The Importance of Imaam an-Nawawi's Forty Hadeeth
Shaykh Abdur-Razzaaq al-`Abbaad
Reference: http://www.sahab.net/forums/showthread.php?t=379872
Category: Knowledge
Shaykh 'Abdur-Razzaaq al-'Abbaad - may Allaah protect and preserve him - mentioned on tape one of his explanation of (Imaam) an-Nawawi's Forty (Hadeeth):
And here, I recall something novel which occurred...and that was about twenty years ago; I (held lessons where I) explained the Forty (Hadeeth of Imaam an-Nawawi) in one of the masaajid.
And I made it incumbent upon the gathering in the masjid that they memorise the Forty (Hadeeth of Imaam an-Nawawi).
So a man came and joined the lesson after I had explained seven hadeeth, and he said: I want to take part with you.
I said: On the condition that you memorise the seven previous hadeeth.
So he memorised them with precision and joined us in the lesson. And we continued every day with a hadeeth; I would let them hear (the hadeeth) and then I would explain (it). (We continued in this manner) until (such time) we approached the end. (I point out here that) this man was an unmarried labourer who was living with other labourers.
(So) when we approached the end, on my way out of the masjid he caught up with me and said to me: "I would like to say something to you."
I said: "Please (go ahead)."
He said: "By Allaah, I feel that I am now a scholar!"
I said to him: "Why (how so)?"
He said to me: "(With) all of us unmarried labourers (living together), whenever they err, I respond to them with a hadeeth; I mention the narrator (of the hadeeth) and I (also) mention to them the transmitter (of the hadeeth) - in regard to whatever they err in."
So I said to him: "Certainly that which you have attained of knowledge, then it is considered to be the beginning of (seeking) knowledge, the basics and the keys to (seeking further) knowledge. Knowledge is a path/journey which necessitates patience from you, and (that you) change (according to the knowledge you acquire), and (that you remain) committed, and strive (upon this noble path). However, that which you have attained are the basic principles (in seeking knowledge) and the comprehensive speech of the Messenger upon whom be prayer and salutation."
So the point being that these Forty (Hadeeth of Imaam an-Nawawi) are indeed very great, and it is befitting upon every muslim that he (likewise) offers them great care and attention, (how?):
Firstly: That he memorsies them;
Secondly: That he encourages his sons and daughters and his wife at home to memorise them.
Translator's Note:
Such is the level of the knowledge of the scholars, that we have this layman who has only memorsied Imaam an-Nawawi’s Forty Hadeeth and feels he is now a scholar, subhaa-nAllaah! With due humuility I ask, if this is his affair with just forty hadeeth, then what can be said about the likes of Shaykh al-Albaanee who had memorised a hundred thousand hadeeth?!
...Allaahu-Akbar!
Translator: Mohammed Akhtar Chaudhry, Abu Abdullaah
taken from Madeenah.com
Saturday, October 23, 2010
Thursday, October 21, 2010
What Negates One's Islam
by Muhammad bin Abdul Wahhab
Shaikh-ul-Islam Muhammad bin Suleiman At-Tamimi stated, "Know that ten matters negate one's Islam. [They are:]
"First, associating partners in the worship of Allah. Allah says,
"Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that" (al-Nisa 116).
Allah also says,
"Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers, there are no helpers" (al-Maidah 72).
Included in this category of deeds is sacrificing animals for the sake of jinn or graves.
"Second, whoever sets up an intermediary between himself and Allah, whom he prays to, seeks intercession from and puts his reliance in, has blasphemed according to the consensus of the scholars.
"Third, whoever does not consider the polytheists as disbelievers or whoever has doubt concerning their disbelief or whoever considers their way as correct has committed an act of disbelief himself.
"Fourth, if a person believes that some guidance other than the guidance of the Prophet (peace be upon him) is more complete than his or that another's judgment is better than the Prophet's, [then that person has committed an act of disbelief]. This would be like the one who prefers the rule and law of false gods [be they human or otherwise] over the Prophet's rule and law. This position is one of disbelief.
"Fifth, whoever dislikes anything the Prophet (peace be upon him) brought, even if he acts by it, has committed an act of disbelief.
"Sixth, whoever ridicules or jokes about any part of the religion of the Messenger (peace be upon him) or its rewards or its punishments, has committed an act of disbelief. The evidence for this is in the Words of Allah,
"Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed." (al-Tauba 65-66).
"Seventh, the performing of magic [is an act of disbelief], this includes those magical incantations that make one love or hate another person. Whoever performs them or is pleased with them has committed an act of disbelief. Allah says in the Quran,
"But neither of these two (angels) taught anyone (such things) until they had said, 'We are only for trial, so disbelieve not [by learning such magic from us]"' (al-Baqara 102)
"Eighth, assisting and supporting the polytheists against the Muslims [is also a type of disbelief]. The proof for this is in Allah's statement,
"And if any among you takes them [the Jews and Christians] as helpers and protectors, then surely he is one of them. Verily, Allah guides not those people who are wrongdoing" (al-Maida 51).
"Ninth, if a person believes that some people are permitted to be free of the Law of Muhammad (peace be upon him), in the same way that Khidr was free of the law of Moses (peace be upon him), then that person is a disbeliever.
"Tenth, turning away from the religion of Allah, not learning it or applying it, [is also a form of disbelief]. The evidence for this is Allah's saying,
"And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners" (al-Sajdah 22).
"There is no difference with respect to all of the above whether the act is done jokingly, seriously or out of fear. The only exception is one who is coerced. All of them are from the greater of the dangerous acts and they are also among the most common in occurrence. A Muslim must be aware of them and fear for himself concerning such actions. We seek refuge in Allah from that which brings about His anger and the painfulness of His punishment"
Hypocrisy is of Two Types: With Respect to Belief and with Respect to Actions
Hypocrisy with respect to beliefs is of six types. The one who is guilty of any of them will be in the lowest pit of the Hellfire. These are:
(1) Denying or disbelieving the Messenger (peace be upon him).
(2) Denying something that the Messenger (peace be upon him) presented or taught.
(3) Having hatred for the Messenger (peace be upon him).
(4) Having hatred for something the Messenger (peace be upon him) presented.
(5) Being pleased if the religion of the Messenger (peace be upon him) is diminished or weakened.
(6) Being displeased if the religion of the Messenger (peace be upon him) is strengthened or victorious.
Shaikh-ul-Islam Muhammad bin Suleiman At-Tamimi stated, "Know that ten matters negate one's Islam. [They are:]
"First, associating partners in the worship of Allah. Allah says,
"Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that" (al-Nisa 116).
Allah also says,
"Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers, there are no helpers" (al-Maidah 72).
