A glimpse into the book: Al-Iqd al-Thamin fi Hubb al-Nabi al-Amin Sallallahu alayhi wa Sallam

By Islamic Portal25th May 2024Comments Off

A glimpse into the book: Al-ʿIqd al-Thamīn fī Ḥubb al-Nabī al-Amīn Ṣallallāhu ʿalayhi wa Sallam

By (Mawlānā) Ibrahim Qureshi, Graduate of Darul Uloom Bury

The following are selections from the above book penned by Muftī Yūsuf Shabbīr (b.1988), son of Muftī Shabbīr Aḥmad (b.1957) حفظهما الله. This book is essentially a compilation of 40 Aḥādīth on having love for Nabī ﷺ, with extensive commentary covering a plethora of topics. Described by Shaykh Judai (b.1958) as الشاب النبيل النبيه, the author has compiled nearly 600 pages utilising an outstanding 635 reference sources, averaging a new book per page! Very few, if any, have written an Arbaʿīn on this amazing topic. One noticeable aspect of this book is how many insightful points the author has included from his personal discussions with knowledgeable individuals such as his father, Shaykh Yūnus, and Muftī Muḥammad Taqī. This personal touch highlights the importance of staying connected with erudite scholars while keeping a pen and paper handy to jot down noteworthy points for future reference. May Allah taʿālā accept it.

Points

The front cover mentions that a group of Indian scholars have written a foreword to this book. This includes the likes of Muftī Muḥammad Taqī, Mawlānā Maḥmūd Madanī, Mawlānā Niʿmatullāh al-Aʿẓamī, Muftī Salmān Manṣūrpūrī, the late Muftī Saʿīd Pālanpūrī, and others.
Loving Nabī ﷺ is an obligation upon every believer, and there is no difference of opinion on this matter. Nabī ﷺ said: “None of you believes until I am dearer to him than his father, his child, and all of mankind” (Bukhārī).
Love: Love is a complex matter, and its definition has led to various explanations. Most of these explanations are actually manifestations of love. The basic meaning of love is to be inclined towards something (that matches one’s disposition). Manifestations of love for Nabī ﷺ include defending his sunnah (way), submitting oneself to it, sending Durūd Sharīf abundantly, and fearing going against the way of Nabī ﷺ.
ʿAbdullāh ibn Hishām raḍiyallāhu ʿanh narrated: We were with the Prophet ﷺ and he was holding the hand of ʿUmar ibn al-Khaṭṭāb raḍiyallāhu ʿanh. ʿUmar raḍiyallāhu ʿanh said to him, “O Allah’s Messenger ﷺ! You are dearer to me than everything except my own self.” The Prophet ﷺ replied, “No, by Him in Whose Hand my soul is, you will not have (complete) faith until I am dearer to you than your own self.” ʿUmar raḍiyallāhu ʿanh then said, “Now, by Allah, you are dearer to me than my own self.” The Prophet ﷺ replied, “Now, O Umar” (Bukhārī).
To understand how ʿUmar raḍiyallāhu ʿanh changed his stance, we must understand the types of love. A person loving himself is natural, but loving someone else requires a reason. Hāfiẓ Ibn Ḥajar explains that initially ʿUmar raḍiyallāhu ʿanh was referring to natural love, meaning that he naturally loves himself more than everyone. However, after a small yet meaningful discussion with the Prophet ﷺ, he realised that his saviour from the fire of Hell and success in both worlds could not have happened without the Prophet ﷺ. Hence, he logically decided that the Prophet ﷺ is actually more precious to him than his own soul. So, his ‘logical’ love for the Prophet ﷺ overpowered his ‘natural’ love for himself.
Ibrahim Qureshi: This incident highlights one of the many reasons behind our love for the Prophet ﷺ – Without him, we could never attain success in both worlds.
During the lifetime of the Prophet ﷺ, there was a man named ʿAbdullāh whose nickname was حمار (donkey), and he would make Allah’s Messenger ﷺ laugh. However, the Prophet ﷺ lashed him for drinking alcohol. On another occasion, the man was brought to the Prophet ﷺ on the same charge and was lashed again. One of the people among the crowd said, “O Allah, curse him (i.e., distance him from your mercy)! How frequently he has been brought (to the Prophet ﷺ on such a charge)!” The Prophet ﷺ replied, “Do not curse him, for by Allah, I know that he loves Allah and His Messenger” (Bukhārī).
