The Correct way of announcing Adhan – Imam Ibn Baaz

Q: What is the proper manner of announcing Adhan (call to Prayer)?
What is your opinion concerning the additions people use after the Adhan?

A: The proper manner of announcing the Adhan is the way taught by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to his followers. Bilal (رضي الله عنه) used to announce the Adhan in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died. He used to announce the Adhan during the Makkan period and at Al-Madinah.

This is the Adhan that we announce today which consists of fifteen phrases:

ٱللهُ أَكْبَر ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar,
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest.
Allah is the Greatest. Allah is the Greatest);

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله, أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله
Ashhadu An La Ilaha Illa Allah,
Ashhadu An La Ilaha Illa Allah

(I bear witness that there is no god but Allah.
I bear witness that there is no god but Allah);

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله, أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله
Ashhadu Anna Muhammad-an Rasul-ul-llah,
Ashhadu Anna Muhammad-an Rasul-ul-llah

(I bear witness that Muhammad is the Messenger of Allah.
I bear witness that Muhammad is the Messenger of Allah);

حَيَّ عَلَى ٱلصَّلَوَة, حَيَّ عَلَى ٱلصَّلَوَة
Hayy `Ala as-Salah, Hayy `Ala as-Salah

(Come to Prayer. Come to Prayer);

حَيَّ عَلَى ٱلْفَلَاح, حَيَّ عَلَى ٱلْفَلَاح
Hayy `Ala al-Falah, Hayy `Ala al-Falah

(Come to success. Come to success);

ٱللهُ أَكْبَر, ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest);

لَا إِلٰهَ إِلَّا ٱلله
La ilaha illa Allah

(There is none worthy of worship but Allah).

This is the Adhan that Bilal used to announce in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till he died.

But in Fajr (Dawn) Prayer, he added:

ٱلصَّلَوةُ خَيْرٌ مِن النَّوم
As-Salatu Khayr-un Mina an-Nawm
(Salah is better than sleeping),

twice after his saying: Hayy `Ala al-Falah (Come to success), and before saying: Allah-u-Akbar (Allah is the Greatest).

As for what some people used to add as:

حَيَّ عَلَى خَيْرٌ الْعَمَل
Hayy `Ala Khayr al-`Amal
(Come to best of deed),

or

أَشْهَدُ أَنَّ عَلِيًّا وَلِي ٱلله
Ashhadu Anna `Aly-an Waliy-ul-llah
(I bear witness that `Aly is the Waliy of Allah),

is an evil deed and Bid`ah (innovation in religion) introduced by Shi`ah (Shi’ites).

It is not permissible, neither, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) audibly directly after the Adhan. This is a Bid`ah.

It is commendable for a Muslim, after announcing the Adhan, to ask Allah to bestow peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Then say:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ

“O Allah! Lord of this perfect call (perfect by not ascribing partners to You) and of the prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise which You promised. Surely, You do not renege Your promise.”

Doing so is commendable for every Muslim whether male or female after the Adhan.

It is commendable also for the Mu’adhin (caller to Prayer), as any other person, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) after announcing Adhan. He should also recite: “O Allah! Lord of this perfect call and of the regular prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise that You promised.” But he should not say these words in a loud voice like the Adhan. This is because the Adhan ends with saying: La ilaha illa Allah (There is no god but Allah).

It is permissible for the Mu’adhin to raise his voice in order to let others to hear and follow him. It was authentically reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“When you hear the Mu’adhin, repeat what he says, then invoke blessings on me, for everyone who invokes blessings on me will receive them tenfold from Allah; then beg from Allah Al-Wasilah for me, which is a rank in Paradise fitting for only one of Allah’s servants, and I hope that I will be that one. If anyone who asks that I be given the Al-Wasilah, he will be assured of my intercession.”  [#01]

This is was stated by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). (Related by Muslim in his Sahih book of Hadith on the authority of `Abdullah ibn `Amr ibn Al-`As (رضي الله عنه)).

This is a Sunnah for both Mu’adhin and listener, whether male or female, everywhere after announcing the Adhan. All are to say:

O Allah, bestow peace and blessings upon Muhammad!” or

O Allah, bestow peace and blessings upon our Prophet Muhammad and upon his family and Companions!”

in a tone that differs from the Adhan’s and in a lower voice.

One should say: “O Allah! Lord of this perfect call and of the Prayer which is going to be established, grant Muhammad Al-Wasilah and illustriousness, and raise him to the best and the highest place (in Paradise) that You promised.”

It was recorded in Al-Bukhari’s Sahih book of Hadith on the authority of Jabir ibn Abdullah Al-Ansary that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“Whoever says upon hearing the Adhan: ‘O Allah, Lord of this perfect call and of the established Prayer (Salah), grant Muhammad the Al-Wasilah and superiority, and raise him up to the praiseworthy position which You have promised’, it becomes incumbent upon me to intercede for him on the Day of Resurrection.”  [#02]

This was the Hadith reported from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Al-Bayhaqy reported this addition:  “You do not break Your promise.”  with a Hasan chain of narrators. This is what is legally permitted.

As for increasing the Adhan by saying: “Come to the best deed”, “I bear witness that `Aly is the Waliy of Allah” or any other phrases is an evil deed and Bid`ah (innovation in Islam) that has no basis in Islam as mentioned earlier.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:  “Whoever performs any act for which there is no sanction from our behalf, it is to be rejected.” [#03] (Related by Muslim in his Sahih book of Hadith on the authority of `Aishah (may Allah be pleased with her)).

It was reported also by Muslim in his Sahih on the authority of Jabir (رضي الله عنه) that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)  used to say during the Friday sermon: “The best speech is embodied in the Book of Allah, and the best of guidance is the guidance given by Muhammad. And the most evil affairs are their innovations and every innovation is misguidance.” [#04]  There are many Hadiths in this regard. Allah is the One Who grants success.

Footnotes:

[#01] Muslim, Sahih, Book on Salah, no. 384; Al-Tirmidhy, Sunan, Book on merits and virtues, no. 3614; Al-Nasa’y, Sunan, Book on Adhan, no. 678; Abu Dawud, Sunan, Book on Salah, no. 523; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 2, p. 168

[#02] Bukhari, Sahih, Book on Adhan, no. 614; Al-Tirmidhy, Sunan, Book on Salah, no. 211; Al-Nasa’y, Sunan, Book on Adhan, no. 680; Abu Dawud, Sunan, Book on Salah, no. 529; Ibn Majah, Sunan, Book on Adhan and its Sunnah, no. 722; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 354.

[#03] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256

[#04] Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’y, Sunan, Book on the two `Eid Prayers, no. 1578; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206

Source: [alifta.net] Fatwas of Ibn Baaz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > The correct way of announcing Adhan

PS: Edited, slightly updated and formatted by AbdurRahman.Org

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

The way a Person may fall into Disbelief (Apostasy) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 65 : Point 112
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know, May Allah have mercy upon you! that there is nothing between a servant and his being a Believer or becoming an Disbeliever except that he denies something which Allah has sent down, or he adds to or takes away from the Speech of Allah, or he denies anything which Allah, the Mighty and Majestic, has said or  anything the Messenger of Allah (sallallaahu alaihi wa sallam) spoke with. So fear and be dutiful to Allah. May Allah have mercy upon you! Look to yourself and beware of exceeding the limits in the religion for that is not from the way of truth at all.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/innovation

If the people did not say anything for which there is no proof, there would be no innovation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 65 : Point 111
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that if the people were to withhold from the newly introduced affairs, and did not enter into any of them and they did not bring about any speech for which there was no narration from Allaah’s Messenger  (sallallaahu alaihi wa sallam) nor from his Companions, then there would not be any innovation.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/innovation

The Roots of Innovations are Four – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Foundations of the Innovated Sects are Four
Sharh as-Sunnah : Lesson 64 : Point 110

Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that the roots of innovations (Al-Bid’ah) are four. From these seventy-two innovated sects branch off, each one of these have offshoots until they amount to two thousand eight hundred. All of them are misguidance. And all of them will be in the Fire except for one, which is those who believe in what is contained in this book, and who holds it as his creed, without having any uncertainty in his heart or any doubts. He will be a person of the Sunnah and he is the one who will be saved, if Allah wills [1].

