The Importance Of The “Isnād” (Chain Of Narration) In Islam

 

بسم الله الرحمن الرحيم، الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء وسيد المرسلين نبينا محمد وعلى آله وصحبه ومن تبعهم إلى يوم الدين، وبعد؛

In the name of Allāh, the Most Merciful, the Especially Merciful, all forms and fashion of praise, gratitude, and exaltation are due to Allāh, alone, the Lord of all that exists; and may Salutations and Peace be upon the most noble of Prophets and the leader of the Messengers, our Prophet Muḥammad, his Family, his Companions, and all those who follow on their footsteps until the Day of Judgement – āmīn. As for what follows:

The blessing of Islam is an indescribably bountiful, infinitely important, and seldom remembered blessing from the blessings Allāh. However, as Muslims, we often take it for granted how blessed we are to be Muslim, to be from the Ummah of Muḥammad ﷺ.

We often hear, whether in lectures or during Friday sermons, that “Islam is a perfect way of life” — and it is. But, have we ever thought about how that came to be? How do we know the Qur’ān we recite today was the Qur’ān which our Beloved ﷺ recited, the Qur’ān which the Companions quickly jotted down on parchments, leaves, stones, bones, and whatever they were able to get their hands on; how do we know that the aḥādīth we hear and read are actually the words of our Prophet ﷺ ?

I also had this question. And so, I set off to on a journey to answer this question. And what a beautiful journey it has been.

One of the most beautiful aspects of this Dīn of Islam is that it has a secret, a uniqueness, a quality; Islam and the Muslims have been blessed by Allāh with a blessing that He did not grant to any other nation other than the nation of Muḥammad  — rather, He has granted us an innumerable amount of blessings.

However, what is this unique blessing?

The great Imām of the Atbā’ At-Tabi’īn (those who accompanied and/or studied with the students of the Companions of the Prophet ﷺ) ‘Abdullāh ibn Al-Mubārak (181 A.H.) – may Allāh grant him mercy – said:

“الإسناد من الدين، ولو لا الإسناد لقال من شاء ما شاء.” [أخرجه الإمام مسلم في صحيحه (١/١٥) وغيره]

❝The chain of narration is from the religion; and if it weren’t for the chain of narration, then anyone would say whatever they wished.❞ [related by Al-Imām Muslim in the introduction of his Ṣaḥīḥ (1/15)]

Also, Al-Ḥāfiẓ Abū ‘Alī Al-Ghassānī Al-Jiyyānī [498 A.H.] — may Allāh grant him mercy — said:

“خص الله تعالى هذه الأمة بثلاثة أشياء لم يُعْطِها مَنْ قَبْلها ، الإسناد ، والأنساب ، والإعراب.” [قواعد التحديث ٢٠١]

❝Allāh, the Sublime, has specified this nation with three things which He has not given to those who proceeded it: the chain of narration (Al-Isnād), traceable lineages (Al-Ansāb), and the rules for Arabic syntax and grammar (Al-‘Irāb).❞ [Qawā’id At-Taḥdīth (201)]

Among the greatest blessing this Ummah has is the unbroken, preserved, and continuous chain of transmission of the Qur’ān and Prophetic Tradition (Ḥadīth) from our living Scholars today all the way back to the Messenger of Allāh ﷺ himself.

And this is not, in any way, an obscure, phantom, or unverifiable claim — no. Rather, all the names and biographies of these hundreds and thousand of men and women have been recorded to varying degrees of detail in hundreds of books which span thousands of volumes; allowing the Scholars of Ḥadīth — past and present — to scrupulously and meticulously study these chains of transmission and verify the veracity and reliability of these narrators and what they related about our beloved Prophet ﷺ and his Companions – may Allāh be pleased with them all.

Even today, “The Sciences of Ḥadīth Verification and Its Terminologies” (‘Ilm Al-Ḥadīth wa Muṣṭlaḥātihī) is one of the shining achievements of this Ummah which continues to inspire young Muslims — men and women — to immerse themselves in this beautiful and unbroken tradition.

However, it is never to be forgotten that we are simply the means, the One — by way of His immense Mercy and Kindness — Who Preserved this religion for us: the Qur’ān, the Sunnah, and their correct understanding, He is Allāh — the All-Knowing with a Perfect Knowledge, the Ever-Aware with a Perfect Awareness, the All-Wise with a Perfect Wisdom.

إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ

❝Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.❞ [Sūrah Al-Ḥijr (15): 9]

Al-Imām Al-Ḥāfiẓ Ibn Kathīr – may Allāh grant him mercy – mentions in his tafsīr (Exegesis) of this verse:

“… وحفظ الله ألفاظه من التغيير فيها والزيادة والنقص، ومعانيه من التبديل، فلا يحرف محرف معنى من معانيه إلا وقيض الله له من يبين الحق المبين، وهذا من أعظم آيات الله ونعمه على عباده المؤمنين … .”

❝… and Allāh has preserved its words from any alterations, additions, or subtractions, and likewise preserved its meanings from being changed. For indeed, no person who intends to corrupt a d corrupts an intended meaning from the meanings of the Qur’ān — except that Allāh sends someone who will clarify the Manifest Truth. And this is from the greatest signs of Allāh and His blessings upon the believing servants. …❞

I pray the one reading this is also inspired to begin their own journey to discovering this blessing, among the countless others.

May Allāh bless preserve us and grant us all the ability to learn this beautiful religion of Islam and to grant us His Grace and ability to show gratitude in the most beautiful manner that we can for this great blessing – āmīn.

May the Salutations, Peace, and Blessings of Allāh be upon Muḥammad, his Companions, and all those who follow them upon righteousness until the Day of Judgement; and all forms of praise, gratitude, and thanks are due to Allāh alone.

Was-Salām ‘alaikum wa Raḥmatullāhi wa Barakātuhu.

 

Your brother,

Abul-Layth Ziyad Saleem Qureshi

Punish Your Shayṭān Before It Punishes You

Al-Imām Shaykhul-Islām, Shams Ad-Dīn [Abū ʿAbdullāh Muḥammad ibn Abī Bakr ibn Ayyūb Az-Zurʿī Ad-Dimashqī Al-Ḥanbalī], Ibn Qayyim Al-Jawziyyah [751 AH] – may Allāh grant him mercy – said:

❝So, whomsoever does not punish his shayṭān¹ in this world – with the remembrance of Allāh, the Exalted, with His Tawḥīd [singling Him out in His Lordship, all forms of worship, and His Most Beautiful Names & Lofty Attributes], with seeking His forgiveness, and obedience to Him; then his shayṭān will punish and torture him in the Hereafter with the punishment of the Fire.

Therefore, it is incumbent upon every individual to punish his shayṭān or that his shayṭān will punish him.❞

[Badā’i Al-Fawā’id (2793)]

Note: what is between [ ] is from me and not from Ibn Al-Qayyim.

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¹ Translator’s note: As it comes in the ḥadīth:

عن ابن مسعود رضي الله عنه : قال رسول الله – صلى الله عليه وسلم – : “ما منكم من أحد إلا وقد وكل به قرينه من الجن ، وقرينه من الملائكة. قالوا : وإياك يا رسول الله؟ قال : وإياي ، ولكن الله أعانني عليه فأسلم ، فلا يأمرني إلا بخير.”

On the authority of Ibn Mas’ūd رضي الله عنه that he said: The Messenger of Allāh ﷺ said: “There is none amongst you with whom is not a companion from amongst the jinn (devil).” They (the Companions) said: Allāh’s Messenger, with you too? Thereupon he said: “Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good.”

The Ḥadīth is narrated by Imām Muslim in his Ṣaḥīḥ collection, by Imām At-Tirmidhī in his Jāmi’ (commonly referred to as his “Sunan”), and others. And Allāh Knows best.

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‏[عذِّب شيطانَك قبل أنْ يُعذِّبك]

قال الإمامُ ابن القيّم:

“فَمَنْ لم يُعذِّبْ شيْطانَه في هذه الدّارِ بذكرِ اللّهِ تعالى وتَوحيدِه واستغفارهِ وطاعتِه؛ عَذَّبَهُ شيطانُهُ في الآخرةِ بعذابِ النّار، فلا بُدّ لكلّ أحدٍ أنْ يُعذِّبَ شيطانَهُ أو يُعذِّبُه شيطانُه.”

[(بدائع الفوائد)(٢/ ٧٩٣)]

Beware of the Evil of Your Ownself.

Al-Imām Shaykhul-Islām Abul-‘Abbās Aḥmad ibn ʿAbdil-Ḥalīm ibn ʿAbdis-Salām, Ibn Taymiyyah Al-Ḥarrānī [728 AH] – may Allāh grant him mercy – said:

❝The servant is not content and complacent regarding their self. For indeed, evil does not come except from it.

