Everyone has to die one day. Allah says in the Quran:

“Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned.” Quran (Surah Al-Anbiya:21)

However, the return of every soul to the afterlife shall depend on its state of righteousness in this world. To the pious believers, it will be said (as stated in the Quran):

27. (It will be said to the pious): “O (you) the one in (complete) rest and satisfaction!.
28. “Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)!.
29. “Enter you then among My (honored) slaves,.
30. “And enter you My Paradise!”

Ibn Abi Hatim recorded from Ibn `Abbas concerning Allah’s statement in verses 27 and 28 above that this verse was revealed while Abu Bakr was sitting (with the Prophet). So he said, `O Messenger of Allah! There is nothing better than this!’ The Prophet then replied,

(This will indeed be said to you.)”

In another detailed hadith stated below, the Messenger of Allah (S) describes the details of how a soul of a believing and righteous person is welcomed in the next world.

Upon the authority of al-Bara’ ibn `Aazib who said: We went out with the Prophet (S) to a burial of a man from the Ansaar (original inhabitants of Madina) until we arrived at the grave and he still had not been placed in the slot of the grave.

Then the Messenger of Allah (S) sat down and we sat around him. You would have thought that birds were upon our heads from our silence and in the hand of the Messenger of Allah (S) was a stick which he was poking the ground with. Then he started looking at the sky and looking at the earth and looking up down three times. Then he said to us: “Ask Allah for refuge from the torment of the grave“, he repeated this command two or three times. Then he said O Allah I seek refuge in you from the torment of the grave (three times).  He then said,

‘When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, “Good soul, come out to forgiveness and pleasure from Allah!” Then his soul emerges like a drop of water flows from a water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and place it in a perfumed shroud and a fragrance issues from it like the sweetest scent of musk found on the face on the earth.
‘Then they bear it upwards and whenever they take it past a company of angels, they ask,”Who is this good soul?” and the angels with the soul reply, “So-and-so the son of so-and-so,” using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany him to the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic,says,’Register the book of My slave in ‘Illiyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again.”

‘His soul is then returned to his body and two angels come to him. They make him sit up and say to him, “Who is your Lord?” He replies, “My Lord is Allah.”They ask him, “What is your religion?”He replies, “My religion is Islam.” They ask him, “Who is this man who was sent among you?” He replies, ”The Messenger of Allah.” They ask him, “How did you come to know these things?” He replies, “I read the Book of Allah, believed it, and declared it to be true.” Then a Voice from on high declares, “My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the Garden for him!” Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, “Rejoice in what delights you for this is the day which you were promised.” He asks, “Who are you? Yours is a face which presages good.” He replies, “I am your good actions.” Then he (the soul) says, “O Lord, let the Last Hour come soon so that I may rejoin my family and my property!”

The above is part of a long hadith that continues to describe the opposite that happens with the wrongdoers in this world with whom Allah is not happy because they don’t believe in the principles of Tawhid and refute His commands.

Regarding the illiyun described in the hadith where Allah says, ‘Register the book of My slave in ‘Illiyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again’, the Quran describes it in these verses:

19. And what will make you know what ‘Illiyyun is?.
20. A Register inscribed,.
21. To which bear witness those nearest (to Allah, i.e. the angels).

There are many practices related to the month of Sha’ban common amongst Muslims that are not supported by any authentic hadith of the prophet (s). This post summarizes some of those mistakenly held beliefs. Ibn Rajab al-Hanbali said: “Concerning the virtue of the night of the fifteenth of Sha’ban there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed those ahadeeth of the prophet (s) as da’eef (weak), and Ibn Hibbaan classed some of them as saheeh. (Lataa’if al-Ma’aazif, 261.)

Similar to other matters, care should be taken to verify those ahadeeth, even though some of those ahadeeth mention a chain of narrators. As Muslims, we have been cautioned to not attribute anything to the prophet (s) that he (s) did not say. It makes no difference whether such an attribution is intended for good or for evil intentions. We see that in the stern warning contained in the words of the prophet (s.a.w.) in which he said: “Whoever tells a lie about me deliberately, let him take his place in Hell.” (Narrated by Al-Bukhaari, 10; Muslim, 4.) (Source: islamqa.info).

