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.
Thursday, October 21, 2010
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
Friday, August 6, 2010
An Introduction to Believing in Allaah
Reference: Al Irshaad ila Saheeh al I’tiqaad : P. 27Author: Al 'Allaamah Saaleh al FawzaanTopic: Belief in Allaah
This is the basis of Creed and its source, it means:
The firm belief that Allaah is the Lord and Owner of everything in existence;
He is the sole creator,
the sole Disposer of Affairs,
He is the only one worthy of being worshiped, having no partners and
anything else worshiped besides Him is false and the worship presented to them is false.
Allaah the Elevated said:
{That is because Allaah – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And indeed Allaah, He is the Most High, the Most Great.} [Al hajj: 62]
Allaah is attributed with the most complete and majestic Attributes, He is Exalted from every deficiency and fault, this is Monotheism in its three categories:
Monotheism of Lordship
Monotheism of Worship and
Monotheism of His Names and Attributes.
مقدمة في الايمان بالله
المرجع: الإرشاد إلى صحيح الاعتقاد : ص 27المؤلف :العلامة صالح الفوزان الباب: الايمان بالله
وهو أساس العقيدة وأصلها ، وهو يعني الاعتقاد الجازم بأن الله رب كل شيء ومليكه ، وأنه الخالق وحده ، المدبر للكون كله ، وأنه هو الذي يستحق العبادة وحده لا شريك له ، وأن كل معبود سواه فهو باطل وعبادته باطلة ، قال تعالى
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ الحج: 62
وأنه سبحانه متصف بصفات الكمال ونعوت الجلال ، منزه عن كل نقص وعيب ، وهذا هو التوحيد بأنواعه الثلاثة
توحيد الربوبية
وتوحيد الألوهية
وتوحيد الأسماء والصفات
This is the basis of Creed and its source, it means:
The firm belief that Allaah is the Lord and Owner of everything in existence;
He is the sole creator,
the sole Disposer of Affairs,
He is the only one worthy of being worshiped, having no partners and
anything else worshiped besides Him is false and the worship presented to them is false.
Allaah the Elevated said:
{That is because Allaah – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And indeed Allaah, He is the Most High, the Most Great.} [Al hajj: 62]
Allaah is attributed with the most complete and majestic Attributes, He is Exalted from every deficiency and fault, this is Monotheism in its three categories:
Monotheism of Lordship
Monotheism of Worship and
Monotheism of His Names and Attributes.
مقدمة في الايمان بالله
المرجع: الإرشاد إلى صحيح الاعتقاد : ص 27المؤلف :العلامة صالح الفوزان الباب: الايمان بالله
وهو أساس العقيدة وأصلها ، وهو يعني الاعتقاد الجازم بأن الله رب كل شيء ومليكه ، وأنه الخالق وحده ، المدبر للكون كله ، وأنه هو الذي يستحق العبادة وحده لا شريك له ، وأن كل معبود سواه فهو باطل وعبادته باطلة ، قال تعالى
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ الحج: 62
وأنه سبحانه متصف بصفات الكمال ونعوت الجلال ، منزه عن كل نقص وعيب ، وهذا هو التوحيد بأنواعه الثلاثة
توحيد الربوبية
وتوحيد الألوهية
وتوحيد الأسماء والصفات
Saturday, July 24, 2010
10 TYPES OF MODESTY
Ibn ul Qayyim Al Jawziyah (Rahimahullah) mentioned in his book “Madarij us
Saaliheen” Vol 2 page 267, Al Hayaa (i.e. modesty) is categorized into ten types:
The First: The modesty of Shame: This is similar to the modesty of Adam (Alaihis
salam) when he fled in paradise after eating from the forbidden tree. Allah asked him
“Are you fleeing form me O Adam because of your sin?” He said: “No my lord! Rather
it is out of shame that I flee from you!”
The Second: The modesty that results in you realizing your shortcomings such as; the
modesty of the angels, those who praise Allah day and night and never enervate. On the
Day of Judgment they will say Subhanaka! (i.e. Glory be to You!) we did not worship
You as You deserved to be worshiped.”
The Third: The modesty of Magnification: This modesty is a result of knowledge. The
extent of knowledge the slave has of his Lord, will determine how modest or shy of Him
he/she is.
The Fourth: The modesty of Generosity: This is similar to the modesty of the Prophet
(Sallahu alaihi wa salam) with those people he invited to the walimah (i.e. marriage
banquet) of Zaynab Bint Jahsh (Radiyallahu anha)and they stayed with him longer than
necessary, so he stood up and walked away without saying to them “Leave!”.
The Fifth: The modesty of Embarrassment: This is similar to the modesty of Ali Ibn
Talib (Radiyallahu anhu) when he was too embarrassed to ask the Prophet himself about
the pre-seminal discharge he was experiencing, because he was married to his daughter.
The Sixth: The modesty of Low self-worth: This is similar to the modesty of the slave
in front of his lord when he asks Him for his needs, knowing that he doesn’t deserve it.
In a narration of Bani Israel Musa (Alaihis salam) said: “O lord, a need or desire of this
life arises and I am too modest to ask You for it O lord!” So Allah responded to him by
saying: “Ask me for what whatever you like, whether it is the salt for your dough or the
fodder for your herd!” And it is possible that this is because of two things:
The First: The questioner deeming himself to be unworthy while considering the
gravity of his sins and mistakes.
The Second: The magnitude of what he is asking for.
The Seventh: The modesty of Love: This is the modesty of the one who loves another,
and when he thinks in his heart of the one he loves during his absence, his modesty for
him is greater than what he feels for him in his presence and he doesn’t even know why.
There is no doubt that the love of a person has a stronger and more magnificent
authority over the individual than the authority of the one who conquers the body
physically. And because of this, kings and elite authority wonder in amazement about
creation and how they are conquered because of the love they have for someone greater
than they are conquered by power and physical authority. We asked Sheik ul Islam Ibn
Taymiyah (Rahimahullah) about this issue, and I mentioned this to him and he just
smiled and didn’t say anything.
The Eighth: The modesty of Servitude: This is the type of modesty that is mixed with
love and fear while witnessing that there is no perfection in his worship or servitude to
the One he worships. And the slave acknowledges that his Lord is greater and more
opulent than what he is offering of worship, so his servitude to Allah causes him to be
modest of Him, and there is no way around this.
The Ninth: The modesty of honor and dignity: The modesty of the noble and
prestigious soul. if he does something that is beneath his caliber, either by exerting
himself or doing some random act of good, he is modest despite what he has exerted of
himself with a type of modesty that is honorable and dignified, and there are two reasons
for this:
The First: As we have mentioned, due to his dignity and honor.
The Second: His modesty in front of the one on the receiving end, as if he himself
was asking for it. Someone who is generous finds it difficult to face the one on the
receiving end due to the modesty and shyness he has in front of him.
The Tenth: The modesty of an individual regarding himself: This is the modesty of the
noble, honorable and dignified individual due to him being pleased with the fact that he
has some shortcomings. He prostrates himself out of modesty as if he has two
personalities. He is modest with one regarding the other and this is the most complete
form of modesty. If the slave is modest regarding himself then he is more likely to be
modest in front of others.
Translated by Abu Azzubayr Shadeed Muhammad on July 18, 2010 in
USA
Saaliheen” Vol 2 page 267, Al Hayaa (i.e. modesty) is categorized into ten types:
The First: The modesty of Shame: This is similar to the modesty of Adam (Alaihis
salam) when he fled in paradise after eating from the forbidden tree. Allah asked him
“Are you fleeing form me O Adam because of your sin?” He said: “No my lord! Rather
it is out of shame that I flee from you!”
The Second: The modesty that results in you realizing your shortcomings such as; the
modesty of the angels, those who praise Allah day and night and never enervate. On the
Day of Judgment they will say Subhanaka! (i.e. Glory be to You!) we did not worship
You as You deserved to be worshiped.”
The Third: The modesty of Magnification: This modesty is a result of knowledge. The
extent of knowledge the slave has of his Lord, will determine how modest or shy of Him
he/she is.
The Fourth: The modesty of Generosity: This is similar to the modesty of the Prophet
(Sallahu alaihi wa salam) with those people he invited to the walimah (i.e. marriage
banquet) of Zaynab Bint Jahsh (Radiyallahu anha)and they stayed with him longer than
necessary, so he stood up and walked away without saying to them “Leave!”.
The Fifth: The modesty of Embarrassment: This is similar to the modesty of Ali Ibn
Talib (Radiyallahu anhu) when he was too embarrassed to ask the Prophet himself about
the pre-seminal discharge he was experiencing, because he was married to his daughter.
The Sixth: The modesty of Low self-worth: This is similar to the modesty of the slave
in front of his lord when he asks Him for his needs, knowing that he doesn’t deserve it.
In a narration of Bani Israel Musa (Alaihis salam) said: “O lord, a need or desire of this
life arises and I am too modest to ask You for it O lord!” So Allah responded to him by
saying: “Ask me for what whatever you like, whether it is the salt for your dough or the
fodder for your herd!” And it is possible that this is because of two things:
The First: The questioner deeming himself to be unworthy while considering the
gravity of his sins and mistakes.
The Second: The magnitude of what he is asking for.
The Seventh: The modesty of Love: This is the modesty of the one who loves another,
and when he thinks in his heart of the one he loves during his absence, his modesty for
him is greater than what he feels for him in his presence and he doesn’t even know why.
There is no doubt that the love of a person has a stronger and more magnificent
authority over the individual than the authority of the one who conquers the body
physically. And because of this, kings and elite authority wonder in amazement about
creation and how they are conquered because of the love they have for someone greater
than they are conquered by power and physical authority. We asked Sheik ul Islam Ibn
Taymiyah (Rahimahullah) about this issue, and I mentioned this to him and he just
smiled and didn’t say anything.
The Eighth: The modesty of Servitude: This is the type of modesty that is mixed with
love and fear while witnessing that there is no perfection in his worship or servitude to
the One he worships. And the slave acknowledges that his Lord is greater and more
opulent than what he is offering of worship, so his servitude to Allah causes him to be
modest of Him, and there is no way around this.