And he does not become busy with the blaming of others and their slander. Rather, he turns his focus back [upon his own] sins, he repents from them, and he seeks protection in Allah from the evils of his own self and the evils of his own actions.

And then he asks Allāh to aid him upon His obedience.❞


[Majmū’ Al-Fatāwā (8/215)]

NOTE: what is between [ ] is from me and not from Imām Ibn Taymiyyah.

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‏[احذر شرَّ نفسك]

قال الإمامُ ابن تيميّة:

“العبدُ لا يطمئنُّ إلى نفسه؛فإنّ الشّرَّ لا يجيءُ إلا منها،ولايشتغلُ بمَلَامِ النّاسِ وذمّهمْ،ولكنْ يرجعُ إلى الذُّنوبِ فيتُوبُ منهاويَستعيذُ باللّهِ مِنْ شرِّ نفسهِ وسَيّئاتِ عملهِ،و يسألُ اللهَ أن يُعينه على طاعته”

[مجموع الفتاوى (٨/ ٢١٥)]

“So, Flee To Allāh…” (50:51)

{ فَفِرُّوۤا۟ إِلَى ٱللَّهِۖ }

“So, flee to Allāh…”

[Surah Adh-Dhâriyât: 50]

Al-‘Allāmah, Al-Mufassir, Ash-Shaykh ‘Abdur-Raḥmān ibn Nāṣir As-Si’dī (1376 A.H.) – may Allāh grant him an abundance of mercy – said:

“Meaning: fleeing from that which Allāh dislikes – outwardly and inwardly, to that which Allāh Loves – inwardly and outwardly; fleeing from ignorance to knowledge, from disbelief to belief, from sin to obedience, and from heedlessness to the remembrance of Allāh.

So, whomsoever completes these steps, then they have completed their religion, all of it, and surely all fear has been alleviated from them and they have achieved that which they had sought and desired.”

[Taysīr Al-Karīm Ar-Raḥmān – Ch. 50, V. 51]

قال العلامة المفسر الشيخ عبد الرحمن بن ناصر السعدي – رحمة الله عليه رحمة واسعة –:

”أي: الفرار مما يكرهه الله ظاهرًا وباطنًا، إلى ما يحبه، ظاهرًا وباطنًا، فرار من الجهل إلى العلم، ومن الكفر إلى الإيمان، ومن المعصية إلى الطاعة، و من الغفلة إلى ذكر الله، فمن استكمل هذه الأمور، فقد استكمل الدين كله وقد زال عنه المرهوب، وحصل له، نهاية المراد والمطلوب.“

[تيسير الكريم الرحمن – ٥٠:٥١]

Seeking Forgiveness For Those Who Wronged You & The Honour Of Patience In The Face Of Disrespect

Ash-Shaykh Ṣaliḥ Āl-Ash-Shaykh relates a benefit: Al-Aṣma’ī and the Bedouin.

Taken from the Shaykh’s YouTube channel: https://youtu.be/wT_NHKtNVw4

Al-Imām Al-Aṣma’ī رحمه الله said:

I had set out on the journey for Ḥajj to the Sanctified House of Allāh.

And so [during the trip], my belongings scraped up against the belongings of a Bedouin Arab.

So, I cursed at him and struck him – and he endured and tolerated me.

When I arrived to the Sanctified House of Allāh, I saw the Bedouin Arab holding on to the shroud of the Ka’bah and he was saying:

“My Lord, if You have forgiven me then also forgive the one who cursed at me and struck me.”

So, I said, “Oh Bedouin, we cursed at you and struck you – and you supplicate for us?”

So, he looked at me with a glance, and he began to say, in poetic verse:

لا يَغضب الحرُّ على سِفلةٍ ••• والحر لا يُغضبه النَّذْلُ
إذا لئيمٌ سبّني جهدَه ••• أقول زدني فلِيَّ الفضل

“The free do not get angry at the abased,
Nor are the free angered by those depraved of decorum & value.

If the ignoble cursed at me, while exerting his efforts,
I say, “increase me” for mine is the honour and virtue.”

[Riḥlatu Ibn Rushayd Al-Fihrī As-Sabtī 3/288]

NOTE: what is between [ ] is from me and not from Imām Al-Aṣma’ī.

