Biographies - Imam Muslim

BIRTH OF IMAM MUSLIM
His name was Abul-Hussain Muslim-bin-Habaj al Nishapuri. He was born
in a distinguished family of Arab Muslims in Khorasanwhich. was a
famous town of Russia.Imam Muslimwas born in 817 A.D. corresponding to
theIslamic year 204 A.H. His forefathers occupied prominent positions
during the time of the four Caliphs. He travelled to many places with
the object of learning Hadith,and after completing his studies in the
various centres of learning, he settled at Nishapur. He spend the rest
of his life teaching Hadith.
EDUCATION
Imam Muslimstarted his studies at the very early age of fourteen
years. In the year 218 A.H. the atmosphere in Nishapur, his
birthplace, was of a religious and knowledgetype. Nishapur had great
personalities in this period such as lmaam Rahiwe and lmaam
Zohri.After travelling widely in search of Hadith, he settled in
Nishapur as mentioned above.Imam Muslimwas much impressed by the vast
knowledge of Imaam Bukhari (R.A.), in the fieldof Hadith and the deep
insight he possessed on this subject. He therefore attached himself to
Imaam Bukhari (R.A.) up to the end of his life. Imam Muslim was also
an admirer of another great teacher of Hadith, Muhammed bin Yahya al
Dhuli. He attended his lectures regularly. He visited Baghdad several
times and had the opportunity of deliveringlessons there. His last
visitto Baghdad was two years before his death.
IMAM MUSLIM'S TEACHERS
Imam Muslim (R.A.) apart from attending the lessons of Imaam
Bukhariregularly, also attended the lectures of lmaam Ahmad bin
Hambal, Abdullah al Qarri, Qutaibabin Said, Abdullah bin Maslama and
other great Muhadith.
IMAM MUSLIM'S STUDENTS
Imam Muslim (R.A.'s) mostnoted students are Hatim Razi, Ahrnad bin
Salmah, Abu Isa Tinnizi, Abubaker bin Khuzaima and other great
scholars.
CHARACTER AND KNOWLEDGE
Imam Muslim R.A. adhered strictly to the path of righteousness. Hewas
in fact a great saint of a very high calibre. His excellent character
can be well judged from the simple fact that he never ever indulged in
backbiting, a very common human failing. He had a remarkable memory.
Ishaq bin Rahwisaid of Imam Muslim; " I wonder what this personis
going to be?" This was said in his youth. Ishaq Kausar once addressed
lmam Muslim (R.A.) and said; "Your presence in the Muslim community
will always keep it in the good. " Abu Saimah who was a colleague of
lmam Muslim was so attached to him that while lmaam Sahib was busy
compiling the Sahih Muslim, he remained in lmaam Sahib's company for
fifteen years. He never told a lie nor did he ever use vulgar words.
MASLAK
Sheikh Abdul Latief says Imaam Tirmidhiand Imam Muslim were followers
of the Shafee school of thought, although they were both Mujtahids.
Moulana Abdur-Rashid says that Imaam Muslim was a Maliki. The fact is
what was said by Sheikh Tahir Jazari that Imam Muslim is not a Maliki
nor a Hanifi nor a Shafi, but hiscompilation of the sahih Muslim shows
that he was more inclined towards the Shafee school of thought.
SAHIH OF IMAM MUSLIM
Allamah Nabawi (R.A.) says that the Ummat haveaccepted the Bukhari
Shareef and Muslim Shareef as the Kitabs, which follow the Quraan,in
authenicity although the Bukhari is regarded as holding a higher
position than the Sahih Muslim for specific reasons, the sequence
applied in the Muslim is much better than that of Bukhari. It is known
as Al-Jamah as Sahih because it contains the eight different subjects
on Hadis.
AL-JAMAH AS SAHIH MUSLIM
Imam Bukhari(R.A.) concentrated his efforts on compilation of
authentic hadith as well as deduction of Laws from Hadith. This is the
most difficult part to understand in the Bukhari. How he deduced Laws
from the Hadis, Imam Muslim concentrated his efforts only on
compilation of authentic Hadith.

