Dought & clear, - (Knowledge), - Hadeeths that differentiate between the scholars and the martyrs`

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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 superior to the blood of the martyr, were narrated from a number of the Sahaabah, but they have weak 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 inJaami‘ 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 inTakhreej 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 inAkhbaar Asbahaan(1718) and ad-Daylami inMusnad al-Firdaws. Its isnaad also includes Ismaa‘eel ibn Abi Ziyaad, who is mentioned above.
It was also narrated by Ibn al-Jawzi inal-‘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 trustworthy narrators.
End quote.
3.
From Ibn ‘Umar (may Allah be pleased with him)
It was narrated by ad-Daylami inMusnad al-Firdaws. Its isnaad includes Ishaaq ibn al-Qaasim and his father, who are not known.
It was also narrated by al-Khateeb inTareekh Baghdaad(2/193) and via him by Ibn al-Jawzi inal-‘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 inTareekh Jarjaan(p. 91, 222), and by Ibn al-Jazwi inal-‘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 him as evidence; he narrated such 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 inTareekh 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 inFadl al-‘Ilm– as was narrated by as-Suyooti inad-Durr al-Manthoor(3/423); it is also narrated inJuz’ 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 inLisaan al-Mizaan(5/225) via Jarraab al-Kadhdhaab (the liar).
8. From Ibn ‘Abbaas (may Allah be pleased with him)
It was narrated inJuz’ 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 inAdab 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-Khateeb al-Baghdaadi said concerning it: It ismawdoo‘(fabricated). Imam adh-Dhahabi (may Allah have mercy on him) said: Its text is fabricated. End quote fromMizaan al-I‘tidaal(3/517). Ash-Shawkaani mentioned it inal-Fawaa’id al-Majmoo‘ah(p. 17), and al-‘Aamiri mentioned it inal-Jadd al-Hatheeth fi Bayaan ma laysa bi Hadeeth(p. 203). Shaykh al-Albaani said inas-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 inMajallat 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 in and 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 reports of that nature. But this is one thing, and the superiority of the martyr himself over the scholars is 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 consideration is 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 is the following:
· Highlighting the different levels of virtue
· Highlighting which is superior
· Examining which of the 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, followed by siddeeqiyyah. The siddeeqs are the prominent leaders of the followers 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 Allah knows 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 it will 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 of the scholar and the martyr, and which of them is superior.
End quote fromMiftaah Daar as-Sa‘aadah, 1/297-299
This argument presented by Ibn al-Qayyim is, in our opinion, more sound and is better than being certain of the difference between the two as being two completely separate deeds, as it was discussed by many scholars.
And Allah knows best.

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Dought & clear, - (Knowledge), - Reconciling between the view that the Earth is round and the verse “And Allah has made for you the earth wide spread (an expanse)” [Nooh 71:19]

