narrated Abu Hurairah رضى الله عنه : The Prophet صلى الله عليه وسلم said, Whoever strangles oneself will continue to strangle oneself in the Hellfire (forever) and he who commits suicide by stabbing himself shall keep on stabbing himself in the Hellfire (forever). (2:446O.B.)

Hadeeth 684 - If a believer commits suicide, is Jannah declared forbidden for them forever? The Shaykh said this is not the case. It is known from verses of the Holy Qur’an and explicit hadeeth that if a person declares the testimony of faith, they will eventually go to Jannah whatever their sins. Their sins are subjective to the Will of Allah. Once they have been purified, they will enter Jannah. Thus, based on other evidences we cannot take Hadeeth 684 literally. The wording in this hadeeth is ‘my servant tried to outdo me with his soul’. Does this mean that a person managed to take their soul before their fixed time? This wording is just that the person tried to outdo their natural lifespan, however, it is still the decree and Qadr of Allah if the person commits suicide.

Does the Qur’an speak of suicide? The respected Shaykh said that the Qur’an does not speak of suicide directly but there are two verses from which the meaning can be derived to relate to suicide. The first is a verse of Surah Baqarah where Allah says ‘Spend in the way of Allah and do not cast yourselves with own hands to destruction and do good for indeed Allah loves those who do good’. Secondly, in Surah Nisa Allah says ‘Oh believers, do not consume each others wealth in a false manner unless it is trade between yourselves with mutual consent. And do not kill yourselves, indeed Allah is most merciful and compassionate with you’. The ulema say that the primary meaning of this verse of Surah Nisa is do not kill each other and does primarily does not speak of suicide. This verse is mentioning that one’s wealth and life are both sacred; do not take someone else’s wealth or life without just cause. The secondary meaning is related to suicide; as it’s not permissible to take another’s life, it is not permissible to take another’s life.

With the verse of Surah Baqarah, some ulema have derived the second meaning of this verse to mean suicide. The primary meaning of this verse is related to those that ceased spending in the way of Allah and going out in the Way of Allah. However, the ahadeeth is categorical that suicide is haraam and whoever commits suicide will face the displeasure of Allah and punishment in the hereafter.

Should a person who commits suicide have Salat-ul-Jinazah prayed over them? According to all the major schools of fiqh, they shall be treated as a normal deceased person and after washing and bathing the body, Salat-ul-Jinazah should be performed over them. However, according to the Hanafi fiqh, the leaders and people of dignity should not perform Salat-ul-Jinazah over those that commit suicide.

During the time of the Prophet (صلى الله عليه وسلم), a man suffered a wound and took a spearhead and killed himself. The Prophet (صلى الله عليه وسلم) did not perform Salat-ul-Jinazah over him. The Prophet (صلى الله عليه وسلم) said ‘As for me I will not perform Salat-ul-Jinazah over him’. This was to set an example; although the person who commits suicide will be given a burial this action was to serve as a deterrent i.e. so that they know that the best in the community will not pray for them. In effect, the person considering suicide would be deterred that they will be outcasts in a sense.

Al-Fitrah

Assalamu alaikum, below are all of my notes for Lesson 179 of the Book of Funerals where we studied Hadeeth 679-682. Shaykb Abu Yusuf Riyadh ul Haq delivered this lesson on Friday 11th January 2008.

---

باب: إذَا أَسلَمَ الصّبِيّ فَمَاتَ, هَلْ يُصَلّى عَلَيهِ وَهَلْ يُعرَضُ عَلَى الصّبِيّ الإِسلاَمُ

CHAPTER 38. Chapter when the child embraces Islam and then dies, should Salat al-Jinazah be performed over the child and should Islam be presented to the child?

679. عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: كانَ غُلاَمٌ يَهُودِيّ يَخْدُمُ النّبِيّ صلى الله عليه وسلم فَمَرِضَ, فَأَتَاهُ النّبِيّ صلى الله عليه وسلم يَعُودُهُ, فَقَعَدَ عِنْدَ رَأْسِهِ, فَقَالَ لَهُ: (أَسْلِمْ). فَنَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ, فَقَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ صلى الله عليه وسلم, فَأَسْلَمَ, فَخَرَجَ النّبِيّ صلى الله عليه وسلم وَهُوَ يَقُولُ: (الحَمْدُ للهِ الّذِي أَنْقَذَهُ مِنَ النّارِ). رواه البخاري: 1356 .

679. Narrated Anas رضى الله عنه : A young Jewish boy used to serve the Prophet صلى الله عليه وسلم and he became sick. So the Prophet صلى الله عليه وسلم went to visit him. He sat near his head and asked him to embrace Islâm. The boy looked at his father, who was sitting there; the latter told him to obey Abu Qasim صلى الله عليه وسلم and the boy embraced Islâm. The Prophet صلى الله عليه وسلم came out saying: All the praises and thanks be to Allâh Who saved the boy from the Hellfire. (2:438O.B.)

Hadeeth 679 – the hadeeth isn’t clear how old the child was. However, the word Ghulam as in this hadeeth can mean someone in his teenage years i.e. a young lad. It appears he was close to maturity as he would come and serve the Prophet (صلى الله عليه وسلم). He was employed to serve the Prophet (صلى الله عليه وسلم) on occasions – someone must have paid him. He remained a Jew and the Prophet (صلى الله عليه وسلم) went to visit him when he learnt he was ill. The child was very ill and close to death. The Prophet (صلى الله عليه وسلم) spoke to him and invited him to embrace Islam. The boy looked at his father who told him to obey Abu Qasim (صلى الله عليه وسلم). Abu Qasim was the qunya of the Prophet (صلى الله عليه وسلم) as his eldest son was Qasim who passed away, and the Jews would often refer to the Prophet (صلى الله عليه وسلم) as Abu Qasim. The boy embraced Islam and the Prophet (صلى الله عليه وسلم) said ‘May that Allah be glorified and praised who saved the boy from the fire’.

680. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (ما مِنْ مَوْلُودٍ يولدُ إِلاّ يُولَدُ عَلَى الْفِطْرَةِ, فَأَبَوَاهُ يُهَوّدَانِهِ, أَوْ يُنَصّرَانِهِ, أَوْ يُمَجّسَانِهِ, كما تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ, هَلْ تُحِسّونَ فِيهَا مِنْ جَدْعَاءَ). ثُمّ يَقُولُ أَبُو هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ: (فِطْرَةَ اللهِ الّتِي فَطَرَ النّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللهِ ذلِكَ الدّينُ الْقَيّمُ). رواه البخاري: 1359

680. Narrated Abu Huraira رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم said, Every child is born on Al-Fitrah but his parents convert him to Judaism, Christianity or a Fire-worshipper, as an animal delivers a perfect baby animal. Do you find it mutilated? Then Abu Huraira رضى الله عنه recited the holy Verses: Allâh's Fitrah (i.e. Allâh's Islâmic Monotheism) with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allâh Islâmic Monotheism). That is the Straight Religion but most of men know not. (V.30:30). (2:441O.B.)

Hadeeth 680 – after narrating this hadeeth Abu Hurairah (رضى الله عنه) would recite the following verse of the Holy Qur’an (from Surah Rum):

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Wherefore set thou thy face towards the true religion uprightly. And follow thou the constitution of Allah according to which He hath constituted mankind. No altering let there be in Allah's creation. That is the right religion, but most men know not.

The Shaykh mentioned that this is a very famous hadeeth but he fears that many people partially misunderstand it.

The Prophet (صلى الله عليه وسلم) said that there is no child except that it is born upon fitrah. However, contrary to popular belief, the Shaykh says that not every child is born a Muslim. Each child is born upon nature i.e. fitrah and then his parents make him a Jew, Christian or a Zoroastrian or of any other religious persuasion.

