Chapters of Tawheed and the Shahadtayn

Part 11

1- There is no good in the Arabs nor the Non-Arabs except with Islaam

“Whoever from a household, from among the Arabs and the non-Arabs, whom Allaah intends good for them, Allaah enters Islaam upon them, then the Fitn appear as if it were a shade.”

Silsilah Saheehah : 51

Hakim (1/61-62) narrated from the narration of Ibn Shihab who said: “Umar bin al-Khattab left for Shaam and Abu Ubaida ibn al-Jarrah was with us, and they came upon a wet ditch, and Umar was upon a she-camel, he got down from her and took off his leather socks and carried them on his shoulder, and took the reins of the she-camel and walked her through the wet ditch.”

Abu Ubaida said: “O Ameer –ul-Mumineen, you do this?! Take your leather socks off and carry them on your shoulder, and take the reins of your she-camel and walk her through the wet ditch?! It does not please me that the people of this country see you like this?”

Umar said: “Oh! If only someone other than you Abu Ubaida had said this, I would have made an example of him for the Ummah of Muhammad - sallAllaahu alayhi wa sallam!

Indeed we were the most insignificant of people and Allaah honoured us with Islaam. No matter how much we seek honour with other than what Allaah has honoured us with, then Allaah will make us the most insignificant of people.”And Hakim said about this hadeeth: “It is Saheeh according to the conditions of Bukhari and Muslim.” And ad-Dhaahbi agreed with him, and the hadeeth is like they have said.In another narration he said: “O Ameer –ul-Mumineen, you will meet the soldiers and the generals of Shaam, and this is your condition?”Umar said: “Indeed we are a people, whom Allaah has honoured with Islaam, so we will never seek honour with other than Islaam.”2- From the Pillars and Signs of Islaam“Indeed Islaam has milestones, and sign posts like the lights which illuminate the pathways. From them is that you believe in Allaah and do not associate anything with Him, and you establish the prayer, give Zakaat, fast Ramadan, perform the Hajj to the House, and command the good, and forbid evil, and to give salaams to your family if you enter upon them, and to give salaams to the people if you pass by them, so whoever leaves something of this, then he has left a portion of Islaam, and whoever leaves all of them, then he has turned his back on Islaam.”

Silsilah Saheehah : 333A benefit: The saying of the Messenger after he mentioned, belief in Allaah is a portion of Islaam, like the prayer and the Zakaat; “……..whoever leaves something of this, then he has left a portion of Islaam, and whoever leaves all of them, then he has turned his back on Islaam.”I (Albaani) say: This is a clear text which shows that a Muslim does not leave Islaam by not performing some its duties, such as is the prayer. It is sufficient for the one who does not perform it to be a disobedient person, whose testification will not be accepted, and an evil end is feared for him.There has been a detailed piece of research which has already been completed under the section of ‘Hukm Tarik as-Salaat’ (The ruling of the one who abandons the prayer) in hadeeth no.87.This hadeeth is a decisive evidence about what we have mentioned in this issue. That is why some of the people tried to invalidate these evidences by trying to show it as Da’eef (weak hadeeth). How wrong they are! We have indeed refuted them with proofs and clear signs, and with an explanation from what the scholars of Islaam have authenticated.Taken from the Shaykh’s amendments to volume one of Silsilah Saheehah Vol.1 /no. 13 / p.9353- The Excellence of Tawheed“As for your father, if he affirmed Tawheed and if you fasted and gave charity on his behalf, then this would benefit him.”

Silsilah Saheehah :484The origin of this hadeeth is as follows : “al-Aas bin Wa’il took an oath in the days of ignorance – before Islaam - that he would slaughter one hundred camels. His son Hisham bin al-Aas slaughtered fifty camels on behalf of his father. Umar asked the Prophet - sallAllaahu alayhi wa sallam – about this? And he said: … (The above hadeeth).” This hadeeth is clear evidence that the reward of giving charity and fasting reaches the father, likewise the mother after their death. If they were Muslims, the reward reaches them for giving charity and fasting, even without them bequeathing it.Since the son is a product from the work of the parents. So this is included in the general saying of Allaah Ta’ala : << And that man can have nothing but of what he does (good or bad) >>There is no need to specify this general meaning of the Ayaah with this hadeeth. Likewise the other hadeeth which has the same meaning in this subject, from what al-Majd Ibn Taymeeyah mentioned in his book ‘al-Muntaqa’ like some of the people who have generalized the texts.Acknowledge that all the Ahaadeeth that he mentioned regarding this subject are specific to the parents of the son.As for using these Ahadeeth as evidences that the reward reaches all dead people, like al-majd ibn Taymeeyah mentions as a heading in his book, by saying: ‘Chapter - Reaching close of the reward gifted to the dead’ then this is not correct, because this claim is more general than the evidence provided. There is no evidence which shows a clear general proof, that the dead benefit from the general good actions which are gifted to them from the living, except for those specific matters which ash-Shawkaani mentions in his book ‘Nail Awwtaar’ (4/78-80), and also this writer in his book ‘Ahkaam al-Janaiz wa bida’iah’. From those things is doing Dua’ for the dead since it benefits them, if Allaah - Tabaraka wa Ta’ala - accepts it.So, remember this, and it will save you from going beyond the limits or falling short on this issue.The summary of this is that the son can give charity, fast, perform hajj and umrah, and read Qur’aan on behalf of his parents, since this is from their own actions, and he cannot do this for other than his parents, except what has been specified with proof, of what we have indicated before and Allaah knows best. 4- Being Pleased With Allaah“Whoever says: I am pleased with Allaah as my Lord, and with Islaam as my religion, and Muhammad as a Messenger, Paradise becomes obligatory for him.”