Included in this category of deeds is sacrificing animals for the sake of jinn or graves.
"Second, whoever sets up an intermediary between himself and Allah, whom he prays to, seeks intercession from and puts his reliance in, has blasphemed according to the consensus of the scholars.
"Third, whoever does not consider the polytheists as disbelievers or whoever has doubt concerning their disbelief or whoever considers their way as correct has committed an act of disbelief himself.
"Fourth, if a person believes that some guidance other than the guidance of the Prophet (peace be upon him) is more complete than his or that another's judgment is better than the Prophet's, [then that person has committed an act of disbelief]. This would be like the one who prefers the rule and law of false gods [be they human or otherwise] over the Prophet's rule and law. This position is one of disbelief.
"Fifth, whoever dislikes anything the Prophet (peace be upon him) brought, even if he acts by it, has committed an act of disbelief.
"Sixth, whoever ridicules or jokes about any part of the religion of the Messenger (peace be upon him) or its rewards or its punishments, has committed an act of disbelief. The evidence for this is in the Words of Allah,
"Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed." (al-Tauba 65-66).
"Seventh, the performing of magic [is an act of disbelief], this includes those magical incantations that make one love or hate another person. Whoever performs them or is pleased with them has committed an act of disbelief. Allah says in the Quran,
"But neither of these two (angels) taught anyone (such things) until they had said, 'We are only for trial, so disbelieve not [by learning such magic from us]"' (al-Baqara 102)
"Eighth, assisting and supporting the polytheists against the Muslims [is also a type of disbelief]. The proof for this is in Allah's statement,
"And if any among you takes them [the Jews and Christians] as helpers and protectors, then surely he is one of them. Verily, Allah guides not those people who are wrongdoing" (al-Maida 51).
"Ninth, if a person believes that some people are permitted to be free of the Law of Muhammad (peace be upon him), in the same way that Khidr was free of the law of Moses (peace be upon him), then that person is a disbeliever.
"Tenth, turning away from the religion of Allah, not learning it or applying it, [is also a form of disbelief]. The evidence for this is Allah's saying,
"And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners" (al-Sajdah 22).
"There is no difference with respect to all of the above whether the act is done jokingly, seriously or out of fear. The only exception is one who is coerced. All of them are from the greater of the dangerous acts and they are also among the most common in occurrence. A Muslim must be aware of them and fear for himself concerning such actions. We seek refuge in Allah from that which brings about His anger and the painfulness of His punishment"
Hypocrisy is of Two Types: With Respect to Belief and with Respect to Actions
Hypocrisy with respect to beliefs is of six types. The one who is guilty of any of them will be in the lowest pit of the Hellfire. These are:
(1) Denying or disbelieving the Messenger (peace be upon him).
(2) Denying something that the Messenger (peace be upon him) presented or taught.
(3) Having hatred for the Messenger (peace be upon him).
(4) Having hatred for something the Messenger (peace be upon him) presented.
(5) Being pleased if the religion of the Messenger (peace be upon him) is diminished or weakened.
(6) Being displeased if the religion of the Messenger (peace be upon him) is strengthened or victorious.
Sunday, October 17, 2010
Shaykh Islaam ibn Qayyim al-Jawziyyah
Reference: Fawaa 'idul Fawaa 'id of Ibnul-Qayyim - pg 288.
Category: Creed
"The pillars of Kufr (i.e. disbelief and disobedience) are Four:
1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.
Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to
accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if
the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent
characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see
truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the
hereafter further from him.
Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is
tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they
become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself
with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these
four characteristics.
If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that
they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So,
whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And
whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e.
sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.
These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord
with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor
seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of
enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing
and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the
blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis became
the enemy of Allah, i.e. his arrogance and jealousy.
Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your
Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that
he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his
Lord and expressing anger towards his Lord, who originated him.
And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and
to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than
Him will be obliterated, and the opposite is the same.
However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or
hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain
satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this
satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.
So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.
And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.
And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.
And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.
The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger
overtakes him deprives himself from the shade and protection of Allah.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Category: Creed
"The pillars of Kufr (i.e. disbelief and disobedience) are Four:
1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.
Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to
accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if
the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent
characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see
truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the
hereafter further from him.
Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is
tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they
become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself
with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these
four characteristics.
If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that
they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So,
whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And
whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e.
sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.
These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord
with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor
seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of
enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing
and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the
blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis became
the enemy of Allah, i.e. his arrogance and jealousy.
Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your
Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that
he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his
Lord and expressing anger towards his Lord, who originated him.
And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and
to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than
Him will be obliterated, and the opposite is the same.
However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or
hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain
satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this
satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.
So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.
And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.
And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.
And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.
The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger
overtakes him deprives himself from the shade and protection of Allah.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Saturday, October 16, 2010
Tawheed: A great Principle
By Shaikh Islaam ibn Taymiyah(rh)
Shaykh al-Islaam said:
All praise and thanks are due to Allaah, we seek His Help and we seek His Forgiveness. We seek refuge with Him from the evil of our souls and the evil of our actions. Whosoever Allaah guides then none can misguide him, and whosoever Allaah leaves to stray then none can guide him. I bear witness that there is none worthy of worship save Allaah, the One Who has no partner and we bear witness that Muhammad (SAW) is his servant and Messenger.
CHAPTER ONE
Concerning the distinction between the worship of the adherents to Islaam and possessors of faith, guidance, tawheed, sincerity, knowledge, divine legislation, those who follow the Prophets and Messengers and between the worship of those possessing shirk, ignorance, misguidance, innovation from amongst the polytheists and those who resemble them from the adherents of the different religions.
The worship of the Muslims is founded upon two principles:
The First: they do not worship anything save Allaah, the One Who has no partner.