The Shaykh mentioned that more about why the Shaykh says not every child is born a Muslim will become clearer when we study Chapter 47 - What is said regarding the (dead) children of Al Mushrikân. (باب: مَا قِيلَ فِي أَولاَدِ المُشْرِكِين).

The Shaykh said that based on the ahadeeth there is great theological discussion regarding the status of children who die out of Islam. If every child was born a Muslim then there would never be this discussion.
The Shaykh asked that if every child was born Muslim, then why should Islam be presented to any child except after puberty?

What is the meaning of fitrah in this case if it doesn’t mean Islam? The Shaykh explained that it means ‘natural state’ which is one of purity and cleanliness unaffected by external factors. If one was left in this natural, uncorrupted and pristine state then they would surely be guided to the beauty and truth of Islam. The natural state is such that it brings a person close to Islam and that person is more receptive and inclined towards religion. There is a primordial instinct and recollection of Allah and the truth of Islam. However, the Shaykh explained that it is not Islam itself.

There is a hadeeth of Saheeh Muslim that can help one understand this issue more. Once the Prophet (صلى الله عليه وسلم) was on a journey and they heard a shepherd calling out and they heard him calling out ‘Allahu Akbar Allahu Akbar’. The Prophet (صلى الله عليه وسلم) said ‘He is upon Fitrah’. The man then said the shadahah (testimony of faith). The Prophet (صلى الله عليه وسلم) said ‘Now he has saved himself from the fire’. The first statement did not make him a Muslim it was the natural instinct which stirred within him and he said ‘Allah is the Greatest’. The latter statement made him a Muslim.

In the realm of the spirits, long before our birth, Allah (سبحانه وتعالى) asked us all the question ‘Am I not your Lord?’ We have all already testified to Allah (سبحانه وتعالى) that He is our Lord and Master. Hence, it is our instinct. This is part of our fitrah.

When a child is born, external factors do come into play e.g. a different religion or even a lack of religion around the child has an impact. The child remains in a natural state until they make a decision and conscience choice with regard to religion.

We should remember that the discussion here is not related to the ultimate destiny of the child i.e. in the akhira. Currently, the discussion is related to the dunya and applying the laws of Islam for the child e.g. burial, funeral prayer etc.

Some ulema have adopted the opinion that Fitrah means Al-Islam, however this is not the view of the vast majority of the scholars since it would render all other related discussions meaningless.

The verse that Abu Hurairah (رضى الله عنه) would recite (see above) contains the words ‘No altering let there be in Allah's creation’ – what this means is that we should not contribute towards the corruption of a child’s natural state that would affect the child in recognising Allah.

باب: إذَا قَالَ المُشرِكُ عِنْدَ المَوتِ: لاَ إلهَ إلاّ الله

CHAPTER 39. When a pagan says Lâ ilâha illAllâh at the time of his death.

681. عَنِ المسيّب بن حَزْنٍ رَضِيَ اللهُ عَنْهُ قَالَ: لَمّا حَضَرَتْ أَبَا طَالِبٍ الْوَفَاةُ, جَاءَهُ رَسُولُ اللهِ صلى الله عليه وسلم, فَوَجَدَ عِنْدَهُ أَبَا جَهْلٍ بْنَ هِشَامٍ, وَعَبْدَ اللهِ بْنَ أَبِي أُمَيّةَ بْنِ المُغِيرَةِ, قَالَ رَسُولُ اللهِ صلى الله عليه وسلم لِأَبِي طَالِبٍ: (يَا عَمّ, قُلْ لاَ إِلهَ إِلاّ اللهُ, كَلِمَةً أَشْهَدُ لَكَ بِهَا عِنْدَ اللهِ). فَقَالَ أَبُو جَهْلٍ وَعَبْدُ اللهِ بْنُ أَبي أُمَيّةَ: يَا أَبَا طَالِبٍ, أَتَرْغَبُ عَنْ مِلّةِ عَبْدِ المُطّلِبِ, فَلَمْ يَزَلْ رَسُولُ اللهِ صلى الله عليه وسلم يَعْرِضُهَا عَلَيْهِ, وَيَعُودَانِ بِتِلْكَ المَقَالَةِ, حَتّى قَالَ أَبُو طَالِبٍ اَخِرَ ما كَلّمَهُمْ: هُوَ عَلَى مِلّةِ عَبْدِ المُطّلِبِ. وَأَبى أَنْ يَقُولَ: لاَ إِلهَ إِلاّ اللهُ. فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (أَمّا وَاللهِ لأَسْتَغْفِرَنّ لَكَ مَا لَمْ أُنْهَ عَنْكَ). فَأَنْزَلَ اللهُ تَعَالَى فِيهِ: (ما كانَ لِلنّبِيّ). الاَيَةَ. رواه البخاري: 1360

