The Authentic Knowledge

Knowledge by Shaykh Abdul Azeez ibn Abdullaah ibn Baaz

2014-02-25T09:20:00.000-08:00

Knowledge by Shaykh Abdul Azeez ibn Abdullaah ibn Baaz

All praise and thanks are due to Allaah, the Lord of the worlds; and the good end is for the pious. Prayers and peace be upon His Slave and Messenger; the best of His creation, the faithful to His revelation, our Messenger and Leader, Muhammad the son of 'Abdullaah; upon his family, his Companions and whoever follows his way until the Day of Judgement. To proceed:

Indeed the virtues and merits of knowledge ('ilm) are well known to everyone. It is the most noble thing that one can ask for, and the best thing a seeker can strive to attain. Knowledge consists of many branches, but according to the scholars of Islaam: "What is meant by knowledge in the absolute sense is Islamic knowledge."

This is the intended meaning of knowledge in the Book of Allaah and the Sunnah of His Messenger (sallallahu alaihi wasallam). In the absolute sense, it is knowledge regarding Allaah, His names and attributes, knowledge of His rights over His creation, and what He, the One free from all defects, the Most High, has prescribed for them. It is the detailed knowledge of the path that leads to Allaah; knowledge of the purpose of our creation; and the end which the slave will result in, in the Hereafter.

This Islamic knowledge is the best of sciences worth acquiring because through it Allaah is recognized and acknowledged, and by it He is worshipped. One who possesses this knowledge knows what Allaah has made lawful for him and what He has prohibited him from; what pleases Him and what evokes His anger. With this knowledge a person knows his result with Allaah and his end. From amongst the people, those who have taken upon themselves to observe the precepts of the Religion will result in Paradise and bliss, and the rest (which are the majority) will result in a place of disgrace, humiliation and misery. The people of knowledge have cautioned us about this and explained that knowledge is confined to this meaning.

Amongst the scholars who indicated this is al-Qaadi ibn Abil' Izz [1] (commentator of 'Aqeeda-tut-Tahaawiyyah) at the beginning of his commentary. Others have also referred to it, such as Ibn Qayyim, Shaykh-ul-Islaam Ibn Taymiyyah [2] and a number of others.

It is very clear that the merits and virtues of knowledge vary depending on the extent of one's adherence to it. The greatest and most excellent knowledge is that which pertains to Allaah, His names, and His attributes, and this knowledge is known as 'aqeedah (belief). Indeed to Allaah, the Exalted and Supreme, belongs the best example, which is the highest description in every aspect of His essence, names, attributes and actions. Following this is that which is related to Allaah's right over His creation, what He has prescribed upon them. Following this is what supports and bonds it in understanding such as knowledge of the principles of Arabic, Islamic terminology, principles of fiqh, hadeeth methodology and other sciences which are connected to this knowledge, which assist it in both understanding and precision.

The biography of the Prophet (sallallahu alaihi wasallam), Islamic history, biography of the narrators of hadeeth and of the scholars of Islaam are also part of this knowledge. Allaah has honoured and extolled the people who possess this knowledge, and He has raised their status high. He made them bear witness to His Oneness with sincere devotion:

"Allaah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness to this); (He is always) maintaining His creation in justice. None has the right to be worshipped but He, the All-Mighty the All-Wise." [3]

The people of knowledge bear witness to His Oneness along with the angels. The angels ('alayhimussalaam) and the people of knowledge, affirm Allaah's Oneness with sincere devotion towards Him, that He is the Lord of the worlds, the true deity worthy of worship and that worship of anyone besides Him is futile and void.

This affirmation in itself is sufficient proof to show their high station due to the fact that Allaah made them testify to His Oneness and the right for His worship. He, the Most High, explained clearly that none is equal to them:

"...Say: `Are those who know equal to those who know not?' It is only men of understanding who will remember (that is get a lesson from Allaah's signs)." [4]

And the Mighty and Majestic says:

"Shall he then who knows that what has been revealed unto you (O Muhammad (sallallahu alaihi wasallam)) from your Lord is the truth be like him who is blind? But it is only the men of understanding that pay heed." [5]

Therefore, the people of knowledge and the ignorant are not alike. The person, who has knowledge that what Allaah has revealed is the truth, guidance and a way to success, is not equal to the one who has been blinded to this way and to this knowledge. There is an immense difference between the knowledgeable and the ignorant. It is the difference between one who knows the truth and obtains insight through its light and acts according to its guidance until he meets his Lord achieving success with nobility, and one who is blind to this way and follows his desires taking the path of Shaytaan.

The two groups are not similar. Allaah has clearly stated that He raises the ranks of the people of knowledge due to their effect upon the people and the great benefit that people draw from them. Thus some of the people of knowledge have said: "What is more beneficial than their effect upon the people! What is more harmful than the people's effect upon them!"

Their beneficial effects upon the people is their directing the people towards righteousness and guiding them to the truth, making sure that the guidance reaches them - and these are great benefits that are derived from them. Allaah [6] thanks them and the believers thank them for their meritorious actions.

At the head of all the scholars are the prophets ('alayhimussalaam) for they are the guides and the callers to Islaam. They are the most knowledgeable and learned of people with regards to Allaah and His Sharee'ah. The best people after the prophets are those who follow them; those who are well acquainted with that which the prophets came (i.e. the revelation); and those who call to Islaam in the best way, with patience and guide the people to it. The Most High says:

"...Allaah will exalt in degree those of you who believe and those who have been granted knowledge ('Ilm) ..." [7]

"And that was our proof which we gave Ibraaheem against his people. We raise whom We will in degrees..." [8]

He, the Most High, explained that the people of knowledge fear Him as He ought to be feared, although this fear, generally speaking, is present within the believers and others. But the true and complete fear of Allaah is present only among the scholars, at the head of them being the prophets ('alayhimussalaam):

"...It is only those who have knowledge ('Iim) among His slaves that fear Allaah..." [9]

That is, complete and perfect fear. The scholars have knowledge of Allaah, His names, His attributes and His Sharee'ah, which He dispatched the prophets with. Hence when some people who took the knowledge to which the Messenger of Allaah (sallallahu alaihi wasallam) was guiding to be insufficient and said: "We are not like you O Messenger of Allaah! Allaah has forgiven your past and future sins." The Prophet (sallallahu alaihi wasallam) said: "By Allaah! Indeed I am the one who fears Allaah the most amongst you, and the most pious of you."[10]

The scholars are the most fearful of Allaah among mankind due to their knowledge of Allaah, His Deen, His names and His attributes. They are the most eager among men for the truth depending on the extent of their knowledge of Allaah. Further above them and the most perfect are the prophets, as they fear Allaah the most. The most perfect of them, with regard to knowledge, fear and piety, is our Messenger Muhammad (sallallaahu alaihi wasallam).

There are many ahaadeeth showing the virtues and merits of knowledge. From them is his (sallallaahu alaihi wasallam) saying: "Whosoever pursues a path to seek knowledge therein, Allaah will thereby make easy for him a path to Paradise."

So this shows us the great excellence of the students of knowledge. For whoever corrects his intention in seeking knowledge and desires only His Face, he is on a road to salvation (from the Fire) and happiness (in Paradise). [11]

Knowledge should be sought for the right reasons and for its implementation (acting according to the knowledge) not for the sake of ostentation (riyaa') [12], fame, or for the sake of any other gain from the ephemeral gains of this world; rather, he learns it to be acquainted with his Deen, to have insight into what Allaah has made incumbent upon him, to strive to take the people out of darkness and into the light, so he seeks knowledge and acts upon it and teaches others about the good that a Muslim is ordered to do.

Every path that he takes in search of knowledge is a way to Paradise; this is true for every path, literal or otherwise: his journey from one country to another; going from one circle of knowledge to another; and from one mosque to another for the sole intention of seeking knowledge. These are from the ways of acquiring knowledge, likewise memorizing and studying Islamic books of knowledge, perusal and writing are also from the ways of seeking knowledge.

A proper student is concerned with all these paths that lead to knowledge. He seeks it, desiring the Face of His Lord, the Mighty and the Majestic. He wants to seek Allaah's pleasure and a home in Paradise; he wants to understand and reflect upon His Deen; he wants to know what Allaah has made incumbent upon him and what He has prohibited him from, then acts accordingly; he wants to know his Lord with insight and cognizance; he wants to rescue people (from the Fire of Hell); he wants to be amongst the guided callers striving for the truth; and he wants to guide people to Allaah through knowledge. So wherever he turns he is in great excellence with these correct intentions - even his sleep is from the paths to Paradise - if he sleeps in order to strengthen himself to seek knowledge, or to commit a book of knowledge to memory, then his sleep is regarded as worship [13], contrary to the one who has an evil intention, for he is in great danger. [14]

It is related in a hadeeth that the Messenger (sallallaahu alaihi wasallam) said: "if anyone acquires knowledge of things by which Allaah's good pleasure is sought, but instead he acquires it only to get worldly advantage, he will not smell the fragrance of Paradise on the Day of Reckoning." [15]

This is a great admonition for the person who has an evil intention. It is reported that the Messenger (sallallahu alaihi wasallam) said: "Whoever acquires knowledge in order to compete with the scholars or to dispute with the ignorant or to attract the attention of people - then the Fire! the Fire!"

Knowledge is acquired by studying [16], then implementing it for Allaah's pleasure because He has ordered it and made it a means by which the truth is manifested.

The first of the people who will be thrown into the Fire will be from amongst those who acquired knowledge and recited the Qur'aan for others besides Allaah, hoping that it might be said: He is a scholar or, it might be said, he is a reciter. [17] There is no power nor might except with Allaah!

O slave of Allaah! O student of knowledge! It is upon you to be sincere in your worship, intending it solely for Allaah. You must be serious and keen in seeking knowledge with perseverance, then act upon that which the knowledge necessitates, since what is required is implementation, and not that you become a scholar or achieve a high class degree. Indeed the main purpose of seeking knowledge is that you act accordingly, guiding people towards good, consequently becoming the successors to the prophets in calling people to the truth. The Prophet (sallallaahu alaihi wasallam) said: "He whom Allaah intends to show goodness, He gives him the understanding of the Deen.” [18]

This shows the virtues and benefits of knowledge which are from the signs of goodness, happiness and success, that if Allaah wants to show goodness to His slave He gives him the understanding of the Deen so that he can distinguish truth from falsehood and guidance from deviation in order to recognise his Lord by His names, attributes and His great rights, so that he knows the recompense of the friends (awliyaa') of Allaah and His enemies.

The reward of the friends (awliyaa') of Allaah is Paradise, near to their Lord, looking at His Face [19] in a place of esteem. The destination of the enemies of Allaah is in a place of torture, punishment, humiliation screened from seeing Allaah [20]. Thus we come to know the excellence of knowledge, that it is the best and most noble thing for anyone who seeks it with the correct intention because by it he comes to know the best and greatest obligation which is worshipping Allaah in His Oneness (Tawheed) with sincere devotion.

This knowledge makes him aware of what Allaah has made incumbent upon His slaves, which is a great obligation. There is no happiness nor salvation for a slave of Allaah except through Him, then through the knowledge of these obligations, holding fast to them and being upright. The scholars who disseminated the knowledge are the chosen people and the best of people on the face of this earth. At the head of them are the prophets and the messengers. They are the prime example to be followed, the foundation of da'wah, knowledge and excellence. After them are the people of knowledge at different levels: the person who is most knowledgeable with regards to Allaah, His names, His attributes and most perfect in action and da'wah, is the closest of people to the prophets with respect to their status and position in Paradise. The people of knowledge are the leaders of this earth; they are its lights and lamps; they have been preferred above everyone else, they direct the people to the way of happiness, they guide them to the means of salvation, they lead them to that which pleases Allaah, the Majestic and Sublime, and to His Mercy and keep them far from that which evokes His Anger and punishment. The scholars are the heirs of the prophets [21]; Imaams of the people after the prophets; they guide and direct the people to Allaah and teach them His Deen; and they have noble manners and praiseworthy attributes. They are the scholars of the truth; scholars of guidance and successors to the Prophets; they fear Allaah much and are constantly checking their actions, and pay great importance to what He orders and forbids.

These are their great characteristics because they have trod the path of the prophets, followed their way in calling to Allaah, upon knowledge, in warning the people from the ways that cause His Anger, in striving towards the good sayings or actions that they have knowledge of. After the prophets they are the example (and model to be imitated) in their great characteristics, praiseworthy attributes and excellent deeds. They teach others and act accordingly and guide their students to the most noble manners and to the correct path.

As previously mentioned knowledge is "Allaah said..." and "The Messenger (sallallahu alaihi wasallam) said...", which is called Ilm Shar'; it is the knowledge of the Book of Allaah and the Sunnah of His Messenger (sallallahu alaihi wasallam) and all that assists its understanding. It is incumbent upon the people of knowledge that they adhere to this great principle, call the people to it and direct the students to it, making sure that the objective is always "Allaah said..." and "The Messenger (sallallahu alaihi wasallam) said...", acting accordingly, directing and guiding the people to it.

Division and disputes are not permissible, nor to invite people to join one group or another, nor to take the opinion of this person or the sayings of another. Rather, it is mandatory that the call is one: the Call to Allaah and His Messenger (sallallahu alaihi wasallam); to the Book of Allaah and the Sunnah of His Messenger; not to the madhhab of this person or the da'wah of the other; nor to this person's group or the opinion of another. It is incumbent upon Muslims that their way and their goals are one - and that is adherence to the Book of Allaah and the Sunnah of His Messenger (sallallahu alaihi wasallam).

As for what yields from the differences amongst the people of knowledge in the four schools of thought and others [22], then it is compulsory that you take from them that which is closest to the truth. That is the saying which is closest to what Allaah has said in the Qur'aan and His Messenger (sallallahu alaihi wasallam) in the hadeeth, or to that which the principles of the Sharee'ah necessitate. This is the way of the scholars, as it was the way of the Companions - who are the scholars after the Messenger (sallallahu alaihi wasallam). They were the most knowledgeable of people with regards to Allaah, and they were the best of people and most perfect in knowledge and manners. They also differed in some issues, but still their call was one and their way was one, calling to the Book of Allaah and the Sunnah of the Messenger (sallallaahu alaihi wasallam). Likewise, those who came after them, like the taabieen and the tabaa-taabieen such as Imaam Maalik, Aboo Haneefah, Ash-Shaafi'ee, Ahmad and other scholars of guidance such as al-Awzaa'ee [23], ath-Thawree [24], Ibn 'Uyainah [25], Ishaaq ibn Raahawaih [26] and their equivalent from the people of Knowledge and Eemaan. Their da'wah was one: calling to the Book of Allaah and the Sunnah of His Messenger (sallallahu alaihi wasallam), they forbade their students from taqleed [27] saying: "Take from where we took," meaning the Qur'aan and the Sunnah.

Whoever is ignorant of the truth, then it is compulsory upon him to ask the people of knowledge who are recognised with knowledge [28], merit, correct aqeedah, and biography of the Prophet (sallallahu alaihi wasallam). He should respect the scholars, acknowledge their superiority and supplicate for them in abundance for success and great reward. They have preceded him in great blessing. They taught, guided and clarified the way. The Companions of the Prophet (sallallahu alaihi wasallam) and those who followed them from the people of correct knowledge and belief have the favour of knowledge and da'wah.

He should realise their status and merit and overlook their mistakes, taking them as an example in seeking knowledge and in calling to Allaah, giving precedence and priority to the sayings of Allaah and His Messenger (sallallahu alaihi wasallam) in spite of others, being patient upon it, and running towards righteous actions. He follows them in all these aspects and overlooks their mistakes. However clinging stubbornly and fanatically to one of them is not permissible. Nor to say: "His saying is absolutely correct," rather one should say, "Everyone at times errs and at times is correct." What is correct is that which is in consonance with the sayings of Allaah and His Messenger (sallallahu alaihi wasallam) and consensus of the people of knowledge. If the scholars differ then it is compulsory to return to Allaah and His Messenger (sallallahu alaihi wasallam).

"...if you differ in anything amongst yourselves, refer it to Allaah and the Messenger.” [29]

"And in whatsoever you differ, the decision thereof is with Allaah…” [30]

This is what the scholars have said in the past and the present. It is not permissible to cling fanatically to the opinion of Zaid or 'Amr [31], likewise it is forbidden to stubbornly attach yourself to one group or party - these are all from the recent mistakes which many people have fallen into.

It is essential that the goal of the Muslims is one and that is to follow the Book of Allaah and the Sunnah of His Messenger (sallallahu alaihi wasallam) in all instances: in hardship and in comfort, in difficulty and in ease, when travelling and when resident - in every condition. When the people of knowledge differ, then one should look at their saying and support that which is in agreement with the evidence without prejudice against anyone.

As for the common folk, then they should ask the people of knowledge and take from them freely whoever is closest to the truth and upright. They should ask them (the people of knowledge) about Allaah's Deen, then he (the scholar) should teach them and guide them to the truth according to the Qur'aan, the Sunnah and the consensus of the scholars. A scholar is recognised by his perseverance, his taqwaa [32] and his fear of Allaah, striving to what Allaah has made obligatory and keeping well away from what Allaah and His Messenger (sallallahu alaihi wasallam) have forbidden.

These are the characteristics of a scholar, whether he is a teacher, a judge, a da'eeyah, or holds any other occupation. He is obliged to be an example and a model in righteousness; he acts upon his knowledge; has taqwaa of Allaah wherever he may be; and he guides the people to good. He is a good example for his students, members of his family, neighbours and others who know him. They take him, his sayings and his actions, which are in accordance with the Deen of Allaah, as an example.

The student of knowledge should take great care about being lazy about what Allaah has made obligatory and from falling into that which He has forbidden - for others will follow him in it. Likewise he should not be neglectful of the sunnah and the makroohaat. [33] If he becomes lazy others will also become lazy. It is important that he takes care in reviving the Sunnah, even though a particular act may not be compulsory, in order to encourage the people to follow it, and to be an example for them. He (the student of knowledge) must keep away from the makroohaat and doubtful matters [34] so that the people do not imitate him.

The student of knowledge has great significance and the people of knowledge are the select amongst the creation. Upon them are obligations and responsibilities over and above everyone else. The Messenger (sallallahu alaihi wasallam) said, "Everyone is a shepherd, and is responsible for his flock." [35]

The people of knowledge are shepherds and guides. They should be concerned about society as it is their flock; so it is upon them to carry out this responsibility, whilst fearing Allaah. They guide them to the ways of salvation and prevent them from the ways of destruction; implant between them love for Allaah and His Messenger (sallallaahu alaihi wasallam), being firmly established upon His Deen, yearning for Allaah's Paradise and His Mercy, being cautious of the Fire, for it is an evil abode. Warning yourself and others about the Fire of Hell is compulsory. This obligation, first and foremost, falls upon .the scholars and the students of knowledge.

They (the scholars and the students of knowledge) strive to please Allaah, refrain from disobeying Him, and call upon Him. They do not exceed the boundaries, but take the middle way. They abstain from those things, which Allaah has forbidden and dislikes, so that the Muslims can take from their example and can be influenced by them wherever they are. Such being their state and manner always.

I ask Allaah, the Mighty and Majestic, by His perfect names and attributes to make you and I consistent to that which pleases Him, to purify our hearts and actions, to make us rightly guided, righteous and from among the reformers. I ask Him to make His Deen victorious, and to make His Word supreme. I ask Him to make the leaders of the Muslims do actions that will please Him. I ask that He make the leaders be good towards the slaves of Allaah and towards the countries over which they have been granted authority. I ask Him to correct their advisers, to bless and favour them to rule by Allaah's Law amongst the people, discarding anything which contradicts it.

As for the other sciences, they have their own significance and importance, like mining, agriculture, farming and other beneficial industries. Some may be important to learn depending upon the requirements of the Muslims, making it Fard Kifaayah (a collective obligation). The leader of the Muslims should order and help the Muslims to learn what they are in need of for their welfare, and to prepare them against their enemies (kuffaar). The actions of the servant of Allaah will be regarded as worship whenever his intention is correct with sincerity to Him. If he does an action without an intention, then it is from the mubaahaat [36]. I mean the different kinds of permissible industries, i.e. mining, agriculture, farming and others.