Here is an explanation of some of those mistakenly held beliefs and the various explanations of the known scholars of Ahl-us-Sunnah (followers of the Sunnah of the prophet.)

No special virtues for middle of Sha’ban

One of the very common but mistaken beliefs has to do with attributing special virtues to the 15th of the month of Sha’ban. The reality, however, is that the hadith literature lacks the evidence of any authentic ahadith related to this topic. Shaykh Ibn Jibreen states the following:

There is no saheeh marfoo’ report (A Hadith that traces a statement directly to the Noble Prophet (saw) without any break in the chain of reporters) that speaks of the virtue of the middle of Sha’ban that may be followed, not even  in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose chain of narrations do not go back further than the time of Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These (weak) reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis (lack of any authentic hadith), it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by (such ignorance)… And Allah knows best.

Singling out the Middle of Sha’ban for special worship is not allowed

Based on the above, therefore, the middle of the month of Sha’ban should not be singled out for special worship. In this context, the scholars have stated the following:

… if a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is fine. The same applies if he fasts the day of the fifteenth of Sha’ban because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’ban) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh hadith texts).” (islamqa.info)

Fasting on the last day of Sha’ban is not allowed

The third issue has to do with fasting on the last day of Sha’ban, which is also referred to as the “day of doubt.” It is so called because at times it is not possible to ascertain whether that day is the start of Ramadan or not. There are a number of ahadith and scholarly opinions on this issue some of which are as follows:

‘Ammaar ibn Yaasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allah be upon him).” This was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.

Al-Haafiz ibn Hajar said: “It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion, so a report such as this has the same status as a marfoo’ hadeeth. 

The Prophet (S) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” Narrated by al-Bukhaari, 1914; Muslim, 1082. So if a person is used to fasting on Mondays, for example, and that coincides with the last day of Sha’ban, then it is permissible for him to observe that as a voluntary fast and it is not forbidden for him to do so.

The scholars have stated concerning the day of doubt, “The Sunnah indicates that it is haraam to fast this day (last day of Sha’ban).” (Fataawa al-Lajnah, 10/117). 

Weakness of the Hadith Related to Forgiveness on the 15th of Sha’ban

A weak hadith that is circulated on this issue states that it was narrated from Abu Moosa al-Ash’ari that the Messenger of Allah(peace and blessings of Allah be upon him) said: “Allah looks down on the night of the fifteenth of Sha’ban and forgives all his creation except a mushrik or one who harbors hatred against the Muslims.” Narrated by Ibn Maajah, 1390. (The “one who harbors hatred against the Muslims” means one who has enmity towards a Muslim brother.)

There is some scholarly difference of opinion as to the soundness of such ahaadeeth. There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha’ban, especially as it relates to Allah descending to forgive sins. For such ahadith, the isnaads (chain of narrations) are not free of some weakness, and some of them are very weak. Many other scholars have attributed this hadith to be as weak because of the weakness of the chain of narrators.

The scholars have maintained that Allah’s descending to the first heaven does not only happen on the night of the fifteenth of Sha’ban, rather it is proven in al-Saheehayn and elsewhere that Allah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Sha’ban is included in this general meaning.

Hence, when ‘Abd-Allaah ibn al-Mubaarak was asked about the descent of Allah on the night of the fifteenth of Sha’ban, he said to the one who asked him: “…The night of the fifteenth?! He descends every night!” (Narrated by Abu ‘Uthmaan al-Saabooni in I’tiqaad Ahl al-Sunnah, no. 92.)

A summary based on the sermon of Shaikh Salih Al-Fozan (Saudi-Arabia), Source: Al-Khutabul-Minbariyyah, vol. 2, p. 273.

Ikhlas (sincerity) in our actions and statements is of utmost importance for the acceptance of our deeds. Al-Bukhari and Muslim narrated that ‘Umar said, “I heard the Messenger of Allah (s) say:

“Verily, the reward of deeds depends upon the Niyyah (intentions) and every person will get the reward according to what he has intended.”

Therefore, every action that was not performed solely for Allah’s Sake, is annulled and fruitless in this life and the Hereafter. There are two implications for the word Niyyah according to the scholars. One of them pertains to distinguishing acts of worship from acts of habit. For instance, there is a difference between taking a bath to remove impurity (to be able to pray and engage in other acts of worship), and taking a bath to cool off. Also, there is a different Niyyah for Zhur prayer than Asr prayer and fasting during Ramadan in contrast to fasting in other months.

