Islam the Oldest Religion suggested by Jinn Hama

 

Hama (Hama bin Heem bin Laqees bin Iblees) was the son of Heem, the son of Lakhis, the son of Iblis. He was the great grandson of Iblis, the Satan. Hama was converted to Islam by the First Messenger Noah and he was alive till the Last Messenger Muhammad (pbuh). He is considered to be one of the immortals (a Jinn) who was alive during Muhammad (pbuh).

Authenticity:

Al-Haafith Ibn Hajar, in his book Al-Isaabah fi Tamyeez As-Sahaabah, wrote a biography for the narrator of the story of Haamah ibn Al-Haym and said: “Haamah ibn Al-Haym ibn Laqees ibn Iblees was mentioned by Ja’far Al-Mustaghfiri among the Companions (of the Prophet  sallallaahu `alayhi  wa  sallam (may  Allaah exalt his mention)) and said: ‘The chain of narrators of this Hadeeth narrated by him is not verified (not authentic).’ ”

However, he mentioned in his book Al-Fataawa Al-Hadeethiyyah that this story is reported by several chains of narrators that reach the degree of Hasan [Good].

Prophet Muhammad's (pbuh) meeting with Hama:

Abdullah bin Umar has narrated from his father Umar Faruq — I was sitting with Prophet Muhammad (pbuh) on one of the hills of Tahama when an old man presented himself in front of the Prophet and saluted him. Messenger [The prophet] answered and said, Your voice and accent seem to be those of the jinn race (demon).

He answered, I am Hama bin [son of] Him bin Laqis bin Iblis (Satan). Messenger asked, What is your age? He answered, At the time when Qabil [Cain] killed Habil [Abel] I was 43 years old….

… In the age of  Prophet Nuh (AS) [Noah] I used to live with Muslims in a mosque…. I had told Nuh that I was a part of the gathering of the killers of Habil bin Adam [Abel, son of Prophet Adam AS]. I desire God’s forgiveness.

Will God accept my repentance?  Nuh said, Allah SWT (God) is forgiving and merciful. Get up and do wudu and offer two prostrations [of prayer]. I acted on  Nuh’s advice and I hadn’t yet lifted my head from the prostration when Nuh said, lift your head from prostration, your repentance is accepted….

… I often used to go on pilgrimage to see Prophet Yaqub (AS) [Jacob]. 
I was with Prophet Yusuf (AS) [Joseph] in the place of his captivity. 
I used to meet Prophet Ilyas (AS) [Elijah] in the wilderness, and I still meet with Ilyas [on occasion].

I have seen  Prophet Musa (AS) [Moses] too. He educated me in the books of the Old Testament and told me that when you meet Prophet Isa (AS) [Jesus] give him my regards. I conveyed  Musa’s greetings to Isa.

Isa (Jesus) told me that when you meet Prophet Muhammad (SAW), you should convey my greetings to him. It is the narrator’s statement that when he heard this, Messenger [The Prophet] started crying and said, May salutations keep reaching Prophet Isa (AS). And till the world exists O Hama, may there be peace upon you. You have fulfilled what was entrusted to you.

(Sahih Hadith)


Islam holds that Adam was the first man and the Prophet, and all of humanity descended from him and Eve.

 

The Prophets' chronological order in Islam:

Adam - 1st man and 1st prophet in Islam
Noah - 1st Messenger in Islam
Muhammad - Last Prophet (& Messenger) in Islam
Messengers [Messages (books)] - around 314 books in Islam. 314 Messengers.
Prophets - It is believed in Islam, that there were around 124,000 prophets.

Muslims in Islam, are required to embrace new teachings from the coming messengers and acknowledge Allah, the One God, as the supreme authority on religion. For example, until the year 609 AD, Jesus fulfilled the dual role of Prophet and Messenger for them (pbuh). After 610 AD, nevertheless, it would be Muhammad (pbuh).

To sum up, only Islam affirms the existence of the first and last messenger of Islam and claims that the one God, Allah, sent these messengers with around 314 messages (books), which were fulfilled over time by 124,000 prophets. In addition, Hama (the jinn), who was converted to Islam by Noah the First Messenger, accepted teachings of other messengers, lived and received Islam also from Muhammad the Last Messenger (pbuh), proves Islam to be the oldest Religion from that same God.

Islam's teachings on preserving innocence and avoiding corruption

 

What we are learning is the best part of education. In Islam, parents often find it difficult to know where to begin and how to inspire their kids to improve their learning and performance. All of us have dealt with youngsters that begin as innocents before they encounter difficulties along the road that begin to corrupt them. That being said, we ought to encourage them and help them to recover while they are going through difficult times.

How to preserve innocence?

Islam places a high priority on innocence preservation, especially when it comes to upholding moral and ethical principles. The following rules aim to support the preservation of innocence in Islam:

 

• Dressing modestly
• Keeping Your Eyes Safe
• Steer clear of inappropriate conversations
• Steer clear of offensive words and behavior
• Trying to Learn
• Asking for Pardon
• Steer clear of sinful environments
• Keeping Up Good Company
• Taking Part in Worship Activities
• Self-Examination
• Asking Academics for Advice
• Parental direction

It's crucial to keep in mind that Islam is a broad and complex religion, and that different Muslim communities and people may have different views and behaviors. Sustaining one's innocence in Islam is a lifelong process that calls for constant self-awareness and endeavor to follow Islamic ideals.

Quran 7:26:
O children of Adam! We have indeed sent down to you clothing to cover your shame, and clothing for beauty; but the clothing of piety, that is the best. That is one of the signs of Allah, so that they may receive admonition.

Allah gives the whole human race—the offspring of Adam—advice in this passage to hide their moral and physical shame. While clothing serves as a sign of modesty and decency, clothing of piety and holiness is said to offer the greatest defense against moral degradation. It emphasizes how crucial it is to uphold both physical modesty and moral and spiritual purity.

Hadith Reference: Sahih Al-Bukhari, Book 78, Hadith 74
Narrated by Abu Huraira, the Prophet Muhammad (peace be upon him) said:
"Among the people preceding you, there used to be 'Muhaddithun' (i.e., persons who can guess things that come true later on, as if those persons have been inspired by a divine power), and the 'Muhaddithun' used to be in the offspring of the people of Israel. The 'Muhaddithun' (i.e., the Companions of the Prophet) had no foretelling of the unseen, but they are informed by Allah about things which they did not know, and that is what Allah has entitled them with. The 'Muhaddithun' used to tell the truth and that was why it was said that they were inspired by Allah, but today, one should not tell of a dream except to a qualified scholar."

The Prophet Muhammad (peace be upon him) warns against disseminating dreams or claims to be able to predict the future without the necessary training and credentials in this hadith. It highlights how crucial it is to maintain honesty and integrity when debating issues pertaining to the unseen or speculating about the future. In order to preserve their moral purity and innocence, believers are reminded by the hadith to act with caution and honesty.

What does make us corrupt?