All of these things are required, along with correct intentions, which makes it worship; leaving the intention makes it mubaah. Sometimes it may be regarded as Fard Kifaayah if necessity dictates. It is compulsory on the leader of the Muslims to appoint the necessary people to learn this knowledge; its importance depends upon the situation, which differs according to the intention and the necessity.

As far as knowledge of the Sharee'ah is concerned, it is incumbent, since Allaah has created jinn and men so that they may worship and fear Him [37], and this is not permissible except through Islamic knowledge, knowledge of the Book and the Sunnah, as previously mentioned. It is a duty of the student of knowledge to understand and study the Deen, to learn and reflect upon what Allaah's has prescribed, to know the authentic Salafee [38] 'aqeedah which the Prophet (sallallahu alaihi wasallam) was upon, his Companions and their followers in righteousness - which is belief in Allaah, His Messengers, His names and His attributes, believing in them in a. manner which is fitting to Allaah without distortion (tahreef), denial (ta'teel) qualification (Takyeef), or likening (tamtheel - without increase or decrease.

This was the approach and the way of the people of knowledge, as it was the approach of the Messengers, their Companions and their successors in righteousness.

We ask Allaah to give the students of knowledge success; we ask Him to help and guide them to everything that He is pleased with; and we ask Him to make them a means to guide His slaves and make their condition better. Indeed He is the Majestic, the Most High who has Power over all things. May the prayers and peace be upon our Prophet and Messenger Muhammad ibn 'Abdullaah, upon his family, his Companions and those who followed them in righteousness.

Courtesy: Al-Hidaayah Publishing and Distribution.

Footnotes

Abul-Hasan Sadruddeen Alee bin 'Alaa-uddeen ibn Abil Izz al-Hanafee. He died in the year 792H.
Shaykh-ul-Islaam Taqee ud-Deen Ahmad ibn Taymiyyah, one of the great scholars of Islaam, well known for his vast knowledge and piety. He authored many books on a variety of subjects. He died in the year 728H. Imaam lbn Qayyim al-Jawziyyah was one of his students, a scholar in his own right, who has written may useful books. He died in the year 751 H.
Soorah Aal-Imraan (3):18. See appendix on page 25 for some valuable points that can be derived from this verse.
Soorah az-Zumar (39):9
Soorah ar-R'ad (13):19
This means that He rewards them and forgives them their sins. For a detailed discussion refer to Sifaatullaahi Azzawajal al-Wooridah fil Kitoabi was Sunnati by Ibn 'Abdul-Qaadir.
Soorah al-Mujaadilah (58):11
Soorah al-An'aam (6):83
Soorah Faatir (35):28
The full text of the hadeeth is as follows:
Narrated by Anas bin Maalik (radiyallaahu 'anhu), he says: "A group of three men came to the houses of the wives of the Prophet (sallallahu alaihi wasallam) asking how the Prophet (sallallahu alaihi wasallam) worshipped (Allaah), and when they were informed about that, they considered their worship insufficient and said: 'Where are we compared to the Prophet (sallallahu alaihi wasallam) as his past and future sins have been forgiven.' Then one of them said: 'I will offer the prayer throughout the night for ever.' The other said: 'I will fast throughout the year and will not break my fast' The third said: 'I will keep away from women and will never marry.' Allaah's Messenger (sallallahu alaihi wasallam) said: 'Are you the same people who said so-and so? By Allaah! Indeed I am the one who fears Allaah the most amongst you, and the most pious of you; yet I fast and break my fast, I pray and I sleep, and I marry women. So he who opposes my Sunnah is not from me." Reported by Imaam al-Bukhaaree in his Saheeh.
The full text of the hadeeth is as follows:
On the authority of Aboo Hurairah (radiyallaahu 'anhu) that the Prophet (sallallahu alaihi wasallam) said: Whosoever removes a worldly grief from a believer, Allaah will remove from him one of the grief’s of the Day of Judgement. Whosoever alleviates (the lot) of a destitute person, Allaah will alleviate his lot in this world and the next. Whosoever conceals the faults of a Muslim, Allaah will conceal his faults in this world and the next. Allaah will aid a servant (of His) so long as the servant aids his brother. Whosoever pursues a path to seek knowledge therein, Allaah will thereby make easy for him a path to Paradise. No people gather together in one of the houses of Allaah (i.e. a mosque), reciting the Book of Allaah and studying it among themselves, without tranquility descending upon them, mercy enveloping them and angels surrounding them, and Allaah making mention of them to those who are with Him. Whosoever is slowed down by his actions will not be hastened forward by his lineage." Reported by lmaam Muslim is his Saheeh.
On the authority of Mahmood,bin Lubayd that the Messenger of Allaah (sallallahu alaihi wasallam) said, "The thing that I fear for you the most is Shirk al-Asghar (the minor shirk)!" The Companions asked, "O Messenger of Allaah! What is Shirk al-Asghar?" He replied, "Ostentation (showing off)." Saheeh, reported by Ahmad. Baihaqee reported the addition in Shu'ab at-Eemaan: "On the Day (of judgement) Allaah will reward people for their deeds, He will say, 'Go to those people for whose attention and praise you did these deeds, and see whether you will find with them any reward!"'
Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) says: Worship is a comprehensive term for everything that Allaah loves and is pleased with from among the sayings and actions, hidden or apparent.
Umar ibn al-Khattaab (radiyallaahuu 'anhu) narrates that the Messenger of Allaah (sallallahu alaihi wasallam) said, "Actions are but by intentions and there is for every person only that which he intended. So he whose migration was for Allaah and His Messenger, then his migration was for Allaah and His Messenger, and he whose migration was for some worldly goal or to take a woman in marriage, then his migration was for that which he migrated." Reported by al-Bukhaaree and Muslim in their Saheehs.
Reported by Aboo Daawood in his Sunan, with a sound chain of narration (Ibn Baaz).
The Messenger of Allaah (W said, "Knowledge is acquired by studying..." See Shaykh al-Albaanee's Silsilatul Ahaadeeth as-Saheehah (I /605/342).
On the authority of Aboo Hurayrah (radiyallaahu 'anhu), who said: I heard the Messenger of Allaah (sallallahu alaihi wasallam) say, "...[Another] will be a man who has acquired knowledge (Ilm) and has taught it and who used to recite the Qur'aan. He will be brought (on the Day of Judgement) and Allaah will make known to him His favours and he will acknowledge them. (The Almighty) will say: And what did you do about them? He will say: I studied knowledge and taught it and recited the Qur'aan for your sake. He will say: You have lied - you did but acquire knowledge that it might be said [of you]: He is learned. You recited the Qur'aan that it might be said [of you]: He is a reciter. And so it was said. Then he will ordered to be dragged along on his face until he is cast into the Hellfire..."
For the complete hadeeth refer to Saheeh Muslim, at-Tirmidhee or an-Nasaa'ee.
Reported by al-Bukhaaree and Muslim in their Saheehs.
The believers will see Allaah in the hereafter, this is the correct belief, Allaah, the Most High, says in the Qur'aan: "Some faces that Day will be radiant. Looking at their Lord." Soorah al-Qiyaamah (75):22-3
Narrated by Qais that Jaabir said, "We were with the Prophet (sallallahu alaihi wasallam) and he looked at the moon - full moon - and said, "Certainly you will see your Lord as you see the moon and you will have no trouble in seeing." Reported by al-Bukhaaree in his Saheeh.
Allaah, the Most High, says in the Qur'aan: "Nay! Surely they (evil-doers) will be veiled from seeing their Lord that Day." Soorah al-Mutaffifeen (83):15
Katheer ibn Qays reported: I was sitting in the company of Aboo Dardaa (radiyallaahu 'anhu) in the mosque of Damascus when a man came, and said: Aboo Dardaa, I have come to you from the City of Allaah's Messenger (sallallahu alaihi wasallam); I have not come for any need (but to ascertain a hadeeth) for I have been told that you narrated it from Allaah's Messenger (sallallahu alaihi wasallam). Aboo Dardaa said I heard Allaah's Messenger saying: He who treads a path in search of knowledge Allaah will direct him to tread a path from the paths of Paradise, and the angels would accord welcome to the seekers of knowledge and all that is found in the heavens and the earth and even the fish in the depth of the water seek forgiveness for the scholar and the superiority of the scholar over the worshipper is like that of the full moon at night over the rest of the stars and verily the scholars are the heirs of the Prophets who leave behind neither deenaar nor dirham. They only leave knowledge as their heritage: so whoever acquires it has acquired a huge fortune. Saheeh: reported by Ahmad, Aboo Daawood and Ibn Maaiah.
The four popular schools of thought are attributed to the following four great scholars:
1. Imaam Aboo Haneefah, Nu'maan bin Thaabit bin Zowtaa at-Taymee. He was the faqeeh of Iraaq, born in the year 80H. Yazeed said: " I have not seen anyone more fearful of Allaah and more intelligent than Aboo Haneefah." He died in the year 150H.
2. Imaam Maalik bin Anas, Aboo 'Abdullaah. He was born in the year 93H. He was the Imaam of Madeenah. He said: " I did not start to pronounce legal judgements (fatwa) until seventy [scholars] said that I was suitable for that." He died in the year 179H.
3. Imaam Ash-Shaafi'ee, Muhammad ibn ldrees. He was born in the year 150H. One of his wise sayings is: "If a hadeeth is found to be authentic, then throw my saying against the wall." He died in the year 204H.
4. Imaam Ahmad ibn Muhammad ibn Hanbal. He was born in the year 164H. He is known as the Imaam of Ahlus-Sunnah-wal-jamaa'ah. Aboo Zur'ah says that he memorised a million hadeeth. He died in the year 241 H. (Tadhkiratul-Huffaadh of Imaam adh-Dhahabee)
Imaam Awzaa'ee, Aboo 'Amr 'Abdur-Rahmaan ad-Dimashqee the Imaam of Shaam. He was born in the year 88H. Aboo Mushie said about him: "al-Awzaa'ee used to spend the night awake in prayer, reciting the Qur'aan, and weeping." (Tadhkiratul-Huffaadh of lmaam Adh-Dhahabee)
Imaam ath-Thawree, Sufyaan ibn Sa'eed ibn Masrooq. He was born in the year 97H. Yahyaa ibn Yamaan says: I heard Sufyaan say: "The scholar is the doctor of the Deen and the dirham is its sickness, so if the doctor infects himself with the sickness when will he cure others?!" He died in the year 161 H. (Tadhkiratul-Huffaadh of lmaam Adh-Dhahabee)
Imaam Sufyaan ibn'Uyainah ibn Maymoon, Aboo Muhammad al-Hilaalee - the Muhaddith of Makkah. He was born in the year 107H. Ibn 'Uyainah said: "If knowledge does not benefit you it will harm you." He died in the year 198H. (Tadhkiratul-Huffaadh of Imaam Adh-Dhahabee)
Imaam Ishaaq ibn lbraaheem ibn Raahawaih Aboo Ya'qoob - Imaam of Neesaapoor and the east. He was born in the year 161 H. Imaam Ahmad said about him: " I do not know anyone equal to Ishaaq in lraaq." He died in the year 238H. [Tadhkiratul-Huffaadh of lmaam Adh-Dhahabee)
Taqleed: Blind-Following. Ibn Qayyim al jawziyyah (rahimahullaah) says in his NoonWah: "Knowledge is the realisation of the guidance with its proofs - that and blind-following are not equal."
Imaam Ibn al-Jawzee (rahimahullaah) says in Talbees /blees: "Know that verily the blind follower does not have any trust in what he follows. Taqleed suspends the use of the intellect, whereas the intellect is created for thinking and reasoning. It is stupidity when a man is given light to show him the way, he extinguishes it and walks in darkness."
For a detailed discussion refer to: Blind Following of Madhhabs by Shaykh al-Ma'soomee, (AIHidaayah, 1993) and A Glimpse at the Way ofthe Companions by Shaykh'Abdul-Qaadir al-Arna'oot (AI-Hidaayah, 1994)
Allaah, the Most High, says in the Qur'aan: "...So ask the people of knowledge if you do not know." Soorah an-Nahl (16):43
Soorah an-Nisaa' (4):59
Soorah ash-Shoora (42):10
Zaid and 'Amr are arbitrary names used here to mean 'This person or the other.' Zaid and 'Amr are arbitrary names used here to mean 'This person or the other.'
Ibn Abee Shaibah reports in his Kitaobul-Eemaan (no. 99) that the taabi'ee Talq ibn Habeeb was asked to define taqwaa, so he said: "Taqwaa is acting is acting in obedience to Allaah, hoping for his Mercy, upon light from Him, and taqwaa is leaving acts of disobedience to Allaah, out of fear of Him, upon light from Him." Declared soheeh from him by al-Albaanee.
Here Shaykh lbn Baaz uses the word sunnah to mean the recommended deeds; one who does such an action is rewarded, but one who leaves it is not punished. The makroohaot (sing. makrooh) are those actions which are disliked; one is rewarded for leaving such an action but is not punished for carrying it out.
On the authority of Aboo 'Abdullaah an-Nu'maan the son of Basheer (radiyallaahu 'anhumaa), who said: I heard the Messenger of Allaah ssay: "That which is lawful is clear and that which is unlawful is clear and between the two of them are doubtful matters about which not many people know. Thus, he who avoids doubtful matters clears himself in regard to his Religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allaah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be sound, all the body is sound and which, if it be diseased, all of it is diseased. Truly it is the heart." Reported by Imaam al-Bukhaaree and lmaam Muslim in their Saheehs.
The full text of the hadeeth of is as follows:
'Abdullaah ibn 'Umar (radiyallaahu anhumaa) narrates that the Prophet (sallallahu alaihi wasallam) said: "Everyone is a shepherd and is responsible for his flock. The ruler is a shepherd and is responsible for his subjects; a man is a shepherd for the members of his household; and the woman is a guardian; and is responsible for her husband's house and his offspring. The slave of a man is a guardian of his master's property and he is responsible for it. Surely each of you is a shepherd and is responsible for his flock." Reported by Imaam al-Bukhaaree in his Saheeh.
Mubaahaat (sing Mubaah): permissible actions, i.e. actions for which neither reward nor punishment is to be expected, but which are permissible.
Allaah, the Most High, says in the Qur'aan: "I have not created jinn and mankind except to worship me." Soorah adh-Dhaariyaat (51):56
The Salafee 'Aqeedah refers to the creed that was preached by the Messenger of Allaah as understood by the Companions, the taabi'een and their students; in accordance with the hadeeth of the Messenger (sallallahu alaihi wasallam) "The best generation is my generation, then those who follow them, then those who follow them."
For an excellent exposition of this Creed, refer to Explanation ofthe Creed by Imaam al-Barbahaaree (d.329H), (AI-Haneef Publications, 1995).

A Guide For A New Muslim

2014-02-20T10:39:00.000-08:00

A Guide For A New Muslim

Preface

In the name of Allah, Most Compassionate, Most Merciful. All praises are due to Allah; we praise Him; we seek His help; we seek His forgiveness; and we seek His guidance. We seek refuge in Allah from the evil in our souls and the badness of our deeds. For whomever Allah guides, there is none to lead him astray. And for whomever He allows to go astray, there is none to guide him. I bear witness that there is none worthy of worship except Allah, for whom there is no partner. And I bear witness that Muhammad is His servant and Messenger.

I would like to take this opportunity to express praise and to thank Allah for giving me the opportunity to write an important work of this nature. May Allah forgive me for my shortcomings in presenting His religion.

As with What is Islam, this book’s “sister,” I must express my thanks to the noble Shaikh Muhammad al-Turki of the Ministry of Islamic Affairs, Endowments, Da’wah and Guidance for his support. I would also like to express my thanks to Ahmad Ba-Rasheed for his continual efforts as well. These two have been the driving force behind this project.

There are many people that I would like to thank for their help in this particular work. First, I must express my thanks to my beloved wife who is always a source of assistance and help. Special thanks must also go to Dr. Abdulkarim al-Saeed, Br. Nahar al-Rashid, Dr. Mohammad al-Osimi, Dr. Ahmad al-Teraiqi and Br. Jalaal Abdullah. I can only pray that Allah rewards them and blesses them in both this life and the Hereafter.

I must point out that I have previously written about many of the topics included in this work. I borrowed or adapted liberally from my earlier works “He Came to Teach You Your Religion” and Purification of the Soul: Concept, Process and Means. To a much lesser extent, I also adapted material from What Is Islam and Commentary on the Forty Hadith of al-Nawawi

I pray that Allah accepts this work from me as being solely for His sake. As with all such work, the responsibility for any mistakes lies with the author. I ask Allah to forgive me for my shortcomings and to guide me to the Straight Path.

Jamaal Zarabozo
Boulder, CO
Jan. 17, 2007

Congratulations to the New Muslim

Especially in these times with so many barriers placed in front of Islam and so many negative untruths spread about it, it is a great blessing from Allah that He gives specific individuals the ability to see the truth and light of Islam. A new Muslim—and, in fact, every Muslim—should always be thankful to Allah that Allah has blessed him with this ever-important knowledge and understanding of His religion.

By converting to Islam, the new Muslim has entered into a new realm that is most likely very different from his previous outlook on life. Perhaps most importantly though is that via Islam the individual has found the means by which the Lord will be pleased with him and he becomes pleased with his Lord.

As one grows more in Islam and as one’s knowledge and faith increases, the individual is able to appreciate more and more of its beauty. In turn, one’s love for Allah, Islam and the Prophet (peace and blessings of Allah be upon him) shall continue to increase. The result is a spiritual life on a very special plane that only those who know this faith are able to experience and enjoy.

There is a lot to look forward to. The embracing of Islam is the significant first step and the rest, Allah willing, shall come by increasing one’s knowledge, faith and attachment to Islam.

Introduction

The Goal and Motivation for Writing this Book

The goal of this work is to present the new Muslim with a basic guide that will help him understand and implement Islam. As already noted, the newly converted Muslim has set himself upon a new path that, most likely, is very different from the path that he was on before. The convert understands enough about Islam to recognize that it is the truth but he usually does not have enough detailed information about Allah’s religion to guide him in his everyday affairs.

The author sincerely hopes that the individual will have the best experience in Islam by understanding it properly from the beginning and by applying it correctly in his life. Many are the converts to Islam who are bewildered and confused once they convert. Unfortunately, not every Muslim today is a good ambassador of Islam and not every Muslim today understands all of the basics of Islam. This can lead to a great deal of confusion, as some Muslim converts cannot even recognize the Islam that they see when compared to the Islam that they read about. This work is a modest attempt at assisting the new Muslim to set out along the correct path based on the Quran and Sunnah.

What Distinguishes This Work

Many introductory works on Islam are currently available. However, it is hoped that this work is distinct from the others due to a number of characteristics.

First, this is one of the few books currently available that specifically targets newly converted Muslims. In other words, it is directed toward those who have already been convinced of the truth of Islam and, hence, no arguments are presented herein to attempt to convince the reader of the truth of Islam. On the other hand, once a person embraces Islam there is a still a wealth of information that the new convert needs. First, he needs to understand properly the foundations of his new faith. He also needs guidance concerning the most important practices of his new faith, including a good awareness of what deeds he must avoid as a Muslim.

Second, the writer himself is a convert to Islam. Thus, the author is able to draw upon his own experience as a convert and, by reflecting back upon that after so many years, can provide insight into what a convert needs to know and what are some of the pratfalls that he must avoid. This book can be looked upon as the book that the author wishes he had received when he first became Muslim. Furthermore, the author has dealt with many converts throughout the years and is aware of many of the conceptual and practical issues that other converts have had to deal with as well.