The second meaning for Niyyah pertains to distinguishing between the intention behind the act – if it is directed to Allah Alone or to Allah and others. This meaning carries with it happiness or misery and reward or punishment. For example, two different persons might perform the same act, paying equal effort to it but one of them earns a reward while the other earns no reward, or even punishment, because the intentions were different in each case.

Some scholars said that this is why people vary in grades (in the sight of Allah); it is in accordance to the intentions behind their actions, not because of merely fasting and praying. Imam Ibn Rajab said:

Know that performing deeds for other than Allah is of different types. Sometimes, this action might be to show off in its entirety, and thus, one seeks to be seen by the creation for a worldly gain. For example, this is the state that the hypocrites pray in. Allah describes them as follows:

“…And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little…” (Surah An-Nisa: 142)

Allah also described some as follows:

“…And be not like those who come out of their homes boastfully and to be seen of men…” (Surah Al-Anfal:47)

Thus, let’s remind ourselves that showing off can annul our acts of Ibadah and may even lead us to earn Allah’s anger and torment. Sometimes, the act might be for Allah and is mixed with showing off. In this case, there are authentic texts asserting that if the intention of showing off was present at the time one intended to perform a righteous act, the act itself will be annulled and fruitless. But when the act was started to gain Allah’s reward alone, but changed later on to include an intention to partially show off, then it will not annul the act, provided one strives to repel such thoughts.

As Musilms, therefore, we should worship Allah in sincerity and stay away from Riya’ (showing off) and evil intentions. We know from Quran and hadith that Allah does not look at one’s shapes and wealth, but rather at one’s hearts and actions.

Performing a righteous deed solely for Allah can help us towards achieving states of Ikhlas (sincerity). This way, the act can be easily steered away from Riya’ (showing off). The Prophet (s) said in an authentic Hadith, that among the seven whom Allah shades under His Shade, on a day when there wiII be onIy His shade:

” …A man who gives charitable gifts so secretly that his left hand does not know what his right hand has given (i.e., nobody knows how much he has given in charity).”

In addition, Allah said:

“If you disclose your Sadaqat (almsgiving), it is well: but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins.” (Surah Al-Baqara:271)

Scholars recommend that when a believer gives away charity for a good cause, he should not agree that his name be announced to the public, such as in newspapers, unless the purpose is to encourage others to pay for this and other charitable causes, or if his name is announced without his knowledge. Again, we should be conscious of the fact that Allah always knows the real intentions behind our actions.

To conclude, let’s ensure that we strive to clean our hearts, intentions, and acts from all types of Riya (showing off) and instead should direct our good acts for Allah alone. The real rewards and payback is only with Allah and that’s all that we should strive for.

Allah says:

Say (O Muhammad (S): “I am only a man like you. It has been revealed to me that your Ilah (God) is One Ilah (God – i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (Surah Al-Kahf:110)

Riya refers to doing things that are pleasing to Allah with the intention of seeking admiration from others. The intention in such cases, therefore, is usually to show off one’s good deeds to win praise and admiration of others. It amounts to practicing virtue out of vanity, with the aim of achieving popularity among people. Riya makes us focus on earning appreciation from people rather than seeking Allah’s favor and acceptance. It makes us focus on people’s appreciation of our virtuous acts, which means we give importance to them, and not to Allah the Most Benevolent.

Considering the temporary nature of things, our chief concern instead should be on the long-term rewards, and thus to do good to earn Allah’s pleasure because that can benefit us both in this world and the next. But Satan knows how easy it is to fill our hearts with vanity and he arouses in us the desire for a good name and reputation, making our deeds fruitless, by distancing us from Allah. The Prophet (SAWS) described Riya’ by giving the example of a person performing prayer for Allah, and improving his rendering of the Salat when he knows that others are watching him. Allah says:

So woe unto those performers of Salat (hypocrites), Those who delay their Salat (from their stated fixed times). Those who do good deeds only to be seen (of men). And prevent Al-Ma’un (small kindnesses) (Surah Al-Maauun 107: 4 – 7)