681. Narrated Al Musaiyyab bin Hazn رضى الله عنه : When the time of the death of Abu Tâlib approached, Allâh's Messenger صلى الله عليه وسلم went to him and found Abu Jahl bin Hishâm and 'Abdullah bin Abi Umaiyya bin Al Mughira by his side. Allâh's Messenger صلى الله عليه وسلم said to Abu Tâlib, O uncle! Say: Lâ ilâha IllAllâh (none has the right to be worshipped but Allâh) a sentence with which I shall be a witness (i.e. argue) for you before Allâh. Abu Jahl and 'Abdullâh bin Abi Umaiyya said, O Abu Tâlib! Are you going to denounce the religion of 'Abdul Muttalib? Allâh's Messenger صلى الله عليه وسلم kept on inviting Abu Tâlib to say it (i.e. Lâ ilâha illAllah (none has the right to be worshipped but Allâh')) while they (Abu Jahl and 'Abdullah) kept on repeating their statement till Abu Tâlib said as his last statement that he was on the religion of Abdul Muttalib and refused to say, Lâ ilâha illAllâh (none has the right to be worshipped but Allâh). Then Allâh's Messenger صلى الله عليه وسلم said, I will keep on asking Allâh's Forgiveness for you unless I am forbidden (by Allâh) to do so. So Allâh revealed (the Verse) concerning him (i.e. It is not (proper) for the Prophet and those who believe to ask Allâh's Forgiveness for the Mushrikun even though they be of kin, after it has become clear to them that they are the dwellers of the Fire) (V.9:113). (2:442O.B.)

Hadeeth 681 - This hadeeth refers to the time when the Prophet’s (صلى الله عليه وسلم) paternal uncle, Abu Talib, was on his deathbed. Abu Talib looked after the Prophet (صلى الله عليه وسلم) from the age of eight. He cared for him and protected him. Abu Talib was not a rich man but was noble. The Arabs would recognise the difference between nobility and wealth; not every rich man was a noble man amongst them. Abu Talib’s nobility and lineage meant that he was held in high regard amongst the Quraish and this served to protect the Prophet (صلى الله عليه وسلم).

At this time, the Prophet (صلى الله عليه وسلم) was in his 50th year, and this was three years before the hijrah. This was known as the Year of Sorrow for Rasulullah (صلى الله عليه وسلم). Within a short time, he lost both his uncle and his wife, Khadijah (رضى الله عنها). They were both stalwart pillars of support for Rasulullah (صلى الله عليه وسلم).

When the Prophet (صلى الله عليه وسلم) arrived, with the intention of presenting Islam once more to Abu Talib (as he lay on his deathbed) some people from the Quraish were already there including Abu Jahl and Abdullah ibn Abi Umaiyya. The Prophet said to him ‘Oh my uncle! Say Lâ ilâha illallâh so that I may intercede on your behalf before Allah’. Abu Jahl, a persecutor of the believers, stood there with Abdullah ibn Abi Umaiyya who was also a staunch enemy of the Muslims at the time. They said ‘Oh Abu Talib! Your nephew is presenting Islam to you. Will you embrace Islam and turn away from the religion of your father, 'Abdul Muttalib, and forefathers?’. Both sides were pulling him i.e. on one side the invitation of Islam and on the other side Abu Jahl and the others kept reminding him to stay on the religion of his forefathers. Eventually Abu Talib said ‘Upon the religion of Abdul Muttalib’. In another narration, it is narrated that Abu Talib said that he would have only have said it to cool the eyes of the Prophet (صلى الله عليه وسلم), however, but not if the Quraish would taunt him after his death. The Prophet (صلى الله عليه وسلم) then said to Abu Talib that he would keep on praying for his uncle’s forgiveness unless Allah forbade him from this. The verse of the Qur’an mentioned in the hadeeth was revealed which forbids the Muslims to pray for forgiveness for the pagans even if they are one’s close relatives.