The idea of innocence and how it gets tainted can be understood morally and ethically in Islam. When individuals or civilizations act in ways that are contrary to Islamic teachings and beliefs, corruption of innocence takes place. According to Islamic beliefs, the following elements and actions can cause corruption and cause a person to lose their innocence:

• Sinful Conduct
• Indecision
• Abundant Worldly Interests
• Negative Impact of Peers
• Playing with Prohibited Media
• Disregarding Religious Duty
• New Developments in Religious Traditions
• Refusing to Repent
• Slandering and backbiting each other
• Oppression and Injustice
• Bias based on race or ethnicity
• Partnering with Allah in Association

It's crucial to remember that Islam strongly emphasizes asking Allah for forgiveness and repentance. Islam always encourages real repentance and a commitment to constructive transformation, regardless of how far someone has deviated from the road of innocence. Ultimately, Islamic ethics and morality are centered around the preservation of innocence and the avoidance of corruption.

How can one keep focused while balancing the needs of preventing corruption and defending innocence?

Quran 2:205:
"And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption."

This verse refers to those who engage in actions that lead to corruption and harm in the land. It highlights that Allah does not like corruption and encourages believers to strive for righteousness and to prevent harm and corruption in society. Avoiding corruption is a fundamental principle in Islam, and this verse underscores the importance of working against actions and behaviors that lead to harm and moral decay.

Hadith Reference: Sahih al-Bukhari, Book 81, Hadith 88
Narrated by Abu Huraira, the Prophet Muhammad (peace be upon him) said:
"Whoever among you sees an evil action, let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart; and that is the weakest of faith."

This hadith, which can be found in Sahih al-Bukhari, emphasizes Muslims' duty to stop and rectify evil and corruption. It offers a useful strategy for dealing with wrongdoing: first, one should take physical action (with one's hand), then one should speak out against it, and ultimately, one should at least disapprove of it in one's heart. It emphasizes how crucial it is to aggressively seek to prevent and address wrongdoing and corruption in society.

Here are some side-by-side comparisons of good and bad. A lack of attention or emotional control can lead to emotions taking over negatively, which can have a number of damaging impacts. We Muslims are able to distinguish between right and wrong. This is an example. We can always maintain our focus when facing a range of stressful scenarios and events by imagining, evaluating, and choosing the best course of action.

 

• Kindness, and generosity toward others; instead of purposely causing someone else pain, misery, or sorrow.
• Honesty and moral rectitude in both speech and deeds; rather than lying or acting dishonestly, frequently for one's own benefit.
• Capacity to empathize with and comprehend the emotions of others; as opposed to lack of curiosity, care, or emotional investment in other people's lives, experiences, or well-being.
• Readiness to share and give without anticipating anything in return from other people; instead of putting one's own demands and interests ahead of those of others.
• Capacity to bravely and resolutely face fear, danger, or hardship; rather than lack of humility, an exaggerated sense of self-importance, and excessive pride.
• Acknowledging the value and rights of others and treating them with compassion; instead of using trickery and guile to subjugate or take advantage of others.
• Ability to persevere and maintain composure in the face of hardship or delays; as opposed to lack of drive and effort to carry out tasks or achieve objectives.
• Loyalty, bonds with others, and values; rather than lack of drive and effort to carry out tasks or achieve objectives.
• Expressing gratitude for other people's generosity and goodwill; instead of failing to recognize and be grateful for the assistance and kindness you have received from others.
• Letting go of your wrath and bitterness toward people who have harmed you; rather than acting in an unfriendly or violent manner toward other people.

Also,

• Achievement of Goals, instead of non-fulfillment or failure
• Increased productivity, rather than losing interest due to unappreciation
• Superior Reputation, as opposed to a damaged status
• Stress Reduction, rather than feeling completely agitated
• Stronger Relationships, instead of breaking ties
• Improved Decision-Making, as opposed to a lack of bravery
• Personal Growth, instead of lacking in development or progress
• Legal and Ethical Compliance, instead of being unethical
• Long-term satisfaction or delight, as opposed to momentary
• Positive Impact on Society, instead of spreading a negative vibe

In summary, staying focused, picturing the good and bad side by side, and consistently acting morally are beneficial for your relationships, opportunities, and overall well-being in addition to being personally fulfilling. It is essential to practice Islam while leading a decent and satisfying life, to constantly reflect on what a Prophet or Messenger would have done in particular situations, and to behave in a way that is virtue-based or morally upright.

The key to Success according to Islam

 
Allah is used in Islam to refer to God. Muslims hold that Allah is the only true God, the architect of the cosmos, and the only being deserving of their devotion. It is believed that Allah is transcendent, all-knowing, all-powerful, and all-merciful. Muslims hold that Allah has revealed His will to humanity via a number of prophets, with the Quran serving as the last and ultimate revelation, given to the Prophet Muhammad.

Satan in Islam is referred to as Iblis. Iblis is a jinn, a supernatural creature made of smokeless fire by Allah, who defied His order to prostrate before Adam, the first human. Iblis was created as a representation of evil as a result of his disobedience, and he is frequently linked to leading people astray from the path of righteousness. He is regarded as a rival and a liar who seeks to divert people from the way of God. Iblis does not, however, possess the same authority or stature as Allah in Islamic thought. Muslims argue that Iblis lacks the authority to direct human behavior and can only seduce and influence people. Individuals are ultimately responsible for avoiding these temptations and turning to Allah for direction.

According to the Quran:

Numerous verses in the Quran make reference to both Satan (Iblis) and Allah (God) in various situations. The following verses discuss these two subjects:

Allah's Power and Sovereignty:
"Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things." (Quran 24:35)

Satan's Deception:
"Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze." (Quran 35:6)

Satan's Promise of Deception:
"And [Iblis] said, 'By Your might, I will surely mislead them all except, among them, Your chosen servants.'" (Quran 38:82)

Allah's Protection Against Satan:
"And say, 'My Lord, I seek refuge in You from the incitements of the devils, and I seek refuge in You, my Lord, lest they be present with me.'" (Quran 23:97-98)

Satan's Oath to Mislead:
"And [Iblis] swore by Allah to them, 'Indeed, I am to you from among the sincere advisors.' So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, 'Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?'" (Quran 7:21-22)

These verses highlight the contrast between the might and direction of Allah and the cunning attempts of Satan to mislead people. They stress the importance of Muslims remaining consistent in their faith and turning to Allah for protection from Satan's power and trickery.