Performing worship or a (righteous) deed for worldly reasons is minor Shirk

Any good deed performed with the intention of showing off and pleasing people is not acceptable. For example, if one reads the Quran craving for people’s admiration for the beautiful recitation and not as a duty to Allah but to impress people falls under the category of showing off, and is considered minor shirk. We should, therefore, be aware of such shirk and do every good deed for Allah alone, and not to enhance our image or status among people. (Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz, may Allah have mercy on him, vol. 9, p. 3)

We know that on the Day of Judgment we will be in a desperate need of Allah’s mercy. We can get His mercy on that day by earning it today by focusing to do good deeds only for His sake. Instead, when we do good deeds to seek others’ admiration, Allah will turn us away. The Messenger of Allah, (SAWS) said,

“Verily, what I fear most for you is the lesser idolatry.” And he elaborated, “It is showing off. Allah the Exalted will say to them (who show off), on the Day of Resurrection when the people are being rewarded for their deeds: Go to those whom you wished to show off in the world and look for your reward with them.” (Musnad Ahmad Hadith 23119)

Abu Sa’id Al-Khudri reported: The Messenger of Allah (SAWS), entered upon us while we were discussing the False Messiah. He said,

 “Shall I not tell you about what I fear for you more than the presence of the False Messiah?” We said, “Of course!” He said, “Hidden idolatry; that a man stands for prayer and beautifies his prayer because he sees another man looking at him.” (Ibn Majah Hadith 4202)

Punishment in the Hereafter for showing off

Ignorance about how showing off will be punished in the Hereafter can lead one to commit this sin. We must realize that it cancels out the reward of all our good deeds, and brings the wrath of Allah. No sensible person would like to waste energy doing that which doesn’t bring any reward, and certainly wouldn’t like to invite Allah’s anger. One of the greatest ahadith in this connection is the following (part of the long hadith stated below):

Abu Hurairah (RAA) narrated a hadith of the Messenger of Allah (SAWS) that clearly shows how the act of doing things for others can cause some to be enflamed on the Day of Judgment. One of them, for example, will be a wealthy man who will be brought, and Allah will say to him: “Was I not so generous with you that I did not leave you without any need from anyone?” He will reply: ‘Of course O Lord!’ Allah will ask: “Then what did you do with what I gave to you?” He will say: ‘I would nurture the ties of kinship and give charity.’ Then Allah will say to him: “You have lied. Rather, you wanted it to be said that so-and-so is so generous, and that was said. (meaning that you wanted to get appreciated and that’s what happened.)” (Part of a long hadith in Sunan Tirmidhi Vol. 4, Book 10, Hadith 2382).

Again, such are the people who according to the prophet (SAW) will face severe punishment in the hereafter.

Punishment in this world for showing off

Just as there will be a punishment in the Hereafter for showing off, so will there be one in this world. Allah will expose the person and his bad intentions. Allah’s Messenger (SAWS) said:

“If anyone wants to have his deeds widely publicized, Allah will publicize (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him.” (Sahih Muslim Book 42, Hadith 7115)

Causes and Cures

Before discussing some of the cures for this disease, let us focus on some of what may contribute to Riya in the first place.

Weakness of faith (Eeman) – When a person doesn’t have strong faith in Allah, he’ll prefer the admiration of people over the pleasure of Allah.

Fear of criticism – One might make a display of his good deeds to avoid being criticized. For example, a person might pray in the mosque out of fear of being criticized by people for not doing it.

Envy of people’s possessions – Giving undue importance to worldly possessions and coveting what others have of status, position, or wealth urges one to show off his own acquisitions.To ward off the temptation of showing off, one should focus on the following:

Remember that Allah is always watching him

Awareness of standing before Allah (SWT) is the status of “ihsaan” (perfection in worship). Abu Hurairah reported that in answer to a man’s question about ‘Ihsaan’ the Prophet (SAWS) explained, “Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.” (Sahih Bukhari Vol. 6, Book 60, Hadith 300).  Consciousness of Allah arouses in us respect and fear of Allah. What others think then becomes insignificant. Undue concern about this world is fruitless. The more importance we give it, the more it entangles us in a web of never ending desires and ever expanding ambitions that traps one in the fleeting pleasures of this transitory world. With a heart inclined towards preparation for the eternal life, one has to seek the pleasure of Allah before leaving the world and entering the grave.