The Second: they worship Him in the way He has ordered and legislated and has been conveyed by His Messengers
So they worship Allaah without associating partners with him, they have taqwaa of Him and they obey His Messengers. Allaah said:
"We sent Noah to his people (with the command): 'warn your people before there comes to them a grievous Punishment.' He said, 'O my people! I am to you a warner, clear and open that you should worship Allaah, fear Him and obey me.'" [Nuh (71): 1-3]
Similarly He mentioned that Hud, Saalih and Shu`ayb said to their respective nations,
"Worship Allaah! You have no other god save Him." [Hud (11): 50]
He said concerning the Messiah,
"The Messiah said, 'O Children of Israel! Worship Allaah, my Lord and your Lord.' Indeed whosoever sets up partners in worship with Allaah then Allaah has forbidden Paradise for him and the Fire shall be his abode. And for the wrong-doers there are no helpers." [Maa`idah (5): 72]
"And indeed Allaah is my Lord and your Lord so worship Him (Alone). This is the Straight Path." [Maryam (19): 36]
Indeed every Messenger said,
"So fear Allaah, keep your duty to Him and obey me." [ash-Shu`araa (26): 108]
He said concerning the nation of Muhammad (SAW),
"They say: 'we have believed in Allaah and His Messenger and we obey' then a party of they turn away thereafter, such are not the believers." [an-Nur (24): 47]
"The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: 'We hear and obey,' such are the successful. And whosoever obeys Allaah and His Messenger, fears Him and keeps his duty to Him such are the successful." [an-Nur (24): 51-52]
Hence appointing obedience to Allaah and the Messenger and appointing fear and taqwaa for Allaah Alone. Allaah said,
"Would that they were contented with what Allaah and His Messenger gave them and had said, 'Allaah is sufficient for us. Allaah will give us of His Bounty and His Messenger. To Allaah do we trurn our hopes." [at-Tawbah (9): 59]
Appointing the giving to Allaah and the Messenger. Similarly, the Exalted said,
"Whatsoever the Messenger gives then take it and whatsoever he forbids from then abstain from it." [al-Hashr (59): 7]
Therefore the lawful is what Allaah and His Messenger made lawful and the unlawful is what Allaah and His Messenger made unlawful and the religion is that which Allaah and His Messenger legislated.
Allaah appointed sufficiency and hope for Himself Alone in His sayings,
"Say: Allaah is sufficient for me, in Him let those who trust, put their trust." [az-Zumar (39): 38]
"But if they turn away, say: 'Allaah is sufficient for me. There is none worthy of worship but Him, in Him have I put my trust and He is the Lord of the Mighty Throne.'" [at-Tawbah (9): 129]
"And if they intend to deceive you, then indeed Allaah is All-Sufficient for you." [al-Anfaal (8): 62]
"They unto whom the (hypocrites) said: 'Verily the people have gathered against you (a great army) therefore fear them.' But it only increased them in faith and they said: 'Allaah (Alone) is sufficient for us and He is the best Disposer of affairs." [Aali `Imraan (3): 173]
Hence Allaah Alone is the recourse of the Messengers and the Believers in their entirety as Allaah says,
"O Prophet! Allaah is sufficient for you and for the believers who follow you." [al-Anfaal (8): 64]
Meaning that He Alone Suffices you and all those who follow you. This is the understanding of this verse according to the majority of the Salaf and later scholars.
So this is the religion of Islaam, a religion any other than this is not accepted by Allaah - not from the first peoples or the later peoples. Islaam is to worship Allaah at all times in the way that He has commanded - He is the sole object of worship. Allaah said,
"Allaah said: Take not two gods in worship. Indeed He is One God then fear Me (and Me Alone). To Him belongs all that is in the heavens and the earth and to Him belongs perpetual sincere obedience. Will you then fear any other than Allaah? Whatsoever of blessings and good things you have, it is from Allaah. Then, when harm touches you, unto Him you cry aloud for help. Then, when He has removed the harm from you, behold! Some of you associate others in worship with their Lord. So (as a result of this) they deny the favours We have bestowed on them! Then enjoy yourselves but you will soon come to know!" [an-Nahl (16): 51-55]
However the legislated laws have differed for example the case when the Prophet (SAW) first prayed towards Bait al-Maqdis before the Hijrah and after the Hijrah for ten odd months and then Allaah had him change direction to face the Ka`ba. {1}Hence the legislated law changed but in both cases, before and after, the religion was one and the same. The religion of Islaam - to worship Allaah Alone without any partners.
In Saheeh Bukhaaree and Muslim that the Prophet (SAW) said, "indeed we, the gathering of Prophets - our religion is one and the Prophets are paternal brothers." {2}
Meaning that their religion is one and the same even if the laws differ. Allaah said,
"Allaah has ordained for you the same religion which he ordained for Noah, and that which We have inspired in you and that which We ordained for Abraham, Moses, and Jesus saying: you should establish the religion and not make any divisions in it. Intolerable upon the polytheists is that which you call them to." [ash-Shura (42): 13]
"So set your face towards the religion of pure monotheism - the nature in which Allaah has created mankind. No change is there in the creation of Allaah. This is the straight religion but most men are unaware. (Always) turning in repentance to Him, and be afraid and dutiful to Him, establish the prayers perfectly and do not be of the polytheists. From those who split up their religion and became sects, each party rejoicing in what was with it." [ar-Rum (30) 30-32]
"O Messengers! Eat of the lawful and good things and do righteous deeds. Indeed I am well Acquainted with what you do. Indeed your religion is one religion and I am your Lord so keep your duty to Me." [al-Mu`minoon (23): 51-53]
Similarly He said with regards to the Prophets,
"Truly! This is religion is one religion and I am your Lord so worship Me." [al-Anbiyaa (21): 92]
The word 'ummah' has been explained to mean religion, i.e. 'your religion is one and the same', this is as Allaah says,
"Nay! They say: 'We found our fathers upon a religion (ummah) and we guide ourselves by following their footsteps. Similarly, We sent not a warner before you to any town but the affluent ones among them said: 'We found our fathers upon a religion (ummah) and we will guide ourselves by following their footsteps." [az-Zukhruf (43): 22-23]
If it said that the meaning of 'ummah' is people then the meaning still remains the same i.e. call all of mankind to worship Allaah Alone as Allaah says,
"Establish the religion and make no divisions." [ash-Shuraa (42): 13]
"And We did not send any Messenger before you but We inspired him (saying): There is none worthy of worship save Me, so worship Me (Alone)" [al-Anbiyaa (21): 25]
"And ask those of Our Messengers whom We sent before you: 'Did We ever appoint gods to be worshipped besides the Most Merciful?'" [az-Zukhruf (43): 45]
"And indeed We sent among every community (ummah) a Messenger (proclaiming): 'Worship Allaah (Alone) and avoid all that is worshipped besides Allaah." [an-Nahl (16): 36]
"He sends down angels with inspiration of His Command to whom of His slaves He pleases (saying): 'Warn mankind that none has the right to be worshipped but Me, so fear Me." [an-Nahl (16): 2]
Every Prophet was upon the religion of Islaam as Allaah mentions about Noah that he said,
"But if you turn away, then no reward have I asked of you, my reward is only from Allaah and I have been commanded to be one of the Muslims." [Yunus (10): 72]
He mentioned concerning Ibraaheem al-Khaleel,
"And who turns away from the religion of Ibraaheem except he who fools himself? Truly We chose him in this world and indeed in the Hereafter he will be among the righteous. When his Lord said to him, 'submit,' he said, 'I have submitted (become a Muslim) to the Lord of the Universe.'" [al-Baqarah (2): 130-132]
Ibraaheem and Ismaa`eel said,
"Our Lord! Make us Muslims and make of our offspring those who are Muslims" [al-Baqarah (2): 128]
He said concerning Musaa that he said,
"O my people! If you have believed in Allaah, then put your trust in Him if you are Muslims." [Yunus (10): 84]
He said concerning the magicians who believed in Musaa,
"And you take vengeance on us only because we believed in the signs of our Lord when they reached us! Our Lord! Pour out on us patience and cause us to die as Muslims." [al-A`raaf (7): 126]
"Indeed We sent down the Torah wherein was guidance and light by which the Prophet who submitted themselves to the Will of Allaah (became Muslims) judged the Jews." [al-Maa`idah (5): 44]
He said concerning Yusuf as-Siddeeq that he said,
"... and cause me to die as a Muslim and join me with the righteous" [Yusuf (12): 101]
Bilqees said,
"My Lord! Verily I have wronged myself and I submit (in Islaam) together with Solomon to Allaah the Lord of the Universe." [an-Naml (27): 44]
He said concerning the followers of the Messiah,
"And when I put into the hearts of the disciples (of Jesus) to believe in Me and My Messenger, they said: We believe and bear witness that we are Muslims." [al-Maa`idah (5): 111]
Allaah said,
"Allaah bears witness that none has the right to be worshipped but He, and the Angels and those having knowledge (also give this witness). (He is always) maintaining His creation with justice. None has the right to be worshipped save Him. Truly the religion in the Sight of Allaah is Islaam." [Aali `Imraan (3): 18-19]
Qataadah said concerning His saying, "the only religion acceptable to Allaah is Islaam" - "the testimony that none has the right to be worshipped save Allaah and to accept all that has come from Allaah. This is the the religion that He legislated for Himself and sent His Messengers with and guided His friends to. He does not accept any other religion and does not reward except one who follows it."