Third, the author has done his utmost to ensure that all of the information contained herein is verified and authentic. This is particularly true for any of the words attributed to the Prophet (peace and blessings of Allah be upon him). Unfortunately, not everyone who writes about Islam gives this issue the attention it deserves, thereby including false information in their introductory works. In reality, one of the main reasons why this author embraced Islam is because its original teachings were kept pure: One can actually claim that the Quran is the word of God and the hadith are the words of the Prophet (peace and blessings of Allah be upon him). This religion has come down to this generation in preserved form and it is a must that it not be distorted in any way. It is, therefore, incumbent upon those who write or speak about Islam to continue to make sure that what they are saying is the confirmed truth from Allah and the Prophet (peace and blessings of Allah be upon him).

The Sources and Approach of This Book

The most important source for any work about Islam must be the Quran itself. The Quran lays the foundation for the entirety of Islamic teachings. Hence, due emphasis will be placed on Quranic evidence for the views expressed in this book.

However, the Quran was not simply revealed upon a mountainside for anyone to read and understand on his own. Allah chose to reveal the Quran to the Prophet Muhammad (peace and blessings of Allah be upon him) and within the Quran itself ordered the Muslims to follow his example and to obey his commands. His way of life is known as the Sunnah and has been captured in what is known as the hadith literature. Therefore, the guidance of the Prophet (peace and blessings of Allah be upon him) as contained in the authentic hadith literature will also be heavily relied upon.

The Quran and Sunnah, therefore, form the ultimate sources of one’s understanding of Islam. Any other source must be secondary to these sources and subject to their overall approval. In other words, if something is contrary to the Quran and Sunnah, it cannot justifiably be considered part of Islam.

Furthermore, the Prophet (peace and blessings of Allah be upon him) raised up a generation under this guidance and direction. Although his Companions were simply humans—and as such had, to some extent, human faults—their overall understanding and application of Islam was approved by the Prophet (peace and blessings of Allah be upon him) himself. Thus, their overall way will be treated here as the proper and correct way of understanding Islam.

Finally, the author has benefited from the works of many who have written about Islam, including the leading scholars throughout the history of Islam as well as many others who have also written introductory works. Reference to such authors or works will be made throughout this book.

The Religion of Islam

The Meaning of the Word “Islam”

The word “Islam” is the verbal noun of the verb aslama. This verb is defined as, “He resigned or submitted himself.” When used with respect to God, it means, “He became submissive to God.” Thus, Islam is about an individual recognizing who his Lord is and recognizing that his attitude toward his Lord and Creator should be one of submission and worship. In other words, Islam is not simply about the recognition of the Oneness of God or the fact that the Creator exists, for example. Islam is about something much greater than that. It is about the conscious decision made by the individual to worship and submit to the one and only God.

Thus, as Nomani wrote,
Literally, Islam denotes self-surrender or to give oneself up to someone and accept his overlordship in the fullest sense of the term. The religion sent down by God and brought into the world by His Apostles has been called Islam for the simple reason that, in it, the bondsman yields completely to the power and control of the Lord and makes the rendering of whole-hearted obedience to Him the cardinal principle of his life. This is the sum and substance of the Islamic creed.

Perhaps it should be noted that the word “islam” does not mean “peace.” It is true that the Arabic word for “peace” (salaam) comes from the same root as the word Islam. It is also very true that true peace—both internally and externally—can only be the result of the correct implementation of Islam. At the same time, though, it should be very clear in the minds of every Muslim that his religion being Islam represents his commitment and devotion to worshipping and submitting to Allah alone. This should become the essence of what the individual Muslim is all about.

Before discussing the relationship between Islam and the other religions, it is important to recognize a more specific usage for the word “islam” as a religion. Islam, as stated above, implies the complete submission to the one and only true God. Thus, anyone who is truly submitting himself to God—according to what has been revealed from God and not simply according to his own whims or imagination—is a Muslim. In this sense, the religion of all of the prophets of God was Islam and they were all Muslims.

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A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy)

2014-02-20T01:16:00.001-08:00

A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy)

Who are Ahl-ul-kalaam?

Ahl-ul-kalaam are the people of Theological Rhetoric, those who resort to philosophical reasoning and rationale in understanding the texts of Qur’aan and Sunnah. They inherited this from paganistic (atheistic) European philosophy and have deviated from the way of as-Salaf-us-Saalih, thus going astray.

A Glimpse at some Kalaam groups:

The Jahmiyyah:
- They attribute themselves to al-Jahm ibn Safwaan, who was killed by Saalim or Saleem ibn Ahwaz in the year 12 AH. Their views on the attributes of Allaah consist of ta’teel (denial) and nafee (negation). Regarding al-Qadar (Divine pre-Degree), they hold the opinion that mankind is coerced to do deeds (al-jabr).
The Mu’tazilah:
- They are the followers of Waasil ibn Ataa’, who withdrew (I’tizaal) from the gathering of al-Hasan al-Basree. He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, yet he will reside eternally in the hell fire. Amr ibn Ubayd followed him in that and their views concerning the attributes of Allaah are based on ta’teel, like the Jahmiyyah, and concerning al-Qadar, like that of the Qadariyyah.
The Ash’ariyyah:
- They are the followers of Ab-ul-Hasan Alee ibn Ismaa’eel al-Ash’aree. At first, he inclined towards the views of the Mu’tazilah sect, until he reached forty years of age. Then he openly announced his repentance from that to the public and exposed the falsehood of the Mu’tazilah. So he took hold of the methodology of Ahl-us-Sunnah, may Allaah have mercy on him.
- As for those who attribute themselves to him, the remained upon a specific methodology which is known as the Ash’ariyyah sect. The do not confirm any of Allaah’s attributes, except seven, which they believe are proven by intellect. And the distort the meaning of the rest of the attributes.

An example of Kalaam which has been inherited from Greek Philosophy:

Aristotle’s Ten Categories (al-Maqoolaat-ul-Ashar) (al-Jawhar-wal-A’raad)

Here are Aristotle’s ten categories, the first deals with “what something is”.

Substance (Jawhar)

The rest are incidental attributes (a’raad) which deal with “how it is”.

Quantity (al-Kam): dimensions and measurable features, length, breadth, width and so on.
Quality (al-Kayf): perceived characteristics, color, shape and so on.
Relation (al-Idaafah): how a substance is in relation to others, above, below, right, left and so on.
Place (al-Ayn): where it is.
Time (mataa): answering “when?”. Temporal characteristics of the substance.
Position (al-wad’): how a substance’s parts are ordered in relation to each other.
Action (yaf’al): acting – what a substance is doing.
Affection (yanfa’il): a substance being acted upon [These two are events, occurrences (hawaadith), signifying change (tagayyur) in the substance.]
Having (al-mulk): what the substance has on.

Aristotelian Tawheed:

Aristotelian Tawheed means: to absolve Allaah of the incidental attributes (a’raad) and occurrences (hawaadith) found in bodies (ajsaam, jawaahir) – having already argued by way of their presence in bodies that these bodies that make up the universe are themselves events (hawaadith) that must have a beginning thus proving there has to be an originator – Allaah. And in turn all our language regarding Allaah must be dictated by these terms – so we have to purify Allaah of Jismiyyah and A’raad and Hawaadith and this language of negation dictates Tawheed entirely.

What Imaams say about Kalaam and Falsafah:

Al-Bazzaaz reported that Aboo Haneefah forbade his sons and students from discussing philosophy. In fact, Aboo Haneefah said:

“May Allaah curse Amr ibn Ubayd. He opened the gate of philosophy to people.” [As-Suyooti in Sawn-ul-Mantiq p. 60]

Imaam as-Shaafi’ee (rahimahullaah) said:

“My ruling regarding the people of kalaam is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced. This is the reward of the one who abandons the Qur’aan and Sunnah and turns to kalaam.” [Sharh Aqeeda-tut-Tahaawiyyah p. 75]

Imaam Ahmad ibn Hanbal (rahimahullaah) said:

“The person of kalaam will never prosper. And never do you see anyone looking into kalaam except that in his desire for creating mischief.” [Reported by Ibn Qudaamah in Burhaan fee Bayaan-il-Qur’aan]

Imaam al-Awzaa’ee (rahimahullaah) said:

“Hold fast to the narrations of the Salaf, even if people were to abandon you. (And) beware of the opinions of the people, no matter how much they beautify it with their speech.” [Majmoo’-ul-Fataawaa vol. 12 p. 497]

Imaam al-Barbahaaree (rahimahullaah) said:

“If you wish to be firm upon the truth and the way of Ahl-us-Sunnah before you, beware of kalaam, and the people of kalaam and of disputation, arguing, analogy and debating about the Religion. Listening to them, even if you do not accept from them, throws doubt into the heart. This is sufficient for you to be destroyed. There has never been any heresy, innovation, innovated sect or misguidance except through rhetoric, disputation, argumentation and analogy. These are the gates of innovation, doubt and heresy. By Allaah, fear Allaah concerning yourself and stick to the narrations, the people of narrations and to following, for the Religion is to follow, meaning the Prophet (sallallaahu alaihi wa sallam) and his Companions, may Allaah be pleased with them all. Those before us have not left us in a confused state, so follow them and be at peace. Do not exceed the narrations and the people of narrations.” [Sharh-us-Sunnah 153-154]

Imaam Sufyaan ath-thawree (rahimahullaah) said:

“This religion is based upon narrations not opinions. This religion is based upon narrations not opinions. This religion is based upon narrations not opinions.” [Sharaf As’haab-il-Hadeeth]

Imaam ad-Daaraqutnee (rahimahullaah) said:

“There is nothing more despised by me than ilmul kalaam” [Siyar A’laam-in-Nubalaa’ 16/457]

Imaam Aboo Yoosuf (rahimahullaah) said:

“Whoever sought knowledge (of Islaam) by kalaam will become a zindeeq (heretic)” [Reported by Ibn Qudaamah in Burhaan fee Bayaan-il-Qur’aan]

Imaam al-Muzanee (rahimahullaah):

“Muhammad ibn Aqeel ibn al-Azhar said: A man came to al-Muzanee asking him about kalaam and al-Muzanee stated: I hate it, and indeed ash-Shaafi’ee forbade me from getting involved in it.” [Reported by al-Harawee in Dhamm-ul-Kalaam vol. 4 pp. 283, 359]

Imaam Ibn-ul-Qayyim al-Jawziyyah (rahimahullaah) said:

“And using the intellect in opposition to the evidences is the basis of all evil in the world. And it opposes the call of the Messengers (alaihimussalaam) in every way. This is because they (the Messengers) called toward putting forward the revelation over one’s opinions and intellects, and those who opposed them did opposite to this. The followers of the Messenger put the revelation over the opinions and intellect, and the followers of Iblees (Satan, may Allaah curse him) -or a substitute fromhis substitutes- put the intellect over the evidences.

Muhammad ibn Abd-ul-Kareem ash-Sharastaanee (rahimahullaah) said in his book, Al-Milal wan-Nihal: Know that the first doubt that was put forward was the doubt of Iblees, and the basis of this was putting opinion before an evidence, and in his choosing desire over obedience. And his pride because of the material he was created from –which was fire- over the material which Adam (alaihissalaam) was created from –clay. And from this, many other doubts came thereafter.” [Summary of Sawaa’iq-ul-Mursalah]

Describing the Condition of the Strangers

2014-02-17T07:02:00.001-08:00

Describing the Condition of the Strangers

This is the translation of the treatise, 'Kashful Kurbah Fee Wasfi Haali Ahl-il-Gurbah' (Alleviating Grievances in Describing the Condition of the Strangers) written by al-Imaam al-Haafidh Ibn Rajab al-Hanbalee (rahimahullaah) [died: 795AH]

All praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is required for attaining the honor of His most Sublime Face.[1] And may the peace and blessings of Allaah be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.

Imaam Muslim reported in his Saheeh from the hadeeth of Aboo Hurairah, radyAllaahu ‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“Islaam began as something strange and it will return to being strange as it began. So Toobaa[2] is for the strangers.” [3]

Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood, radyAllaahu ‘anhu, with the addition at the end of it:

“It was said: ‘O Messenger of Allaah, and who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves) from their families and close relatives.’” [4]

Aboo Bakr Al-Aajurree also transmitted it and in his report there occurs:

"It was said: ‘Who are they, O Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others) when the people have become corrupt.’” [5]

Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said:

"They are those who flee from trials (fitan) for the sake of their Religion."

At-Tirmidhee reported it from the hadeeth of Katheer Ibn 'Abdillaah Al-Maznee on the authority of his father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said:

"Verily, this Religion began as something strange. And it will go back to being something strange. So Toobaa is for the strangers – those who rectify what the people have corrupted after me of my Sunnah." [6]

It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:

"It was said: 'And who are they, O Messenger of Allaah?' He said: 'They are those who rectify and make corrections when the people have become corrupted." [7]

He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa'ad, radyAllaahu ‘anhu, with a similar wording. [8]

Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth:

“So Toobaa on that day will be for the strangers – when the people have become corrupt.” [9]

In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of 'Abdullaah Ibn 'Amr, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“Toobaa is for the strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said: “A righteous people surrounded by people abounding in much evil. Those who disobey them are more numerous than those who obey them.” [10]

And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof [11] form in this hadeeth, that:

“It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them with ‘Eesaa Bin Maryam’” [12]

Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is referring to the people before his advent, who were upon widespread deviance. This is as the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“Indeed Allaah looked at the people of the earth and hated them, both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” [13]

So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for sake of Allaah.

Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice - to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers.

Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar (during their Khilaafah).

Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the creation obeyed him.

So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash- Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And from among them, were those who combined between them both. All of that was from what the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.

As for the evil of Doubts:

Then it has been reported on the Prophet through many paths of narration that his ummah would divide into more than seventy sects. This is based on the differing found in the reports concerning the exact number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which adheres to what he and his companions were upon (during their time). [14]

And as for the evil of Desires:

It is reported in Saheeh Muslim on the authority of 'Abdullaah Ibn 'Amr, radyAllaahu ‘anhumaa, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“When the treasures of the Persians and the Romans are opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf, radyAllaahu ‘anhu, said: “We will say what Allaah has ordered us (to say).”[15] He, sallAllaahu ‘alayhi wa sallam, said: “Or other than that. You will compete against each other, then you will envy one another, then you will turn your backs on one another.” [16]

And in Saheeh Al-Bukhaaree on the authority of 'Amr Ibn 'Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear the most for you is that the pleasures of this world will be presented to you as they were presented to those before you. And you will compete against each other for it, as they competed against each other. And it will destroy you, just as it destroyed them.” [17]

And there occurs in the two Saheeh collections on the authority of 'Uqbah Ibn 'Aamir, radyAllaahu ‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.

And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep and said:

“Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord between them.” [18]

The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“Indeed, I only fear for you the desires of transgression found in your stomachs and your private parts and the calamities (fitan) that lead people astray."

And in another narration there occurs:

"...and the desires (hawaa) that lead people astray." [19]

So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with one another and they began to hate one another. This only came after them having been brothers, loving and supporting one another. Indeed the evil of Desires became something common and accepted amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So that became the goal of the people’s striving. They sought after it and became pleased with it. They became angry due to it and they hated for its sake and loved for its sake. Because of this, they would sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to Allaah.

As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies, divided into groups and parties. This only happened after having been brothers. Their hearts were united upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al- Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa sallam:

“There will not cease to be a group from my ummah triumphant upon the truth. Those who oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order comes about (Day of Judgment) and they are in that state.” [20]

They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the Last Days. They are the ones who will correct others when the people have become corrupt. They are those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee from affliction for the sake of their Religion. They are the ones who will extract themselves from their close relatives (for Allaah’s sake).

This is because they are so few that you will not find any among them in an entire tribe (family), except one or two. In some tribes, you will not find any of them, just as it was when the first people entered into Islaam. This is the way the majority of the scholars have explained this hadeeth.

The Strangeness of the Sunnah and its adherents
The Strangeness of the Believer during the last days
Clinging to the Sunnah during times of afflictions
The Hadeeth of Imaam Ali concerning Knowledge
Categories of the bearers of Knowledge
Characteristics of the People of Knowledge
Type of Believers according to their Strangeness
Types of Strangeness

The Strangeness of the Sunnah and its adherents

Concerning the statement of the Prophet: “Islaam began as something strange and will return to being strange, as it began”, Imaam Al-Awzaa’ee (rahimahullaah) said:

“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah [21] will go away, up to the point that there will not remain in a land, any from them except one person.”

Based on this understanding, there can be found in the statements of the Salaf much praise for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few.

Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: “Oh Ahl-us-Sunnah! Be gentle with one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of people.” [22]

Yoonus Ibn ‘Ubayd (rahimahullaah) said: “There is not a thing more stranger than the Sunnah. And what is more stranger than it, is the one who knows it.”

Sufyaan Ath-Thawree (rahimahullaah) said: “Treat the Ahl-us-Sunnah kindly, for verily, they are strangers.” [23]

The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat). Due to this, Al-Fudayl Ibn ‘Iyaad (rahimahullaah) used to say: “Ahl-us-Sunnah is he who knows what is entering his stomach from the halaal.”

That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet and his companions were upon.

Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day, and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They compiled literary works concerning this knowledge and named them books of “Sunnah”. This knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all those who opposed it were on the brink of destruction.

And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this, its adherents are described as strange because of their small number and rarity in the Last Days.

This is why it has been mentioned in some of the previously stated reports that they are: "A righteous people surrounded by people abounding in much evil. Those who disobey them are greater in number than those who obey them." [24]

In this is an indication of the smallness of their amount in number and in the amount of those who answer and accept their call. We also are made aware of the greatness in number of those who oppose them and disobey them.

That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal. And that the one who acts upon it, will receive fifty times the reward more than those before him. [25] This is because he will not find any supporters in doing good deeds.

These strangers are of two categories: The first of them are those who rectify themselves when the people have become corrupt. The second category contains those who rectify what the people have corrupted of the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.

The Strangeness of the Believer during the last days

At-Tabaraanee and others transmitted with a chain of narration that has some speculation to it,[26] from the hadeeth of Abu Umaamah, radyAllaahu ‘anhu, that the Prophet said:

“Verily, for every matter there is a progression and a regression. And verily from the progression of this Religion is what you used to be upon from blindness and ignorance and what Allaah sent me with. And verily from the progression of this Religion is that the clan was taught (Islaam) by its family members, to the point that there was not found amongst them (the tribes) anyone except for one evildoer or two evildoers. So these two were oppressed and degraded. When they want to speak, they are restrained, subdued and persecuted. And verily from the regression of this Religion is that the tribe acts harshly against its family members, to the point that there is not seen amongst them anyone except one faqeeh (one with understanding) or two faqeehs. Thus they will both be oppressed and degraded. If they speak and command the good and forbid the evil, they are restrained, subdued and persecuted. And they will not find any supporters or helpers in that matter.”

Thus, the believer who is knowledgeable of the Sunnah and who possesses understanding of the Religion, is described in this hadeeth as being one who during the Last Days – at the point of its corruption – will be oppressed, debased and not able to find any helpers or supporters.

At-Tabaraanee also reported with a weak chain of narration on the authority of Ibn Mas’ood, radyAllaahu ‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:

“And verily from its signs (i.e. the Hour) is that the believer will be in the sight of his tribe, more lower (in status) than the young sheep.” [27]

And it is recorded in the Musnad of Imaam Ahmad that 'Ubaadah Ibn As-Saamat, radyAllaahu ‘anhu, said to one of his companions: "It is imminent that should your life be prolonged for you, you will see a man who recites the Qur'aan upon the tongue of Muhammad repeating it and displaying it, allowing its halaal and forbidding its haraam. He will then be lowered in his status and his position will be neglected amongst you and considered just as the position of a dead donkey.”

And similar to this is the saying of Ibn Mas’ood, radyAllaahu ‘anhu: “There will come upon the people a time in which the believer will become lower than the bondmaid.”

Indeed the believer will only be debased in the Last Days due to his strangeness in front of the evildoers from among the people of Doubts and Desires. Every one of them will hate him and abuse him because of his opposing of their way by following his way, and because of the seeking of his goal over their goal, and because of his evidences over what is with them.