Silsilah Saheehah : 3345- The Command with Tawheed“I command you with three things and prohibit you from threethings, I command you to worship Allaah, and do not associate anything with Him. And hold together to the rope of Allaah and do not be divided, and obey the one whom Allaah places in command over you. And I prohibit you from idle talk, gossip and asking too many questions, and wasting wealth.”

Silsilah Saheehah : 685

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

____________________________________________Chapters of Tawheed and the Shahadatayn
Part 1019 -Glad Tidings for those who Worship Allaah Alone

712 - "May you have glad tidings, and give glad tidings to those after you, that the one who truly testifies that there is no one worthy of worship except Allaah, enters Paradise."713 – "May you have glad tidings, may you have glad tidings, do you not testify that there is none worthy of worship in truth except Allaah, and that verily I am the Messenger of Allaah?They said : YesHe said: Then this Quraan is rope, one end of it is in Allaah's Hand, and the other end is in your hands, so hold on to it, indeed you will never be misguided and never be destroyed after it."
1314 - "May you have glad tidings, and give glad tidings to the people; whoever says : 'La ilaha ‘illa Allaah' being truthful to it enters Paradise."In the following chapter in the narration of Mu'aadh bin Jabal -radiAllaah anhu- it is mentioned: "I said : should I not convey the good news to them O Messenger of Allaah?He said: leave them to do good actions."It was narrated by Bukharee (1/199 – Fathul – Bari) and Muslim (1/45) and other than them from the hadeeth of Anas that the Messenger of Allaah - sallAllaahu alayhi wa sallam - and Mu'aadh were riding companions on a riding beast, and the Messenger said: O Mu'aadh……" the hadeeth.And in it is mentioned:

"Shall I not inform the people so they can receive this good news?

