Last year, I shared a short compilation of Prophetic narrations that were unheard of in our English-speaking circles.

Alhamdulillah (praise belongs to God), a few of our readers asked that I continue sharing these narrations. I’ve compiled here, for the second time, a few narrations that resonated with me. The purpose of this compilation is to inspire you – as they have inspired me – to continue learning from the life, tradition and sayings of the one God has chosen as the best role model ﷺ (peace be upon him).

Before sharing them, I feel that it is necessary to add a disclaimer. While reading Prophetic traditions is one of the ways we can learn about our Messenger ﷺ and grow in love for him, it is important that we do not limit learning about him to only reading ahadith (Prophet’s teachings). We should not reduce hadith to “enlightening quotes” we read that give us a tingly-feeling and then forget. In addition to these readings, we should be actively learning about his life (sirah) as well as the context and meanings of these narrations.

Sirah has unfortunately become a kind of textbook science – we learn dates and events but forget to think about the actual human experience. He is the final and esteemed Messenger of God, but we forget that we can relate to him ﷺ. Do we talk about how the Prophet ﷺ was a single father after his beloved wife Khadija radi Allahu `anha (may Allah be pleased with her) died? Do we think of how the strong backlash against the Prophet ﷺ in the early days of the message affected his young daughters? Do we know how strong a relationship he ﷺ had with his uncle, Abu Talib, and how his death hurt him so? How much of the Qur’an was sent down to console the Prophet ﷺ during times of sadness and grief? He is the Messenger of Allah, but first and foremost, he is a human with human emotions and experiences. While the early people of Quraysh used the fact that he was a “simple human” as an excuse to not believe in the message, we see this as a blessing of Allah and a sign of the Prophet’s ﷺ humanity as well as a reminder that ultimate perfection belongs to Allah Alone.

There are so many narrations about so many topics related from the Prophet ﷺ. For this reason we read narrations which at first glace seem contradictory, such as the many examples we find of what constitutes “the best charity”. These narrations are not contradictory, rather they point to the many routes to good that one can take based on one’s situation, ability, intention and even personality. The main lesson we take away is that our religion teaches us not only spiritual purification, but also purification of our relationships, means of livelihood, communal obligations, and manners of speaking and actions. Islam would not be Islam if it taught us to only focus on our hearts while other aspects of our lives are corrupted¹ .

• Rabe’ah b. Kab, a poor companion, used to prepare water for the Prophet’s ﷺ wudu (cleansing before prayer) and would spend the night praying with him in the masjid. One night, the Messenger ﷺ said to him, “Ask me for anything.” Rabe’ah immediately responded, “I want to be with you in Paradise.” The Prophet ﷺ asked him, “is there anything else you would like?” He said, “That is all.” Then the Prophet ﷺ told him, “Then help me to fulfill your wish by prostrating often.” (Muslim)
• No one has three daughters or three sisters and is good to them but that he will enter Paradise. (ibn Abi Shaibah)
• Keep from harming and treating others poorly. That is a charity which you bestow on yourself. (Bukhari)
• Helping someone with family or small children (is among the best actions). (Bukhari)
• Shall I not tell you of an action that is a degree better than prayer, fasting and charity? To put things right between each other. Discord and hatred wears away one’s religion. (Abu Dawud)

Continue reading at suhaibwebb.com

While our religion teaches us to take care of our bodies and to maintain a pleasant physical appearance, it also emphasizes the need for every individual to develop an inward beauty: a beauty that comes with knowing Allah subhanahu wa ta`ala(exalted is He) and obeying Him, and that transcends the mere image of a person.  This inward beauty can actually become so radiant that it manifests in a person’s external appearance. It is for this reason that some of the righteous people of the past would comment on the physical beauty of those who prayed during the night or performed other righteous deeds.  Our Prophet ﷺ (peace be upon him) mentioned again and again the beauty of he or she who embodies good character. He ﷺ also emphasized to those seeking marriage to look for the one who is beautiful as a result of their character and religion. In this way, Islam defines beauty as something more profound than just the physical.

