Dought & Clear, - Hadeeths that differentiate between the scholars and the martyrs`.

How sound is this hadeeth: "The ink of the scholar is more sacred than
the blood of the martyr"?
Praise be to Allah.
Firstly:
The hadeeths which state that the scholars are superior to the
martyrs, or that the ink of the scholar is superiorto the blood of the
martyr, were narrated from a number of the Sahaabah, but they haveweak
and flimsy, or fabricated isnaads, which we will mention here in
brief:
1.
From Abu'd-Darda' (may Allah be pleased with him):
It was narrated by Ibn 'Abd al-Barr in Jaami' Bayaan al-'Ilm (1/150).
His isnaad includes Ismaa'eel ibn Abi Ziyaad,of whom Ibn Hibbaan said:
He is a charlatan. Hence al-'Iraqi classed it as da'eef in Takhreej
al-Ihya', p. 5
2.
From 'Abdullah ibn 'Amr ibn al-'Aas (may Allah be pleased with him).
It was narrated by Abu Na'eem in Akhbaar Asbahaan (1718) and
ad-Daylami in Musnad al-Firdaws. Its isnaad also includes Ismaa'eel
ibn Abi Ziyaad, who is mentioned above.
It was also narrated by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah
(1/81) via another isnaad. He said: This is not saheeh. Ahmad ibn
Hanbal said: Muhammad ibn Yazeed al-Waasiti did not narrate anything
from 'Abd ar-Rahmaan ibn Ziyaad. Ibn Hibbaan said:He narrates
fabricated reports from trustworthynarrators.
End quote.
3.
From Ibn 'Umar (may Allah be pleased with him)
It was narrated by ad-Daylami in Musnad al-Firdaws. Its isnaad
includes Ishaaq ibn al-Qaasim and his father,who are not known.
It was also narrated by al-Khateeb in Tareekh Baghdaad (2/193) and via
him by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah (1/80). He said: This
hadeeth is not soundly narrated from the Messenger of Allah (blessings
and peace of Allah be upon him). al-Khateeb said: Its men are all
trustworthy apart from Muhammad ibn al-Hasan, and we think that it is
something that he made up.
End quote.
4. From an-Nu'maan ibn Basheer (may Allah be pleased with him)
It was narrated by as-Sahami in Tareekh Jarjaan (p. 91, 222), and by
Ibn al-Jazwi in al-'Ilal al-Mutanaahiyah (1/81). He said: This is not
saheeh. As for Haroon ibn 'Antarah, Ibn Hibbaan said: It is not
permissible to quote himas evidence; he narratedsuch odd (munkar)
reports that one cannot help thinking that he is the one who
fabricated them. And Ya'qoob al-Qummi is da'eef.
End quote.
5.
From 'Uqbah ibn 'Aamir (may Allah be pleased with him)
It was narrated by ar-Raafa'i in Tareekh Qizween (3/481). Its isnaad
includes 'Abd al-Malik ibn Maslamah, who narrated odd (munkar)
reports. It also includes 'Abdullah ibn Luhay'ah.
6. From 'Imraan ibn Husayn (may Allah be pleased with him)
It was narrated by al-Marhabi in Fadl al-'Ilm– as was narrated by
as-Suyooti in ad-Durr al-Manthoor (3/423); it isalso narrated in Juz'
Ibn 'Amashleeq (p. 44) with the same isnaad, which includes Ahmad ibn
Muhammad ibn al-Qaasim, the mu'adhdhin of Tarsoos, for whom I could
not find any biography.
7. From Anas ibn Maalik (may Allah be pleased with him)
It was narrated by Ibn an-Najjaar from him, as was mentioned by
as-Suyooti. It is also mentioned in Lisaan al-Mizaan (5/225) via
Jarraab al-Kadhdhaab (the liar).
8. From Ibn 'Abbaas (mayAllah be pleased with him)
It was narrated in Juz' Ibn 'Amashleeq (p. 45) via al-Kalbi from Abu
Saalih from Ibn 'Abbaas; this is a waahin (flimsy) isnaad.
9. From Abu Hurayrah (may Allah be pleased with him)
It was narrated by as-Sam'aani in Adab al-Imla' wa'l-Istimla' (p.
