What are lamam (“small faults”)? And what is the ruling on a disobedient Muslim who repeatedly commits them?

 

Allaah says (interpretation of the meaning): 


“Those who avoid great sins and Al‑Fawaahish (illegal sexual intercourse) except the small faults (lamam)…”


[al-Najm 53:32] 


I know that lamam (translated here as “small faults”) means minor sins, such as looking, kissing and touching, and these sins will be forgiven by Allaah so long as major sins are avoided. 


My question is: does this mean that a person will not be punished for these sins even in this world, if he repents from them then does them again, and repents again and goes back to them again? Will he not be punished by Allaah for committing these sins?.

Praise be to Allaah.
 

 

In the answer to the question no.
22422 , The meaning of small
faults’” we have discussed the different scholarly opinions on the meaning
of the word lamam in the verse (interpretation of the meaning): 

“Those who avoid great sins and Al‑Fawaahish (illegal
sexual intercourse) except the small faults (lamam)…”

[al-Najm 53:32] 

The majority of scholars are of the view that lamam
refers to minor sins. 

This does not mean that a person may be negligent with regard
to the matter of committing minor sins, rather persisting in minor sins
makes them major sins, which means that they are no longer minor faults. 

Al-Nawawi (may Allaah have mercy on him) said in Sharh
Muslim: 

The scholars (may Allaah
have mercy on them) said that persisting in a minor sin makes it a major
sin. It was narrated from ‘Umar, Ibn ‘Abbaas and others (may Allaah be
pleased with them) that there is no major sin with prayers for forgiveness
and no minor sin if one persists in it. 

What this means is that a
major sin may be erased by praying for forgiveness, but a minor sin may
become a major sin if one persists in it. End quote. 

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa
(15/293): 

Adultery is a major sin, but looking and touching are
lamam (minor sins) which may be forgiven if one avoids major sin. But if
a person persists in looking or touching, that becomes a major sin, and
persisting in that may be worse than a small amount of major sin, for
persisting in looking with desire, along with the connected feelings of
mixing and touching, may be much worse than the evil of an isolated act of
zina. Hence the fuqaha’ said concerning the witness of good character: he
does not commit a major sin or persist in a minor sin… Indeed, looking and
touching may lead a man to shirk as Allaah says (interpretation of
the meaning): 

“And of mankind are some who take (for worship) others
besides Allaah as rivals (to Allaah). They love them as they love Allaah”

[al-Baqarah 2:165] 

The one who is in love becomes a slave to the one he loves.
end quote. 

The Messenger (peace and blessings of Allaah be upon
him) warned us against being negligent with regard to minor sins, and said: 

“Beware of minor sins, like a people who camped in the bottom
of a valley, and one man brought a stick, another man brought a stick, and
so on, until they managed to bake their bread. There are some insignificant
sins which, once (they accumulate) and a person is questioned about them,
they lead to his doom.”

Narrated by Ahmad, 2/223, from the hadeeth of Sahl ibn Sa’d
(may Allaah have mercy on him). Al-Haafiz said: Its isnaad is hasan. 

Ahmad (3803) narrated from ‘Abd-Allaah ibn Mas’ood (may
Allaah be pleased with him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Beware of minor sins, for they
accumulate until they doom a man,” and the Messenger of Allaah (peace
and blessings of Allaah be upon him) gave a likeness of that: “Like people
who camped in the wilderness, and one man brought a stick, another man
brought a stick, and so on, until they accumulated a lot, then they lit a
fire and cooked their food.” Classed as hasan by al-Albaani in Saheeh
al-Jaami’, 2687. 

Ibn Maajah (4243)
narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said to me: “O
‘Aa’ishah, beware of deeds that are regarded as insignificant, for they have
a pursuer from Allaah.” Classed as saheeh by al-Albaani in Saheeh Ibn
Maajah. 

Al-Ghazaali said: 

Repeatedly committing small sins has a great effect of
blackening the heart. It is like the effect of water dripping onto rock,
which will inevitably erode it, even though water is liquid and rock is
solid. End quote. 

The poet spoke well when he said: 

Do not think of minor sins as insignificant, for mountains
are made out of pebbles. 

Secondly: 

If a person repents from his sin, then it is forgiven and he
will not be punished for it, either in this world or in the Hereafter. Hence
the Prophet (peace and blessings of Allaah be upon him) said: “The one
who repents from sin is like one who did not sin at all.” Narrated by Ibn
Maajah, 4250. al-Haafiz said: Its isnaad is hasan; it was also classed as
hasan by al-Albaani in Saheeh Ibn Maajah. 

Al-Nawawi said: 

The scholars (may Allaah
be pleased with them) are agreed that repentance is accepted so long as the
death rattle has not reached the throat, as it says in the hadeeth. There
are three pillars or essential parts of repentance: the person must give up
the sin, regret doing it, and resolve not to go back to it. 

If a person repents from sin then goes back to it, that does
not invalidate his repentance, and if he repents from one sin then commits
another, his repentance is still valid. This is the correct view. End
quote. 