Allaah has censured the one who legislates a religion that He did not reveal, or declares something to be lawful or prohibited without any proof from the revelation saying,
"Or do they have partners with Allaah who have instituted a religion for them which Allaah has not allowed." [ash-Shuraa (42): 21]
He censured the polytheists for making unlawful what He had not declared to be unlawful and for making lawful what He had made unlawful thereby legislating a religion that He had not revealed saying,
"And when they commit an indecent action they say: 'We found our fathers doing it and Allaah has commanded us to it.' Say: 'Nay, Allaah never commands indecent actions. Do you say of Allaah that which you know not?' Say: 'My Lord has commanded justice and (said) that you should face the Qiblah in each and every place of worship during prayers. Supplicate to Him only making your religion sincerely for Him." [al-A`raaf (7): 28-29]
"Say: 'Who has forbidden the adornment with clothes given by Allaah which He has produced for His slaves and all good things?' Say: 'They are, in the life of this world, for those who believe and exclusively for them on the Day of Resurrection.' Thus We explain the signs in detail for the people who have knowledge. Say: 'The things that my Lord has indeed forbidden are all indecent actions, whether committed openly or secretly, sins of all kinds, oppression, joining partners with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge." [al-A`raaf (7): 32-33]
"Alif Laam Meem Saad. A Book sent down to you so let not your breast be constricted therefrom, that you may warn thereby, and a reminder unto the believers. (Say): 'Follow what has been sent down to you from your Lord and do not follow any friends or protectors who besides Him. Little do you take heed!" [al-A`raaf (7): 1-3]
Shaykh al-Islaam said:
All praise and thanks are due to Allaah, we seek His Help and we seek His Forgiveness. We seek refuge with Him from the evil of our souls and the evil of our actions. Whosoever Allaah guides then none can misguide him, and whosoever Allaah leaves to stray then none can guide him. I bear witness that there is none worthy of worship save Allaah, the One Who has no partner and we bear witness that Muhammad (SAW) is his servant and Messenger.
CHAPTER ONE
Concerning the distinction between the worship of the adherents to Islaam and possessors of faith, guidance, tawheed, sincerity, knowledge, divine legislation, those who follow the Prophets and Messengers and between the worship of those possessing shirk, ignorance, misguidance, innovation from amongst the polytheists and those who resemble them from the adherents of the different religions.
The worship of the Muslims is founded upon two principles:
The First: they do not worship anything save Allaah, the One Who has no partner.
The Second: they worship Him in the way He has ordered and legislated and has been conveyed by His Messengers
So they worship Allaah without associating partners with him, they have taqwaa of Him and they obey His Messengers. Allaah said:
"We sent Noah to his people (with the command): 'warn your people before there comes to them a grievous Punishment.' He said, 'O my people! I am to you a warner, clear and open that you should worship Allaah, fear Him and obey me.'" [Nuh (71): 1-3]
Similarly He mentioned that Hud, Saalih and Shu`ayb said to their respective nations,
"Worship Allaah! You have no other god save Him." [Hud (11): 50]
He said concerning the Messiah,
"The Messiah said, 'O Children of Israel! Worship Allaah, my Lord and your Lord.' Indeed whosoever sets up partners in worship with Allaah then Allaah has forbidden Paradise for him and the Fire shall be his abode. And for the wrong-doers there are no helpers." [Maa`idah (5): 72]
"And indeed Allaah is my Lord and your Lord so worship Him (Alone). This is the Straight Path." [Maryam (19): 36]
Indeed every Messenger said,
"So fear Allaah, keep your duty to Him and obey me." [ash-Shu`araa (26): 108]
He said concerning the nation of Muhammad (SAW),
"They say: 'we have believed in Allaah and His Messenger and we obey' then a party of they turn away thereafter, such are not the believers." [an-Nur (24): 47]
"The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: 'We hear and obey,' such are the successful. And whosoever obeys Allaah and His Messenger, fears Him and keeps his duty to Him such are the successful." [an-Nur (24): 51-52]
Hence appointing obedience to Allaah and the Messenger and appointing fear and taqwaa for Allaah Alone. Allaah said,
"Would that they were contented with what Allaah and His Messenger gave them and had said, 'Allaah is sufficient for us. Allaah will give us of His Bounty and His Messenger. To Allaah do we trurn our hopes." [at-Tawbah (9): 59]
Appointing the giving to Allaah and the Messenger. Similarly, the Exalted said,
"Whatsoever the Messenger gives then take it and whatsoever he forbids from then abstain from it." [al-Hashr (59): 7]
Therefore the lawful is what Allaah and His Messenger made lawful and the unlawful is what Allaah and His Messenger made unlawful and the religion is that which Allaah and His Messenger legislated.