NOTES

[1] That is, whatever the book comprises of, from the sayings of Allah, the words of His Prophet (sallallaahu alaihi wa sallam) and that which the Companions were united upon.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/innovation

Whoever Clings to what the innovators have abandoned from the Sunnah is a Person of the Sunnah – Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 63 : Point 109
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Whoever recognises what the people of innovations have abandoned from the sunnah and that which they have split away from and he clings to it (i.e the Sunnah), then he is a person of the Sunnah and the person of the Jamaa’ah. He is deserving of being followed, aided and protected. He is one of those concerning whom Allaah’s messenger (sallallaahu alaihi wa sallam) gave the bequest.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/innovation

Whoever Follows Innovation has Rejected the Sunnah of Allaah’s Messenger – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 63 : Point 108
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that the ancient religion is how it was from the death of the Messenger of Allah (sallallaahu alaihi wa sallam) until the murder of ‘Uthmaan ibn ‘Affaan (radiallaahu anhu). His murder was the start of splitting and the start of disagreements. So the Ummah fought amongst itself, split, followed greed and desires and inclined towards this world. There is no permit for anyone to do anything which has been introduced, which the Companions of Allah’s Messenger (sallallaahualaihi wa sallam) were not upon, nor for any man to call to anything innovated before him by people of innovation; he would then be just like the one who innovated it. So anyone who claims that, or speaks according to it, has rejected the Sunnah, opposed the truth and the Jamaa’ah and has made innovation lawful. He is more harmful to the Ummah than Iblees [1].

NOTES

[1] Al-Laalikaa’ee reports in as-Sunnah (no.238) that Sufyaan ath-Thawree said,

“Innovation is more beloved to Iblees than sin. A sin may be repented from, but innovation is not repented from.”

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/innovation

A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi

Compiled & Translated By Abbas Abu Yahya

1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:

‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.

To proceed:

In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?

I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’

Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them.  Just as Allaah -Azza wa Jal- said:

<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>

<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]

In this Ayaah there is the affirmation that Allaah Ta’ala has the two Sifaat (Characteristics) of Hearing and Seeing, which is in His statement: << and He is the All-Hearer, the All-Seer.>>, and not likening Allaah to resembling anyone with Him as is in His statement: <<There is nothing like unto Him>>

The Asha’irah are those who ascribe to the Madhab (School of Thought) of Abul-Hasan al-Asha’ari -Rahimullaah- who was born in the year 270 A.H. and died in the year 330 A.H.  That Madhab on which he was before he came back to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.  That Madhab which was on Ta’weel (metaphorical interpretation) of most of the Sifaat (Characteristics of Allaah), which is opposite to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.

Therefore, the Asha’irah are from the deviated Islaamic sects, they are deviated from what Ahl-ul-Sunnah wal Jamaa’ah are upon.  It is not perceivable to the intellect that the truth was hidden from the Companions, and the Successors but then after that the truth had occurred in following a belief which was born after their time.

Al-Hafidh Ibn Hajr in his book ‘Fath al-Bari’ (13/407) quoted many statements from the Salaf about the authentic Aqeedah which is established upon the Book and the Sunnah and the understanding of the Salaf of the Ummah, he summed it up by saying:

‘Many quotes have preceded from the people of the third period of time and they are the Fuqaha (scholars) of the different lands, like Thawri, al-Awzaiee, Malik, al-Layth and those who lived at their time, and likewise those who took from them, from the other Imams. So how can a person not trust what the people of the first three generations agreed upon, and they are the best generations, with the testification of the owner of the Sharia?’

Ibn Hajr also quotes from al-Hasan al-Basari that he said:

‘If what al-Ja’ad is saying is true, then the Prophet -sallAllaahu alayhi wa sallam- would have conveyed it.’

Al-Ja’ad is Ibn Dirham the founder of the Madhab al-Jahmeeyah.[1]

I will say the like of what al-Hasan al-Basari -Rahimullaah- said:

‘If what the al-Asha’irah and other than them from the philosophers say is true, then the Messenger -sallAllaahu alayhi wa sallam- would have conveyed it.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 5]


2- Shaykh Ahmad Yahya an-Najmi said:

‘The truth of which there is no contention about, is that the Asha’irah and Matroodeeyah are from the groups of the Ahl-ul-Bida’.  It is not allowed for anyone to say that they are from the Ahl-ul-Sunnah and whoever claims that these two groups are from the Ahl-ul-Sunnah wal Jamaa’ah then he has squeezed himself between a grave and serious mistake, and a humiliating danger, and he will be questioned on the Day of Judgement about his statement before he is freed to go on his path.

Shaykh ul-Islaam Ibn Taymeeyah said in Majmoo’ al-Fatawa in (3/347) after speaking about this issue:

‘With that it becomes clear that the people with the most right to be the Firqat Najeeyah (the saved sect) are the Ahl-ul-Hadeeth and Sunnah those who do not have someone they biasedly follow except the Messenger of Allaah -sallAllaahu alayhi wa sallam- and they are the most knowledgeable of the people regarding his statements, his situations, and they are the greatest in distinguishing between the authentic and weak of those statements and situations. Their Imams are scholars regarding those statements and situations and they are the people of knowledge of its meanings, and they follow them, with truth, action, love, with loyalty to the one who is loyal to it and have enmity to the one who has hatred to it. . . . [until he said]… and whatever the people differed over in regards to the issues of Sifaat (Characteristics of Allaah), al-Qadr (pre-destiny), al-Waeed (threat of punishment), Names of Allaah, enjoining the good, forbidding evil and other issues, then here they would return those issues to Allaah and His Messenger. They would refer to the Tafseer (explanation) of those general wordings of which the people of sects and differences differed over and whatever was in agreement with the Book and the Sunnah they would affirm that, and whatever was in opposition to the Book and the Sunnah they would regard that as false. They would not follow speculation or what their souls inclined and desired, because following speculation is ignorance, and following one’s desires without guidance from Allaah is oppression, and together that is evil: ignorance and oppression.’

How can those who apply the intellect in issues of al-Eemaan, which are well-established in the Book and the Sunnah be from the Ahl-ul-Sunnah wal Jamaa’ah, when they accept what they want from the Book and the Sunnah and reject what they want?!

This is why the Asha’irah and Matroodeeyah only affirm seven Sifaat of Allaah from His Sifaat, and they metaphorically interpret all the other Sifaat of Allaah, which in turn leads to cancelling out the Sifaat of Allaah.

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the saying of Allaah Ta’ala: <> by saying [Isteewa means] Allaah conquered His Throne, so it is as if this person is saying that someone else had taken Allaah’s Throne and then after that Allaah had to conquer it?!

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the hadeeth that Allaah descends the last third of the night which is established in the Prophet -sallAllaahu alayhi wa sallam- saying:

‘Allaah –Azza wa Jal- descends every night to the heavens of the Dunyaa, at the second half of the night, or at the third of the night and says: who is making Dua’ to Me so that I can respond to him; who is asking of Me so that I can give him it; who is seeking forgiveness from Me so that I can forgive him until Fajr comes in.’