He also said: 

If a person repeats the sin a hundred times or a thousand
times or more, and repents each time, his repentance is accepted and his sin
is erased. Even if he were to repent once after all these sins, his
repentance would be valid. End quote. 

In al-Saheehayn it is narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said in a hadeeth qudsi: “A person committed a sin and
said, ‘O Allaah, forgive me my sin.’ Allaah said: ‘My slave has committed a
sin, but he knew that he has a Lord Who forgives sins and punishes for sin.’
Then he committed the sin again and said: ‘O Lord, forgive me my sin.’
Allaah said: ‘My slave has committed a sin, but he knew that he has a Lord
Who forgives sins and punishes for sin.’ Then he committed the sin again and
said: ‘O Lord, forgive me my sin.’ Allaah said: ‘My slave has committed a
sin, but he knew that he has a Lord Who forgives sins and punishes for sin.
Do what you wish, for I have forgiven you.’” According to another report: “I
have forgiven My slave, so let him do what he wishes.” 

Al-Nawawi (may Allaah have mercy on him) said: 

The words “Do what you wish, for I have forgiven you” mean:
so long as you sin then repent, I will forgive you. 

Whatever the case, the mercy of Allaah is vast and His bounty
is immense. Whoever repents, Allaah will accept his repentance. But the
Muslim should not take the risk of committing sins because he may not be
able to repent. What is mentioned in the hadeeth is for the purpose of
explaining how great the mercy of Allaah is and how immense His bounty, not
to encourage people to commit sin. 

For more information, please see the answer to question no.
9231. 

And Allaah knows best.

How the people will be divided on the Day of Resurrection

 

How the people will be divided on the Day of Resurrection 


“And you (all) will be in three groups.


So those on the Right Hand (i.e. those who will be given their Records in their right hands) how (fortunate) will be those on the Right Hand! (As a respect for them, because they will enter Paradise).


And those on the Left Hand (i.e. those who will be given their Record in their left hands) how (unfortunate) will be those on the Left Hand! (As a disgrace for them, because they will enter Hell).”


[al-Waaqi’ah 56:7-9 – interpretation of the meaning] 

Praise
be to Allaah.

Ibn Katheer said: i.e., the people will be divided into
three groups on the Day of Resurrection. 

Al-Tabari said: thus they will be divided into the three
groups mentioned at the end of the soorah at the time when they are
dying. 

Then Allaah explained the state of the (three) groups.
He said “those on the Right Hand” to point out how great is their
status and how respected they are. 

“And those on the Left Hand
(i.e. those who will be given their Record in their left hands)
how (unfortunate) will be those on the Left Hand”;
their being on the left indicates how terrible their situation will
be. 

“And those foremost [(in Islamic Faith of Monotheism
and in performing righteous deeds) in the life of this world on the
very first call for to embrace Islam] will be foremost (in Paradise)”
[al-Waaq’iah 56:10 – interpretation of
the meaning] 

This means that those who were foremost in doing good
deeds in this world will be foremost in the Hereafter and will be the
first to enter Paradise. Those who are of this caliber are the ones
who will be closest to Allaah in gardens of delight, in the heights
of ‘Illiyeen, in a lofty status above which there are no higher status.
We ask Allaah to make us among those who are foremost. And Allaah knows
best. 

See Tafseer Ibn Sa’di, p. 832

How the Shaytaan has a share in people’s wealth

 

What is the share that the Shaytaan has in people’s wealth, as mentioned in the aayah (interpretation of the meaning): 

“share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),”[al-Israa’ 17:64]?

Praise
be to Allaah.

The share that he has in their wealth is when they spend
it in disobeying Allaah. This was the view of al-Hasan. And it was said
that it is that which is acquired from sources which are not halaal.
This was the view of Mujaahid. 

Ibn ‘Abbaas said: (it means) the things they used to
forbid such as al-baheerah (a she-camel whose milk was spared
for the idols and nobody was allowed to milk it), al-saa’ibah
(a she-camel let loose for free pasture for their false gods, and nothing
was allowed to be carried on it), al-waseelah (a she-camel set
free for idols because it had given birth to a she-camel at its first
delivery and then again gave birth to a she-camel at its second delivery)
and al-haam (a stallion-camel freed freed from work for their
idols after it had finished a number of copulations assigned for it).
This was the view of Qutaadah. Al-Dahhaak said: (it means) what they
used to sacrifice to their gods. 

It was narrated from Ibn ‘Abbaas and Mujaahid: this is
what he (the Shaytaan) commands them to do of spending their wealth
in disobeying Allaah. ‘Ataa’ said: this means riba (usury, interest).
Al-Hasan said: this means acquiring it (wealth) from evil sources and
spending it in haraam ways. This was also the view of Qutaadah. Al-‘Awfi
said, narrating from Ibn ‘Abbaas (may Allaah be pleased with them both):
with regard to his sharing in their wealth, this means that which he
forbade them of their an’aam (livestock such as camels, cattle,
etc.), i.e., the baheerah, saa’ibah, etc. This was also
the view of al-Dahhaak and Qutaadah. 

