The best of people are those who fight in the cause of Allah and who continue to do so till death approaches them; whereas the worst of people is the wicked man who reads the Quraan and acts upon nothing thereof. The wicked person is he who commits sins, be he a Muslim or a non-Muslim. It includes, in our time, the orientalists and their disciples who follow their method from among the Muslims and evil scholars, as will be shown later in the three Ahadith to come. According to a scholar, one may recite the Quraan and curse himself unknowingly.
He may read: "Unquestionably, the curse of Allah is upon the wrongdoers." [11:18] and he is one of the wrongdoers. He also may recite: "Let us … supplicate earnestly (together) and invoke the curse of Allah upon the liars (among us)." [3:61] and he is one of those liars.
According to Abu Sulayman Ad-Darani the angels of Hell come to the holders of the Quraan who disobey Allah Almighty before they come to the idolaters.
One of the predecessors said: “One may start reciting a Quraanic Surah , thereupon the angels keep invoking Allah’s blessing upon him till he ends it; and one may start reciting a Quraanic soorah, thereupon the angels keep invoking Allah’s curse upon him till he ends it.” When asked how this takes place he said: “If he makes lawful what is lawful in it and makes unlawful what is unlawful in it, they will invoke Allah’s blessing upon him, otherwise they will invoke Allah’s curse upon him.”
It is narrated on the authority of Jundub that he said: “We, the Companions of the Messenger of Allah (saws) were given faith before the Quraan; and after us, there will be a people who will be given the Quraan before faith: they will establish it in letter and neglect its limits and rights, saying: ‘We recite the Quraan: who could recite better than us? We know (the Quraan): Who has knowledge better than us?’” That will be their share. According to another narration, “Those will be the worst of people.” [Ibn Majah]
According to Qatadah no one sits with
this Quraan (i.e. recites it) but that he will leave it either with
increase or decrease (in success or loss). In confirmation, Allah
says: "And We send down of the Quraan that which is
healing and mercy for the believers, but it does not increase the
wrongdoers except in loss." [17:82]
It is narrated on the authority of Abu Sa‘eed Al-Khudri that he said: The Messenger of Allah (saws) said: There will appear among you a people (who will be engaged in religious service, so much that) you will look down upon your prayer, fasting and deeds, compared with theirs. They will recite the Quraan, though it will not go beyond their collar-bones (because they will have practically no belief). They will deviate from the religion as an arrow goes out through the game, whereupon the archer would examine the arrowhead but see nothing, look at the bow but see nothing, and look at the feathers but see nothing. Finally he would look at the arrow shaft and doubt whether he could find anything. [At-Tirmithi, Abu Dawood, Ibn Majah and An-Nasa’i]
To deviate from the religion is to take only what agrees with one’s inclination and abandon everything else. That is, they will abandon the religion as fast as the arrow goes out of the game.
According to the narration of Muslim, Abu Dawood and An-Nasa’i: Towards the end of time there will appear some young, foolish people who will use (in their claim) the best speech of all people (the Quraan). They will recite the Quraan, though it will not go beyond their collar-bones. They will abandon Islam as an arrow goes out through the game. So, wherever you meet them, kill them, for he who kills them shall receive a reward on the Day of Resurrection.
This applies to him who is endowed with extensive knowledge of sharia sciences but has no faith, like the Orientalists and their disciples: they speak pleasant words characterized by scientific accuracy, objectivity and the desire to reach the fact. But they hide in its folds feelings of resentment towards Islam and the inexorable attempt to slander and ruin it with malicious ways.
It also applies to the religious innovators who follow their inclinations. They have corrupt ideas they like to prove by taking from the religion what agrees with their opinions and leaving the rest of it. In order to do so, they gather the information which supports their inclinations and religious innovations ; thereby, they appear, in the eyes of the simple and naive people, as investigating, accurate scholars, whose speech is convincing and conclusions valid.