181). Its isnaad includes al-Muzaffar ibn al-Husayn, the shaykh of
as-Sam'aani, for whom I could not find any biography.
To sum up, the hadeeth is not saheeh. Al-Khateebal-Baghdaadi said
concerning it: It is mawdoo' (fabricated). Imam adh-Dhahabi (mayAllah
have mercy on him) said: Its text is fabricated. End quote from Mizaan
al-I'tidaal (3/517). Ash-Shawkaani mentioned it in al-Fawaa'id
al-Majmoo'ah (p. 17), and al-'Aamiri mentioned it in al-Jadd
al-Hatheeth fi Bayaan ma laysa bi Hadeeth (p. 203). Shaykh al-Albaani
said in as-Silsilah ad-Da'eefah (hadeeth no. 4832): This verdict
(i.e., that it is fabricated)is what one feels comfortable with. End
quote. Shaykh Muhammad Rasheed Rida said something similar in Majallat
al-Manaar (3/698).
Secondly:
What appears to be the case is that what is narrated about the virtues
of the blood of the martyr in and of itself has no parallel concerning
the ink of the scholars. Rather we do not know of any saheeh hadeeth
that speaks of the virtue of the ink of the scholars inand of itself,
let alone about it being superior to the blood of the martyr. With
regard to the blood of the martyr, it is proven that it will come on
the Day of Resurrection with its colour the colour of blood and its
fragrance the fragrance of musk, and the martyr is forgiven with the
first drop of his blood that is shed… And other reportsof that nature.
But this isone thing, and the superiority of the martyrhimself over
the scholarsis another matter.
Al-Mannaawi (may Allah have mercy on him) said:
As a matter of fact, what is narrated concerning the martyr and the
special rewards he will attain, and the saheeh reports about the
protection against punishment and forgiveness of shortcomings that he
will be granted, have no parallel concerning the scholar merely for
the knowledge he has. No one can definitively state that the same
ruling applies to the scholar. However it is possible that one who
attains a higher degree will attain a better reward.
With regard to the scholar, what should be taken into considerationis
the scholar's character,the impact of his knowledge and what
responsibilities he had. We should also examine the character of the
martyr, the consequences of his martyrdom and what responsibilities he
had. So the comparison should be made on the basis of the deeds of
each of them and the benefits of his actions. How often a martyr or
scholar warded off or reduced the impact of turmoil and was the cause
of relief at a time of hardship. Therefore it may be that one martyr
is better than a group of scholars, or one scholar is better than a
group of martyrs, each according to his situation and the impact or
legacy of his knowledge and deeds. End quote.
Fayd al-Qadeer, 6/603
Ibn al-Qayyim (may Allah have mercy on him) said:
This issue – the superiority of the ink of the scholars over the blood
of the martyrs, or vice versa – is an issue that was the subject of a
great deal of debate, in which those who favoured each view gave their
evidence.
What may decide the matter and bring about consensus on this issue
isthe following:
· Highlighting the different levels of virtue
· Highlighting which is superior
· Examining which ofthe two is more virtuous than the other (in
the light of the above)
These three principles will explain the matter and help us to reach
the right conclusion.
With regard to the different levels of virtue,there are four:
Prophethood, siddeeqiyyah (see below), martyrdom and wilaayah (being a
righteous close friend of Allah).
Allah, may He be glorified, mentioned them in the verse
(interpretation of the meaning):
"And whoso obeys Allah and the Messenger (Muhammad SAW), then they
will be in the company of those on whom Allah has bestowed His Grace,
of the Prophets, the Siddeeqoon (those followers of the Prophets who
were first and foremost to believe in them, like Abu Bakr As-Siddeeq),
the martyrs,and the righteous. And how excellent these companions are!
Such is the Bounty from Allah, and Allah is Sufficient as All-Knower"
[an-Nisa' 4:69].
The highest of these levels of virtue is Prophethood and
Messengership, followedby siddeeqiyyah. The siddeeqs are the prominent
leaders of thefollowers of the Messengers, and their status is the
highest after Prophethood.
If the pen of the scholar wrote that which is connected to
siddeeqiyyah, , then it is superior to the blood of the martyr who did
not reach the same level.