Conceal worship and not make a display of it

Satan is always on the look out for the one who shows any inclination and weakness towards impressing others and arouses in him the desire for riya. One can counter this by making a conscious effort not to publicize his or her noble deeds unless it is obligatory such as praying in congregation for men, etc. Care should also be taken not to make any difference in one’s prayers in people’s presence or absence.

The Prophet (SAWS) said, “He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).” (Sahih Bukhari Vol. 8, Book 76, Hadith 506)

Reflect upon one’s own shortcomings

Besides not giving importance to the opinion of people, one should keep a constant check on one’s own short comings. Awareness of our weaknesses is a sure way of keeping our feet firmly planted on the earth, not allowing us to get carried away by any praise that comes our way. By thanking Allah All Mighty for our achievements, we become conscious that it is He Alone Who makes us capable of all that we might achieve, and this effectively curbs the desire to take credit for our good deeds.

Seek Allah’s help in overcoming Riya

Allah, the Most Merciful, knows every human’s weakness and has given us the cure as well. The best means is supplication to Him. Allah says that we should say (which means):

“You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” (Al-Fatihah 1:5)

This Aayah from Surah Fatihah should strengthen our faith and make us steadfast. When we say that we worship Allah Alone, we should follow up this assertion with our actions. Worship signifies obedience and trust. It naturally follows that our deeds should have Allah’s acceptance as their only goal. Desire for worldly praise should be discarded.

“Neeyah”, intention – the deciding factor

We should not let fear of riya take us to the other extreme and prevent us from doing good. Just as Satan arouses in us vanity and the yearning for self glorification, he also uses his wiles to make us avoid doing good out of fear of showing off. This suspicion can weaken our resolve and eventually stop us from doing that which pleases Allah. An honest assessment of the purity of our ‘neeyah’ intention can help us in such a situation. We should ensure that the intention to seek Allah’s favor is the only factor that prompts us in the practice of good. As long as we are sincere in our intentions we need not worry about anything that Satan might come up with. A heart fortified with strong faith and sincerity of intention is not troubled by Satan’s whispers when practicing virtues secretly or openly. Ibraheem Al-Nakha’I said: “If Satan comes to you when you are praying and says, “You are showing off,” then you should make it even longer. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) suggested that seeking Allah’s refuge from the accursed Satan, one should go ahead with the good deed and not pay attention to his discouraging waswasaas (whispers from Satan). (Majmoo’ Fataawa Al-Shaykh Ibn ‘Uthaymeen, Question No. 277)

Conclusion

The purpose of a Muslim’s life is to become a “Muhsin” – a doer of good deeds who performs his actions totally for Allah, in accordance with the Sunnah of Allah’s Messenger (SAWS), without any desire for worldly gain, praise or fame. Allah Most Exalted praises such believers in several Ayahs of the Quran. He (SWT) says, (which means):

“… but whoever submits his face (himself) to Allah (i.e. follows Allah’s Religion of Islamic Monotheism) and he is a Muhsin then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve”. (Al-Baqara 2:112)[See Tafsir Ibn Kathir ].

“…And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High.” (Layl 92: 19, 20)

Narrated ‘Âishah that the Prophet (SAW) said, “Do good deeds properly, sincerely and moderately, and receive good news because one’s good deeds will not make him enter Paradise.” They asked, “Even you, O Allâh’s Messenger?” He said, “Even I, unless and until Allâh protects or covers me with His pardon and His Mercy.” (Sahih Al-Bukhâri, Vol.8, Hadîth No.474).

Entry into Paradise depends totally on the pardon, mercy and acceptance of Allah Most Forgiving; rejoicing in worldly praise and feeling secure in our virtuous acts is self deception; it is for Allah to accept them. Finally, we can memorize a Dua to help us stay away from shirk. The Prophet (SAWS) said: “O people, beware of this shirk (form of polytheism), for it is more subtle than the footsteps of an ant.” When a person asked, “How can we beware of it when it is more subtle than the footsteps of an ant, O Messenger of Allah?” He said, “Say:

Allaahumma innee a’oodhu bika min an ushrika bika shai’aun wa ana a’lamu wa astaghfiruka limaa laa a’alamu”

 O Allah, we seek refuge with You from knowingly associating anything with You, and we seek Your forgiveness for that which we do unknowingly.” (Musnad Ahmad Hadith 19171)

The story of Luqman is mentioned in Sura Luqman (31:12-19). More about Luqman is stated in Ibn Kathir’s book, “Stories of the Prophet”. A summary of that story is stated below.