And when Dawood At-Taa’ee died, Ibn As-Samaak said: “Indeed Dawood looked with his heart at what was in front of him and the sight of his heart overtook the sight of his eyes. So it was as if he no longer saw what you were looking at, and as if you could not see what he was looking at. And you were amazed at him, and he was amazed at you. It became strange to you that he was alive in the middle of death."

And from among them was he whose own family and children would hate him due to their loathing of his condition. ‘Umar Ibn ‘Abd-il-‘Azeez once heard his wife say: “May Allaah relieve us from you.” So he said: “Ameen.”

Our Salaf (Predecessors), during their lifetimes, would mainly describe the believer with strangeness as has preceded in their narrations.

And from the words of Ahmad Ibn ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time of Sulaymaan Ad-Daaraanee, was:
“Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began. In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar, you would find him being tested with the love of this worldly life and the love for honor and authority. And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and fallen victim to his enemy Iblees. He has mounted to the highest levels of worship while being ignorant of how to perform them so how can he be at that level? And the rest of the people are from among the ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the carriers of knowledge and the Qur’aan and the callers of wisdom.” [28]

This was the description of the people of his time. So how much has the situation increased and the crisis become greater after it. Indeed, it has reached a point that would have never been thought of nor imagined.

Clinging to the Sunnah during times of afflictions

At-Tabaraanee reported from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet. sallAllaahu ‘alayhi wa sallam, said:

“The one who clings onto my Sunnah at the time of the corruption of my ummah will receive the reward of a martyr.” [29]

And Abu Ash-Shaikh Al-Asbahaanee reported with a chain connected to Al-Hasan (Al-Basree), that he (rahimahullaah) said: “If a man from the first generation of Muslims were sent (to us) today, he would not recognize anything from Islaam except for this prayer!”

Then he (rahimahullaah) said: “I swear by Allaah, that if he were to live to the time of these evils, he would see the innovator calling to his innovation, or the individual involved with the worldly life calling to his worldly affairs. Then Allaah would protect him and his heart would long for that which the Salaf As- Saalih (pious predecessors) were upon. And so he would follow their footsteps and act according to their ways. For him there will be a great reward.”

Ibn Al-Mubaarak reported from Al-Fudayl from Al-Hasan that he once mentioned the rich and extravagant man who has authority and who amasses wealth claiming that he has no end in it. And then he mentioned the misguided innovator who sets out against the Muslims with an unsheathed sword, changing the meaning of what Allaah has revealed concerning the disbelievers in favor of the Muslims.

Then he said: “Your Sunnah, and I swear by the One besides whom there is nothing worthy of worship except Him, is between these two: between the self-sufficient one and the hard-hearted, the extravagant one and the ignorant. So have patience upon it, for indeed, Ahl-us-Sunnah are from amongst the fewest of people, those who do not fall into the category of the extravagant ones in their excessiveness nor do they fall with the innovators in the following of their desires. Rather, they bear with patience upon their Sunnah until they meet their Lord. So be that way, if Allaah wills!” [30]

Then he (rahimahullaah) said: “I swear by Allaah, that if a man were to reach these evils, he would hear someone say: ‘Come over to me!’, and someone else say: ‘Come over to me!’ So he would say: ‘No! I do not want anything but the Sunnah of Muhammad’, seeking after it and asking questions on it. Indeed this one will be given a great reward. So be that way, if Allaah wills!”

The Hadeeth of Imaam Ali concerning Knowledge

And from this understanding, is what Abu Nu’aim and others have reported from Kumail Ibn Ziyaad [31] on the authority of ‘Alee, radyAllaahu ‘anhu, that he said:

“The people are of three types: the learned scholar, the student of knowledge who is upon the path towards salvation and the uncivilized ignorant follower following every ideology, blowing in the direction of every wind. He is not guided by the light of knowledge nor is he established upon a firm pillar.”

Then he mentioned some words on the benefit of knowledge, up to the point where he said: “Here! Indeed, here is immense knowledge – and he pointed to his chest – if only I could gather those who would carry it!

But yes, instead I have found he who is unreliable and not to be entrusted with it. Doing the works of the Religion for the sake of this worldly life, making a demonstration of the favors of Allaah (i.e. the knowledge he was given) in front of His servants and using His arguments against His beloved ones (the true scholars).

Or he is one who is honest and obedient towards the carriers of truth, while possessing no understanding and insight (of his own) in his mind. Doubt has pierced his heart and troubled it upon the first time problems were presented to it. Indeed, he is neither this nor that.

Or he is one who is greedy for fulfilling his pleasures. He has become submissive to the guidance of his desires or infatuated with the piling up of wealth and treasures. These individuals are not from among the shepherds of the Religion in any way. The closest things in resemblance to them are the cattle that graze about freely. Just like that, the knowledge has died with the death of its carriers. [32]

O Allaah! Verily, do not isolate on this earth, he who establishes the evidences for Your sake, whether he be apparent and well known or fearful and obscure in order that the evidences and clear proofs of Allaah may not be refuted.

And how many of them are there? Where are they? I swear by Allaah, they are the fewest in number, yet the greatest in stature in the sight of Allaah. Allaah preserves His evidences and manifest proofs through them until their likes desist from it and plant it into the hearts of those similar to them.

Through them, knowledge is fortified upon the reality of evidences. And they spread the glad tidings of the spirit of certainty. They soften what those who give in to excessiveness have roughened. And they draw close to that which the ignorant feel repelled by and estranged from.

They accompany the world with their bodies while their souls are drawn towards the great abode. They are Allaah’s aides on His earth and the callers towards His Religion. And they long for their look (at Him in Paradise)." [33]

Categories of the bearers of Knowledge

The Commander of the Believers has divided the carriers of knowledge into three categories:

Category One: The People of Doubts

They consist of the one who has no evidences from the carriers of knowledge. Doubt has pierced his heart when it was first presented to him. He grasped it and thus fell into mass confusion and uncertainty. From that, he came out producing such acts as innovations and misguided affairs.

Category Two: The People of Desires

Their portion is of two types: The first consists of he who seeks after the worldly life, under the pretense of desiring knowledge. So he makes knowledge a means of attaining worldly goals. The second portion consists of the one who is overcome with the desire of amassing worldly gains, its riches and its treasures.

None of these types of people are from amongst the shepherds of the Religion. Rather, their similitude is only like that of the cattle.

For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then failed that trust to donkeys carrying books. And He has compared the learner of evil, the one who detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the likeness of a dog. And the donkey and the dog are the lowest forms of animals and the worst of examples.

Category Three: The Carriers of Knowledge

They are the possessors of knowledge. They uphold it, protect it and establish it upon the evidences and clear proofs of Allaah.

It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah. This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge from this category.

Likewise, Al-Hasan Al-Basree (rahimahullaah) has divided the carriers of the Qur’aan into a similar division as that of ‘Alee’s division of the bearers of knowledge.

Al-Hasan Al-Basree (rahimahullaah) said:
“The reciters of the Qur’aan are of three types: Those who take it as a commodity and gain their sustenance from it. Those who establish its words, yet neglect its commandments (i.e. read it but don’t practice according to it). Due to (their knowledge of) it, they act arrogantly towards the people of their land and they use it (the Qur’aan) as a support for gaining positions of authority. This type of people from among the bearers of the Qur’aan are many. May Allaah diminish their number! And there is a type who apply the remedy of the Qur’aan and thus place it over the sickness of their hearts. Due to it, their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the people of old). And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left them. They are the ones whom Allaah sends His rain down upon and He sends victory through them over the enemies. By Allaah, this type of group from the carriers of the Qur’aan are more honorable than that of flaming torches in the sight of the rest of the reciters of the Qur’aan."

Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable amongst the other reciters than the example of flaming torches.

Characteristics of the people of Knowledge

The Commander of the Believers, radyAllaahu ‘anhu, has described this category from the carriers of knowledge with certain attributes:

From them is that: “Through them, the knowledge is fortified upon the reality of evidences.”

The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others becomes easy upon them.

So they do not look for a way towards that which others seek a way towards, from those who stop with this worldly life, its attractions and its pleasures. And from those who have pride in that and do not spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who turn towards that which the self-sufficient ones have abandoned.

Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures, finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could replace his desire for this world if he were to abandon it. So he does not have the patience for abandoning it.

In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan (rahimahullaah) used to say: “Verily, the ones who love Allaah are only those who inherit the good life and taste its pleasures due to what they seek a way towards, such as the private attachment to their Beloved (Allaah). And due to what they find from the sweetness of their love for Him in their hearts.”

These individuals only befriend that which the ignorant feel repelled by because those who are ignorant about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.

And from another of their attributes, which the Commander of the Believers has described them with, was: “They accompany the world with their bodies while their souls are drawn towards the great abode.”

“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily, the Hereafter that is the home that will remain forever." [Surah Ghaafir: 39]

And the Prophet, sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar:

“Be in this world as if you were a stranger or a passer-by.” [34]

So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.

And in another report it is stated:

“Count yourself amongst the inhabitants of the graveyards.” [35]

From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do not become an inhabitant of it."

And he also said: "Who is the one who will build a home upon the waves of the ocean? This is the worldly life, so do not take it as a home that will last forever."

Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing for his homeland and the day when he will return to it. He makes provision of what is necessary for his path back homeward. He does not compete for status with the people of the land he is passing through. Nor does he grieve over the degradation he experiences while amongst them.

Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed. His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”

And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger. He does not become upset when it degrades him, nor does he compete with others with regard to what it gives of honor. For him is a condition and for the people are a condition.”

In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place of residence. And he is always concerned with returning to the home from which he was cast out of.

This is as is said: “Love of one’s homeland is part of Faith.” [36]

And as it is said:

"How many homes in the world does the young man take charge of.
Yet his longing will forever be for his first home."

Some of our scholars [37] have said:

“So rush to the Gardens of Eden for indeed
it is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don't you see?
Shall we return to our homes and find peace?
And it has been determined that when the stranger is far away
and his home has disappeared, then he is lost.
So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?"

Type of Believers according to their Strangeness

The believers in this category can be further divided into several categories. From among them is he whose heart is attached to Paradise. And from among them is he whose heart is attached to His Creator. And these are the ‘Aarifoon (those who have complete awareness of Allaah). Perhaps, the Commander of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category. Thus, the ‘Aarifoon have their bodies in this world while their hearts are with their Guardian (Allaah).

And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said:

"The signs of purity is that the heart of the servant be attached to Me. So if it is that way, then he will not forget under any condition. And if it is that way, I will bless him with preoccupation of (his time with) Me in order that he will not forget Me. So if he does not forget Me, I will change his heart. So when he talks, he will talk for My Sake and when he remains silent, he will remain silent for My Sake. He is the one whom I have given assistance from Myself.”

The people of this condition are the strangers amongst the strangers and their strangeness is the greatest of strangeness.

Types of Strangeness

Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and the hidden.

The Apparent:

The strangeness of those who correct themselves and others in the presence of evildoers
The strangeness of the truthful in front of the people of hypocrisy and those who show off
The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners
The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life who are those deprived of the fear and humility (of Allaah).
And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not remain.

The Hidden:

The strangeness of one's desires – and it is the strangeness of the ‘Aarifoon amidst the entire creation, even including the scholars, the worshippers and the ascetics. For verily, these (three) stop at where their knowledge, worship and asceticism take them. But these individuals only stop when they reach He whom they worship and their hearts do not swerve away from Him.

This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not like the longing of the people. And their desire is for the Hereafter contrary to the desires of the people. And their supplication is not like the supplication of the people."

And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one, anything other than Him."

Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid is the stranger of this world and the 'Aarif is the stranger of the Hereafter."

He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world, while the one who is aware of Allaah is a stranger amidst the people of the Hereafter. Thus, neither the worshippers nor the ascetics will be able to recognize him.

Verily, only those who are similar to him and whose desires are similar to his desires will be able to recognize him. Or perhaps all of these strange qualities or most or some of them will be gathered in the ‘Aarif (one who is aware of Allaah). So let no one ask about his strangeness at that point. Thus the ‘Aarifoon are the foremost to the people of this world and the Hereafter.

Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The ‘Aabid (worshipper) is well-known (amongst the people), while the ‘Aarif (knowledgeable one) is hidden (unknown)."

And perhaps the condition of the ‘Aarif is hidden from even himself, due to the concealment of his condition and the bad thoughts he holds for himself.

Ibraaheem Ibn Adham (rahimahullaah) said: "I have not seen this matter except in a man who did not know that about himself nor did the people know him."

In the hadeeth of Sa'ad, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said: "Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has Taqwaa), who is prosperous and who is concealed." [38]

And in the hadeeth of Mu'aadh Ibn Jabal, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said: "Verily, Allaah loves the righteous, those who possess Taqwaa, those who are concealed. When they are absent, they are not missed. And when they are present, they are not recognized." [39]

These individuals are the roads of guidance and the lampposts of knowledge.

'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him). These are the stars of guidance. Every darkening evil has been removed from them.”

So these individuals are the most specific (i.e. few) of strangers. And they are the ones who flee from trials for the sake of their Religion. They are the ones who extract themselves from their families and who will be resurrected with 'Eesaa Bin Maryam. And they are in the presence of the inhabitants of the Hereafter, more honorable than flaming torches. So what is their condition amidst the inhabitants of this world? Their condition is for the most part concealed from these two groups (inhabitants of this world and the next).

[This is where we will end the translation of the treatise. In this treatise the Imaam goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are completed.]

Translated by: Ismaa'eel Alacron

Footnotes & References

What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the Face of Allaah, as has been stated in various texts of the Qur'aan and the Sunnah.
It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.” According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said: “Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).
Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)
Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad (5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee declared it weak (da'eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)
This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording from the hadeeth of 'Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)
This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also reported by Ibn 'Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer (17/16), Abu Nu'aim in Al-Hilyah (2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami' (1/112) as well as others. In his checking to the book Al- 'Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee's authentication of this hadeeth: "This is from the hadeeth that he, may Allaah have mercy on him, has overlooked. For indeed, Katheer (Ibn 'Abdillaah) is very weak. Rather, Ash-Shaafi'ee accused him of being a liar! And he described him with that (lying) as being one of his main supports, as occurs in Manaaqib-ush- Shaafi'ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity. Thus his hadeeth are to be disregarded completely." Therefore, the hadeeth is da'eef jiddan (very weak) as is stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)
This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa'ee in Sharh Usool 'Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee attributed it to At-Tabaraanee in his book Majma'-uz-Zawaa'id (7/278), saying: "In its chain is 'Abdullaah Ibn Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable."
At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in Majma’-uz-Zawaa'id (7/278): "Its narrators are all of the standards of the Saheeh (collections), except Bakr Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-'Itisaam (1/18): "Bakr Ibn Saleem is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al- Haafidh (Ibn Hajr) said in At-Taqreeb: 'He is acceptable' meaning when a hadeeth needs to be supported. And if this is not the case, then he is layyin."
This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz- Zawaa’id (7/277): "Its narrators are the narrators of the standard of the Saheeh (collections)." Saleem Al- Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)
Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa'id (7/278): "In its chain is Ibn Lahee'ah and there is weakness in him." The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami'-us-Sagheer (no. 3291)
A marfoo' hadeeth is a statement that has been reported by a companion, yet "raised" to the level of being a saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and "stopped", meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.
This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’ form. It can be found in Az-Zuhd (77149). The hadeeth is da'eef as has been clarified by Shaikh Saleem Al- Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)
Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those who stuck to their religion upon truth without changing it.
This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu'jam-us- Sagheer (no. 724), in which the Prophet said: "This ummah will split into seventy-three sects, all of which will be in the Hellfire, except for one." They asked: "And which is that sect?" He, sallAllaahu ‘alayhi wa sallam, said: "(The ones that adhere to) That which I and my Companions are upon today." In another narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said: "Every one of them will be in the Hellfire, except one and it is the Jamaa'ah." And in another narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: "The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, stood amongst us one day and said: 'Indeed those before you from the People of the Book divided into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa'ah.’" This latter hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh- Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.
He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.
Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)
Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351
Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his book under the section of the Battle of Jaloolaa'.
Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb (no. 49)
Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn Maajah (no. 3952)
What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their students and those that follow in their footsteps.
This report was recorded by Al-Laalikaa'ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul- Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is: "For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of people in number who remain." This narration is authentic. See Dr. Nasr Al-'Aql's book Mafhoom Ahl-is- Sunnati wal-Jamaa'ah (pg. 84)
This narration was recorded by Al-Laalikaa'ee in his Sharh Usool 'Itiqaad Ahl-is-Sunnah (1/64) and it was mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-'Aql mentioned it in his book Mafhoom Ahl-is-Sunnati wal-Jamaa'ah (pg. 85)
Musnad Ahmad (2/177) and its checking has been stated previously.
This saying is based on the following hadeeth of the Prophet: "Verily, after you there will come times requiring patience. (In those days) the one who holds fast to that which you are upon will have the reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the companions in later times)." Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer (17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)
Al-Haythamee (rahimahullaah) said: “In its chain is ‘Alee Ibn Yazeed and he is rejected.” [Majma’-uz- Zawaa’id: 7/261]. Thus the hadeeth is da’eef (weak)
The hadeeth is as Ibn Rajab stated in that it has a weak chain of narration, may Allaah have mercy on him. Thus, the hadeeth is da’eef.
Hilyat-ul-Awliyaa (9/286)
This is a weak hadeeth reported by Abu Nu’aim who attributes it to At-Tabaraanee. Al-Haythamee (1/172) said: “In the chain is Muhammad Ibn Saalih Al-‘Adawee. I did not find anyone that wrote a biography for him. The rest of the narrators are reliable.” Abu Nu’aim indicated its weakness by labeling it strange from ‘Abd-ul-‘Azeez from ‘Ataa. Thus the hadeeth is da’eef due to the condition of Muhammad Ibn Saalih. See Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 327) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee.
The chain quoted for this report by Ibn Rajab is not authentic. However, a similar narration to this can be found in Sunan Ad-Daarimee (1/71-72). Dr. Nasr Al-'Aql mentioned it in Mafhoom Ahl-is-Sunnah (pg. 84-85)
He is Kumail Ibn Ziyaad An-Nakha’ee (rahimahullaah). He was one of the righteous and noble amongst the Taabi’een. He was captured and killed by Al-Hajaaj Ibn Yoosuf Ath-Thaqafee in 82H. See Al-Ma’rifah wat- Taareekh (2/481) of Al-Fasawee (rahimahullaah).
The great scholar Ibn Abeel-'Izz Al-Hanafee (rahimahullaah) said in his book Al-Itibaa' (pg. 86): "In this narration, the Commander of the Believers has divided the blameworthy carriers of knowledge into three categories: 1) The wicked innovator who is not trustworthy and has no Eemaan. He is the one who rejects the truth which the Book came with, despises the creation and argues about the verses of Allaah without any authority. There is only pride in his heart, 2) the blind-follower that follows without any clear guidance or certainty, and 3) the one who follows the desires of the body and wealth."
This report has been transmitted by Abu Nu’aim in Al-Hilyah (1/79) and Al-Khateeb in Al-Faqeeh wal- Mutafaqqih (1/49). Also see Jaami’ Bayaan-ul-‘Ilm of Ibn ‘Abd-il-Barr (2/112) and Al-Bidaayah wan- Nihaayah of Ibn Katheer (9/47). Shaikh Saleem Al-Hilaalee mentioned it in one of his articles in Al-Asaalah magazine (Sha’abaan issue no. 3 of 1413H).
Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
Sunan Ibn Maajah (no. 4114). This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn Maajah (no. 895)
This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).” Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion. It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his Al-Ahaadeeth Ad- Da’eefah (vol. 1, no.36).
He is referring here to his teacher Ibn Al-Qayyim (rahimahullaah). See his book Haadee Al-Arwaah (pg. 7).
Saheeh Muslim (4/2277)
This hadeeth was reported by Al-Haakim in his Al-Mustadrak (1/4) and he authenticated it. Adh-Dhahabee agreed.