To read a brief biography regarding Al-Imām Al-Aṣma’ī رحمه الله click here: https://www.instagram.com/p/BWb1Ip5noWu/?utm_medium=copy_link

Love & Hate

Imām Ibn Qayyim Al-Jawziyyah (رحمه الله) said:

‘And the Religion revolves around 4 principles; i) Love, ii) Hate; and which result in either, iii) Action or iv) Abandonment.

And so whomsoever loves, hates, acts or abandons for the sake of Allāh, then they have perfected their Īmān. As in, if they love; they love for Allāh, if they hate; they hate for Allāh, if they do an action; they do it for Allāh and if they abandon something; they abandon it for Allāh.

And īmān will decrease in direct correlation to its defficieny in these 4 principles.”

Ar-Rūh “The Soul”, Publisher: Al-Maktab Al-Islāmī – page 490.

Sins Cause Forgetfulness of Self

Imām Ibn Al-Qayyim رحمه الله said under the chapter heading “Sins Are The Reason For Forgetting One’s Own Self And Soul, And Neglecting It” – he said:

Yes, they forget themselves completely. Allāh, Al-‘Adhīm, says:

{And be not like those who forgot Allāh (i.e. became disobedient to Allāh) and He caused them to forget their own selves, (let them to forget to do righteous deeds). Those are the Fasiqun (rebellious, disobedient to Allah).} (59:19)

So when they forget their Lord سبحانه, He forgot them and caused them to forget themselves. As Allāh says:

{… They have forgotten Allāh, so He has forgotten them. ..} (9:67)

So, He سبحانه punished the one who forgets Him with two punishments:

First: that He سبحانه ‘forgets’ that person.

Second: that He causes that person to forget his/her own self.

What is meant by Allāh’s forgetting of His slaves means: His neglecting of them, abandoning of them, turning away from them and leaving them astray – thus; destruction is closer to this person than the hand feeding the mouth.

And as for His causing of that person to forget themselves, then it is Him causing them to forget the highest of their souls aspirations and the means through which they can attain it’s felicity, it’s success, it’s rectification and all that by which it is made complete – He causes them to forget all of that.

Hence, those thoughts do not cross their minds, neither do they think of it, nor do they pay it any importance as to possibly be interested in it. Indeed, the idea does not pass their thoughts so as to want it or desire it. And Allāh causes them to forget the shortcomings of their own selves, its deficiencies and peculiarities, and so they never think of how to remove them or rectify them.

He also causes them to forget the sicknesses and pains of their soul and heart. So, they do not think of treating them, nor putting any effort in to removing their causes or the diseases that are leading them towards corruption and destruction. And so they are sick, completely distracted and blinded by their sicknesses. Their sicknesses which are taking them to total and complete deterioration – while they are completely unaware, not even considering its treatment.

This is the most severe form of punishments – from their general and specific forms.

 

Reference: Ad-Dā’u Wad-Dawā’u “The Sickness and the Cure” – page 151 – of Al-Imām Ibn Al-Qayyim.

Major Jihād … It is the Jihād of the Self

Imām Ibn Qayyim Al-Jawziyyah رحمه الله said in his monumental collection “Al-Fawā’idul-Fawā’id” – he said:

“Allāh تعالى said (what means): (… and those who strive and struggle (make jihād) for Our sake, We will surely guide them to our paths …) [Al-Ankabūt: 69]

So Allāh has made guidance directly corolated with Jihād. So the most complete of people are those who are the most vigorous in their Jihād.

And the most obligatory Jihād is that of the self, Jihād of the desires, Jihād of the Shaytān (Satan) and the Jihād against the attachment to the temporal world.

So whoever made jihad against these four in this world, Allāh will guide him to the paths that He is pleased with that will lead him to His Paradise. And whoever leaves this Jihād, then he will lose from guidance in accordance to his neglect of Jihād.

Al-Junaid رحمه الله said [explaining this Āyah]: “(… and those who strive and struggle (make Jihād) ..) meaning: against their desires (… for Our sake …) through repentance (… We will surely guide them …) to the paths of Sincerity (Ikhlās / الإخلاص). And none will be able to fight his enemy in the apparent and open reality except the one who fights these enemies internally.

And so, whoever is given victory over these inner demons, he is given victory over his enemies in reality.

And who ever is conquered by these inner demons, then his enemies in reality will be given victory over him.” (end quote)

Al-Fawā’idul-Fawā’id, by Ibn Al-Qayyim – [Dar Ibn Al-Jawzī 2010] page 150.