This is a heartening story because it reassures us that committing sins does not necessarily mean that a person does not love the Prophet ﷺ. Hāfiẓ Ibn Ḥajar explains that as long as a person’s heart is filled with regret, then, In-shā-Allāh, their love for the Messenger of Allah ﷺ will remain. However, there is a risk of losing that love if there is no remorse for the sin committed.
Loving the family of the Prophet ﷺ is also part of loving the Prophet ﷺ. In relation to this point, Ibn Taymiyyah wrote that Imām Ḥākim is associated with Shiism. Similarly, Ibn Kathīr made a more explicit claim. However, Shaykh Yūnus disagrees with these claims, stating that the reason for this attribution is that Imām Ḥākim authored a book mentioning the virtues of Fāṭimah raḍiyallāhu ʿanhā. Shaykh strongly asserts that loving the family members of the Prophet ﷺ does not necessarily imply association with Shiism.
Sweetness of Īmān: The Prophet ﷺ said, “Whoever possesses the following three qualities will taste the sweetness of faith: (1) The one to whom Allah and His messenger become dearer than anything else. (2) Who loves a person and he loves him only for Allah’s sake. (3) Who hates to revert to disbelief as he hates to be thrown into the fire” (Bukhārī). The sweetness of Īmān (faith) refers to experiencing pleasure and delight when performing good deeds and the strength to endure hardships in order to acquire the luxuries of the Hereafter. Ibn al-Qayyim beautifully explains that Īmān has a taste, and undoubtedly, the heart tastes it. This sweetness can be understood as something the heart experiences, as explained by Shaykh Yūnus in Nibrās al-Sārī.
فضلات: Regarding the remnants of Nabī ﷺ, there is a debate among scholars. The earlier scholars did not delve into this issue. ʿAllāmah ʿAynī quotes Imām Abū Ḥanīfah, but Shaykh Yūnus says this attribution to Imām Abū Ḥanīfah is incorrect as it is not based on the principal sources, nor have the credible متون mentioned it such as Qudūrī, Kanz, etc. The vast majority of the later scholars hold the view that they are pure, such as Ḥāfiẓ Ibn Ḥajar, Dasūqī, Ibn ʿĀbidīn, and Shaykh Rashīd Aḥmad Gangohī. The opposite stance has been taken by Rāfʿī, Nawawī, and Hākim al-Ummah Mawlānā Ashraf ʿAlī Thānawī. Muftī Shabbīr has written a short treatise on this topic.
Affection: Usāmah ibn Sharīk raḍiyallāhu ʿanh reported that they stood up and kissed the hand of Rasūlullāh ﷺ. Ḥāfiẓ Ibn Ḥajar said that its chain is strong.
According to the Shāfiʿī school of thought, kissing someone’s hand out of respect is mustaḥab (desirable). However, Imām Muḥammad mentioned كراهة in al-Jāmīʿ al-Ṣagīr. An opposing view has been reported about Imām Abū Yūsuf. The latter-day Aḥnāf permit it if the person is a scholar, pious, or anyone who is worthy of honor, such as teachers or parents.
Kissing someone’s hand out of compassion, such as with children or spouses, is permitted across the board.
Ḥusayn and Yazīd: ʿAlī raḍiyallāhu ʿanh said: “Ḥasan resembles the Messenger of Allah ﷺ with regards to what is between the chest and head, and Ḥusayn resembles the Messenger of Allah ﷺ more from the chest down” (Tirmidhī, Ibn Ḥibbān).
Ḥusayn raḍiyallāhu ʿanh was martyred on the day of ʿĀshūrāʾ during the reign of Yazīd. Ibn Taymiyyah asserts that Yazīd did not order his death, a view he suggests is agreed upon by all those who transmit this event. Yazīd expressed sorrow at the death of Ḥusayn raḍiyallāhu ʿanh.