Six Rights of Every Muslim

2014-02-16T22:30:00.000-08:00

Explanation of the Hadeeth of Six Rights of every Muslim

Shaykh Abd-ur-Rahmaan ibn Naasir as-Sa`dee (rahimahullaah) said in his book, Bahjatu Quloob-il-Abraar wa Qurratu ‘Uyoon-il-Akhyaar fee Jaami’-il-Akhbaar, pp. 65-67, hadeeth no. 29:

Aboo Hurayrah (radhiyallaahu ‘anhu) narrated that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:

“The rights of the Muslim upon the Muslim are six.” It was said, “And what are they Oh Messenger of Allaah?” He replied, “When you meet him, give him the greeting of peace (salaam), when he invites you, respond to his invitation, when he seeks your advice, advise him, when he sneezes and praises Allaah, supplicate for mercy upon him, when he becomes ills, visit him, and when he dies follow him (i.e. his funeral).”

This hadeeth was reported by Muslim. These six rights, whoever establishes them in dealing with the Muslims, then his establishing things other than them (from the obligations) are even more important (or necessary). And his doing these things results in him fulfilling these obligations and rights, which contain an abundance of good and tremendous reward from Allaah.

“When you meet him, give him the greeting of peace.”

For verily the greeting of peace (saying as-salaamu alaykum) is a cause of love, which results in producing faith (Eemaan), which results in the person entering the Paradise. This is as Prophet (sallallaahu ‘alayhi wa sallam) said,

“By the one in Whose Hand is my soul, you all will not enter into the Paradise until you believe, and you will not believe until you love each other. Shall I not direct you to something that if you do it, you will love each other? Spread the greeting of peace amongst yourselves.”

The greeting of peace is from the virtuous characteristics of Islaam. For verily each of the two people who meet each other supplicates for the other for safety from evils, and mercy, and blessing that brings about every good. And what follows this is a cheerful face and appropriate words of greeting which result in unity and love, and it removes feelings of estrangement and cold disassociation. Thus, giving the greeting of peace is the right of the Muslim, and it is obligatory upon the person who is greeted to return greeting with a similar greeting or one that is better than it. And the best of the people are those who start the greeting of peace first.

“When he invites you, respond to his invitation.”

This means that when he invites you with an invitation to some food and drink, then fulfill the request of your brother who has drawn near to you and honored you with the invitation. Respond to his invitation (i.e. accept it), unless you have an excuse.

“And when he seeks your advice, advise him.”

This means that if he seeks consultation with you regarding some action, as to whether he should do it or not, then advise him with that which you would like for yourself. Thus, if the action is something that is beneficial in all aspects, then encourage him to do that, and if it is something harmful, then warn him against it. And if the action contains both benefit and harm, then explain that to him and weigh the benefits against the harms. Likewise, if he consults with you concerning some dealing with someone among the people, or whether he should marry a woman off to someone, or whether he should marry someone, then extend your pure and sincere advice to him, and deal with him from the view point of what you would do for you own self. And avoid deceiving him in any matter of these things. For verily whoever deceives the Muslims, then he is not of them, and indeed he has left off the obligation of being sincere and advising. And this sincerity and advising is absolutely obligatory, however it becomes more emphasized when the person seeks your advice and he requests from you that you give him a beneficial opinion. For this reason the Prophet (sallallaahu ‘alayhi wa sallam) specifically mentioned it in this important situation. The explanation of the hadeeth, “The religion is sincerity”, has already been mentioned previously (in this book) in a manner that suffices without us having to repeat the discussion here.

“And when he sneezes and praises Allaah, then pray for mercy upon him.”

This is due to the fact that sneezing is a favor from Allaah, in the expelling of this congested air that is blocked in certain parts of the body of the human being. Allaah makes it easy for this air to have a passage out where it can exit, and thus the sneezing person feels relief. Thus, the Prophet (sallallaahu ‘alayhi wa sallam) legislated that the person praise Allaah for this favor, and he legislated for his (Muslim) brother to say to him, “Yarhamukallaah (May Allaah have mercy upon you).” He also commanded the person who sneezed to answer his (Muslim) brother by saying to him, “Yahdeekumullaah wa yuslih baalakum (May Allaah guide you and set right your affairs).” Therefore, whoever does not praise Allaah, then he does not deserve for others to pray for mercy upon him, and in this case he cannot blame anyone except himself. For he is the one who has caused himself to lose the two blessings: the blessing of praising Allaah, and the blessing of his brother’s supplication for him that is a result of the praising.

“And when he becomes ill, visit him.”

Visiting the sick is from the rights of the Muslim, and especially for the person who has a highly stressed and emphasized right upon you, like the relative, and the friend, and so forth. It is from the best of the righteous deeds. And whoever visits his Muslim brother, he remains engulfed in the mercy (of Allaah), and when he sits with him the mercy (of Allaah) covers him. And whoever visits the sick Muslim at the beginning of the day, the Angels send prayers of blessing upon him until evening comes, and whoever visits him at the end of the day, the Angels send prayers of blessing upon him until morning comes. It is desired for the person who visits the sick to supplicate for him to be cured and to make him feel at ease. He should ease his worries by giving him glad tidings of well-being and recovery (i.e. be positive). He should remind him of repentance and turning to Allaah, and he should give him beneficial admonition. He should not sit with him too long (i.e. over staying his welcome), rather he should only sit with him long enough fulfill the right of visiting, unless the sick person is positively effected by many people coming in to see him and many people coming to sit with him. Thus, for each situation there is a different statement (i.e. advice on how to deal with it).

“And if he dies, follow him (his funeral).”

For verily whoever follows the funeral until the deceased’s body is prayed over, then he will receive a Qeeraat of reward. (Translator’s note: A Qeeraat is an amount equivalent to the size of the Mountain of Uhud in Madinah.) And if he follows the funeral procession until the body is buried, then he will receive two Qeeraats of reward. And following the funeral procession contains (fulfillment of) a right for Allaah, a right for the deceased, and a right for the living relatives of the deceased.

Download : Lisaan-ul-Qur'aan

2014-02-16T21:44:00.000-08:00

Download Lisaan-ul-Qur'aan (لسان القرآن)

Learning the language of the Qur’aan made easy. This book teaches Arabic grammar using examples from the Qur’aan. Explanations are in English. Prepared by the teachers of Madrasah Ayesha Siddiqua, Karachi, Pakistan, a madrasah known for teaching Arabic in extremely high level. Excellent production quality that will make them as a very valuable gift as well. Includes three volumes with three separate answer keys.

Prepared by: Teachers of Madrasah Ayesha Siddiqua, Karachi

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Calling to Salafiyyah

2014-02-09T10:31:00.000-08:00

Calling to Salafiyyah

In his last five minutes of a very beneficial lecture Shaykh Saalih Aal-is-Shaykh (Head of the Ministry of Islamic Affairs, KSA) said:

“…Whenever we say ad-da’wa-tul-islaamiyyah (the call to Islaam), ad-da’wa-tul-islaamiyyah is the pure da’wah that is derived from the Book of Allaah and the sunnah of the Messenger (sallallahu 'alayhi wa sallam) and the guidance of the salafus-saalih.

To the extent of a person’s closeness and the observance to this prophetic manhaj, then this will be the extent of a person’s closeness and the observance to this ad-da’wa-tul-islaamiyyah. What is obligatory upon the du’aat (callers) to as-salafiyyah in these days and times is that they do not constrict the scope of ad-da’wa-tul-islaamiyyah to the point that it is restricted to such and such, and one particular group. ad-da’wa-tus-salafiyyah is the da’wah of Islaam, within its encompassing capacity as understood by its scholars.

This is why one finds the a’immah (Imaams) of ad-da’wa-tus-salafiyyah such as Imaam Ahmad, Imaam of Ahl-us-Sunnah wal-Jamaah, the remainder of the four a’immah, Ibn Taymiyyah, Ibn-ul-Qayyim, Shaykh Muhammad ibn ‘Abdul Wahhaab, Shaykh Muhammad ibn Ibraheem, Shaykh ibn Baaz, and the likes of them, they had a very good grasp of the affairs when it came to addressing the Muslims, and they were farsighted in their vision when weighing the pros and cons of the harms and benefits. They were ever enthusiastic to increase goodness, and they would never approve of at-tahazzub (hizbiyyah or partisanship).

And this is why ibn Taymiyyah (rahimahullaah) specifically stated that whoever calls the people to rigidly adhere to one of the madhaahib from the four madh'hab, he should be disciplined. Whoever says, ‘Oh people stick to the Hanbalee madh'hab because it is the haqq, and everything outside of it is not…,’ then he should be disciplined. Likewise, the one who calls the people to adhere to tareeqah from amongst the various turuq, then he should be made to repent as ibn Taymiyyah said.

Ad-da’wah to as-Salafiyyah, we must understand that is the da’wah to Islaam. So whenever we restrict ad-da’wa-tus-salafiyyah to be a da’wah that is limited to a particular country, or a particular person, or it is a specific manhaj, or a particular understanding etc. ad-da’wa-tus-salafiyyah is large, and the manhaj of the salaf is the haqq, clear and unambiguous. And the people will get closer or more distant in accordance with their learning and understanding of this manhaj.

We do not have the right to make definitive judgments that this person who calls others – provided that he is not from amongst the well known callers to innovations and misguidance – that he is salafee or he is not, the matter is not like this. Or that this da’wah is the salafee da’wah or it is not the salafee da’wah.

The minhaaj is the minhaaj of Islaam which as wide, wide enough to encompass the da’wah along with its’ detailed matters. This is why one should not judge one specific way as being the only correct manhaj and everything besides it is not, as some groups in certain countries are inclined to do! It is obligatory on us that we expand our understanding as it relates to time and place in order to increase in number those who answer to our da’wah to Islaam, those who also answer to the da’wah to as-salafiyyah.

It is not permissible to constrict what is understood to be ad-da’wa-tus-salafiyyah, to the point that it is constricted as it relates to time or place. We call to Islaam upon the manhaj of the salaf and as a result we will see one day that even those who are opposed to as-salafiyyah, by calling them with true sincerity, they will be closer to as-salafiyyah.

If we look at the manner in which the noble Shaykh ibn Baaz (rahimahullaah) dealt with those who opposed the manhaj, many of them became pleased with the details of ad-da’wa-tus-salafiyyah through this approach. There used to be groups who were very far off, but because of his wisdom, the ampleness of his da’wah, and his sincere adherence to the da’wah, he was able to influence many of them to be closer to this minhaaj. Today we see that in the Muslim countries, those who call to as-salafiyyah are the one who the people accept. The du’aat from this country, those whom they refer to as ‘Wahabis,’ they are the ones who the people accept. Those who have the widest acceptance are those du’aat from the Kingdom of Saudi Arabia. Others have acceptance also, but the du’aat from this country have a special status – their scholars, their du’aat, and their students of knowledge.

This is why we must expand the understanding in order to enable us to make ad-da’wa-tul-islaamiyyah – as-salafiyyah – to have that great effect throughout the world. And may peace and salutations be upon our Prophet Muhammad, and our final da’wah is all praises due to Allaah Rabbul-‘Alameen.”

This lecture was delivered in Riyadh 11/5/1428 (11/15/2007) at Masjid al-Ameer Turkee ibn ‘Abdillaah.

Ascribing to a particular Shaykh is not Salafiyyah

2014-02-09T09:44:00.000-08:00

Ascribing to a particular Shaykh is not Salafiyyah

Shaykh Muhammad bin Saalih al-Uthaymeen (rahimahullah) said:

Salafiyyah is following the way of the Prophet ﷺ and his companions, because they are our Salaf (predecessors) coming before us. Therefore, following them is Salafiyyah. As for taking Salafiyyah as a specific way that specific people are upon and consider whoever differs with them as misguided, even if the truth is with them, then this without doubt is in opposition to Salafiyyah! All of the Salaf called to Islaam and clinging firmly to the Sunnah of the Messenger ﷺ. They did not consider those who differed with them in interpreting verses as misguided, by Allaah except in Aqeedah (creed). They (i.e. the Salaf) regarded those who differed with them in that (i.e. Aqeedah) as the one who is misguided.

But, some people subscribe to Salafiyyah in our time have begun to make anyone who differs with them misguided, even if the truth is with him. Some of them have taken it as a Hizbee Manhaj (fanatical methodology) like some of the other fanatical groups that ascribe themselves to Islaam, and this is what is repudiated and is impossible to accept. It should be said: “Look at the way of the Salaf-us-Saalih (pious predecessors), how they were open hearted with those who differed with them in those matters where Ijtihaad (using your mind to derive a ruling without the use of a text from the Qur’aan or the Sunnah) was warranted.” They even used to differ in major issues, like Aqeedah and scholastic issues. You’ll find some of them, for example, deny that the Messenger ﷺ saw his Lord; some people say that. And some people say that the things that will be weighed on the day of judgement are the actions, where some say that it is the books of actions that will be weighed. You’ll also find them differing in matters of fiqh (jurisprudence) like: nikaah (marriage), faraaidh (inheritance), iddah (annulment), buyoo‘ (trading), and other that. And with all of that, they never would consider each other as misguided.

Therefore, Salafiyyah with the meaning that it’s a specific Hizb (group/faction) that has special merits where you consider everyone else as misguided, those people have nothing to do with Salafiyyah! But as for Salafiyyah, that is following the Manhaj of the Salaf in Aqeedah, speech, actions, in differing, agreeing, having mercy, and loving as the Prophet ﷺ said,

“The example of the Mu’minoon (believers) in their loving, mercy, and kindness is like one body. If one limb complains, then the rest of the body totters with fever and staying awake at night.”

This is the true Salafiyyah! [Liqaa-ul-Baab-il-Maftooh 1322]

Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - said:

"The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet ﷺ, and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in, then it is referred back to Allaah and His Messenger ﷺ. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way, and form walaa' (love, loyalty and allegiance) and 'adaa' (enmity and hatred) based upon that, except for the Prophet ﷺ. Nor is any speech set-up for them based upon which they form walaa and 'adaa, except for the speech of Allaah, and that of His Messenger ﷺ, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person, or a saying, with which they cause splits in the Ummah; forming walaa or 'adaa based upon that saying or ascription." [Majmoo' Fataawaa (20/164) of Ibn Taymiyyah]

Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - also said:

"It is not for anyone to ascribe himself to a particular Shaykh and to have walaa' with those who follow him, or to have 'adaa based upon that. Rather, he should have walaa' for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase in walaa' except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger ﷺ have given them to. Allaah - the Most High - said:

"O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety)." [Soorah al-Hujuraat 49:13]

[Majmoo' Fataawaa (11/512)]

Establishing an Islamic Family

2014-02-09T05:14:00.000-08:00

Establishing an Islamic Family

"And Allaah has made for you from your homes a place of rest" [Soorah an-Nahl: 80]

Allaah mentions His complete favor upon His slaves from what He has created for them in regards to their houses being places of tranquility. They are places of refuge, screening and of benefit from all aspects.

A house for us is a place of eating, marriage, sleeping and rest. A place of privacy, meeting one's wife and children, a place to safeguard oneself. It is a place of security from evil and protection from the people.

Prophet (sallallaahu alaihi wasallam) said:

"Safety for a man in times of tribulations is to stay in his home." [1]

Most importantly, a home is an important means towards building the Muslim community. The society is made up from home and it is the origin. The home is life and the life is society. If the home is strong then the community will be strong in implementing the laws of Allaah, resisting the aims of the enemies of Allaah, to spread good and to stop evil from penetrating.

What is required is callers who are guides, students of knowledge, sincere mujaahideen, a righteous wife, mothers who can educate etc. to be born out of our Muslim homes and then go into the society in order to reform it.

Hence, if this subject is so important and our homes have evil and large deficiencies, negligence and carelessness thus comes the question: 'What are the ways in which we can reform our HOMES?'

So, O noble reader! Here, we try to address the advice on establishing an Islamic HOME, hoping that Allaah benefit us with it and vive us direction to strengthen Islam by reviving the Muslim HOME. The advice takes two forms:

To achieve reform by enjoining the good and
to block the corruption by removing the evil.

Choosing the Right Partner

Righteous husband and wife share the primary and most important step towards building a Righteous Islamic HOME. The righteous man with the righteous woman can both build a righteous HOME because the good abode will bear its fruits with the permission of Allaah. That which is bad will produce nothing except misery. Allaah, says in the Qur'aan:

"And marry the unmarried among you who are single (i.e. man who has no wife and a woman who has no husband) and (also marry) the 'Saalihoon' (pious, fit, capable ones) of your (male) slaves and maid-servants (female slaves). If they are poor, Allaah will enrich them out of His Bounty." [Soorah an-Nahl: 32]

For the Man

It is very important to be very careful in choosing a righteous wife as Prophet Muhammad (sallallaahu alaihi wasallam) said:

"The whole world is a place of enjoyment and the best enjoyment is a righteous wife." [2]

"A righteous wife who will help you in religious and worldly affairs is better than all the treasures the people have collected." [3]

Just as the righteous wife is from the good things, bad woman is one of the difficult things, as is stated in the authentic hadeeth:

"From the joys of a righteous woman is when you look at her she pleases you, when you are away from her, she safeguards herself and your wealth. From the difficulties of a bad woman is when you look at her she displeases you and she answers you back, when you are away from her she does not safeguard herself and you wealth." [4]

One should bear in minds the following condition specified by the Prophet of Allaah (sallallaahu alaihi wasallam) in choosing a wife:

"A woman is married for four reasons; her wealth, her family, her beauty and her faith. So, marry the one who is religious and you will prosper." [5]

He (sallallaahu alaihi wasallam) also said:

"Marry women who are loving and prolific in giving birth, as I shall outnumber the other Prophets' (nation) through you." [6]

For the Woman

Likewise, a woman must look at the condition of the proposer who comes for her. His suitability should be according to the following conditions:

The Prophet (sallallaahu alaihi wasallam) said:

"If somebody comes to you and you are pleased with his character and religion then marry him. If you do not, there will be discord on earth and widespread corruption." [7]

This great Hadeeth demonstrate as to what should be the most important character a woman should look for when selecting a husband: they being good character and piety. Wealth and lineage are secondary considerations.

Furthermore, the person of religion and good behavior may be a blessing for her and her children. She may learn manners and religion from him. If he does not have these characters then she should stay away from him, especially if he is one of those who is lax with respect to performing the prayers.

Obligation of Living with one's wife in Kindness

It is binding upon the husband to live with his wife in the best way possible and to be lenient to her in everything that Allaah has permitted. There are various ahaadeeth concerning this issue:

Prophet (sallallaahu alaihi wasallam) said:
"The best of you is the one who is best to his wives, and I am the best of you towards them" [8]
The Prophet (sallallaahu alaihi wasallam) said in the farewell Hajj:
"Listen and take my counsel with regards to women. Be good to them for they are captives with you. You possess nothing to them other than this, unless they commit some flagrant (deliberate) obscenity. If they do then separate the beds (do not have sexual relations with them) and beat them but in a way that does no injury. If they return to obedience, then seek no further retribution. You have rights over your wives and your wives have rights over you. As for your rights over your wives, they are that no one disliked by you should sit on your bed, and they admit no one into your home who you dislike. Yes, and their rights over you is that you are very good to them in providing them dress and their food." [9]
He (sallallaahu alaihi wasallam) said:
"Let no male believer ever hate a female believer. Though he may dislike one of her attribute, he will be pleased with another." [10]
He (sallallaahu alaihi wasallam) said:
"The believer with most complete faith is the one with the best character and the best of those are those who treat their wives in the best." [11]
Prophet Muhammad (sallallaahu alaihi wasallam), one with best of morals and character, not only advised the Muslim husbands to be good to their wives but he had indeed established an excellent behavior with his wives as clear by the following narration:

On the authority of Aa'ishah (radhiyallaahu anhaa) who said:
"On the Eid, the Prophet (sallallaahu alaihi wasallam) called me while the Ethiopians were playing with their spears in the masjid saying: “O little red one! Would you like to watch them?” I replied 'Yes.' Then, he had me stand behind him and dropped his shoulders, so that I could see. I rested my chin on his shoulders with my face against his cheek, and I watched over his shoulders. He kept saying: “Haven't you had enough?” I kept saying: 'No in order to test my status with him, until finally I had enough…" [12]
On the authority of Aa'ishah (radhiyallaahu anhaa) who said:
"The Prophet (sallallaahu alaihi wasallam) returned from the battle of Tabook or it was Khaybar. There was a curtain over my room. The wind blew, lifting the curtain and exposing a part of my room in which, Prophet (sallallaahu alaihi wasallam) saw some dolls with which Aa'ishah (radhi allaahu anhu) used to play. He said: “What is this O Aa'ishah?” She replied 'My daughters (Arabs used to call dolls, daughters). He saw among them a horse with two wings made out of a piece of cloth. He said: “What is this?” She replied: 'A horse' He said: “And what are those on the horses?” She replied: 'Two wings' He said: “A horse with two wings?!” Aa'ishah said: 'The Prophet laughed until I could see his molar teeth." [13]
Also on the authority of Aa'ishah (radhiyallaahu anhaa) who reported that she was once on a trip with the Prophet (sallallaahu alaihi wasallam) while still a young girl. She said: 'I had not acquired excess body flesh, nor had my body become large. The Prophet (sallallaahu alaihi wasallam) said to his Companions: Move on ahead. When they had gone on ahead of us, he said: Come, and I will race you. Then I beat him in a foot race.'