Mu‘ath ibn Jabal said: "There will be, after you, fitnahs, in which wealth will become abundant, and the Quraan will be opened (i.e. become in circulation among people), so much so, that it will be recited by the faithful believer and the hypocrite, the man and woman, the old and the young, and the slave and the free one; and one will be about to say: 'What is the matter with the people that they do not follow me, even though I recite the Quraan: they seem not to follow me until I innovate for them something other than it. So, beware of innovations, for they are falsehood; and I warn you of the deviation of the wise, for the devil may say the word of falsehood on the tongue of the wise; and a hypocrite may say a word of truth.'" They asked: "What makes us know, may Allah have mercy upon you, that the wise person is saying the word of falsehood and the hypocrite is saying the word of truth?" He said: "Nay! Avoid the wise man’s words which you disapprove of and which are questioned by people, but let not this dissuade you from him, for perchance he may retract and follow the truth once he hears it, for there is light on the truth." [Abu Dawood]
It is narrated on the authority of Abu Sa‘eed Al-Khudri that he said: The Messenger of Allah (saws) said: There will appear among you a people (who will be engaged in religious service, so much that) you will look down upon your prayer, fasting and deeds, compared with theirs. They will recite the Quraan, though it will not go beyond their collar-bones (because they will have practically no belief). They will deviate from the religion as an arrow goes out through the game, whereupon the archer would examine the arrowhead but see nothing, look at the bow but see nothing, and look at the feathers but see nothing. Finally he would look at the arrow shaft and doubt whether he could find anything. [At-Tirmithi, Abu Dawood, Ibn Majah and An-Nasa’i]
To deviate from the religion is to take only what agrees with one’s inclination and abandon everything else. That is, they will abandon the religion as fast as the arrow goes out of the game.
According to the narration of Muslim, Abu Dawood and An-Nasa’i: Towards the end of time there will appear some young, foolish people who will use (in their claim) the best speech of all people (the Quraan). They will recite the Quraan, though it will not go beyond their collar-bones. They will abandon Islam as an arrow goes out through the game. So, wherever you meet them, kill them, for he who kills them shall receive a reward on the Day of Resurrection.
This applies to him who is endowed with extensive knowledge of sharia sciences but has no faith, like the Orientalists and their disciples: they speak pleasant words characterized by scientific accuracy, objectivity and the desire to reach the fact. But they hide in its folds feelings of resentment towards Islam and the inexorable attempt to slander and ruin it with malicious ways.
It also applies to the religious innovators who follow their inclinations. They have corrupt ideas they like to prove by taking from the religion what agrees with their opinions and leaving the rest of it. In order to do so, they gather the information which supports their inclinations and religious innovations ; thereby, they appear, in the eyes of the simple and naive people, as investigating, accurate scholars, whose speech is convincing and conclusions valid.
Mu‘ath ibn Jabal said: "There will be, after you, fitnahs, in which wealth will become abundant, and the Quraan will be opened (i.e. become in circulation among people), so much so, that it will be recited by the faithful believer and the hypocrite, the man and woman, the old and the young, and the slave and the free one; and one will be about to say: 'What is the matter with the people that they do not follow me, even though I recite the Quraan: they seem not to follow me until I innovate for them something other than it. So, beware of innovations, for they are falsehood; and I warn you of the deviation of the wise, for the devil may say the word of falsehood on the tongue of the wise; and a hypocrite may say a word of truth.'" They asked: "What makes us know, may Allah have mercy upon you, that the wise person is saying the word of falsehood and the hypocrite is saying the word of truth?" He said: "Nay! Avoid the wise man’s words which you disapprove of and which are questioned by people, but let not this dissuade you from him, for perchance he may retract and follow the truth once he hears it, for there is light on the truth." [Abu Dawood]
It was narrated on the authority of Abu Hurayrah that the Messenger of Allah (saws) said: "He who recites the Quraan and acts upon what it contains; on the Day of Judgment his parents will be crowned with the crown (of dignity), whose light is brighter than the light of the sun in the World when it is bright among you: what do you then think of the one who acts upon it?" [Abu Dawood]
This Hadith clarifies the position and reward of him who recites the Quraan and acts upon its laws and principles: his reward, indeed, transcends him to his parents (if they are believers; and if they are not believers, nothing will avail them even in the least).
