Fasting in Ramadan is one of the five pillars of Islam, and the Qur’an states its purpose in a single word: taqwa, God-consciousness. Surah Al-Baqarah 2:183 addresses the believers with honour, informs them that fasting is obligatory, reminds them that earlier nations also fasted, and declares that its goal is “so that you may attain taqwa”. This article explains the verse phrase by phrase in the light of classical commentary, and shows how the daily discipline of fasting trains obedience, guards against sin, controls desire and softens the heart.

The article then studies a hadith narrated by Abu Hurayrah in Sahih al-Bukhari, in which the Prophet (peace be upon him) promised Paradise to whoever believes in Allah and His Messenger, establishes prayer and fasts Ramadan, and encouraged believers to ask Allah for Al-Firdaus, the highest level of Paradise. From this hadith it draws lessons about hope, high ambition and the connection between fasting and the other pillars. It concludes with practical guidance for a fast that truly reaches its purpose.

Keywords: Ramadan Fasting, Al-Baqarah 2:183, Taqwa, Self-Control, Promise of Paradise, Al-Firdaus, Prophetic Teachings

Introduction

Every act of worship in Islam has an outward form and an inner purpose. Prayer has its standing and bowing, but its purpose is to restrain a person from indecency and wrongdoing (Al-‘Ankabut 29:45). Zakah involves giving wealth, but its purpose is to purify the giver (Al-Tawbah 9:103). Fasting, too, has a form, abstaining from food, drink and marital relations from dawn to sunset, and a purpose, which Allah named clearly: taqwa.

When the purpose is forgotten, the form can become empty. The Prophet (peace be upon him) warned: “Whoever does not give up false speech and acting upon it, Allah has no need for him to give up his food and drink” (Sahih al-Bukhari, Hadith 1903). A fast that ends with hunger but no change in character has missed its goal.

This article first examines the verse that made fasting obligatory, then a hadith that shows the reward awaiting those who fulfil it along with the other foundations of faith. Together they answer two questions: why we fast, and what we fast for.

The Verse: Surah Al-Baqarah 2:183

Allah Almighty says:

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَي الَّذِيْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ (البقرة: 183)

Translation: “O you who believe, fasting has been prescribed for you as it was prescribed for those before you, so that you may attain taqwa.”

“O you who believe”

The verse begins by addressing people through their faith. The Companion ‘Abdullah bin Mas’ud advised that when you hear “O you who believe”, listen carefully, because it is either a good you are being commanded to do or an evil you are being warned against. Calling the believers by their faith before giving a difficult command also tells them that their faith is what will make it easy.

“Fasting has been prescribed for you”

The word kutiba (“has been written”) is used in the Qur’an for firm obligations. Fasting Ramadan is therefore a binding duty on every adult, sane Muslim who is able, as confirmed by the hadith that Islam is built on five pillars, one of which is fasting Ramadan (Sahih al-Bukhari, Hadith 8). The next two verses explain the exemptions: the sick and the traveller may postpone the fast, and those who are permanently unable may give fidyah (Al-Baqarah 2:184-185).

“As it was prescribed for those before you”

Fasting is not new. It was part of the religion of earlier prophets and nations. The Prophet (peace be upon him) described the fasting of Prophet Dawud, who fasted every other day, as the most beloved voluntary fast to Allah (Sahih al-Bukhari, Hadith 1131). Commentators explain the wisdom of this reminder: it comforts the believers that they are not singled out for hardship, it encourages them to compete with earlier nations in goodness, and it shows that all prophets came with the same core message of worship and self-discipline.

“So that you may attain taqwa”

This is the purpose of the whole command. Taqwa comes from a root meaning to shield or protect oneself. In practice it means guarding oneself from Allah’s displeasure by doing what He commands and avoiding what He forbids. The word la’alla (“so that”) shows that taqwa is the expected fruit of fasting when it is done correctly.

Some commentators add that in the earliest period the rules of the fast were stricter: once a person slept after sunset, food, drink and marital relations were not allowed until the next evening. Allah later eased this in Al-Baqarah 2:187, permitting them throughout the night until dawn, out of mercy for the believers.

How Fasting Builds Taqwa

Scholars of tafsir and spirituality have explained in several ways how fasting produces God-consciousness:

1. Training in obedience. During the fast, a person gives up even lawful food and water simply because Allah asked. Someone who can leave the lawful for Allah’s sake for a whole month is better prepared to leave the unlawful for the rest of the year.
2. Awareness of Allah in private. A fasting person could easily eat or drink where no one sees him, yet he does not. This is why Allah said in a hadith qudsi: “Fasting is for Me, and I will reward it” (Sahih al-Bukhari, Hadith 1904). Fasting is a secret between the servant and his Lord, and it builds the habit of remembering that Allah is always watching.
3. A shield against sin. The Prophet (peace be upon him) said: “Fasting is a shield”, and taught that a fasting person should not use foul language or quarrel; if someone insults him, he should say, “I am fasting” (Sahih al-Bukhari, Hadith 1904). Fasting protects from sin in this world and from the Fire in the next.
4. Control over desire. Hunger weakens the pull of the lower self. The Prophet advised young people who could not yet marry to fast, because it helps them guard their chastity (Sahih al-Bukhari, Hadith 5066).
5. A softer, more grateful heart. Feeling hunger reminds the fasting person of the poor, increases gratitude for daily blessings, and encourages generosity. The Prophet himself was the most generous of people, and he was most generous of all in Ramadan (Sahih al-Bukhari, Hadith 6).

In short, fasting is a thirty-day school in which the believer practises, every day, the very qualities that make up taqwa.