He said: they will rely just upon that.Mu'aadh narrated this at his death due to the fear of being sinful."Ahmad narrated (5/228, 229, 230, 232, 236) from many narrations on the authority of Mu'aadh, and in one of them he said: "I will inform you of something which I heard from the Messenger of Allaah - sallAllaahu alayhi wa sallam – , nothing prevented me from narrating it except that you will just rely upon that, I heard the Messenger say: "Who ever testifies to 'La ilaha ‘illa Allaah' (‘There is none worthy of worship in truth except Allaah) sincerely from his heart, or with certainty from his heart will not enter the fire, or he will enter Paradise." And another time he said: "He will enter paradise, and the fire will not touch him."Its chain of narration is authentic according to the conditions of Bukharee and Muslim.Bukharee wrote a chapter heading for the hadeeth of Mu'aadh saying: "Chapter: whoever selected some people to teach them knowledge preferring them over others for fear that the others may not understand it"'Alee said: speak to the people with what they know, would you like that they disbelieve in Allaah and His Messenger.Then Imaam Bukharee brings forth the chain of narration, and Adam bin Abu Eeyaas mentioned in (his) 'Book of Knowledge', an extra wording: " Leave off what they dislike." i.e. that which will be confusing for them to understand.And similar to this is the saying of Ibn Masood: "If you speak to a people, and their intellects cannot comprehend your speech except that it will be a fitnah for some of them."
Narrated by Muslim (1/9).Hafidh Ibn Hajr said: "From those who disliked narrating some hadeeth more than others, like Ahmad regarding the hadeeth which apparently show rebelling against the ruler. Also, Maalik regarding the hadeeth of Sifaat (the Characteristics) of Allaah Azza wa Jal, and Abu Yusuf regarding hadeeth which are not mutawwatir. Before them was Abu Huraira from what has preceded regarding the story when he was reluctant to narrate in case he was killed. The meaning here is what occurred from Fitn( trials and tribulations). Similar to this is what Hudayfah had narrated.Additionally, on the authority of al-Hasan who disliked narrating the hadeeth of Anas to those performing Hajj with the story of the Bedouins who were entrusted with the camels of the Prophet - sallAllaahu alayhi wa sallam – but they stole them. He punished them, due to what some of the people took as a means of what they used to rely upon, in going to extremes in spilling blood, by using weak explanations.The principle behind this issue is; If what is apparent from the hadeeth is something that strengthens a bida' and the apparent meaning is not primarily intended, then refraining from narrating that hadeeth is better, if you fear that the person your conveying it to will take the apparent meaning, and Allaah knows best."Indeed the scholars have differed in their explanation of the hadeeth in this chapter, and those Ahadeeth which have this meaning. Which is, the fire is prohibited upon the one who says 'La ilaha ‘illa Allaah' the scholars have many different statements. Some of them were mentioned by al-Mundhiri in his book 'al-Targheeb' (2/238), and the rest can be seen in 'al-Fath'.That which gives content to the soul, and delight to the heart, based on the evidence gathered shows there is no conflict between these evidences. This can be conveyed in the following three situations:Firstly: The one who fulfills the necessities of the shahadtayn, adhering to the obligations of the sharia' and keeping away from the prohibitions. In this instance the hadeeth is on its apparent meaning, so the person enters Paradise and is completely prohibited from the fire.Secondly: That the person dies upon the shahadatyn, and he had fulfilled the five pillars. However, perhaps he had neglected some of the obligatory duties, and he perpetrated some prohibitions, so this person is under Allaah's Will. He will forgive him as is mentioned in the following hadeeth that comes after this hadeeth, and also in other well-known hadeeth, which talk about the expiation of sins.Thirdly: This point is similar to the previous one, although this person does not exercise the rights of shahadatyn. The shahadatyn does not prevent him from what Allaah has prohibited, as is mentioned in the hadeeth of Abu Dharr that has been agreed upon by Bukharee and Muslim: "even if he commits adultery and steals……." To the end of the hadeeth.Furthermore, this person did not perform actions that could merit him Allaah's forgiveness. Therefore, this person would be prohibited from the fire which is obligatory for the kuffar. If he does enter it, then he would not stay in it with them for ever. Rather he would come out of the fire, due to intercession or something other than it and surely enter into Paradise. This is clear from the saying of the Messenger - sallAllaahu alayhi wa sallam – : “Whoever says: ‘la illah ila Allaah’ it will make him successful, one day, no matter what he had done before that.”It is an authentic hadeeth….. Allaah Subanahau wa talaa knows best.1315- "Whoever meets Allaah not having associated partners with Him, performing the five prayers, and fasting Ramadhan, then Allaah will forgive that person.I said : Shall I not give the people this good news O Messenger of Allaah?He said: Leave them to do good actions."I (al-Albaani) say: The evidence which is apparent from this hadeeth is that a Muslim does not merit the forgiveness of Allaah except if