Why would his parents be crowned with the crown (of dignity) on the Day of Judgment although they neither recited the Quraan nor did what their child did? For the reason that they were the cause of the rectitude of their child, by either teaching him the Quraan or arranging for him to learn it or by supplicating for him; or by bringing him up on righteousness and feeding him lawfully. The Messenger of Allah (saws) said: “If somebody dies, his deed will cease except from three: recurrent charity, advantageous knowledge by which the people benefit after him, and a good righteous child to supplicate (Allah for a good effect) to him.” [Al-Bukhari in Al-Adab, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i] The one who died then caused those three things whose reward joins him not only during his life but also after his death. The crown, then, is the reward of the parents of the righteous child who recites the Quraan and acts upon its principles and laws. It is they who guided him to good, and the guide to the good is like its doer (in reward). But Allah multiplies the reward for whomever He pleases. Of course, Allah’s multiplication of the reward to the doer of good is not like His multiplication to the one who guides to it. He may multiply the reward for the doer of good, if he is sincere in his intention to Allah, many times more than He does for the one who guides to it.
It is narrated on the authority of An-Nawwas ibn Sam‘an that he said: I heard the Messenger of Allah (saws) say: “On the Day of Judgment, the Quraan, along with those who used to act upon it in the World, will be brought together, headed by both surahs of Al-Baqarah and Al ‘Imran, defending their reciter.” [Muslim]
This Hadith explains the two previous ones. The people of the Quraan are the party and selected people of Allah; and the Quraan will come as an intercessor for its reciter who used to act upon it in the world, headed by the first two Surahs of the Quraan, Al-Baqarah and Al ‘Imran, to intercede and defend the one who used to recite and act upon them. To be sure, whoever acts upon the rulings of Al-Baqarah and Al ‘Imran will have almost acted upon what is in the entire Quraan in view of the great deal of rulings they contain.
Abu
Sa‘eed Al-Kharraz said:
The first part of understanding the Book of Allah is to act upon it, because doing so includes knowing, understanding and extracting its meanings; and the first thing to do towards understanding is to listen while being present in mind because Allah says:
• "Indeed in that is a reminder for whoever has a heart or who listens while he is present (in mind)." [50:37]
• "Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding." [39:18]
The whole of the Quraan is good and to follow the best refers to the wonders which are disclosed to the hearts when listening with attentiveness to it; and this leads to understanding and extracting its meanings. The first thing to do towards listening with attentiveness to the Quraan is to listen to it as if the Messenger of Allah (saws) is reciting to you; and then you transcend that to imagine that you are listening to it from Jibreel while reciting it to the Prophet (saws) because Allah says: "And indeed, the Quraan is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down upon your heart, (O Muhammad) – that you may be of the warners." [26:192-194] Then you may transcend further to imagine that you are hearing it from Allah Almighty.
It is narrated on the authority of ‘Ali ibn Abi Talib that he said: "O holders of knowledge! Act upon your knowledge because a true scholar is he who acts upon what he knows while his knowledge agrees with his deeds. There will appear a people who will carry knowledge but it will not go beyond their collar-bones: their deeds will contradict their knowledge, and what is in their hearts opposes what they show. They will sit with the people and vie in glory with each other, so much so, that a man will grow angry with his companion because he sits with someone other than him. As for those, the deeds they do in their gatherings will not rise to Allah." [Ad-Darimi]
It was narrated on the authority of ‘Ali ibn Abi Talib that the Messenger of Allah (saws) said: "He who recites and memorizes the Quraan, making lawful what is lawful in it and making unlawful what is unlawful in it, Allah will admit him to Paradise and accept his intercession for ten of his household, to all of whom the Fire has been affirmed." [At-Tirmithi]
The Messenger of Allah (saws) said: "The lawful is evident, and the unlawful is evident, and in between them there are suspicious matters unknown to a lot of people. So, whoever forsakes those suspicious matters (lest he may commit a sin) definitely keeps his religion and honor blameless; and whoever bravely indulges in these suspicious things is about to fall into the unlawful, like a shepherd who grazes (his animals) around the protected zone, and he is about to pasture them in it. Verily, every king has a protected zone, and the protected zone of Allah is His taboos.” [Al-Bukhari, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i]
Both the lawful and the unlawful are evidently clear in the Quraan. Suspicious matters should be avoided according to the command of the hadith, for fear of falling into the unlawful. Whoever does so, Allah will admit him to Paradise and accept his intercession for his family.