The Promise of Paradise: The Hadith of Abu Hurayrah

The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ آمَنَ بِاللَّهِ وَبِرَسُولِهِ وَأَقَامَ الصَّلَاةَ وَصَامَ رَمَضَانَ کَانَ حَقًّا عَلَی اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ جَاهَدَ فِي سَبِيلِ اللَّهِ أَوْ جَلَسَ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا فَقَالُوا يَا رَسُولَ اللَّهِ أَفَلَا نُبَشِّرُ النَّاسَ قَالَ إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللَّهُ لِلْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ مَا بَيْنَ الدَّرَجَتَيْنِ کَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ فَإِذَا سَأَلْتُمُ اللَّهَ فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَوْسَطُ الْجَنَّةِ وَأَعْلَی الْجَنَّةِ أُرَاهُ فَوْقَهُ عَرْشُ الرَّحْمَنِ وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ (صحیح البخاری، کتاب الجہاد والسیر: 2790)

Translation: Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “Whoever believes in Allah and His Messenger, establishes the prayer and fasts Ramadan, it is a promise upon Allah to admit him into Paradise, whether he strives in the path of Allah or stays in the land where he was born.” The Companions said, “O Messenger of Allah, shall we not give this good news to the people?” He said: “In Paradise there are one hundred levels which Allah has prepared for those who strive in His path. The distance between every two levels is like the distance between the sky and the earth. So when you ask Allah, ask Him for Al-Firdaus, for it is the middle of Paradise and the highest part of Paradise.” The narrator added that he thought the Prophet also said: “Above it is the Throne of the Most Merciful, and from it the rivers of Paradise gush forth.”

Lessons from the Hadith

1. Fasting stands beside faith and prayer

The hadith joins three things: faith in Allah and His Messenger, establishing prayer, and fasting Ramadan. Fasting is not an isolated seasonal ritual; it belongs to the core of a Muslim’s identity. A person who fasts but neglects prayer has broken this chain. Hafiz Ibn Hajar, in Fath al-Bari, explains that zakah and Hajj are not mentioned here possibly because they are obligatory only on those who have wealth and ability, while faith, prayer and fasting are required of everyone.

2. “A promise upon Allah”

The phrase “it is a promise (haqq) upon Allah” does not mean that anyone can place an obligation on Allah. Scholars explain that Allah has, out of His generosity, committed Himself to this promise, and He never breaks His promise (Al-Rum 30:6). This gives the believer firm hope.

3. Paradise is open to every sincere believer

The words “whether he strives in the path of Allah or stays in the land where he was born” show that Paradise is not limited to a special group. A farmer, a teacher, a mother at home or a worker in a factory who holds to faith, prayer and fasting is promised Paradise just as a fighter in Allah’s path is.

4. Do not settle for the minimum

When the Companions wanted to spread this good news, the Prophet (peace be upon him) immediately described the hundred levels of Paradise. Commentators explain the wisdom: he did not want people to hear only the minimum and stop striving. Entry into Paradise is one thing; the level reached within it depends on effort. The gap between two levels is as great as between the sky and the earth.

5. Ask for Al-Firdaus

The Prophet taught the believers to ask for the very best. Al-Firdaus is described as both the middle and the highest of Paradise: the middle in honour and the highest in position, with the Throne of the Most Merciful above it and the rivers of Paradise flowing from it. The Qur’an also mentions it as the dwelling of the successful believers (Al-Mu’minun 23:11; Al-Kahf 18:107). This teaches high ambition in worship: a believer asks Allah generously, because the One being asked is the Most Generous.

6. Special rewards for those who fast

Other authentic narrations add to this promise. “Whoever fasts Ramadan with faith and seeking reward will have his previous sins forgiven” (Sahih al-Bukhari, Hadith 38). And Paradise has a gate called Al-Rayyan through which only those who fasted will enter (Sahih al-Bukhari, Hadith 1896).

Practical Guidance for a Fast That Reaches Its Purpose

1. Begin with intention. Fast “with faith and seeking reward”, reminding yourself each day that you are fasting for Allah and seeking taqwa.
2. Fast with the tongue and eyes too. Avoid lying, backbiting, arguments and unlawful viewing. These do not break the fast legally, but they can empty it of its reward.
3. Guard the five daily prayers. The hadith links fasting with prayer. A Ramadan without regular prayer misses the foundation.
4. Spend time with the Qur’an. Ramadan is the month in which the Qur’an was revealed (Al-Baqarah 2:185). Daily recitation and reflection strengthen the inner purpose of the fast.
5. Be generous. Give charity and feed others. The Prophet said that whoever provides iftar for a fasting person receives a reward like his, without reducing the fasting person’s reward (Jami’ al-Tirmidhi, Hadith 807).
6. Follow the Sunnah of suhur and iftar. Eat suhur, delay it toward dawn, and break the fast promptly at sunset.
7. Ask Allah for Al-Firdaus. Make it part of your daily supplication, especially at the time of breaking the fast.
8. Use the exemptions where needed. Islam does not require the sick, the elderly, pregnant or nursing women at risk, or travellers to harm themselves. Anyone with a medical condition should consult a qualified doctor and a scholar about fasting.
9. Carry taqwa beyond Ramadan. The true sign that a fast was accepted is that its good effects continue afterwards, for example through the six fasts of Shawwal and voluntary fasts during the year.

Conclusion

Surah Al-Baqarah 2:183 tells us why we fast: to attain taqwa. Fasting trains obedience, builds awareness of Allah in private, shields from sin, controls desire and softens the heart. The hadith of Abu Hurayrah tells us what we fast for: the promise of Paradise for every believer who holds to faith, prayer and fasting, and the encouragement to aim for its highest level, Al-Firdaus.