Later on, I was on another trip with him, and he again said to his Companions: 'Go on ahead.' Then, he said to me: 'I will race you.' I had completely forgotten the previous incident. Moreover, I had become heavier. She asked: 'How can I race you, when I am in this condition?' He replied: 'You will race me!' So, I raced him, and he won the race. Then he began laughing and said: 'This is for that victory.' [14]
Also on the authority of 'Aa'ishah, (radhiyallaahu anhaa) who said: the Prophet (sallallaahu alaihi wasallam) used to be brought a glass of milk from which I would drink first, even though I was menstruating. Then he would take the glass and drink, putting his mouth on the same spot, where my mouth had been. At other times, I used to take a piece of meat and eat from it. Then he would take it and eat, putting his mouth on the same area on which I had put mine. [15]
On the authority of Jaabir ibn Abdullaah (radhiyallaahu anhu) and Jaabir ibn Umar, both reported that the Prophet (sallallaahu alaihi wasallam) said:
“All things in which there is no mention of Allaah are frivolity, absent-mindness and idle play except for four things: a man being playful with his wife, training his horse, walking between two purposeful goals and teaching another man to swim.” [16]

Obligation on Woman to Obey Her Husband

It is important for the woman to be obedient to her husband within the range of her capacity, because Allaah has favored men over women, as shown in the previously mentioned verses, that they have a degree over them. Prophet Muhammad (sallallaahu alaihi wasallam) shed light on this important issue saying:

“By the One in whose Hand is the soul of Muhammad (sallallaahu alaihi wasallam), no women has fulfilled her obligations to her Lord, until she has fulfilled her obligations to her husband, even if he were to ask her when she is mounted on the saddle, she should not refuse his request” [17]

He (sallallaahu alaihi wasallam) further elaborated this issue making clear to us the duties of a righteous wife towards her husband and the rewards of her obedience to him:

“If a woman prays the five prayer, guards her private parts (from anything illegal), and obeys her husband, she will enter Paradise from any door she wishes.” [18]
On the authority of Hussian bin Muhsan (radhiyallaahu anhu) who said: 'My aunt narrated (a hadeeth) to me, saying: 'I came to the Prophet (sallallaahu alaihi wasallam) for some need of mine. He (sallallaahu alaihi wasallam) said: “How are you towards your husband?” She said: 'I do not fall short in anything except which I am unable to do. Prophet (sallallaahu alaihi wasallam) said: “Well look to your position in relation to him, for it is the key to Paradise and Hell.”' [19]
The Prophet (sallallaahu alaihi wasallam) said:
“It is not allowed for a woman to fast in the presence of her husband except with his permission, except in Ramadaan, and she may admit no one into his house except with his permission” [20]
The Prophet (sallallaahu alaihi wasallam) said:
“Whenever a man calls his wife to their bed, but she refuses to come, letting him spend the night angry with her, she is cursed by Angels until the morning.”
In another narration:
“Until she goes to him until he forgives her” [21]

Words of Advice to Husband and Wife

To be compliant, co-operative and conciliatory towards one another, to advise each other and urge each other towards obedience to Allaah, the Most High and the Most Blessed, following all of His Rulings, which have been clearly established in the Qur'aan and the Sunnah. These must never be superseded by blind following of any custom or school of thought, which has predominated among the people. Allaah, the Most High says:
“It is not fitting for a believing, man and woman, when a matter has been decided by Allaah and His Messenger, to have an opinion about their decision; if anyone disobeys Allaah and His Messenger, he is indeed on a clearly wrong path.” [Soorah al-Ahzaab: 36]
Each of them should fully carry out the duties and responsibilities with which Allaah has obliged on them towards one another. The Qur'aan deals with the role of men and women in the following verses:
“Men are protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore, the righteous women are devoutly obedient (to Allaah and to their husbands) and guard in their husbands absence what Allaah orders them to guard (e.g. chastity, their husbands property, etc.) As to those women on whose part you see ill-conduct, admonish them (first), (next) refuse to share their beds, and at last beat them (lightly, if it is useful) but if they return to obedience, seek not against them means (of annoyance). Surely, Allaah is Ever Most High, Most Great.” [Soorah an-Nisaa': 34]
The Divine injunction describes man as Qawwaam (maintainer) and the women as Qaanitah (obedient) Haafizatun lil Ghayb (preserver of the secret). This verse give two reasons as to why men are described as maintainer.
- Firstly, because ‘Allaah has made one of them to excel the other’ which means that He has excelled men to be physically stronger and more inclined to have a career outside the home.
- The second reason is that “they spend from their means” it is the man's duty to provide financially for his family and it is also the man who is required to give a dower to his wife at the time of marriage.
The husbands, thus have been put in charge of his home, but this is a responsibility and not a privilege. His duty is to do justice, to consult the duties of the family and to refrain from tyranny.

The Prophet (sallallaahu alaihi wasallam) said:
“Those who do justice will be on thrones of light at Allaah's right Hand, and both of Allaah's Hands are right Hands; those who were just in their ruling with their families and in all which they were given authority.” [22]
The different roles of sexes means that never is one burdened with all the duties while the other enjoys all privileges. Instead they both have individual duties and privileges, and both make sacrifice in order to win the pleasure of Allaah. The Qur'aan says in this regard:
“And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty and All-Wise.” [Soorah Al-Baqarah (2): 228]
Mu'aawiyah ibn Haidah (radhiyallaahu anhu) said: “O Messenger of Allaah (sallallaahu alaihi wasallam), what rights do our wives have on us? The Prophet of Allaah (sallallaahu alaihi wasallam) replied:
“That you should feed them as you feed yourselves, never invoke ugliness upon them (this refers to the custom of the Arabs before Islam of saying to their wives in anger: May Allaah make your face ugly) never strike them on their face, and in boycotting the marital bed do not go outside the house to sleep. How (could you do any of these) when you have entered into one another, so do only that which is allowed with regards to her (for valid reasons)” [23]
And when they both of them having faith, know and practice the right and duties of each other, Allaah the Most High, authorizes for them a good life as long as they remain together in the bliss of happiness. Allaah says in the Qur’aan:
“Whoever works righteous, man or woman, and has faith to Him We will give a new life, a life which is good and pure and We will bestow on them their rewards according to the best of their actions.” [Soorah an- Nahl: 97] [24]

Footnotes:

Hasan - Related by at-Tabaraanee in al-Aswat from Thawbaan (radhiyallaahu anhu) and it is also in Saheeh-ul-Jaami' (3824)
Muslim no. 1468 and an-Nasaa'ee from Ibn Umar and Saheeh-ul-Jaami' (3407)
Ahmad 5/282 at-Tirmidhee and Ibn Majah from Thawbaan. Saheeh-ul-Jaami' (5355)
Ibn Majah 1861 and others. See Silsilat-us-Saheehah (282)
Saheeh al-Bukhaaree vol.9 no. 132.
Ahmad 5/245. Al-Albaanee said it is authentic in Irwaa-ul-Ghaleel (6/195)
Ibn Majah 1967. See Slsilat-us-Saheehah
Authentic At-Tahawee
Authentic at-Tirmidhee and Ibn Majah
Saheeh Muslim
Hasan - at-Tirmidhee
Saheeh al-Bukhaaree, Saheeh Muslim and others
Authentic - Aboo Daawood An-Nasaa'ee in Al-Ishrah
Authentic - Al-Humaydee, an-Nasaa'ee in al-Ishrah and Aboo Daawood
Saheeh Muslim and Ahmad
An-Nasaa'ee in al-Ishrah and at-Tabaraanee
Authentic - Ibn Maajah and Ahmad
Authentic - at-Tabaraanee in al-Aswat and ibn Hibban
Authentic - at-Tabaraanee in al-Aswat and ibn Hibban
Authentic - at-Tabaraanee in al-Aswat and ibn Hibban
Saheeh al-Bukhaaree and Saheeh Muslim
Saheeh Muslim
Authentic Related by Ahmad
Abridged from Advice on Establishing an Islamic Home by Aboo Ubaidah Amr bin Basheer

Etiquettes of Seeking Knowledge

2014-02-08T07:14:00.000-08:00

Etiquettes of Seeking Knowledge

The Seeker of Knowledge should have a pure intention is seeking knowledge

With regards to the virtue of seeking knowledge with a pure intention, Shaykh Muhammad ibn Saalih al ‘Uthaymeen -rahimahullaah- comments:

"Rather some of the scholars say that seeking knowledge with a pure and sincere intention is more excellent than fighting in the Path of Allaah because fighting in the Path of Allaah contains only blocking the enemies and fighting against them such that there is no fitnah and that the Religion is entirely for Allaah.

However seeking knowledge is something that the whole ummah (Muslim nation) is in need of, such that they can worship Allaah upon clear-sightedness; and (even) the people who fight (in the Path of Allaah) are in need of it such that they know how they should fight and how they deal with the war booty and how they advance and how they retreat.

So the ummah is in need of knowledge, in every situation and at every moment.

Therefore I urge you, O young people, to turn towards and have diligence upon seeking Sharee’ah knowledge, and to have purity and sincerity of intention in that – in that you intend by it seeking closeness to Allaah, the Perfect and Most High, by obeying His command; and that you intend protection of the Islaamic Sharee’ah and defending it and spreading it among the servants (of Allaah).

Then you attest to the truthfulness of this intention through your actions, in worship and manners and dealings (with other people)." [1]

The renowned scholar of hadeeth, ‘Abdullaah ibn-ul-Mubaarak (died 181 AH) -rahimahullaah- said:

"The beginning of ilm (knowledge) is the intention, then listening carefully, then understanding, then memorising, then action, then propagating." [2]

And he -rahimahullaah- also said:

"There is nothing more excellent than seeking knowledge for the sake of Allaah. And there is nothing more hateful to Allaah than seeking knowledge for other than Allaah." [2]

The Seeker of Knowledge should act upon his knowledge

Alee -radiyallaahu ‘anhu- said:

"Knowledge calls out for action, so either it is responded to or else it departs."

Sufyaan ath-Thawree -rahimahullaah- said:

"Knowledge is only to be learned in order for Allaah to be feared and obeyed by it."

Fudayl ibn ‘Iyaad -rahimahullaah- said:

"The person of knowledge does not stop being jaahil (ignorant) of what he knows until he acts on it. So when he acts on it, he is an ‘aalim (person of knowledge)."

Ibn-ul-Jawzee -rahimahullaah- said:

"The true miskeen (impoverished person) is the one whose lifetime is lost in knowledge that he does not act upon. So he has missed out on the delights of the dunyaa and the treasures of the Hereafter.
Thus he will come (on the Last Day) as a bankrupt person, along with having a strong proof against himself." [3]

The Seeker of Knowledge should take knowledge from senior scholars

With regards to people seeking knowledge from the youngsters at the expense of seeking it from the senior scholars, `Abdus Salaam ibn Burjis (d.1425AH) -rahimahullaah- comments:

And indeed the phenomenon of taking knowledge from the younger ones amongst the students of knowledge has become widespread in this era.

And in reality this phenomenon is a chronic disease, an enduring sickness, preventing the (true) student from what he intends and something by which he twists away from the correct path which would lead to knowledge.

And that is because taking knowledge from the younger people – those whose feet have not become firmly grounded in knowledge and whose beards have not become white in it (seeking knowledge), despite the presence of a person who is greater than them in age and one whose feet are more firmly grounded – then this weakens the foundation of the beginner and prevents him from taking benefit from the knowledge of the senior scholars, and from acquiring their manners which knowledge and time have made good – and other than that from the justifications that are suggested by the narration of ibn Mas`ood -radiyallaahu `anhu- when he said:
"The people will not cease to be upon good as long as they take knowledge from their senior ones and from their trustworthy ones and from their scholars. So if they take it from their younger ones and their evil ones, they will be destroyed." [4]

Ibn Qutyabah [died 276AH] -rahimahullaah- held the opinion that the sighaar (lesser ones) were the ones who were lesser in age. So he said about the narration of ibn Mas’ood mentioned above:

"He (ibn Mas’ood) intended – that the people will not cease to be upon good as long as their scholars are the elders, and their scholars are not the youthful ones, because for the old man, the pleasure of youthfulness, and its self containment and its foolishness have disappeared from him. And he has taken on experience and knowledge as his companions.

So doubt does not come upon him in his knowledge; nor does desire get the better of him; nor does greed make him turn away and nor does Shaytan make him slip up with the errors of the young person. Thus with age there is dignity and honour and reverence.

And it may be these matters– matters which the old person is secure from – enter upon the youth; so when they enter upon him, and he gives fataawaa (Islamic rulings), he is destroyed and he destroys (others)." [Naseehah Ahl-il-Hadeeth page 16] [5]

The Seeker of Knowledge should leave off sins in order to increase his memory

With regards to the effects of sins upon the ability of the seeker of knowledge to memorise, ‘Abdus Salaam ibn Burjis (d. 1425 AH) -rahimahullaah- said:

Disobeying Allaah, the Most High, is an obstacle to attaining Sharee’ah knowledge – because it (Sharee’ah knowledge) is a noor (light) from Allaah which He casts into the hearts of whomever He wishes from His servants.

And noor (light) and dhulmah (darkness) do not come together in a heart.

Therefore ibn Mas’ood -radiyallaahu ‘anhu- said:
"Indeed I consider that a man (might) forget knowledge which he has already learned because of a sin which he does."

And may Allaah have mercy upon ash Shaafi’ee who said:
I complained to Wakee’ about my memorisation being bad
So he directed me to leave off sins
And he informed me that knowledge is a noor (light)
And the light from Allaah is not bestowed upon a person who is sinful

The Seeker of knowledge should take seriously any blameworthy characteristics he finds in himself

With regards to the student of knowledge not having repugnant behaviour towards others and instead having beautiful manners, Shaykh ‘Abdul ‘Azeez ibn Baaz -rahimahullaah- advises:

This is the akhlaaq (manners) of the believing men and believing women; these are their characteristics.
And the believing men and the believing women; they are awliyaa to each other. [Soorah at-Tawbah:71]

They are not enemies, they are not opponents; and rather they are awliyaa (allies) and ones who love each other – this is their description. Ones who love each other in that which occurs between them, advising each other, counselling each other to the Truth.

There is no malice between them nor hatred nor falsehood nor deceptiveness nor betrayal. Rather there is friendship and love and helping and counselling each other to the Truth.

The believing men and believing women are like this. So if you find malice in yourself towards your brother, or falsehood and oppression, then know that you have rendered your eemaan deficient and you have harmed your eemaan and you have weakened your eemaan with this blameworthy behaviour which you found in yourself, by way of betrayal or deceptiveness or backbiting or tale carrying or telling lies and oppression.

He -sallallaahu ‘alayhi wa sallam- said:
Every Muslim is inviolable for (another) Muslim – his blood and his wealth and his honour. [Reported by Muslim (2564) from the hadeeth of Aboo Hurayrah -radiyallaahu ‘anhu-.] [6]

The Seeker of knowledge should not feel envy of people who are learning and he does everything he can to help them, not hinder them

With regards to the student of knowledge being pleased with and helping the Muslim who is learning and not having any envy of him, Shaykh Muhammad ibn Saalih al ‘Uthaymeen -rahimahullaah- comments:

And from that which is befitting for the student of knowledge with regards to his colleagues is that he does not have jealousy of them regarding that which Allaah has bestowed upon them, by way of memorization or understanding or knowledge.

And that he does not have jealousy of them in that by which he may benefit them, by way of supporting (them) and helping (them) – be that in (giving them) a booklet or (sharing) research or other than that.

This is because for some of the students, Shaytaan speaks to him saying to him, “If you help your companion, he will become better than you.” And this is an error.

Rather we say, just as the Prophet -sallallaahu ‘alaihi wa ‘alaa aalihi wa sallam- said:
“Allaah is in the aid of the servant whilst the servant is in the aid of his brother.”

And it does not automatically follow on that if your companion is someone who is coming for the forefront (due to his knowledge) or someone who is attaining knowledge which he did not attain except with your (help), it is does not necessitate that he has got ahead of you.

So (by helping him) you are benefitting yourself and you are not harming your own self at all. [7]

The Seeker of knowledge should give precedence to following the correct position in any matter even if that contradicts the position of the scholar he is studying under

During a lecture on the 14th of Dhul Qa’dah in 1417 AH, Shaykh Muhammad ibn Saalih al ‘Uthaymeen -rahimahullaah- was asked by one of the students at the university:

Question: O Noble Sheikh, may Allaah preserve you, some of the students of knowledge seek knowledge under one of the scholars then he (the student) clings fast to this scholar and he (the student) does not accept taking knowledge except from him, and he does not take other than his statement; and he leaves off everything else, even if it is from the senior scholars!

So what is your opinion of the one who does this?

Answer: My opinion is that this is more important for the lesser student of knowledge who has (not long) started (seeking) knowledge – that he stick to the statement of the one whom he considers to be a scholar who will guide him to the (correct) path, because if he (the student) starts to take from every scholar, he will lose his time, his mind will be muddled and he will forget much of what he has learned.

So when he develops and he comes to have an acquisition (of knowledge) with him, then he can attend the sittings of this (scholar) or that one, and the readings of this book or that book.

As for the lesser (student) then it is certainly not befitting for him that he muddle his mind; so let him remain with a particular scholar about whom he is confident of his knowledge and his trustworthiness and his religion and so he persists with him.

Questioner: But, O Noble Scholar, the previous question contained (the phrase) that: he does not acknowledge the statement of anyone other than him (his own scholar), even if it comes from the senior scholars!

Answer: As for his not acknowledging the statement of anyone else, even if that is what is the correct (position), then this is a mistake.

So it is obligatory upon him (the student) that when he comes to know what is the correct (position), that he follow it – regardless of whether or not it is in agreement with the statement of the scholar that he has attached himself to.

But it is (also) obligatory upon him (the student) when he comes to know that this (second) scholar has made a statement which opposes the statement of his (the student’s) scholar and he (the student) believes this (second) position is the correct one – it is obligatory upon him (the student) that he present it to his (own) scholar such that he can discuss it with him.

This is because it may be that some matters which are unknown to the senior scholar which are not unknown to the lesser one – even if the senior scholar has knowledge with him which the lesser one does not have, and he has evidences and clear proofs which the lesser one does not have. [8]

The Seeker of knowledge should not bring about ta’assub and thereby cause Muslims to split away from each other

The Noble Shaykh, Muhammad ibn Saalih al ‘Uthaymeen -rahimahullaah- said:

Then there has indeed occurred tafarruq (splitting) and differing in opinions and ideas amongst the youth in our towns and in other than them. And ta’assub (bigoted adherence), be that to the statements or to the people who spoke (those statements).