Abu Jahl died in the battle of Badr five years later. However, Abdullah ibn Abi Umaiyya embraced Islam just before the conquest of Makkah and he died later fighting in one of the battles with Rasulullah (صلى الله عليه وسلم). Abdullah ibn Abi Umaiyya was actually the half brother of Umm Salama (رضى الله عنها), the wife of Rasulullah (صلى الله عليه وسلم). He was also a cousin brother of the Prophet (صلى الله عليه وسلم). Umm Salama’s (رضى الله عنها) mother was different to that of Abdullah ibn Abi Umaiyya although they had the same father, Abi Umaiyya.

There were four uncles of Rasulullah (صلى الله عليه وسلم) that were alive when Islam was proclaimed. Two believed and the two that didn’t were Abu Lahab and Abu Talib. Their real names were Abdul Uzza and Abdul Munaf respectively. The other two uncles were Hamza and Abbas. They both had desirable Islamic names and both embraced Islam. However, the two uncles that had names which were undesirable Islamic names did not accept Islam i.e. Abdul Uzza and Abdul Munaf (which were considered good names by the pagans). The Shaykh mentioned the effect of names on a child and that we should give our children good Islamic names.

Imaan is not accepted when a person begins to see glimpses of the akhirah when death is certain i.e. at the very, very last moment as this is no longer imaan.

Chapter 40 - Chapter of Preaching of the Speaker Close to the Grave and his Companions being Seated Around Him

باب: مَوعِظَةُ المُحَدّثِ عِندَ القَبْرِ وَقُعُودِ أَصْحَابِهِ حَوْلَه

With this chapter heading, Imam Bukhari (رحمة الله عليه) is suggesting that it is permissible for a scholar to be seated with students, for example, around a grave and preach if there is a genuine reason. One of the genuine reasons would be if the speaker was imparting good advice or counsel to the students.

682. عَنْ عَلِيّ رَضِيَ اللهُ عَنْهُ قَالَ: كُنّا فِي جَنَازَةٍ فِي بَقِيعِ الْغَرْقَدِ, فَأَتَانَا النّبِيّ صلى الله عليه وسلم, فَقَعَدَ وَقَعَدْنَا حَوْلَهُ, وَمَعَهُ مِخْصَرَةٌ, فَنَكّسَ, فَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ, ثُمّ قَالَ: (ما مِنْكُمْ مِنْ أَحَدٍ, ما مِنْ نَفْسٍ مَنْفُوسَةٍ, إِلاّ كُتِبَ مَكَانُهَا مِنَ الجَنّةِ وَالنّارِ, وَإِلاّ قَدْ كُتِبَ: شَقِيّةً أَوْ سَعِيدَةً). فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ, أَفَلاَ نَتّكِلُ عَلَى كِتَابِنَا وَنَدَعُ الْعَمَلَ, فَمَنْ كانَ مِنّا مِنْ أَهْلِ السّعَادَةِ فَسَيَصِيرُ إِلى عَمَلِ أَهْلِ السّعَادَةِ, وأَمّا مَنْ كَانَ مِنّا مِنْ أَهْلِ الشّقَاوَةِ فَسَيَصِيرُ إِلَى عَمَلِ أَهْلِ الشّقَاوَةِ قَالَ: (أَمّا أَهْلُ السّعَادَةِ فَيُيَسّرُونَ لِعَمَلِ أَهْل السّعَادَةِ, وَأَمّا أَهْلُ الشّقَاوَةِ فَيُيَسّرُونَ لِعَمَلِ أَهْل الشّقَاوَةِ). ثُمّ قَرَأَ: (فَأَمّا مَنْ أَعْطَى وَاتّقى). الاَيَةَ. رواه البخاري: 1362