[Collected by Ahmad, and it is originally in Bukhari and Muslim]

So the person who metaphorically interprets this, says it means: ‘Allaah’s command descends,’ [and not Allaah Himself] even though Allaah’s –Azza wa Jal- command descends at every time and moment.

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah who metaphorically interprets Allaah’s Two Hands to mean Allaah’s blessings, even though Allaah –Subhana wa Ta’ala- connected/linked/explained that thing which is specific for the hand, which is spending, Allaah –the Most Magnificent- said:

وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ

<< The Jews say: ‘Allaah’s Hand is tied up (i.e. He does not give and spend of His Bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. >>[2]  knowing that the blessings which the Noble (Jaleel) Lord confers upon His worshippers are so many they cannot be enumerated?!

Allaah the Magnificent said:

<< وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ  >>

<< And if you would count the graces of Allaah, never could you be able to count them. >>[3]

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the Hadeeth: ‘Allaah does not look at the one who drags his garment below his ankles out of pride.’

[Agreed upon by Bukhari and Muslim] and other Hadeeth with this meaning; he metaphorically interprets ‘Allaah looking’ in this Hadeeth that the meaning of ‘looking’ is metaphorical for mercy, meaning that Allaah will not have mercy upon them?!

There are other deviated metaphorically interpretations, which transfer the texts present from Allaah –Azza wa Jal – in His Book or upon the tongue of His Messenger, which comprise of lofty meanings, which are befitting Allaah –Azza wa Jal- and they metaphorically interpret them with a false interpretation.

If we think about it, what has obligated them to metaphorically interpret the Sifaat like this, then we find that they claim that the condition and state of the intellect is that this is how Allaah should be characterized with those [distorted] characteristics; because they made and took the foundations of the people of Kalam (rationalistic theology & philosophy) as the foundation, and they used this foundation above that of the texts of the Sharia’, which came in the Book of Allaah, and in the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- which affirm for Allaah –Azza wa Jal- Names and Characteristics which befit His Majesty.

So the Asha’irah and Matroodeeyah made those foundations rationalistic theology (Kalam), which was taken from the philosophers, and the people of logic (Mantiq) those who were drowned in knowledge of rationalistic theology, and they spent their time in it, and wasted their lives in it, and their end result was confusion.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 7]

Footnotes:

[1] A sect, which rejects the Characteristics of Allaah.

[2] Soorah Maidah: 64

[3] Soorah Nahl: 18

Posted from:

https://followingthesunnah.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

Related Links

Success Lies in Clinging to the Sunnah and the Way of the Early Generations – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 62 : Point 107
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

He who limits himself to the Sunnah of the Messenger of Allah (sallallaahu alaihi wa salam) and that which his Companions and the Jamaa’ah were upon is successful and triumphs over all the people of innovation and his body is relaxed and his religion is safe, if Allah wills, since the Messenger of Allah (sallallaahu alaihi wa sallam) said, “My Ummah will split…” and the Messenger of Allah (sallallaahu alaihi wa sallam) told us which would be the saved sect, saying, “That which I and my Companions are upon[1]. This is the cure, the explanation, the clear affair and the straight and distinct road. The Messenger of Allah (sallallaahu alaihi wa sallam) said, “Beware of going to extremes and harshness. Beware of exaggeration and cling to the ancient religion” [2].

NOTES

[1] Reported by at-Tirmidhee (no.2643) and others and it is hasan, as has preceded.

[2] This is not a hadeeth of the Prophet (sallallaahu alaihi wa sallam), but is a saying of Ibn Mas’ood (radiallaahu anhu) as reported by ad-Daarimee in his Sunan (1/50/nos.144. 145), ‘Abdur-Razzaaq in his Musannaf (10/252) and Ibn Nasr in as-Sunnah (no.85) and others and is saheeh as such.

Ibn ‘Abbaas (radiallaahu anhu) reports that the Prophet (sallallaahu alaihi wa sallam) said, “Beware of exaggeration in the religion for, indeed, those before you were destroyed due to exaggeration in the religion.” Reported by Ahmad, an-Nasaa’ee and Ibn Maajah and it is saheeh.

Ibn Mas’ood (radiallaahu anhu) reports that the Prophet (sallallaahu alaihi wa sallam) said, “ Those who go to extremes are destroyed.” Reported by Ahmad, Muslim and Abu Daawood (Eng. trans. 3/1294/no.4591) and it is saheeh

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Truth, the Sunnah & the Jamaa’ah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 61 : Point 106
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

The Truth is that which came from Allah, the Mighty and Majestic. The Sunnah is that which the Messenger of Allah (sallallaahu alaihi wa sallam) laid down and the Jamaa’ah is that which the Companions of the Messenger of Allah were united upon in the Khilaafah of Abu Bakr, ‘Umar and ‘Uthmaan.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Leaving the Lands of Disbelief for Knowledge but not for Hijrah – Shaykh ‘Abdur Rahmaan al-‘Adanee

Question 19: Leaving the lands of disbelief for knowledge but not for hijrah

“Some brothers, when they leave from France or other lands of disbelief, they leave with the intention of seeking knowledge and they don’t attach importance to making hijrah, and when he is asked, ‘Are you a Muhaajir?’ he replies with the statement: ‘I want to seek knowledge, as for hijrah, I will look into it later, Allaah willing.’ And at the same time it is possible that he could return to the land of disbelief at anytime, so what do you have to say about this?”

The Answer:

The most important thing is that he leaves from those disbelieving lands so he can escape with his deen, and it is upon him that he be firmly determined not to reside in the lands of disbelief, whichever ones exist. If he were to do that then, verily, he would be free from the sin, by Allaah’s permission, and he would be safeguarding his deen.

As for the question: “Does he intend with this departure hijrah or merely fleeing with the deen from the tribulations without the intention of hijrah?

Some of our Mashaayikh (Rahimahullaah Ta’ala) used to advise to leave, to flee with the deen without making the intention of hijrah, for the fear that he will arrive at the Islaamic lands and he will not be able to remain there, so when that happens he will be able to return to the land he left, contrary to if he were to leave with the intention of hijrah, for verily he will not be able to return.

This is the reason for this position due to the many obstacles that are well-known and have been placed in front of the Muslims.

The second position that is well-known in this issue is that it is better to have the intention of hijrah because the Prophet (Sallallaahu ‘Alayhi Wa Sallam) and his Companions (Radhillaahu ‘Anhum) made hijrah from the most beloved of places to Allaah (‘Azza Wa Jall); from Makkah. And no doubt, this position appears to be closer and more correct. Also, as has preceded, verily he who relies on Allaah (‘Azza Wa Jall) and thinks good of Allaah and is sincere in his intention of escaping with his deen from the tribulations, Allaah (Subhaanahu Wa Ta’ala) is more generous than to leave this slave to perish and have him rely on the people and abandon him. He is glorified and exalted (above that). Also, Allaah (‘Azza Wa Jall) has promised him help, and victory, and to make things easy, and facilitate things for him, even if whoever is on earth were to plot against him.

In not intending hijrah when leaving, there is a clear cause for bad to happen to the Muslim because for the least difficulty that occurs to him he will pack up his belongings and return to the land of disbelief. So what we advise our brothers with is that they leave with the intention of hijrah and that they use as a lesson their brothers who have left before them. Has Allaah (Subhaanahu Wa Ta’ala) left them to perish?

The answer: No, rather, with praise to Allaah, they live in the lands of Islaam in honor and respect and happiness, and they have been granted knowledge and implementation of the knowledge.