So barakah (blessing) has been taken away from their actions.

And– instead of being one nation – they have become separated and ones who fight amongst themselves, up to the extent that the person who was your brother yesterday is your enemy today, due to ta’assub.

Therefore it is obligatory upon us to be aware of this bottomless pit and that the person strives in that which will benefit him and leave off that which contains no goodness. The Prophet -sallallaahu ‘alaihi wa sallam- said:
“The one who truly believes in Allaah and in the Last Day, let him speak good – or remain silent.” [Reported by al Bukhaari (6018, 6136, 6138) and Muslim from the hadeeth of Aboo Hurayrah -radiyallaahu ‘anhu-]

And He, the Most High, said in description of the servants of ar-Rahmaan (the Most Merciful):
And when they pass by some evil play or evil talk, they pass by it with dignity. [Soorah al-Furqaan:72]

Meaning – they do not waste their time in it; rather they work hard to preserve their time in that which will benefit them in their present and in their future. [9]

Footnotes:

Wasaayaa wa Tawjeehaat li Tullaab-il-Ilm p. 341
Awaa'iq-ut-Talab of ‘Abdus Salaam ibn Burjiss rahimahullaah pp. 11-12
Awaa'iq-ut-Talab of ‘Abdus Salaam ibn Burjiss rahimahullaah pp. 17-19
Awaa'iq-ut-Talab of ‘Abdus Salaam ibn Burjiss rahimahullaah p. 23
Awaa'iq-ut-Talab of ‘Abdus Salaam ibn Burjiss rahimahullaah p. 24
Wasaayaa wa Tawjeehaat li Tullaab-il-Ilm p. 21
Wasaayaa wa Tawjeehaat li Tullaab-il-Ilm p. 82
Wasaayaa wa Tawjeehaat li Tullaab-il-Ilm p. 275
Wasaayaa wa Tawjeehaat li Tullaab-il-Ilm pp. 83-84

Download : The Explanation of the Three Fundamental Principles of Islam

2014-02-06T02:07:00.000-08:00

The Explanation of the Three Fundamental Principles of Islam

This book is a clear explanation of that which we should all know about our religion. In fact it is a detailed answer to the three questions that we will all be asked in our graves, as such this book will prove to be beneficial for everyone. The author has firmly based his book upon the Qur’aan and Sunnah

Author: Shaykh Muhammad ibn Saalih al-Uthaymeen

Prepared by: Fahd ibn Naasir ibn Ibraaheem as-Sulaymaan

Translated by: Aboo Talhah Daawood ibn Ronald Burbank

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The Requirements of the Prayer

2014-02-03T23:57:00.000-08:00

Shaykh Muhammad ibn Abd-il-Wahhaab - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa:

The Requirements (Waajibaat) for the Prayer

Its requirements are eight:

All of the Takbeers except for the Opening Takbeer;
Saying “Subhaana Rabby al-‘Adheem” [Perfect is my Lord, the Most Great] while bowing;
Saying “Sami’a Allaahu Liman Hamidahu” [Allaah hears the one who praises Him] – this applies to the one leading the prayer and the one praying alone;
Saying “Rabbanaa wa Lakal-Hamd” [Our Lord to You belongs the Praise] – this applies to everyone;
Saying “Subhaana Rabby al-A’alaa” [Perfect is my Lord, the Most High] while prostrating;
Saying “Rabb Ighfir Lee” [My Lord, forgive me] while in between the two prostrations;
The first Tashahhud; and
Sitting for it.

The pillars (shuroot) are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. The requirements (waajibaat) are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness (at the end of the prayer). And Allaah knows best.

Translated by Ismaa'eel Alacron

The Pillars of Prayer

2014-02-03T23:38:00.000-08:00

Shaykh Muhammad ibn Abd-il-Wahhaab - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa:

The Pillars (Arkaan) of the Prayer

The Pillars of the Prayer are fourteen:

Standing, if one has the ability to do so;
The opening Takbeer;
Reciting Surah Al-Faatihah;
Bowing;
Rising from Bowing;
Prostrating on all seven limbs; [1]
Erecting oneself from it;
Sitting between the two prostrations;
Remaining tranquil (i.e. not rushing) during all of these pillars;
Maintaining the same sequence;
The Final Tashahhud;
Sitting for it;
Sending Salaat on the Prophet; and
The (final) two Tasleems.

The First Pillar:

Standing if one is able to do so. The proof for this is Allaah’s statement:

"“Guard strictly the prayers, especially the middle one. And stand before Allaah with full submission." [Surah Al-Baqarah: 238]

The Second Pillar:

The Opening Takbeer. The proof for this is the hadeeth:

"Its opening[2] is the Takbeer (saying Allaahu Akbar) and its closing[3] is the Tasleem (Saying as-Salaamu ‘Alaikum)." [4]

After this occurs the opening supplication, which is supererogatory, and goes: "Subhaanakallaahumma wa bi-Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka." [Free from imperfections are You, O Allaah, and all praise is Yours. Blessed is Your Name and there is no deity worthy of worship besides You]

The meaning of "Subhaanakallaahumma" is: I absolve You from all imperfections in a manner that befits Your majesty. "Wa Bi-Hamdika" i.e. while praising You. "Wa Tabaarakasmuka" i.e. blessing can be attained by mentioning You. "wa Ta’aala Jadduka" i.e. Glorified be Your Greatness. "Wa Laa Ilaaha Ghayruk" i.e. There is nothing that has the right to be worshipped on the earth or in the heavens except You, O Allaah.

Then he says: "A’oodhu Billaahi min-ash-Shaytaan-ir-Rajeem" (I seek refuge in Allaah from the rejected devil), i.e. "A’oodhu" means I seek refuge and recourse in You and rely on You, O Allaah. "Min-ash-Shaytaan-ir-Rajeem" means the outcast, the one who is far removed from Allaah’s mercy. He cannot harm me in my religion or in my worldly affairs.

The Third Pillar:

Then there occurs the recitation of Soorah al-Faatihah, which is a pillar, in every rak’ah (unit), as occurs in the hadeeth:

"There is no prayer for the one who doesn’t recite the opening (chapter) of the Book."

It is the foundation of the Qur’aan.

"Bismillaah-ir-Rahmaan-ir-Raheem" (In the Name of Allaah, the Most Merciful, Bestower of Mercy) is a request for blessing and assistance.

"Al-Hamdulillaah" (All praise is for Allaah): "Hamd" means praise. The definite article (al) before Hamd is for including all the commendable acts He does. As for the good thing that one has no role in bringing about, such as beauty and so on, then praising that is called mad'h and not hamd.

"Rabb-il-‘Aalameen" (Lord of all that is created): Rabb means the One who is worshipped, the Creator, the Sustainer, the King, the One who administers and brings up all of the creation through His favors. With regard to ‘Aalameen, everything that is apart from Allaah then that is considered ‘Aalam. He is the Lord of everyone and everything.

"Ar-Rahmaan" (The Most Merciful): means He grants a general mercy for all of the created beings.

"Ar-Raheem" (The Bestower of Mercy): means He gives a specified mercy for just the believers. The proof for this is Allaah’s statement:

"And He is ever an All-Bestower of mercy to the believers." [Soorah al-Ahzaab: 43]

"Maaliki-Yawm-id-Deen" (Master of the Day of Judgement): refers to the Day of Reward, Recompense and Accountability, the Day when everyone will be compensated for his deeds – if they are good, then there will be good (for him) and if they were evil, then there will be evil (for him). The proof for this is Allaah’s statement:

"And what will make you know what the Day of Recompense is? Again, what will make you know what the Day of Recompense is? (It will be) The Day when no person shall have power (to do anything) for another, and the decision that Day will be wholly with Allaah." [Surah Al-Infitaar: 17-19]

There is also the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam):

“The shrewd person is the one who subjects himself and works for what comes after death. And the feeble person is the one who allows his soul to follow its vain desires, while aspiring for Allaah to grant his ambitions.”[5]

"Iyyaaka Na’budu" (You alone do we worship): meaning we don’t worship anyone except You. This is a covenant between the servant and his Lord that he will not worship anyone besides Him.

"Wa Iyyaaka Nasta’een" (And in You alone do we seek assistance): This is a covenant between the servant and his Lord that he will not seek the assistance of anyone besides Allaah.

"Ihdinaas-Siraat-al-Mustaqeem" (Guide us to the Straight Path) means direct us, show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also believed that it refers to the Messenger and likewise that it refers the Qur’aan. All of these meanings are true. What is meant by Mustaqeem (Straight) is that which has no deviations in it.

"Siraat-alladheena An’amta ‘alayhim" (The Path of those You bestowed Your Favor on): meaning the way of those who have received your Bounty. The proof for this is Allaah’s saying:

"And whoever obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed His Favor, such as the prophets, the first to believe (in the prophets), the martyrs and the righteous. And how excellent these companions are!" [Soorah an-Nisaa: 69]

"Ghayr-il-Maghdoobi ‘alayhim" (Not those who earned Your Anger): They are the Jews since they have knowledge but do not act on it. We ask Allaah to protect you from their way.

"Walad-Daalleen" {Nor of those who went astray): This refers to the Christians, who worship Allaah based on ignorance and misguidance. We ask Allaah to protect you from their way. The proof for those who went astray is Allaah’s saying:

"Say: Shall we inform you of the greatest losers with respect to their deeds? Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds." [Soorah al-Kahf: 103-105]

And there is also the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam):

"You will indeed follow the ways of those who came before you, in exactly the same manner, to the point that if they were to enter the hole of a lizard, you would also enter it." They said: "O Messenger of Allaah, do you mean the Jews and the Christians?" He (sallallaahu ‘alayhi wa sallam) said: "Who else?" Al-Bukhaaree and Muslim reported it.

And the second hadeeth is:

"The Jews split up into seventy-one sects and the Christians split up into seventy-two sects. And this ummah (of Muslims) will split up into seventy-three sects. All of them will be in the Hellfire except for one." They said: "Who are they O Messenger of Allaah?" He (sallallaahu ‘alayhi wa sallam) said: "Those who are upon the same way that I and my Companions are upon."

The Fourth Pillar:

Bowing

The Fifth Pillar:

Rising from the bowing position

The Sixth Pillar:

Prostrating on one’s seven limbs.

The Seventh Pillar:

Erecting oneself from that

The Eighth Pillar:

Sitting between the two prostrations. The proof for these (last five) pillars is Allaah’s statement:

"O you who believe! Bow and prostrate (in prayer)." [Soorah al-Hajj: 77]

And also the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam):

"I was ordered to prostrate on seven body limbs." [6]

The Ninth Pillar:

Being in a state of tranquility during all of the acts.

The Tenth Pillar:

Following a sequential order between these pillars. The proof for these (i.e. last two pillars) is the hadeeth about the man who prayed badly, narrated by Aboo Hurayrah (radiyallaahu ‘anhu), who said:

"One day we were sitting with the Prophet when a man entered and prayed. [Then he rose from prayer] and greeted the Prophet with Salaam. So the Prophet (sallAllaahu ‘alayhi wa sallam) told him: ‘Go back and pray for you have not prayed.’ This occurred three times, and finally the man said: ‘I swear by the One who sent you as a prophet in truth, I cannot do better than this, so teach me (the correct way to pray).’ So the Prophet (sallallaahu ‘alayhi wa sallam) said: ‘When you get up to pray, say the Takbeer (Allaahu Akbar). Then recite what is easy for you from the Qur’aan. Then bow until you feel tranquility bowing. Then rise until you feel tranquil standing. Then prostrate until you feel tranquility whilst prostrating. Then rise from it until you feel tranquility sitting. Then do this in all of your prayers.’"

The Eleventh and Twelfth Pillar:

The final Tashahhud is an obligatory pillar, as is stated in the hadeeth reported by Ibn Mas’ood (radiyallaahu ‘anhu), who said:

“Before the tashahhud was made obligatory on us, we would say: ‘As-Salaamu ‘alallaahi min ‘Ibaadihi. As-Salaamu ‘alaa Jibreela wa Mikaa’eel.’ [Peace be on Allaah from His servants. Peace be on Jibreel and Mikaa’eel]. So the Prophet (sallallaahu ‘alayhi wa sallam) said: ‘Do not say: Peace (Salaam) be on Allaah, for indeed Allaah, He is As-Salaam. Instead say: At-Tahiyyaatu Lillaahi was-Salawaatu wat-Tayyibaat. As-Salaamu ‘alayka ayyuhaan-Nabiyyu wa Rahmatullaahi wa Barakaatuh. As- Salaamu ‘alaynaa wa ‘alaa ‘Ibaadillaah-is-Saaliheen. Ash'hadu an Laa Ilaaha Illallaahu wa Ash'hadu anna Muhammadan ‘abduhu wa Rasooluh.’[7]". [8]

The meaning of "At-Tahiyyaat" is that all of the glorifications are for Allaah, who possesses and deserves that, such as the acts of inclining, bowing, prostrating, remaining and continuing (in the acts of prayer). Everything for which the Lord of creation is glorified due to, then that belongs to Allaah. So whoever directs any part of that (glorification) to other than Allaah, he is a polytheist, disbeliever.

"As-Salawaat" means all of the supplications. It is also held that it refers to the five daily prayers.

"wat-Tayyibaat": Allaah is Tayyib (good), He does not accept any of the sayings or actions except for those that are tayyib (good).

"As-Salaamu ‘alayka ayyuhaan-Nabiyyu wa Rahmatullaahi wa Barakaatuh” means that you are supplicating for the Prophet to have safety, mercy and blessing. The one who is supplicated for is not being supplicated to along with Allaah. [9]

"As-Salaamu ‘alaynaa wa ‘alaa ‘Ibaadillaah-is-Saaliheen" means you are sending Salaam (peace) upon yourself and to every righteous servant in the heaven and the earth.

"Salaam" is for the supplication. "Saaliheen" is for those who are being supplicated for, and they are not being supplicated to along with Allaah.

"Ash'hadu an Laa Ilaaha Illallaahu wahdahu laa Shareeka Lahu": You testify with a certain testimony that no one in the heaven and the earth has the right to be worshipped except Allaah. And your testimony that Muhammad is the Messenger of Allaah means that he is a slave (worshipper of Allaah) who is not to be worshipped, and a messenger who is not to be rejected. Rather, he is to be obeyed and followed. Allaah honored him with granting him the station of servitude (i.e. that he worships Allaah). The proof for this is Allaah’s statement:

"Blessed be the One who sent the Criterion to His slave so that He may be a warner for the creation." [Soorah al-Furqaan: 1]

The Thirteenth and Fourteenth Pillar:

"Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Aali Muhammadin kamaa Sallayta ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheema Innaka Hameedun Majeed." The meaning of Salaat from Allaah is His praising of His servant in the greatest of gatherings, as has been reported by al- Bukhaaree in his Saheeh from Abul-‘Aaliyah who said:

"The Salaat of Allaah means His praise for His servant in the highest of gatherings (i.e. angels)."

It is also held that Salaat means mercy. But the first definition is more correct. As for the Salaat when it comes from the angels, then it means: Asking for forgiveness. And from the humans, it means supplication. Asking for blessing of Muhammad and what comes after that are all supererogatory statements and actions.

Footnotes:

Ibn ‘Abbaas reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: "I have been ordered to prostrate on seven limbs: on the forehead – and he pointed to his nose – the (palms of the) hands, the knees and the toes of the feet." [Reported by Al-Bukhaaree and Muslim]
Translator’s Note: The word used in the hadeeth is "Tahreem", which has been translated as opening, but which more specifically means that which makes something forbidden. This is since with the opening Takbeer, the common actions of speaking and eating become forbidden, as one is now in prayer.
Translator’s Note: The word used in the hadeeth is "Tahleel", which has been translated as closing, but which more specifically means to make something permissible. This is since with the closing Takbeer, the common actions of speaking and eating become permitted again, as one is now out of prayer.
Reported by Aboo Daawood, at-Tirmidhee, Ahmad and al-Bazaar
Reported by Ahmad, at-Tirmidhee, Ibn Maajah and al-Haakim
Reported by al-Bukhaaree and Muslim
Translator’s Note: This means "All acts of praise, supplications, and good are for Allaah. Peace be on you O Prophet, and also the mercy and blessings of Allaah. Peace be on us, and on the righteous slaves of Allaah. I bear witness that no one has the right to be worshipped except Allaah and that Muhammad is His slave and Messenger."
Reported by al-Bukhaaree in his Saheeh
Translator’s Note: According to the hadeeth of Ibn Mas’ood (radiyallaahu ‘anhu) reported in al- Bukhaaree and Muslim, the Companions would say: “As-Salaamu ‘alaan-Nabee” [Peace be on the Prophet] instead of “As-Salaamu ‘alayka ayyuhaan-Nabee” [Peace be on you O Prophet] after the Prophet died, mentioning him (sallallaahu ‘alayhi wa sallam) in the third person. Refer to “The Prophet’s Prayer Described” by Imam al-Albaanee for a discussion on this.

Translated by Ismaa'eel Alacron

The Conditions for the Prayer

2014-02-03T20:46:00.000-08:00

Shaykh Muhammad ibn Abd-il-Wahhaab - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa:

**The Conditions (Shuroot) for the Prayer**

The conditions for the Prayer are nine:

Islaam;
Sanity;
Reaching the age of Maturity;
Lack of Ritual Impurity (i.e. Ablution);
Removal of Filth;
Covering the ‘Awrah;
The Entrance of the Proper Time;
Facing the Qiblah; and
The Intention.

The First Condition:

Islaam: Its opposite is Kufr (disbelief). The actions of a disbeliever are not accepted (by Allaah), regardless of what good deed he may perform. The proof for this is Allaah’s saying:

"It is not for the polytheists to maintain the mosques of Allaah while they witness against their own selves of disbelief. The works of such are in vain and in Hell will they abide forever." [Soorah at-Tawbah: 17]

And Allaah’s saying:

"And We shall turn to whatever deeds they (polytheists) did and make such deeds as scattered floating particles of dust." [Surah Al-Furqaan: 23]

The Second Condition:

'Aql (Sanity): Its opposite is Insanity (junoon). As for the insane person, the pen (that records his deeds) is lifted from him until he regains sanity. The proof for this is the hadeeth:

"The pen is lifted from three people: A person sleeping until he wakes up; an insane person until he regains sanity; and a child until he reaches the age of puberty." [1]

The Third Condition:

Tamyeez (Age of Maturity): Its opposite is childhood (sughr). Its extent is the age of seven years, then he is to be commanded to pray. The proof for this is the Messenger of Allaah’s saying:

"Command your children to pray by (the age of) seven. And beat them to do it by (the age of) ten. And separate them from their beds." [2]

The Fourth Condition:

Raf’-ul-Hadath (Uplifting Ritual Impurity): This refers to the ablution (wudoo) that is well known. What makes ablution mandatory is hadath (ritual impurities). Its conditions (shuroot) are ten:

Islaam;
Sanity;
Age of Maturity;
Intention;
Accompanying its ruling by the fact that one must intend to not stop it until he completes his ritual purity;
Removal of what makes ritual purity mandatory;
cleansing the private parts;
Clean Water that is permissible to use;
Removing all things that prevent the water from reaching the skin; and
it must be the proper time for it. This applies to those who have a constant state of ritual impurity (i.e. such as menstruating women), due to its obligation.

As for its obligations (furood), then they are six:

Washing the face, which includes Madmadah (rinsing the mouth) and Istinshaaq (inhaling water in the nose), and its boundaries are from where the hair of the head begins to the chin, lengthwise, and from the right ear to the left ear, widthwise;
Washing the hands up to (and including) the elbows;
Wiping the entire head, which includes the ears (with water);
Washing the feet up to (and including) the ankles;
Maintaining this sequence; and and
Muwaalaat. [3]

The proof for this is Allaah’s saying:

"O you who believe! When you rise to pray, wash your faces and your hands up to the elbows. Wipe your heads (with water), and (wash) your feet up to the ankles." [Surah Al-Maa’idah: 6]

The proof for maintaining the same sequence (when performing wudoo) is the hadeeth:

"Begin with what Allaah has began with." [4]

The proof for Muwaalaat is the hadeeth of the man who left a spot unwashed. It was reported that one time the Prophet (sallallaahu ‘alayhi wa sallam) saw a man who had left a spot on his foot the size of a dirham, which water had not touched (when performing wudoo). So he (sallallaahu ‘alayhi wa sallam) ordered him to go back and repeat it. [5]

Its requirement (waajib) is the tasmeeyah (mentioning Allaah’s Name) along with the words of remembrance (dhikr).