The Ninth: The modesty of honor and dignity: The modesty of the noble and
prestigious soul. if he does something that is beneath his caliber, either by exerting
himself or doing some random act of good, he is modest despite what he has exerted of
himself with a type of modesty that is honorable and dignified, and there are two reasons
for this:
The First: As we have mentioned, due to his dignity and honor.
The Second: His modesty in front of the one on the receiving end, as if he himself
was asking for it. Someone who is generous finds it difficult to face the one on the
receiving end due to the modesty and shyness he has in front of him.
The Tenth: The modesty of an individual regarding himself: This is the modesty of the
noble, honorable and dignified individual due to him being pleased with the fact that he
has some shortcomings. He prostrates himself out of modesty as if he has two
personalities. He is modest with one regarding the other and this is the most complete
form of modesty. If the slave is modest regarding himself then he is more likely to be
modest in front of others.
Translated by Abu Azzubayr Shadeed Muhammad on July 18, 2010 in
USA
Wednesday, July 21, 2010
Allaah's Rising... by Imaam Ibn Qudaamah al-Maqdisee and Sharh by Shaykh Uthaymeen(rahimahumullaah)
Bismillaah wa Inna AlHamduillaahi Wahadu wa SallAllaahu wa Sallaam'alaa Khaatim al Anbiyya' wa 'alaa Aalihee wa Asahaabihee wa'alaa Manitaba'a Hudaah 'Amma Ba'd:
Imam Malik Ibn Anas (rahimahullah) was questioned o nce, and it was said to him: "O Abu Abdillah! (Allah says): 'The Most Merciful rose over the Throne.' How does he rise? So he (rahimahullah) responded: "The Rising (Al-Istiwaa) is not something unknown. How (it is done) is incomprehensible. Believing in it is an obligation. And asking concerning it is an innovation." Then he put someone in charge of the man he was thrown out.*
*FootNote:
Athaar Saheeh: This is an authentic narration reported by Ibn Qudaamah in Al-'Uluww (104), Adh-Dhahabee in Al-'Uluww (pg. 141-142), Abu Nu'aim in Al-Hilyah (6/325-326), 'Uthman bin Sa'eed ad Daarimee in Ar-Raadd 'alal-Jahmiyah (55), Al-Laalikaa'ee in Sharh Usool 'Iti'qaad Ahl-is-Sunnah (664), Abu 'Uthmaan in 'Aqeedat-us-Salaaf (24-26) and Al-Bayhaqee in Al-Asmaa was-Sifaat (pg. 408) through paths of narration that strengthens o ne another. Adh-Dhahabee authenticated it in Al'Uluww and likewise, Al-Albanee strengthend it in his abridgement to Al-'Uluww. Al-Hafidh Ibn Hajr (rahimahullah) said in Fath-ul-Baree (13/406-407): "Al-Bayhaqee transmitted it with a good chain from Abdillah Ibn Wahb." And then he mentioned it. Shaykh-us-Islam Ibn Taymiyah said in his Majmoo-ul-Fatawwa (5/365) after quoting the saying of Malik: "A similar answer to this o ne is authentically reported from Rabee', the Shaykh of Malik."
The Explanation: (By Shaykh Uthaymin rahimahullah)
He is the Imam, Malik ibn Anas bin Malik. His father was not the Sahaabi (Companion) Anas bin Malik (radiallah anhu), but rather someone else. However, the grandfather of Malik was o ne of the seniors amongst the Tabi'een and the father of his grandfather was from among the Sahabah. Malik was born in the year 93H in Madinah and died in the same place in the year 179H. He was alive during the era of the Tabi'ee at-Tabi'een.
He (rahimallah) was asked: "O Abu Abdillah! (Allah says:) 'The Most Merciful rose over the Throne.' How does He rise?
So he (rahimahullah) responded: "The rising (Al-Istiwaa) is not something unknown." This means that it's understanding was known and it is: The elevating and settling (of Allah over the Throne).
"How (it is done) is incomprehensible." This means the manner in which the Rising occurs cannot be grasped by the intellect, since Allah is too grand and majestic to have any intellect be able to grasp the manner of His Attributes.
"Believing in it" means the Rising (Al-Istiwaa).
"Is an obligation" due to what has been mentioned concerning it in the Qura'an and the Sunnah.
"And asking concerning it" meaning asking o n it's manner (i.e. how it is done).
"Is an innovation" This is since asking about it's matter was not done during the lifetime of the Prophet (alayhi salatul wasalaam) and his Companions.
Then he entrusted someone with the questioner and he was cast out from the masjid. This was done out of fear that he would put the people to trial with regard to their Creed and in order to punish him by preventing him from sitting in the gatherings of knowledge.
[Source: Sufficiency in Creed]
Imam Malik Ibn Anas (rahimahullah) was questioned o nce, and it was said to him: "O Abu Abdillah! (Allah says): 'The Most Merciful rose over the Throne.' How does he rise? So he (rahimahullah) responded: "The Rising (Al-Istiwaa) is not something unknown. How (it is done) is incomprehensible. Believing in it is an obligation. And asking concerning it is an innovation." Then he put someone in charge of the man he was thrown out.*
*FootNote:
Athaar Saheeh: This is an authentic narration reported by Ibn Qudaamah in Al-'Uluww (104), Adh-Dhahabee in Al-'Uluww (pg. 141-142), Abu Nu'aim in Al-Hilyah (6/325-326), 'Uthman bin Sa'eed ad Daarimee in Ar-Raadd 'alal-Jahmiyah (55), Al-Laalikaa'ee in Sharh Usool 'Iti'qaad Ahl-is-Sunnah (664), Abu 'Uthmaan in 'Aqeedat-us-Salaaf (24-26) and Al-Bayhaqee in Al-Asmaa was-Sifaat (pg. 408) through paths of narration that strengthens o ne another. Adh-Dhahabee authenticated it in Al'Uluww and likewise, Al-Albanee strengthend it in his abridgement to Al-'Uluww. Al-Hafidh Ibn Hajr (rahimahullah) said in Fath-ul-Baree (13/406-407): "Al-Bayhaqee transmitted it with a good chain from Abdillah Ibn Wahb." And then he mentioned it. Shaykh-us-Islam Ibn Taymiyah said in his Majmoo-ul-Fatawwa (5/365) after quoting the saying of Malik: "A similar answer to this o ne is authentically reported from Rabee', the Shaykh of Malik."
The Explanation: (By Shaykh Uthaymin rahimahullah)
He is the Imam, Malik ibn Anas bin Malik. His father was not the Sahaabi (Companion) Anas bin Malik (radiallah anhu), but rather someone else. However, the grandfather of Malik was o ne of the seniors amongst the Tabi'een and the father of his grandfather was from among the Sahabah. Malik was born in the year 93H in Madinah and died in the same place in the year 179H. He was alive during the era of the Tabi'ee at-Tabi'een.
He (rahimallah) was asked: "O Abu Abdillah! (Allah says:) 'The Most Merciful rose over the Throne.' How does He rise?
So he (rahimahullah) responded: "The rising (Al-Istiwaa) is not something unknown." This means that it's understanding was known and it is: The elevating and settling (of Allah over the Throne).
"How (it is done) is incomprehensible." This means the manner in which the Rising occurs cannot be grasped by the intellect, since Allah is too grand and majestic to have any intellect be able to grasp the manner of His Attributes.
"Believing in it" means the Rising (Al-Istiwaa).
"Is an obligation" due to what has been mentioned concerning it in the Qura'an and the Sunnah.
"And asking concerning it" meaning asking o n it's manner (i.e. how it is done).
"Is an innovation" This is since asking about it's matter was not done during the lifetime of the Prophet (alayhi salatul wasalaam) and his Companions.
Then he entrusted someone with the questioner and he was cast out from the masjid. This was done out of fear that he would put the people to trial with regard to their Creed and in order to punish him by preventing him from sitting in the gatherings of knowledge.
[Source: Sufficiency in Creed]
Avoid these to be protected from Shaytaan
Al Hasan stated:
“If there are four things present in a person, Allah would preserve him from the Shaytaan and prevent him from entering the Fire: Whoever has control over himself during times of:
Raghbah - Need
Rahbah - Fear
Shahwah - Desire
Ghadab - Anger
.” Ibn Rajab stated: “These four that al Hasan mentioned are the basis of all evil.”
Raghbah is to have a need for something, is to want it and believe that it is beneficial for you. So whoever has a need for something, this need may drive him to attain it through any means possible, a lot of which could be impermissible. The object that is needed could be prohibited itself.
Rahbah is to fear something. If a person fears something he would try to repel it by any means necessary, a lot of which may be impermissible.
Shahwah is to desire something that you take pleasure from. A person may desire a lot of things that are prohibited such as fornication, theft, alcohol, disbelief, magic, hypocrisy and innovations.
Ghadab - Anger: It is the boiling of the hearts blood to repel a harm fearing that it would take place, or to take revenge from someone who has previously caused harm. A lot of impermissible things take place as a consequence of anger, such as fighting, hitting as well as other types of oppression and transgression. A lot of impermissible forms of speech also take place such as defamation, insults, and evil words. This may even reach the level of disbelief.
Reference: Al Afnaan an Nadiyyah Vol.8 p, 328
Author: Shaykh Zayd al Madkhalee
“If there are four things present in a person, Allah would preserve him from the Shaytaan and prevent him from entering the Fire: Whoever has control over himself during times of:
Raghbah - Need
Rahbah - Fear
Shahwah - Desire
Ghadab - Anger
.” Ibn Rajab stated: “These four that al Hasan mentioned are the basis of all evil.”
Raghbah is to have a need for something, is to want it and believe that it is beneficial for you. So whoever has a need for something, this need may drive him to attain it through any means possible, a lot of which could be impermissible. The object that is needed could be prohibited itself.
Rahbah is to fear something. If a person fears something he would try to repel it by any means necessary, a lot of which may be impermissible.
Shahwah is to desire something that you take pleasure from. A person may desire a lot of things that are prohibited such as fornication, theft, alcohol, disbelief, magic, hypocrisy and innovations.
