Adab of the Sunnah: The Fiqh of Islamic Behavior and Character

By Shaikh Nuh Ha Mim Keller

1. It is of the sunnah to be afraid for one’s past, one’s state at death, for calamities, and for treachery and disgrace. It is of the sunnah to be patient and steadfast in worship, in blessings, in tribulations, and in divine punishments in one’s body, reputation, family, or money. It is of the sunnah to have firm patience in avoiding sins, and to make up for one’s past misdeeds.

2. It is of the sunnah to intend worship and obedience to Allah by one’s intention, deeds, words, and one’s every movement and rest; and to be indifferent to this world and desirous of the next, and to reflect carefully upon how one is now, and shall be then, and upon one’s being mustered on the Last Day, being raised from the dead, and questioned. It is sunnah to hope that one’s obedience will be accepted, as well as one’s repentance from disobedience, and to be satisfied with what one has, and be contented with what is generally considered enough for a person, without extravagance and without penury.

3. It is obligatory to be contented with what Allah Most High has destined when it is of His acts, such as illness, disease, poverty, malady, loss of intellect, and so forth; though some say it is but the sunnah to be contented with such things, and that what is obligatory is that one have patience with them. As for acts of human beings that Allah has forbidden, such as unbelief and misguidance, contentment with them is unlawful by consensus (ijma‘) of all scholars, for contentment with unbelief and acts of disobedience is itself unbelief and disobedience.

4. It is permissible to weep for the dead provided one does not commit unlawful things such as calling out to the deceased in lamentation as if he were alive and enumerating his great qualities, or wailing, or bitterness a what Allah has destined and necessarily appointed, or despair which contravenes one’s servitude and submission to Him. It is praiseworthy to weep for the deceased out of mercy for him, as the Prophet (Allah bless him and give him peace) said of weeping when he wept for the dead, “This is a mercy Allah has placed in the hearts of His servants”—for it does not negate being content with Allah’s destiny—as opposed to weeping over him because of one’s own loss at no longer having him, which is unpraiseworthy. Al-Fudayl, when his son died, laughed. He said, “I saw that Allah had destined it, and I wished to be pleased with what Allah had destined.” And this is a good state in relation to those who despair. As for mercy towards the deceased, satisfaction with destiny, and praising Allah, which was the state of the Prophet (Allah bless him and give him peace), it is more perfect.

5. Patience with one’s personal trials is obligatory by consensus of all the intelligent. As for acceptance of them, it is spiritually higher and closer to Allah to have contentment with them, though not obligatory. Even higher than contentment is to give thanks to Allah for them because of the divine blessing in them, in view of the reward and spiritual ascent in them if one has patience with them. It is unlawful for someone in disobedience to accept his remoteness from Allah. And it is not obligatory for someone being punished by Allah to have contentment with it.

The End of Times: Isolating Oneself, Sticking to the Majority, and Protection from the Dajjal

Question: What is the meaning of the following hadiths:

“There will come a time when the best property of a Muslim will be sheep which he will take to the tops of mountains and the places of rainfall so as to flee with his religion from the afflictions”

Hudhayfah – radiallâhu ’anhu – said:

The people used to ask the Messenger of Allâh sallallâhu ’alayhi wa sallam about the good, but I used to ask him about the evil from fear that it would overtake me, so I said: O Messenger of Allâh! We used to be in jâhiliyyah (ignorance) and evil, then Allâh brought this good to us, so is there any evil after this good? He said: “Yes.” I said: And is there any good after that evil? He said: “Yes, but it will be tainted.” I asked: What will taint it? He said: “A people guiding others with other than my Sunnah, you will approve of some (of their actions) and disapprove of others.” I asked: Then is there any evil after that good? He said: “Yes! Callers to the Gates of Hell-Fire, whoever responds to them in that will be thrown into it.” I said: O Messenger of Allâh! Describe them to us. He said: “They will be from our own people and speak our language.” I said: What do you order me to do if that should happen in my own lifetime? He said: “Stick to the Jamâ’ah (united body) of the Muslims and their Imâm.” I said: What if they do not have a united-body nor an Imâm? He said: “Then keep away from all those sects even if you have to bite upon the root of a tree, until death overtakes you and you are in that state.”