Ramalan Articles - Why Ramadan is Special: Characteristics and Features – I

Fasting has great merits and beneficial outcomes, which are often
referred to in the Quran and Sunnah )Prophetic tradition(. Allaah The
Almighty enjoined it upon His servants for a month in the year, and
decreed it upon them, just as He decreed it upon those who were before
them. He states )what means(: }O you whohave believed, decreed upon
you is fasting as it was decreed upon those before you that you may
become righteous.{ ]Quran 2:183[
Thus, Allaah The Almighty made the fasting of Ramadan an obligatory
duty, binding upon every male and female Muslim, according to certain
conditions stated in the Quran and the Sunnah. This indicates that it
is an act of worship that people cannot dispense with, due to its
benefits and great consequences,the good it brings about in the souls,
and the power it gives to do right, to abandon what is shameful and
turn away from falsehood.
Allaah The Almighty favors Ramadan with numerous characteristics, one
of which is mentioned in the authentic narration in which the
Messengerof Allaahsaid: "When Ramadan comes, the gates of Paradise are
opened."]Al-Bukhaari[ It is further narrated on the authority of Abu
Hurayrahthat the Messenger of Allaahsaid: "When the month of Ramadan
begins, the gates of heaven are opened, the gates of Hell are closed,
and the devils are chained." It goes without saying that all this
gives glad tidings to the believers of the potential for performing
righteous deeds that lead to Paradise, and the means availableto them,
which can help them perform and further multiply those deeds. Besides,
of course, Allaah The Almighty strengthens abstinence from and evasion
of sins in Ramadan, Shaytaan)Satan( weakens in his schemes and fails
to achieve his plots.
One of the characteristics of fasting inRamadanis shown in the
narration of both books of authentic Ahaadeeth)narrations( and others
on the authority of Abu Hurayrahthat the Messenger of Allaahsaid: "He,
who observes the fast of Ramadan out of sincere faith, and expecting
the reward from Allaah, his previous sins would beforgiven." That is,
whoever fasts this month, out of belief in its being obligatory,
expecting the reward for it from his Lord Almighty, and striving his
utmostto follow the Sunnah of His Prophetlet him receive the glad
tidings of forgiveness.
Since the reward of fasting is multiplied immeasurably and thefasting
person receives his reward without reckoning, the deeds of the fasting
person are also multiplied inRamadan, as shown in the Hadeeth of
Salmaanthat the Messenger of Allaahsaid: "Whoever comes near Allaah in
it )Ramadan( with a good act, it is )multiplied as much( as if he has
performed an obligatory duty at any other time; and whoever comes near
Allaah with an obligatory duty in it, it is )multiplied as much( as if
he has performed seventy obligatory duties at any other time." Thus,
both deed and reward are multiplied for the servant in Ramadan: }As
bounty from your Lord. That is the great attainment.{ ]Quran 44:57[
Another characteristic ofRamadanis that the angels beseech Allaah The
Almighty to conceal and erase the sins of the fasting persons. This is
stated in the Hadeeth narrated from the Messenger of Allaahthat he
said, concerning the fasting people: "And the angels continueto seek
the forgiveness of Allaah for them until they break their fast."
]Ahmad on the authority ofAbu Hurayrah[
The angels are pure, honored creatures, entitled to receive the
response of Allaah The Almighty to their supplication, and forgiveness
for those whom they seek forgiveness for, and the servants err again
and again, andneed repentance and forgiveness,as shown in the
authentic Qudsi Hadeeth )sacred narration( in which Allaah The
Almighty Says: "O My servants! You commit mistakes during night and
day, and I forgive all sins. So, seek My forgiveness, perchance I
would forgive you."
If a believer seeks forgiveness for himself and this is combined with
the angels seeking forgiveness for him, it is most likely that he will
be awarded thehighest rank. Ramadan is also the month of consoling and
doing good, and Allaah The Almighty likes those who do good; He has
promised them forgiveness, Paradise, and prosperity. Doing good is the
highest rank of faith, and you need not ask about the position of the
one who is characterized by it in Paradise, and the bliss and various
kinds of honor he will receive )as stated by Allaah The Almighty in
the verse )which means(: }Accepting what their Lord has given them.