Luqman Ibn ‘Anqa’ Ibn Sadun or, as stated by As-Suhaili from Ibn Jarir and Al-Qutaibi, Luqman Ibn Tharan, was from among the people of Aylah (Jerusalem). He was a pious man who exerted himself in worship and who was blessed with wisdom.

Sufyan Ath- Thawri narrated from Al-Ash’ath after ‘Ikrimah on the authority of Ibn ‘Abbas (May Allah be pleased with him) that he was an Ethiopian slave who worked as a carpenter. Qatadah narrated from Abdullah Ibn Az-Zubair that Jabir Ibn ‘Abdullah when asked about Luqman, said: “He was short with a flat nose. He was from Nubia.”

Yahia Ibn Sa’ id Al-Ansari said after Sa’ id Ibn Al-Musayib that Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not prophethood. ‘Umar Ibn Qais and Al-A’mash narrated after Mujahid: Luqman was a huge black slave, thicklipped. While he was preaching a man who used to know him saw him and said: “Aren’t you the slave of so and so who used to look after my sheep not so long in the past?” Luqman said: “Yes!” The man said: “What raised you to this high state I see?” Luqman said: “The Divine Decree, repaying the trust, telling the truth and discarding and keeping silent regarding what does not concern me.” (This Hadith was narrated by Ibn Jarir after lbn Hamid after Al-Hakam.)

Ibn Wahb narrates that Luqman’s answer to the question about what had raised his status that people came to him for advice was: “Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.” Abu Ad-Darda’ added that Luqman the wise was granted wisdom because he was self-restrained, taciturn, deep-thinking, and he never slept during the day. No one had ever seen him observing trivialities, or foolishly laughing. He was very eloquent and well-versed. He did not weep or cry when all his children died. He even used to frequent the princes and men of authority to mediate. The majority of scholars are of the view that he was a wise man and not a prophet. Moreover, he was mentioned in the Glorious Qur’an and was highly praised by Allah the Almighty Who narrates his advice to his own son in which the first act that he forbids is Shirk (joining others with Allah.)

The Prophet of Allah (S.A.W.S) also referred to Luqman’s saying this to his son,

“O my son! Join not others in worship with Allah, verily joining others in worship with Allah is a great wrong indeed“ (Luqman, 31:13).

The next advice that Luqman gives to his son and to mankind is taking care of parents. He states their rights over the children and tells the children to be kind to their parents even if they were polytheists. However, it is clarified that they should not be obeyed if they are inviting to polytheism. This is followed by: “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place),” i.e., he forbids wrong to the people even in the slightest way, for Allah will bring it forth and bring him to account on the Day of Resurrection.

Abu Sa’id Al- Khudri reported Prophet Muhammad (S.A.W.S) as saying: “If any of you performs deeds in a solid rock that has no door or hole, his deeds, whatever they are, will come out (to the public).”

Luqman’s further advice to his son is: “O my son! Aqim-As- Salah (perform As-Salah), enjoin (on people) Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad),”, i.e., with your hand, with your tongue and if you could not, let it be with your heart (i.e. reject and resent it). Then, he advised him to observe patience, saying: “and bear with patience whatever befalls you,” for the enjoining of what is good and forbidding the evil, will probably earn enmity from those who resent being corrected (but, the final reward form Allah would surely be his). “Verily, these are some of the important commandments (ordered by Allah with no exemption).” Luqman warns his son against the sin of pride: “And turn not your face away from men with pride,” cautioning against being showy or arrogant. Further, the advice regarding one’s bearing is: “nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.”

Luqman then advises his son to be moderate in his walking: “And be moderate (or show no insolence) in your walking, and lower your voice,” i.e., if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.

Abu Hurairah (May Allah be pleased with him) narrated: The Prophet (S.A.W.S) said: “When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek refuge with Allah from Satan for (their braying indicates) that they have seen a Satan” (transmitted by Imam Al-Bukhari in his Sahih).