Between the purpose and the promise lies the daily effort of the believer. A fast that guards the tongue, keeps the prayers, embraces the Qur’an and opens the hand in generosity is the fast that leads to taqwa in this world and, by Allah’s mercy, to Paradise in the next. May Allah accept our fasts and grant us Al-Firdaus.

References

1. The Holy Qur’an: Al-Baqarah 2:183-185, 2:187; Al-Tawbah 9:103; Al-Kahf 18:107; Al-Mu’minun 23:11; Al-‘Ankabut 29:45; Al-Rum 30:6.
2. Sahih al-Bukhari, Hadith 6, 8, 38, 1131, 1896, 1903, 1904, 2790, 5066.
3. Jami’ al-Tirmidhi, Hadith 807.
4. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-Jihad.
5. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, and al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an, commentary on Al-Baqarah 2:183.

The post The Purpose of Fasting in Ramadan and the Promise of Paradise appeared first on The Global Educationist.

Islam teaches two principles that may at first seem to pull in different directions. The first is personal accountability: every soul is answerable for its own deeds, as Surah Al-Baqarah 2:134 declares that each community will have what it earned and no one will be questioned about the deeds of others. The second is that, by Allah’s mercy, the righteousness of a believer can become a source of blessing, protection and elevation for his family, in this world and the next.

This article explains both principles from the Qur’an and authentic Sunnah. It studies Al-Baqarah 2:134 alongside verses such as Al-Tahrim 66:6, Al-Tur 52:21 and Al-Kahf 18:82, and Prophetic narrations about deeds that continue after death and children’s supplications that raise their parents’ ranks. It then examines the hadith of the three men trapped in a cave, recorded in Sahih al-Bukhari, who were rescued after calling on Allah through their most sincere deeds, one of them his devotion to his elderly parents. The article concludes that personal reform is the foundation of family reform: no one can carry another’s burden, yet a sincere life becomes a means of Allah’s mercy for one’s loved ones.

Keywords: Personal Accountability, Righteous Deeds, Family in Islam, Kindness to Parents, Sincerity (Ikhlas), Tawassul through Good Deeds, Raising Righteous Children

Introduction

Many people hope that the piety of a parent, a saintly ancestor or a famous family will be enough to save them, even if their own lives are careless. Others feel the opposite worry: that no matter how hard they try, they cannot help the people they love. The Qur’an and Sunnah correct both mistakes.

On one side, Islam closes the door to relying on lineage. When the verse “Warn your nearest relatives” was revealed, the Prophet (peace be upon him) called his family and said: “O Fatimah, daughter of Muhammad, ask me for whatever you wish of my wealth, but I cannot avail you anything before Allah” (Sahih al-Bukhari, Hadith 2753). If the daughter of the Messenger must rely on her own deeds, no one else can rely on someone else’s.

On the other side, Islam opens a door of hope. Allah, in His generosity, allows the sincere faith and good deeds of a believer to bring blessing to his family, through upbringing, supplication, protection in this world, and elevation in Paradise. Understanding the balance between these two truths is the subject of this article.

The First Principle: Personal Accountability

Allah Almighty says:

تِلْكَ اُمَّةٌ قَدْ خَلَتْ ۚ لَهَا مَا كَسَبَتْ وَلَكُمْ مَّا كَسَبْتُمْ ۚ وَلَا تُسْـــَٔــلُوْنَ عَمَّا كَانُوْا يَعْمَلُوْنَ (البقرة: 134)

Translation: “That was a community which has passed away. It will have what it earned, and you will have what you have earned. And you will not be asked about what they used to do.”

Context and explanation

This verse comes after the Qur’an describes Prophet Ibrahim, Isma’il, Ishaq and Ya’qub (peace be upon them) and the final advice Ya’qub gave his sons to remain Muslim until death (Al-Baqarah 2:132-133). Some People of the Book of that time took pride in being descendants of these prophets and assumed that this connection alone would save them. The verse answers that assumption directly: those great prophets earned their reward through their own faith and deeds, and their descendants will be judged by theirs. The same sentence is repeated in verse 141 for emphasis.

The Arabic word kasabat (“earned”) is significant. Reward and punishment are tied to what a person actively earns through choice and effort, not to what he inherits.

Supporting verses

The Qur’an repeats this principle in many places:

• “No bearer of burdens will bear the burden of another” (Al-An’am 6:164; also Fatir 35:18).
• “A human being will have nothing except what he strove for, and his striving will soon be seen” (Al-Najm 53:39-40).
• “Every soul will be held in pledge for what it has earned” (Al-Muddaththir 74:38).

The lesson for every Muslim is clear. Belonging to a pious family, or being the child of a scholar, is a blessing and a responsibility, not a guarantee. Each person must build his own record of faith and good deeds.

The Second Principle: Righteousness That Benefits the Family

Alongside personal accountability, the Qur’an shows several ways in which a believer’s faith and deeds bring good to his family.

1. Protecting the family through guidance

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا قُوْٓا اَنْفُسَكُمْ وَاَهْلِيْكُمْ نَارًا (التحریم: 6)

Translation: “O you who believe, protect yourselves and your families from a Fire.”

The verse begins with “yourselves” and then “your families”. ‘Ali bin Abi Talib explained it as: teach them and discipline them with good manners. Ibn Kathir notes that this means commanding them to obey Allah and forbidding them from disobedience. A parent’s own righteousness is the first tool of this protection, because children learn far more from what they see than from what they hear.

2. Protection in this world: the two orphans

In the story of Musa and al-Khidr, al-Khidr repaired a falling wall without asking for payment. He later explained that beneath it was a treasure belonging to two orphan boys, and “their father had been righteous” (Al-Kahf 18:82). Allah protected the children’s wealth because of their father’s righteousness. Many commentators note that this father may not even have been their immediate father but an ancestor several generations earlier, which shows how far the blessing of righteousness can reach.