Al-Tabari said:

The view which is most likely to be correct is the view
of those who said that what this meant was every kind of wealth which
involved disobeying Allaah, whether it was spent on haraam things, earned
from haraam sources, sacrificed to their gods, instituted as a saa’ibah
or baheerah for the Shaytaan, or other ways by means of which
it was spent in disobedience (towards Allaah). That is because Allaah
said (interpretation of the meaning): “share with them wealth”.
So every kind of wealth by means of which the Shaytaan is obeyed and
Allaah is disobeyed, the one who does that has given Iblees a share
in it; there is no reason why one specific meaning should be intended
to the exclusion of others (i.e., the meaning is general). 

With regard to the Shaytaan sharing in food and drink
– to which his sharing in staying overnight in people’s houses, which
are also a form of wealth, is also added – in the case of those who
do not mention the name of Allaah, this is mentioned in the hadeeth
of Jaabir ibn ‘Abd-Allaah, who said that he heard the Prophet

(peace and blessings of Allaah be upon him) say: “When a man enters
his house and remembers Allaah [i.e., says Bismillaah] when he enters
and when he eats, the Shaytaan says, ‘You have no place to stay and
no dinner.’ If he enters and does not remember Allaah when entering,
the Shaytaan says, ‘You have found a place to stay.’ If he does not
remember Allaah when he eats, [the Shaytaan] says, ‘You have found a
place to stay and dinner.’”

(Narrated by Muslim, 2018). 

It was narrated that Hudhayfah said: When we ate with
the Prophet

(peace and blessings of Allaah be upon him), we would not stretch forth
our hands until the Messenger of Allaah

(peace and blessings of Allaah be upon him) stretched forth his hand
first. We were going to eat with him one time, when a young girl came
rushing as if she were being pushed. She went to stretch forth her hand
to the food, but the Messenger of Allaah

(peace and blessings of Allaah be upon him) took hold of her hand. Then
a Bedouin came rushing as if he were being pushed, and he took hold
of his hand. Then the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “The Shaytaan regards
food as permissible (for himself) if the name of Allaah is not mentioned
over it. He brought this girl so that the food might become permissible
for him through her, but I took her hand. Then he brought this Bedouin
so that the food might become permissible for him through him, but I
took his hand. By the One in Whose hand is my soul, his hand is in mine
along with her hand.” This was narrated by Muslim, 2017. 

Al-Nawawi said: 

The
correct view, which is that of the majority of scholars of the earlier
and later generations, scholars of hadeeth, fiqh and kalaam, is that
this hadeeth and similar ahaadeeth which were narrated concerning the
Shaytaan eating are to be interpreted according to their apparent meaning.
The Shaytaan eats in a real sense, because rationally this is not impossible
and sharee’ah does not deny it, rather it confirms it. So we must accept
it and believe in it. And Allaah knows best. 

Sharh Muslim, 13/190

 

slam Question and Answer - How the Shaytaan has a share in people’s children

 

Is it true that if a person does not say “Bismillaah” before having intercourse, the Shaytaan shares with him in that?

Praise
be to Allaah.

With regard to the Shaytaan having a share when one does
not say Bismillaah, Allaah says (interpretation of the meaning): 

“share with them wealth and children (by tempting
them to earn money by illegal ways usury,
or by committing illegal sexual intercourse),”

[al-Israa’ 17:64]

 Al-Qurtubi said: i.e., give yourself a share in
that… 

“children”: it was said that this means the children
of zina (fornication, adultery). This was the view of Mujaahid, al-Dahhaak
and ‘Abd-Allaah ibn ‘Abbaas. It was also narrated that he said, this
refers to the children whom they killed and against whom they committed
other crimes. It was also narrated that he said, this refers to when
they call them by names such as ‘Abd al-Haarith, ‘Abd al-‘Uzza, ‘Abd
al-Laat, ‘Abd al-Shams [i.e., names meaning “slave of…” referring to
their false gods]. And it was said that this refers to their initiating
their children into kufr so that they make them into Jews or Christians,
as the Christians do with their children when they baptize them with
water. This was the view of Qutaadah. 

The fifth view was narrated from Mujaahid who said: If
a man has intercourse and does not mention the name of Allaah, the jinn
wraps himself around his penis and has intercourse along with him. This
is what is referred to in the aayah (interpretation of the meaning): 

“with whom no man or jinni has had Tamth [sexual intercourse]
before them”

[al-Rahmaan 55:56] 

Tafseer al-Qurtubi, 10/289 

Ibn Katheer said: 

“ ‘share with them wealth and
children (by tempting them to earn money by illegal ways
usury, or by committing illegal sexual intercourse)’

[al-Israa’ 17:64 – interpretation of the meaning] 

‘children’: al-‘Awfi said, narrating from Ibn
‘Abbaas, Mujaahid and al-Dahhaak: this means the children of zina. ‘Ali
ibn Abi Talhah said, narrating from Ibn ‘Abbaas: this refers to their
children whom they used to kill from folly, without knowledge. Qutaadah
said, narrating from al-Hasan al-Basri: by Allaah, he had a share with
them in their children by making them Magians, Jews and Christians,
so that they followed a religion other than the religion of Allaah and
gave a share of their wealth to the Shaytaan. This was also the view
of Qutaadah. Abu Saalih said, narrating from Ibn ‘Abbaas: this refers
to when they give their children names such as ‘Abd al-Haarith, ‘Abd
al-Shams and so on. 