According to Hadiths:

Islamic Hadiths are narrations or sayings attributed to the Prophet Muhammad (peace be upon him) and provide additional context and explanation to the teachings found in the Quran. While the Quran is considered the primary source of Islamic guidance, Hadiths are important secondary sources. Here are a few Hadiths that mention Allah and Satan:

Hadith about Seeking Refuge from Satan:
The Prophet Muhammad (peace be upon him) said: "When you enter your house, say 'As-Salamu 'Alaikum' for it will be a means of blessings for the people of the house. When you eat, say 'Bismillah,' and if you forget to say it at the beginning, say it at the end. And when you finish, say 'Al-Hamdu lillah.' If you drink water, say 'Bismillah' and if you forget to say it at the beginning, say it at the end. Say 'Bismillah' when you enter the toilet. When you finish, say 'Ghufranak.' And when you come out of the toilet, say 'Al-Hamdu lillah.' The angels say 'O Allah, forgive him, O Allah, have mercy on him' as long as he is in a gathering. One should not sit on a bed on which one has just had a sexual intercourse, or sleep on it, without first beating it with one's garment. If someone intends to have sexual relations with his wife, he should say: 'Bismillah, Allahumma jannibna ash-Shaitan wa jannib ash-Shaitan ma razaqtana (In the name of Allah, O Allah! Keep us away from Satan and keep Satan away from what You bestow upon us).' Then, if a child is conceived as a result of this act, Satan will not harm it." (Narrated in Sahih Bukhari, Book 76, Hadith 49)

Hadith about Satan's Influence on Prayer:
The Prophet Muhammad (peace be upon him) said: "When the call for prayer is pronounced, Satan takes to his heels and passes wind with noise during his flight in order not to hear the call being made, and when the call is finished, he comes back. When the call for prayer is made, Satan takes to his heels and passes wind with noise during his flight in order not to hear the call being made, and when the call is finished, he comes back and again takes his place with you. When the call for prayer is made, Satan takes to his heels and passes wind with noise during his flight in order not to hear the call being made, and when the call is finished, he comes back and again takes his place with you. O Abu Huraira! This is your Satan." (Narrated in Sahih Bukhari, Book 1, Hadith 37)

Please note that Hadiths are typically referenced by their content and the collections in which they appear, such as Sahih Bukhari or Sahih Muslim. The numbers can vary between different editions and translations of these collections. It is advisable to consult a reliable collection of Hadiths to get the exact reference and number.

The 99 Names of Allah emphasize the qualities and attributes Muslims consider Allah to possess. Satan (Iblis), on the other hand, stands for the adverse forces of disobedience and temptation, testing people's faith and resolve to continue down the path of righteousness. These two ideas—Allah and Satan—serve as the cornerstones of Islamic theology and morals, with Allah serving as the highest authority on guidance and salvation and Satan as a skeptic of human devotion and faith.

Here are some comparisons:

Satan is not the Creator, but Allah Al-Khaliq (The Creator)
Allah Ar-Razzaq (The Provider), where Satan is Depriver
Where Satan is Careless, Allah Al-Hafiz (The Preserver)
Satan is the destroyer, whereas Allah Al-Mu'id (Restorer) is the Restorer
In the place of Satan's harm, Allah An-Nafi (The Benefactor)

and the list continues:

Allah Ar-Rahman (The Most Gracious), where Satan is Unforgiving
Allah Ar-Rahim (The Most Merciful), where Satan is Merciless
Allah Al-Malik (The Sovereign), where Satan is Unauthoritative
Allah Al-Quddus (The Holy), where Satan is Profane
Allah As-Salam (The Source of Peace), where Satan is Discord
Allah Al-Mu'min (The Guardian of Faith), where Satan is Untrustworthy
Allah Al-Muhaymin (The Protector), where Satan is Negligent
Allah Al-Aziz (The Mighty), where Satan is Weak
Allah Al-Bari' (The Evolver), where Satan is Stagnant

Allah Al-Musawwir (The Fashioner), where Satan is Unformed
Allah Al-Ghaffar (The Forgiver), where Satan is Unforgiving
Allah Al-Wahhab (The Bestower), where Satan is Selfish
Allah Al-Fattah (The Opener), where Satan is Closer
Allah Al-Alim (The Knower of All), where Satan is Ignorant
Allah Al-Basit (The Reliever), where Satan is Distresser
Allah Ar-Rafi (The Exalter), where Satan is Abaser
Allah Al-Mu'izz (The Bestower of Honor), where Satan is Humiliator

Allah As-Sami' (The AllHearing), where Satan is Deaf
Allah Al-Basir (The AllSeeing), where Satan is Blind
Allah Al-Hakam (The Judge), where Satan is Unjust
Allah Al-Adl (The Just), where Satan is Unfair
Allah Al-Latif (The Subtle), where Satan is Coarse
Allah Al-Khabir (The AllAware), where Satan is Uninformed
Allah Al-Halim (The Forbearing), where Satan is Hasty
Allah Al-Azim (The Magnificent), where Satan is Insignificant
Allah Al-Ghafur (The Forgiving), where Satan is Unforgiving
Allah As-hShakur (The Appreciative), where Satan is Ungrateful

Allah Al-Ali (The Sublime), where Satan is Lowly
Allah Al-Kabir (The Great), where Satan is Small
Allah Al-Muqit (The Nourisher), where Satan is Negligent
Allah Al-Hasib (The Reckoner), where Satan is Unaccountable
Allah Al-Jalil (The Majestic), where Satan is Unimpressive
Allah Al-Karim (The Generous), where Satan is Stingy
Allah Ar-Raqib (The Watchful), where Satan is Negligent
Allah Al-Mujib (The Responder), where Satan is Unresponsive
Allah Al-Wasi' (The Vast), where Satan is Limited

Allah Al-Hakim (The Wise), where Satan is Foolish
Allah Al-Wadud (The Loving), where Satan is Hateful
Allah Al-Majid (The Glorious), where Satan is Disgraced
Allah Al-Ba'ith (The Resurrector), where Satan is Unreviving
Allah Ash-Shahid (The Witness), where Satan is Absent
Allah Al-Haqq (The Truth), where Satan is Falsehood
Allah Al-Wakil (The Trustee), where Satan is Unreliable
Allah Al-Qawi (The Strong), where Satan is Weak
Allah Al-Matin (The Firm), where Satan is Feeble
Allah Al-Wali (The Protecting Friend), where Satan is Adversary

Allah Al-Hamid (The Praiseworthy), where Satan is Blameworthy
Allah Al-Muhsi (The Accounter), where Satan is Unaccountable
Allah Al-Mubdi (The Originator), where Satan is Imitator
Allah Al-Muhyi (The Giver of Life), where Satan is Taker of Life
Allah Al-Hayy (The EverLiving), where Satan is Mortal
Allah Al-Qayyum (The SelfSustaining), where Satan is Dependent
Allah Al-Wajid (The Finder), where Satan is Loser
Allah Al-Majid (The Noble), where Satan is Mean
Allah As-Samad (The Eternal), where Satan is Temporary

Allah Al-Qadir (The Able), where Satan is Unable
Allah Al-Muqtadir (The Determiner), where Satan is Indecisive
Allah Al-Muqaddim (The Advancer), where Satan is Delayer
Allah Al-Awwal (The First), where Satan is Last
Allah Az-Zahir (The Manifest), where Satan is Hidden
Allah Al-Batin (The Hidden), where Satan is Manifest
Allah Al-Muta'ali (The Most Exalted), where Satan is Low
Allah Al-Barr (The Generous), where Satan is Miserly
At-Tawwab (The Acceptor of Repentance), where Satan is Unforgiving
Allah Al-Afu (The Pardoner), where Satan is Punisher