Intercession is proven in the Quraan and Sunnah; and whoever recites the Quraan and acts upon what it contains will be made to intercede for others because of his high position and superiority in the sight of Allah. The first for whom he will be made to intercede are his parents, and their worthiness of intercession goes back to their being the direct cause of this act, even though they themselves are not among the people of the Quraan. The intercession takes place only by the permission of Allah by whomever He pleases for whomever He likes. There will be no intercession for him who does not believe in Allah and His Messenger (saws). Just as one’s intercession for his parents is a fact, the parent’s intercession for his child is also proven in the Book of Allah. Allah mentioned one’s supplication for his parents: “Our Lord, forgive me and my parents and the believers the Day the account is established." [14:41] Similarly, He Mentioned the parent’s supplication for his offspring: “My Lord, make me an establisher of prayer, and (many) from my descendants. Our Lord, and accept my supplication.” [14:40] A mention may also be made of the supplication of Prophet Ibrahim for his descendants: “Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are The Exalted in Might, The Wise." [2:129]
For this supplication in this world and the intercession in the Hereafter, they are in dire need. Intercession is assured for the Prophets and Messengers as well as for the Quraan, fasting, righteous deeds, and Allah’s righteous servants and pious allies.
According to this hadith, one will intercede, not only for his parents, but also for his family members to whom the fire has been affirmed. That is the bounty of Allah which He gives to whomever He pleases and the reward of reciting and memorizing the Quraan and acting upon its principles and laws in this world, and with Allah is the best reward.
Just as the righteous will intercede for their parents and relatives, they will also intercede, by the leave of Allah, for their teachers and disciples, those who have a good favor on them, those whom they like and those who like them in (the religion of) Allah.
It was narrated on the authority of Abu Shurayh Al-Khuza‘i that he said: "The Messenger of Allah (saws) said: 'No doubt, this Quraan is a rope, one of whose ends is in the Hand of Allah and the other in your hands: hold fast by it so that you would never go astray nor be ruined after it.'" [Ibn Abi Shaybah]
Allah says: "And thus We have sent it down as an Arabic Quraan and have diversified therein the warnings, that perhaps they will avoid (sin) or it would cause them remembrance." [20:113]
Allah only revealed this Quraan to guide the people; and it is Allah’s uncreated, revealed speech which He says and continues to say; and that is why one of its ends is in His Hand and the other end is the mushaf, which is in our hands. We have to adhere to it: it is the strong rope between us and our Lord which no falsehood could approach, neither from before it, nor from behind. Allah kept it from any kind of distortion or alteration. In confirmation, He says: "Indeed, it is We Who sent down the Quraan and indeed, We will be its guardian." [15:9]
If things become difficult and the people fall into dispute and the ways are confused so much that no one will know what to do, the saved sect will be that which adheres to the Book of Allah (the Quraan) and, after it, the Sunnah of the Messenger of Allah (saws) as stated in a hadith that we will mention later.
The first part of understanding the Book of Allah is to act upon it, because doing so includes knowing, understanding and extracting its meanings; and the first thing to do towards understanding is to listen while being present in mind because Allah says:
• "Indeed in that is a reminder for whoever has a heart or who listens while he is present (in mind)." [50:37]
• "Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding." [39:18]
The whole of the Quraan is good and to follow the best refers to the wonders which are disclosed to the hearts when listening with attentiveness to it; and this leads to understanding and extracting its meanings. The first thing to do towards listening with attentiveness to the Quraan is to listen to it as if the Messenger of Allah (saws) is reciting to you; and then you transcend that to imagine that you are listening to it from Jibreel while reciting it to the Prophet (saws) because Allah says: "And indeed, the Quraan is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down upon your heart, (O Muhammad) – that you may be of the warners." [26:192-194] Then you may transcend further to imagine that you are hearing it from Allah Almighty.