he meets Allaah The Mighty and Majestic not having associated anything in worship with Him. This is because Shirk is the biggest of major sins, as is well-known in the authentic Ahaadeeth.From here it becomes apparent to us the misguidance of those people who live along side us, and they pray our prayer and fast along with us, but they fall into types of shirk and idolatry, like seeking assistance from the dead of the Aawliyaa and the righteous people. Making Dua' to them in times of hardship and not making dua' to Allaah. Slaughtering for them and making oaths to them, by which they think they come close to Allaah by doing so. How wrong they are! "That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!"So, it is upon every one of our Muslim brothers who have been afflicted with something from Shirk that they hurry and repent to the Lord of the worlds. There is no path to this repentance except with beneficial knowledge which is taken from the Book and the Sunnah. This knowledge has been propagated in the books of our scholars – may Allaah Ta'aala have mercy on them, and from those who specifically propagated this were Shaykh ul-Islaam Ibn Taymeeyah and his student Ibn Qayyim al-Jawzeeyah, and those who imitated their example, and followed their path.The Muslims should not be discouraged from repenting by those who whisper mischief. Implying that these forms of shirk are means of closeness and nearness to Allaah. So, the affair of these people is the same as those about whom the Prophet - sallAllaahu alayhi wa sallam – mentioned "they call it with other than its name" making permissible some of the prohibited things.This advice I direct towards whoever is concerned with his hereafter from amongst our misguided Muslim brothers, before the day comes when the truth of the saying of the Lord of the Worlds about His worshippers who are far from Him. "And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust."

20 - Exiting from the Fire for those who Worshipped Allaah Alone

225 – When the believers will have finished from the fire on the Day of Judgment and become secure. Then one of you arguing for the truth, in the Duniya for his companion will not be more intense than the debating of the believers with their Lord, regarding their brothers whom had been entered into the fire.He said : they will say: Our Lord! These are our brothers they used to pray along with us, and fast along with us, and perform the Hajj along with us, and you have entered them into the fire.He said: that Allaah will say: "go and take out those whom you know."So they will come to them, and they will know them by their faces. The fire would not have eaten their faces. From amongst them there will be, he whom the fire has reached half way up his shins, and he whom the fire has reached to his ankles, and they will take them out.The believers will say: "We took out those whom You have commanded to take out."Then Allaah will say: "Take out he who has the weight of a dirham of Emaan in his heart. Then the one who has the weight of half a dirham,' until He says: He who has an atom’s weight in his heart.Abu Sa'eed said: whoever does not believe this, then let him read this ayah : "Surely! Allaah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from him a great reward."He said: The Believers will say: "O our Lord! Indeed we have taken out those whom You have commanded to take out.' Then there will not remain anyone in the fire who has good in himself."He said: Then Allaah will say: the Angels have interceded, and the Prophets have interceded, and the believers have interceded and The Most Merciful of those who shows mercy remains.He said : Then Allaah will grab a handful from the fire - or He said : two handfuls - of people who never did any good for Allaah at all, indeed they will be burnt so much that they will have become charcoal.He said: they will be brought to water, which is said to be called the water of life. It will be poured on them they will sprout out like the seed sprouts after what is left over by the torrential floods, they will come out of their bodies like pearls, and they will have a stamp on their necks, saying: those freed by Allaah.He said: it will be said to them: Enter into Paradise, whatever you wish for or anything you see then it is for you, and I have something with Me which is better than that.He said: They will say: Our Lord! What can be better than this?He said: Allaah will say: My being pleased with you, I will never be angry with you."1661- "Indeed Allaah Azza wa Jal will take out a people from the fire after nothing remains of them except for their faces and Allaah will enter them into Paradise."
The hadeeth is in saheeh al-Bukharee (4/463-464) by a different narration on the authority of Abu Sa'eed marfoo'an, and he mentions the whole of the hadeeth of the intercession; and in it, is stated: "Allaah Ta'aala will say: Go to those whom you find in their hearts the equivalent to a dinar of emaan and take them out of the fire, Allaah prohibits the fire from their faces…"1450 - "Take out of the fire whoever has in his heart the equivalent of an atom worth of Emaan."1451- "Some people from the people of Tawheed will be punished in the fire, until they will be like charcoal, then mercy will reach them. They will be taken out and thrown at the doors of Paradise. He said: then the people of Paradise will sprinkle water upon them, they will sprout like seeds left over, sprouts after the torrential floods, then they will enter paradise."