Allah Ar-Ra'uf (The Kind), where Satan is Unkind
Malik alMulk (The Owner of All Sovereignty), where Satan is Ownerless
DhulJalali walIkram (The Possessor of Majesty and Generosity), where Satan is Lack of Majesty and Generosity
Allah Al-Muqsit (The Equitable), where Satan is Unjust
Allah Al-Jami' (The Gatherer), where Satan is Scatterer
Allah Al-Ghani (The SelfSufficient), where Satan is Needy
Allah Al-Mughni (The Enricher), where Satan is Impoverisher
Allah An-Nur (The Light), where Satan is Darkness

Allah Al-Hadi (The Guide), where Satan is Misleading
Allah Al-Badi' (The Incomparable), where Satan is Common
Allah Al-Baqi (The Everlasting), where Satan is Temporary
Allah Al-Warith (The Inheritor), where Satan is Disposer
Allah Ar-Rashid (The Righteous Guide), where Satan is Misguided
Allah As-Sabur (The Patient), where Satan is Impatient
Allah Al-Halim (The Forbearing), where Satan is Hasty

How to pray for a solution, and what role do prayers play in our lives?

While praying, Muslims can pray saying Allah Al-Hadi (The Guide) or Allah Ar-Rashid (The Righteous Guide) for guidance when they are lost so that they can discover a solution.

When we are in need, committed sin, or grieving, we might pray saying Allah Ar-Rahman (The Most Generous), Allah Ar-Rahim (The Most Merciful), Allah Al-Ghaffar (The Forgiver), and Allah Al-Ghafur (The Forgiving) to ask for His pity on our souls and for the ease of our circumstances, among other things.

We can pray Allah Ar-Razzaq (The Provider), Allah Al-Wahhab (The Bestower) to help us if we are in need and need financial support by training us or by assisting us in becoming more productive etc.

We forget as Muslims that Satan destroys, deceives, imitates, and lies rather than fashioning, designing, providing, maintaining, or preserving like the Almighty Allah does. Free will provide us two choices. Either submit to Allah or disobey him. Arrogance, ego, and jealousy are terms used to describe those who reject Allah. We enjoy competing, and studies show that those with a competitive disposition have the qualities listed below. 

So, What is the likelihood of Success for being positive or negative?  

• Only 1% of persons, who are potential negative practitioners, think they are successful in obtaining the gratification that they might cause harm to others, much like Satan.
• However, (for 99%) as the 99 names of Allah suggest, all other abilities and talents belong to Allah, and the only thing we can do is ask Him or pray to Him for help in carrying out our responsibility as a provider.

We talked about Negative practitioners. 

What is the percentage of those Negative practitioners?

Negative practitioners are 99%. Here is a Hadith that tells us how many people will be able to avoid hellfire in the hereafter:

Narrated Abu Huraira:

The Prophet (ﷺ) said, "The first man to be called on the Day of Resurrection will be Adam who will be shown his offspring, and it will be said to them, 'This is your father, Adam.' Adam will say (responding to the call), 'Labbaik and Sa`daik' Then Allah will say (to Adam), 'Take out of your offspring, the people of Hell.' Adam will say, 'O Lord, how many should I take out?' Allah will say, 'Take out ninety-nine out of every hundred." They (the Prophet's companions) said, "O Allah's Apostle! If ninety-nine out of every one hundred of us are taken away, what will remain out of us?" He said, "My followers in comparison to the other nations are like a white hair on a black ox."

Reference : Sahih al-Bukhari 6529

In-book reference : Book 81, Hadith 118

USC-MSA web (English) reference : Vol. 8, Book 76, Hadith 536

Speaking of success, the aforementioned hadith states that there is only 1% among us since 1st man Adam will be able to skip Hellfire for disobeying Allah's commandment.

In conclusion, it is important to realize that success in Islam is not solely based on material possessions or outside achievements. A balanced lifestyle, a solid moral foundation, and spiritual well-being are all crucial elements of real success, according to Islamic teachings.

The 3: A ranking of the Greatest Persons in History, according to Islam, until the last day

 
Here is a famous book, The 100: A Ranking of the Most Influential Persons in History is a 1978 book by Michael H. Hart, an American astrophysicist, author, amateur historian, and researcher.

https://en.wikipedia.org/wiki/The_100:_A_Ranking_of_the_Most_Influential_Persons_in_History

Hart's Top 5 (from the 1992 edition):

Rank Name Time frame Image Occupation
1 Muhammad c. 570–632 Spiritual & Political leader
2 Isaac Newton         1643–1727 Scientist
3 Jesus 4 BC–33 AD Spiritual leader
4 Gautama Buddha 563–483 BC Spiritual leader
5 Confucius     551–479 BC Philosopher

If I were to rank, name 100 influential people who ever lived or will live until the last day, I will rank them in this order:

Rank Name Time frame
1 Muhammad (pbuh) 570–632 CE
               (among 124,000 Prophets and Messengers)
2 Abu Bakr 573-634 CE
3 Umar ibn Al-Khattab      584-644 CE

-----------------
--- (space for potential future ranking) ---
-----------------

# Isaac Newton                        1643–1727
# Confucius                     551–479 BC

Why Abu Bakr is the best man who will ever live?

For his great character and close connection with the Prophet Muhammad (peace be upon him), Abu Bakr is honored in Islamic tradition. Abu Bakr Abdullah ibn Abi Quhafa was his full name. On the basis of historical accounts and the Hadith, the following list of Abu Bakr's positive qualities can be provided as a general summary of his personality:

1. A Strong Sense of Loyalty: Abu Bakr's loyalty to the Prophet Muhammad (peace be upon him) and the Islamic faith was unwavering and steadfast. He remained a devoted follower throughout his life.
2. Abstaining from Backbiting and Slander: He was known for his strict adherence to Islamic ethics, which included refraining from backbiting and speaking ill of others.
3. Adherence to the Prophetic Tradition: He closely followed the teachings and practices of the Prophet Muhammad (peace be upon him) and encouraged others to do the same.
4. Advocacy for Racial Equality: Abu Bakr emphasized the equality of all Muslims, regardless of their racial or tribal backgrounds, setting a precedent for the rejection of racism in Islam.
5. Advocacy for Social Justice: He championed social justice and the equitable treatment of all members of the Muslim community, regardless of their social or economic status.
6. Advocacy for the Dignity of All Human Beings: He upheld the principle of the dignity of all human beings, emphasizing that all individuals, regardless of their background, deserve respect and honor.
7. Advocacy for the Orphaned and Vulnerable: He showed great concern and care for orphans and the vulnerable, ensuring their well-being and protection.
8. Advocacy for the Rights of Slaves: Abu Bakr was a strong advocate for the rights of slaves and their humane treatment. He encouraged their manumission and played a role in the early efforts to free enslaved individuals.
9. Advocacy for the Rule of Law: He upheld the principles of justice and the rule of law within the Muslim community.
10. Advocate for Women's Rights: Abu Bakr was an advocate for the rights of women, emphasizing their dignity, respect, and the importance of upholding their rights within the Muslim community.
11. Allegiance to the Righteous Caliphs: Abu Bakr remained a loyal and supportive advisor to the subsequent Caliphs, including Umar ibn al-Khattab, and continued to offer valuable counsel.
12. Apostle of the Poor: Abu Bakr was known for his dedication to the welfare of the poor and marginalized in society. He would actively seek out the needy and provide them with financial assistance and support.
13. Asceticism: Abu Bakr led an ascetic lifestyle, demonstrating detachment from worldly possessions and an emphasis on spiritual values.
14. Balance and Moderation: Abu Bakr emphasized the importance of balance and moderation in all aspects of life, avoiding extremism or excess.
15. Caring for the Sick: Abu Bakr visited the sick and provided them with comfort and support, displaying a compassionate attitude toward those in distress.
16. Charitable Acts in Secret: Abu Bakr performed many charitable acts in secret, without seeking recognition or praise. His humility was evident in his discreet acts of kindness.
17. Charity and Support for the Needy: He continued to be generous even during his time as Caliph, ensuring that the poor and needy were taken care of.
18. Commitment to Prayer and Remembrance: He had a deep commitment to acts of worship and remembrance of Allah, including frequent supplication and dhikr (remembrance of Allah).
19. Commitment to the Unity of the Ummah: Abu Bakr was dedicated to maintaining the unity and strength of the Muslim community, working to prevent divisions and disputes.
20. Community Building: Abu Bakr actively engaged in community building, fostering a sense of unity and shared responsibility among the early Muslims.
21. Companionship with the Prophet Muhammad: Abu Bakr had a very close and special relationship with the Prophet Muhammad (peace be upon him). He was the Prophet's companion in the cave during the Hijra (migration to Medina), and his loyalty and support during this critical event are well-documented.
22. Compassion and Kindness: He was known for his compassion and kindness towards others. He would help the poor and the needy, and he was particularly caring towards orphans and widows.
23. Composure in Times of Crisis: He maintained composure and a sense of calm in times of crisis, setting an example for others in the face of adversity.
24. Concern for Animal Welfare: Abu Bakr demonstrated a deep concern for the welfare of animals. He emphasized the humane treatment of animals and discouraged any form of cruelty towards them. This virtue aligns with the broader Islamic principle of kindness to all of God's creation, including animals. 
25. Concern for Prisoners of War: He showed compassion and care for prisoners of war and advocated for their humane treatment.
26. Consultation and Shura: He was known for his practice of "Shura" or consultation in decision-making, seeking the opinions and advice of other companions and leaders before making important decisions.
27. Contentment: Abu Bakr was content with what Allah had decreed for him. His contentment was a source of peace and tranquility in his life.
28. Counselor and Advisor: His wisdom and practical advice were sought after by many companions and leaders. He was often consulted on important matters of the community.
29. Courage and Bravery: He displayed exceptional courage and bravery in defending the early Muslim community during times of persecution and adversity.
30. Courage in Adversity: He demonstrated remarkable courage and resilience during difficult times, including during the Ridda Wars and other challenges the early Muslim community faced.
31. Dedication to the Propagation of Islam: Throughout his life, he was dedicated to the propagation of Islam and worked to spread the message of the faith.
32. Dedication to the Prophet Muhammad (peace be upon him): His loyalty and unwavering support for the Prophet Muhammad (peace be upon him) were legendary. He accompanied the Prophet on his migration to Medina, and he was always at the forefront of the Prophet's missions.
33. Diplomacy: Abu Bakr was a skilled diplomat and peacemaker. He played a crucial role in reconciling and uniting various factions within the early Muslim community, helping to maintain the unity of the Ummah (Muslim community).
34. Diplomatic Skills: Abu Bakr possessed diplomatic skills and was skilled at negotiation, making him an effective statesman.
35. Dutifulness to Parents: He was known for his deep respect and dutifulness to his parents, which is highly regarded in Islamic tradition.
36. Economic Equitability: Abu Bakr emphasized economic justice and the fair distribution of wealth among the Muslim community, ensuring that the rich supported the poor and needy.
37. Economic Fairness: Abu Bakr promoted economic fairness and equitable distribution of wealth within the Muslim society.
38. Eloquence in Speech: He was known for his eloquence in speech and the ability to effectively convey his thoughts and messages.
39. Emphasis on Mercy and Forgiveness: He was known for his forgiving nature, preferring to forgive the mistakes of others rather than seeking retribution.
40. Emphasis on Prayer and Worship: He was known for his regular and devout performance of prayers and acts of worship, which were central to his daily life.
41. Encouragement of Ijtihad (Independent Reasoning): He supported the scholarly tradition of ijtihad, allowing scholars to use their independent reasoning to derive legal rulings when needed.
42. Enduring Patience: He displayed remarkable patience during times of adversity and trials, which is a quality greatly admired in Islamic tradition.
43. Environmental Stewardship: While not a prominent issue of his time, Abu Bakr's emphasis on responsibility and care for God's creation aligns with the Islamic principles of environmental stewardship.
44. Exemplary Family Life: He maintained a harmonious family life and was a loving and caring husband and father.
45. Foresight and Prudent Decision-Making: Abu Bakr was known for his foresight and the ability to make prudent and far-sighted decisions. His leadership style often included careful deliberation and consideration of the long-term consequences of his choices, which contributed to the stability and growth of the early Muslim community. 
46. Forgiveness: Abu Bakr was known for his forgiving nature. Even when some individuals slandered him or spoke ill of him, he chose to forgive them rather than seeking revenge.
47. Generosity in the Path of Allah: He was known to be particularly generous in contributing to the Islamic cause, whether it was for financing military campaigns or supporting the needy and the early Muslim community.
48. Generosity: Abu Bakr was known for his generosity and willingness to give to others, both in terms of wealth and support. He used to spend his wealth to help those in need and to support the early Muslim community.
49. Gratitude: Abu Bakr displayed a deep sense of gratitude towards Allah. He recognized the blessings and favors from Allah and was appreciative of them.
50. Guidance and Mentorship: He served as a mentor and guide to many young Muslims, imparting his wisdom and knowledge to the next generation of leaders and scholars.