3. Being joined with one’s family in Paradise

وَالَّذِيْنَ اٰمَنُوْا وَاتَّبَعَتْهُمْ ذُرِّيَّـتُهُمْ بِاِيْمَانٍ اَلْحَـقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ اَلَتْنٰهُمْ مِّنْ عَمَلِهِمْ مِّنْ شَيْءٍ (الطور: 21)

Translation: “And those who believed, and whose descendants followed them in faith, We will join their descendants with them, and We will not reduce anything of their deeds.”

Ibn ‘Abbas explained that Allah will raise believing children to the level of their parents in Paradise, even if the children’s own deeds were less, so that the parents’ joy may be complete. Notice the condition: the descendants must have “followed them in faith”. The blessing raises those who are already believers; it does not save someone who rejected faith. Notice also that the parents lose nothing of their own reward.

The same meaning appears in Al-Ra’d 13:23, where the Gardens of Eden are entered by the righteous “and whoever was righteous among their fathers, their spouses and their descendants”. And in Ghafir 40:8, the angels who carry the Throne pray for the believers and ask Allah to admit their righteous parents, spouses and children with them into Paradise.

Prophetic Evidence: A Connection That Continues

Deeds that outlive a person

إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ: إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (صحیح مسلم: 1631)

Translation: “When a person dies, his deeds come to an end except for three: ongoing charity, knowledge that continues to benefit, or a righteous child who prays for him.”

This hadith shows that the relationship between parents and children continues after death. The upbringing a parent gives becomes his own deed: a righteous child is described as part of the parent’s continuing record. The benefit flows in both directions, because the parent’s effort in raising the child is rewarded, and the child’s supplication reaches the parent.

A child’s prayer that raises a parent’s rank

Abu Hurayrah narrated that the Prophet (peace be upon him) said that a man’s rank will be raised in Paradise, and he will ask, “How did I get this?” He will be told: “Because of your child seeking forgiveness for you” (Sunan Ibn Majah, Hadith 3660; Musnad Ahmad). This is the reverse of Al-Tur 52:21: there, parents raise their children; here, children raise their parents.

Children who intercede for their parents

The Prophet (peace be upon him) said that any Muslim who loses three children who had not reached puberty will be admitted by Allah into Paradise out of His mercy toward them (Sahih al-Bukhari, Hadith 1248). The patience of grieving parents, and the innocence of their children, become causes of mercy for the whole family.

What “intercession” means here

In Islamic belief, all intercession (shafa’ah) ultimately belongs to Allah: “Say: to Allah belongs all intercession” (Al-Zumar 39:44), and no one intercedes except with His permission (Al-Baqarah 2:255). When we speak of good deeds “interceding” for a family, we mean that Allah, by His own choice and mercy, makes these deeds a means of benefit for others. It is never a right that a person can claim, and never a replacement for that family member’s own faith.

The Hadith of the Three Men in the Cave

The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) narrated this story:

عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ خَرَجَ ثَلَاثَةُ نَفَرٍ يَمْشُونَ فَأَصَابَهُمْ الْمَطَرُ فَدَخَلُوا فِي غَارٍ فِي جَبَلٍ فَانْحَطَّتْ عَلَيْهِمْ صَخْرَةٌ قَالَ فَقَالَ بَعْضُهُمْ لِبَعْضٍ ادْعُوا اللَّهَ بِأَفْضَلِ عَمَلٍ عَمِلْتُمُوهُ فَقَالَ أَحَدُهُمْ اللَّهُمَّ إِنِّي کَانَ لِي أَبَوَانِ شَيْخَانِ کَبِيرَانِ فَکُنْتُ أَخْرُجُ فَأَرْعَی ثُمَّ أَجِيئُ فَأَحْلُبُ فَأَجِيئُ بِالْحِلَابِ فَآتِي بِهِ أَبَوَيَّ فَيَشْرَبَانِ ثُمَّ أَسْقِي الصِّبْيَةَ وَأَهْلِي وَامْرَأَتِي فَاحْتَبَسْتُ لَيْلَةً فَجِئْتُ فَإِذَا هُمَا نَائِمَانِ قَالَ فَکَرِهْتُ أَنْ أُوقِظَهُمَا وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ رِجْلَيَّ فَلَمْ يَزَلْ ذَلِکَ دَأْبِي وَدَأْبَهُمَا حَتَّی طَلَعَ الْفَجْرُ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِکَ ابْتِغَائَ وَجْهِکَ فَافْرُجْ عَنَّا فُرْجَةً نَرَی مِنْهَا السَّمَائَ قَالَ فَفُرِجَ عَنْهُمْ وَقَالَ الْآخَرُ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي کُنْتُ أُحِبُّ امْرَأَةً مِنْ بَنَاتِ عَمِّي کَأَشَدِّ مَا يُحِبُّ الرَّجُلُ النِّسَائَ فَقَالَتْ لَا تَنَالُ ذَلِکَ مِنْهَا حَتَّی تُعْطِيَهَا مِائَةَ دِينَارٍ فَسَعَيْتُ فِيهَا حَتَّی جَمَعْتُهَا فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا قَالَتْ اتَّقِ اللَّهَ وَلَا تَفُضَّ الْخَاتَمَ إِلَّا بِحَقِّهِ فَقُمْتُ وَتَرَکْتُهَا فَإِنْ کُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِکَ ابْتِغَائَ وَجْهِکَ فَافْرُجْ عَنَّا فُرْجَةً قَالَ فَفَرَجَ عَنْهُمْ الثُّلُثَيْنِ وَقَالَ الْآخَرُ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي اسْتَأْجَرْتُ أَجِيرًا بِفَرَقٍ مِنْ ذُرَةٍ فَأَعْطَيْتُهُ وَأَبَی ذَاکَ أَنْ يَأْخُذَ فَعَمَدْتُ إِلَی ذَلِکَ الْفَرَقِ فَزَرَعْتُهُ حَتَّی اشْتَرَيْتُ مِنْهُ بَقَرًا وَرَاعِيهَا ثُمَّ جَائَ فَقَالَ يَا عَبْدَ اللَّهِ أَعْطِنِي حَقِّي فَقُلْتُ انْطَلِقْ إِلَی تِلْکَ الْبَقَرِ وَرَاعِيهَا فَإِنَّهَا لَکَ فَقَالَ أَتَسْتَهْزِئُ بِي قَالَ فَقُلْتُ مَا أَسْتَهْزِئُ بِکَ وَلَکِنَّهَا لَکَ اللَّهُمَّ إِنْ کُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِکَ ابْتِغَائَ وَجْهِکَ فَافْرُجْ عَنَّا فَکُشِفَ عَنْهُمْ (صحیح البخاری، کتاب البیوع: 2215؛ صحیح مسلم: 2743)