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

_____________________________________________Chapters of Tawheed and the ShahadtaynPart 911- Supplicating with the Beautiful Names of Allaah

"Allaah does not afflict a slave with grief nor sadness, except that if the slave says: - اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّيO Allaah indeed I am Your slave, and the son of Your slave, and the son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just. I ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your self with the knowledge of the unseen with You, that You make the Quraan the life of my heart and light of my breast and keep away from me my sadness, and that my grief goes away –

Allaahumma ‘innee ‘abduka, wabnu ‘abdika, wabnu amatika, nasiyatee biyadika, madhin fiyya hukmuka, adlun fiyya qadha’uka, asaluka bikulli ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitabika, ‘aw allamthu ahadan min khaliqika, aw ista’tharta bihi fee ilmil ghaybi ‘indaka, án taj’alal-qurana rabee’a qalbee, wa noora sadree, wa jala’a huznee, wa thahaba hammee

The narrator said: It was said: O Messenger of Allaah should we not learn it?He answered: Of course, it is necessary for the one who hears it, that he learns it.Silsilah Saheehah: 199“What prevents you from listening to what I advise you with? That you should say in the morning and the evening: يا حي يا قـيـوم برحـمـتـك أسـتـغـيـث, أصلـح لي شـأنـي كـله, و لا تـكـلـني إلـي نـفـسـي طـرفـة عـيـن أبـداًYa Hayyu Ya Qayyoom (The Ever-Living, The Eternal) I seek aid with your Mercy, and correct all my affairs, and do not ever leave me to my own self even for a blink of an eye.Ya Hayyu Ya Qayyoom bi-rahmaatika astageethu, asslih lee shaa’anee kullihee, wa la takillnee ila nafsee turfatu aeeynin abadnSilsilah Saheehah: 22712- Obediance to the Leader in Goodness"Obedience to the leader is a right upon the Muslim man, as long as the leader does not order him with disobedience to Allaah Azza wa Jal. So, if he orders you to disobey Allaah, then there is no obedience to him."Silsilah Saheehah: 752
13- No obedience to the created if it means disobedience to the Creator"There is no obedience due to anyone in disobedience to Allaah Tabarak wa Ta'aala."Silsilah Saheehah: 179"There is no obedience in disobedience to Allaah Tabaraka wa Ta'aala."Silsilah Saheehah: 180"There is no obedience to mankind in disobedience to Allaah, indeed obedience is in goodness.Silsilah Saheehah: 181The reason for this hadeeth:The Messenger of Allaah- sallAllaahu alayhi wa sallam – dispatched an army, and he commanded a man to lead them, who lit a fire, and the man said to the army: enter into the fire. The people wanted to enter into the fire, but some of them said : verily we have just fled from the fire.This was mentioned to the Messenger of Allaah - sallAllaahu alayhi wa sallam – and he said to those who wanted to enter into it: if you entered it you would have remained in it until the Day of Judgment, and he said a good word to the others, and he said…..(the above hadeeth).The extra wording in the hadeeth is from Tayyalisee and the context is by Muslim.In another narration by him where he said:“The Messenger of Allaah - sallAllaahu alayhi wa sallam – dispatched a battalion and ordered a man from the Ansaar to lead them, and he ordered them to listen to him and obey him. They caused this man to get angry, so he said to them: Gather some firewood for me, so they gathered it for him. Then he said: light the fire and they lit the fire, then he said to them: Did not the Messenger of Allaah - sallAllaahu alayhi wa sallam –order you to listen and to obey me? They said Yes, of course.
He said enter in to the fire!So they started to look at each other, and said (and in another narration: a young boy said to them) : indeed we fled to the Messenger of Allaah - sallAllaahu alayhi wa sallam – from the fire, [ do not be hasty, until you meet the Prophet - sallAllaahu alayhi wa sallam – and if he orders you to enter it, then enter into it ], so this is what they did. The man's anger came down/subsided, and the fire was put out. When they returned to the Prophet - sallAllaahu alayhi wa sallam – and mentioned it to him, he said: if you had entered it, you would never have exited from it, indeed obedience is in goodness."Narrated by Bukharee (8/47, 13/109), Muslim (6/16), Ahmad (1/82, 134) and other narrations which contain the extra wording is also by Ahmad.This hadeeth has many benefits, the most important of which is the impermissibility of obedience to anyone, if it is disobedience to Allaah Tabarak wa Ta'aala, whether it is the leaders, scholars and the shaykhs.Also from this hadeeth you get to know the misguidance of different groups of people;The first: some of the soofis who obey their shaykhs, even if they command them to commit sins, using as a proof, that they in reality are not committing sins. Also that the shaykh sees that which the follower does not see.I know a shaykh from amongst these people who appointed himself as a leader. He mentioned a story to his followers in some of his lessons in the masjid, the summary of which is, one of the soofi shaykhs ordered one of his followers that during the night he should go to his father and kill him while he is in his bed next to his wife! So when he killed him, he returned to the shaykh, happily having carried out the command of the shaykh! The shaykh looked at him and said: Do you think that you have really killed your father? Rather he is your mother's boyfriend! As for your father he is away!Then he makes and presents a sharia' ruling, as he claims, from his story, and he says to his followers : If a shaykh orders his follower with a ruling which is apparently against the sharia', it is upon the followers to obey him in this, then he said: Do you not see this shaykh, he apparently orders the boy to kill his father, however in reality he ordered him to kill the one who fornicated with his mother, and that person deserved to be killed!The falsity of this story is not hidden according to the sharia' from many angles:Firstly: Carrying out the punishment is not the right of the shaykh, no matter how important he is; rather it is from the right of the leader or the one in charge.Secondly : if the case was that this actually took place, then why did he only carry out the punishment on the man and not the woman, and they both fornicated?Thirdly: the sharia' ruling for the married adulterer is to be stoned to death, and the person is not killed except by stoning. From this it is clear that the shaykh has opposed the sharia' from many angles, this is also the situation with the follower who based upon this previous story, made it incumbent upon the Muslims to be obedient to the shaykh, to the extent one of them said to the people: if you see the shaykh and he is wearing a cross around his neck, then it is not allowed to criticize him!With all the clarity of the absurdity of these stories, and their opposition together to the sharia' and to the intellect, we find some people become deceived by these stories, and amongst them some of the cultured youth.A discussion took place between me and one of those youths about that story, and he had heard it from that follower of the shaykh, and what the shaykh had based his ruling upon. However, the discussion with him did not bring about any benefit. He persisted in believing this story, since according to his claim, it was a miracle, and he added: you people reject miracles!So when I said to him: If your shaykh orders you to kill your father, would you do it?He said: Indeed I have not reached that level yet!So after this can anyone be blamed for characterizing the religion of these shaykhs except that they are the opium of the people?The second group is:The blind followers who prefer to follow the statements of the madhab above the statement of the Prophet - sallAllaahu alayhi wa sallam with what is clearly taken from the statements of the Prophet - sallAllaahu alayhi wa sallam.So if it is said to one of them, for example: do not pray the sunnah of the fajr prayer after the obligatory prayer has begun, due to the prohibition of the Prophet - sallAllaahu alayhi wa sallam – from doing so, which is clear, they do not obey, and they say the madhab allows this.If it is said to them: the nikah at-Tahleel ( whereby another man marries the divorced woman and then divorces so that she can be allowed to marry her first husband) is invalid, because the Prophet - sallAllaahu alayhi wa sallam – cursed the one who does this. They would answer by saying: No, but it is permissible according to such and such madhab!There are hundreds of issues like this, and this is why many of the scholars held the opinion that the saying of Allaah Tabaraka wa Ta'ala about the Christians: << They took their rabbis and their monks to be their lords besides Allaah >> applies to these blind followers, as Fahkr ar-Razi has explained in his Tafseer.14- From the Completeness of Relying upon Allaah Ta'ala is Leaving off Cauterization and Requesting Ruqiyaah“Whoever gets cauterized or requests Ruqiyaah then he is far from relying upon Allaah."Silsilah Saheehah: 244I say: this hadeeth shows a dislike of cauterization, and requesting Ruqiyaah. As for the first thing then it is due to being afflicted with the fire. As for the other thing then it is due to the person being in need of someone else in which there is benefit, although this benefit is not strong.This is why from the characteristics of those who enter Paradise with out being taken in account for anything, is that they do not request Ruqiyaah, nor do they become cauterized, nor do they seek omens, and they rely upon their Lord. As is mentioned in the hadeeth of Ibn Abbas in Bukhari and Muslim.15- None knows the unseen except Allaah" There are five things which are not know except to Allaah: "Verily, Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is the All-¬Knower, All-¬Aware"Silsilah Saheehah: 2914

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Translated by Abbas Abu Yahya

Chapters of Tawheed and the Shahadtayn

Part 13

27 - The Ruqiya which is Shirk

276 - 'Nushratu (type of spell using magic & the Shaytaan) is from the actions of the Shaytaan.'