Do these hadiths refer to the end of times during the trial of Dajjal? Does this mean that during the trials of Dajjal the believers MUST withdraw from society and move to rural areas? What is expected of the believers during those upcoming trials .

 

Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and faith.

Both hadiths you mention are found in Sahih Bukhari.

Isolation versus Community

Regarding the first hadith, Ibn Hajar al-Asqalani (rah) mentions that it would seem to refer to the end of time, and that it indicates the merit of isolation in times of tribulation.

However, he also states that, in general, the preference of isolation versus remaining within the community is situation specific: there are some scenarios when isolation is preferred, such as in difficult times so as to protect one’s religious practice; and there are other situations when remaining within the community is better, so as to fulfill communal obligations and rights. [Fath al-Bari]

However, we do not know if this tribulation is specifically at the time of Dajjal’s emergence or beforehand.

Adhering to the Way of the Majority

Regarding the second hadith, Ibn Hajar (rah) mentions the general ruling that if there are many factions among the Muslims, then as per this hadith, one should avoid the disputation and stick to the majority, as well as adhere to the Noble Sunnah. Some defined the “majority” as the Sahaba, and others defined them as the religious scholars in every age, since neither of these two groups will agree on misguidance. [Fath al-Bari]

Badr al-Din al-Ayni also mentions that the “majority” could either be the Sahaba or the community of scholars in any time period. He adds that the basis of interpreting the majority as the community of scholars is that they are the ones whom Allah has made a proof (hujja) against the evil among creation, and to them do the general laity turn when there is tribulation in their religious practice, such as heretical sects, reprehensible innovations, and the like.

With respect to the first “time of evil” mentioned in the hadith, some commentators said it refers to the time of fitna when our Master Uthman (Allah be well pleased with him) was killed. The subsequent “time of good” then would be the caliphate of our Master Ali (Allah ennoble his face), and the “tainted” aspect of that time would refer to the Khawarij and similar groups that caused tribulation. [Umdat al-Qari]

What is the Way of the Mainstream?

Another key hadith, also found in Sahih Bukhari, helps us understand the way of the mainstream.

Our Prophet (Allah bless him and grant him peace) said, “There will remain a group from my nation manifest [on truth and upholding the Sacred Law], until the matter of Allah comes [the Day of Judgment], while they are manifest.”

And in the next narration in Bukhari, there is the additional phrase “Anyone who betrays or opposes them will not harm them.”

Traditionally, this manifest group was understood to be the righteous scholars of The People of the Sunnah and Majority (Ahl al-Sunna wal-Jama’a), the methodology of which is to adhere to one of the four schools of jurisprudence (Hanafi, Shafi’i, Maliki, and Hanbali), as well as one of the two schools of theology (Ash’ari and Maturidi).

Yet along with such legal and theological diversity comes an appreciation and respect of valid difference of opinion, which is key in avoiding internal discord. Sunni orthodoxy is predicated upon unity and respect, not necessarily uniformity; this is essential to the strength of its methodology.

For detailed explanations of Sunni Orthodoxy, please see the following articles by Shaykh Nuh Keller, Shaykh Abdul Hakim Murad:

What is a Madhhab? Why is it necessary to follow one?

Understanding the Four Madhhabs

Social Implications of Remaining with the Majority

Our Prophet (Allah bless him and grant him peace) highlighted the importance of remaining with the group in several hadiths:

He (Allah bless him and grant him peace) said, “Stick to the group, and beware of being separate. For indeed, Satan is with the one who is alone, yet further from two together. Whoever wishes to live in the best part of Paradise, at its center, then let him stick to the group.” [Tirmidhi]

He (Allah bless him and grant him peace) is also reported to have said, “The group is a mercy, while separation is torment.” [Musnad Shihab]

Allah Most High has placed a very special mercy in the hearts of believers united for Allah. He Most High states, “The believers are but brethren,” (49:10) and our Prophet (Allah bless him and grant him peace) explained the brotherhood of believers when he said, “The example of believers in their mutual love, mercy and compassion is like a single body: if one limb complains of pain, the rest of the body’s limbs call one another [to react], with fever and insomnia.” [Bukhari, Muslim]

What to do if Dajjal Comes?