Ibn Jareer said: The most correct view is that every
child who is born of a woman concerning whom a sin is committed by giving
him a name which Allaah dislikes, or by initiating him into a religion
other than that with which Allaah is pleased, or by committing adultery
with his mother, or by killing him, or by burying him or her alive,
or other actions which involve sin and disobedience towards Allaah,
all come under the heading of the Shaytaan having a share in that with
the one to whom the child is born, because in the aayah ‘share with
them wealth and children’ Allaah did not specify one meaning to
the exclusion of any other. Every case where Allaah is disobeyed and
the Shaytaan is obeyed is a form of his sharing in that. 

What he said is sound. Each of the salaf pointed out
some aspect in which the Shaytaan has a share. It was proven in Saheeh
Muslim (2865) from ‘Iyaad ibn Himaar that the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “Allaah said, ‘I created
My slaves as pure monotheists (haneefs), then the shayaateen (devils)
came to them and diverted them from their religion and forbade them
that which I had permitted to them.’”  

In al-Saheehayn (al-Bukhaari, 3271; Muslim, 1434)
it is narrated that the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “When any one of you
want to have intercourse with his wife, let him say, ‘Bismillaah,
jannibnaa al-shaytaan wa jannib al-Shaytaan ma razaqtana (In the
name of Allaah. Keep the Shaytaan away from us and from what You bestow
upon us).’ Then if it is decreed that they should have a child, the
Shaytaan will never be able to harm him.” 

(Tafseer Ibn Katheer, 3/50-51) 

al-Tabari said: 

The most correct view is that every child who is born
of a woman concerning whom a sin is committed by giving him a name which
Allaah dislikes, or by initiating him into a religion other than that
with which Allaah is pleased, or by committing adultery with his mother,
or by killing him, or by burying him or her alive, or other actions
which involve sin and disobedience towards Allaah, all come under the
heading of the Shaytaan having a share in that with the one to whom
the child is born, because in the aayah ‘are with them wealth and
children’ Allaah did not specify one meaning to the exclusion of
any other. Every case where Allaah is disobeyed and the Shaytaan is
obeyed is a form of his sharing in that is giving Iblees a share in
that 

(Tafseer al-Tabari, 15/120, 121) 

Shaykh ‘Abd al-Rahmaan al-Sa’di said: 

“share with them wealth and children”. This includes
all kinds of sins that have to do with their wealth and children, such
as withholding zakaah, failing to give kafaaraat (expiation)
and to give people their dues, not disciplining and  training children
to do good and give up evil, taking wealth unlawfully or spending it
unlawfully, or using earnings gained from haraam sources. 

Indeed, many of the mufassireen said that also included
in the Shaytaan’s share of wealth and children is neglecting to say
Bismillaah when eating, drinking or having intercourse; if one does
not say Bismillaah when doing those things, the Shaytaan has a share
in them, as was mentioned in the hadeeth. 

Tayseer al-Kareem al-Rahmaan,
p. 414  

I say: with regard to the Shaytaan sharing in intercourse
when a person fails to say Bismillaah, we have mentioned above the hadeeth
narrated by Ibn Katheer (may Allaah have mercy on him) and the comment
of Mujaahid (may Allaah have mercy on him). 

Conclusion:

 The correct view on the meaning of this aayah is
that it should be interpreted in the ways mentioned above, for there
is no contradiction between these meanings. Each of the salaf mentioned
one aspect of its meanings, and there is no contradiction between them.
The basic principle in such a case is that the aayah should be interpreted
according to all its meanings. 

Shaykh al-Islam Ibn Taymiyah said: 

The differences among the salaf concerning tafseer are
very small. Their differences concerning rulings are greater than their
differences concerning tafseer. Most of the differences narrated from
them in saheeh reports have to do with variations, not contradictions.
These are of two types: 

The first is that each of them expresses the meaning
that he has in mind using words that differ from the words used by others,
each referring to a different aspect of the same thing… This is similar
to the case where different words are used to refer to a sword: al-saarim
(that which parts or cuts off) and al-muhannad (made from Indian iron). 
And it is like the names of Allaah, the names of His Messenger, and
the names of the Qur’aan.  All of the names of Allaah refer to
One; calling upon Him by one of His Most Beautiful Names does not contradict
calling upon Him by one of His other Names. Rather it is as Allaah says
(interpretation of the meaning): 

“Say (O Muhammad): ‘Invoke Allaah or invoke the Most
Gracious (Allaah), by whatever name you invoke Him (it is the same),
for to Him belong the Best Names’”

[al-Israa’ 17:110] 

Each of His names refers to the same Essence and to the
attribute referred to in that name. So al-‘Aleem (the All-Knowing) refers
to His Essence and His knowledge; al-Qadeer (the All-Powerful) refers
to His Essence and His power; al-Raheem (the Most Merciful) refers to
His Essence and His mercy… 

The second kind is when each of them refers to a specific
meaning by way of giving an example or drawing the attention of the
listener to an example, not in a precise and exclusive sense. This is
like when a non-Arab asks what the word khubz (bread) means, and someone
shows him a loaf of bread. He is referring to a type, not this specific
loaf. 