Indeed, they were, before that, doers of good.{ ]Quran 52:16[
Among the good deeds that are more feasible in this blessed month than
in others is to serve food )to the needy( and providingIftaar for
those who are fasting. These are among the means which help one obtain
forgiveness for one's sins, releasepeople from the Hellfire and
multiply the rewards. These deeds lead to Al-Kawthar, the lake-fount
of the Messenger of Allaahwhich, if one gets a sipthereof, he will
never become thirsty: we ask Allaah The Almighty, by His bounty and
generosity, to cause us to come upon it. Serving food is one of the
causes that admit one to Paradise, the abode of peace. Ramadan is an
opportunity for Muslims to receive the means of mercy, the factors
that lead to forgiveness, and the requirements of release from
Hellfire. How abundant are the gifts from the Lord, the Generous, the
Forgiver!
To be continued …

Ramalan Articles - Moon Sighting: Between Sharee’ah and Astronomy- I

Question: What is the Sharee'ah)Islamic legislation( ruling on
confirming the beginning of the lunar month by means of astronomical
calculations?
Answer: Depending on astronomical calculations to confirm the advent
of the lunar month implies two grave mistakes.
First: It nullifies the Sharee'ah cause on which fasting and breaking
the fast is contingent, which is sighting the crescent by the naked
eye.
Second: Introducing a new cause for fasting and breaking the fast and
considering it legitimate, although it is not prescribed by Allaah The
Almighty.
Regarding the first cause, the Prophetsaid:
• "When you sight it )the crescent(, fast, and when you sight it
)again( then break the fast. If you cannot sight it )the crescent(,
then complete thirty days )for the month of Sha'baan(."
• "Do not begin the month )ofRamadan( unless you sight the crescent
or complete thirty days)for the month of Sha'baan(; and then fast
until you sight the crescent )of Shawwaal( or complete thirty days
)for the month of Ramadan(."
• "When you sight the crescent, fast, and when you sight it )again(
then break the fast. If you cannot sight it )the crescent(, then
complete thirty days )for the month of Sha'baan(."
There are many Ahaadeeth)narrations( in this regard indicating that
what counts in this regard is the sighting of the crescent or
completing thirty days. Nonetheless, these Ahaadeeth do not mean that
each one has to sight the crescent by himself; rather, the testimony
of trustworthy witnesses is enough in this regard. It was narrated
that Ibn 'Umarsaid, "People sighted the crescent, and when I told
theProphetthat I had sighted it, he fasted and ordered people to
fast."
Depending on astronomical calculations to confirm the advent of the
lunar month abolishes the Sharee'ah cause)sighting(, nullifies both
the authority of the Sharee'ah sighting and the judiciary authority of
the ruling of the Sharee'ah courts, revives what is nullified by
Sharee'ah, and contradicts the consensus of the prominent scholars of
Fiqh)Islamic jurisprudence( and the leaders of the different schools
ofFiqh who unanimously agreed that using astronomical calculations in
confirming the crescent is impermissible.
When the astronomical calculations contradict the Sharee'ah sighting,
this will result in:
1- Not fasting the first day ofRamadan, when the contradiction is at
the beginning of the month.
2- Fasting the first day of 'Eed, when the contradiction is at the end
of the month.
Consequently, this violates the sanctity of the Quranic text, where
Allaah The Almighty Says)what means(: }So whoever sights]the new moon
of[ the month, lethim fast it.{ ]Quran 2: 185[ It also violates the
sanctity of the text ofthe noble Sunnah )Prophetic tradition(, where
the Prophetsaid: "When you sight it )the crescent(, fast, and when you
sight it )again( then break the fast."
Again, this violates the sanctity offasting by preventing people from
fasting the first day ofRamadanas well as the sanctity of 'Eed by
fasting that day. This actually nullifies the command ofAllaah The
Almighty, leads to disturbances and disputes and promotes disunity and
division among Muslims.