In relation to Yazīd, Ibn Taymiyyah further states that the most balanced view is that he was a man who had his fair share of good and bad. He was not a saint. This is the view of the majority of scholars. Some curse him and others express love for him. Imam Aḥmad did neither.
ʿAllāmah Khālid Maḥmūd, who is known to be among the most knowledgeable in regards to deviant sects, informed the respected author on this matter. He said he sided with Ibn Taymiyyah, and that this is the most correct view. He further stated that Ḥakīm al-Islām Qārī Muḥammad Ṭayyib was also of this view in the latter part of his life and had intended to compile a book expressing his (new) view on it, but he had passed away before doing so.
Although we are saddened by the death of Ḥusayn raḍiyallāhu ʿanh, we do not mark it for festivals. Ibn Kathīr brilliantly reasons that there are companions who are undoubtedly more virtuous than Ḥusayn raḍiyallāhu ʿanh, yet their death dates were not turned into days of festivity. Such festivities were not reserved either for the best of mankind, Prophet Muḥammad ﷺ.
Love of the Companions: ʿĀʾishah raḍiyallāhu ʿanhā reported: A man came to the Prophet ﷺ and said, “O Messenger of Allah, you are more beloved to me than myself, you are more beloved to me than my family, and you are more beloved to me than my son. When I am in my house, I remember you and cannot be patient until I come to you and see you. When I think about my death and your demise, I realise that if you enter Paradise, you will be raised with the prophets, and if I enter Paradise, I fear that I will not see you.” The Prophet ﷺ did not respond until Jibrīl (peace be upon him) revealed the verse: “Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the prophets, the truthful, the martyrs, and the righteous. What excellent companions they are!” (4:69). This has been transmitted in al-Muʿjam al-Awsaṭ and Haythamī said that the narrators within the chain are all transmitters found in Ṣaḥīḥ al-Bukhārī except ʿAbdullāh ibn ʿImrān al- ʿĀbidī who is thiqah (trustworthy). Furthermore, Mullā ʿAlī al-Qārī states that being with the prophets does not entail being on the same rank, as such a suggestion is clearly false. Rather, this togetherness is just expressing that both the lover and the beloved will meet.
Ibn ʿUmar raḍiyallāhu ʿanh was known to love the Prophet ﷺ in a unique way. He would specifically pray in the same spots where the Prophet ﷺ had prayed (Bukhārī). In one instance, he would rest under a tree between Makkah and Madīnah for the very reason stated above. Bazzār and al-Mundhirī said: “Its chain has no issues.”
Abū Ṭalḥah raḍiyallāhu ʿanh was the first person to take hairs of the Prophet ﷺ when he ﷺ had shaved it (Bukhārī).
A man came to the Prophet ﷺ and said, “O Messenger of Allah! By Allah, Indeed I love you!” The Prophet ﷺ replied, “Consider your words carefully.” The man repeated his statement three times, to which the Prophet ﷺ said, “If you truly love me, then prepare and arm yourself against poverty. For poverty comes more swiftly upon those who love me than a flood rushing to its destination” (Tirmidhī who declared it ḥasan).
Ibrahim Qureshi: In a time when the economy is on the brink of recession, this ḥadīth can provide comfort and remind us that difficult times have been reserved for the lovers of Rasūlullāh ﷺ.
Reviving the Sunnah: The Prophet ﷺ said: “Whoever revives a Sunnah of mine and people act upon it, will have a reward equivalent to that of those who act upon it, without that diminishing their reward in the slightest. And whoever introduces an innovation (Bidʿah) that is acted upon, will bear a burden of sins equivalent to that of those who act upon it, without that burden diminishing for those who act upon it in the slightest” (Ibn Mājah and Tirmidhī who declared it ḥasan).
The ḥadīth promising the reward of 100 martyrs to those who hold on to the Sunnah of the Prophet ﷺ during times of corruption has been declared Munkar by Ḥāfiẓ Dhahabī in Tārīkh al-Islām. Another narration with similar wording, promising only one martyr, has been transmitted by Ṭabarānī in al-Muʿjam al-Awsaṭ. Mundhirī says the chain of narrators (sanad) is completely fine. According to Muftī Shabbīr, the word 100 is extremely weak, but the narration for the virtue of one martyr is ḥasan. (Hence the reward of one martyr should be quoted instead).