It is narrated on the authority of ‘Ali ibn Abi Talib that he said: "O holders of knowledge! Act upon your knowledge because a true scholar is he who acts upon what he knows while his knowledge agrees with his deeds. There will appear a people who will carry knowledge but it will not go beyond their collar-bones: their deeds will contradict their knowledge, and what is in their hearts opposes what they show. They will sit with the people and vie in glory with each other, so much so, that a man will grow angry with his companion because he sits with someone other than him. As for those, the deeds they do in their gatherings will not rise to Allah." [Ad-Darimi]
It was narrated on the authority of ‘Ali ibn Abi Talib that the Messenger of Allah (saws) said: "He who recites and memorizes the Quraan, making lawful what is lawful in it and making unlawful what is unlawful in it, Allah will admit him to Paradise and accept his intercession for ten of his household, to all of whom the Fire has been affirmed." [At-Tirmithi]
The Messenger of Allah (saws) said: "The lawful is evident, and the unlawful is evident, and in between them there are suspicious matters unknown to a lot of people. So, whoever forsakes those suspicious matters (lest he may commit a sin) definitely keeps his religion and honor blameless; and whoever bravely indulges in these suspicious things is about to fall into the unlawful, like a shepherd who grazes (his animals) around the protected zone, and he is about to pasture them in it. Verily, every king has a protected zone, and the protected zone of Allah is His taboos.” [Al-Bukhari, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i]
Both the lawful and the unlawful are evidently clear in the Quraan. Suspicious matters should be avoided according to the command of the hadith, for fear of falling into the unlawful. Whoever does so, Allah will admit him to Paradise and accept his intercession for his family.
Intercession is proven in the Quraan and Sunnah; and whoever recites the Quraan and acts upon what it contains will be made to intercede for others because of his high position and superiority in the sight of Allah. The first for whom he will be made to intercede are his parents, and their worthiness of intercession goes back to their being the direct cause of this act, even though they themselves are not among the people of the Quraan. The intercession takes place only by the permission of Allah by whomever He pleases for whomever He likes. There will be no intercession for him who does not believe in Allah and His Messenger (saws). Just as one’s intercession for his parents is a fact, the parent’s intercession for his child is also proven in the Book of Allah. Allah mentioned one’s supplication for his parents: “Our Lord, forgive me and my parents and the believers the Day the account is established." [14:41] Similarly, He Mentioned the parent’s supplication for his offspring: “My Lord, make me an establisher of prayer, and (many) from my descendants. Our Lord, and accept my supplication.” [14:40] A mention may also be made of the supplication of Prophet Ibrahim for his descendants: “Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are The Exalted in Might, The Wise." [2:129]
For this supplication in this world and the intercession in the Hereafter, they are in dire need. Intercession is assured for the Prophets and Messengers as well as for the Quraan, fasting, righteous deeds, and Allah’s righteous servants and pious allies.
According to this hadith, one will intercede, not only for his parents, but also for his family members to whom the fire has been affirmed. That is the bounty of Allah which He gives to whomever He pleases and the reward of reciting and memorizing the Quraan and acting upon its principles and laws in this world, and with Allah is the best reward.
Just as the righteous will intercede for their parents and relatives, they will also intercede, by the leave of Allah, for their teachers and disciples, those who have a good favor on them, those whom they like and those who like them in (the religion of) Allah.