Majmoo’ al-Fataawa, 13/333-337

What is the meaning of the word muhsanaat in the Qur’aan?

 

What is the meaning of the word muhsanaat in the Qur’aan?

Praise
be to Allaah.

Al-Shanqeeti said: 

The word muhsanaat is used in three senses
in the Qur’aan: 

(1)        
Muhsanaat meaning chaste
women. For example, Allaah says (interpretation of the meaning): 

“they
(the above said slave-girls) should be chaste [muhsanaat], not committing
illegal sex, nor taking boyfriends”

[al-Nisaa’ 4:25] 

i.e., they should be chaste, not committing zina (fornication
or adultery). 

(2)        
muhsanaat meaning free.
For example, Allaah says (interpretation of the meaning): 

“if
they commit illegal sexual intercourse, their punishment is half of
that for free[muhsanaat]  (unmarried) women”

[al-Nisaa’ 4:25] 

(3)        
the word ihsaan
(from which the word muhsanaat is derived) may also mean marriage. For
example the aayah (interpretation of the meaning): 

“And after they have been taken in wedlock
[uhsinna], if they commit illegal sexual intercourse…”[al-Nisaa’ 4:25] 

meaning ,when they have gotten married.
The view of some scholars, that the meaning of ihsaan in the
phrase “uhsinna”
is Islam goes against the apparent meaning of the context of the aayah,
because the context of the aayah is speaking about believing girls,
as Allaah says (interpretation of the meaning): 

“And whoever of you have not the means
wherewith to wed free believing women…”[al-Nisaa’ 4:25] 

Ibn Katheer said in his commentary on
this aayah: 

The most apparent meaning – and Allaah
knows best – is that what is meant by ihsaan here is marriage, because
the context of the aayah indicates that, when Allaah says (interpretation
of the meaning): 

“And whoever of you have not the means
wherewith to wed free believing women, they may wed believing girls
from among those (slaves) whom your right hands possess…”[al-Nisaa’
4:25] 

The context of the aayah speaks of believing
(slave) girls. Therefore the meaning of the phrase “uhsinna”
means marriage, as it was interpreted by Ibn ‘Abbaas and others. 

Evidence for the superiority of the Prophet (peace and blessings of Allaah be upon him) over other Prophets

 

Is there a verse in the Holy Qur’aan which states that the Messenger is superior to other Prophets?.

Praise be to Allaah.

Firstly: 

We would point out to the brother who asked this question and
to all our readers that it is not essential for every ruling to be mentioned
in the Qur’aan. The evidence for sharee’ah is the Qur’aan and Sunnah, not
only the Qur’aan. The rulings of Allaah may be mentioned in the Sunnah and
not in the Qur’aan, or they may be mentioned in the Qur’aan and not in the
Sunnah, or the ruling may be mentioned in general terms in the Qur'aan and
explained in detail in the Sunnah. 

There is no single verse in the Book of Allaah which says
that we should follow what it says in the Qur’aan and not that which is in
the Sunnah. The one who claims to follow the Qur’aan only and not the Sunnah
should quote as evidence a verse which will support his method and
understanding, but he will not be able to do that. Rather, in the Book of
Allaah there is the command to follow that which the Prophet (peace and
blessings of Allaah be upon him) has brought, and to abstain from what he
forbids. Allaah says (interpretation of the meaning): 

“And whatsoever the Messenger (Muhammad) gives you, take
it; and whatsoever he forbids you, abstain (from it)”

[al-Hashr 59:7] 

“And obey Allaah and the Messenger (Muhammad), and beware
(of even coming near to drinking or gambling or Al‑Ansaab, or Al‑Azlaam) and
fear Allaah. Then if you turn away, you should know that it is Our
Messenger’s duty to convey (the Message) in the clearest way”

[al-Maa’idah 5:92] 

“O you who believe! Obey Allaah and His Messenger, and
turn not away from him (i.e. Messenger Muhammad) while you are hearing”

[al-Anfaal 8:20] 

The Sunnah is the wisdom (al-hikmah) that is mentioned in the
Book of Allaah in many verses, such as the following (interpretation of the
meaning): 

“Similarly (to complete My Blessings on you), We have sent
among you a Messenger (Muhammad) of your own, reciting to you Our Verses
(the Qur’aan) and purifying you, and teaching you the Book (the Qur’aan) and
the Hikmah (i.e. Sunnah, Islamic laws and Fiqh — jurisprudence), and
teaching you that which you used not to know”

[al-Baqarah 2:151] 

“And treat not the Verses (Laws) of Allaah as a jest, but
remember Allaah’s Favours on you (i.e. Islam), and that which He has sent
down to you of the Book (i.e. the Qur’aan) and Al-Hikmah (the Prophet’s
Sunnah — legal ways — Islamic jurisprudence) whereby He instructs you. And
fear Allaah, and know that Allaah is All-Aware of everything”

[al-Baqarah 2:231] 

The Qur’aan and Sunnah both come from the same source, both
are Revelation (wahy) from Allaah. Allaah, may He be glorified and exalted
says (interpretation of the meaning): 

“Nor does he speak of (his own) desire.