An-Nushratu is a Ruqiya (type of spell using magic & the Shaytaan).

Al-Khattabi said: ' An-Nushratu is a type of Ruqiya and cure; it is used to cure someone whom, it is thought has been touched by the Jinn.'

I say: this is a Ruqiya which is not permissible. That which is not from the Qur'aan and the authentic Sunnah, that which is labeled with the word shirk, in more than one hadeeth, ..... It may be a shirk which is hidden in some words which have an unknown meaning, or it has a code with unconnected letters of the alphabet, as is seen in some of the amulets which are issued by some swindlers.

As for the Ruqiya which is permissible, it is what is understood from what Bukhaaree narrated on the authority Qatada in a mua'laq form, that Qatada said:

'I said to Sa'eed ibn al-Mussayib: a man can have magic done upon him, or he can be taken away from his wife, should he be untied from his magic or have Ruqiya done to him?

He said: 'There is no problem with that, indeed what is intended is correction, as for what benefits then it is not prohibited.'

Hafidh brings a connected chain for this narration in 'al-Fath' (10/233) from the narration of al-Athraam and other than him from different chains on the authority of Qatada.

The narration of Qatada was narrated by Ibn Abee Shaybah (8/28), with an authentic chain, which was narrated by him in a summarized form.

I see no contradiction between the two narrations, as for the narration of al-Hasan then it is understood to mean when people seek aid with the Jinn and the Shayateen, and with means which are pleasing to them, such as slaughtering for them, etc. This is the intent of this hadeeth. As for the narration of Sa'eed, then this is regarding seeking aid by using Ruqiya and seeking refuge which is legislated by the Book and the Sunnah. This is what Bayhaaqi inclined towards in 'as-Sunnan' and this is the intent of what Hafidh mentioned on the authority of Imaam Ahmad, that he was asked about the one who releases magic from the one who is affected by it?

So he said: 'There is no problem with that.'

As for the statement of Hafidh: 'The ruling upon this differs according to the intention, so whoever intended by it goodness then it is goodness, otherwise it is evil.'

I say: this is not sufficient in making the distinction, because, perhaps the good intent could gather together with it being a means to evil, like it was said about the evil woman:

"if only she had not committed zina nor did she give charity"

Also a type of cure, which is used by some of those who claim that they help cure the people, is what they call 'spiritual healing'. Whether it was done in the ways of old, by calling upon the sick person's companion of the Jinn like the people used to do before the advent of Islaam. Or using the means nowadays which is called 'bringing forward the souls.' I think what is similar to this is magnetic hypnosis.

Indeed all of these are from the means which are not permissible, since it goes back to seeking aid from the Jinn who were the reason for the misguidance of the Mushrikeen, as is mentioned in the noble Qur'aan :

<< 'And verily, there were men among mankind who took shelter with the masculine among the Jinns, but they (Jinns) increased them (mankind) in sin and disbelief.>> meaning : out of fear and sinning.

There is a false claim some of those who were afflicted with seeking aid from the Jinn make, they claim that they seek aid from the righteous Jinn. This claim is a lie because it is not - customary - to interact with them, nor to accompany them, which would uncover whether they are good or bad.

We know from experience that many of those who accompany the Jinn, find it more difficult than keeping association with mankind, which makes it clear to you that they are not good to associate with.

Allaah Ta'ala said: << O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allaah), therefore beware of them! >>

This is what is apparent about humans, so how would it be about the Jinn about whom Allaah Ta'ala said:

<< Verily, he (the Shaytaan) and (his soldiers from the Jinns or his tribe) see you from where you cannot see them. >>

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

_____________________________________________________

Chapters of Tawheed and the Shahadtayn

Part 12

26 Magic & Fortune Tellers & Omens

2650 - 'Whoever performs magic is not from us, (or has magic done for him), or performs fortune telling or has his fortune told for him, or believes in omens or has an omen done for him.'

793 - ' Whoever acquires knowledge from the stars, has acquired a branch of magic.'

762 - 'The Messenger of Allaah never used to seek omens from anything. If he would send a worker, he would ask about his name, if he liked his name it would make him happy, and happiness could be seen on his face. If he disliked his name, dislike could be seen on his face.

And if he entered a village he would ask about its name, if he liked its name, it would make him happy and happiness could be seen on his face, and if he disliked its name, dislike could be seen on his face.'

777 - 'The Messenger was an optimist and did not believe in omens, and he admired the name al-Hasan.'

780 - 'There is no contagious disease that is transferred except by Allaah's permission. Nor is there the belief of when seeing or hearing an owl that it is the announcement of someone's death. Nor is there the belief of being pessimistic about the month of Safar. And fear the leper like you fear a lion.'

781-'There is no contagious disease that is transferred except by Allaah's permission. Nor is there any effective omen, and the evil eye is true.'

782 - 'There is no contagious disease that is transferred except by Allaah's permission. Nor is there any effective omen, nor the belief of being pessimistic about the month of Safar. Nor the belief of when seeing or hearing an owl is the announcement of someone's death. A Bedouin said: what about camels which are out in the desert, like Gazelles, and they mix with a mangy camel and it affects them.'