The second mistake is introducing a new cause for fasting and breaking
the fast andconsidering it legitimate, although it is not prescribed
by Allaah The Almighty. This is clarified as follows:
Allaah The Almighty has made the rulings contingent on Sharee'ah
causes. When the Sharee'ah cause is there, the ruling of Allaah is
due; and when the Sharee'ah cause is not there, the ruling of Allaah
is not due. Noone has the right to change or alter these causes.
It is confirmed by the Quran and the Sunnah that the cause of fasting
and breaking the fast is sighting the crescent. The cause is not
achieved when it is scientifically proved that the crescent is there
in the sky but it is not seen by the eye. Allaah The Almighty Says
)what means(: }So whoever sights ]the new moon of[ the month, let him
fast it.{ ]Quran 2: 185[ The Prophetsaid: "When you sight it )the
crescent(, fast, and when you sight it )again( then break the fast."
According to the texts of the Quran and the Sunnah, the obligation of
fasting or breaking the fast is dependent on sightingthe crescent by
the naked eye, not on knowing that the crescentis astronomically
present, but without sighting it. The Prophetdid not say "When the
crescent is present, observe fasting" to include both astronomical
calculations and sighting. Rather, the Prophetsaid: "When you sight it
)the crescent(, fast."
Sighting is more specific than thepresence itself. It is possible that
the crescent is astronomically present but it cannot be seen due to
many reasons. In this case, fasting is not due. Moreover, the last
part of the Hadeeth decisively indicates that the presence of the
crescent is not the cause; rather, the cause is achieved when the
sighting is confirmed. According to the different narrations, the
Prophetadded: "When you cannot sight it" and "When the sky is socloudy
to see it." This signifies that when the crescent is there but it
could not be sighted because of clouds or any other reason, one must
not fast and hehas to complete the thirty days of Sha'baan. This
decisively indicates that the cause is not merely the presence of the
crescent; rather, it is more specific to demand confirmation of
sighting by the naked eye.
As such, the wise Sharee'ah has abolished considering the scientific
presence of the crescent a cause for fasting or breaking the fast.
Rather, it has asserted that the tangible presence of the crescent
which allows sighting is the cause. This is not because astronomical
calculation in confirming the sighting is weaker in degree
thansighting by witnesses or because the premises and theories of
astronomy are invalid. Rather, it is because the mercy of Allaah
towards His slaves necessitates that He makes the acts of worship
contingent on tangible matters, which are available for all those who
are competent for religious obligations. This is to make people avoid
any hardship or difficulty. When the causes of rulings are stable,
tangible and general, they are easy to be realized by all those who
are competent for religious obligations, with no hardship at all. Acts
of worship should not becontingent on mental, scientific and
intangible things which are not realized by all people or even by
those who seek them. This makes the generality of the causeand
easiness of realizing it in conformity with the generality
ofobligation and easiness of fulfilling it.

Ramalan Articles - Ramadan: A Great Opportunity to Achieve Taqwa - I

The month ofRamadanis approaching with its blessings of goodness and
purity to inculcate in man willpower, composure, and
determination.Ramadanequips Muslims with the art of endurance and
stamina to face alladversities and overcome all obstacles and
difficulties of life. The Prophetused to congratulate his Companions
at the beginning ofRamadan, saying: "O people! The month of Ramadan
has come to you, a blessed month for the duration of which Allaah has
prescribed fasting for you. In it the gates of Paradise are open, the
gates of Hellfire are shut, and the devils are chained up. There is a
night]during this month[ which is better than a thousand months.