682. Narrated 'Ali رضى الله عنه : We were accompanying a funeral procession in Baqi'l Gharqad. The Prophet صلى الله عليه وسلم came to us and sat and we sat around him. He had a small stick in his hand then he bent his head and started scraping the ground with it. He then said, There is none among you, nor any person created, but has a place either in Paradise or in Hell assigned for him and it is also determined for him whether he will be among the blessed or wretched. A man said, O Allâh's Messenger should we not depend on what has been written for us and leave the deeds as whoever amongst us is blessed will do the deeds of a blessed person and whoever amongst us is wretched will do the deeds of a wretched person? The Prophet صلى الله عليه وسلم said, The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched. Then he recited the Verses: As for him who gives (in charity) and keeps his duty to Allâh and fears Him. And believes in Al-Husna ((the best) i.e. either Lâ ilâha illAllâh (none has the right to be worshipped but Allâh) or a reward from Allâh i.e. Allâh will compensate him for what he will spend in Allâh's way or bless him with Paradise). We will make smooth for him the path of ease (goodness). (V.92: 5-7) (2:444O.B.)

Hadeeth 682 – this incident occurred after the sahabah had buried someone and then the Prophet (صلى الله عليه وسلم) entered the graveyard and the sahabah sat down around him. Baqi'l Gharqad is now known as Jannat-al-Baqi, the graveyard of Madinah. Gharqad is a type of tree and Baqi'l Gharqad means ‘The Plain of Gharqad’.

The Prophet (صلى الله عليه وسلم) spoke to the companions and mentioned that when a soul is created, it is already decreed whether the soul is destined for Jannah or Jahannum. According to this narration only one man spoke. However, according to other narrations many people spoke asking the Prophet (صلى الله عليه وسلم) what the meaning of this was. They wanted to know that if it was already decreed, then why should one strive and try and do good deeds. Instead, should each person not rely on their ultimate destiny and the Book of Deeds. If it is already written that one will go to Jannah or Jahannum then why should one try and change this decree?

The Prophet (صلى الله عليه وسلم) replied to this succinctly by saying as for the people of good fortune, they shall be eased unto the deeds of the people of good fortune. As for the people of evil, they shall be eased unto the deeds of the people of evil. The Shaykh said that simply this means that no one knows what Allah has written for a person as that is in the realms of the spirits and only Allah has knowledge of that. In the dunya, we have to try. Our destinies are decreed but so are our efforts. If we have been decreed to be people of good fortune then Allah will enable us to perform the deeds of good people, and these will also be part of our Qadr.

Good deeds lead to further good and evil deeds lead to further evil. We should be grateful if Allah allows us to do good – this is all part of the Qadr of Allah.

In one beautiful hadeeth of Tabarani, the Prophet (صلى الله عليه وسلم) says ‘Do good and if you are still overwhelmed, then know that this is the Book of Allah and its decree’. We can but try!
The Prophet (صلى الله عليه وسلم) recited the following verses of Surah Lail as mentioned in the hadeeth:

فَأَمَّا مَن أَعْطَى وَاتَّقَى

Then as for him who giveths and feareth Him.

وَصَدَّقَ بِالْحُسْنَى

And testifieth to the Good,

فَسَنُيَسِّرُهُ لِلْيُسْرَى

Unto him therefore We shall indeed make easy the path to ease.
(92: 5-7)

These verses show that good begets good.

The Shaykh mentioned that Allah has only given us limited understanding and capacity with regards to certain things. We can only understand such things to a superficial level in the context of the dunya. Hence, we may not be able to understand things such as Qadr completely.