So we ask Allaah (Subhaanahu Wa Ta’ala) that He grant us and you all the success to obey Him and obey His Messenger (Sallallaahu ‘Alayhi Wa ‘Alaa Aalihi Wa Sallam). We ask Allaah (‘Azza Wa Jall) for forgiveness and good health and well-being in the deen, and in this life and in the hereafter.

We ask Allaah (Tabarak Wa Ta’ala) to make us and you all from those who direct with the truth and establish justice therewith.

All praise is due to Allaah, Lord of all that exists, and may the peace and blessings of Allaah be upon our Prophet Muhammad and upon his Family and his Companions, all of them.

Source : From the PDF –  Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee

Related Linkhttps://abdurrahman.org/hijrah

The Religion is Not Based Upon Ideas, Opinions, False Analogy & Interpretation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 61: Point 105
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know may Allah have mercy upon you! that whoever speaks about the religion of Allah from his opinion, analogy and interpretation, without proof from the Sunnah and the Jamaa’ah , then he has spoken about Allah that which he does not know [1]. Whoever says about Allah what he does not know is one who has overstepped the bounds (Mutakallifeen) [2].

NOTES:

[1] In the Book of Allah, speaking about Allah without knowledge is shown to be a form of Shirk. He, the One free from all defects, says:

Say: The things that my Lord has forbidden are: shameful deeds, whether open or secret, sins (of all kinds), assigning of partners to Allah for which He has given no authority and saying things about Allah of which you have no knowledge. [Soorah al-A’raaf (7): 33]

[2] Masrooq (rahimahullaah) said: We entered upon Abdullah ibn Mas’ood and he said, “O people! Whoever knows something then let him speak according to it. Whoever does not know, let him say, ‘Allah knows best,’ since this, too, is from knowledge, that you say concerning that which you do not know: ‘Allah knows best.’ Allah, the Mighty and Majestic, said to His Prophet (sallallaahu alaihi wa sallam):

Say: No reward do I ask of you for this (Qur’an), nor am I a pretender. [Soorah Saad (38): 86]

[Reported by al-Bukhaaree (Eng. trans. 6/314/no.333).]

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/knowledge

Knowledge is not in merely narrating a great deal and books – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 61: Point 104
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know may Allah have mercy upon you! that knowledge is not in merely narrating a great deal and (having many) books. The scholar is the one who follows the Book and the Sunnah, even if his knowledge is limited [1] and (even if) he only has a few books. Whoever opposes the Book and the Sunnah is an innovator, even if he narrates much and has many books.

NOTES

[1] Ash-Shaafi’ee (rahimahullaah) said, “Knowledge is not what is memorized, but what benefits.” Reported in Hilyatul-Awliyaa’ of Abu Nu’aym (9/123).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/knowledge

There will always be a group of people upon the Truth and the Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 60: Point 103
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that there will not cease to be a group of the people of the truth and the Sunnah amongst the people whom Allah will guide and through them (He will) guide others and revive the Sunnah through them. They are the ones whom Allah, the Most High, describes, those who are few in the time of controversy. He says:

Only those to whom (the Scripture) was given differed concerning it after clear proofs had come to them through hatred one to another [1].

He singled out these people, saying:

Then Allah, by His leave, guided those who believed in the truth concerning that wherein they differed. For Allah guides whom He wills to a straight path [2].

The Messenger of Allah (sallallaahu alaihi wa sallam) said,

“There will not cease to be a group of my Ummah uppermost upon the truth. They will not be harmed by those who forsake them, until Allah’s affair comes to pass and they are uppermost.” [3]

NOTES

[1] Soorah al-Baqarah (2): 213

[2] Soorah al-Baqarah (2): 213

[3] Reported by Muslim Eng. trans. 3/1061/no.4715), at-Tirmidhee (no.2230) and Ibn Maajah (no.10). Also refer to Saheeh al-Bukhaaree (Eng. trans. 9/309/nos.414-415) and Saheeh Muslim (Eng. trans. 3/1061-1062/nos.4716-4722).

The Prophet (sallallaahu alaihi wa sallam) said,

“This knowledge will be carried by the trustworthy ones of every generation. They will expel from it the alterations made by those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant.”

Reported by Ibn ‘Adiyy, Ibn ‘Asaakir and others and it is saheeh.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

There has never been any Heresy (Zandaqah) except from the ignorant ones – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 59: Point 102 
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that there has never been any heresy except from the ignorant rabble who follow anyone who calls out wildly. They bend with every wind that blows, so anyone who is like that has no religion. Allah, the Blessed and Most High, says:

فَمَا اخْتَلَفُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ

They did not differ until after the knowledge came to them, through envy amongst themselves.[Soorah al-Jaathiyah (45): 17]

مَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ

Those to whom (the Scripture) was given only differed concerning it after clear proofs had come to them through hatred to one another [Soorah al-Baqarah (2): 213]

They are the evil scholars, those greedy (for this world) and who are the innovators.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Aggressions of the Jahmaiyyah During the Reign of Ma’moon and After – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 58: Point 101 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

They (Jahmiyyah) continued in time and found rulers who were to assist them in this and who subjected those who refused it to the sword or the whip. Knowledge of the Sunnah and the Jamaa’ah was wiped away and weakened by them so that they became suppressed due to the manifesting of innovation and speech about it and their great number. They established sittings, manifested their opinions, wrote books about them, enticed the people and they sought leadership for them.

It was a very great trial [2]. Only those whom Allah protected were saved from it. The slightest that a person would be affected by sitting with them was that he would be caused to doubt about his religion, or to follow them, or to hold their saying to be true,not knowing whether it was the truth of falsehood, so he became one who doubted. So the people were ruined until the time of Ja’far, who was known as al-Mutawakkil [3], through whom Allah extinguished innovation and manifested the truth and the people of the Sunnah. They spoke out, despite their small number and the great number of innovators, right up to this day of ours [4].

As for their principles and misguidance, some of them have remained acting upon it and calling to it, with none to prevent them from their sayings and actions!

NOTES

[2] Proclamation was made that everyone had to adhere to the belief of the Mu’tazilah that the Qur’an was created! The scholars were threatened and ordered to agree to this. Those who refused to assent verbally were imprisoned, threatened with death and tortured. Imam Ahmad (rahimahullaah) stood firm, despite months in prison, constantly being brought before those in authority and threatened with death and kept in chains. Eventually, he was lashed severely in public. ‘Alee ibn al-Madeenee said, “Indeed, Allah aided this religion through Abu Bakr on the Day of Apostasy (riddah) and through Ahmad ibn Hanbal on the day of the trial (mihnah).” Reported by adh-Dhahabee in Tadhkiratul-Huffaadh (2/432).

[3] The ‘Abbaasid caliph, al-Mutawakkil ‘alallaah: Abul-Fadl, Ja’far, son of al-Mu’tasim billaah, al-Qurashee. He died in the year 247 after the Hijrah. May the Mercy of Allah be upon him.

[4] Refer to the letter of Ahmad ibn Hanbal to al-Mutawakkil, mentioned in as-Sunnah of his son, ‘Abdullah, as point number 84.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Deviation of the Jahmiyyah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 58: Point 101 (Part A)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Some of the scholars, amongst them Ahmad ibn Hanbal, declared the Jahmee to be a disbeliever and not from the people of the Qiblah. His blood is lawful. He does not inherit, neither is inheritance received from him, since he says that there is no Jumu’ah or congregational prayer, no ‘Eid prayer, no charity (Sadaqah) and because they say, “One who does not say the Qur’an is created is a disbeliever.” They allow fighting and killing within the nation of Muhammad (sallallaahu alaihi wa sallam). They contradict those who preceded them. They put the people to trial regarding something that neither the Prophet (sallallaahu alaihi wa sallam) nor any of his Companions spoke about.They desire to empty the Mosques and for the congregations to be neglected.