Whoever is deprived of its good is really deprived ]of something
great[." ]Ahmad and An-Nasaa'i[
In another version of the same Hadeeth )narration(, the Prophetadded:
"A caller calls out every night: 'O seeker of good, draw near; come to
Allaah! O seeker of evil, desist!' Allaah will have emancipated some
people from the Fire, and that happens every night." ]At-Tirmithi,
Al-Bayhaqi, and Ibn Hibbaan[
Ramadanis a holistic spiritually rejuvenating experience. It teaches
self-discipline, self-restraint and engenders the willpower to abstain
from what was deemed forbidden by Allaah The Almighty. It imbues man
with an honest dedication and submission to the will of Allaah The
Exalted, abiding by His commands and implementing Hislaws in all
facets of life.Ramadanteaches man to renounce whatever harms his
religion, worldly affairs, or body. It is a great annual training for
character-building, self-discipline,spiritual and physical
purificationof one's faculties and feelings both. Thus, one can attain
Taqwa)piety, fear of Allaah, God-consciousness, and righteousness( in
all times, places and situations, if he strivesto attain spiritual
rejuvenation.
He should also learn the sublime lessons ofRamadanthrough devoting his
days and nights to worship, refraining from all sins and misdeeds and
exercising self-discipline over one's facultiesto refrain from doing
what is impermissible. Thus, a fasting person can successfully go
through such a spiritual experience and victoriously triumph over
himself. Such a fasting person would save his talents and physical and
moral potentials as well as energy to face the enemies of Islam.
Indeed, the month ofRamadanisa great opportunity to pause for
self-reflection and self-reproach. It is a time of introspection and
self-evaluation in order to set therecords straight, make up for one's
past mistakes, and obviate potential mistakes or misdeeds before it is
too late. Such an opportunity to attain Taqwa, for those whom Allaah
The Exalted guides to Taqwa, a motivation todo good deeds and acts of
worship since people are inclinedtowards goodness. The rebellious
devils are chained up during the month ofRamadan, so they are unable
to incite and tempt people the way they do at other times. During the
month ofRamadan, the gates of Paradise are opened and those of
Hellfire are closed.
On each night ofRamadan, Allaah The Exalted saves many people from
Hellfire. Moreover, the rewards of ]worship on[ the Night of Al-Qadar
is better than the rewards of ]worship on[ of a thousand months. What
great glad tidings! If we ponder on such words, we would hasten to do
good deeds, compete with one another in doing good, refrain from grave
sins, ignore satisfying the desires of the flesh,and seize the great
opportunity ofRamadanto achieve Taqwa.
Indeed,Ramadanis an opportunity to relish Taqwa; to become among the
righteous, devout and pious servants. AllaahThe Almighty Says )what
means(:}O you who have believed, decreed upon you is fasting as it was
decreed upon those before you that you may become righteous.{ ]Quran
2:183[
The verse highlights the objectiveof fasting. Allaah The Almighty Says
)what means(: }…that you may become righteous.{ ]Quran 2:183[ This
indicates that the greatest benefit and the main rationale behind
fasting is attaining Taqwa. 'Umar ibn Al-Khattaabasked the revered
Companion Ubayy ibn Ka'babout the meaning of Taqwa. Ubayy ibn
Ka'breplied, "O Commander of the Believers! What would you do if you
walked on a thorny road?" 'Umarreplied, "I would raise my garment and
be cautious not to let my clothes get entangled in the thorns and
strive not to step on one of them." Ubayy ibn Ka'bsaid, "This is
Taqwa."
Taqwa is sensitivity of the conscience, transparency of feelings, a
continuous fear, permanent caution, and avoidance of the thorns on the
road. The path of life is full of thorns that symbolize lusts and
desires. There are thorns of fears and concerns, thorns of temptations
and vices, and thorns of false hope in someone who cannot fulfill
one's needs. The path of life abounds with thorns of forged fear of
those who can neither benefit nor harm us and dozens of other thorns.
This is what is meant by Taqwa.
If the concept of Taqwa is not yetclear, let us ponder on the wise
words of 'Ali ibn Abu Taalibreflecting on piety. He said, "It is the
fear of Allaah The Exalted, abiding by the commands in the Noble Quran
in one's life, feeling content with whatever little provision one has,
and preparing for the day of departure."
This is the genuine meaning of Taqwa. Where do we stand in relation to
such a refined concept?
To be continued …