The things that nullify (nawaaqid) the ablution are eight:

Whatever comes out from the two private parts;
Any foul impure substance that comes out from the body;
Loss of consciousness (i.e. sleep/insanity);
Touching a woman with sexual desire;
Touching one’s private part with the hand, whether it is the frontal or rear (private part);
Eating the meat of camels;
Bathing a deceased person; and
Apostating from Islaam, may Allaah protect us from that!

The Fifth Condition:

Izaalat-un-Najaasah (Removing Filth): This requires removing it from three things: From one’s body, from one’s garments and from the area (he is praying in). The proof for this is Allaah’s saying:

"And purify your garments." [Surah Al-Muddathir: 4]

The Sixth Condition:

Sitr-ul-‘Awrah (Covering the ‘Awrah): The People of Knowledge have unanimously agreed that the prayer of one who prays naked while having the ability (to clothe himself) is invalid. The boundaries of the ‘awrah for a man are from his navel to his knees,[6] and the same applies to a female slave. As for a free woman, all of her body is ‘awrah except for her face.[7] The proof for this is Allaah’s saying:

“O Children of Aadam, take your adornment (by covering yourselves with clean clothes) when praying. “ [Surah Al-A’raaf: 31]

meaning during every prayer.

The Seventh Condition:

Dukhool-ul-Waqt (Entrance of the Proper Time): The proof for this from the Sunnah is the hadeeth of Jibreel, peace be on him, when he lead the Prophet in one prayer during the initial times for it and during the last part of the hour of it, saying to him afterward:

"O Muhammad, the prayer is between these two times." [8]

And also Allaah’s statement:

"Verily, the prayer is enjoined on the believers at fixed hours." [Surah An-Nisaa: 103]

The proof that the prayers are in fixed times is Allaah’s saying:

"Establish the prayer from mid-day till the darkness of the night (i.e. Dhuhr, ‘Asr, Maghrib and ‘Ishaa), and recite the Qur’aan in the early dawn (i.e. Fajr). Verily, the recitation of the Qur’aan in the early dawn is ever witnessed (by the angels)." [Surah Al-Israa: 78]

The Eighth Condition:

Istiqbaal-ul-Qiblah (Facing the Ka’bah): The proof for this is Allaah’s statement:

"Verily, We have seen the turning of your face (O Muhammad) towards the heaven. Surely, We shall turn you to a Qiblah (proper direction) that will please you. So turn your face to the direction of Al-Masjid-ul-Haraam." [Surah Al- Baqarah: 144]

The Ninth Condition:

An-Niyyah (The Intention): Its place is in the heart, and as for vocalizing it, then this is an innovation. The proof for this is the hadeeth:

"Verily actions are based on intentions, and verily every man will have what he intends." [9]

Footnotes:

Reported by Ahmad, Aboo Daawood, an-Nasaa’ee and Ibn Maajah. al-Haakim reported it in his Mustadrak (vol. 1, pg. 251) with a similar wording, saying: “This is an authentic hadeeth based on the conditions of al-Bukhaaree and Muslim.” adh-Dhahabee agreed.
An authentic hadeeth reported by Ahmad, Aboo Daawood and al-Haakim.
Translator’s Note: Muwaalat refers to when all of the acts of wudoo are done in order without any pause in between them so as to let the previous part of the body that was washed become dry.
An authentic hadeeth reported by Muslim and an-Nasaa’ee
Ibn ‘Umar reported from Abu Bakr and ‘Umar that they said: “A man who had made the ablution once came, and he had a spot the size of a thumb on the top of his feet that wasn’t washed, so the Prophet told him: ‘Go back and complete your ablution.’ So he did it.” [Reported by ad-Daaraqutnee]
Translator’s Note: A man must cover his shoulders in prayer as well, based on the hadeeth of Aboo Hurayrah (radiyallaahu ‘anhu) in which the Prophet (sallallaahu ‘alayhi wa sallam) said: “None of you should pray in a single garment with no part of it being over his shoulders.” [Reported by al- Bukhaaree and Muslim]
Translator’s Note: In prayer, a woman must cover her whole body, with the exception of her face and hands. Her dress must also be wide enough to cover the upper part of her feet Refer to Ibn Taymiyyah’s book on the Woman’s Dress in Prayer (Hijaab-ul-Mar’ah wa Libaasuhaa fis-Salaat), for a detailed discussion on the limits of what a man and woman must cover while in prayer.
Reported by Ahmad, an-Nasaa’ee, at-Tirmidhee and Ibn Hibbaan.
Reported by al-Bukhaaree and Muslim

Translated by Ismaa'eel Alacron

Where is Allaah?

2014-02-03T02:21:00.000-08:00

Where is Allah?

Who is Allaah?

Allaah is the proper name applied to the true God who exists necessarily by Himself comprising all the excellent Divine names and attributes of perfection. Allaah is One and Unique. He has no son, no partner, nor equal. He is the sole Creator and Sustainer of the universe. Every creature bears witness to His Oneness, Divinity, and Ruboobiyyah[1], and to the uniqueness of His attributes and names.

His essence does not resemble the essences. He does not inhere in anything, nor does anything inhere in Him. "There is none like unto Him." He is the One, the Sole, the Indivisible. He is the Rubb[2] who accomplishes all affairs, Allah is the Omnipotent and the Omniscient.

His knowledge comprehends in perfect manner all things, hidden or manifest. He is greater than can be encompassed by the knowledge of His creatures. He knows everything, and He is aware of all that takes place in the earth and the heavens. Allah, the Supreme, is the Rubb of everything and has a free hand in disposal of all affairs.

His mercy encompasses everything. He is far removed from injustice or tyranny. He is wise in all His actions, just in all His decrees. His justice ensures order in the universe in which nothing is out of order.

There is no one to share His dominion, nor does He take an aide or supporter from His creatures. He is nearer to man than man's own jugular vein[3]. Whenever a believer is in need or distress calls on Him, He responds.

Allah has revealed His final Scripture, the Qur'aan, to that last of His Messengers, Muhammad (sallallaahu `alayhi wasallam) who was responsible for conveying the Message of Islam to mankind. He is the Exalted Allaah. Glory is due to Him.

Who is Allaah?
Where is Allaah?
The Qur'aanic Proofs
The Omnipresence of the Divine Knowledge
The Heaven is the Qiblah of the Du'a
Proofs from Authentic Prophetic Traditions
The Standpoint of the Companions (May Allaah be pleased with them)
The Standpoint of the Four Renowned Imaams
- Imaam Abu Haneefah
- Imaam Maalik
- Imaam Ash-Shaafi'ee
- Imaam Ahmad
Dubious Arguments
Conclusion

Where is Allaah?

Allah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger (sallallaahu `alayhi wasallam) as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of Allaah.

Ahl-us-Sunnah wal-Jamaa'ah believe in and confirm all of the attributes of Allaah without distorting their meaning, and that Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.

This discourse will provide the Scriptural proofs of the Loftiness of Allaah is an indivisible part of the inherent faculty of knowing Allaah with which Allaah has created mankind. Although the aqeedah of Loftiness of Allaah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform with their deviant argument.

All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allaah. Whoever believes that Allaah is above His 'Arsh[4] and separated from His creatures, also believes in the rest of the attributes of Allaah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb of the worlds. Allaah does whatever He wills and rules according to His Own wishes. Glory be to Him.

Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites[5] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allaah above His Arsh. There is no doubt that the denial of the attributes of Allaah clashes with the clear Qur'anic verses in which the unique essential attributes and beautiful names of Allaah confirmed. These attributes must be affirmed as identical with Allaah.

The essential divine attributes of Allaah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahl-us-Sunnah wal-Jamaa'ah without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy.

It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allaah, or the question, 'Where is Allaah?' with the Scriptural evidences from the Qur'an and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.

The Qur'anic Proofs

Allaah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger (sallallaahu `alayhi wasallam) saying:

"And when you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day." [6]

Therefore, the words of Allaah, the Exalted, as well as the words of His Messenger (sallallaahu `alayhi wasallam) must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.

By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allaah which is clearly enunciated in the Qur'aan and the Sunnah, is beyond the reach of reason.

The true believers, contrary to the rationalists, believe that the 'Arsh of Allaah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allaah, the Exalted, has mounted His great 'Arsh. Allaah says:

"Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity." [7]

The "Supreme", linguistically, is in the superlative signifying that Allaah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibn-ul-Qayyim, may Allaah grant him His mercy, said:

All Muslims in the past and in the present, when supplicating Allaah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allaah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity." [8]

If Allaah is everywhere, as the deviated sects allege, why then the above verse does not read, 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allah says:

"They fear their Rubb above them." [9]

This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allaah confirms in this verse that He is above the angels who are the residents of the heavens:

"The Compassionate has ascended the 'Arsh." [10]

And:

"And verily, your Rubb is Allaah who created the heaven and earth in six days, and then ascended the 'Arsh. [11]

Allah also says:

"Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane."[12]

The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allaah Who has mounted His Arsh and is above it in the manner which suits His Majesty.

Those who believe that Allaah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!"

The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allaah in the heaven and on the earth, for the term Ilaah' is an adjective of Allaah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allaah', therefor, when the name 'Allaah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allaah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allaah', we get the redundant meaning, 'And Allaah is Allaah in the heaven and Allaah on the earth,' a sentence which is grammatically, linguistically and logically incorrect.

Qataadah, a renowned exegete, interpreted this verse as:

'He is worshipped in the heaven and on the earth'.

Imaam al-Aajurree said:

'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth'.

The Omnipresence of the Divine Knowledge

"And He is Allaah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve." [13]

Those who deny that Allaah is above His Arsh, dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allaah, according to the renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of Allaah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allaah, the Exalted, knows the hidden and the open, and He knows what you achieve".

Had the verse ended with the word, 'earth', one might take their dubious argument into consideration, but Allaah, the Exalted, makes it abundantly clear that it is His knowledge, not His essence that encompasses all things.

Another dubious argument is presented by those who deny the fact that Allaah, the Exalted, is above His 'Arsh, by alleging that the following verse supports their argument.

"Do you not see that Allaah knows all that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allaah knows all things full well."[14]

The above verse, they contend, signifies that Allaah is essentially everywhere. This argument is refuted by the prominent exegete, Ibn Katheer who says:

"This means that Allaah is well acquainted with their utterances, and private talks and thoughts."

Al-Qurtubee commented on this verse saying:

"He knows and hears their private counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allaah."

Al-Qaasimee says:

"The scholars among the Prophet's companions, who transmitted the meaning of the Qur'aan to their successors, held this verse to mean that Allaah is above His 'Arsh, but His knowledge is everywhere."

The linguistic analysis of this verse proves the following points:

The opening words of the above verse speak of Allaah's knowledge, not His location.
Private counsel, or secret talk, is the theme of this verse. Allaah says, 'There is no secret counsel of three, but He is their fourth'. He does not say, 'There are not three, but He is their fourth'. Thus the meaning becomes quite clear that it is the knowledge of Allaah what encompasses all His creatures.
Allaah confirms that He will inform them of their secret talk on the Day of Resurrection.
The verse ends, therefore, confirming Allaah's knowledge.
Allah begins the soorah of al-Mujaadilah (Chapter 58), of which the verse in question is part, with the following verse:
"Allaah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allaah. And Allaah has heard your dialogue. Verily, Allaah is All- Hearing and All-Seeing." [15]
Allah, the Exalted, states that He has heard the woman who was complaining to the Prophet (sallallaahu `alayhi wasallam) , and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third.
In the subsequent verse, Allaah emphasizes that He is well acquainted with the deeds of His slaves.

If one were to believe that Allaah is essentially everywhere, it would follow then that He also dwells in filthy places. Only an insane person would dare to impute to Allaah such an attribute. Far removed is Allaah of what they ascribe to Him.

It would also follow that Allaah is mingling with His creatures in the heavens and on the earth. Such belief has paved the way for panatheism[16], and promoted the myth of god incarnate. Allaah is far removed from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to surround Allaah, the Exalted, nor is there a place to contain Him. Things and places are creatures, and Allaah is above all His creatures. All creatures need Him, while He is separated from His creatures, and stands in need of none of them.

The Heaven is the Qiblah of the Du'a

Muslims supplicate Allaah with their palms upheld because they believe Allaah is above the heaven. When confronted with this fact, those who deny the Loftiness of Allaah allege that Muslims supplicate in this manner only because heaven is the qiblah of du'aa or supplication.

The above allegation, to begin with, has no proof in the Qur'aan or the Sunnah, and it cannot be related to any of the Companions of the Prophet (sallallaahu `alayhi wasallam) nor to any of the Taabi'een, who succeeded them. There is no mention of this statement in the Book of Allaah or the Sunnah of the Messenger (sallallaahu `alayhi wasallam) . The issue of the qiblah is central to the religion of Islam, so every Muslim must be aware of it and especially the scholars of the Muslim ummah should have known it.
It is an established fact, that the Ka'bah is the qiblah of formal prayer as well as the du'aa or supplication. To declare the heaven or anywhere else to be the qiblah of du'aa is a gross bid'ah (innovation) and a clear breach of the Qur'aan, the Sunnah, and the consensus of the ummah, because the Muslims have one single qiblah, the Ka'bah.
The qiblah is the direction to which Muslims turn or face in prayer, and to face something is to look toward it. If the heavens were the qiblah, the Messenger (sallallaahu `alayhi wasallam) would have commanded his companions, with whom Allaah is pleased, to face the heavens in their prayer. On the contrary, the Muslims are forbidden to uphold their eyes while praying, but are to concentrate on the spot upon which their faces rest during prostration. The Messenger of Allaah (sallallaahu `alaihi wasallam) warned:
"Let those who uphold their eyes while praying stop doing so, lest they become blind." [17]

The Qur'anic verses allow no room for such opinions. Allaah, the Exalted, specifically commanded His Messenger (sallallaahu `alayhi wasallam) and his ummah to face the direction of the Ka'bah in their prayers, saying:

"And from wherever you come forth, turn your face toward the Sacred Mosque." [18]

Then Allaah addresses the Muslims:

"And wherever you may be, turn your faces toward it."[19]

The Loftiness of Allaah is also proven by the following verse:

"To Him ascend the good words, and He exalts the righteous deeds." [20]

This verse contains the clear words of Allah, in which the verb "ascend" is used to indicate that Allaah is above and separated from His creatures. The ascendance of deeds is also proven by the words of the Prophet (sallallaahu `alayhi wasallam) describing the excellence of the period of time that falls after zawaal of zenith. He said,

"This is a time when the gates of the heavens are opened, and I hope that a good deed of mine would ascend to Allaah."

The verb "ascend" in the text signifies that the good deeds are raised up to reach Allaah, the Exalted. And Allah says:

"The angels and ar-Rooh[21] ascend to Allaah in a day which is fifth thousand years long."[22]

The Loftiness of the Creator is made clear by the great distance that separates the angels who inhabit the heavens from their Rubb above them. And Allaah says:

"He manages all affairs from the heaven unto the earth." [23]

It should be borne in mind that this verse is preceded by the words of Allaah: "He mounted the Throne."

And Allaah also says:

"O, Eesaa (Jesus)! I shall cause you to die, and raise you up to Me."[24]

Since Allaah addressed Eesaa saying: "I will raise you up to Me", what would those who believe that Allaah is everywhere answer when they are asked: "Where is Eesaa now?" They would say either Eesaa is everywhere, or he is in heaven. If they claim that Eesaa is everywhere, they would apostatize as a result of their equating Eesaa with Allah in accordance with their claim that Allaah is everywhere. A claim which resembles the Christians' myth of god incarnate. But if they say, "Eesaa is in the heaven," they would admit that Allaah did raise Eesaa up to the heaven, and that Allaah is above the heavens.

Allaah says:

"Surely, your Rubb is the One who created the heavens and the earth in six days; then He istawaa[25] on the Throne." [26]

This is one of the seven Qur'anic verses in which Allaah, the Exalted, refers to His istiwaa' on His 'Arsh. Ahl-us-Sunnah are certain that the great 'Arsh of Allaah is above the seven heavens. They also believe that Allaah, having created the earth and apportioned its provisions, ascended above His great 'Arsh. Only those who believe otherwise hold these verses to be allegorical. Allaah, they say, "is everywhere", denying that He is above the 'Arsh. Exalted is Allaah, and far is He removed from their ascription.

Quoting all or even most of the verses signifying Allaah's attribute of Loftiness would only enlarge the volume of this issue. There are about 215 verses in the Qur'aan containing the verb sent down with reference to either the Qur'aan, the previous Scriptures, or the angels.

Proofs from Authentic Prophetic Traditions

Authentic Prophetic traditions, as well as traditions of the Prophet's companions, with whom Allaah is pleased, and works of the Four Imaams and of the rest of the pious predecessors contain many textual as well as inferential proofs of Allaah's Loftiness. Allaah, the Exalted, praises His Messenger (sallallaahu `alayhi wasallam) and confirms his veracity and truthfulness by saying:

"Nor does he speak of his own desire. It is only revelation revealed (to him.)" [27]

And Allah says:

"And whatsoever the Messenger commands you, adhere to it, and whatsoever he forbids you, abstain from it."

And the Messenger of Allaah (sallallaahu `alayhi wasallam) said:

"I have been given the Qur'aan and similar to it therewith." [28]

The purified Sunnah is what the Prophet (sallallaahu `alayhi wasallam) meant by saying: "and similar to it therewith". The Sunnah is the second source of the Sharee'ah of Islamic laws. Many traditions deal with the attribute of Allaah's Loftiness. The following are selected authentic traditions to whose authenticity all scholars of the hadeeth at all times have testified.

The Prophet (sallallaahu `alayhi wasallam) reported his eventful journey from Makkah to Jerusalem (al- Mi'raaj)[29] and from there up to the heavens as follows:

Jibreel took me up to the lowest heaven and requested its guards to open its gate. He was asked, 'Who is this?' He answered, 'Jibreel.' 'Who is with you?' They inquired. 'Muhammad (sallallaahu `alayhi wasallam)' He answered. They inquired. 'Has he been invited?' 'Yes'. Jibreel replied. Then someone greeted saying, 'He is most welcome'. The Prophet (sallallaahu `alayhi wasallam) continued, when the gate was opened, I entered and met Aadam there. Jibreel said to me, 'This is your father, greet him'. Aadam greeted me back, saying: 'Welcome, pious son and pious Prophet'. Then Jibreel ascended to the second heaven and requested its guards to open its gate.

The questioning that took place in the lowest heaven was repeated before the gate was opened. The Prophet (sallallaahu `alayhi wasallam) described what he saw in every heaven, until finally he was taken up to the seventh heaven where obligatory prayers were prescribed to him. This authentic mutawatir[30] hadeeth speaks clearly in plain words and straightforward manner which is not liable to misconstruction or farfetched interpretations. The Prophet (sallallaahu `alayhi wasallam) was taken up to his Rubb from one heaven above the other. The Ahl-us-Sunnah wal-Jamaa'ah believe that the Mi'raaj was neither an illusion nor a vision, rather real and essential. Had Allaah been everywhere, why would the Prophet (sallallaahu `alayhi wasallam) be taken all the way up to the seventh heaven? Allaah would have prescribed to him the Salaah on earth rather than in the seventh heaven.

Abdullaah ibn Amr reported that the Prophet (sallallaahu `alayhi wasallam) said:

"Be merciful to those on earth, so that the One above the heavens will be merciful to you." [31]