The Messenger - sallAllaahu alayhi wa sallam – said: 'Who affected the first one?'

783 - 'There is no contagious disease that is transferred except by Allaah's permission, nor is there any effective omen. Nor the belief of when seeing or hearing an owl that it is the announcement of someone's death. Nor the belief of being pessimistic about the month of Safar, run away from the leper like you run away from the lion.'

784- 'There is no contagious disease that is transferred except by Allaah's permission, nor any effective omen, nor a species from the Jinn and Shayateen which is claimed that it misguides people from the path and destroys them.'

785- 'There is no contagious disease that is transferred except by Allaah's permission. Nor the belief of being pessimistic about the month of Safar. Nor the belief of when seeing or hearing an owl that it is the announcement of someone's death.'

786- 'There is no contagious disease that is transferred except by Allaah's permission, nor any effective omen, and I admire good optimism; which would be a good saying.'

787- 'There is no contagious disease that is transferred except by Allaah's permission, nor any effective omen, and I love good optimism.'

788- 'There is no contagious disease that is transferred except by Allaah's permission, nor any effective omen, certainly you find pessimism in three things: a woman, a horse and a house.'

789- 'There is no contagious disease that is transferred except by Allaah's permission, nor any effective omen, nor the belief of when seeing or hearing an owl that it is the announcement of someone's death, if there was to be an omen in something, then it would be in a horse a woman and a house.

And if you hear about the plague in a place then do not enter in to it, and if there is a plague in a place and you are in it, then do not leave that place.'

993- 'The people of Jahileeyah used to say: 'There are omens in a house, in a woman and a horse.'

The origins of the hadeeth:

Two men from Bani 'Aamir entered upon 'Ayesha, they told her that Abu Huraira narrates on the authority of the Prophet-sallAllaahu alayhi wa sallam - that he said: 'The people of Jahileeyah used to say: 'There are omens in a house, in a woman and a horse.'

She became very angry; half of her flew to the sky, and half to the earth.

She said : I swear by the One Who sent down the Furqaan to Muhammad, that the Messenger never ever said this, rather what he said was: 'the people of jahileeyah used to seek omens from that.'

And in the narration of Ahmad:

'But the Prophet of Allaah -sallAllaahu alayhi wa sallam - used to say: the people of jahileeyah used to say: Omens are in a woman, a house and a riding animal. Then 'Ayesha read to the end of the Ayaah.'

And it was narrated by al-Hakim (2/479) and he said: 'authentic Isnaad' and ad-Dhahabi agreed with him, it is as they said it was, rather it is upon the conditions of Muslim.

What supports this narration is what at-Tayaalisee narrated in his 'Musnad' (1537): Muhammad bin Raashid narrated to us on the authority of Makhool, it was said to 'Ayesha : that Abu Huraira says: that the Messenger of Allaah -sallAllaahu alayhi wa sallam - said; 'Pessimism is found in three things: in a house, a woman and a horse.'

'Ayesha said: Abu Huraira did not memorize this, because when he entered, the Messenger of Allaah -sallAllaahu alayhi wa sallam - was saying: May Allaah curse the Jews; they say: 'Without doubt pessimism is in a house, a woman and a horse,' so he heard the end of the hadeeth, and he never heard the beginning of it.'

To sum up, the narrators had differed in the wording of the hadeeth, some of them narrated it as in the chapter heading.

There are narrators who mentioned this saying with an extra wording in the beginning of the hadeeth. This indicates that there are no omens or pessimism (and they have the same meaning like the scholars have said). This is what the majority of narrators were upon.

Therefore their narration is the stronger opinion, since they have more information/knowledge, so it is obligatory to accept it.

Certainly what supports this opinion is the hadeeth of 'Ayesha, which is the one where the people of jahileeyah are those who said that Omens are in a woman, a house and a riding animal.

Zarkashee said in 'al-Ejabah' (p.128) : 'Some of the scholars have said: The narration of 'Ayesha regarding this matter resembles the truth InshAllaah (i.e. More than the hadeeth of Abu Huraira) due to it being in agreement with the prohibition of the Messenger of Allaah - alayhi as-Sallat wa sallam of believing in omens, which is a general prohibition, disliking them and persuasion in leaving them, due to the saying of the Messenger : 'Seventy thousand people will enter Paradise without being taken into account. They are those who don't seek cauterization,(and in the original text: do not hoard up wealth) do not request Ruqya, nor do they believe in omens, and they rely upon their Lord.''

I say: he indicates by his saying: 'Some of the scholars' to Imaam at-Tahawee -may Allaah have mercy upon him. At-Tahawee favours the previously mentioned hadeeth of 'Ayesha in 'Mushkil al-Athaar', and similarly in 'Sharh al-Ma'aani' and he ended his research about this subject with this hadeeth.

He said regarding the hadeeth of Sa'ad, and about those which are similar in meaning:

'What is indicated in this hadeeth is different to what is indicated before it in other hadeeth, (I mean, the hadeeth of Ibn Umar, narrated by 'Utbah bin Muslim and that which has the same meaning on the authority of Ibn Umar), that is due to Sa'ad scolding Sa'eed when he mentioned to him about omens, he informed him on the authority of the Prophet -sallAllaahu alayhi wa sallam - that he said : 'There are no omens,' then he said: If there were omens in anything, it would be in a woman, a horse and in a house.'