Translation (summary of the narration): ‘Abdullah bin ‘Umar (may Allah be pleased with them both) narrated that the Prophet (peace be upon him) said: Three men were travelling when rain began to fall, so they took shelter in a mountain cave. A large rock rolled down and sealed its entrance. They said to one another, “Call upon Allah through the best deed each of you has done.”

The first said: “O Allah, I had two elderly parents. I used to go out to graze my animals, then return, milk them and bring the milk to my parents first, and only after they drank would I give it to my children, family and wife. One night I was delayed and found my parents asleep. I did not want to wake them, while my little children were crying with hunger at my feet. I remained like that, holding the milk, until dawn. O Allah, if You know that I did this seeking Your Face, open a gap for us through which we can see the sky.” The rock moved a little.

The second said: “O Allah, You know that I loved a cousin of mine intensely. She refused me unless I gave her one hundred dinars. I worked until I gathered the amount, but when I was about to commit the sin with her, she said: ‘Fear Allah, and do not break the seal except by its right.’ So I stood up and left her. O Allah, if You know that I did this seeking Your Face, open a gap for us.” Two-thirds of the opening was cleared.

The third said: “O Allah, You know that I hired a worker for a measure of grain, but he left without taking his wage. I planted it and invested its yield until I bought cows and a herdsman from it. Later he came and asked for his due. I said: ‘Go to those cows and their herdsman; they are yours.’ He said, ‘Are you mocking me?’ I said, ‘I am not mocking you; they are yours.’ O Allah, if You know that I did this seeking Your Face, open it for us.” And the rock was removed completely.

Lessons from the Cave Hadith

1. Sincere deeds are a means of rescue

The three men did not call on Allah through anyone’s status or name. They called on Him through their own sincere deeds. Scholars cite this hadith as evidence that seeking Allah’s help through one’s own righteous actions (tawassul bil-a’mal al-salihah) is lawful and beloved to Him. Each man repeated the same condition: “if You know that I did this seeking Your Face”. The value of the deed lay in its sincerity.

2. Kindness to parents comes first

The first deed mentioned is service to elderly parents, and it opened the first gap. This reflects the Qur’an’s order: “Your Lord has decreed that you worship none but Him, and that you be kind to parents” (Al-Isra’ 17:23). Ibn Hajar, in Fath al-Bari, explains that the man did not neglect his children out of harshness; it is likely that they were crying for food but were not in danger, while he gave priority to the honour of his parents. The lesson is the immense value of putting parents first, not that children’s real needs may be ignored.

3. Chastity out of fear of Allah

The second man stopped at the very last moment, when nothing stood between him and the sin except the reminder of Allah. This is among the highest forms of self-control, and it echoes the hadith about the man invited to sin who says “I fear Allah” and is shaded under Allah’s Throne on the Day of Judgment (Sahih al-Bukhari, Hadith 1423). Note also that it was the woman who reminded him of Allah. A single sincere reminder can save a person from ruin.

4. Honesty and fulfilling the rights of others

The third man could have returned only the small measure of grain he owed. Instead, he gave the worker the entire herd that had grown from it. This is the spirit of the Prophet’s words: “Give the worker his wage before his sweat dries” (Sunan Ibn Majah, Hadith 2443). Honesty with people’s rights is an act of worship that Allah rewards in this world and the next.

5. Good deeds protect the whole group

The rock trapped all three together, and each man’s deed opened part of the way for everyone. This is a powerful picture of how one person’s righteousness brings relief to those who share his life, whether a family, a household or a community.

Reconciling the Two Principles

There is no contradiction between “you will have what you have earned” (2:134) and the verses and narrations about benefiting one’s family. Scholars reconcile them as follows:

• Accountability is personal. No one is punished for another’s sin, and no one is saved by another’s faith alone.
• Mercy is generous. Allah may choose to grant extra blessing to a believer because of the righteousness of a parent, child or spouse. This is a gift from Allah, not a transfer of deeds.
• The benefit reaches believers. Al-Tur 52:21 speaks of descendants who “followed them in faith”. The son of Prophet Nuh drowned despite being a prophet’s son (Hud 11:42-46), because he did not believe.
• The parent’s effort is itself his deed. Raising righteous children, teaching them and praying for them are deeds a person “earns”. When they benefit him after death, he is reaping what he planted.