Ghadab - Anger: It is the boiling of the hearts blood to repel a harm fearing that it would take place, or to take revenge from someone who has previously caused harm. A lot of impermissible things take place as a consequence of anger, such as fighting, hitting as well as other types of oppression and transgression. A lot of impermissible forms of speech also take place such as defamation, insults, and evil words. This may even reach the level of disbelief.
Reference: Al Afnaan an Nadiyyah Vol.8 p, 328
Author: Shaykh Zayd al Madkhalee
Monday, July 19, 2010
Sunday, July 18, 2010
Response to the one who says: 'l do not need to learn 'Aqeedah.'
By the Noble Shaykh, Saalih Ibn Fawzaan al-Fawzaan
Source: Al-Istiqaamah Magazine Issue No.8 - Shawwal 1418H / February 1998
[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!
[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions - radiyallaahu ’anhu - said:
“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2] Likewise ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah - the Most High - said, whilst addressing His Prophet sallallaahu 'alayhi wa sallam:
“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19]
So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim - and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger (sallallaahu ’alayhi wa sallam) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!
Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.
Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islaamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person - and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant - one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allaah - the Most High - said:
“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [Sooratut-Tawbah 9:122]
Also, the Messenger (sallallaahu ’alayhi wa sallam) said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4] The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!
Footnotes:
[1] al-Muntaqaa min Fataawaa (1/303-306)
[2] Related by al-Bukhaaree (no. 3606) and Muslim (no. 1847)
[3] Related by Ibn Taymiyyah in his Majmoo’ul-Fataawaa (10/301)
[4] Related by al-Bukhaaree (1/25), from Mu’aawiyah (radiyallaahu ’anhu)
taken from Abdurrahman.org
Source: Al-Istiqaamah Magazine Issue No.8 - Shawwal 1418H / February 1998
[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!
[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions - radiyallaahu ’anhu - said:
“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2] Likewise ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah - the Most High - said, whilst addressing His Prophet sallallaahu 'alayhi wa sallam:
“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19]
So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim - and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger (sallallaahu ’alayhi wa sallam) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!
Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.
Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islaamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person - and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant - one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allaah - the Most High - said:
“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [Sooratut-Tawbah 9:122]
Also, the Messenger (sallallaahu ’alayhi wa sallam) said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4] The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!
Footnotes:
[1] al-Muntaqaa min Fataawaa (1/303-306)
[2] Related by al-Bukhaaree (no. 3606) and Muslim (no. 1847)
[3] Related by Ibn Taymiyyah in his Majmoo’ul-Fataawaa (10/301)
[4] Related by al-Bukhaaree (1/25), from Mu’aawiyah (radiyallaahu ’anhu)
taken from Abdurrahman.org
Day of resurrection
No. 2291- Narrated Abu Huraira: Allah's Apostle said, "Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the day of resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.No. 2284 - Narrated 'Abdullah bin Umar: Allah's Apostle said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the day of resurrection,and whoever screened a Muslim, Allah will screen him on the Day of Resurrection
Saturday, July 17, 2010
Sunday, August 30, 2009
#4 The Correct Creed Concerning The Six Pillars of Imaan
And from the totality of the creed of Ahlus-Sunnah wal Jamaa'ah (i.e. the people of the Prophetic Way and the Group) is imaan (i.e. faith) in Allah and the Angels and His Books (i.e. His Scriptures) and the Messengers (may the peace and commendations of Allah be upon them) and the Resurrection after Death and imaan (i.e. faith) in Al-Qadar (i.e. the pre-decree of Allah).
So having imaan (i.e. faith) in Allah is to confirm His Ruboobiyyah (i.e. His Lordship over all things and His creating and providing for all things and giving life and death to all things and His being All-Powerful and in control over all things) and His Uloohiyyah (i.e. His right to be worshipped to the exclusion of all other things) and His Asmaa was-Sifaat (i.e. His Most Beautiful Names and Perfect and Complete Attributes). And elucidation of this has preceded.
Belief in the Angels
And imaan (i.e. faith) in the Angels is by believing in their existence and what was mentioned to us of their names and their tasks. He (high above is He) said, "The Messenger believes in what was sent down to him and so do the believers. All of them believe in Allah and His Angels and His Books and His messengers..." (Surat Al-Baqarah, Ayah #285)
And He (high above is He) said, "Righteousness is not that you turn your faces to the east or the west, rather righteousness is (the characteristic of) the one who believes in Allah and The Last Day and The Angels and The Book and The Prophets..." (Surat Al-Baqarah, Ayah #177)
And (it is reported) in the Saheeh of Muslim from the long narration of 'Umar ibn Al-Khattaab in which Jibreel (peace be upon him) asked the Prophet Muhammad (may the peace and commendations of Allah be upon him) about Al-Imaan (i.e. Faith), thus (in response) the Prophet (may the peace and commendations of Allah be upon him) said, "Al-Imaan (i.e. Faith) is that you believe in Allah and His Angels and His Books and His Messengers and the Last Day and Al-Qadar (i.e. the pre-decree), the good of it and the bad of it."
Description of The Angels
And Allah has described them in His Book by His statement, "To Him belongs whosoever is in the Heavens and on Earth. And those who are near Him (i.e. the Angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. the Angels) glorify His Praises night and day, (and) they never slacken (to do so)." (Surat Al-Anbiyaa', Ayahs #19 and 20)
And He (high above is He) also said, "...Rather they are (but) honored slaves. They do not precede Him (i.e. Allah) in speech and they act (only) according to His command." (Surat Al-Anbiyaa', Ayahs #26 and 27)
And He (high above is He) said, "Indeed those who are with your Lord (i.e. the Angels) are not too proud to worship Him and they glorify Him and to Him they prostrate." (Surat Al-A'araaf, Ayah #206) *(13)
The Angels Are Slaves of Allah
Hence they are slaves of Allah and creatures from His tremendous creatures; they do not deserve anything of worship. He (high above is He) said, "And on the day when He will gather them all together (and) then He will say to the Angels, 'Was it you that these ones used to worship?' They will say, 'Glory be to You, You are our Walee (i.e. Lord) to the exclusion of them. Rather they used to worship the Jinn, most of them (i.e. these people) having believed them (i.e. the devils from the Jinn).'" (Surat Saba', Ayahs #40 and 41) *(14)
And He (high above is He) said, "Nor is it for him to order you to take the Angels or the Prophets as lords. Would he order you with disbelief after you were Muslims?" (Surat Aal-'Imraan, Ayah #80)
And in the Saheeh of Muslim (it is narrated) on the authority of 'Aaishah (may Allah be pleased with her) who said, "The Messenger of Allah (may the peace and commendations of Allah be upon him) said, 'The Angels were created from light and the Jinn were Created "min maarijin min naar" (i.e. from a flame of smokeless fire) *(15) and Adam was created from that which has been described to you.'"
And from the description of their physical appearance is that they have wings, so from them are those who have two wings by two wings (i.e. two wings on each side), and three wings by three wings (i.e. three wings on each side), and four wings by four wings (i.e. four wings on each side) and like this, Allah (high above is He) said, "All Praise is for Allah, the Originator of the Heavens and the Earth, Who made the Angels messengers with wings, two or three or four. He increases in creation what He wills. Indeed Allah Allah is able to do all things." (Surat Faatir, Ayah #1)
And (it is narrated) in the Saheeh of Al-Bukhari on the authority of Ibn Mas'ood (may Allah be pleased with him) that the Prophet (may the peace and commendations of Allah be upon him) saw Gabriel (peace be upon him) and he had six hundred wings.
Their Ability to Change States
And Allah has made them able to change into beautiful forms, just as Gabriel (peace be upon him) appeared to Maryam (i.e. Mary) in the form of a complete and handsome man, and like they appeared to Abraham (may peace and commendations be upon him) when they stopped over by him as honored guests, and like when they came to Lot (peace be upon) in order to bring down the punishment upon his people, and (in occurrences) similar to these.
The Refutation of the Statement of the Mushrikoon: "The Angels are the Daughters of Allah"
And Allah has refuted the statement of the mushrikoon (i.e. the polytheisits, Arab pagans) that the Angels are the daughters of Allah (high above is He). He is extremely far above all that the wrongdoers say about Him. Thus He, high above and holy is He, said (in response to this claim), "And they say, 'The Most Merciful (Allah) has begotten a son (or children).' Glory to Him! Rather they are (but) honored slaves. They do not precede Him in speech, and they act on His Command. He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He (i.e. Allah) is pleased. And they stand in awe for fear of Him." (Surat Al-Anbiyaa', Ayah #26-28)
"Now ask them (Oh Muhammad), 'Are there (only) daughters for your Lord and sons for them?' Or did We create the Angels females while they were witnesses? Truly, it is of their falsehood that they (i.e. the Quraish pagans) say, 'Allah has begotten (i.e. begotten children - their statement that the Angels are the daughters of Allah).' And, indeed, they are liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide? Will you not then remember? Or is there for you a plain authority (i.e. a clear proof)? Then bring your Book if you are truthful!" (Surat As-Saaffaat, Ayahs #149-157)
Then He (High Above is He) Also Said About The Angels...
"There is not one of us (angels) but has his known place (or position); and verily we (i.e. the Angels), we stand in rows (for the prayers), and verily we (i.e. the Angels), we are they who glorify (Allah's Praises)." (Surat As-Saaffaat, Ayahs #164-166)
Jibreel (Peace be Upon Him)
From them (i.e. the Angels) is Jibreel (Gabriel), peace be upon him, who is entrusted with (bringing down) the revelation. He (high above is He) said: "Say (oh Muhammad) whosoever is an enemy to Jibreel (Gabriel) then verily he is the one that brought it (i.e. the Qur'aan) down upon your heart by the permission of your Lord..." (Surat Al-Baqarah, Ayah #97)
And The Prophet (may the peace and commendations of Allah be upon him) saw him in Al-Ubtuh and he had 600 wings, the vastness of his physique having covered the horizon. Then also he saw him the Night of Ascension, in Heaven. Just as He (high above is He) said, "And indeed he (Muhammad [may the peace and commendations of Allah be upon him]) saw him (Gabriel) at a second descent (i.e. another time). Near Sidratul-Muntahaa [the lote-tree of the utmost boundary (beyond which none can pass)], Near it is the Paradise of Abode." (Surat An-Najm, Ayahs #13-15)
And he did not see him in his (true) form except on these two occasions. As for all the other times (that he saw Gabriel), then (Gabriel came) in the form of a man, and mostly in the form (of a man named) Dahya Al-Kalbee.