Allaah appointed sufficiency and hope for Himself Alone in His sayings,
"Say: Allaah is sufficient for me, in Him let those who trust, put their trust." [az-Zumar (39): 38]
"But if they turn away, say: 'Allaah is sufficient for me. There is none worthy of worship but Him, in Him have I put my trust and He is the Lord of the Mighty Throne.'" [at-Tawbah (9): 129]
"And if they intend to deceive you, then indeed Allaah is All-Sufficient for you." [al-Anfaal (8): 62]
"They unto whom the (hypocrites) said: 'Verily the people have gathered against you (a great army) therefore fear them.' But it only increased them in faith and they said: 'Allaah (Alone) is sufficient for us and He is the best Disposer of affairs." [Aali `Imraan (3): 173]
Hence Allaah Alone is the recourse of the Messengers and the Believers in their entirety as Allaah says,
"O Prophet! Allaah is sufficient for you and for the believers who follow you." [al-Anfaal (8): 64]
Meaning that He Alone Suffices you and all those who follow you. This is the understanding of this verse according to the majority of the Salaf and later scholars.
So this is the religion of Islaam, a religion any other than this is not accepted by Allaah - not from the first peoples or the later peoples. Islaam is to worship Allaah at all times in the way that He has commanded - He is the sole object of worship. Allaah said,
"Allaah said: Take not two gods in worship. Indeed He is One God then fear Me (and Me Alone). To Him belongs all that is in the heavens and the earth and to Him belongs perpetual sincere obedience. Will you then fear any other than Allaah? Whatsoever of blessings and good things you have, it is from Allaah. Then, when harm touches you, unto Him you cry aloud for help. Then, when He has removed the harm from you, behold! Some of you associate others in worship with their Lord. So (as a result of this) they deny the favours We have bestowed on them! Then enjoy yourselves but you will soon come to know!" [an-Nahl (16): 51-55]
However the legislated laws have differed for example the case when the Prophet (SAW) first prayed towards Bait al-Maqdis before the Hijrah and after the Hijrah for ten odd months and then Allaah had him change direction to face the Ka`ba. {1}Hence the legislated law changed but in both cases, before and after, the religion was one and the same. The religion of Islaam - to worship Allaah Alone without any partners.
In Saheeh Bukhaaree and Muslim that the Prophet (SAW) said, "indeed we, the gathering of Prophets - our religion is one and the Prophets are paternal brothers." {2}
Meaning that their religion is one and the same even if the laws differ. Allaah said,
"Allaah has ordained for you the same religion which he ordained for Noah, and that which We have inspired in you and that which We ordained for Abraham, Moses, and Jesus saying: you should establish the religion and not make any divisions in it. Intolerable upon the polytheists is that which you call them to." [ash-Shura (42): 13]
"So set your face towards the religion of pure monotheism - the nature in which Allaah has created mankind. No change is there in the creation of Allaah. This is the straight religion but most men are unaware. (Always) turning in repentance to Him, and be afraid and dutiful to Him, establish the prayers perfectly and do not be of the polytheists. From those who split up their religion and became sects, each party rejoicing in what was with it." [ar-Rum (30) 30-32]
"O Messengers! Eat of the lawful and good things and do righteous deeds. Indeed I am well Acquainted with what you do. Indeed your religion is one religion and I am your Lord so keep your duty to Me." [al-Mu`minoon (23): 51-53]
Similarly He said with regards to the Prophets,
"Truly! This is religion is one religion and I am your Lord so worship Me." [al-Anbiyaa (21): 92]
The word 'ummah' has been explained to mean religion, i.e. 'your religion is one and the same', this is as Allaah says,
"Nay! They say: 'We found our fathers upon a religion (ummah) and we guide ourselves by following their footsteps. Similarly, We sent not a warner before you to any town but the affluent ones among them said: 'We found our fathers upon a religion (ummah) and we will guide ourselves by following their footsteps." [az-Zukhruf (43): 22-23]
If it said that the meaning of 'ummah' is people then the meaning still remains the same i.e. call all of mankind to worship Allaah Alone as Allaah says,
"Establish the religion and make no divisions." [ash-Shuraa (42): 13]
"And We did not send any Messenger before you but We inspired him (saying): There is none worthy of worship save Me, so worship Me (Alone)" [al-Anbiyaa (21): 25]
"And ask those of Our Messengers whom We sent before you: 'Did We ever appoint gods to be worshipped besides the Most Merciful?'" [az-Zukhruf (43): 45]
"And indeed We sent among every community (ummah) a Messenger (proclaiming): 'Worship Allaah (Alone) and avoid all that is worshipped besides Allaah." [an-Nahl (16): 36]
"He sends down angels with inspiration of His Command to whom of His slaves He pleases (saying): 'Warn mankind that none has the right to be worshipped but Me, so fear Me." [an-Nahl (16): 2]
Every Prophet was upon the religion of Islaam as Allaah mentions about Noah that he said,
"But if you turn away, then no reward have I asked of you, my reward is only from Allaah and I have been commanded to be one of the Muslims." [Yunus (10): 72]
He mentioned concerning Ibraaheem al-Khaleel,
"And who turns away from the religion of Ibraaheem except he who fools himself? Truly We chose him in this world and indeed in the Hereafter he will be among the righteous. When his Lord said to him, 'submit,' he said, 'I have submitted (become a Muslim) to the Lord of the Universe.'" [al-Baqarah (2): 130-132]
Ibraaheem and Ismaa`eel said,
"Our Lord! Make us Muslims and make of our offspring those who are Muslims" [al-Baqarah (2): 128]
He said concerning Musaa that he said,
"O my people! If you have believed in Allaah, then put your trust in Him if you are Muslims." [Yunus (10): 84]
He said concerning the magicians who believed in Musaa,
"And you take vengeance on us only because we believed in the signs of our Lord when they reached us! Our Lord! Pour out on us patience and cause us to die as Muslims." [al-A`raaf (7): 126]
"Indeed We sent down the Torah wherein was guidance and light by which the Prophet who submitted themselves to the Will of Allaah (became Muslims) judged the Jews." [al-Maa`idah (5): 44]
He said concerning Yusuf as-Siddeeq that he said,
"... and cause me to die as a Muslim and join me with the righteous" [Yusuf (12): 101]
Bilqees said,
"My Lord! Verily I have wronged myself and I submit (in Islaam) together with Solomon to Allaah the Lord of the Universe." [an-Naml (27): 44]
He said concerning the followers of the Messiah,
"And when I put into the hearts of the disciples (of Jesus) to believe in Me and My Messenger, they said: We believe and bear witness that we are Muslims." [al-Maa`idah (5): 111]
Allaah said,
"Allaah bears witness that none has the right to be worshipped but He, and the Angels and those having knowledge (also give this witness). (He is always) maintaining His creation with justice. None has the right to be worshipped save Him. Truly the religion in the Sight of Allaah is Islaam." [Aali `Imraan (3): 18-19]
Qataadah said concerning His saying, "the only religion acceptable to Allaah is Islaam" - "the testimony that none has the right to be worshipped save Allaah and to accept all that has come from Allaah. This is the the religion that He legislated for Himself and sent His Messengers with and guided His friends to. He does not accept any other religion and does not reward except one who follows it."