Practical Guidance

1. Begin with yourself. Correct your own prayer, honesty and character first. A family is shaped more by the example of its elders than by their words.
2. Serve your parents. While they are alive, put their comfort first; after they pass away, pray for them, give charity on their behalf and keep ties with their friends.
3. Teach your family their religion. Fulfil Al-Tahrim 66:6 by teaching prayer, Qur’an and good manners at home, with patience and love.
4. Pray for your children and your parents daily. For example: “My Lord, have mercy on them as they raised me when I was small” (Al-Isra’ 17:24), and “Our Lord, grant us from our spouses and offspring comfort to our eyes” (Al-Furqan 25:74).
5. Keep some deeds hidden and sincere. Like the men in the cave, keep a few good deeds between yourself and Allah, which you can call upon in times of need.
6. Leave something that continues. Ongoing charity, beneficial knowledge and righteous children are the three investments that keep benefiting you and your family after death.

Conclusion

Islam holds two truths together. Every soul will answer for its own deeds, and no lineage can replace personal faith. Yet Allah, in His generosity, allows the sincere deeds of a believer to become a source of protection, guidance and elevation for the people he loves. The father of the two orphans protected their wealth after his death; believing parents and children will be joined together in Paradise; a child’s prayer raises a parent’s rank; and three sincere deeds opened a sealed cave.

The path is therefore clear: reform yourself, serve your parents, raise your children upon faith, fulfil people’s rights and act only for Allah’s sake. Such a life secures your own success and, by Allah’s mercy, becomes a lasting blessing for your family in this world and the Hereafter.

References

1. The Holy Qur’an: Al-Baqarah 2:132-134, 2:141, 2:255; Al-An’am 6:164; Hud 11:42-46; Al-Ra’d 13:23; Al-Isra’ 17:23-24; Al-Kahf 18:82; Al-Furqan 25:74; Fatir 35:18; Al-Zumar 39:44; Ghafir 40:8; Al-Tur 52:21; Al-Najm 53:39-40; Al-Tahrim 66:6; Al-Muddaththir 74:38.
2. Sahih al-Bukhari, Hadith 1248, 1423, 2215, 2753.
3. Sahih Muslim, Hadith 1631, 2743.
4. Sunan Ibn Majah, Hadith 2443, 3660.
5. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-Baqarah 2:134, Al-Tur 52:21 and Al-Tahrim 66:6.
6. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on the hadith of the cave.

The post The Intercession of a Person’s Good Deeds on Behalf of Their Family appeared first on The Global Educationist.

Belief in divine decree (al-Qada’ wa al-Qadar) is the sixth pillar of faith in Islam. This article studies it through two foundational texts: the conversation between Maryam (peace be upon her) and the angel in Surah Al-‘Imran (3:47), and the hadith of Usama bin Zaid about the dying grandson of the Prophet (peace be upon him). The verse shows that Allah’s command is not bound by the material causes He Himself created. The hadith shows how a believer should respond when that command arrives as loss and grief.

The article then explains the four levels of Qadr as defined by Sunni scholars, the meaning of the Preserved Tablet, the relationship between divine will and human choice, and the place of supplication within a decree that cannot be overturned. It argues that this belief is not fatalism. It is a source of inner calm, moral responsibility and resilience, because the believer works hard, prays sincerely, and then accepts the outcome with patience and trust.

Keywords: Absolute Sovereignty, Qada’ and Qadar, The Preserved Tablet, Divine Will vs. Human Will, The Role of Supplication, Sabr, Tawakkul

Introduction

Every human being faces events beyond their control: illness, the loss of a loved one, a closed door, or an unexpected blessing. How a person interprets these moments shapes their peace of mind and their character. Islam answers this question through the doctrine of Qadr, which teaches that nothing in the heavens or the earth happens outside the knowledge, will and wisdom of Allah.

When the angel Jibril (peace be upon him) asked the Prophet (peace be upon him) about faith, the answer included belief in Allah, His angels, His books, His messengers, the Last Day, and “the decree, its good and its bad” (Sahih Muslim, Kitab al-Iman, Hadith 8). This shows that belief in Qadr is not a side issue. It sits at the heart of a Muslim’s creed.

Yet this belief is often misunderstood. Some people take it as an excuse for laziness or wrongdoing, saying “it was written for me”. Others feel it removes the point of effort and prayer. A careful reading of the Qur’an and Sunnah shows that both views are mistaken. The two texts below, one from the Qur’an and one from Sahih al-Bukhari, show the balanced position of Islam.

The Qur’anic Foundation: Surah Al-‘Imran 3:47

Allah Almighty says:

قَالَتْ رَبِّ اَنّٰى يَكُوْنُ لِيْ وَلَدٌ وَّلَمْ يَمْسَسْنِىْ بَشَرٌ ۭقَالَ كَذٰلِكِ اللّٰهُ يَخْلُقُ مَا يَشَاۗءُ ۭ اِذَا قَضٰٓى اَمْرًا فَاِنَّمَا يَقُوْلُ لَهٗ كُنْ فَيَكُوْنُ (آل عمران: 47)

Translation: She said, “My Lord, how can I have a son when no man has touched me?” He said, “That is how it will be. Allah creates whatever He wills. When He decides a matter, He only says to it, ‘Be,’ and it is.”

Explanation of the verse

Maryam’s question was not doubt. It was natural wonder, because she knew that a child normally comes through a father. The answer does not deny the normal law of cause and effect. Instead it reminds her who made that law. The same Allah who made birth depend on a father can create a child without one, just as He created Adam (peace be upon him) without father or mother (Al-‘Imran 3:59).

Classical commentators such as Imam al-Tabari and Ibn Kathir note the difference in wording between this verse and the similar verse about Zakariyya (3:40). For Zakariyya, whose child would come through husband and wife, Allah says He “does” (yaf’alu) what He wills. For Maryam, whose child would come with no father at all, Allah says He “creates” (yakhluqu) what He wills. The stronger word fits the greater miracle.