4. It is only a Revelation revealed.

5. He has been taught (this Qur’aan) by one mighty in
power [Jibreel (Gabriel)]”

[al-Najm 53:3-5] 

Secondly: 

The Prophets (peace be upon them) vary in status over one
another. This is something that has been stated by Allaah in His Book and by
the Prophet (peace and blessings of Allaah be upon him) in His Sunnah. 

Allaah says (interpretation of the meaning): 

“Those Messengers! We preferred some  of them to others;
to some of them Allaah spoke (directly); others He raised to degrees (of
honour); and to ‘Eesa (Jesus), the son of Maryam (Mary), We gave clear
proofs and evidences, and supported him with Rooh-ul-Qudus [Jibreel
(Gabriel)]”

[al-Baqarah 2:253] 

Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy
on him) said: With regard to the words “others He raised to degrees (of
honour)”, in other places it is indicated that among them is Muhammad
(peace and blessings of Allaah be upon him), such as the verses in
which Allaah says (interpretation of the meaning): 

“It may be that your Lord will raise you to Maqaam Mahmoud
(a station of praise and glory, i.e., the honour of intercession on the Day
of Resurrection”

[al-Isra’ 17:79] 

“And We have not sent you (O Muhammad) except as a giver
of glad tidings and a warner to all mankind, but most of men know not”

[Saba’ 34:28] 

“Verily, I am sent to you all as the Messenger of Allaah”

[al-A’raaf 7:158] 

“Blessed be He Who sent down the criterion (of right and
wrong, i.e. this Qur’aan) to His slave (Muhammad) that he may be a warner to
the ‘Aalameen (mankind and jinn)”

[al-Furqaan 25:1] 

Elsewhere Allaah indicates that Ibraaheem (peace be upon him)
is also one of them, as He says (interpretation of the meaning): 

“And Allaah did take Ibraaheem (Abraham) as a Khaleel (an
intimate friend)”

[al-Nisa’ 4:125] 

“ ‘Verily, I am going to make you an Imam (a leader) for
mankind (to follow you)’”

[al-Baqarah 2:124] 

Elsewhere Allaah indicates that Dawood is one of them, as He
says (interpretation of the meaning): 

“And indeed, We have preferred some of the Prophets above
others, and to Dawood (David) We gave the Zaboor (Psalms)”

[al-Isra’ 17:55] 

Elsewhere Allaah indicates that Idrees is one of them, as He
says (interpretation of the meaning): 

“And We raised him to a high station”

[Maryam 19:87] 

And here Allaah indicates that ‘Eesa is one of them, as He
says (interpretation of the meaning): 

“And We gave ‘Eesa (Jesus), the son of Maryam (Mary),
clear signs and supported him with Rooh-ul-Qudus [Jibreel (Gabriel)”

[al-Baqarah 2:87] 

Adwa’ al-Bayaan (1/184, 185) 

With regard to what is narrated in the Sunnah about it being
forbidden to show preference to some of the Prophets over others, or to show
preference to our Prophet (peace and blessings of Allaah be upon him) –
such as the hadeeths in al-Saheehayn, “Do not differentiate between
the Prophets” and “Do not favour me over Moosa” – the scholars have resolved
this confusion, but the scholars differed concerning that. 

Al-Khattaabi said: What this means is that we should not
differentiate between them in the sense of belittling some of them, because
that may lead to false beliefs concerning them and failing in the duty to
give them their due rights. But it does not mean that we believe they are
equal in status, because Allaah says (interpretation of the meaning):
“Those Messengers! We preferred some of them to others…” End quote.  

In ‘Awn al-Ma’bood it says: This means: Do not prefer
some of them over others based on your personal opinions. 

Al-Qurtubi mentioned other opinions which were along the same
lines, then he said: 

The best of that is the view of those who say that refraining
from differentiating between them means with regard to prophethood which is
the same for all of them, with no difference. Rather the differentiation has
to do with circumstances, characteristics, miracles, and words. As for
prophethood itself, there is no differentiation; rather the differentiation
has to do with other matters that are separate to that. Hence some of them
were Messengers of firm resolve (ulu’l-‘azm), some were taken as
close friends (khaleel), some of them were spoken to directly by
Allaah, and some were raised in status. Allaah says (interpretation of the
meaning): 

“And indeed, We have preferred some of the Prophets above
others, and to Dawood (David) We gave the Zaboor (Psalms)”

[al-Isra’ 17:55] 

Then he said: This is a good view, as it reconciles between
the verses and the ahaadeeth without abrogating anything. 