Ibrahim Qureshi: Shaykh ʿAbd al-Fattāḥ Abū Ghuddah (d.1997) has written an article outlining the meaning of ‘Sunnah’ in ḥadīth literature and emphasises that in that context it does not mean the opposite of Farḍ/Wājib.
Some of the sunnahs that need to be revived in our era include: using the miswāk, performing Taḥiyyat al-Masjid, praying two rakʿats upon entering and leaving the home, growing a beard, and establishing the Khilāfah.
Muftī Shabbīr and other scholars state that fasting solely on 15 Shaʿbān has no basis. Despite this day occurring annually, we do not find the specific fast mentioned in the Aḥadīth, nor in the books of earlier scholars. Had the companions and the Salaf attached any special significance to it, this would have been mentioned.
Concerning the reading of the sanad, Mawlānā Ḥusayn Aḥmad Madanī would say “raḍiyallāhu ʿanhu wa ʿanhum” upon mentioning the name of a Ṣaḥābī. Shaykh Yūnus would say that “raḍiyallāhu ʿanhu” without the “wa ʿanhum” is preferred based on the general practice (taʿāmul) of the Muḥaddithūn. There is flexibility in this matter.
When the name of Rasūlullāh ﷺ is repeatedly mentioned in a gathering, there are two views regarding whether one is obliged to repeat it each time. The majority of scholars say that once will suffice, and this is the view of many of the Aḥnāf. However, it is more befitting for a student of ḥadīth to say it each time.
Ibrahim Qureshi: While there may be some leeway, our love for Nabī ﷺ should dictate that we gladfully pronounce it each and every time. This is one gem I attained from Mawlānā Usāmah of Nottingham in one of his Jumuʿah lectures.
Friday: Prophet Muḥammad ﷺ said: “Send Durūd upon me every Jumuʿah, for the salutations of my ummah are presented to me every Friday. Therefore, whoever prays the most for me is the one who is closest to me in status” (Al-Sunan al-Kubrā of Bayhaqī; Ibn Ḥajar said that there is nothing wrong with its chain of transmission).
Prophet Muḥammad ﷺ said: “Send Durūd upon me on the day of Jumuʿah and Jumuʿah night (i.e Thursday night), for whoever does that I will be a witness and intercessor for him on the Day of Resurrection” (Bayhaqī in Shuʿab al-Īmān, declared ḥasan by Zurqānī).
Ibn al-Qayyim explains that Friday is considered the leader of days, so it is befitting to send Durūd Sharīf upon the leader of mankind likewise. Intercession in this context broadly refers to raising the rank of the people of righteousness and saving those who are otherwise from the fire.
Prophet Muḥammad ﷺ said: “There is no Muslim who dies on the day or night of Friday but Allah will protect him from the trial of the grave” (Tirmidhī, though he stated that this narration is considered weak due to a broken chain).
Imām Nasāʾī and Imām Bukhārī were of the opinion that passing away on Monday is the best, as this is the day on which Nabī Muḥammad ﷺ passed away.
The respected author summarises the texts of scholars and lists 59 occasions where it is recommended to recite Durūd Sharīf. Some commonly overlooked occasions include: after Qunūt, when going shopping, during a plague, as a means of compensation after committing a sin, when forgetting something, and when writing a will. Interestingly, it is not recommended to ask an angry person to read Durūd Sharīf. This is because one may say something that is not appropriate for the rank of Prophet Muhammad ﷺ, and also because the purpose of Durūd Sharīf is not to restrain one’s anger.
Reciting Durūd Sharīf has numerous benefits. In fact, the author of the book has dedicated seven whole pages to this topic. Some of the benefits of reciting Durūd Sharīf include: receiving 10 rewards, having 10 sins removed, ascending 10 ranks higher in Jannah, experiencing more blessings in one’s life, increasing one’s love for Nabī ﷺ, and receiving the blessed acknowledgment of Nabī ﷺ, among many others. The author concludes this chapter with a beautiful quote from Shaykh Yūnus raḥimahullāh, who perfectly stated, “I am unable to count the sheer number of benefits and blessings there are to Durūd Sharīf.”