They weakened Islam, caused Jihaad to be left and busied themselves with sectarianism. They went against the narrations and spoke up with that which had been abrogated [1]. They used verses of uncertain meaning as clear proof and so caused the people to have doubts about their religion. They disputed about their Lord and said, “There is no punishment in the grave, nor any Pond (Hawd), nor any Intercession and Paradise and the Fire have not been created.” They rejected much of what the Messenger of Allah (sallallaahu alaihi wa sallam) said. Those who permit the declaration of their being unbelievers declare them to be so and declare the spilling of their blood to be lawful because of these matters, since whoever rejects a verse from the Book of Allah has rejected the whole Book and whoever rejects a hadeeth from the Messenger of Allah (sallallaahu alaihi wa sallam) has rejected all of his sayings and is a disbeliever in Allah, the Sublime.

NOTES

[1] The Mu’tazilah and the Raafidah denied abrogation (naskh). Before them, the Jews had denied it.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Jahmiyyah were ruined due to their pondering about Allah and following their opinions -Sharh as-Sunnah | Dawud Burbank [Audio|En]

 

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 100
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the ruin of the Jahmiyyah was that they pondered about the Lord, the Mighty and Majestic. They introduced ‘Why?’ and ‘How?’. They abandoned the narrations. And they applied analogy , they weighed the religion according to their opinion. So they came with disbelief openly .They disbelieved and declared the rest of the people to be disbelievers. And the affair led them necessarily to stating Ta’teel (negation).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Whoever says : “My recital of the Qur’an is created” then he is a Jahmi – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 99
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that whoever says : “My recital of the Qur’an is created” then he is a Jahmi. And whoever remains silent and will neither say it is created nor it is not created then he is a Jahmi. This was the saying of the Ahmad bin Hanbal.

And the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said:

“Whoever amongst you lives long will see great controversy, so beware of the newly introduced affairs for they are misguided. And adhere to my Sunnah and the Sunnah of the rightly guided orthodox caliphs (Khulafaa). Bite upon it with your molar teeth.”

[Souncloud Audio Link


Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Al-Hawaa (Lowly Desires): 50 Matters to free Oneself from it – Imam Ibn al Qayyim

Bismillaah

It is said that Al-Hawaa is a hidden trap that one must not feel secure from. Ash-Sha’bee [34] said: “It is called Hawaa because it throws down its’ adherent.” In its general and unrestricted meaning, it demands ready pleasure without thinking about the outcome. It incites the immediate obtainment of lusts even though it is, sooner or later, the cause of greater sufferings. This life has an outcome before that of the Hereafter, and Al-Hawaa blinds its follower from giving notice to this.

Man’s Muroo’ah, [35] religion, and rationalism all forbid the pleasure whose outcome will be painful and prohibit lust whose legacy is sorrow and regret, each telling the self when it desires [pleasure and lust], “Don’t do it!” The self would obey the winner.[36] Don’t you see because of the weakness of the rationalistic restraint in a child, he prefers what he desires even though it may lead to his own destruction. On the other hand, the one who does not abide by the Deen prefers and likes what he desires even if it would lead to his destruction in the Hereafter because of the weakness in compliance to the Deen’s prohibitive code. The one who does not respect his Muroo’ah prefers what he likes even if he injures [or shatters] or even loses his Muroo’ah because of the weakness in adhering to its prohibitive code. What place does this hold in comparison with the saying of Ash-Shaafi’ee [37]: “If I knew that cold water would injure my Muroo’ah, I would not drink it.”

Since man has been distinguished from other forms of creation by being subjected to the trials of Al-Hawaa, and because at all times he encounters all kinds of events and occurrences, two references of judgment have been established in order to deal with him: The Deen and reasoning. He is always commanded to refer all of Al-Hawaa related incidents to these judges [Deen and reasoning] and to submit to their ruling. He should train himself to ward off Al-Hawaa whose consequences are safe in order to train himself to abandon Al-Hawaa, which have harmful consequences.

Let the reasonable person know that lust addicts reach a state in which they do not find pleasure therein. Yet, they are unable to give it up, because it becomes to them like an indispensable form of living.

That is why you see the alcoholic and Al-Jimaa’ [38] addict does not reach one tenth of the enjoyment achieved by those who sometimes infrequently drink [39] or engage in Al-Jimaa‘. However, it is the habit which requires that of him. Consequently, he drives himself into destructive paths to attain what is demanded by the habit. Had he been relieved from the Rayn [40] of Al-Hawaa, he would have known that he was miserable wherefore he anticipated happiness, depressed wherefore he thought he was glad, and in pain where from he sought pleasure. He is like a bird that was deceived by a grain of wheat, neither he was able to get it, nor he was able to free himself from the trap he got caught in.

So, if it is asked: “How could a person who fell in Al-Hawaa free himself from it?

The response is: “By the help and success granted by Allaah (سبحانه و تعالى), he will be able to liberate himself from Al-Hawaa by holding to the following matters:

1. A determined free will: having a vigilant care and sense of honor for himself, jealously protecting it.

2. A dose of patience making himself endure the bitter taste of the moment (i.e. the time his Hawaa is active).

3. Strength and self-determination that encourages him to drink that dose [of patience]. His courage is a moment of forbearance, and the best of living attained by an ‘Abd is through his perseverance.

4. Being aware of the splendid impression of the outcome and the cure achieved by that dose [of perseverance].

5. Being aware of the pain that exceeds the pleasure arising from following his Hawaa.

6. Keeping his good standing before Allaah (سبحانه و تعالى) and in the hearts of Allaah’s ‘Ibaad. Certainly this is better and more beneficial to this than taking pleasure in following his Hawaa.

7. Preferring the joy of ‘Iffaah [41] and its honor and sweetness over the pleasure of disobedience and wrong-doing.

8. Having delight in overcoming his enemy and driving him away disgraced in his rage, grief, and worry, being unable to get hold of him as he wishes. In fact, Allaah (سبحانه و تعالى) loves for His ‘Abd to abandon and enrage his enemy as He has said in his noble Book:

 وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِ عَمَلٌ صَالِحٌ

Nor they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy but is written to their credit as a deed of righteousness. [Qur’aan,SooratAt-Tawbah. 9:120].

لِيَغِيظَ بِهِمُ الْكُفَّار

That He may enrage the disbelievers with them (i.e. the Sahaabah). [Qur’aan, Soorat Al-Falh, 48:29].

وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً

He who emigrates [from his home] in the Cause of Allaah, will find on earth many dwelling places and plenty to live by. [Qur’aan, Soorat An-Nisaa’. 4:100],

Which means, “A place where he abandons and assails the enemies of Allaah.” The sign of true love is to enrage the enemies of the Beloved and to forsake them.

9. Contemplating the fact that he has not been created to [be a slave of] Al-Hawaa, but that he has been prepared for a great task that will not be achieved unless he disobeys his Hawaa, as it was said:

“Indeed they have prepared you for a task such that if you are aware of it (i.e. its importance and great outcome);

Then you would hold yourself above giving respect to the negligent.”