Tafseer al-Qurtubi (3/249) 

Thirdly: 

There is no difference of opinion among the scholars
concerning the fact that our Prophet Muhammad (peace and blessings of
Allaah be upon him) is superior to all of his fellow-Prophets (peace be upon
them). That is clear from the evidence of the Qur’aan and Sunnah, such as
the following: 

1 – He (peace and blessings of Allaah be upon him) will
attain the station of praise and glory (maqaam Mahmoud) on the Day of
Resurrection. Allaah says (interpretation of the meaning): 

“And in some parts of the night (also) offer the Salaah
(prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional
prayer (Tahajjud optional prayer ____
Nawaafil) for you (O Muhammad). It may be that your Lord will raise you to
Maqaam Mahmoud (a station of praise and glory, i.e., the honour of
intercession on the Day of Resurrection)”

[al-Isra’ 17:79] 

This refers to his intercession on the Day of Resurrection
asking that judgement be passed among all of creation. That will happen
after they have been gathered and stood for so long, and there befalls the
people that which will befall them. The people will go to the Prophets and
each one will excuse himself from interceding for them, until they come to
our Prophet Muhammad (peace and blessings of Allaah be upon him). He
will go to his Lord and fall prostrate before Him, and he will ask to
intercede for the people and it will be granted to him. It is called
al-maqaam al-mahmoud (a station of praise and glory) because all of creation
will praise Muhammad (peace and blessings of Allaah be upon him) for
that status, because his intercession will be a cause of their suffering in
the lengthy standing coming to an end. 

It was narrated that Ibn ‘Umar (may Allaah be pleased with
him) said: “On the Day of Resurrection the people will come on their knees,
each nation following its Prophet, saying, ‘O So and so, intercede!  O So
and so, intercede!’ until intercession comes to the Prophet (peace and
blessings of Allaah be upon him). On that day Allaah will raise him to the
station of praise and glory.” Narrated by al-Bukhaari (4441). 

2 – He was given conciseness of speech, was supported with
fear cast into the hearts of his enemies, war booty was permitted to him,
the earth was made a place of prostration and a means of purification for
him, the line of Prophets ended with him and he will be granted
intercession. 

Allaah says (interpretation of the meaning): 

“Muhammad is not the father of any of your men, but he is
the Messenger of Allaah and the last (end) of the Prophets. And Allaah is
Ever All‑Aware of everything”

[al-Ahzaab 33:40] 

“Blessed be He Who sent down the criterion (of right and
wrong, i.e. this Qur’aan) to His slave (Muhammad) that he may be a warner to
the ‘Aalameen (mankind and jinn)”

[al-Furqaan 25:1] 

It was narrated that Jaabir ibn ‘Abd-Allaah said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“I have been given five things that were not given to any of the Prophets
before me: I have been supported with fear (cast into the hearts of my
enemies) for a distance of one month’s travel; the earth has been made a
place of prostration and a means of purification for me, so when the time of
prayer comes for any man among my ummah, let him pray; war booty has been
permitted for me; a Prophet would be sent only to his own people, but I have
been sent to all of mankind; and I have been given the power of
intercession.” Narrated by al-Bukhaari (427) and Muslim (421). 

It was narrated from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “I have been
favoured over the other Prophets in six ways: I have been given the gift of
concise speech; I have been supported with fear; booty has been made
permissible for me; the earth has been made a means of purification and a
place of prostration for me; I have been sent to all of mankind; and the
(line of) Prophets ends with me.” Narrated by Muslim (523). 

3 – He (peace and blessings of Allaah be upon him) will
be the first one among the Messengers who will be permitted to cross the
Siraat. 

Al-Bukhaari (773) narrated a lengthy hadeeth from Abu
Hurayrah, in which the Prophet (peace and blessings of Allaah be upon
him) said: “I will be the first one among the Messengers who will cross with
his ummah.” 

4 – He will be the first one for whom the grave will be
opened, the first to intercede and the first whose intercession will be
accepted. 

It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “I will be the
leader of the sons of Adam on the Day of Resurrection, the first one for
whom the grave is opened, the first one to intercede and the first one whose
intercession will be accepted.”  Narrated by Muslim (2278). 

5 – Allaah, may He be exalted, forgave him (peace and
blessings of Allaah be upon him) all his sins, past and future. 

Allaah says (interpretation of the meaning): 

“Verily, We have given you (O Muhammad) a manifest
victory.

2. That Allaah may forgive you your sins of the past and
the future, and complete His Favour on you, and guide you on the Straight
Path”

[al-Fath 48:1-2] 

6 – He was called as a Prophet and Messenger 

Allaah says (interpretation of the meaning): 

“O Prophet (Muhammad)! Verily, We have sent you as
witness, and a bearer of glad tidings, and a warner”

[al-Ahzaab 33:45] 

“O Messenger (Muhammad)! Proclaim (the Message) which has
been sent down to you from your Lord. And if you do not, then you have not
conveyed His Message. Allaah will protect you from mankind. Verily, Allaah
guides not the people who disbelieve”

[al-Maa’idah 5:67] 

His fellow Prophets were called by their names only. 

7 – Allaah commanded His Prophet (peace and blessings of
Allaah be upon him) to follow the guidance of the Prophets, peace be upon
them. 