The phrase “when He decides a matter” (idha qada amran) is the key to our theme. The word qada means a final, binding decision. Once Allah decides, the word “Be” (kun) is enough, and no power in creation can delay, reverse or block it. Three lessons follow from this verse:

1. Causes are real, but they are servants of Allah’s will, not masters over it.
2. What seems impossible by human measure is easy for the Creator.
3. A believer who faces a situation with no visible way out should never lose hope, because the One who said “Be” to Maryam’s son still decides all affairs.

The Prophetic Example: The Hadith of Usama bin Zaid

The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said:

حَدَّثَنَا عَبْدَانُ وَمُحَمَّدٌ قَالَا أَخْبَرَنَا عَبْدُ اللَّهِ أَخْبَرَنَا عَاصِمُ بْنُ سُلَيْمَانَ عَنْ أَبِي عُثْمَانَ قَالَ حَدَّثَنِي أُسَامَةُ بْنُ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ أَرْسَلَتْ ابْنَةُ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ إِنَّ ابْنًا لِي قُبِضَ فَأْتِنَا فَأَرْسَلَ يُقْرِئُ السَّلَامَ وَيَقُولُ إِنَّ لِلَّهِ مَا أَخَذَ وَلَهُ مَا أَعْطَی وَکُلٌّ عِنْدَهُ بِأَجَلٍ مُسَمًّی فَلْتَصْبِرْ وَلْتَحْتَسِبْ فَأَرْسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيْهِ لَيَأْتِيَنَّهَا فَقَامَ وَمَعَهُ سَعْدُ بْنُ عُبَادَةَ وَمَعَاذُ بْنُ جَبَلٍ وَأُبَيُّ بْنُ کَعْبٍ وَزَيْدُ بْنُ ثَابِتٍ وَرِجَالٌ فَرُفِعَ إِلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّبِيُّ وَنَفْسُهُ تَتَقَعْقَعُ قَالَ حَسِبْتُهُ أَنَّهُ قَالَ کَأَنَّهَا شَنٌّ فَفَاضَتْ عَيْنَاهُ فَقَالَ سَعْدٌ يَا رَسُولَ اللَّهِ مَا هَذَا فَقَالَ هَذِهِ رَحْمَةٌ جَعَلَهَا اللَّهُ فِي قُلُوبِ عِبَادِهِ وَإِنَّمَا يَرْحَمُ اللَّهُ مِنْ عِبَادِهِ الرُّحَمَاءَ (صحیح البخاری، کتاب الجنائز)

Translation (summary of the narration): Usama bin Zaid (may Allah be pleased with him) reports that a daughter of the Prophet (peace be upon him) sent word that her little son was dying and asked him to come. The Prophet sent back his greetings with this message: “To Allah belongs what He takes, and to Him belongs what He gives. Everything with Him has a fixed term. So let her be patient and seek her reward from Allah.” She sent again, urging him by oath to come. He went, accompanied by Sa’d bin ‘Ubadah, Mu’adh bin Jabal, Ubayy bin Ka’b, Zayd bin Thabit and others. The child was placed in his lap while struggling to breathe, and the Prophet’s eyes filled with tears. Sa’d asked, “O Messenger of Allah, what is this?” He replied, “This is mercy that Allah has placed in the hearts of His servants, and Allah shows mercy only to those of His servants who are merciful.”

Lessons from the hadith

1. Ownership belongs to Allah. The words “to Allah belongs what He takes, and to Him belongs what He gives” change how we see loss. A child, wealth or health is a trust, not a possession. When the Owner takes back His trust, nothing unjust has happened. Notice that “what He takes” comes first, to comfort the grieving mother at the moment of loss.

2. Every life has a fixed term. The phrase “a fixed term” (ajal musamma) echoes the Qur’an: “When their term comes, they cannot delay it by an hour, nor bring it forward” (Al-A’raf 7:34). Grief should not turn into “if only” regrets, because the appointed time was known to Allah before the child was born.

3. Patience is an act of worship. The Prophet asked her to show patience (sabr) and to seek reward (ihtisab). Ihtisab means turning pain into worship by expecting its reward from Allah alone.

4. Tears do not contradict faith. The Prophet himself wept. Islam does not ask believers to become stone. What is forbidden is wailing, complaining against Allah, and words of objection to His decree, not the natural sorrow of the heart.

5. Compassion is part of the Sunnah. Although he had already sent his message, the Prophet still went in person when his daughter asked again. Accepting the decree does not mean leaving the grieving alone. Visiting, comforting and sharing tears are part of the believer’s duty.

Understanding Qadr: Its Four Levels and the Preserved Tablet

Sunni scholars explain belief in Qadr through four levels (maratib). A Muslim’s faith in the decree is complete only when all four are accepted together.

1. Knowledge (‘Ilm): Allah knew everything that would happen before it happened, in full detail. “He knows what is before them and what is behind them” (Al-Baqarah 2:255).
2. Writing (Kitabah): Allah recorded all of it in the Preserved Tablet (al-Lawh al-Mahfuz). The Prophet (peace be upon him) said that Allah wrote the measures of all creation fifty thousand years before creating the heavens and the earth (Sahih Muslim, Hadith 2653). The Qur’an says: “No calamity strikes on earth or in yourselves except that it is in a record before We bring it into being” (Al-Hadid 57:22).
3. Will (Mashi’ah): Nothing happens unless Allah wills it. “And you do not will except that Allah wills” (Al-Takwir 81:29).
4. Creation (Khalq): Allah is the creator of all things, including the actions of His servants. “Allah created you and what you do” (Al-Saffat 37:96).