Graves: Nabī ﷺ said, “Do not undertake a journey to visit any Masjid, but three: this Masjid of mine, the Masjid of Al-Ḥarām, and the Masjid of al-Aqṣā” (Muslim).
This ḥadīth shows the preferability of going to these three Masjids to perform Ṣalāh there and send Salām upon Rasūlullāh ﷺ. The niyyah (intention) for both should be combined, as per the view of Imām Nawawī, Mullā ʿAlī al-Qārī, and others. The divide is in relation to the intention solely for Salām. The vast majority of scholars agree that it is permitted and is from the most virtuous acts.
There remains some confusion regarding the stance of Ibn Taymiyyah. He was not against visiting the grave of Nabī ﷺ, as erroneously perceived, but rather was against travelling to Madīnah Munawwarah with this sole intention. The author however clarifies that travelling to Masjid Nabawī is for Ṣalāh therein as well as Salām and other purposes and these purposes are not mutually exclusive.
In relation to visiting the graves of the righteous, Mawlānā Rashīd Aḥmad Gangohī says it is more cautionary to avoid travelling solely for this purpose. On the other hand, Muftī Muḥammad Taqī, following Ibn ʿĀbidīn, gives unrestricted permission. The author prefers the view of not travelling solely for this purpose based on the many evils that have become widespread in grave sites. However, if one travels to a place for another purpose, then it is good to visit the graves of pious people in that location. Shaykh Yūnus has also mentioned similar in Nibrās.
Regarding visiting places where remnants of previous prophets or saintly figures are present, Muftī Muḥammad Taqī mentions in Takmilah Fatḥ al-Mulhim that if one visits these places to visualise these events, increase one’s Īmān, and attain blessings, there is no issue. However, if one turns it into a festival, believes that the dead can harm or benefit, or venerates them in a way that resembles worship, then it would be impermissible.
Is it permitted to go to a normal person’s grave (other than our beloved Prophet ﷺ) and inform them that so and so send their salām? The author mentions that Muftī Tāhir Wādī approved of this practice, and Muftī Muḥammad Taqī also said that it should be fine قياسا.
Ḥaramayn: Nabī ﷺ said: “Whoever is able to die in Madīnah, then let him die there, for I will intercede for those who die there” (Tirmidhī, who declared it ḥasan ṣaḥīḥ).
The author was unable to locate a Ṣaḥīh Ḥadīth specifically outlining the virtue of being buried in the graveyard of Baqīʿ notwithstanding the ḥadīth in Ṣaḥīḥ Muslim that the Prophet ﷺ supplicated for forgiveness for the people buried there. However, many companions and pious people are buried there.
While scholars differ on what is considered more virtuous between Makkah al-Mukarramah and Madīnah Munawwarah, Ibn Taymiyyah offers a different perspective. He believes that the best place for residence is where a person is most obedient to Allah taʿālā.
Allāh’s Messenger ﷺ looked at Uḥud and said, “Uḥud is a mountain that loves us and we love it” (Bukhārī). The love for Uḥud is both real and incomprehensible to our minds. The word Uḥud is derived from the Arabic word ‘to be alone’ indicating that it is solitary and unique from other mountains. The Ḥarakāt of the word Uḥud are all Marfūʿ (ḍammah), indicative of its high (Marfūʿ) rank.
Miraculous Testimonies: Many inanimate objects testified to the prophethood of Rasūlullāh ﷺ. (1) Nabī ﷺ said, “I recognise the stone in Makkah which used to greet me before my advent as a Prophet, and I recognise that even now” (Muslim). (2) ʿAlī raḍiyallāhu ʿanh said, “I was with the Prophet ﷺ in Makkah. We departed to one of its suburbs, and no mountain or tree was before him, except that it said, ‘Peace be upon you, O Messenger of Allah’” (Tirmdihī, Ḥākim declared it Ṣaḥīḥ and Dhahabī concurred). (3) A Bedouin came to the Messenger of Allah ﷺ and said, “How shall I know that you are a Prophet?” He said, “If I were to call this date cluster from this palm tree, would you bear witness that I am the Messenger of Allah?” So the Messenger of Allah ﷺ called it and they started to fall from the tree until they fell towards the Prophet ﷺ. Then he said, “Go back” and it went back. So, the Bedouin accepted Islām (Tirmdihī who declared it Ṣaḥīḥ).