Allah (high above is He) said concerning Gabriel (peace be upon him), "Verily, this is the Word (this Qur'aan brought by) a most honorable messenger [Jibreel (Gabriel), from Allah to the Prophet Muhammad (may the peace and commendations of Allah be upon him)], (he is a) possessor of strength (and a possessor of) high rank with the Lord of the Throne. (He is) obeyed (by the angels), trustworthy there (in the heavens). And (Oh people) your companion (Muhammad [may the peace and commendations of Allah be upon him]) is not a madman. And indeed he saw him (i.e. Gabriel) in the clear horizon (towards the east)." (Surat At-Takweer, Ayahs #19-23)
Mikaa'il (Peace be Upon Him)
And from them (i.e. the Angels) is Mikaa'il (i.e. Michael) who is entrusted with the raindrops and directing them to wherever Allah (mighty and majestic is He) orders him to. Imam Ahmed cited (a narration) on the authority of Anas (who mentioned) that the Prophet (may the peace and commendations of Allah be upon him) said to Jibreel (Gabriel), "Why do I not see Mikaa'il (Michael) laughing (smiling) ever?" So he said, "Mikaa'il (i.e. Michael) has not laughed (smiled) *(16) since the Fire was created."
Allah (high above is He) said, "Whoever is an enemy of Allah and His Angels and Messengers and Jibreel (Gabriel) and Mikaal (i.e. Michael) then indeed Allah is an enemy to the disbelievers." (Surat Al-Baqarah, Ayah #98)
Israafeel (Peace be Upon Him)
(And from the Angels is) Israafeel, and he is the one who is entrusted with the soor (i.e. the horn). He will blow into it three times by the command of His Lord, mighty and majestic is He. (These three instances are), the blow that will strike terror into the hearts of the creatures *17, the blow that will cause all the creatures to pass away except for whomsoever Allah wills to exempt *18, and the blow that will cause the creatures to arise in order to stand before the Lord of the 'Aalameen (i.e. mankind, jinn, and all that exists). *19 And these three angels are those who The Messenger of Allah (may the peace and commendations of Allah be upon him) mentioned in his du'aa (i.e. invocation) in the night prayer, "Oh Allah, Lord of Jibreel (Gabriel) and Mikaa'il (Michael) and Israafeel, Originator of The Heavens and The Earth, Knower of the unseen and the visible; You judge between Your slaves concerning that which they used to dispute about. Guide me, by your permission, to that which is correct concerning that which was differed about of the truth. Indeed, You guide whomsoever You will to a straight path." (Narrated by Muslim)
And (it is narrated) in the Sunan of An-Nasaa'i on the authority of A'aishah (may Allah be pleased with her) that she said, "The Messenger of Allah (may the peace and commendations of Allah be upon him) said, 'Oh Allah, Lord of Jibraa'il (Gabriel) and Mikaa'il (Michael) and Lord of Israafeel, I seek refuge in You from the heat of the Fire and from the punishment of the grave.'"
The Angel of Death
And from them is Malakul Mawt (i.e. the Angel of Death). And He is the one who is entrusted with taking the souls (at the point of death). He (high above is He) said, "Say, 'Malakul Mawt (i.e. the Angel of Death), who is set over you, will take your souls, then you shall be brought back to your Lord.'" (Surat As-Sajdah, Ayah #11)
The Guardian Angels (Peace be Upon Them)
And from them (i.e. the Angels) are the Angels that are entrusted with guarding the children of Adam in all of their circumstances whether they are at their places of residence or traveling or sleeping or awake. He (high above is He) said, "It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day. For him (i.e. for each person), there are Mu'aqqibaat (i.e. angels in succession), before and behind him. They guard him by the Command of Allah. Indeed Allah will not change the condition of a people as long as they do not change what is within their selves. But when Allah wills a people's punishment, there can be no turning back of it, and they will find besides Him no protector." (Surat Ar-Ra'd, Ayahs #10-11)
Ibn 'Abbaas (may Allah be pleased with him) said with regards to His (high above is He) statement "For him, there are Mu'aqqibaat": "(They are) angels that guard him (i.e. a person) from in front of him and behind him, then if his qadar (i.e. whatever is pre-ordained for the person) comes they depart from him."
The Noble Scribes (Peace be Upon Them)
And from them are the Noble Scribes. And they are those who write down the deeds of the slaves whether good or bad. He (high above is He) said, "And indeed there are watchers over you. (They are) kiraaman kaatibeen (i.e. noble ones who are writing). They know (all) that you do." (Surat Al-Infitaar, Ayahs #10-12.)
The Great Number of Angels (Peace be Upon Them)
And he (the Prophet Muhammad), may the peace and commendations of Allah be upon him, informed, "Verily Al-Bayt Al-Ma'moor (i.e. name of a place of worship) in Heaven; 70,000 angels enter it..." And (it is reported) in another narration "(70,000 angels) pray in it each day, then they do not return to it; that is the last (time) for them (i.e. that is the last time they enter it)."
Whosoever Rejects the Existence of Angels Has Disbelieved
And whosoever rejects the existence of the Angels then he has disbelieved according to the consensus of the Muslims. He (high above is He) said, "Oh you who believe! Believe in Allah and His Messenger and the Book (i.e. the Qur'aan) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah and His Angels and His Books and His Messengers and the Last Day, then indeed he has strayed far away." (Surat An-Nisaa', Ayah #136)
Translator's Footnotes
*(13) This particular Ayah (i.e. verse) is an ayah (i.e. verse) of prostration, which means it is legislated for the person reciting it to prostrate after finishing it. And from what it is legislated to say whilst in this prostration is (what means in English), "My face is prostrated to the one Who created it and made its hearing and sight by His Ability and Strength, therefore blessed is Allah the best of creators." [Translator]
*(14) The Angels will disavow themselves before Allah from those who used to worship them and they will say that it was the Jinn, meaning the devils from the Jinn, that these people truly used to worship. This is because when they claimed to worship the Angels they were actually worshipping the devils from The Jinn who used to whisper to them to worship other than Allah and they believed what these devils were telling them and complied with and obeyed these devils. See the explanation of Ibn Katheer and As-Sa'dee and Al-Jalaalayn to gain this understanding of the Ayah. [Translator]
*(15) I translated this phrase in the hadeeth "من مارج من نار min maarijin min naar" as "a flame of smokeless fire" due to the fact that this translation is in The Noble Qur'aan translation by Al-Hilali and Khan and also Tafseerul-Jalaalayn for the verse in The Qur'aan that has this phrase. There are other close explanations for what it means though. [Translator]
*(16) From what I understand, the word used in Arabic in the hadeeth ضَحِك "dahika" could possibly linguistically refer to either laughing or smiling, which is why I put both meanings in the translation, as I'm not sure which one its referring to here. Allah is more knowledgeable. [Translator]
*(17) نفخة الفزع Nafkhatul Faza' [Translator]
*(18) نفخة الصْعق Nafkhatus-Sa'q [Translator]
*(19) نفخة القيام لرب العالمين Nafkhatul Qiyaam li Rabbil-A'alameen [Translator]
Monday, August 24, 2009
A Lengthy Explanation of the first three points from "Foundations of the Sunnah "
Imaam Ahmad Ibn Hanbal (d.241H)
Source: Al-Ibaanah Magazine, Issue No.1 - Dhul-Qa’dah 1415H / April 1995
Bismillaahir-Rahmaanir-Raheem
THE TEXT:
Shaykh Aboo ’Abdullaah Yahyaa Ibn Abil-Hasan Ibnul-Bannaa narrated to us saying: My father Aboo ’Alee al-Hasan Ibn ’Umar Ibnul-Bannaa related to us saying: Abul-Husayn ’Alee Ibn Muhammad Ibn ’Abdullaah Ibn Bushraan al-Mu’addil related to us, saying: ’Uthmaan Ibn Ahmad Ibn as-Sammaak reported to us, saying: Aboo Muhammad al-Hasan Ibn ’Abdul-Wahhaab, Abun-Nabr narrated to us, reading it to him from his handwritten copy in the month of Rabee’ul-Awwal, in the year two-hundred and ninety three (293H) who said: Aboo Ja’far Muhammad Ibn Sulaymaan al-Munqaree, in Basrah related to us, saying: ’Abdoos Ibn Maalik al-’Attaar narrated to me, saying: [1] I heard Aboo ’Abdullaah Ahmad Ibn Hanbal [2] – rahimahullaah – say: “The Fundamental Principles of the Sunnah [3] with us [4] are: Clinging to that which the Companions [5] of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) were upon, taking them as our example to be followed, [6] avoiding innovation; [7] and every innovation is misguidance.” [8]
COMMENTARY:
[1]: This is the isnaad (chain of narration connected to the text) which - just as in the case of the hadeeth of the Prophet (sallallaahu ’alayhi wa sallam) - helps ascertain whether or not the statement and the ascription is authentically related back to the one it is being reported from. As regards the importance of the isnaad, then a few narrations from the Scholars of the early generations will be mentioned.
Sufyaan ath-Thawree (d.161H) – rahimahullaah – said:
“The isnaad is the weapon of the Believer. So if he has no weapon, with what will he fight?”[1]
Ibnul-Mubaarak (d.181H) – rahimahullaah – said:
“The isnaad with me is from the Religion. If there were no isnaad, then whosoever wanted would relate whatever they wanted. However, when it is said to him: Who narrated to you? He remains silent.” [2]
As regards the ascription to Imaam Ahmad, then a number of Scholars have agreed to its ascription from ’Abdoos Ibn Maalik al-’Attaar - one of the close students of the Imaam - and from these verifying Scholars are: Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/241-246), al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (1/158-164) and also Ibnul-Jawzee in Manaaqib Ahmad (p. 222-228).