Allaah has censured the one who legislates a religion that He did not reveal, or declares something to be lawful or prohibited without any proof from the revelation saying,
"Or do they have partners with Allaah who have instituted a religion for them which Allaah has not allowed." [ash-Shuraa (42): 21]
He censured the polytheists for making unlawful what He had not declared to be unlawful and for making lawful what He had made unlawful thereby legislating a religion that He had not revealed saying,
"And when they commit an indecent action they say: 'We found our fathers doing it and Allaah has commanded us to it.' Say: 'Nay, Allaah never commands indecent actions. Do you say of Allaah that which you know not?' Say: 'My Lord has commanded justice and (said) that you should face the Qiblah in each and every place of worship during prayers. Supplicate to Him only making your religion sincerely for Him." [al-A`raaf (7): 28-29]
"Say: 'Who has forbidden the adornment with clothes given by Allaah which He has produced for His slaves and all good things?' Say: 'They are, in the life of this world, for those who believe and exclusively for them on the Day of Resurrection.' Thus We explain the signs in detail for the people who have knowledge. Say: 'The things that my Lord has indeed forbidden are all indecent actions, whether committed openly or secretly, sins of all kinds, oppression, joining partners with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge." [al-A`raaf (7): 32-33]
"Alif Laam Meem Saad. A Book sent down to you so let not your breast be constricted therefrom, that you may warn thereby, and a reminder unto the believers. (Say): 'Follow what has been sent down to you from your Lord and do not follow any friends or protectors who besides Him. Little do you take heed!" [al-A`raaf (7): 1-3]
Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?
Allaamah Abdullah Rawpuree
Reference: Fataawaa Ahlil-Hadeeth, Book of Iman - Page 175
Category: Creed
Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?
{و نحن أقرب إليه من حبل الوريد}
If Allah is omnipresent [in His essence] as He said in the Qur’an: ‘And We are nearer to him than his jugular vein,’[1][and as understood by many people] then how was the revelation sent to the messengers & prophets?
Allah’s knowledge[2] & power[3] is everywhere and in every place; Allah, the Most Exalted, Himself is above His Arsh, separate from His creation in a manner that befits His majesty. With regards to the aforementioned Ayah, then the correct tafseer [explanation] according to the understanding of the Salaf [pious predecessors][4] is that it refers to the knowledge of Allah or to that of the angels of Allah that have been commanded by Him to record the actions of all human beings.[5]
The following example is useful in illustrating that what is meant by ‘And We are nearer to him than his jugular vein,[6]’ actually refers to the angles. When it is said that so & so king or leader is at war with so and so king or leader, what is actually implied is that those who are fighting against each other in reality are the soldiers on the battle field and not the kings and leaders themselves.
In the following Ayah, the recording angels which have been mentioned, have been commanded by Allah to record the actions and deeds of all human beings, so these angels are closer to each person then his or her own jugular vein.‘(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and the one on his left (to note his or her action).’[7]
And Allah knows best.
Footnotes:
[1] Surah 50 Qaf Ayah no: 16. [TN]
[2] Refer to the saying of Imam Mãlik bin Anas [d.179 AH] ‘Indeed Allah is above the heavens & His knowledge is in every place. Narrated by Imam Abdullah bin Imam Ahmed bin Hanbal in ‘As-Sunnah page 5, & Imam Abu Dawud in ‘Masaail of Imam Ahmed bin Hanbal page 263. [TN]
[3] It was said to Imam Ahmed bin Hanbal: Allah is above the seven heavens and above His Arsh, separate from His creation in a manner that befits His majesty and His power & knowledge is in every place. He replied: Yes. Allah is above His Arsh and nothing escapes His knowledge. Reported by Imam Al-Khalaal in ‘As-Sunnah’ and Imam Ibn Qayyim narrated it in ‘Ijtimaaul-Al-Juyoosh’ page 77. [TN]
[4] Refer to the abridged edition of Tafseer Al-Baghawi [d.516 AH] by Dr Abdullah bin Ahmed bin Ali Zaid, printed by Darus-Salaam, Riyadh, Saudi Arabia, Surah 50 Qaf Ayah no: 16, page 892: [‘what is meant by] We are nearer to you is: nearer to you by [Allah] having all the knowledge. [TN]
[5] Refer to Bayaanu-Talbeesil- Al-Jahmiyyah of Sheikul-Islam Ibn Taymiyyah, Volume 5 page 315, printed by King Fahad Complex, Madinah, KSA, 1426 AH, edited by Dr. Sulaiman Al-Ghafees, in which Imam Ibn Taymiyyah has discussed in depth that either the meaning of And We are nearer to him then his jugular vein is either the knowledge of Allah or that of the Angles; and has reconciled both meanings in a beautiful manner and refuted all the objections and doubts that might arise or have risen from the people of innovation. [TN]
[6] It has been narrated by Ibnul-Mundhir on the authority of Juwaibir who asked the student of Abdullah Ibn Abbas [may Allah be pleased with them both], Ad-Dahhaak regarding the saying of Allah ‘And We are nearer to him than his jugular vein’ Ad-Dahhaak replied: There is nothing more closer to the son of Adam then his jugular vein and Allah is nearer to him then that [by His knowledge]. Refer to Addurrul-Al-Manthoor Fee At-Tafseeri bil-Ma’thoor by Jalalud-Deen As-Suyutee [d. 911AH] Volume 7 page 517, printed by Darul-Ahyaa At-Turaath Al-Arabi first edition 1421 AH/2001 CE.
[7] Surah 50 Qaf Ayah no: 17. [TN]
Translator: Zulfiker Ibrahim al-Memoni al-Athari
Date Published: Sunday, 18 February 2007
Reference: Fataawaa Ahlil-Hadeeth, Book of Iman - Page 175
Category: Creed
Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?
{و نحن أقرب إليه من حبل الوريد}
If Allah is omnipresent [in His essence] as He said in the Qur’an: ‘And We are nearer to him than his jugular vein,’[1][and as understood by many people] then how was the revelation sent to the messengers & prophets?