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Could you please explain these Quranic verse. Actually one Non Muslim asked me to explain these verses.
Quran 71:19 And Allah has made the earth for you as a carpet (spread out).
Quran 78:6 Have We not made the earth as a wide expanse, What does it mean ?
Quran 15:19 And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.
Does it mean that Earth is flat? Tafsir Jalalayn says that EARTH is flat. But it is against Established Science.
Praise be to Allah
Firstly:
The scholars are unanimously agreed that the earth is round, but to human eyes it appears to be flat, because it is very big and its roundness or curvature cannot be seen at close distances. So the one who stands and looks sees it as flat, but when viewed as a whole, in reality it is round.
Ibn Hazm (may Allah have mercy on him) said:
The proofs of the Qur’an and Sunnah indicate that it is round. End quote.
See also the answers to questions no. 201530and 118698
Secondly:
The verse (interpretation of the meaning)“And Allah has made for you the earth wide spread (an expanse)” [Nooh 71:19]indicates that it is spread out and shaped so that people can feel settled in it and be able to live and prosper in it. Ibn Katheer said:
That is, He spread it out, prepared it, made it stable and made it firm by means of the mountains.
Tafseer Ibn Katheer, 8/247
Similarly, the verse (interpretation of the meaning) “Have We not made the earth as a bed” [an-Naba’ 78:6]means that it is spread out and prepared for you and for your benefit, so that you can cultivate it, build dwellings in it and travel through it.
Ibn Katheer said:
That is, it is prepared for people in such a way that they can live in it, and it is firm, stable and steady.
Tafseer Ibn Katheer, 8/307
And the verse (interpretation of the meaning)“And the earth We spread out, and placed therein firm mountains, and caused to grow therein all kinds of things in due proportion” [al-Hijr 15:19]means We spread it out and placed firm mountains therein. This is like the verse in which Allah says (interpretation of the meaning):“And it is He Who spread out the earth, and placed therein firm mountains and rivers” [ar-Ra‘d 13:3].
There is no contradiction between saying that it is round and saying that it was spread out, because in fact in its totality it is round, but to the one who stands on it and looks at it, it appears flat, as it appears to everyone.
Ar-Raazi (may Allah have mercy on him) said:
If it is said: Do the words“And the earth We spread out”indicate that it is flat?
We would respond: Yes, because the earth, even though it is round, is an enormous sphere, and each little part of this enormous sphere, when it is looked at, appears to be flat. As that is the case, this will dispel what they mentioned of confusion. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):“And the mountains as pegs” [an-Naba’ 78:7]. He called themawtaad(pegs) even though these mountains may have large flat surfaces. And the same is true in this case.
End quote fromTafseer ar-Raazi, 19/131
Shaykh ash-Shanqeeti (may Allah have mercy on him) said:
If the scholars of Islam affirm that the earth is round, then what would they say about the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Do they not look at the camels, how they are created?
And at the heaven, how it is raised?
And at the mountains, how they are rooted and fixed firm?
And at the earth, how it is spread out?”
[al-Ghaashiyah 88:17-20].
Their response will be the same as their response concerning the verse in which Allah, may He be exalted, says (interpretation of the meaning):“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86]– that is, as it appears to be in the eye of the beholder, because the sun sets on one country, but remains up in the sky for another, until it rises from the east on the following morning. So the earth looks flat in every region or part of it, because of its immense size.
This does not contradict its real shape, because we may see a very high mountain, but if we climb it and reach its summit we may find a flat surface there, and find an entire nation living there, and some of the people there may not know anything about the rest of the world, and so on. End quote.
Adwa’ al-Bayaan, 8/428
Shaykh Rafee‘ ad-Deen ibn Waliyullah ad-Dahlawi (may Allah have mercy on him) said in his bookat-Takmeel:
Some may understand words such as “made the earth as a bed” [an-Naba’ 78:6], “He spread the earth” [an-Naazi‘aat 79:30]and “…how it is spread out…”[al-Ghaashiyah 88: 20]as meaning that it is flat, whereas the scholars affirm that it is round on the basis of sound evidence, so it is thought that there is a conflict. That may be refuted by the fact that the visible part of it (for a person standing on it) appears flat, because the larger a circle is, the more spread out it is, so we may say that it is flat on the basis of that part of it that is visible to us, and it is round in its totality, on the basis of rational thinking.
Quoted from him by Siddeeq Hasan Khan in his tafseer,Fath al-Bayaan, 15/208
And Allah knows best.

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For children, - Reality of Life and Death