Other advice given by Luqman has been mentioned in a book titled Hikmat Luqman (Luqman’s Wisdom). From this valuable book, we get the following:

• “On my son! Verily, wisdom has brought the indigent to the courts of kings” (narrated by Damurah after As-Sariy Ibn Yahia).
• “O my son! If you come to a people’s setting, start them with salutation (saying As-Salamu ‘Alaikum (Peace be with you)), then, take a side and do not utter a word till they speak. If you find them observing the Remembrance of Allah, join them. But, if they observe anything else, turn away from them and seek others (who remember Allah Almighty)” (narrated by ‘Abdah lbn Sulaiman after Ibn Al-Mubarak after ‘Abdur Rahman Al-Mas’ udi after ‘Aun Ibn ‘Abdullah).
• “O my son! Take Allah’s Obedience as your trade, and you will gain profits without having any merchandises” (narrated by Saiyar after Ja’far after Malik Ibn Dinar).
• “O my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful” (narrated by Abul Ashhab after Muhammad Ibn Wasi’).
• “O my son! I have never regretted keeping silent. If words are silver, silence is golden” (told by Hasan after Al-Junaid after Sufyan).
• “O my son! Stay away from evil and it will stay away from you, for evil begets nothing but evil” (told by ‘Abdul Samad and Waki’ after Abul Ashhab after Qatadah).
• “O my son! Choose between gatherings (of people) precisely! If you find a gathering in which Allah is mentioned, sit yourself with them. Thus, if you are knowledgeable, your knowledge will benefit you; but, if you are ignorant, they will teach you; and if Allah wishes to do them good, you will be benefited therewith.
• O my son! Do not sit in a gathering in which Allah is not mentioned because if you are knowledgeable, your knowledge will not benefit you; and if you are ignorant, they will add to your ignorance; and if Allah wishes to afflict them with harm, you will be afflicted with them. O my son! Do not rejoice at seeing a strong man who sheds the blood of the faithful, for Allah appoints for him a killer that does not ever die” (narrated by Imam Ahmed after ‘Abdur Rahman Ibn Mahdi after Nafi’ Ibn ‘Umar after Ibn Abu Malikah after ‘Ubaid Ibn ‘Umair).
• “O my son: Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom of the Torah: “Kindness is the head of wisdom.” And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.” And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).” And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father” (narrated by Abu Mu’awiyah after Hisham Ibn ‘Urwah).
• Luqman advised his son not to befriend a fool for it might give him the impression that his foolishness is being approved of; and not to anger a wise man for he might distance himself (narrated by Dawud Ibn Rashid after Ibn Al-Mubarak after Mu’amir after Abu ‘Uthman).
• Luqman was once asked: “Who is the best one in terms of patience?” He said: “It is the one who practices no harm after observing patience.” Then he was asked: “Who is the best one in terms of knowledge?” He said: “It is he who adds to his own knowledge through the knowledge of others.” When asked: “Who is the best from among the whole people?” he said: “It is the wealthy.” They said: “Is it the one who has properties and riches?” He said: “No! But, it is the one who is generous in doing good when others seek it from him, and, it is the one who does not need anything from others”(narrated by Abdur Razzaq after Mu’amir after Ayyub after Abu Qulabah).
• Yazid Ibn Hamn and Waki’ told us after Abul AShhab about Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts from it. Luqman brought him the tongue and heart. The master asked: “Didn’t you find anything more pleasant than these?” Luqman said: “No!” After a while, the master ordered him to slaughter a goat and to throw away two of the most malignant parts. Luqman slaughtered the goat and threw away the tongue and heart. The master exclaimed and said: “I ordered you to bring me the most delicious parts and you brought me the tongue and heart, and I ordered you to throw away the most malignant parts and you threw away the tongue and heart, how can this be?” Luqman said: “Nothing can be more pleasing than these if they are good and nothing can be more malicious than these if they are malignant.”
• Dawud Ibn Usaid told us after Isma’il Ibn ‘Ayyash after Damdam Ibn Zar’ah after Shuraih Ibn ‘Ubaid Al-Hadrami after ‘Abdullah Ibn Zaid: Luqman said: “Verily, Allah’s Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him.”
• Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah that according to Sufyan Ibn ‘Uyaynah, Luqman was asked: ‘Who is the worst of all people?” He replied: “It is the one who does not feel shame if found committing a sinful deed.”
• Abu As-Samad reported to us that Malik Ibn Dianr said: I found some pieces of-wisdom as follows: “Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people’s lusts and desires.” And, “There is no good for you that you learn something new while you do not practice what you have learned previously. This is like a man who gathered a pile of dry wood, then tried to carry it but couldn’t. Thereupon, he collected a second one.”