But if the martyr had attained the level of siddeeqiyyah and the
shedding of his blood was connected to that, then his blood is
superior to the ink of the scholar who fell short of that. The better
of the two is the one who is a siddeeq.
If they were equal in terms of being siddeeq, then they are equal in
terms of status. And Allahknows best.
Siddeeqiyyah is when one attains the level of perfection of faith in
what the Messenger brought in terms of knowledge, belief and
implementation. This level is based on knowledge. Everyone who has
greater knowledge of what the Messenger brought and more complete
faith in itwill be of a higher level of siddeeqiyyah. Siddeeqiyyah is
like a tree: its roots are knowledge, its branches are belief and its
fruits are action.
This is a comprehensive discussion of the issue ofthe scholar and the
martyr, and which of them is superior.
End quote from Miftaah Daar as-Sa'aadah, 1/297-299
This argument presentedby Ibn al-Qayyim is, in our opinion, more
soundand is better than being certain of the difference between the
two as being two completely separate deeds, as it wasdiscussed by many
scholars.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - He said to his wife, “I am sorry that I am a Muslim”; has he apostatised by doing that and what is the ruling on his marriage?.

I am a muslim by birth and I recently got married to a girl who had
reverted to Islam. i am from india and manymuslims here are very
backward in their practices etc.. She was continously asking me
questions about my relatives and why muslims are so backward etc.. I
lost my temper and I am ashamed to say that in my anger I told her
that Iwas sorry that I was a muslim. I immediately realised my mistake
but Isaid what I said. I am terribly ashamed of myself for saying such
a thing. Does this make mea apostate (kafir). I am a muslim and i
truly believe in islam in all its glory. I am ashamed and sorry for
what I said. Am i a kafir. Do i have to say the shahadah again? Is my
nikah nullified as sheis still a muslim. Do i have to do the nikah
again. Please answer at the earliest. I am really sorry for beingsuch
a bad muslim.
Praise be to Allah.
Firstly:
The Muslims are not backward; rather the one who is backward is the
one who worships idols, cows and rats. The one who is backward is the
one who does not worship Allah, the One, the Almighty, and worships
his own whimsand desires, thus turningfrom a human being whom Allah
has honoured to an animal who follows his whims and desires and his
evil inclinations.
The history of Islam and the Muslims is a glorious history, filled
with great events that stand out in the history of all of mankind. The
one who studies the history of themiddle ages and the dark ages that
non-Muslims lived through will become certain that the origin ofthese
human civilisations, noble principles, refined manners and attitudes,
and beneficial sciences, all came from Islam and its people.
What any Muslim who hears anyone attacking Islam or the Muslims in
general must do is respond to him and explain to him that the mistakes
of some Muslims should not be the basis for passing judgement against
the religion of Allah and its followers, who include noble leaders,
honourable and righteous people, and courageous commanders and troops.
The people of India in particular have no right to speak of
backwardness until they kill the rat that they worship instead of
Allah,and they slaughter the cow that they call upon instead of Allah,
and they reject their numerous idolatrous religions and begin to
worship Allah, the One, the Almighty.
Secondly:
You should not have been embarrassed aboutbelonging to your religion
and you should not have felt sorry for being a Muslim; rather you
should be proud of it and praise Allah for this blessing that Allah
has bestowed upon you and with which He has favoured you, unlike
millions of people around you who disbelieve in Him and worship things
other than Him.
Thirdly:
The one who mocks the religion of Allah, or despises it, or makes fun
of its laws, or disavows the Muslims out of resentment towards their
religion, has gone beyond the pale of Islam, whether he said that in
earnest or in jest, because Allah, may He beexalted, says
(interpretation of the meaning):
"If you ask them (about this), they declare: 'We were only talking
idly and joking.' Say: 'Was it at Allah, and His Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His
Messenger (SAW) that you were mocking?'
Make no excuse; you have disbelieved after you had believed. If We
pardon some of you, We will punish others amongst you because they
were Mujrimoon (disbelievers, polytheists,sinners, criminals, etc.)"
[at-Tawbah 9:65-66].
See also the answer to question no. 175838
Fourthly:
Your words to your wife,"I am sorry that I am a Muslim" may be
interpreted in two ways:
1.