Linguistically, “dajjal” means “imposter” (kadhdhab), or literally “one who covers over,” since he covers the truth with falsehood, to the extent that he claims divinity. He is also called that because he covers the earth with so many of his followers.

He is also called “maseeh,” which has the meaning of “anointed,” since half his face is “anointed,” such that he has no eye on that side. The Dajjal is the one who brings the greatest tribulation of this life. [Misbah Munir; Tahdhib al-Asma’; Lisan al-Arab]

There are many descriptions of him in the hadith literature, such as, “Verily, your Lord is not one-eyed. Verily, the Masih Dajjal is one-eyed: his right eye is like a floating grape,” and “Between his two eyes is written: Kafir.” [Sahih Bukhari]

The sunna is to seek refuge from the tribulation of Dajjal. The dua of the Messenger (Allah bless him and grant him peace)—which he recited at the end of the prayer and which he taught the Companions the way he would teach them a surah of the Qur’an—was:

“O Allah, I seek refuge with You from the torment of Jahannam; I seek refuge with You from the torment of the grave; I seek refuge with You from the False Messiah (dajjal); and I seek refuge with You from the tribulations of life and death.” [Sahih Muslim]

اللّهُمَّ إِنَّي أَعُوْذُ بِكَ مِنْ عَذَابِ جَهَنَّم وَأَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْر وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّال وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَات

The sunna is also to recite Surah Kahf, specifically the first ten verses. Our Prophet (Allah bless him and grant him peace) said, “Whoever memorizes ten verses from the beginning of Surah Kahf will be safe from Dajjal,” and in another narration, “So whoever among you encounters him [Dajjal], let him recite the opening verses of Surah Kahf.” [Sahih Muslim]

Lastly, if the Dajjal does come during one’s life, then one should do what one should always do: turn wholeheartedly to Allah, and continue to serve Allah’s religion. The Prophet (Allah bless him and grant him peace) said that if a person is planting a seed and the Day of Judgment suddenly begins, he should continue planting the seed. [Musnad Ahmed]

Whether it is the end of the world or not, there is much work to be done, so as to serve this ummah and gain the pleasure of Allah Most High.

And Allah knows best.
wassalam
Shaykh Faraz Rabbani

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Also Read:

Who are the Ahlus Sunnah Wal Jammah (1)?

Who are the Ahlus Sunnah Wal Jammah (2)?

Why is Jumu`ah Prayer Held on Friday?

Answered by Ustadh Tabraze Azam

Question: Do we know why Salah Jumu`a is on fridays? I mean, the jews believe that God created the universe in 6 days and rested on the seventh, so they also have to rest that day.

My religion-teacher (who don’t believe in any religion) told our class that the friday prayer is established on fridays because that was the day where people were gathered in the market anyway. Is this true?

Answer: Assalamu alaikum wa rahmatullahi wa barakatuh,

I pray that you are well, insha’Allah.

The Friday prayer (salat al-jumu`ah) is held on Fridays due to the explicit Qur’anic command to do so, ‘O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know’ [62:9]

The ‘day of congregation’, here, refers to Friday.

The Prohibition of Trading at the time of the Friday Prayer

Imam Abu Bakr al-Jassas mentions, in his commentary of the Mukhtasar al-Tahawi, trade, specifically, is not intended here, rather, anything else which busies one from attending the Friday prayer would also take the same ruling.

Moreover, trading was specifically mentioned here because of the fact that Friday noon was a busy time for traders; so it is as if they are being told, hasten to the trade of the hereafter (akhirah), leave the trading of this world (dunya) and hurry unto the remembrance of God. [Nasafi, Madarik al-Tanzil wa Haqa’iq al-Ta’wil]

The Virtue of Fridays

It is related from the Messenger of God (Allah bless him and give him peace), that he said: “Verily the most virtuous, of your days, is Friday. Send abundant blessings upon me on Fridays because they are presented to me on that day.” [Abu Dawud]

In summary, Fridays are singled out, more emphatically, as days for sending blessings upon the Messenger of God (Allah bless him and give him peace) specifically because the blessings (salawat) are presented to him, accepted. [Abadi, `Awn al-Ma`bud Sharh Sunan Abi Dawud]

And Allah knows best.