Allah’s knowledge[2] & power[3] is everywhere and in every place; Allah, the Most Exalted, Himself is above His Arsh, separate from His creation in a manner that befits His majesty. With regards to the aforementioned Ayah, then the correct tafseer [explanation] according to the understanding of the Salaf [pious predecessors][4] is that it refers to the knowledge of Allah or to that of the angels of Allah that have been commanded by Him to record the actions of all human beings.[5]
The following example is useful in illustrating that what is meant by ‘And We are nearer to him than his jugular vein,[6]’ actually refers to the angles. When it is said that so & so king or leader is at war with so and so king or leader, what is actually implied is that those who are fighting against each other in reality are the soldiers on the battle field and not the kings and leaders themselves.
In the following Ayah, the recording angels which have been mentioned, have been commanded by Allah to record the actions and deeds of all human beings, so these angels are closer to each person then his or her own jugular vein.‘(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and the one on his left (to note his or her action).’[7]
And Allah knows best.
Footnotes:
[1] Surah 50 Qaf Ayah no: 16. [TN]
[2] Refer to the saying of Imam Mãlik bin Anas [d.179 AH] ‘Indeed Allah is above the heavens & His knowledge is in every place. Narrated by Imam Abdullah bin Imam Ahmed bin Hanbal in ‘As-Sunnah page 5, & Imam Abu Dawud in ‘Masaail of Imam Ahmed bin Hanbal page 263. [TN]
[3] It was said to Imam Ahmed bin Hanbal: Allah is above the seven heavens and above His Arsh, separate from His creation in a manner that befits His majesty and His power & knowledge is in every place. He replied: Yes. Allah is above His Arsh and nothing escapes His knowledge. Reported by Imam Al-Khalaal in ‘As-Sunnah’ and Imam Ibn Qayyim narrated it in ‘Ijtimaaul-Al-Juyoosh’ page 77. [TN]
[4] Refer to the abridged edition of Tafseer Al-Baghawi [d.516 AH] by Dr Abdullah bin Ahmed bin Ali Zaid, printed by Darus-Salaam, Riyadh, Saudi Arabia, Surah 50 Qaf Ayah no: 16, page 892: [‘what is meant by] We are nearer to you is: nearer to you by [Allah] having all the knowledge. [TN]
[5] Refer to Bayaanu-Talbeesil- Al-Jahmiyyah of Sheikul-Islam Ibn Taymiyyah, Volume 5 page 315, printed by King Fahad Complex, Madinah, KSA, 1426 AH, edited by Dr. Sulaiman Al-Ghafees, in which Imam Ibn Taymiyyah has discussed in depth that either the meaning of And We are nearer to him then his jugular vein is either the knowledge of Allah or that of the Angles; and has reconciled both meanings in a beautiful manner and refuted all the objections and doubts that might arise or have risen from the people of innovation. [TN]
[6] It has been narrated by Ibnul-Mundhir on the authority of Juwaibir who asked the student of Abdullah Ibn Abbas [may Allah be pleased with them both], Ad-Dahhaak regarding the saying of Allah ‘And We are nearer to him than his jugular vein’ Ad-Dahhaak replied: There is nothing more closer to the son of Adam then his jugular vein and Allah is nearer to him then that [by His knowledge]. Refer to Addurrul-Al-Manthoor Fee At-Tafseeri bil-Ma’thoor by Jalalud-Deen As-Suyutee [d. 911AH] Volume 7 page 517, printed by Darul-Ahyaa At-Turaath Al-Arabi first edition 1421 AH/2001 CE.
[7] Surah 50 Qaf Ayah no: 17. [TN]
Translator: Zulfiker Ibrahim al-Memoni al-Athari
Date Published: Sunday, 18 February 2007
Thursday, October 14, 2010
A meeting with Allah . . . Sheikh Ibn al Qayyim rahimahullah
Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.
And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’
Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’
And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’
So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.
And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’
So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…
{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)
[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193] from At-Tibyaan
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.
And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’
Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’
And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’
So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.
And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’
So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…
{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)
[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193] from At-Tibyaan
Wednesday, October 13, 2010
Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?
Allaamah Abdullah Rawpuree
Reference: Fataawaa Ahlil-Hadeeth, Book of Iman - Page 175
Category: Creed
Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?
{و نحن أقرب إليه من حبل الوريد}
If Allah is omnipresent [in His essence] as He said in the Qur’an: ‘And We are nearer to him than his jugular vein,’[1][and as understood by many people] then how was the revelation sent to the messengers & prophets?
Allah’s knowledge[2] & power[3] is everywhere and in every place; Allah, the Most Exalted, Himself is above His Arsh, separate from His creation in a manner that befits His majesty. With regards to the aforementioned Ayah, then the correct tafseer [explanation] according to the understanding of the Salaf [pious predecessors][4] is that it refers to the knowledge of Allah or to that of the angels of Allah that have been commanded by Him to record the actions of all human beings.[5]
The following example is useful in illustrating that what is meant by ‘And We are nearer to him than his jugular vein,[6]’ actually refers to the angles. When it is said that so & so king or leader is at war with so and so king or leader, what is actually implied is that those who are fighting against each other in reality are the soldiers on the battle field and not the kings and leaders themselves.
In the following Ayah, the recording angels which have been mentioned, have been commanded by Allah to record the actions and deeds of all human beings, so these angels are closer to each person then his or her own jugular vein.‘(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and the one on his left (to note his or her action).’[7]
And Allah knows best.