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One day of the many days. There was a man traveling on a trip with his Wife and Kids. And on the way he met someone standing in the roadway. So he asked him: Who are you? He said: I am the money.
So the man asked his wife and kids: Should we ask him to ride with us?
They said together: Yes of course because with the money it can help us if we wanted to do anything and if we wanted to get anything we desired. So they took the Money to ride with them.
And the vehicle continued its way until the man met someone else on the road. So the Father asked: Who are you? He said: I am the high position and power.
So the father asked his wife and kids: Should we ask him to ride with us?
So they all answered together in one voice: Yes of course because with the high position and power we have the ability to do anything we want and own anything we desired. So they took the high position and power with them. And the vehicle continued to finish its trip.
And likewise he met in the same manner many people which give the pleasures and desires of this life, until... They met one person on the way... The Father asks him Who are you? He said: I am Deen-e-Islam (Religion Islam).
So the father, wife, and kids said all together in one voice: No, no this isn't the time, we desire the pleasures of this life and world (Dunya), and the Deen will prevent us and ban us from these things and it will take control over us, and we will be worn-out from being loyal to it and its learning. And the Halal (Lawful) and the Haram (Forbidden), and this thing prayer and that thing Hijab, and this fasting , and and and and and etc, It will be a burden upon us!
But what is certain is that we will definitely return for you to pick you up but only after we enjoy this life and everything in it.
So sadly they left him behind and the vehicle continued its trip.
And out of no where something appeared in the middle of the road. It was a check point in the road and it had a sign saying, STOP!
And they found a man gesturing for the father to get out of the vehicle.
So the man said to the father: The trip has ended as far as you are concerned! And it is upon you to get out and come with me.
The father was shocked with fear and didn't say a word.
So the man said to him: I am searching for the Deen-e-Islam. Is he with you?
He answered: No I left him not too far back. So if you can let me go back, I can get him for you. You do not have the ability to go back, your trip has ended and there is no going back now. returning is impossible said the man.
But I have, money, high position and power, My Wife, My Kids, and and and and and and on.
The man said to him: They will not benefit you nor will they protect you in front of Allah (SWT). Not one bit!
And you will leave all of this, and not one of them will help you except for the Deen-e-Islam you know? The one which you left back in the road. So the father asked: And who are you exactly?
I AM DEATH
The one which you were needless of and didn't take into account in your trip!
The father looked at his vehicle and found his wife taking control of it and continuing the trip with all of its passengers but him. And none of them stayed with him, and none of them helped him in any way.
Prophet of Islam, Muhammad (pbuh)said: The worse of people is the one who trades his next world for enjoyment of this world, and worse than him is the one who trades his next world for enjoyment of someone else (in this world).
Allah (SWT), the Majestic said: "Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people." Noble Qur'an (9:24)
Allah (SWT), the Majesticsaid: "Every soul shall taste of death, and you shall only be paid fully your reward on the resurrection day; then whoever is removed far away from the fire and is made to enter the garden he indeed has attained the object; and the life of this world is nothing but a provision of vanities." Noble Qur'an (3:185)
Allah (SWT), the Majestic said: "And leave those who have taken their religion for a play and an idle sport, and whom this world's life has deceived, and remind (them) thereby lest a soul should be given up to destruction for what it has earned:" Noble Qur'an (6:70)

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Fathwa, - {Misconceptions about Muslim Women}, - Misconceptions about marital rights in Islam