10. That he should not choose for himself a state such that the unintelligible animal is better than him. Indeed the animal is able by means of his natural instincts to distinguish between beneficial and harmful situations, preferring the beneficial above the harmful. For the same purpose, man has been endowed with the faculty of reason. If he does not differentiate between what hurts or benefits him, or, in the case he realizes this but prefers what is harmful to him, then the status of an unintelligible animal is better than his. The evidence for this lies in the fact that an animal takes a share of enjoyment in the taste of food, drinks, and sexual relations that is not attainable by man, and that it lives a comfortable life free from thought and worry. Hence it is driven to its slaughtering place preoccupied with its lusts [42] due to the lack of knowledge about the consequences. Man will not procure the same damage done to the animal because of the intensity of the preoccupying thought, and the weakness of the used male organ, and so forth. Had the attainment of what is desired been a virtue, the right of man, who is the pure extract of the world, to it would have not been diminished while making it abundant to the animals. In the augmentation of man’s share of reasoning, knowledge, and cognition is a substitute for that (i.e. animalistic lust).

11. Let him lead his heart through the consequences of Al-Hawaa and contemplate:

  • How many virtues were missed because of his disobedience? And how much Ratheelah (vices) did it make him commit?
  • How many meals became inaccessible because of few meals?
  • How often a pleasure caused the loss of many?
  • How often did a desire break a rank, lower a head, [43] render a good reputation bad, inherit blame, leave behind it humiliation and dishonor that water cannot wash away. Yet, the eye of the follower of Hawaa is blind!

12. The intelligent person should imagine the attainment of his desire, his condition after his wish was fulfilled, what did he miss, and what occurred to him?

“The most excellent of people is the one who does not embark upon a means to accomplish something [44]
Until he distinguishes (the evil,harms) that may be incurred by its consequences.”

13. The intelligent person should really imagine what would the situation of another person be after he fulfills his desire then think of himself as being in the same standing. Indeed, the judgment respect of a thing is the same as respecting the like.

14. He should give a thought as to what his self really demands from him regarding the thing he desires. He should then question his Deen and rationale about it, they will inform him that it is nothing.

‘Abdullaah Ibn Mas’oud [45] said:

If anyone of you admires a woman, let him remember Manatinaha…” [46]

15. He should keep himself far from the humiliation of Al-Hawaa because whenever someone obeys his Hawaa he will sense disgrace within himself. He should not be deceived by the force, assault, and pride of the followers of Al-Hawaa, for they have the most lowly internal character of men; they have mustered both arrogance and humiliation.

16. He should compare the safety of Deen, honor, and property, and rank to the attainment of the desired pleasure. He will not find any suitability whatsoever between them. Thus he should be aware that he is from the most ignorant of men if he would trade this (Deen, honor, property, rank, etc..) for that (i.e. Hawaa).

17. He should keep himself far from being under the subdual of his enemy, the Shaytaan, who, if he sees the ‘Abd in a state of weak determination and motivation and having an inclination towards his Hawaa, he would eagerly hope to overcome and possess him and control him with the bridle of Al-Hawaa leading him wherever he wants. And whenever he senses in him a strong determination, self-honor, and high motivation, he would not hope to get hold of him except secretly and by the way of deceit or circumvention. [47]

18. He should realize that Al-Hawaa does not associate with any affair except that it corrupts it. If it gets to the knowledge, it causes him to go to Bid’ah and Dhalaalah [48] and its follower will become from amongst Ahlul Ahwaa’ [49] If it affects Al-Zuhd [50], it will lead its adherent to Ar-Riyaa’ [51] and to stand in opposition to As-Sunnah.[52] If it gets in a legal judgment, it leads its follower to injustice and hinders him from the truth. If it gets to the division of Al-Qismah,[53] it changes from a just into an unjust division. If it gets to the decisions of Wilaayah [54] and ‘Azl [55] it leads its adherent to commit treason against Allaah  (سبحانه و تعالى) and against the Muslims whereby he puts in charge or removes from duty according to his Hawaa. If it enters into worship it will deviate him from obedience and means of closeness [to Allaah]. Thus it associates not with anything but renders it corrupt.

19. He should realize that there is no way for the Shaytaan to come in upon the son of Adam except from the gate of his Hawaa. He goes around him trying to find how to invade him so that he renders his heart and deeds corrupt. The only means of entrance he finds is that of Al-Hawaa, and so he creeps along with it like poison creeping in the body.

20. Allaah (سبحانه و تعالى) has made Al-Hawaa an opposite to what He has revealed to His Messenger. He has made its following directly opposite to the following of His Messengers, and He classified mankind into two groups: The followers of Revelation and the followers of Al-Hawaa, And this is found in many places in the Qur’aan, as in His saying:

فَإِن لَّمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ

And if they answer you not (i.e. do not follow the doctrine of Tawheed, nor follow you), then know that they only follow Ahwaa’ahum (i.e. their evil inclinations: lust, desire, etc.) [Qur’aan, Soorat AI-Qasas, 28:50].

وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ

And if you [O Muhammad] were to follow their [Jews and Christians] desires after what you have received of Knowledge (i.e. Qur’aan), then you would find neither a Waliy [protector or guardian] nor any helper against Allaah. [Qur’aan, Soorat Ai-Baqarah. 2-120].

And there are other Aayaat of similar meaning.

21. Allaah (سبحانه و تعالى) likened the followers of Al-Hawaa to the most contemptible animals in form and in concept. Sometimes He compared them to a dog, as in His saying:

وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث

But he clung to the earth and followed his own vain desires. So his description is the description of a dog: If you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. [Qur’aan, Soorat Al-‘Araaf, 7:176].

Sometimes He compared them to wild donkeys:

كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ
فَرَّتْ مِن قَسْوَرَةٍ

As if they were frightened [wild] donkeys. Fleeing from a hunter, or a lion, Or a beast Of prey. [Qur’aan, Soorat At-Muddaththir, 74:50-51].

Sometimes He changed their forms into that of monkeys and pigs.

22. The one who follows Al-Hawaa neither deserves to be obeyed, nor to be an Imaam or to be followed, because Allaah removed him away from Imaamah (leading as an Imaam) and forbade obedience to him. As to his removal, it is because Allaah said to His Khaleel [56] Ibraaheem:

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“Verily, I am going to make you a leader [Prophet] of mankind.” [Ibraaheem] said: “And of my offspring [to make leaders].” [Allaah] said: “My Covenant includes not Ath-Thaalimeen (polythe’ists and wrong-doers).” [Qur’aan Soorat Al-Baqarah, 2:124).

Which means that “My Covenant regarding Imaamah (Prophethood, leadership, etc.) does not include a Thaalim (polytheist and wrongdoer}.” Anyone who follows his Hawaa is a Thaalim as Allaah (سبحانه و تعالى) said:

بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُم بِغَيْرِ عِلْمٍ

Nay, but those who do wrong follow their own Ahwaa’ahum Without knowledge. [Qur’aan, Soorat Ar-Room, 30:29].

The prohibition to obey the follower of Al-Hawaa because of Allaah’s (سبحانه و تعالى) saying:

وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

And obey not him whose heart We have made heedless of Our Remembrance, one who followed his Hawaa and whose affair [deeds] has been lost. [Qur’aan, Soorat Al-Kahf, 18:28],

23. Allaah has made the one who follows Al-Hawaa at the same rank as that of the image-worshipper. He said in two places of His Book:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ

Have you [O Muhammad] seen him who has taken as his Ilaah [god] his own Hawaa? [57] {Qur’aan,Soorat Al-Furqaan, 25:43].

Al-Hasan [58] commented: “He is the hypocrite; there is nothing that he desires except that he follows it.”

He also said: “The hypocrite is a slave of his Hawaa: there is nothing that he desires except that he commits it.”