It was narrated on the authority of Abu Shurayh Al-Khuza‘i that he said: "The Messenger of Allah (saws) said: 'No doubt, this Quraan is a rope, one of whose ends is in the Hand of Allah and the other in your hands: hold fast by it so that you would never go astray nor be ruined after it.'" [Ibn Abi Shaybah]
Allah says: "And thus We have sent it down as an Arabic Quraan and have diversified therein the warnings, that perhaps they will avoid (sin) or it would cause them remembrance." [20:113]
Allah only revealed this Quraan to guide the people; and it is Allah’s uncreated, revealed speech which He says and continues to say; and that is why one of its ends is in His Hand and the other end is the mushaf, which is in our hands. We have to adhere to it: it is the strong rope between us and our Lord which no falsehood could approach, neither from before it, nor from behind. Allah kept it from any kind of distortion or alteration. In confirmation, He says: "Indeed, it is We Who sent down the Quraan and indeed, We will be its guardian." [15:9]
If things become difficult and the people fall into dispute and the ways are confused so much that no one will know what to do, the saved sect will be that which adheres to the Book of Allah (the Quraan) and, after it, the Sunnah of the Messenger of Allah (saws) as stated in a hadith that we will mention later.
It was narrated on the authority of Abu Hurayrah (ra)
that the Messenger of Allah (saws) said: "The Quraan has been
revealed in five divisions: the lawful, the unlawful, the precise (in
meaning), the unspecific (in meaning), and the examples. Act upon the
lawful, avoid the unlawful, follow the precise, believe in the
unspecific and take lessons to learn from the examples."
[Al-Bayhaqi]
No doubt, the lawful is evident in the Book of Allah; Allah says:
• "… and makes lawful for them the good things and prohibits for them the evil." [7:157]
• "… marry those that please you of (other) women, two or three or four. But if you fear that you will not be just, then (marry only) one." [4:3]
• "It has been made permissible for you the night preceding fasting to go to your wives (for sexual relations)." [2:187]
Similarly, the unlawful is evident: Allah has made unlawful the evil things, as shown in His saying:
• "So avoid the uncleanliness of idols and avoid false statement." [22:30]
• "Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and (those animals) killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you (are able to) slaughter (before its death), and those which are sacrificed on stone altars, and (prohibited is) that you seek decision through divining arrows." [5:3]
The precise includes those Quraanic verses of well-established meaning which give a specific legal rule like Allah’s saying:
• "Allah instructs you concerning your children: for the male, what is equal to the share of two females." [4:11]
• "(As for) the thief, the male and the female, amputate their hands." [5:38]
This should be followed and acted upon as mentioned in the hadith.
The unspecific includes those Quraanic verses whose meanings seem ambiguous to some people, like the letters in the opening of some Surahs such as: "Alif Laam Meem", "Saad", "Alif Laam Meem Saad" and the verses of subtle meanings, like Allah’s saying: "The Most Merciful (who is) above the Throne established." [20:5] The establishment (istiwa’) in general is known; but we do not know how it takes place for Allah is not like any of His creation because there is nothing like unto Him. The Messenger of Allah (saws) ordered us to reflect upon the creation rather than the Essence of Allah. Despite the fact that many Quraanic verses whose meanings seem ambiguous to some people are indeed precise and definite to those well-established in knowledge, and some verses which are unspecific and indefinite at a particular time may seem precise and definite at another time. It is incumbent upon the believer to believe in them all and not delve into their subtleties without knowledge.
The examples in the Noble Quraan from which one should take lessons to learn and receive instruction are, in part, reported from previous nations and, in part, similitudes of concrete things such as Allah’s saying: "The example of those who spend their wealth in the way of Allah is like a seed (of grain) which grows seven spikes; in each spike is a hundred grains. And Allah multiplies (His reward) for whom He wills. And Allah is All-Encompassing and Knowing." [2:261] Allah multiplies good deeds, each one by ten to seven hundred times, as He pleases, to whomever He pleases, in the same way as He extracts seven hundred grains from a single seed; and Allah has power over all things. It is due on the believer to take lessons to learn and receive instruction from those examples.