Our history is filled with beautiful women, women who were devout in their service to God and who lived lives of purpose and meaning.  Their beauty is so much more than physical appearance; we see in them the beauty of character, morals, deeds, speech and lifestyle.

While there are multitudes of incredible women to select from in our tradition, I have specifically chosen not as well known women who will shatter our narrow perceptions of beauty and break the stereotypes of how a “righteous Muslim woman” should or should not be. Here is a brief glimpse into their lives.

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The moon, and specifically the full-moon, has a significance in our religion. Our calendar relies on the cycles of the moon. It is a Prophetic tradition to fast the three “white days”, or the full-moon days of every month. There even is an authentically narrated Prophetic supplication to be said upon seeing the new crescent.

That night, I noticed three specific facets of the moon:

Beauty: I have not seen anything more beautiful than the full-moon on that night. I do not mean ‘beauty’ in the standard sort of way. It was a uniquely mesmerizing, captivating, and soothing beauty…A kind of beauty that leaves you speechless.

It was at that point that I understood why companion after companion compared the Prophet’s ﷺ  (peace be upon him) beauty to the full-moon.

Continue reading at suhaibwebb.com

As I became more advanced in my Arabic studies, I immersed myself in reading hadith (prophetic narrations) in the language spoken by our Messenger ﷺ (may the peace and blessings of God be upon him). The more I read, the more I realized how many narrations we—as the English-speaking community—have never read or heard of before. I began to mark and translate these narrations, in hopes of reminding myself and sharing them with others.

Reading the words of the Prophet ﷺ is like hearing them from his blessed lips. I feel the weight of his words and I reflect on his wisdom. Each of God’s Prophets had a special gift, and one of the gifts of our Messenger was “jawami’ al-kalam,” concise speech. He ﷺ was able to say something with so much meaning in only a few words. His words still carry great meaning even after translation.

Unfortunately, it seems we have lost respect for hadith. We say, “The Prophet ﷺ said such-and-such,” yet his words do not impact us as they should. In order to gain this respect for hadith, we should remind ourselves of who it was who said these words. We should get in a mind-set of reverence and love for him while reading his words (may God’s peace and blessings be upon him).

Reading hadith also gives us a chance to spend time with our Messenger ﷺ. He is not here with us physically but his words and actions, by God’s Blessings, have been recorded for us by the scholars of the past. In a famous incident, the scholar ibn al-Mubarak was known to leave his study circle immediately after it was completed and go straight home alone. One day, his friends asked him, “Don’t you get lonely?” He replied, “How can I be lonely when I am spending time with the Messenger and His Companions?”

While there are many narrations that are not well-known in English, I have chosen a few that have impacted me. I hope that you benefit from them as I have (all narrations have been graded “authentic” or “good”.)

Continue reading here: http://www.suhaibwebb.com/islam-studies/prophet-muhammad/prophetic-narrations-you-probably-have-never-heard-a-short-compilation/

When Allah azza wa jal address His servants, He subhanahu wa ta’ala will say “‘ebaadi” - My servants. Sometimes the ‘yaa’ pronoun (yaa al-mutakalim, meaning “my”) will be there and sometimes it be omitted, while still retaining the meaning of “my”. Why this change?

Get ready to dive into the beauty of the Qur’an :)

When Allah ta’ala uses the ‘yaa’ at the end of عبادي, it signifies that the servants He is addressing or talking about are many in number. The yaa shows a wider audience.

For example,

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
“Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.”‘ (39:53)

Allah ta’ala is addressing a wider audience here because the majority of His servants are sinners.

In another ayah, Allah ta’ala says:

وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ
And few of My servants are grateful. (34:13)

Only a few of all of these slaves are grateful to Allah subhanahu wa ta’ala, the yaa is again signifying a wider group.