24. Verily, Al-Hawaa is the Hithaar [59] of Hell-Fire which surrounds it, he who walks across it will fall in Hell, just as the Prophet  (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said in the hadeeth reported in As-Saheehain:

“Al-Jannah is surrounded by all kinds of disliked and undesirable things, while the Fire (Hell) is surrounded by all kinds of desires and passions.” [60]

And in the “Sunan” of At-Tirmithee in the hadeeth of Abu Hurairah which he attributed to the Prophet  (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) [he said]:

“When Allaah (سبحانه و تعالى) created Al-Jannah and An-Naar [the (Hell) Fire], He send Jibreel to Al-Jannah and said: Go and look at it and at what I have prepared therein for its people. He went and looked at it and at what Allaah has prepared therein for its people, then came to Him and said: By Your Might, no one who hears of it will fail to enter it. He gave an order respecting it, and accordingly it was surrounded with undesirable things, and said [to Jibreel]: Go and look at it and at [the things] which I have prepared therein for its people. He went and looked at it, and found that it was surrounded with disliked and undesirable things, then came to Him and said: By Your Might, I am afraid that no one will enter it.

He, [Allaah] then said: Go to An-Naar and look at it and at [the things] which I have prepared therein for its people. [He went] and found that it was heaped up, one part upon another, then he came to Him and said: By Your Might, no one who hears of it will enter it. He gave a command respecting it, and it was surrounded with desirable things and passions and then said: Go back to it. He went and said: By Your Might, I am afraid that no one will remain who does not enter it.” [61]

25. It is feared that he who follows Al-Hawaa may become altogether detached from Eemaan (Faith) while being unaware. In fact, it has been confirmed that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

None of you is a true believer until his Hawaa is in accordance with what I have brought forth. ” [62]

The most dreadful thing I fear in regard to you is the seductive lusts in your bellies and in your private parts, and the misleading ways of Al-Hawaa” [63]

26. The following of Al-Hawaa is from the destructive sins. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Three [things} lead to safety and three cause destruction. Those that lead to safety are: fearing Allaah in secrecy and in the open, uttering the truth at times of satisfaction and anger, and moderation at times of poverty and wealth. As to the [three] that cause destruction, they are: the Hawaa being followed, niggardliness being obeyed, and conceitedness.” [64]

27. The opposing of Al-Hawaa inherits strength in the heart, tongue and body of [Allaah’s] ‘Abd. Some of As-Salaf (righteous predecessors) said: “The one who overcomes his Hawaa is like him who conquers a city by himself.” And in the authentic hadeeth attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) :

“The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself-while in anger.” [65]

Whenever he trains himself on opposing his Hawaa, he would gain additional strength to his own.

28. The most enriched in Al-Muroo’ah of the people is him who has the strongest opposition to his Hawaa. Mu’aawiyah [66] said:

Al-Muroo’ah is the abandonment of desires and passions, and the disobedience of Al-Hawaa. The following of Al-Hawaa weakens the Al-Muroo’ah, and its opposition strengthen it.”

29. There isn’t a day that passes except that Al-Hawaa and the mind fight within its follower. Whoever of them overpowers its master, it will expel the other and take full control; and the decision will be its. Abu Ad-Dardaa’ [67] said:

“When a man wakes up, both his Hawaa and deeds meet; if his deeds are in accordance with his Hawaa, then his day is an evil one; and if his Hawaa is pursuant to his deeds, then his day is a good one.”

30. Allaah (سبحانه و تعالى) has made the wrong and the following of Al-Hawaa .associates of each other, and has made the right and the opposition of Al-Hawaa as associates. As some of As-Salaf said:

“If two affairs were dubious to you and you don’t know which one is right, then oppose the one close to your Hawaa for it is more likely that error is committed when Al-Hawaa is being pursued.”

31. Al-Hawaa is a disease and its remedy is in opposing it. Some learned men said:

“If you wish, I will inform you of your illness, and if you wish I will tell you of your remedy: Your disease is your Hawaa, and your treatment is to abandon and oppose it.” Bishr Al-Haafee, [68]  “All kinds of affliction are manifested in your Hawaa, and the complete healing is in your opposition of it.”

32. The Jihaad against Al-Hawaa, if it is not more important than the Jihaad against the Kuffaar, certainly it is not less in importance. A man told Al-Hasan Al Basree “O Abaa Sa’eed! What kind of Jihaad is the best? He said: “It is the Jihaad of your Hawaa” I heard my Shaykh [69] saying: “The Jihaad against one’s self and against Al-Hawaa constitutes the basis for the Jihaad against the Kuffaar and the Munaafiqeen (hypocrites), because one is unable to make Jihaad against them until he makes Jihaad against himself and his Hawaa first, so that he can go out to [confront] them.”

33. Al-Hawaa is Takhleel (disorder and confusion of the intellect) and opposing it is Himiyyah [70] It is feared for the one who became excessive in Takhleet and retired himself from Al-Himiyyah, that his disease [mental sickness] may cause him to fall in a state of Sara’.[71] ‘Abdul Malik Ibn Quraib [72] said: “I passed by a bedouin who was suffering from an intensive inflammation in his eyes and his tears were shedding on his cheeks. I said: “Why don’t you wipe off your eyes?”

He said: “The doctor prevented me from doing this, and there is no good in him who if urged to refrain [from doing something wrong] does not abstain, and if he is being commanded [to do something good] does not comply.” I said then: “Would you like something?” He said: “Yes! But I am in a state of Hitniyyah; the lusts of the people of [Hell] Fire overcame their Himiyyah, and thus they were destroyed.”

34. The pursuing of Al-Hawaa renders the doors of success closed for the ‘Abd, and opens for him the doors of failure. So you see him often repeating the [following statement]: “Had Allaah bestowed His success, then it [the affair] would have been as such and such,” while in fact he barred himself from the ways of success by pursuing his Hawaa. Al-Fudayyl Bin ‘lyaad [73] said; “Whoever has been overtaken by his Hawaa and by the following of lusts, the sources of success will be severed from him.”

One of the scholars said: “Al-Kufr [74] originates from four things: anger, lust, hope, and fear.” He then added, “I have seen two of them manifested: a man who got angry and then killed his mother, and another who fell in love and became a Christian…”

35. The one who stands by his Hawaa, his intelligence and mental perception will become corrupt because he acted unfaithfully towards Allaah in his mind and, consequently, Allaah perverted it for him. This is the way He deals with anyone who betrays Him in any affair: He renders it in a bad state for him.

36. The one who broadens for his self the scope of pursuing Al-Hawaa, will put it under restriction in his grave and on the Day of his Return, The one who restrains it by opposing Al-Hawaa, brings ease upon it in his grave and on the Day of his Return. Allaah pointed to this in His saying:

And their recompense shall be Al-Jannah and silken garments, because they were patient. [Qur’aan: Soorat Al-lnsaan, 76:12],

Since patience, which is holding oneself from pursuing Al-Hawaa, includes harshness and restrictions, accordingly Allaah will recompense them with the smoothness of silk and the wideness of Al-Jannah, Abu Sulaimaan Ad Daaraanee [75] commented on the above Aayah:

“Allaah shall recompense them for taking patience against lusts.”

37. The following of Al-Hawaa throws down the ‘Abd preventing him to stand up and walk with those saved on the Day of Resurrection, just like when his heart fell [in a state of Sara’] in this life which kept him from their company. Muhammad Bin Abee Al-Ward said:

“There is one of Allaah’s days when no one who pursues his Hawaa shall be saved of its evil. The slowest in his ability to stand up amongst those thrown down on the Day of the Resurrection is the one whose thrown in a state of Sara’ by his lusts…”

38. The pursuing of Al-Hawaa breaks up and weakens one’s resolution, and opposing [Al-Hawaa] solidifies and strengthens it. Resolution is the thing upon which one rides upon in his journey to Allaah and the Last Day. If that which is ridden became inactive, the traveler would almost be disabled to proceed in his journey.