Beard: Nabī ﷺ said: “Oppose the pagans. Lengthen the beards and cut the moustaches short” (Bukhārī).
The author strongly opposes those who take shaving the beard lightly, and decisively states that doing so is ḥarām. Aḥnāf have the leeway of cutting, but after a fistful. Shaykh Yūnus says that lengthening the beard is of the hallmarks of Islām. Shaykh Zakariyyā Kāndehlawī has written a treatise on this titled وجوب إعفاء اللحية with the annotations of Shaykh Ibn Bāz.
An entire chapter has been dedicated to people mocking and insulting Rasūlullāh ﷺ (we seek Allah’s refuge).
Dreams: Nabī ﷺ said, “Whoever sees me in a dream then indeed he has seen me, for Shaytān cannot imitate me” (Bukhārī). If a person sees Nabī ﷺ in a condition that is not normal, then this is a deficiency found in the sleeping person.
The respected author was blessed to see Rasūlullāh ﷺ in a dream where he ﷺ hugged him and supplicated for him. The author expressed his sorrow to Rasūlullāh ﷺ for not defending him as he ought to be defended. I (Ibrahim Qureshi) supplicate: May Allah taʿālā accept this book as a means to honor Rasūlullāh ﷺ.
If someone sees Nabī ﷺ ordering him to do a good action, then it will be preferable for him to carry it out.
Muftī Muḥammad Shāfīʿ raḥimahullāh would record his dreams in a register and on the cover write the statement of Imām Mālik: الرؤيا تسر ولا تغر.
Shaykh ʿAbd al-Fattāḥ Abū Ghuddah refuted the idea that a dream can be used to weaken or strengthen a narration.
If someone sees a bad dream, he should recite استعاذة, spit (lightly) on his left side thrice, and not inform anyone of this dream. Thereafter, pray some units of prayers.
Adab: The pious predecessors showed the utmost respect for the Prophet ﷺ.
Ayyūb al-Sakhtiyānī considered it disrespectful to talk loudly over the Aḥādīth of the Prophet ﷺ.
Imām Mālik would not narrate hadīths except when he was in the state of ablution. Despite being bitten 16 times by a scorpion during a Ḥadīth lesson, Imām Mālik did not discontinue out of respect for the words of the Prophet ﷺ.
Imām Ibn al-Mubārak disliked someone asking him a question about ḥadīth while walking, stating that this is not in line with the sanctity of knowledge.
Ḥadīth Terminologies: The Prophet ﷺ said: “(Fear) Allah! (Fear) Allah with regards to my Companions. Do not make them objects of insult them after me. Whoever loves them, does so out of love for me. And whoever hates them, does so out of hatred for me. Whoever harms them, has harmed me, and whoever harms me, has offended Allah. And whoever offends Allah, shall soon be punished” (Tirmidhī who said it is garīb from this transmission). When Imām Tirmdihī describes a narration as garīb without adding ḥasan or ṣaḥīḥ before or after it, it is generally indicative of weakness. Shaykh Hātim ʿAwnī and Shaykh Muḥammad ʿAwwāmah say that this is in most cases, it is not an absolute rule.
When Ḥāfiẓ Dhahabī states or summarises Imām Hākim’s taṣḥīḥ (authentication) of a hadith without critiquing it, this suggests that he concurs with it. This appears to be the view of Ḥāfiẓ Zaylaʿī, Mullā ʿAlī al-Qārī and others. However, if he does not mention the authentication nor critiques it, then this is neither his agreement nor affirmation. The author concludes that this matter requires more extensive research to reach a definite conclusion.
For the first time, I came across the grading حسن جدا used by Abū Mūsā al-Madīnī in his book Al-Targīb”. This was in relation to a narration explaining how Durūd Sharīf helps someone cross the bridge of Ṣirāṭ. Ibn Taymiyyah reportedly said that the signs of authenticity can be seen in this narration. However, the author notes that the book seems to be unpublished, unfortunately.