Footnotes:
[1] Surah 50 Qaf Ayah no: 16. [TN]
[2] Refer to the saying of Imam Mãlik bin Anas [d.179 AH] ‘Indeed Allah is above the heavens & His knowledge is in every place. Narrated by Imam Abdullah bin Imam Ahmed bin Hanbal in ‘As-Sunnah page 5, & Imam Abu Dawud in ‘Masaail of Imam Ahmed bin Hanbal page 263. [TN]
[3] It was said to Imam Ahmed bin Hanbal: Allah is above the seven heavens and above His Arsh, separate from His creation in a manner that befits His majesty and His power & knowledge is in every place. He replied: Yes. Allah is above His Arsh and nothing escapes His knowledge. Reported by Imam Al-Khalaal in ‘As-Sunnah’ and Imam Ibn Qayyim narrated it in ‘Ijtimaaul-Al-Juyoosh’ page 77. [TN]
[4] Refer to the abridged edition of Tafseer Al-Baghawi [d.516 AH] by Dr Abdullah bin Ahmed bin Ali Zaid, printed by Darus-Salaam, Riyadh, Saudi Arabia, Surah 50 Qaf Ayah no: 16, page 892: [‘what is meant by] We are nearer to you is: nearer to you by [Allah] having all the knowledge. [TN]
[5] Refer to Bayaanu-Talbeesil- Al-Jahmiyyah of Sheikul-Islam Ibn Taymiyyah, Volume 5 page 315, printed by King Fahad Complex, Madinah, KSA, 1426 AH, edited by Dr. Sulaiman Al-Ghafees, in which Imam Ibn Taymiyyah has discussed in depth that either the meaning of And We are nearer to him then his jugular vein is either the knowledge of Allah or that of the Angles; and has reconciled both meanings in a beautiful manner and refuted all the objections and doubts that might arise or have risen from the people of innovation. [TN]
[6] It has been narrated by Ibnul-Mundhir on the authority of Juwaibir who asked the student of Abdullah Ibn Abbas [may Allah be pleased with them both], Ad-Dahhaak regarding the saying of Allah ‘And We are nearer to him than his jugular vein’ Ad-Dahhaak replied: There is nothing more closer to the son of Adam then his jugular vein and Allah is nearer to him then that [by His knowledge]. Refer to Addurrul-Al-Manthoor Fee At-Tafseeri bil-Ma’thoor by Jalalud-Deen As-Suyutee [d. 911AH] Volume 7 page 517, printed by Darul-Ahyaa At-Turaath Al-Arabi first edition 1421 AH/2001 CE.
[7] Surah 50 Qaf Ayah no: 17. [TN]
Translator: Zulfiker Ibrahim al-Memoni al-Athari
Date Published: Sunday, 18 February 2007
This article has been read 4,934 times
Print this article
This article has been published with the permission of the translator, who affirms the accuracy of his translation of this article as well as the authenticity of the original Arabic source. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
هل الآية: ونحن أقرب إليه من حبل الوريد، (سورة ق/50) تدلّ الله تعلى موجود في كل مكان؟
العلامة عبد الله راوبوري
ÇáãÑÌÚ: -
ÇáÈÇÈ: العقيدة
-
Urdu source pending publication
ÇáãÊÑÌã: ذو الفقار إبراهيم الميمني الأث
Reference: Fataawaa Ahlil-Hadeeth, Book of Iman - Page 175
Category: Creed
Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?
{و نحن أقرب إليه من حبل الوريد}
If Allah is omnipresent [in His essence] as He said in the Qur’an: ‘And We are nearer to him than his jugular vein,’[1][and as understood by many people] then how was the revelation sent to the messengers & prophets?
Allah’s knowledge[2] & power[3] is everywhere and in every place; Allah, the Most Exalted, Himself is above His Arsh, separate from His creation in a manner that befits His majesty. With regards to the aforementioned Ayah, then the correct tafseer [explanation] according to the understanding of the Salaf [pious predecessors][4] is that it refers to the knowledge of Allah or to that of the angels of Allah that have been commanded by Him to record the actions of all human beings.[5]
The following example is useful in illustrating that what is meant by ‘And We are nearer to him than his jugular vein,[6]’ actually refers to the angles. When it is said that so & so king or leader is at war with so and so king or leader, what is actually implied is that those who are fighting against each other in reality are the soldiers on the battle field and not the kings and leaders themselves.
In the following Ayah, the recording angels which have been mentioned, have been commanded by Allah to record the actions and deeds of all human beings, so these angels are closer to each person then his or her own jugular vein.‘(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and the one on his left (to note his or her action).’[7]
And Allah knows best.
Footnotes:
[1] Surah 50 Qaf Ayah no: 16. [TN]
[2] Refer to the saying of Imam Mãlik bin Anas [d.179 AH] ‘Indeed Allah is above the heavens & His knowledge is in every place. Narrated by Imam Abdullah bin Imam Ahmed bin Hanbal in ‘As-Sunnah page 5, & Imam Abu Dawud in ‘Masaail of Imam Ahmed bin Hanbal page 263. [TN]
[3] It was said to Imam Ahmed bin Hanbal: Allah is above the seven heavens and above His Arsh, separate from His creation in a manner that befits His majesty and His power & knowledge is in every place. He replied: Yes. Allah is above His Arsh and nothing escapes His knowledge. Reported by Imam Al-Khalaal in ‘As-Sunnah’ and Imam Ibn Qayyim narrated it in ‘Ijtimaaul-Al-Juyoosh’ page 77. [TN]
[4] Refer to the abridged edition of Tafseer Al-Baghawi [d.516 AH] by Dr Abdullah bin Ahmed bin Ali Zaid, printed by Darus-Salaam, Riyadh, Saudi Arabia, Surah 50 Qaf Ayah no: 16, page 892: [‘what is meant by] We are nearer to you is: nearer to you by [Allah] having all the knowledge. [TN]
[5] Refer to Bayaanu-Talbeesil- Al-Jahmiyyah of Sheikul-Islam Ibn Taymiyyah, Volume 5 page 315, printed by King Fahad Complex, Madinah, KSA, 1426 AH, edited by Dr. Sulaiman Al-Ghafees, in which Imam Ibn Taymiyyah has discussed in depth that either the meaning of And We are nearer to him then his jugular vein is either the knowledge of Allah or that of the Angles; and has reconciled both meanings in a beautiful manner and refuted all the objections and doubts that might arise or have risen from the people of innovation. [TN]
[6] It has been narrated by Ibnul-Mundhir on the authority of Juwaibir who asked the student of Abdullah Ibn Abbas [may Allah be pleased with them both], Ad-Dahhaak regarding the saying of Allah ‘And We are nearer to him than his jugular vein’ Ad-Dahhaak replied: There is nothing more closer to the son of Adam then his jugular vein and Allah is nearer to him then that [by His knowledge]. Refer to Addurrul-Al-Manthoor Fee At-Tafseeri bil-Ma’thoor by Jalalud-Deen As-Suyutee [d. 911AH] Volume 7 page 517, printed by Darul-Ahyaa At-Turaath Al-Arabi first edition 1421 AH/2001 CE.
[7] Surah 50 Qaf Ayah no: 17. [TN]
Translator: Zulfiker Ibrahim al-Memoni al-Athari
Date Published: Sunday, 18 February 2007
This article has been read 4,934 times
Print this article
This article has been published with the permission of the translator, who affirms the accuracy of his translation of this article as well as the authenticity of the original Arabic source. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
هل الآية: ونحن أقرب إليه من حبل الوريد، (سورة ق/50) تدلّ الله تعلى موجود في كل مكان؟
العلامة عبد الله راوبوري
ÇáãÑÌÚ: -
ÇáÈÇÈ: العقيدة
-
Urdu source pending publication
ÇáãÊÑÌã: ذو الفقار إبراهيم الميمني الأث
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