The text of this brief ’aqeedah was first printed by Daarul-Manaar in al-Mujaahid magazine (no. 28-29, Sha’baan - Ramadaan 1411H); and the original is a manuscript copy, transcribed by the Shaykh and muhaddith, Muhammad Naasirud-Deen al-Albaanee, rahimahullaah, in the month of Sha’baan 1374H, from the manuscript copy (no. 68, Q. 10-15) which is housed at the Dhaahiriyyah library in Damascus, Syria. We ask Allaah - the Most High - to grant us the ability to serialize the introduction of this valuable and concise tract, adding to it - for the benefit of the honourable readers - a brief commentary and explanation.
[2]: He is Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal ash-Shaybaanee - the Imaam of Ahlus-Sunnah wal-Jamaa’ah in his time. Born in Baghdaad in Rabee’ul-Awwal, 164H, he attended the circles of al-Qaadee Aboo Yoosuf (the student of Abee Haneefah) - rahimahullaah – where he studied fiqh. He left this in favour of hadeeth, which he began to study at the age of thirteen - having already memorized the Qur‘aan at a young age. He traveled extensively acquiring and learning ahaadeeth from over two-hundred and eighty teachers. From them are: Wakee’ Ibnul-Jarraah, Yahyaa Ibn Sa’eed al-Qattaan, ’Abdur-Rahmaan Ibn Mahdee, Sufyaan Ibn ’Uyaynah, ash-Shaafi’ee, Yazeed Ibn Haaroon and others – rahimahullaah. He underwent severe torture and trial due to defending the correct ’aqeedah - the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah (the Prophet (sallallaahu ’alayhi wa sallam), his Companions and those who followed them in ’aqeedah and manhaj) - being from those who were foremost in clinging to their way, whilst shunning the innovations.
Aboo ’Umayr said: “May Allaah have mercy upon him. There was no one having more patience regarding this world than him, nor anyone more closely resembling those who cam before him, nor anyone more rightfully amongst the righteous. This world was presented to him, but he rejected it, and he expelled innovations.” In his time, he was the Imaam of the people of Hadeeth specifically, and the Muslims in general.” [3]
Imaam ash-Shaafi’ee (d.204H) - rahimahullaah - said:
“I left Baghdaad, and I did not leave behind me a man better, having more knowledge, or greater Fiqh (understanding), nor having greater taqwaa (piety) than Ahmad Ibn Hanbal.”
Ishaaq Ibn Raahawayh (d.238H) said:
“I used to sit with Ahmad and Ibn Ma’een revising ahaadeeth; and I would say: What is the Fiqh (understanding) of it? What is its explanation? So they would remain silent, except for Ahmad.”
Aboo Daawood (d.275H) said:
“The lectures of Ahmad were sittings for the Hereafter. He would not mention in them any worldly affairs; and I never saw him mention this world.”
’Alee Ibnul-Madeenee (d.324H) – rahimahullaah - said:
“Indeed Allaah aided this Religion through Aboo Bakr as-Siddeeq on the day of apostasy, and through Ahmad Ibn Hanbal on the day of the trial.” [4]
Due to these qualities, he became a sign for Ahlus-Sunnah – as Qutaybah Ibn Sa’eed (d.240H) said, “If you see a man loving Ahmad, then know that he is a person of the Sunnah.”
And Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah – said:
“Our statement which we hold and take as our Religion is: Clinging to the Book of Allaah, our Lord the Mighty and Majestic, and to the Sunnah of our Prophet, Muhammad (sallallaahu ’alayhi wa sallam), and what is narrated from the Companions, the Taabi’een and the Imaams of Hadeeth. This is what we cling to, and also that to which Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal – may Allaah enlighten his face, rais up his rank and grant him a magnificent reward – used to say, distancing ourselves from those who oppose his statement. Since he was the noble and complete Imaam, by whom Allaah made the truth clear, and removed the misguidance, and made the minhaaj (methodology) clear, and though whom Allaah annihilated the innovation of the innovators, the deviation of the deviant and the doubts of the doubters. So may Allaah have mercy upon him, the foremost Imaam.” [5]
Taajud-Deen as-Subkee (d.770H) – rahimahullaah – said, “Abul-Hasan al-Ash’aree is the foremost of Ahlus-Sunnah and Ahmad Ibn Hanbal...” [6]
Ibraaheem al-Harbee (d.285H) – rahimahullaah – said, “I saw Aboo ’Abdullaah, and it was as if Allaah had gathered for him the knowledge of the earlier people and the later people.”
Imaam Ahmad Ibn Hanbal died in the year 241H.
[3]: The term ‘Sunnah’ here, refers to the principles and foundations of the correct Islaamic ’aqeedah (belief) and manhaj (methodology), since the Salafus-Saalih (pious predecessors) would apply this term to matters of ’aqeedah and manhaj – as can be seen from their books and writings – for example: [i] Kitaabus-Sunnah of Imaam Ahmad Ibn Hanbal (d.241H); [ii] as-Sunnah of al-Athram (d.273H); [iii] Kitaabus-Sunnah of Aboo Daawood (d.275H) – being part of his Sunan. [iv] Kitaabus-Sunnah of Ibn Abee ’Aasim (d.287H); [v] Kitaabus-Sunnah of ’Abdullaah (d.290H), the son of Ahmad Ibn Hanbal; [vi] as-Sunnah of al-Marwazee (d.292H); [vii] Sareehus-Sunnah of Ibn Jareer at-Tabaree (d.310H); [viii] as-Sunnah of al-Khallaal (d.311H); [ix] Sharhus-Sunnah of al-Barbahaaree (d.329H); [x] as-Sunnah of al-’Asaal (d.349H) and [xi] as-Sunnah of at-Tabaraanee (d.360H).
The term ‘Sunnah’ was employed in this context to differentiate those matters of ’aqeedah and manhaj of the Salafus-Saalih were upon, from that which was innovated by the deviant and misguided sects.
[4]: Meaning, with the Scholars of Ahlus-Sunnah wal-Jamaa’ah and at the head of them in his time was Imaam Ahmad Ibn Hanbal. And in this regard, the way of the Salafus-Saalih was to point out to the people, the true followers and adherents to the Sunnah so that their ’aqeedah and manhaj (methodology) could be learnt and adhered to, as Imaam Ayyoob as-Sakhtiyaanee (d.131H) – rahimahullaah – said, “From the success of a youth, or a non-Arab is that Allaah guides him to a Scholar of the Sunnah.” [7]
And ’Amr Ibn Qays al-Mulaa‘ee (d.143H) said,
“If you see a youth when he begins to sprout, keeping company with Ahlus-Sunnah wal-Jamaa’ah then have hope for him. If you see him keeping company with the people of Innovation, then fear for him, because the youth is according to his initial upbringing.” [8]
[5]: Companions: Arabic: Sahaabah, or Ashaab; singular: Sahaabee. As regards the Sharee’ah definition of ‘Sahaabee’ or ‘Companion,’ then:
al-Haafidh Ibn Hajar (d.825H) – rahimahullaah – said,
“The most correct of what I have come across is that a Sahaabee (Companion) is one who met the Prophet (sallallaahu ’alayhi wa sallam) whilst believing in him, and died as a Muslim. So that includes one who lived with him for a long or short time, and those who narrated from him and those who did not, and those who saw him but did not sit with him and those who could not see him due to blindness.” [9]
Imaam an-Nawawee (d.676H) – rahimahullaah – said,
“The correct position is that whosoever accompanied the Prophet (sallallaahu ’alayhi wa sallam), even for an hour, then that person is from his Sahaabah.” [10]
Imaam Ahmad (d.241H) – rahimahullaah – said,
“Every person who accompanied the Prophet (sallallaahu ’alayhi wa sallam), whether for a year, month, a day, or even for an hour, or even just saw him is from his Companions.”[11]
Imaam al-Bukhaaree (d.256H) – rahimahullaah – said,
“H who accompanied the Prophet (sallallaahu ’alayhi wa sallam) or saw him – from the Muslims – then he is from his Companions.” [12]
al-Haafidh Ibn Hajar said in Fathul-Baaree (7/1),
“That which al-Bukhaaree states is the saying of Ahmad and the great majority of the Scholars of Hadeeth.” Some of the proofs that the Scholars have used for this are: The saying of the Prophet (sallallaahu ’alayhi wa sallam), “There will come upon the people a time when a group from amongst the people will go off to fight and it will be said to them: Is there any amongst you who has seen the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them. So a group will go off to fight and it will be said to them: Is there any amongst you who were the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them. Then a group will go off to fight and it will be said to them: Is there any amongst you who have seen the companions of the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them.” [13]
The Prophet (sallallaahu ’alayhi wa sallam) also said,
“You will not cease to be upon good as long as there amongst you those who accompanied me. By Allaah! You will not cease to be upon good as long as there are amongst you those who accompanied those who accompanied and saw me.” [14]
So these narrations contain a clear proof that a Muslim seeing the Prophet (sallallaahu ’alayhi wa sallam) is granted virtue and excellence and is established as being from amongst the Companions.
Ibn Katheer (d.774H) – rahimahullaah – said,
“The fact that just seeing him (the Prophet) is enough for one to be called a Companion is clearly stated by al-Bukhaaree, Aboo Zur’ah and others who have written books regarding the names of the Companions – such as Ibn ’Abdul-Barr, Ibn Mandah, Aboo Moosaa al-Madanee, Ibnul-Atheer...” [15]
As regards the statement attributed to the taabi’ee and Imaam Sa’eed Ibnul-Musayyib – rahimahullaah – concerning the definition of a Companion, then this cannot be used as a proof at all. This is because al-Haafidh al-’Iraaqee – rahimahullaah – says, “The third saying is what is related from Sa’eed Ibnul-Musayyib, that he had not used to count someone as being a Companion, except one who accompanied the Prophet (sallallaahu ’alayhi wa sallam) for a year or two and fought along with him in one or two battles. Ibnus-Salaah said, “What is meant by this if it is authentic from him – refers back to what the Scholars of Usool say (i.e. what is meant be companionship language wise). However, this definition contains restrictions, which will mean that we do not count as Companions those such as Jareer Ibn ’Abdullaah al-Bajalee – who obviously does not fulfill these conditions that are made – but such are people about whom we know of no difference of opinion with regards to them being Companions.” I say, this is not authentic from Ibnul-Musayyib, since the isnaad (chain of narration) from him contains Muhammad Ibn ’Umar al-Waaqidee – who is da’eef (weak) in hadeeth.” [16]
[6]: Here the Imaam – rahimahullaah – explains and lays down the signposts for the correct manhaj followed by Ahlus-Sunnah wal-Jamaa’ah, and that is the methodology of the best and most excellent of mankind, the Companions, then those who followed them (the taabi’een), then those who followed them (the atbaa’ut-taabi’een).