It is narrated on the authority of ‘Abdullah ibn Abi Awfa that he was asked whether the Prophet (saws) left a will, and he answered in the negative. He was asked how leaving a will was prescribed on the people whereas the Prophet (saws) himself did not do it. On that he said: "The will of the Prophet (saws) is his advice to us to hold onto the Book of Allah." [Al-Bukhari, Muslim, At-Tirmithi, An-Nasa’i and Ahmad]
The Messenger of Allah (saws) was not to advise his Ummah to do anything after him better than to follow the Book of Allah. It is the Book which contains the will of Allah and His Messenger (saws) to his Ummah after his death in which Allah says: "And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe." [29:51]
The rest of the will left by the Messenger of Allah (saws) is his Ahadith and Sunnah, reported from him by the noble Companions. Writing a will in the question refers to the statement of Allah: "Prescribed for you when death approaches (any) one of you if he leaves wealth (is that he should make) a bequest for the parents and near relatives according to what is acceptable – a duty upon the righteous." [2:180] Similarly, the Messenger of Allah (saws) commanded that he who has any wealth or debt worthy of bequest should make a will without delay since death is nearer to mankind than the strap of his sandal.
It is narrated on the authority of Jabir said: Once, the Messenger of Allah (saws) addressed us with a khutbah (sermon) in which he praised Allah and lauded Him as befits His majesty and then said: "The best speech is the Book of Allah and the best guidance is the guidance of Muhammad. The worst deed is the introduction of new practices (which are not of the religion), and every religious innovation is misguidance."
Whenever a mention was made of the Final Hour, his eyes would become red, his tone loud and he would show anger as if he were warning us against an army, saying: "The Hour is about to attack you in the morning or in the evening. I have been sent (as a Prophet) ahead of the Hour as (close to each other as) such,” beckoning with his index and middle fingers. “He who leaves an estate, it belongs to his heirs, and he who leaves a debt or children (in helplessness), it is my responsibility to pay it off and bring them up.” [Ahmad]
One of the main foundations of belief is to have faith in the Book of Allah and in its being the truest speech. Whoever has doubt in the truthfulness of anything thereof or takes another book than it and gives it preference over the Book of Allah or believes that it is truer than the Book of Allah is indeed a disbeliever and an apostate. Next to it in the obligation of following is the Sunnah of the Messenger of Allah (saws).
Religious innovation is any practice introduced in the religion which violates the Noble Quraan or the Prophetic Sunnah or any of their principles. This definition is clarified by another hadith narrated on the authority of ‘A’ishah in which the Messenger of Allah (saws) said: “He who innovates in this matter of ours (the religion) anything that is not of it, (his deed) should be rejected.” [Al-Bukhari, Muslim, Abu Dawood and Ibn Majah] To introduce into the religion anything that is not in it is indeed a religious innovation; whereas to do anything that is in the religion is not a religious innovation. For example, to dash the malicious allegations of the enemies of Islam with new arguments is of the religion and not included in the hadith of religious innovations: it is, rather, a good act. In this way we could know whether an invented practice is a good act or an evil religious innovation.
No doubt, the lawful is evident in the Book of Allah; Allah says:
• "… and makes lawful for them the good things and prohibits for them the evil." [7:157]
• "… marry those that please you of (other) women, two or three or four. But if you fear that you will not be just, then (marry only) one." [4:3]
• "It has been made permissible for you the night preceding fasting to go to your wives (for sexual relations)." [2:187]
Similarly, the unlawful is evident: Allah has made unlawful the evil things, as shown in His saying:
• "So avoid the uncleanliness of idols and avoid false statement." [22:30]
• "Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and (those animals) killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you (are able to) slaughter (before its death), and those which are sacrificed on stone altars, and (prohibited is) that you seek decision through divining arrows." [5:3]
The precise includes those Quraanic verses of well-established meaning which give a specific legal rule like Allah’s saying:
• "Allah instructs you concerning your children: for the male, what is equal to the share of two females." [4:11]
• "(As for) the thief, the male and the female, amputate their hands." [5:38]
This should be followed and acted upon as mentioned in the hadith.
The unspecific includes those Quraanic verses whose meanings seem ambiguous to some people, like the letters in the opening of some Surahs such as: "Alif Laam Meem", "Saad", "Alif Laam Meem Saad" and the verses of subtle meanings, like Allah’s saying: "The Most Merciful (who is) above the Throne established." [20:5] The establishment (istiwa’) in general is known; but we do not know how it takes place for Allah is not like any of His creation because there is nothing like unto Him. The Messenger of Allah (saws) ordered us to reflect upon the creation rather than the Essence of Allah. Despite the fact that many Quraanic verses whose meanings seem ambiguous to some people are indeed precise and definite to those well-established in knowledge, and some verses which are unspecific and indefinite at a particular time may seem precise and definite at another time. It is incumbent upon the believer to believe in them all and not delve into their subtleties without knowledge.