That you said that out of resentment and hatred towards the religion
of Allah and rejecting it, in the sense that you wished that you had
been born and lived as anon-Muslim. This is apostasy from Islam, so
ifthis is what you meant by what you said, then you became an apostate
thereby, so you have to repent sincerely, ask for forgiveness and
regret it, and you have to enterthe faith anew by reciting the
shahaadatayn (twin declaration of faith).
With regard to your wife, if you uttered these words before
consummating the marriage with her, then the marriage was annulled
with immediate effect. If it was after consummation, if Allah enabled
you to repent before the end of the 'iddah, then she is still your
wife and the marriage remains valid. If your repentance and return to
Islam came after the end of the 'iddah, then the marriage was annulled
from the time the apostasy occurred.
For more information onthe impact of apostasy on marriage before and
after consummation, please see the answer toquestion no. 134339 .
2.
That you said that out of resentment towards some of the Muslims you
saw around you who were doing objectionable things andcommitting acts
of embarrassing foolishness; they were not people who adhere to the
teachings, rulings and etiquette of their religion and they were not
striving to live their lives in a way that wouldbenefit them or
others, so you wanted to express your resentmenttowards these people
and the embarrassment you felt at belonging to the same group as
them,out of resentment towards them and their objectionable deeds,
situation and attitude, not out of resentment towards their religion.
Ifthis is what you meant, then you did not become a kaafir thereby and
your wife did not become irrevocably separated from you. But you have
to ask Allah for forgiveness for these words and not say such things
again, because it is obviously wrong and because it implies hatredof
Muslims and resentment towards them in general, which is unfair and
unjust.
Ibn Baaz (may Allah havemercy on him) was asked:
Is making fun of the religion by mocking beards and shortening of the
thobe regarded askufr?
He replied:
That depends; if his intention is to make fun of the religion itself,
then it is apostasy, as Allah, may He be exalted,says (interpretation
of the meaning):
"Say: 'Was it at Allah, andHis Ayat (proofs, evidences, verses,
lessons, signs, revelations, etc.) and His Messenger (SAW) that you
were mocking?'
Make no excuse; you have disbelieved after you had believed."
[at-Tawbah 9:65-66].
But if he was making funof a particular individualfor other reasons
havingto do with the beard or shortening of the thobe, meaning that he
is strict,making fun of other matters concerning which this person is
strict but is careless about other matters even though he knows that
they are part of the religion, but it was not his intention to make
fun of the religion itself, and he only intended to make fun of that
person,then it is not apostasy. End quote.
Majmoo' Fataawa Ibn Baaz, 28/365.
We ask Allah to pardon you and forgive you, and to guide you to the
straight path.And Allah knows best. - - ▓███▓ Translator:->
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Islamic Stories, - The lady who spoke nothing besides the Quran

An elderly Arab lady was sitting at the trunk of a tree, on the way to
Haj. Hadhrat Abdullah bin Mubarak (RA) happened to pass that way. He
was also heading for Baitullah, for Hajj, and tothe Sacred tomb of the
Holy Prophet (Sallallaahu�layhi Wasallam). Seeingthis lady very
disturbed and in a state of despair,(distressed) he spoke to her. The
discussion is recorded as follows:
Hadhrat Abdullah bin Mubarak (RA): Assalamu Alaykum wa Rahmatullah
The lady: "The word from a merciful Lord is Peace" (Surah 36 Aayat
58). She meant that the reply of salaam is from Allah, Most High,
Himself.
She said further: "Those whom Allah sendeth astray, there is no guide
for them." (Surah 7 Aayat 186). She meant that she has lost her way.
Hadhrat Abdullah bin Mubarak (RA): Where areyou coming from?
The lady: "Glorified be He who carried His servant by night from the
Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam" (Far
distant place of worship) (Surah17 Aayat1). She meant that she had
come from Musjid-e-Aqsa.
Hadhrat Abdullah bin Mubarak (RA): How long are you in this place?
The lady: "For three nights" (Surah 19 Aayat10).
Hadhrat Abdullah bin Mubarak (RA): What arrangements are made for your food?
The lady: "And who (Allah) feedeth me and watereth me" (Surah 26 Aayat
79). She meant that somehow or the other, her food is provided to her
by Allah.
Hadhrat Abdullah bin Mubarak (RA): Is there any water for Wudhu?