So Ahlus-Sunnah wal-Jamaa’ah cling to what the first three generations of Muslims were upon – the Salafus-Saalih – whose excellence has been testified to by the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in his statement, “The most excellent of mankind is my generation, then those who follow them, then those who follow them.” [17] And he (sallallaahu ’alayhi wa sallam) said, “The most excellent Ummah is the generation which I have been sent in, then those who followed them, then those who followed them.” [18]
As regards to the following generations, then they have not been praised with any specific excellence. Rather, they have, in general, been spoken ill of by the Prophet (sallallaahu ’alayhi wa sallam). Indeed, in some authentic narrations, after mentioning the excellence of the first three generations, the Prophet (sallallaahu ’alayhi wa sallam) said, “...then there will come a people amongst whom fatness will appear and who will testify without having been asked to do so.” [19] And in another narration, “...then there will come a people in whom you will not find any good.” [20] Also, there occurs in another authentic narration, the wording, “...then there will come a people who will testify without being asked to do so, who make promises but do not keep them, who are treacherous and not trustworthy and fatness will appear amongst them.” [21]
So it is the first three generations – the Salafus-Saalih – whose era has been praised with an excellence, whose path is to be followed and whose understanding of the Religion is to be accepted and affirmed. ’Aa‘ishah – radiyallaahu ’anhaa – said: A man came to the Prophet (sallallaahu ’alayhi wa sallam) and said, ‘Who is the most excellent of mankind?’ So the Prophet (sallallaahu ’alayhi wa sallam) said, “The generation which I am in, then the second, then the third.” [22]
And it is the first of these generations – the Companions – radiyallaahu ’anhum – who were the foremost in excellence from mankind; since they were: [i] those who learnt the Religion directly from the Prophet (sallallaahu ’alayhi wa sallam) and, “Being informed is not like seeing.” [23] [ii] those who knew best and understood the Religion – and this is the root of their excellence – as the Prophet (sallallaahu ’alayhi wa sallam) said, “Whosoever Allaah intends to show excellence to, He gives him the understanding of the Religion.” [24] [iii] They were those who followed it the best, and [iv] They were the ones who were furthest away from and remained free from innovations. About the excellence of the Salafus-Saalih, and the excellence of those who follow them, and the obligation to follow their path, Allaah – the Mighty and Majestic says,
“Those foremost of those who first migrated and those that helped them and those who follow them in goodness, Allaah is well-pleased with them and they are well-pleased with Him. He has prepared for them gardens underneath which rivers flow, to dwell therein forever. That is the supreme success.” [Sooratut-Tawbah 9:100]
And Allaah – the Most Perfect – says,
“Whosoever contends with the Messenger, even after guidance has been clearly conveyed to him, and follows a path other than that of the Believers; We shall leave him in the Path he has chosen and land him in Hell, what an evil destination.” [Sooratun-Nisaa‘ 4:115]
Indeed, “This is a clear definition and a decisive proof upon the worshipper, in making following the path of the Believers obligatory. And who were the Believers at the time this aayah was revealed, except the Companions (radiyallaahu ’anhum). Thus, Allaah has threatened those who leave their way and traverse other than their path, with lowliness and humiliation in this world; and a severe punishment in the Hereafter.” [25]
What further adds to the above decisive proofs, and is considered to be the correct explanation of those aayaat, are the ahaadeeth of the Propht (sallallaahu ’alayhi wa sallam), “Indeed my Ummah will split up into seventy-three. All of them are in the Fire except one.” It was said, ‘What is the one?’ He said, “The Jamaa’ah.” And in another narration, he said, “That which I and my Companions are upon.” [26]
He – sallallaahu ’alayhi wa sallam – also said,
“Those of you who survive after me shall see many differences of opinion. So hold fast to my Sunnah and to the Sunnah of the rightly-guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray.” [27]
And the Prophet (sallallaahu ’alayhi wa sallam) said,
“The stars are the custodians of the sky, when the stars pass away, that which has been decreed for the sky will come upon it. I am the custodian for my Companions, so when I pass away there will come upon my Companions that which is decreed for them. And my Companions are the custodians for my Ummah, so when my Companions pass away, that which has been decreed upon my Ummah will come upon it.” [28] Below is a summary of the aforementioned proofs:
[i] That the iftiraaq (splitting-up) of the Ummah into various sects – on the basis of differences in ’aqeedah and manhaj – has been foretold.
[ii] All of the various firaq (sects) have been threatened with Hellfire, except those who adhere to the ’aqeedah and the manhaj of the Prophet (sallallaahu ’alayhi wa sallam) and his Companions, and that is al-Firqatun-Naajiyah (the Saved-Sect) and the Jamaa’ah.
[iii] That the authentic hadeeth about iftiraaq (splitting-up) is an explanation of, and in full agreement with the aayah from Sooratun-Nisaa‘ [4:115] in that all those who, “follow a path other than that of the Believers (the Companions),” have been threatened with Hellfire.
[iv] The obligation to follow the Prophet (sallallaahu ’alayhi wa sallam) and his Companions, and that is the way of Ahlus-Sunnah wal-Jamaa’ah, cannot be fulfilled, except by avoiding and shunning innovation and its people.
[v] When differences and innovations arise, it is obligatory to cling to the Sunnah, and also that which the Jamaa’ah have ijmaa’ (consensus and agreement) upon.
[vi] That the Companions were made examples to be followed and were for this Ummah, after the Prophet (sallallaahu ’alayhi wa sallam), the custodians of the correct knowledge, manhaj and ’aqeedah.
[vii] The root of the Companions excellence is in their understanding of and clinging onto the correct ’aqeedah and manhaj and also in their defending it, preserving it, and in their conveying it.
[viii] This is also the root cause for the excellence of those who followed the Companions in the next two generations. So it is binding upon the Muslims to follow the path taken by the Salafus-Saalih, those Muslims who – living in the first three generations – adhered to the ’aqeedah and manhaj, and have been praised with an excellence over and above the rest of mankind.
[ix] Opposing the way of the Salafus-Saalih is considered iftiraaq (splitting-up) and opposing them in matters related to Islaamic manhaj is also considered iftiraaq. So whoever chooses to oppose their knowledge and understanding of the Revelation, has split from them; and has therefore split from the way of Ahlus-Sunnah wal-Jamaa’ah, and has taken one of the forbidden and innovated paths.
Indeed, Ibn Mas’ood (radiyallaahu ’anhu) said,
“Indeed, Allaah looked into the hearts of the servants and found the heart of Muhammad (sallallaahu ’alayhi wa sallam) to be the best of the hearts of the servants. So He chose him for Himself and sent him as a Messenger. Then He looked into the hearts of the servants after Muhammad (sallallaahu ’alayhi wa sallam) and found the hearts of the Companions to be the best of the hearts of the servants. So He made them ministers of His Messenger, fighting for His Religion. So whatever the Muslims (i.e. the Companions) hold to be good, then it is good with Allaah, and whatever the Muslims hold to be evil, then it is evil with Allaah.” [29]
Imaam al-Barabahaaree (d.329H) – rahimahullaah – said,
“The foundations upon which the Jamaa’ah is made clear is the Companions of Muhammad (sallallaahu ’alayhi wa sallam). They are Ahlus-Sunnah wal-Jamaa’ah, so whoever does not take from them has gone astray and innovated; and every innovation is misguidance and misguidance and its people are in the Fire.” [30]
Indeed, “The truth is that which comes from Allaah the Mighty and Majestic. Th Sunnah is that which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) laid down, and the Jamaa’ah is that which the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) united upon, in the Caliphate of Aboo Bakr, ’Umar and ’Uthmaan. So he who limits himself to the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and that which the Companions were upon, is successful and triumphs over all the people of innovation, is saved and his Religion is preserved – if Allaah wills. Since the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “My Ummah will split up into seventy-three sects,” and he told us that which would be the saved sect, saying, “That which I and my Companions are upon.” So this is the cure, the explanation, the dear affair and the straight and distinct road.” [31]
Ibn Mas’ood (radiyallaahu ’anhu) said,
“The Prophet (sallallaahu ’alayhi wa sallam) drew a line for us and said, “This is the Straight Path of Allaah.” Then he drew lines to its right and its left and said, “These are other paths; upon every one of them is a devil calling towards it.” Then he recited,
“Indeed, this is My Straight Path, so follow it. And do not follow other paths, they will separate you from His Path.” [32]
About the statement of Allaah, “And do not follow other paths,” ad-Daarimee relates in his Sunan (1/68) and al-Bayhaqee relates in al-Madkhal ilas-Sunan (no. 200) that Mujaahid (d.204H) said explaining this aayah, “Innovations and doubts.”