51. Honesty in Trade: Before accepting Islam, Abu Bakr was known for his honesty and integrity in trade and business dealings. This reputation continued throughout his life as a Muslim.
52. Hospitality: Abu Bakr was a generous host and extended hospitality to guests and travelers, following the tradition of the Prophet Muhammad (peace be upon him).
53. Humor and Lightheartedness: Despite the seriousness of many situations he encountered, Abu Bakr was known for his sense of humor and ability to bring moments of lightheartedness to his interactions with others.
54. Inclusivity and Embrace of Diversity: He welcomed individuals from diverse backgrounds into the fold of Islam, emphasizing the universality of the faith.
55. Knowledge and Wisdom: Abu Bakr was known for his knowledge of the Quran and Hadith and for his deep understanding of Islamic teachings. His knowledge and wisdom were highly respected by the companions.
56. Leadership by Example: Abu Bakr led by example, setting high standards for himself and the community and showing how a leader should live a life in accordance with Islamic values.
57. Leadership: Abu Bakr served as the first Caliph after the Prophet Muhammad's (peace be upon him) passing and demonstrated excellent leadership qualities. He was a just and fair leader who upheld the principles of justice and maintained the unity of the Muslim community.
58. Love for Knowledge: He had a deep love for seeking knowledge, especially religious knowledge. He encouraged others to seek knowledge and supported scholars and students of Islamic sciences.
59. Love for the Quran: He had a deep love for the Quran and was committed to its recitation and understanding. His reverence for the Quran was reflected in his life and actions.
60. Maintaining Strong Character in Times of Power: Even as the Caliph, Abu Bakr maintained his humility, moral character, and simplicity, setting an example for leaders to follow.
61. Maintenance of Strong Family Ties: Abu Bakr maintained strong family bonds and relations, emphasizing the importance of familial ties in Islam.
62. Mercy and Compassion: Abu Bakr was known for his compassion and mercy, both towards fellow Muslims and to those who sought his help.
63. Modesty: He was a man of great humility and modesty. He would often weep in prayer, fearing his deeds might not be accepted by Allah.
64. Optimism and Confidence in Allah: He had strong faith in Allah's divine plan and believed that, with trust in God, the Muslim community would overcome any challenges they faced.
65. Optimism and Positive Outlook: He had a positive and hopeful attitude, which is reflected in his response when he was chosen as the Caliph after the Prophet's passing. He said, "If you have held me to be the best among you, then you have erred. If you have held me to be the weakest among you, you have hit the mark."
66. Patience: Abu Bakr exhibited great patience in the face of personal trials and challenges, especially during the difficult times following the death of the Prophet Muhammad (peace be upon him).
67. Patronage of Islamic Art and Culture: During his rule as Caliph, he supported the development of Islamic art, culture, and architectural achievements that have left a lasting cultural legacy.
68. Piety and Devotion: He was known for his devout worship and strong connection with Allah. His piety and dedication to the Islamic faith were exemplary.
69. Pioneering Leadership: As the first Caliph, Abu Bakr set the precedent for future leaders in the Islamic community, establishing the foundations for good governance and ethical leadership.
70. Promoter of Brotherhood: Abu Bakr was instrumental in fostering a sense of brotherhood and unity among the early Muslim converts, helping to bridge the gaps between various tribal and ethnic groups.
71. Promotion of Charity: Abu Bakr emphasized the importance of giving to charity and helping those in need.
72. Promotion of Good Ethics: He encouraged the observance of good ethics and moral values within the Muslim community.
73. Promotion of Good Governance: As the first Caliph of Islam, Abu Bakr established principles of good governance, including transparency, accountability, and justice, which served as a model for later Muslim rulers.
74. Promotion of Good Manners and Etiquette: Abu Bakr was known for his excellent manners and encouraged others to observe good etiquette and courtesy.
75. Promotion of Social Harmony: He worked to resolve conflicts and promote harmony among the diverse members of the early Muslim community.
76. Promotion of Social Welfare: Abu Bakr encouraged the support of widows, orphans, and those in need, recognizing the importance of social welfare within the Muslim community.
77. Protection of Religious Sites: He worked to protect and maintain the sanctity of religious sites and places of worship for all faiths.
78. Protection of Women's Rights: Abu Bakr was known for his efforts to protect the rights and dignity of women in the early Muslim community.
79. Purity of Heart: Abu Bakr was known for the purity of his heart and the sincerity of his intentions.
80. Reliability and Trustworthiness: Abu Bakr was a man of his word, and his trustworthiness was unparalleled. His honesty and reliability were qualities that gained him the respect and admiration of the early Muslim community.
81. Resilience in Personal Trials: Throughout his life, he faced personal trials and adversity, yet he remained patient and resolute in his faith.
82. Respect for Elders: Abu Bakr had great respect for the elderly members of the community and would often visit and support them.
83. Respect for the Elderly and the Young: He treated the elderly and the young with respect and kindness, emphasizing the importance of respecting all age groups in the community.
84. Respect for the Prophet's Family: He had immense respect for the family of the Prophet Muhammad (peace be upon him) and treated them with honor and reverence.
85. Respect for the Rights of Non-Muslims: He emphasized the importance of respecting the rights and freedoms of non-Muslim minorities living under Islamic rule.
86. Role in Compilation of the Quran: Abu Bakr played a significant role in collecting and compiling the Quranic verses during the Caliphate of Umar ibn al-Khattab. His efforts contributed to the preservation of the Quranic text.
87. Simplicity and Humility: Despite his wealth and social status, Abu Bakr led a simple and humble life. He dressed modestly and was not attached to material possessions.
88. Sincerity (Ikhlas): Abu Bakr was known for his unwavering faith and sincerity in his belief in Islam. He embraced Islam wholeheartedly and without any hesitation.
89. Sobriety: Abu Bakr was known for his moderation and avoidance of excess. He led a simple and austere life, setting an example for others in the community.
90. Steadfastness: Abu Bakr was known for his unwavering commitment to Islam and the Prophet Muhammad (peace be upon him). He remained steadfast in his faith, even in the face of adversity and challenges.
91. Strong Sense of Brotherhood: He fostered a strong sense of brotherhood and unity among the companions, helping to create a cohesive Muslim community.
92. Strong Work Ethic: Abu Bakr was diligent and hardworking in his various roles and responsibilities, setting an example of industriousness.
93. Support for Islamic Scholarship: He played a pivotal role in supporting the collection and preservation of the Quranic verses and Hadith, helping to ensure the transmission of authentic Islamic knowledge.
94. Support for Knowledge and Education: He recognized the importance of knowledge and education, supporting scholars and students and emphasizing the pursuit of knowledge as a noble endeavor.
95. Support for Religious Freedom: He advocated for religious freedom and tolerance, promoting the idea that individuals should have the right to practice their faith without persecution.
96. Tolerance and Interfaith Relations: He showed tolerance and respect for people of other faiths and played a key role in fostering peaceful relations with non-Muslim communities during his time as Caliph.
97. Truthfulness (Siddiq): He earned the title "As-Siddiq" or "The Truthful" because of his honesty, integrity, and trustworthiness. The Prophet Muhammad (peace be upon him) once said that if he were to take a close friend among his followers, it would have been Abu Bakr.
98. Unity: Abu Bakr prioritized the unity of the Muslim community and worked diligently to prevent divisions and conflicts within the Ummah.
99. Upholding the Spirit of Hijra: Abu Bakr upheld the significance of the Hijra (migration) as a turning point in Islamic history and encouraged Muslims to reflect on its lessons.
100. Warrior for Justice: As a close companion of the Prophet Muhammad (peace be upon him), he actively participated in several battles and military campaigns to defend the Muslim community and uphold justice.