The lady: "And ye find not water, then go to high clean soil and (make
tayammum) rub your faces and hands." (therewith) (Surah 4 Aayat 43).
She meant that she makes tayammum, due to not finding water.
Hadhrat Abdullah bin Mubarak (RA): Here is some food. Partake of it.
The lady: "Strictly observe the fast till nightfall" (Surah 2 Aayat
187). She indicated that she is fasting.
Hadhrat Abdullah bin Mubarak (RA): This is not the month of Ramadaan.
The lady: "And he who does good of his own accord (for him) lo!
Allahis responsive, aware". (Surah 2 Aayat158) meaning that I have
observed an optional (nafl) fast.
Hadhrat Abdullah bin Mubarak (RA): It is permitted to break the fast
when in a journey.
The lady: "And that ye fast is better for you, if you did but know."
(Surah 2 Aayat 184)
Hadhrat Abdullah bin Mubarak (RA): Speak likehow I speak.
The lady: "He (man) uttereth no word but there is with him an observer
ready" (Surah 50 Aayat 18). She meant that since every word of a
person is observed andrecorded, she is taking precaution by speaking
only in the words of the Holy Quran.
Hadhrat Abdullah bin Mubarak (RA): Which clan do you belong to?
The lady: "Follow not that whereof thou hast no knowledge, lo! The
hearing and the sight and heart of each of these it will be asked"
(Surah 17 Aayat36). She meant those things that you have no knowledge
of, nor do they concern you, you are wasting your strength (senses)
byenquiring about them.
Hadhrat Abdullah bin Mubarak (RA): Forgive me. I have certainly made a mistake.
The lady: "Have no fear this day. May Allah forgive you" (Surah 12 Aayat 92)
Hadhrat Abdullah bin Mubarak (RA): Would you like to travel on my
camel and meet your caravan?
The lady: "And whatsoever good ye do Allah knoweth it" (Surah 2 Aayat
197). Meaning that if you will do this good deeds towards me,Allah
will recompense you for it.
Hadhrat Abdullah bin Mubarak (RA): Well, then you may mount it.
Saying this he made the camel to sit down.
The lady: "Tell the believing men (when confronted by women) to lower
their gaze". (Surah 24 Aayat 30).
Hadhrat Abdullah understood and (turned)looked away. While she was
mounting, the camel jerked and her clothes got estrangled inthe saddle
(dorsers) and she proclaimed:"whatever of misfortunestriketh you, it
is what your hands have earned." (Surah 42 Aayat30).
In other words she was drawing Hadhrat Abdullah bin Mubarak's (RA)
attention towards this mishap. Hadhrat Abdullah bin Mubarak (RA)
understood and he tied the legs of the camel and he straightened the
straps of the saddle (or dorser).
She applauded him for his proficiency and capability by saying"And we
made Sulaiman to understand" (Surah 21 Aayat 79). When the journey was
about to begin, the lady recited the Aayats which are read when
undertaking a journey "Glorified be he who hath subdued these unto us,
and we were not capable (of subduing them). And lo, unto our Lord we
are returning." (Surah 43 Aayat 13).
Hadhrat Abdullh bin Mubarak (RA) held the bridle (or nose string) of
the camel. He began to hum the (Huddi) famous Arabic song for
travelling, and he started walking very fast.
The lady: "Be modest in thy bearing and subdue thy voice" (Surah 31
Aayat 19). Hadhrat Abdullah bin Mubarak (RA) understood. He began
walking slower and he lowered his voice.
The lady: "Recite of the Quran that which is easy for you." She meant
that instead of humming the Huddi, he should rather recite the Holy
Quran.
Hadhrat Abdullah bin Mubarak (RA) began reciting the Holy Quran.
The lady became very pleased and said "but none remember (accept
advice) except men of understanding" (Surah 2Aayat 269).
After reciting the Holy Quran for a while, Hadhrat Abdullah bin
Mubarak (RA) asked (the lady if she had a husband) (if he was alive)
"O Aunt, have haveyou a husband? (meaning is he living)
The lady: "O you who believe, ask not of thingswhich if they were
madeknown unto you, would trouble you" (Surah 5 Aayat 101). She meant
that no questions shouldbe asked regarding this matter which indicated
that her husband has most probably passed away. Finally they (caught
up) met the caravan.