Ibn Abu Hatim said: I was told by my father after Al-’Abbas Ibn Al-Walid after Zaid Ibn Yahya Ibn ‘Ubaid Al-Khuza’i after Sa’id Ibn Bashir that Qatadah said: Allah Almighty enabled Luqman to choose between Prophethood and wisdom and he (Luqman) preferred wisdom to Prophethood. Then, Gabriel came while he was asleep and poured the wisdom over him. And, he began to pronounce it the next morning.

Many from among our earlier scholars, foremost among whom were Mujahid, Sa’id Ibn Al-Musayyb and Ibn ‘Abbas (May Allah be pleased with him), were of the viewpoint that Allah’s Statement that reads: “And indeed We bestowed upon Luqman Al- Hikmah (wisdom),” means: discretion and religious understanding. He was not a Prophet and nothing had been revealed to him Al- Wahi (Divine Inspiration).

Quranic Verses related to the story of LUQMAN [Quran: Surah Luqman (31:12-19)]

• And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious understanding) saying: “Give thanks to Allah.” And whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All-Rich (Free of all needs), Worthy of all praise.
• And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily joining others in worship with Allah is a great Zulm (wrong) indeed.
• And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents. Unto Me is the final destination.
• But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.
• “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place).
• “O my son! Aqim-As-Salat (perform As-Salat), enjoin (on people) Al-Ma’ruf – (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allah with no exemption).
• “And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.
• “And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses.”

Sometimes our duas are not answered. Some of those reasons eventually become obvious to us with the passage of time and some don’t. However, as Muslims we should understand the reasons to help us better cope with situations when our Duas are not being answered. This can help us influence factors that are under our direct control.

We know from Quran and Hadith the many reasons behind duas not being accepted. Some of them are the following:

• The Dua that a person is asking may not be good for the person but that person may not know the reasons yet;
• A persons’ sins may be in the way of accepting Duas;
• A person earns his living through unlawful means (haraam means);
• A person may be asking for forbidden or sinful items;

In the Quran, Allah says:

“And it may be that you dislike a thing which is good for you” [Surah Al-Baqarah, 2:216]

According to a hadith of the Prophet (SAW):

“There is no Muslim who calls upon his Lord with a dua in which there is no sin or severing of family ties, but Allah will give him one of three things: Either He will answer his prayer quickly, or He will store (the reward for) it in the Hereafter, or He will divert an equivalent evil away from him.” They said: “We will say more dua.” He said: “Allah’s bounty is greater.” [Narrated by Ahmad, 10749; Al-Tirmidhi, 3573. Classed as Saheeh by Al-Albaani in Mishkaat Al-Masaabeeh, 2199]

On a related note, Umm Salamah said: I heard the Messenger of Allah (SAW) say:

“There is no calamity that befalls one of the Muslims and he responds by saying ‘Innaa Lillaahi wa innaa ilahi raaji’oon, Allahumma ujurni fi museebati w’ukhluf li khayran minha (Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me in this calamity and compensate me with something better than it),’ but Allah will compensate him with something better than it.” [Narrated by Muslim, 918]

Ibn Al-Qayyim said:

Whatever Allah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favor even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful. [Madaarij Al-Saalikeen, 4/215.]

Many ask if Allah is not being merciful with them when not answering their prayers. (The real reason is that) What Allah chooses for His slave is better for him than what he chooses for himself. Allah is more merciful towards His slaves than they themselves or their mothers are. If something happens to them that they dislike, that is better for them than if it did not happen, so His decree is all kindness and mercy. If the slave submits to Allah and has certain faith that all dominion belongs to Allah and all things are under His command, and that He is more merciful to him than he is himself, then he will find peace of mind regardless of whether his need is met or not.  [Madaarij Al-Saalikeen, 2/215]