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Question
I have been reading about the marital rights in Islam and I am confused. Please answer my question as its taking me away from religion and bringing evil thoughts about Islam. I understand man has more rights over his wife but if someone is given power there should be severe punishment if he abuses that power but it seems that if women makes a mistake her punishment is much severe than when the man abuses his power for instance if she refuses an intercourse without any valid reason which from what I read are being sick, menses and mandatory fast. But it doesn’t take into consideration her emotional circumstances.
The Prophet,said: "When a man calls his wife to his bed and she refuses, and he went to sleep angry with her, the angels will curse her until morning." ]Al-Bukhaari[
Where the husband beats his wife the matter is not so serious. Many women have come to the family of Muhammad, complaining about their husbands. Those )husbands( are not the best among you. ]Abu Daawood[
The Prophet,recommended Faatimah Bint Qays not to marry Abu Jaham because he beat women )as for Abu Jaham, his stick never leaves his shoulder(.
In both cases being violent to wife is not liked but not considered a major sin but refusing intercourse is a major sin. I have also read if wife refuses to obey the husband or have intercourse, man can stop paying the maintenance but if the husband doesn't fulfil his obligations like maintenance or kind treatment wife still has to obey him and cannot refuse intercourse with him.
Similarly woman who asks for divorce without a valid reason is kind of cursed.
“Any woman who asked for a divorce for no reason, the fragrance of Paradise is forbidden to her.” ]Narrated by At-Tirmithi[
I haven’t read anything which is as strict as the above regarding man. Isn’t harm caused by man divorcing wife without a reason the same as woman asking for divorce without a reason.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammadis His slave and Messenger.
First of all, you have to know that this religion is sent down by Allaah, the Most-Wise, the All-Knower. He is the One Who knows what is beneficial for His Slaves in this world and in the Hereafter. The Words of Allaah are the Truth and All that Allaah has Legislated is just. Allaah Says )which means(: }And the Word of your Lord has been fulfilled in truth and in justice.{]Quran 6:115[, i.e. true in information and just in rulings, free from all kinds of lies or injustice. The belief of a Muslim requires that he submits himself to Allaah's Decree. The Muslim's belief that Allaah is Perfect in his Names and Attributes, and that he is the All-Knower, the All-Wise, the All-Aware, and belief in His other Names and Attributes, all this requires from him to firmly believe that Allaah does not legislate except that which is beneficial for His Slaves, and that He does not wrong anyone in His Rulings. It is He Who forbade injustice on Him and made it forbidden among the people. A Muslim may not know the wisdom and the secrets of legislation, so it is not permissible for him to condition his belief on perceiving the wisdom, to an extent that if he knows the wisdom, he believes and if he does not know it, he does not believe. Therefore, you should be careful, and your slogan should be the Saying of Allaah ]when speaking about the believers[ )which means(: }And they say, ''We hear and we obey. ]We seek[ Your forgiveness, our Lord, and to You is the ]final[ destination."{]Quran 2:285[. This is just an introductive answer to your misconceptions before we proceed to answer your questions.
As regards your questions, the answer would be as follows:
1( It is not correct to say that the punishment for the woman in most cases is more severe than that of a man. It is related that the man is cursed and there are severe warnings against him in relation to some of his conducts with his wife. For instance the Prophetsaid: "Allaah cursed the husband who has sex with his wife in her anus." ]Abu Daawood[ The Prophetfurther said: "Whoever has sex with a woman in menstruation, or has sex with his wife in her anus, or had been to see a magician, he had indeed disbelieved in what was revealed upon the Prophet Muhammad the Prophet." ]At-Tirmithi[ In another narration the Prophetsaid: "When a husband has two wives and does not act justly between them, he will come on the Day of Judgment with a side of his body hanging down )as a form of punishment(." ]Abu Daawood[
2( It is not possible to be certain that the punishment of a disobedient woman is less than that of a husband who hits his wife without any religious reason. Allaah Says )which means(: }…But if they obey you ]once more[, seek no means against them. Indeed, Allaah is ever Exalted and Grand.{]Quran 4:34[. ImaamIbn Katheersaid in relation to the interpretation of the above verse:'This is a threat to the husbands if they are unjust to their wives without any valid religious reason, as it is Allaah Who is their ]wives[ guardian and He will avenge those who are unjust to them.' Even if we assume that the punishment of a disobedient woman or the woman who refuses to share the bed with her husband is more severe than the punishment of a man hitting his wife, the harm that results from a woman who refuses to share the bed with her husband is greater than the harm which results from him hitting her, as the husband may resort to adultery because of his wife refusing him to enjoy her, and other harms could result due to her refusal. Moreover, the Prophetclarified the issue of men hitting their wives that it is not a simple matter as he said:"The men who beat their wives are not the best of you.",so how could it be deduced that this is an easy matter, rather this is a severe threat.
3( It is true that Islam legislated that a husband has the right of not spending on his wife if she is disobedient to him, but it is not correct to say that the wife has no right if the husband does not fulfil her rights, as in such a case Islam has given the right for the woman to take the matter to the court in order to remove the harm off her.
4( It is known that in general women are controlled by their emotion, that is why Islam did not put divorce in her hand and prohibited her to ask for divorce without a sound religious reason so that she will not resort to divorce for trivial reasons. It is for this reason that the stance against her is more firm than in relation to the husband. Finally, it should be noted that Islam legislated divorce as the last solution to clarify that it is disliked to resort to it as a means of solving the problems. The Prophetsaid: "Divorce is the most hated lawful act to Allaah."]Abu Daawood[ Although some scholarsconsidered the chain of narrators of this Prophetic narration as weak, yet its meaning is correct.
Allaah Knows best.

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