Allaah says (interpretation of the meaning): 

“They are those whom Allaah had guided. So follow their
guidance”

[al-An’aam 6:90] 

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on
him) said: This means: Walk, O noble Messenger, behind these good Prophets,
and follow their way. He (peace and blessings of Allaah be upon him)
obeyed the command and followed the guidance of the Messengers who came
before him, thus acquiring all the qualities of perfection that they had
which made him superior to all of creation. Thus he is the leader of the
Messengers and the imam of the pious. May the blessing and peace of Allaah
be upon them all. 

From this evidence the Sahaabah understood that the Messenger
of Allaah (peace and blessings of Allaah be upon him) was the best of
all the Messengers. Tafseer al-Sa’di (p. 263). 

See also the answers to questions no.
2036,
7459 and
10669. 

And Allaah knows best.

 

How can we increase the love of the Prophet (peace and blessings of Allaah be upon him) in our hearts?

 

How can one develop in their heart love of Prophet Muhammad more than anything else in the world?.

Praise be to Allaah.
 

 

The strength of love for the Messenger
(peace and blessings of Allaah be upon him) is connected to the Muslim’s faith. When his faith increases, his love for the Prophet (peace and
blessings of Allaah be upon him) increases. Loving the Prophet (peace and blessings of Allaah be upon him) is an act of obedience to Allaah
and a means of drawing closer to Him. Loving the Prophet (peace and blessings of Allaah be upon him) is one of the obligatory duties in
Islam. 

It was narrated that Anas said: The Prophet
(peace and blessings of Allaah be upon him) said: “None of you truly believes until I am more beloved to him that his father, his child and
all the people.” (Narrated by al-Bukhaari, 15; Muslim, 44) 

You can increase your love of the Messenger
(peace and blessings of Allaah be upon him) by realizing the following: 

Firstly: he was sent by his Lord who chose
him above all of creation to convey the religion of Allaah to mankind. Allaah chose him because He loved him and was pleased with him. If Allaah
were not pleased with him, He would not have chosen him. So we must love the one whom Allaah loves and be pleased with the one with whom Allaah is
pleased. We must realize that he is the close friend (khaleel) of Allaah and that close friendship is a higher status and it is the highest
degree of love. 

It was narrated that Jundub said: I heard the
Prophet (peace and blessings of Allaah be upon him) say: “I declare before Allaah that I have no close friend (khaleel) from among you.
Allaah has taken me as a close friend as he took Ibraaheem as a close friend. If I were to have taken a close friend from among my ummah, I would
have taken Abu Bakr as a close friend.” 

(Narrated by Muslim, 532). 

Secondly: 

We should realize the high status to which
Allaah has raised him, for he (peace and blessings of Allaah be upon him) is the best of mankind. 

It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the leader of mankind of the Day of Resurrection, the first
whose grave will be opened, the first to intercede and the first to be asked to intercede.” 

(Narrated by Muslim, 2278) 

Thirdly: 

We should realize that he suffered trials and
difficulties in order to bring Islam to us. We should remember that the Messenger (peace and blessings of Allaah be upon him) was persecuted,
hit, slandered and insulted; the closest people to him disowned him and accused him of being a madman, a liar and a sorcerer. He fought the people
in order to protect the religion so that it could reach us; they fought him, expelled him from his people and homeland, and gathered armies
against him.  

Fourthly: 

We should follow the example of his
companions who loved him deeply. They loved him more than wealth and sons, and more than their own selves. There follow some examples of that: 

It was narrated that Anas said: I saw the
Messenger of Allaah (peace and blessings of Allaah be upon him) when the barber was cutting his hair and his companions were going around him
wanting to ensure that his hair would fall only into someone’s hand. 

Narrated by Muslim, 2325 

It was narrated that Anas (may Allaah be
pleased with him) said: “On the Day of Uhud some of the people fled and left the Prophet (peace and blessings of Allaah be upon him), but Abu
Talhah stood before him covering him with a shield. Abu Talhah was a powerful archer who broke two or three bows that day. When a man passed by
carrying a quiver containing arrows, he would say: Give them to Abu Talhah. Whenever the Prophet (peace and blessings of Allaah be upon him)
raised his head to look at the people, Abu Talhah would say: O Prophet of Allaah, may my father and my mother be sacrificed for you, do not raise
your head lest you be struck by an arrow shot by the enemy. My neck is before your neck.” 

(Narrated by al-Bukhaari, 3600; Muslim,
1811) 

Fifthly: 

You should follow his Sunnah in word and
deed, so that his Sunnah is the path you follow in your whole life, and you put his words before any other words and put his command before
everything else; and you should follow the ‘aqeedah (belief) of his noble Companions, and the ‘aqeedah of the Taabi’een who followed them, and the
‘aqeedah of those who followed their path until the present day, namely Ahl al-Sunnah wa’l-Jamaa’ah, and avoid bid’ah (innovation), especially the
Raafidis (Shi’ah), for their hearts are hardened against the Messenger of Allaah (peace and blessings of Allaah be upon him) and they give
their imams precedence over him and love them more than they love him.  

We ask Allaah to help us to love His
Messenger (peace and blessings of Allaah be upon him) and to make him dearer to us than our children, parents, families and our own selves. 

And Allaah knows best.