Abu Bakr's (May Allāh be pleased with him) qualities and traits are greatly praised in Islamic history and are examples for Muslims to follow in their own lives. If you're looking for particular Hadith references, you can check out famous hadith collections like Sahih al-Bukhari, Sahih Muslim, and others. These collections are full with sayings and anecdotes about Abu Bakr's personality and deeds.

Here are a few Hadiths on the subject:

It was narrated from ‘Ali (رضي الله عنه) that he said:
The best of this ummah after its Prophet (ﷺ) are Abu Bakr and ʼUmar (رضي الله عنهما).

Grade: Sahih (Darussalam)] (Darussalam)
Reference : Musnad Ahmad 932
In-book reference : Book 5, Hadith 359

It was narrated from Anas bin Malik that:
The Messenger of Allah said: 
The most merciful of my Ummah towards my Ummah is Abu Bakr; 
the one who adheres most sternly to the religion of Allah is 'Umar; 
the most sincere of them in shyness and modesty is 'Uthman; 
the best judge is 'Ali bin Abu Talib; 
the best in reciting the Book of Allah is Ubayy bin Ka'b; 
the most knowledgeable of what is lawful and unlawful is Mu'adh bin Jabal; and 
the most knowledgeable of the rules of inheritance (Fara'id) is Zaid bin Thabit. And every nation has a trustworthy guardian, and 
the trustworthy guardian of this Ummah is Abu 'Ubaidah bin Jarrah."

Grade: Sahih (Darussalam)
Reference : Sunan Ibn Majah 154
In-book reference : Introduction, Hadith 154
English translation : Vol. 1, Book 1, Hadith 154

In conclusion, we have provided a lengthy list of his qualities, virtues, and contributions based on historical accounts and Islamic tradition about Abu Bakr. It is important to note that Abu Bakr's legacy is complex, and the qualities mentioned here collectively portray a comprehensive and virtuous character. Because of that, it is Abu Bakr (May Allāh be pleased with him) who will always be the best person to have lived after 124,000 Prophets and Messengers until the end of time.

How to stay focused in Islam?

 

The capacity to control and adjust one's emotions in a healthy and adaptable way is referred to as emotional control, emotional regulation, or emotional self-regulation. There are no differences in Islam either. It involves having the ability to comprehend, identify, and control one's own emotional reactions to diverse conditions, stimuli, and situations. A person with emotional control can react to emotions in a positive way that is consistent with their goals, values, and general wellbeing.

Here's an explanation of how this can happen:

• Impulsivity
• Stress and Anxiety
• Conflict in Relationships
• Poor Decision-Making
• Negative Coping Mechanisms
• Lack of Productivity
• Insufficient output
• Isolation

To avoid these negative consequences, it's essential to work on emotional regulation, stress management, and improving your focus. Techniques such as mindfulness, meditation, seeking support from a therapist or counselor, and practicing time management can help you better control your emotions and increase your ability to focus on tasks and challenges effectively.

According to the Quran:

While the Quran may not use the term "focus" explicitly, its teachings often highlight the significance of being attentive and dedicated to various aspects of life, including worship, personal development, and ethical conduct. Here are a few relevant verses:

Surah Al-Mumtahanah (60:1): "O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah, your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way."

Surah Al-A'raf (7:205): "And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless."

Surah Al-Baqarah (2:197): "And take provisions, but indeed, the best provision is Taqwa. So fear Me, O you of understanding."

Surah Al-A'raf (7:31): "O children of Adam, take your adornment at every masjid and eat and drink, but be not excessive. Indeed, He likes not those who commit excess."

Surah Al-Kahf (18:7): "Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed."

These Quran verses encourage believers to be mindful of their faith, to maintain humility and fear of God, and to avoid excessive indulgence in worldly matters. They represent the belief that spiritual and ethical principles should be prioritized and that upholding them would result in a life that is more meaningful and worthwhile.

According to Hadiths:

Here are a few Hadith references that emphasize the importance of focus and mindfulness:
 
On Remembrance and Presence of Heart (Sahih Muslim, Book 1, Hadith 256): Abu Huraira reported: The Prophet Muhammad (peace be upon him) said, "Allah does not look at your forms or your wealth, but He looks at your hearts and your deeds."

On Focusing in Worship (Sunan Abi Dawood, Book 3, Hadith 874): Abu Huraira reported: The Prophet Muhammad (peace be upon him) said, "When a man stands for prayer, his sins are placed on his head. Every time he bows or prostrates, they fall away from him."

On the Importance of Concentration in Prayer (Sahih al-Bukhari, Book 11, Hadith 755): Anas ibn Malik reported: The Prophet Muhammad (peace be upon him) said, "Pray as you have seen me praying."

On Mindfulness in All Actions (Sunan al-Tirmidhi, Book 10, Hadith 2467): Abdullah ibn Abbas reported: The Prophet Muhammad (peace be upon him) said, "Take account of yourselves before you are taken to account, weigh your deeds before they are weighed, and prepare for the greatest display of justice on the Day of Judgment."

These Hadiths emphasize the value of awareness, sincerity, and focus in a variety of spheres of life, such as worship, introspection, and upholding a pure heart. They instruct followers to pay attention to the integrity of their motives and the caliber of their deeds rather than outward looks.

Lack of focus or emotional control can cause emotions to take over in a negative way, which can have a variety of harmful effects, and here are some side by side comparisons between good and bad. As Muslims, we are able to envision and contrast good and wrong. Here's an illustration. While going through a variety of stressful situations and events, we can always stay focused by visualizing, analyzing, and making the right decision for the scenario.

• Kindness, and generosity toward others; instead of purposely causing someone else pain, misery, or sorrow.
• Honesty and moral rectitude in both speech and deeds; rather than lying or acting dishonestly, frequently for one's own benefit.
• Capacity to empathize with and comprehend the emotions of others; as opposed to lack of curiosity, care, or emotional investment in other people's lives, experiences, or well-being.
• Readiness to share and give without anticipating anything in return from other people; instead of putting one's own demands and interests ahead of those of others.
• Capacity to bravely and resolutely face fear, danger, or hardship; rather than lack of humility, an exaggerated sense of self-importance, and excessive pride.
• Acknowledging the value and rights of others and treating them with compassion; instead of using trickery and guile to subjugate or take advantage of others.
• Ability to persevere and maintain composure in the face of hardship or delays; as opposed to lack of drive and effort to carry out tasks or achieve objectives.
• Loyalty, bonds with others, and values; rather than lack of drive and effort to carry out tasks or achieve objectives.
• Expressing gratitude for other people's generosity and goodwill; instead of failing to recognize and be grateful for the assistance and kindness you have received from others.
• Letting go of your wrath and bitterness toward people who have harmed you; rather than acting in an unfriendly or violent manner toward other people.