The examples in the Noble Quraan from which one should take lessons to learn and receive instruction are, in part, reported from previous nations and, in part, similitudes of concrete things such as Allah’s saying: "The example of those who spend their wealth in the way of Allah is like a seed (of grain) which grows seven spikes; in each spike is a hundred grains. And Allah multiplies (His reward) for whom He wills. And Allah is All-Encompassing and Knowing." [2:261] Allah multiplies good deeds, each one by ten to seven hundred times, as He pleases, to whomever He pleases, in the same way as He extracts seven hundred grains from a single seed; and Allah has power over all things. It is due on the believer to take lessons to learn and receive instruction from those examples.
It is narrated on the authority of ‘Abdullah ibn Abi Awfa that he was asked whether the Prophet (saws) left a will, and he answered in the negative. He was asked how leaving a will was prescribed on the people whereas the Prophet (saws) himself did not do it. On that he said: "The will of the Prophet (saws) is his advice to us to hold onto the Book of Allah." [Al-Bukhari, Muslim, At-Tirmithi, An-Nasa’i and Ahmad]
The Messenger of Allah (saws) was not to advise his Ummah to do anything after him better than to follow the Book of Allah. It is the Book which contains the will of Allah and His Messenger (saws) to his Ummah after his death in which Allah says: "And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe." [29:51]
The rest of the will left by the Messenger of Allah (saws) is his Ahadith and Sunnah, reported from him by the noble Companions. Writing a will in the question refers to the statement of Allah: "Prescribed for you when death approaches (any) one of you if he leaves wealth (is that he should make) a bequest for the parents and near relatives according to what is acceptable – a duty upon the righteous." [2:180] Similarly, the Messenger of Allah (saws) commanded that he who has any wealth or debt worthy of bequest should make a will without delay since death is nearer to mankind than the strap of his sandal.
It is narrated on the authority of Jabir said: Once, the Messenger of Allah (saws) addressed us with a khutbah (sermon) in which he praised Allah and lauded Him as befits His majesty and then said: "The best speech is the Book of Allah and the best guidance is the guidance of Muhammad. The worst deed is the introduction of new practices (which are not of the religion), and every religious innovation is misguidance."
Whenever a mention was made of the Final Hour, his eyes would become red, his tone loud and he would show anger as if he were warning us against an army, saying: "The Hour is about to attack you in the morning or in the evening. I have been sent (as a Prophet) ahead of the Hour as (close to each other as) such,” beckoning with his index and middle fingers. “He who leaves an estate, it belongs to his heirs, and he who leaves a debt or children (in helplessness), it is my responsibility to pay it off and bring them up.” [Ahmad]
One of the main foundations of belief is to have faith in the Book of Allah and in its being the truest speech. Whoever has doubt in the truthfulness of anything thereof or takes another book than it and gives it preference over the Book of Allah or believes that it is truer than the Book of Allah is indeed a disbeliever and an apostate. Next to it in the obligation of following is the Sunnah of the Messenger of Allah (saws).
Religious innovation is any practice introduced in the religion which violates the Noble Quraan or the Prophetic Sunnah or any of their principles. This definition is clarified by another hadith narrated on the authority of ‘A’ishah in which the Messenger of Allah (saws) said: “He who innovates in this matter of ours (the religion) anything that is not of it, (his deed) should be rejected.” [Al-Bukhari, Muslim, Abu Dawood and Ibn Majah] To introduce into the religion anything that is not in it is indeed a religious innovation; whereas to do anything that is in the religion is not a religious innovation. For example, to dash the malicious allegations of the enemies of Islam with new arguments is of the religion and not included in the hadith of religious innovations: it is, rather, a good act. In this way we could know whether an invented practice is a good act or an evil religious innovation.
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