Allah subhanahu wa ta’ala also says:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
And when My servants ask you, concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. (2:186)

Allah ta’ala is addressing all of His slaves here, in their entirety - when they call upon Him, He is near to every single one of them and will respond to every single one of their duaas.

Similarly, Allah ta’ala says:

وَقُل لِّعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا مُّبِينًا
And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy. (17:53)

Allah ta’ala is speaking to all of His servants here, commanding them to speak what is good in the best of manners, so He ta’ala used the ‘yaa’ pronoun.

Even when Allah azza wa jal address the Servants with emaan, He ta’ala uses the ‘yaa’. He says:

يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ
O My servants who have believed, indeed My earth is spacious, so worship only Me. (29:56)

But, when Allah azza wa jal is addressing a specific group among these believers, He omits the ‘yaa’:

قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ
Say, “O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account.” (39:10)

Allah azza wa jal attributes these believing servants with taqwaa, which restricts that group of believing servants even more.

The scholars mention yet another reason why the yaa is removed, which is to show affection and love.

You may be thinking, how can an ayah about Hell-fire and fearing Allah show Allah’s affection?

It is said that the removal of the yaa here resembles ‘tarkheem’ which is shortening of names when calling someone to show affection. For example, A’ishah becomes A’ish and Fatimah becomes Fatim and Maalik becomes Maali. This shows that although Allah ta’ala is telling us about Hell-Fire to bring about the fear in our hearts, He is doing so out of love. This threat of Hell-Fire is coming from the One who loves you.

Our obedience to Allah will not benefit Him, nor will our disobedience to Him harm Him. Allah azza wa jal is not frightening us in this heart-jolting way so that He may hasten the punishment to us nor is He ta’ala frightening us to make us worry, grieve or cause discomfort in this life. Rather He is reminding us to fear Him in this way to warn us against this punishment that is incumbent upon those who sin. He is warning us, reminding us because He loves us, not because He is spiteful.

يَا عِبَادِ فَاتَّقُونِ
O My dear slaves, have taqwa of Me.

-Taken from Dr Fadil as-Samara’i hafidhahullah (Balaghatul Kalimah)

Mu’adh ibn Jabal radi Allahu anhu said: Learn Al-Ilm (knowledge), for learning it is a type of Khashyah (fear) of Allah, seeking it is an act of worship, studying it is a type of tasbih (glorification of Allah), searching for it is Jihad (striving), teaching it to those who do not know is a charity and delivering it to those worthy of it is an act of drawing closer (to Allah).

Knowledge is the reference guide to the allowed and the disallowed, a light on the path for people of Paradise, the companion during loneliness, the friend during estrangement, the converser during seclusion, the guide in times of ease and times of difficulty, a weapon to use against the enemies and the quality that is valued by friends.

Allah elevates some people by knowledge to the rank of leaders in righteousness who are followed, their actions imitated and their opinions referred to. The angels long to attend their gatherings and shade them with their wings. Everything wet or dry, the fish in the sea and its creatures, beasts of prey and on land invoke Allah to forgive them. Verily, this is because it is the life of the hearts against ignorance and the lamps of the eyes against darkness.

With knowledge the slave reaches the ranks of the righteous and the elevated grades in this life and the hereafter.

Thinking about knowledge is equivalent to Siyam (Fasting), and studying it is equivalent to Qiyam (praying at night voluntarily).

With knowledge ties of kinship are kept and the allowed and prohibited becomes distinguished.

It is the Imam (Leader) of all actions and all actions follow its lead. Only the happy ones are endowed with knowledge while the miserable ones are deprived of it.”

(Ibn Abdul Barr in his book, Jami’u Bayani Al-’Ilm, from Musa bin Muhammad bin ‘Ata Al-Qurashi, vol. 1, pg 66)

The Prophet (sal Allahu alayhi wa sallam) had a special gift known as “jawami’ al-kalam” which means concise speech. He (sal Allahu alayhi wa sallam) was able to say something with so much meaning in only a few words. As we continue learning supplications from the sunnah, we see more and more how the Prophet (sal Allahu alayhi wa sallam) combined so many benefits in one short supplication.