However he did not say that omens are in these things. Rather what he said was if there were omens in things they would be in those, i.e. if there were to be in anything they would be in those things. So if they were not in these things, then they would not be in anything.'

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Translated by Abbas Abu Yahya

The Ahadeeth of Tawheed
from the
Silsilah Ahadeeth As-Saheehah
of
Shaykh Nassirud-deen Al-Albaani (Rahimullaah)

Chapters of Tawheed and the Shahadtayn

Part 14

31 The Dislike of Making a vow

478 - "Allaah Azza wa jal said: Making a vow does not earn anything for the son of Adam except that which I have destined for him. Rather, making a vow is something which makes a miserly person give. He comes to Me with that which he would not offer due to his miserliness. "

And in another narration: 'He offers that which he never offered before."

From The Fiqh of the hadeeth

This hadeeth, with all its different wordings, indicates that it is not legislated to make a vow, rather it is disliked.

The apparent meaning of this prohibition in some of its narrations is that making a vow is haram as some of the scholars have said. However, the saying of Allaah Ta'ala: "Rather, making a vow is something which makes a miserly person give." One feels that this dislike or prohibition is specific to making a vow which is offered to Allaah as a recompense or which is done in exchange for a reward rather than a vow which, from the onset, is done out of obedience to Allaah. This (second type of) vow is purely a means of coming closer to Allaah.

This is because the one who is making the (second type of) vow has the correct intent with it, i.e. that he wants to receive an obligatory reward, which is better than the optional reward. This is the vow which is intended - and Allaah knows best - with the saying of Allaah Ta'ala: rather than the meaning of the vow which is offered as a recompense to Allaah or which is done in exchange for a reward.

Al-Hafidh said in 'al- Fath (11/ 5000) that at -Tabari narrated an athar with an authentic chain on the authority of Qatadah who said regarding the saying of Allaah Ta'ala:

'They would make vows in obedience to Allaah in their prayer and their Fasting, Zakaat, Hajj, Umra and in those things that Allaah had made obligatory upon them. Allaah labelled them as righteous people. It is clear that this praise is not for the making a vow which is offered as a recompense to Allaah.'

Before this he said:

'That Qurtubi mentioned in his book 'al- Mufhim', that the prohibition in the hadeeth regarding the vow was that vow offered as a reward to Allaah, and he said:

An example of this prohibition is to say for instance, “If Allaah cures me from my illness then I will give such and such in charity.” The point of objection here is when the goal of coming closer to Allaah is given a condition, this then makes it clear that the action was not done with the pure intention of coming closer to Allaah Ta'ala rather he did it in exchange for recompense.

What shows us this is that if he was not cured -from his illness- then he would not give charity. So he attached the act of giving charity to (Allaah) curing him. This is the condition of the miserly person. Surely he does not give anything from his wealth unless he has a quick, increased return on what he gave.

So this is the meaning which is referred to in the hadeeth when the Messenger of Allaah said "Making a vow is something which extracts from a miserly person, that which a miserly person would not give"

Sometimes what is added to this ignorant belief is the idea that a vow means that the goal will be achieved or that Allaah gives him this goal due to this vow. This is also indicated in the hadeeth: "Without doubt, a vow cannot repel whatever Allaah has destined". The first situation is close to disbelief and the second is a clear mistake.'

Al- Hafidh said: "I say: rather that the second type is also close to disbelief." Then he brings a quote from al-Qurtubi in which the scholars regarded the prohibition mentioned in the narration is understood to be of disapproval.

Then he says: "what is apparent to me is that, it is held to be prohibited for the one whom you fear has corrupt belief. Therefore it would be haram for this person to make this vow, and it would be regarded as disapproval for the one who does not have that corrupted belief."

This is a good explanation and what supports this is the story of Ibn Umar, who is the narrator of the hadeeth regarding the prohibition of vows, since they are vows offered as recompense.

I say: what he intends by this story is what has been narrated by Hakim (4/304) by way of Faleeh bin Sulayman on the authority of Sa'eed bin Harith that he heard Abdullaah bin Umar when he was asked by a man called Mas'ood bin 'Amr, from the tribe of Bani Ka'b, say: o Abu Abdur Rahman my son was in the lands of the Persians, from those who were with Umar bin UbaydAllaah in Basra. There fell a severe plague, so when this reached me I made a vow that if Allaah brought my son to me I would walk to the ka'ba. My son came, but he was sick and died, so what do you think? '

Ibn Umar said: Were we not prohibited from making vows?! Certainly the Messenger of Allaah -alayhis-sallat wa sallam- said; "A vow doesn't bring anything forward nor does it delay anything, rather it takes something out of a miserly person." Fulfil your vow."

So, summing up, there is a warning in this hadeeth for the Muslim not to approach a vow which is offered as a reward. Therefore it is for the people to know this so that they do not fall into this prohibition whilst they thought that they were acquiring good by their deeds!

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who follow his guidance.

Translated by Abbas Abu Yahya