Abul-’Aaliyah (d.90H) – rahimahullaah – said,
“Learn Islaam. Then when you have learnt Islaam, do not turn away from it to the right, nor the left. Rather, be upon the Straight Path and be upon the Sunnah of your Prophet and that which his Companions were upon...And beware of these innovations because they cause enmity and hatred amongst you. Rather, stick to the original state of affairs which was there before they divided.” [33]
[7]: Arabic: Bida’ (singular: Bid’ah). Linguistically, bid’ah means: a newly invented matter. The Sharee’ah definition of bid’ah is: “A newly invented way (beliefs or actions) in the Religion, in imitation to the Sharee’ah (prescribed Law), by which nearness of Allaah is sought, not being supported by an authentic proof; neither in its foundations, nor the manner in which it is performed.” [34]
Imaam ash-Shaatibee (d.777H) – rahimahullaah – said,
“Everyone who follows the mutashaabihaat (those aayaat without a clear meaning), or twists the underlying meanings or gives a meaning to the aayaat not given to it by the Salafus-Saalih, or clings on to the very weak and unauthentic ahaadeeth, or takes that which is apparent as a proof – for every action, statement or belief in agreement with his objetives and intentions, not finding a fundamental proof for understanding it in that manner – then this is the method of deduction and derivation which gives rise to innovations and those who innovate.” [35]
Ibn ’Abdul-Haadee (d.745H) – rahimahullaah – said,
“It is not permissible to invent an interpretation about an aayah or a Sunnah which was not there in the time of the Salaf, nor did they have any knowledge of it, nor explain it to the Ummah. Since this would mean that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!” [36]
Imaam Ibnul-Qayyim (d.756H) – rahimahullaah – said,
“Inventing an explanation with regards to the Book of Allaah – to which the Salaf and the Scholars ar in opposition – necessitates one of two things; [i] either the explanation in itself a mistake, or [ii] that the sayings of the Salaf which run contrary to it are in error! And no one with an ounce of intellect would doubt that the one whose saying is in opposition to that of the Salaf is the one who is mistaken and in error.” [37]
And avoiding bida’ (innovations) is one of the great usool (foundations) of Ahlus-Sunnah wal-Jamaa’ah, and it involves: [i] keeping away from them; [ii] having hatred for them; [iii] warning the people about them; [iv] clarifying them to the people so that they do not fall into them; [v] refuting the innovators.
Imaam as-Saaboonee (d.449H) said about Ahlus-Sunnah,
“They follow the Salafus-Saalih – the Imaams and Scholars of the Muslims – and they cling to the firm Religion that they clung to and the firm truth. And they hate Ahlul-Bid’ah (people of innovation) who innovate into the Religion that which is not from it. They do not love them and they do not keep company with them. They do not listen to their sayings, nor sit with them, nor argue with them about the Religion, nor debate with them. Rather, they protect their ears from their futility – things which if they pass through the ears and settle in the hearts – will cause harm and will cause doubts and wicked ideas to appear. And concerning this, Allaah the Mighty and Majestic sent down:
“And when you see people engaged in vain discourse, then turn away from them unless they turn to different theme.” [Sooratul-An’aam 6:68].” [38]
Imaam ash-Shawakaanee (d.1255H) said,
“And this aayah contains a severe reprimand for those who allow people to sit with the innovators, those who twist the Words of Allaah, play around with His Book, and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And refer them back to their own misleading desires and wicked innovations. Since, if he is unable to reprimand them and change them from what they are upon, then at the very least, he should avoid sitting with them – and that is easy for him, not difficult. And the innovators may make use of his presence with them – even though he may be free from their mistakes – through a doubt by which they will beguile the common people, in which case his presence will cause an extra evil, in addition to just listening to their evil.” [39]
The Prophet (sallallaahu ’alayhi wa sallam) said, “Indeed, Allaah does not accept the repentance of an innovator, until he ceases from the innovation.” [40] And he (sallallaahu ’alayhi wa sallam) said, “Every innovation is misguidance and going astray.” [41] And he also said, “Whosoever innovates, or accommodates an innovator, then upon him is the curse of Allaah, the Angels and the whole of mankind.” [42]
Sufyaan ath-Thawree – rahimahullaah – said,
“Innovations are more beloved to Iblees than sin. Since a sin may be repented from, but innovation is not repented from.” [43] The following narrations will highlight – if Allaah wills – the manhaj (methodology) adopted by our Salafus-Saalih with regards to the mubtadi’een (innovators). A man said to ’Abdullaah Ibn ’Umar, ‘Najdah (a man from the Khawaarij) says such and such.’ So Ibn ’Umar prevented himself from listening for fear of that some of it should enter into his heart. [44]
Imaam al-Hasan al-Basree (d.110H) – rahimahullaah – said,
“Do not sit with the people of innovations and desires, nor argue with them, nor listen to them.” [45]
Asmaa‘ Bint ’Ubayd said: Two of the people of vain desires and innovations entered upon Ibn Seereen (d.110H), and said, “O Abaa Bakr, may we speak with you?” So he said, “No!” They said, “May we recite an aayah?” He from the Book of Allaah said, “No, indeed either you must get up and leave me, or I will get up and leave.” So said, “O Abaa Bakr, what harm would they left, so some of the people it have done to you, for them to recite an aayah from the Book of Allaah?” He said, “I feared that they would read an aayah to me and distort it, and that would remain in my heart.” [46]
An innovator asked Ayyoob as-Sakhtiyaanee (d.131H), “O Abaa Bakr, may I ask you about a word?’ He turned away and indicated with his hand, “No, not even half of a word.” [47]
Ibraaheem Ibn Maysirah (d.132H) – rahimahullaah – said,
“He who honours an innovator has assisted him in the demolition of Islaam.” [48]
Aboo Qilaabah (d.140H) – rahimahullaah – said,
“Do not sit with the people of innovation, because I do not feel secure that they will not drown you in their misguidance and make part of what you used to know unclear to you.”[49]
Ibn ’Awn (d.150H) – rahimahullaah – said:
“Whosoever sits with an innovator is worse than him.” [50]
It was said to Imaam al-Awzaa’ee (d.157H) – rahimahullaah, ‘A person says, ‘I sit with Ahlus-Sunnah and I sit with the innovators.’ So al-Awzaa’ee said, ‘This person desires to fluctuate between the truth and falsehood.” [51] Commenting upon this statement, Ibn Battah said, “Indeed, al-Awzaa’ee has spoken the truth. And I say, indeed this person does not know the truth from falsehood, nor faith from disbelief.” [51]
Sufyaan ath-Thawree (d.164H) – rahimahullaah – said, “Whosoever listens to an innovator has left the protection of Allaah and is entrusted to the innovation.” [52]
And al-Fudayl Ibn ’Iyaad (d.187H) – rahimahullaah – said, “Do not sit with an innovator, for I fear that curses will descend upon you.” [53]
Imaam Maalik (d.197H) – rahimahullaah – said,
“How evil are the people of innovation, we do not give them salaam.” [54]
Imaam ash-Shaafi’ee (d.197H) – rahimahullaah – said, “That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.”[55]
Aboo Daawood as-Sijjistaanee (d.275H) – rahimahullaah – said,
I said to Aboo ’Abdullaah Ahmad Ibn Hanbal, “If I see a man from the people of the Sunnah sitting with a man from the people of innovation, should I speak with him?” He said, “No, you should first inform him that the one whom you saw him with is a person of innovation. Either he will cease speaking to the innovator, so continue speaking with him, or if not, then consider him to be like him. Ibn Mas’ood said that a person is like his friend.” [56]
Indeed, the people of knowledge throughout the ages continued warning the masses against the innovators and considered this matter important enough to dedicate chapters in their various books about this. For example:
Aboo Daawood placed a chapter in his Sunan (4/197), called: “Chapter: Turning away from the innovators and having hatred for them.”
Al-Haafidh al-Mundhiree (d.656H) – rahimahullaah – placed a chapter in at-Targheeb wat-Tarheeb (3/14) called: “Deterrent against loving the people of innovation, since a person will be with those whom he loves.”
Imaam an-Nawawee (d.676H) – rahimahullaah – says in al-Adhkaar (p.323), “Chapter: Disassociating from the people of innovation and sin.”
Imaam al-Bayhaqee (d.458H) – rahimahullaah – said in al-I’tiqaad (p.236), “Chapter: The prohibition from sitting with the people of innovation.”
Imaam al-Laalikaa‘ee (d.418H) said in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (1/128), “What is related from the Prophet (sallallaahu ’alayhi wa sallam) with respect to the forbiddance of debating with the innovators.”
Imaam al-Baghawee (d.516H) - rahimahullaah - said:
‘‘Indeed the Prophet (sallallaahu ’alayhi wa sallam) informed about the division in this Ummah, and the manifestation of desires and innovations in it. And he designated salvation for those who follow his Sunnah and the Sunnah of his Companions, may Allaah be pleased with them. So it is upon the Muslim, that if he sees a man having something from innovations and desires in belief, or something neglected from the Sunnah, that he makes Hijrah (migration) from him, and he frees himself from him, and abandons him in life and death. So he must not greet him if he meets him, and he must not answer him if he (i.e. the innovator) begins the greeting, until he abandons his innovation and returns to the truth…So verily the hijrah from the people of desires and innovation continues until they repent.’’ [57]
Qaadee Aboo Ya’laa (d.333H) – rahimahullaah – said in Hajarul-Mubtadi’ (p. 32), “There is ijmaa’ (consensus) from the Companions and the taabi’een as regards disassociating and cutting-off from the innovators.”
It is also necessary to mention here, the distinction that the Scholars make between a newly-invented matter being bid’ah (innovation) and passing a judgement upon the one who is involved in it that he is a mubtadi’ (innovator).
Shaykh ’Alee Hasan al-Halabee - hafidhahullaah – says,
“Since ruling about a newly-invented matter that it is a bid’ah is a judgement in accordance with scholarly principles and fundamental guidelines. So as for a person committing this bid’ah, then it may be that such a person is a mujtahid, as has preceded. So the like of this ijtihaad, even if erroneous, then it prevents him from being described as an innovator. It could also be that such a person involved in this bid’ah may be ignorant, so this description of him being an innovator will b withheld from him – even though he may be sinful due to his deficiency in acquiring knowledge – unless Allaah wills. There may also be other factors present, which prevent the one being committing innovation from being described as an innovator.