In today’s du’aa, we will see yet another example of his concise speech. In a narration recorded in Sahih Muslim, Abu Hurayrah (radi Allahu anhu) reported that the Prophet (sal Allahu alayhi wa sallam) used to supplicate:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي ، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي ، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

Allahumma aṣliḥ lī dīn al-lathi huwa ‘iṣmatu amrī, wa aṣliḥ lī dunya-ya al-lati fīhā ma’āshī, wa aṣlih lī ākhirati al-lati fīhā ma’ādī, wa-ja’al al-ḥayāta ziyādatan lī fī kuli khayr, wa-ja’al al-mawta rāḥatan lī min kuli sharr

O Allah, set right for me my religion which is the safeguard of my affairs. And set right for me the affairs of my world wherein is my living. And set right for me my Hereafter to which is my return. And make the life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil.

Audio

Listen and download it here.

Selected Word Analysis

aṣliḥ: The root of this word has many meanings but in this duaa it means ‘reformation, restoration, mending, improvement and rectification’. This word is the opposite of fasad which means when there is imbalance in things.

‘Iṣmah: This word is from the root which means to protect, safeguard and defend. ‘Ismah means something that is a preservation, safeguard and a protection. In this supplication, it means that our religion is the most important matter to us.

Ma’āsh: This word is from the root which means to be alive. Ma’ash means livelihood.

Ma’ād: From the root which means to return and go back, Ma’ad is the place of return or home.

Ziyādah: From the root which means to increase, enlarge and make abundant.

Rāḥah: This word means rest, comfort and to do something with ease.

Points of Benefit

“Set right for me my religion which is the safeguard of my affairs”

• The Prophet (sal Allahu alayhi wa sallam) told Mu’adh (radi Allahu anhu), , “Shall I not inform you of the head of the matter, its pillar and its peak?” I said, “Yes, O Messenger of Allah.” He (peace and blessings of Allah be upon him) said, “The head of the matter is Islam.” [at-Tirmidhi]
• Islam is the most important aspect of our life. Unlike other religions, Islam is everyday, 24 hrs a day, 7 days a week. Allah (azza wa jal) addresses the believers by saying, “O you who believe! Enter perfectly and completely in Islam.” (2:208)

“Set right for me the affairs of my world wherein is my living.”

• The Prophet (sal Allahu alayhi wa sallam) recognized the importance of the dunya. As Muslims, we do not remove ourselves completely as some may believe, rather we take our sustenance from the dunya but at the same time, our focus and goal is working for the hereafter.

“Set right for me my Hereafter to which is my return.”

• Paradise is our home. When the believers enter Paradise and the Angels greet them, they will say, “Excellent indeed is the final home!” (13:24) On the other hand, Allah (azza wa jal) says about the inhabitants of the Fire, “for them is the unhappy (evil) home.” (13:25)

“Make the life for me (a source) of abundance for every good.”

• As long as the righteous believer lives on this earth, his good deeds increase. The Prophet (sal Allahu alayhi wa sallam) said, ”The best of people is the one who lives a long life and whose actions are good.”[at-Tirmidhi] Shaykh ibn Uthaymeen (rahimahullah) says about this hadith, “When someone lives a long life in obedience to Allah, their rank in the hereafter is augmented because every good deed they do brings them closer to Allah. Only Allah is in control of how long we live, but there are certain deeds that lengthen one’s life such as joining ties of the womb. For some people, a longer life is not good for them because it only increases them in sin. This is why we never ask Allah for a longer life only, rather we say, “O Allah grant us a long life in your obedience and worship.” [Sharh Riyad as-Saliheen, 11/104]

“Make my death a source of comfort for me protecting me against every evil.”