Also,

• Achievement of Goals, instead of non-fulfillment or failure
• Increased productivity, rather than losing interest due to unappreciation
• Superior Reputation, as opposed to a damaged status
• Stress Reduction, rather than feeling completely agitated
• Stronger Relationships, instead of breaking ties
• Improved Decision-Making, as opposed to a lack of bravery
• Personal Growth, instead of lacking in development or progress
• Legal and Ethical Compliance, instead of being unethical
• Long-term satisfaction or delight, as opposed to momentary
• Positive Impact on Society, instead of spreading a negative vibe

In conclusion, maintaining focus, visualizing the good and bad side by side, and constantly acting morally is not only individually satisfying but also benefits your relationships, opportunities, and general wellbeing. It is crucial to live a moral and fulfilling life while practicing Islam, to continuously consider what a Prophet or Messenger would have done in specific circumstances, and act in a way that is morally righteous or virtuous.

Should Muslims stop trying to be Rich?

We all desire financial success, and Muslims are no different. Although it is not a need for Muslims to be wealthy, doing so while upholding Islamic teachings and via legal and moral means is encouraged. Islam does not intrinsically prohibit the acquisition of riches; rather, it offers instructions on how to acquire, manage, and make use of wealth in a way that is ethically righteous and appropriate.

Here are some key points to consider regarding wealth and richness in Islam:

• Lawful Earnings
• Responsibility and Accountability
• Charity and Generosity
• Avoidance of Haram (Forbidden) Earnings
• Contentment and Gratitude
• Balancing Worldly and Spiritual Goals

Islam does not forbid Muslims from pursuing riches, but it places a strong emphasis on how wealth should be earned and used in accordance with Islamic ethics and values. Muslims are urged to handle their wealth responsibly and charitably, to abstain from immoral ways of wealth acquisition, and to keep in mind that their actions and wealth management are accountable to God. In the end, it comes down to finding a happy medium between material prosperity and spiritual fulfillment.

According to Quran:

There are various passages in the Quran that discuss wealth and being wealthy. Here are a few verses from the Quran that discuss this subject:

Contentment and Gratitude:
In Surah Al-Baqarah (2:261-262), the Quran states:
The example of those who spend their wealth in the Way of Allah is like that of a grain which sprouts seven ears, and in every ear there are a hundred grains. Likewise, Allah multiplies the action of whomsoever He wills. Allah is Munificent, All-Knowing. Those who spend their wealth in the Way of Allah and do not follow their spending with reminders of their generosity or injure their own spirits by resisting what is right will find their reward with their Lord. They have nothing to fear, nor shall they grieve.

This verse highlights the concept of spending one's wealth in the path of Allah and the rewards associated with it.

Warning Against Greed and Hoarding:
In Surah Al-Tawbah (9:34-35), the Quran says:
O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment. The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], 'This is what you hoarded for yourselves, so taste what you used to hoard.'

These verses serve as a warning against hoarding wealth and not spending it for charitable and righteous purposes.

The Obligation of Charity (Zakat):
The Quran explicitly mentions the obligation of giving charity (Zakat) from one's wealth in multiple verses, such as in Surah Al-Baqarah (2:267-273).
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy. Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.

These verses stress the importance of giving from one's wealth to those in need.

The proper handling of wealth, the value of helping those in need, and the repercussions of hoarding or utilizing one's wealth carelessly are all stressed in these Quranic references. Islam promotes a compassionate and well-balanced view of wealth and prosperity.

According to Hadith:

There are several Hadiths (sayings and actions of the Prophet Muhammad) that mention wealth, riches, and the attitude towards them. Here are a few relevant Hadiths on being rich:

The Importance of Contentment:
The Prophet Muhammad (peace be upon him) emphasized the importance of contentment, regardless of one's financial status. He said, "Riches do not mean, having a great amount of property, but riches are self-contentment." (Sahih al-Bukhari)

Wealth as a Test:
The Prophet also highlighted that wealth is a test from Allah. He said, "The world is a prison for the believer and Paradise for the disbeliever." (Sahih Muslim) This Hadith reminds believers that they should use their wealth responsibly and in accordance with Islamic principles.

The Generosity of Wealth:
The Prophet Muhammad encouraged generosity and giving to those in need. He said, "The upper hand is better than the lower hand. The upper hand is the one that gives, and the lower hand is the one that receives." (Sahih al-Bukhari) This Hadith emphasizes the virtue of helping others with one's wealth.

Avoiding Arrogance:
The Prophet warned against arrogance or pride due to wealth. He said, "Whoever is proud and arrogant, Allah will not look at him on the Day of Resurrection." (Sahih al-Bukhari) This Hadith reminds wealthy individuals to remain humble and not to look down on others.

Spending on Family:
The Prophet Muhammad also emphasized the importance of providing for one's family. He said, "The best of you is the one who is best to his family, and I am the best among you to my family." (Sunan Ibn Majah) This indicates that being rich should be used to take care of one's loved ones.

These Hadiths stress the importance of wealth in the context of Islamic teachings, which include using it responsibly, being content, and helping those in need. Islam encourages wealth as a means to do good and to fulfill one's obligations but discourages arrogance, extravagance, and greed.

For instance, a Muslim might aspire to have a large fortune so they might one day construct a Mosque.

There is a nice Hadith on Satan meeting Muhammad (pbuh) and what they discussed during that interview:

Muhammad (peace be upon him):
Why do you get such a strong blow when my followers pay Sadaqah (voluntary act of charity that is wide-reaching)? 
Why do you get cut into two pieces? 

Satan: 
Whenever a person gives his money in charily, that person receives three benefits from Allah. 
The first benefit such a person receives is that Allah becomes his borrower. 
The second benefit is that Allah makes heaven his inheritance (such that he will be called an owner of heaven). 
And the third benefit is that Allah increases his wealth 700 times, which in turn this person uses (the increased wealth) for charity.

The lesson that the hadith is trying to impart to us is that, despite the fact that we would all like to build a large mosque and thus believe that we should all be wealthy, if we only had enough money to purchase one brick, according to Islam, we may be considered to be on par with those who would construct the entire mosque.

Here are some further instances of how giving to charity can result in Allah multiplying our wealth 700 times (or many many times in Arabic .... if Allah will):

• A wealthy person might construct a big Mosque, but a poor person could get by with just one brick.
• A wealthy donor gives $1,000,000 to the community, while a struggling individual gives $10 to feed a poor.
• A poor Raqi attempting to educate kids how to read the Quran might be sufficient, whereas someone who is generous enough to build a University.
• While a businessman might have enough money to build a Hospital, a poor nurse making an effort to care for a sick person would be sufficient.
• When it comes to recovering from a natural disaster, a company might build a ten-story structure, yet one person helping their neighbor renovate their house might suffice.
• In order to help disadvantaged children, a company might build an orphanage, where a couple caring for a foster child might be sufficient.

In summary, it's not necessary for us to be wealthy to please Allah; all that matters is that we do our best. Yet we who are poor or struggling and giving our best effort will be viewed as sufficient when compared to a wealthy person who provides a lot.

Note: In conclusion, Should Muslims stop trying to be Rich? 
No, Muslims should and could, and they will be extremely wealthy, provided they have the right attitude, and appropriate mentality.