Hadhrat Abdullah bin Mubarak (RA): Do you have any son or relative
(friend) in this caravan who has connection (contact) with you?
The lady: "Wealth and children are an ornament of life of the world"
(Surah 18 Aayat 46). She meant that her sons were with this caravan
and he has provisions with him.
Hadhrat Abdullah bin Mubarak (RA): What work are your sons doing for
the caravan? (Hadhrat Abdullah's object for asking was to make it easy
for him to recognise her son).
The lady: "And landmarks, and by the star they find a way" (Surah 16
Aayat 16). She meant that he is a guide for the caravan.
Hadhrat Abdullah bin Mubarak (RA): Can you tell me their name?
The lady: "Allah chose Ibrahim as (for) a friend"(Surah 4 Aayat 125).
And Allah spoke directly untoMoosa" (Surah 19 Aayat 12). By reciting
these Aayats the lady informedhim that her sons names were Yahya,
Ibrahim andMoosa.
Hadhrat Abdullah bin Mubarak (RA) called out these names in the
caravan and immediately three young people came forward.
The lady: (addressing her children) "Now send one of you with this
your silver coin unto the city. And let him see what food is purest
there and bring you a supply thereof" (Sura 18 Aayat 19) In other
wordsshe instructed them to feed Hadhrat Abdullah (RA).
When the food was brought, she told Hadhrat Abdullah bin Mubarak (RA):
"Eat and drink at ease for that which ye sent on before you in the
past days." (Surah 69 Aayat 24), and with this Aayat she recited
another Aayat, the object of which was to convey (show) her
gratefulness to him for his good conduct and courtesy. The Aayat
was:"Is the reward of goodness aught save goodness?" (Surah 55 Aayat
60).
Their conversation terminated on this Aayat. The lady's son informed
Hadhrat Abdullah bin Mubarak (RA) that his mother has been speaking in
this manner, i.e. using only the Aayats of the Holy Quran in her
speech, for the last forty years. - - ▓███▓ Translator:->
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Islamic Stories, - The reward of patienceis praiseworthy

Hazrat Abu Hasan Siraaj R.A. says: I was performing tawaaf once while
on Haj; when I sawa very pretty woman, shining in her beauty. I looked
at her and said:"By Allah, this beauty and fine complexion must surely
be because she never experienced any grief or sorrow."
When I said this she overheard me and said:"Sir, it is that what you
think? By Allah, I am bent down under all the sorrows and grief that
have come my way. My heart and mind is filled with so much grief and
all along there has been no one can who share these with me."
I asked: "And how is that, lady?"
She replied: "My husband once slaughtered a goat as a Qurbaani
offering, whileI was breast feeding my infant child. My two young sons
were playingaround me. When I wentto cook the meat, the one son said
to the other: 'Come, let me show you how father slaughtered the goat.'
The other said: 'Well show me.' The first one then made the second
once lie down and cut his throat, as his father had slaughtered the
goat. When he realized what had happened, he ran away into the
mountains; where he was attacked by a wolf and eaten up.
The father went in search for him; searching from place to place until
he died of extreme thirst. In the mean time I was at home frantic with
worrywaiting for news of him.I put down my infant child and went to
the door to inquire about anyone who might have news of my husband.
The child crawled to the fireplace where a pot was boiling. The child
touched it and the boiling pot fell upon the baby, burning it to death
in such a ghastly manner that the child�s meat became separated from
the bones.
When my married daughter heard all this, in the house of her husband,
she fell down of shock. Thus I was left alone to bear all that."
I asked her: "And how, lady; did you manage all these misfortunes with
patience?"
She replied: "Whoever ponders on the difference between patience and
impatience, finds a world of difference between the two. The reward of
patience is praiseworthy; whereas for impatience there is nothing."
Then she recited some lines of poetry before walking away:
Patience did I exercise,
For that was my strongest pillar;
And should impatience have helped me,
Then I would have tried her.
Such patience did I on have that;
Had my trails descended on mountain high,
In broken rocks they would have ended.
Indeed did I control my eyes,
Those tears not fall;
And now within my heart alone,
My tears do roll.
------------
May Allah (SWT) grant us the ability to be patient! Ameen! - -
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