• Death is a relief (rāḥah) for the believer. A funeral procession passed by Allah’s Messenger sal Allahu alayhi wa sallam who said, “relieved (mustarīḥ) or relieving (mustarāḥ)?” The people asked, “O Allah’s Apostle! What is relieved and relieving?” He said, “A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.” [Bukhari]
• How can death be a relief when we all fear it? A’ishah asked a similar question to the Prophet (sal Allahu alayhi wa sallam) and he said, “when the time of the death of a believer approaches, he receives the good news of Allah’s pleasure with him and His blessings upon him, and so at that time nothing is dearer to him than what is in front of him. He therefore loves the meeting with Allah, and Allah  loves the meeting with him. But when the time of the death of a disbeliever approaches, he receives the evil news of Allah’s torment and His Requital, whereupon nothing is more hateful to him than what is before him. Therefore, he hates the meeting with Allah, and Allah too, hates the meeting with him.” [Bukhari]
• The Angels comfort the believer at the time of their death. Allah subhanahu wa ta’ala says, Verily, those who say: “Our Lord is Allah (Alone),” and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!” (41:30)

The Prophet sal Allahu alayhi wa sallam said about the people of Jannah, “They will be inspired with tasbeeh (saying “subhanAllah”) and takbeer (saying “Allahu Akbar”) as they are inspired with breathing.” (Muslim)

“The analogy of breathing is used because it is something man does with no conscious effort. Their breathing will become tasbeeh, and the reason for this is that their hearts will be illuminated with the knowledge of their Lord, may He be glorified, and filled with love for Him, and whoever loves a thing remembers it frequently.” -Fathul Baari, Ibn Hajar rahimahullah

Ibn Taymiyyah rahimahullah stated that this tasbeeh and takbeer will be one of the pleasures enjoyed by the people of Paradise. He said, “This is not the kind of obligatory work that is done for the sake of a specific reward. It is the same as the kind of deeds that people do for pleasure and enjoyment.” Majmoo’ al-Fataawa

-Taken from “Paradise and Hell” by shaykh Umar al-Ashqar hafidhahullah, pg 304.

It’s reported that Abu Rayhana (radi Allahu anhu) said, ‘The Messenger of Allah (sal Allahu alayhi wa sallam) said: “Hellfire has been made forbidden for the eye which wept out of the Fear and Awe of Allah. Hellfire has been made forbidden for the eye which stayed awake and vigilant (through the night) in the Way of Allah. Hellfire has been made forbidden for the eye which looked away from that which has been forbidden by Allah.” [Narrated in Hakim, authentic according to Shaykh al-Albani]

Allah azza wa jal says,

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah . That [inheritance] is what is the great bounty. [35:32]

Various explanations of this ayah:

-They are the Ummah of Muhammad (sal Allahu alayhi wa sallam), Allah chose them to inherit every book [i.e., the message] that He sent down. As for the one who wrongs himself, he will be forgiven, and as for the one who is moderate, he will be given an easy accounting (on the Day of Judgment), and as for those who raced to good deeds, he will enter Jannah without any reckoning.” -Ibn Abbass (radi Allahu anhuma)

-The one who races to good deeds will enter Jannah without any reckoning ( bi ghayri hisaab ), and the one who is moderate will enter Jannah out of Allah’s Mercy, and the one who wronged himself and As-haab al-A’raaf* will enter Jannah with the intercession of Muhammad (sal Allahu alayhi wa sallam). -ibn Abbass (radi Allahu anhuma)

-”[Those who race to good deeds] are those who fulfill the obligatory and recommended deeds, and they leave off what is impressible and disliked.” -ibn Katheer (rahimahullah)

-A’ishah radi Allahu anha said, “As for the one who races to good deeds, they are those who passed before us and took allegiance with the Messenger of Allah. As for the moderate one, it is he who follows his guidance (sal Allahu alayhi wa sallam) and his companions until he meets them. As for the one who wrongs himself, those are like me and you.”

*See Surah al-A’raaf ayah 46

-’Uluww al-Himmah fee al-Kitab wa al-Sunnah, Shaykh Sayyid al-’Affani (hafidhahullah)