The Preserved Tablet is the master record that is never altered. Whatever is written there will come to pass exactly as written. This is the deepest meaning of our title: no king, no army, no doctor and no plan can change what Allah has finally decreed. “Indeed, We have created all things according to a measure” (Al-Qamar 54:49).

Importantly, Allah’s knowledge and writing do not force anyone to act. Knowing that something will happen is not the same as compelling it. A teacher may know which student will fail, but that knowledge does not cause the failure. Allah’s knowledge is perfect, so it never errs, yet the person still acts by real choice.

Divine Will and Human Will

Islam rejects two extremes. The first is the view that humans are like feathers in the wind with no choice at all (the position historically linked to the Jabriyyah). The second is the view that humans create their own actions independently of Allah (the position linked to the Qadariyyah). Ahl al-Sunnah wa al-Jama’ah hold the middle path: Allah creates and wills all things, and human beings truly choose and are truly accountable.

This is why the Qur’an commands effort, praises good deeds and promises reward and punishment. If humans had no choice, these commands would be meaningless. A man once asked the Prophet (peace be upon him) whether he should tie his camel or leave it and trust in Allah. He replied, “Tie it, and trust in Allah” (Jami’ al-Tirmidhi, Hadith 2517). Tawakkul begins after effort, not instead of it.

Therefore Qadr can never be used as an excuse for sin. Before acting, we do not know what is written, so we are responsible to choose the right path. After a hardship has passed despite our efforts, we turn to Qadr for comfort, not for excuse.

The Role of Supplication (Du’a)

A common question arises: if Allah’s decision cannot change, why pray? The Prophet (peace be upon him) said, “Nothing turns back the decree except supplication” (Jami’ al-Tirmidhi, Hadith 2139).

Scholars reconcile this with the unchangeable decree in two ways. First, the supplication itself is part of the decree. Allah decreed both the outcome and the prayer that would lead to it, just as He decreed both the cure and the medicine. Second, many scholars distinguish between what is recorded with the angels, which may be written as conditional (“if this servant prays, this will happen”), and what is in the Preserved Tablet, which already contains the final result. The Qur’an refers to this: “Allah erases what He wills and confirms what He wills, and with Him is the Mother of the Book” (Al-Ra’d 13:39).

So prayer is never wasted. Either Allah grants what was asked, or turns away a harm of equal size, or stores its reward for the Hereafter, as the Prophet (peace be upon him) taught (Musnad Ahmad). The believer prays with full hope, and then accepts the answer with full contentment.

Spiritual Benefits of This Belief

When belief in Qadr is understood correctly, it produces real fruits in a believer’s life:

• Peace in hardship. “No disaster strikes except by permission of Allah. And whoever believes in Allah, He will guide his heart” (Al-Taghabun 64:11). The heart that knows its trial came from a Wise and Merciful Lord is guided to calm.
• Freedom from regret. The Prophet (peace be upon him) taught that after a setback a believer should not say “if only I had done this”, because “if only” opens the door to Satan. Instead he should say: “Allah decreed it, and He does what He wills” (Sahih Muslim, Hadith 2664).
• Humility in success. A person who knows that success came by Allah’s will does not become arrogant, as Qarun did when he claimed his wealth came only from his own knowledge (Al-Qasas 28:78).
• Courage. The believer knows that no one can harm him except with what Allah has already written, and no one can benefit him except with what Allah has already written (Jami’ al-Tirmidhi, Hadith 2516). This frees him from the fear of people.
• Balanced emotions. “So that you do not despair over what you have lost, nor rejoice arrogantly over what He has given you” (Al-Hadid 57:23).

Practical Guidance for Today

In daily life, this belief can be applied in simple steps:

1. Plan and work with full effort, whether for studies, business, health or family.
2. Pray before and during the effort, asking Allah for what is good, for example through Salat al-Istikharah.
3. When the result arrives, accept it. Say “Alhamdulillah” in ease and “Inna lillahi wa inna ilayhi raji’un” in loss (Al-Baqarah 2:156).
4. Allow natural grief, but guard the tongue from complaint against Allah, following the Prophet’s example of tears without objection.
5. Support others in their trials through visits, comfort and practical help, as the Prophet did for his daughter.

Conclusion

The statement “no one can change Allah’s decisions” is not a message of helplessness. It is a declaration of Allah’s perfect power, knowledge and mercy. The verse about Maryam shows that Allah’s command is above every material cause. The hadith of Usama bin Zaid shows the human face of that belief: a Prophet who accepts the decree completely, yet weeps out of mercy and walks to comfort his grieving daughter.

Between these two texts lies the balanced path of Islam. The believer works with full effort, prays with full hope, accepts the result with full contentment, and grieves without objection. Whoever lives this way finds that the unchangeable decree of Allah is not a burden on the heart but a refuge for it.

References

1. The Holy Qur’an: Al-Baqarah 2:155-156, 2:255; Al-‘Imran 3:40, 3:47, 3:59; Al-A’raf 7:34; Al-Ra’d 13:39; Al-Qasas 28:78; Al-Saffat 37:96; Al-Qamar 54:49; Al-Hadid 57:22-23; Al-Taghabun 64:11; Al-Takwir 81:29.
2. Sahih al-Bukhari, Kitab al-Jana’iz, hadith of Usama bin Zaid (“To Allah belongs what He takes”).
3. Sahih Muslim, Hadith 8 (Hadith of Jibril), 2653, 2664.
4. Jami’ al-Tirmidhi, Hadith 2139, 2516, 2517.
5. Al-Tabari, Jami’ al-Bayan, commentary on Al-‘Imran 3:47.
6. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-‘Imran 3:47.
7. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-Jana’iz.

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