However, as for the one who persists in his innovation – after the truth has been made clear to him – either due to following of forefathers, and following that which he is accustomed to – then the description of being an innovator fully befits such a person, due to his deliberate rejection and opposition to the truth and distancing himself and making false excuses against it. So when this is understood and adhered to, it will clarify many doubts which are raised against the callers to the Sunnah, from its opponents – those who falsely accuse the callers to the Sunnah of declaring the Scholars to be innovators and the choice ones of this Ummah, as being astray and misguided.” [58]
[8]: Just as the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said in his sermons, “...and every innovation is misguidance and all that misguides, misguides to the Fire.” [59]
And ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) said,
“Every innovation is misguidance, even if the people think it is good.” [60]
Imaam al-Barbahaaree (d.329H) – rahimahullaah – said,
“Beware of small innovations, because they will grow until they become large. This was the case with every innovation introduced into this Ummah. It began as something small, bearing resemblance to the truth, which is why those who entered into it were misled and then were unable to leave it. So it grew and became the religion that they followed, and thus deviated from the Straight Path and left Islaam. And may Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste, and do not enter into anything from it until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the Scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire.”[61]
Imaam al-Hasan al-Basree said,
“The Sunnah is – by Him besides whom none has the right to be worshipped – between those who exceed the limits and those who fall short. So be patient upon it, may Allaah have mercy upon you. For indeed, Ahlus-Sunnah were a minority from those who preceded and shall be a minority from those to come. They did not accompany the people of excessiveness when they exceeded, nor the people of innovation when they innovated. Rather, they persevered upon the Sunnah, until they met their Lord.” [62]
In summary, two major principles of manhaj – with regards to the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah – have been covered in the first part of this serialization: Firstly, “The source for the ’aqeedah is: the Book of Allaah, the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and the ijmaa’ (consensus) of the Salafus-Saalih.” Secondly, “Every newly invented matter in the Religion is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.” [63]
Footnotes:
[1] Related by Ibn Hibbaan in al-Majrooheen (1/27)
[2] Related by at-Tirmidhee in al-’Ilal (4/388), Ibn Hibbaan in al-Majrooheen (1/18) an al-Khateeb in al-Kifaayah (no. 393).
[3] For a comprehensive biography of the imaam, refer to Manaaqib Ahmad of Ibnul-Jawzee; and also Siyar A’laamun-Nubalaa‘ (11/177-358) of adh-Dhahabee – from which the above biography and most of the following narrations have been taken.
[4] Tadhkiratul-Huffaadh (2/432) of adh-Dhahabee. The trial mentioned here is the trial of torture and persecution that Imaam Ahmad, whilst refuting the kufr (disbelief) of those who declared that the Qur‘aan was created, and standing firm upon the correct belief that the Qur‘aan is the Word of Allaah, uncreated. An explanation of this matter will come in its appropriate place, if Allaah wills.
[5] al-Ibaanah ’an Usoolid-Diyaanah (no. 24) of Abul-Hasan al-Ash’aree.
[6] Tabaqaatush-Shaafi’iyyatul-Kubraa (2/250)
[7] Related by al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlis-Sunnah wal-Jamaa’ah (no. 30)
[8] Related by Ibn Battah in al-Ibaanah (p. 133)
[9] al-Isaabah (1/4-5) of al-Haafidh Ibn Hajar
[10] Sharh Saheeh Muslim (16/85) of an-Nawawee
[11] al-Kifaayah fee ’Ilmir-Riwaayah (p. 99) of al-Khateeb al-Baghdaadee
[12] Saheehul-Bukhaaree (7/1 – with Fath) of Imaam al-Bukhaaree
[13] Related by al-Bukhaaree (no. 3649) and Muslim (no. 3456) from Aboo Sa’eed al-Khudree (radiyallaahu ’anhu)
[14] Related by Ibn Abee Shaybah in al-Musannaf (no. 3242) from Waathilah (radiyallaahu ’anhu). It was authenticated by Ibn Hajar in Fathul-Baaree (7/7) saying, “It’s isnaad is hasan.”
[15] Mukhtasar ’Uloomul-Hadeeth (p. 174) of Ibn Katheer
[16] Fathul-Mugheeth (p. 346) of al-Haafidh al-’Iraaqee
[17] Related by al-Bukharee (no. 2652) and Muslim (no. 2533) from ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu)
[18] Related by Muslim (no. 2534) from Aboo Hurayrah (radiyallaahu ’anhu)
[19] Saheeh: Related by at-Tirmidhee (no. 2334), Ibn Hibbaan (no. 2285) and others, from ’Imraan Ibn Husayn (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee Silsilatul-Ahaadeethus-Saheehah (no. 699)
[20] Hasan: Related by at-Tabaraanee from Ibn Mas’ood (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 3293)
[21] Related by Muslim (7/186) and Aboo Daawood (no. 4657) from ’Imraan Ibn Husayn.
[22] Related by Muslim (no. 2536)
[23] Saheeh: Related by Ahmad (1/215) from ’Abdullaah Ibn ’Abbaas (radiyallaahu ’anhumaa)
[24] Related by al-Bukhaaree (1/25) and at-Tahaawee in Mushkilul-Aathaar (2/278), from Mu’aawiyah (radiyallaahu ’anhu).
[25] as-Sabeel ilaa Manhaj Ahlus-Sunnah wal-Jamaa’ah (p. 16)
[26] The first hadeeth is mentioned by Aboo Daawood (no. 4598) and ad-Daarimee (2/249) and is Saheeh, and the second is related by at-Tirmidhee (no. 2792) and al-Haakim (1/128-129) and it is hasan. Shaykh al-Albaanee has authenticated them both in Silsilatul-Ahaadeethus-Saheehah (no. 204-205).
[27] Saheeh: Related by Ahmad (4/126), Aboo Daawood (no. 4607) and Ibn Maajah (no. 43), from ’Irbaad Ibn Saariyah (radiyallaahu ’anhu). It was authenticated by al-Haafidh Ibn Hajar in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137).
[28] Related by Muslim (16/82) and Ahmad (4/398), from Aboo Moosaa al-Ash’aree (radiyallaahu ’anhu)
[29] Related by Ahmad (no. 3600) and at-Tiyaalisee (no. 23). It was authenticated by al-Haafidh Ibn Hajar in ad-Diraayah (2/187), as did as-Sakhaawee in al-Maqaasidul-Hasanah (no. 959)
[30] Kitaab Sharhus-Sunnah (no. 2) of Imaam al-Barbahaaree
[31] Kitaab Sharhus-Sunnah (no. 82)
[32] Saheeh: Related by Ahmad (1/435), an-Nisaa‘ee (7/49) and ad-Daarimee (1/67-68). It was authenticated by Shaykh al-Albaanee in his checking to Kitaabus-Sunnah (no. 16-17) of Ibn Abee ’Aasim.
[33] Related by Ibn Battah in al-Ibaanah (no. 136) and Aboo Nu’aym in Hilyatul-Awliyaa‘ (2/218)
[34] al-I’tisaam (1/37) of the Imaam, the Scholar of usool, ash-Shaatibee
[35] al-I’tisaam (1/321) of ash-Shaatibee
[36] as-Saarimul-Munkee (p. 427) of Ibn ’Abdul-Haadee
[37] Mukhtasar Sawaa’iqul-Mursalah (2/128) of Ibnul-Qayyim
[38] Risalah fee I’tiqaad Ahlus-Sunnah Ashaabul-Hadeeth (p. 100) of Imaam as-Saaboonee
[39] Fathul-Qadeer (2/218) of ash-Shawkaanee
[40] Saheeh: Related by at-Tabaraanee in al-Awsat (no. 4360) and others. It was authenticated by Shaykh al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 1620)
[41] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and others, and al-Haafidh Ibn Hajar authenticated it in Takhreejul-Ahaadeeth Ibnul-Haajib (1/137).
[42] Related by al-Bukhaaree (12/41), Muslim (9/140) and the hadeeth is general, as has been duly explained by al-Haafidh Ibn Hajar in Fathul-Baaree (13/281).
[43] Related by al-Laalikaa‘ee (no. 238)
[44] Related by al-Laalikaa‘ee (no. 199)
[45] Related by ad-Daarimee in his Sunan (1/121) and Ibn Battah in al-Ibaanatul-Kubraa (2/444)
[46] Related by ad-Daarimee in his Sunan (1/109)
[47] Fathul-Qadeer (2/128) of ash-Shawkaanee
[48] Related by al-Laalikaa‘ee (1/139)
[49] Related by al-Bayhaqee in al-I’tiqaad (p. 118) and ’Abdullaah Ibn Imaam Ahmad in as-Sunnah (p. 18).
[50] Related by Ibn Battah in al-Ibaanatul-Kubraa (no. 446)
[51] Related by Ibn Battah (1/456)
[52] Related by Aboo Nu’aym in al-Hilyah (7/26) and Ibn Battah (no. 444)
[53] Related by al-Laalikaa‘ee (no. 262) and Ibn Battah (no. 441)
[54] Related by al-Baghawee in Sharhus-Sunnah (1/234)
[55] Related by al-Bayhaqee in al-I’tiqaad (p. 158)
[56] Related by Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/60) and Ibn Muflih in Aadaabish-Shar’iyyah (1/263)
[57] Related by al-Baghawee in Sharhus-Sunnah (1/224)
[58] ’Ilm Usoolul-Bid’ah (p. 109-110) of Shaykh ’Alee Hasan al-Halabee
[59] Saheeh: Related by an-Nisaa‘ee (1/224), from Jaabir (radiyallaahu ’anhu), and declared authentic by Shaykhul-Islaam Ibn Taymiyyah in Majmoo’ul-Fataawaa (3/58).
[60] Related by al-Laalikaa‘ee (no. 126), Ibn Battah (no. 205), al-Bayhaqee in al-Madkhal ilas-Sunan (no. 191) and Ibn Nasr in as-Sunnah (no. 70). This narration refutes the concept of bid’ah hasanah (good innovation) with regards to beliefs and worship, and a more detailed explanation of this will come in a later issue – if Allaah wills.
[61] Kitaab Sharhus-Sunnah (no. 7-8) of al-Barbahaaree
[62] Related by ad-Daarimee in his Sunan (1/71-72)
[63] Mujmal Usool Ahlus-Sunnah wal-Jamaa’ah fil-’Aqeedah (p. 7-9) of Dr. Naasir al-’Aql
Subscribe to:
Posts (Atom)