Yahyaa Bin Mu’aath [77] was asked: “Who is most sound in resolution of men?” He answered: “The one who overcomes his Hawaa”

39. The parable of the one who follows his own whim is like that who rides on a tough, strong-tempered, Jamooh [78] horse without a bridle, about to be thrown down by his horse during its run or it would lead him to his death. A learned man said: “The most rapid means to ride onto Al-Jannnah is the Zuhd respecting this life, and the most rapid means to get on to An-Naar is the love of lusts. And him who boards his Hawaa, it will hastily take him to the valley of perdition.” Another said: “The most endowed with honor of the scholars is the one who flees with his Deen from this Dunya [79] and who is hard to be led to follow Al-Hawaa.” ‘Ataa’ [80] said: “The one whose Hawaa overtakes his rationale causing him to become affected with grief and agitation because of lacking the strength to be patient, would be put to shame.”

40. The Tawheed and the following of Al-Hawaa are two contrary matters: because Al-Hawaa is an idol, and each ‘Abd has an idol in his heart, the magnitude of which depends upon his Hawaa; Rather, Allaah sent His Messengers to destroy the idols and to call for His worship Alone, having no partners or associates. Nay, Allaah’s intent is not just to demolish the corporeal images and leave the images imbedded in the heart, but rather to destroy those in the heart first.

Al-Hasan Bin ‘AH Al-Muttawwi’ee [81] said:

“The idol of each person is his Hawaa, he who breaks it by the way of opposition deserves the title of honourableness.”

Just contemplate about the saying of AlKhaleel (Ibraaheem to his people [as Allaah said]:

مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ

What Are these images, to which you are devoted? [Qur’aan,Soorat Al-Anbiyaa’, 21:52],

and you will certainly find it identical to those images which the heart likes and devotes itself to and worships it besides Allaah. He, Allaah, said:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا

Have you [O Muhammad] seen him who has taken his illaah (god) as his own desire? Would you be then a Wakeel [a protecting guide] over him? Or do you think that most of them hear or understand? They are only like cattle. Nay, they are even farther astray from the Path [i.e. even worst than Cattle] [Qur’aan, Soorat Al-Furqaan, 25:43-44].

41. Opposing Al-Hawaa is the means to drive away diseases from the heart and from the body, and its following brings forth diseases to the heart and to the body. Heart diseases are all from following of Al-Hawaa. If you search for the causes behind diseases of the body, you will find that most of it are because of preferring Al-Hawaa over what should be abandoned.

42. The origin for the enmity, evil, and envy that occurs between people is from the following of Al-Hawaa. The one who opposes his Hawaa relieves his heart, body, and limbs, putting himself to ease and thus relieves others. Abu Bakr Al-Warraaq [83] said:

“When the Hawaa prevails, the heart turns dark and when it does so, the breast becomes straitened and when that happens, the moral character deteriorates and consequently people will hate him and he will hate them. Then think of the evil, enmity, neglect of rights, etc. that arise from this mutual hatred!”

43. Allaah has created in man an intellect and a Hawaa; whichever of the two becomes manifest, the other will hide, as Abu ‘Ali Ath- Thaqafee said;

“Whoever is overcome by his Hawaa, his intellect will be hidden from him. So, look at the end of him whose intellect is masked from him and became overpowered by something else.”

‘Ali Bin Sahl [84] said:

“The intellect and Al-Hawaa are in conflict. Success is the associate of the intellect and defeat is the associate of Al-Hawaa. The self stands between both; whichever of the two prevails, the self will side with it.”

44. Allaah has made the heart the king of the limbs and the place of the origination of knowledge, love, and ‘Uboodiyyah of Him. He tested him with two kinds of authority, two armies, two aids, and two sets of preparations. The truth, Zuhd, and guidance is one authority. Its aids are the angels, and its army is truthfulness and sincerity, and its preparation is in avoiding Al-Hawaa. The other authority is falsehood. Its aids are the Shayaateen and its troops and the preparation is the following of Al-Hawaa. The self stands between the two armies. The army of falsehood will have access to the heart only from its direction and frontier breaches, for it pervades the heart and aligns itself with its enemy against it (the heart) and thus the calamity will overtake it. It is the self, therefore, that offers its enemy from its own preparations, and opens for him the gate of the city and thus he enters and takes full control, and the heart takes the defeat.

45. The worst of enemies to man is his Shaytaan and his Hawaa, and the best friend he has is his intellect and his associate angel who gives him advice. If he follows his Hawaa, he gives his hand in surrender to his enemy, submitting himself as a captive to him, making him [the enemy] rejoice at his affliction, and causing displeasure to his friends and supporters. These are precisely the difficult moments of a calamity, wretchedness, the manifested divine decree of an evil ending, and the malicious joy of enemies. [86]

46. Each ‘Abd has a beginning and an end. He whose start is the following of AlHawaa, shall end up in a state of disgrace, humiliation, bereavement, and trials. What is being followed commensurate with the [‘Abd’s] degree of dependency upon his Hawaa. Rather, at the end, the followed turns to a suffering that agonizes him in his heart as one poet put it:

“Desires that were, at the age of youthfulness, sweet to those who wished
then, became a suffering at Al-Masheeb (an old age)” [87]

If you contemplate about the case of everyone who is in a bad and miserable state, you would find that it began with him embracing his Hawaa and giving it preference over his intellect. Anyone who begins by opposing his Hawaa and obeying the call of his Rushd,[88] his end will be that of honor, might, richness, and high rank before Allaah and before the people. Abu ‘Ali Ad-Daqqaaq89 said: “The one who controls his lust in his youthfulness, Allaah will honor him when he is in his age of maturity.” AlMuhallab Bin Abee Sufrah90 was asked: “How did you attain this status of yours? He said: “Through firm obedience and rebellion against Al-Hawaa.”

So these are the situations regarding the stand against Al-Hawaa in the beginning and in the end of one’s life in this world. With respect to the Hereafter, however, Allaah has made Al-Jannah the end for him who opposed his Hawaa and An-Naar the end for the one who followed his Hawaa [91]

47. Al-Hawaa is slavery to the heart, an iron chain round the neck, and a fetter to the leg. Its follower is a captive to everyone with a bad character. Thus whoever opposes it, liberates himself from slavery and becomes free, and takes off the chain round his neck and becomes in a state similar to that of a man belonging entirely to one master after belonging to many partners disputing one another.[92]

48. Opposing Al-Hawaa puts the ‘Abd in the rank of the one whose oath Allaah fulfills. The goals that He will accomplish for him will be many-fold that which he was unable to attain as a result of neglecting his Hawaa. He is like the one who relinquished a Ba’arah and was given a pearl as a compensation for it.

Whatever he is able to gain from the way of following Al-Hawaa is incomparable with what he looses from present and future benefits and from good living. So try to comprehend the stretching forth of the hand of Yoosuf, theSiddeeq95 in expenditure, the unconstriction with his tongue, the establishment of his feet [in power], and the rejoice that touched him after he came out of the jail because he restrained himself from the Haraam [unlawful].

49. Opposing Al-Hawaa entitles the honor in this world and in the Hereafter and self-esteem, outwardly and inwardly. Following it, however, lowers the rank of the ‘Abd in this life and in the Hereafter and humiliates him, outwardly and inwardly. When Allaah gathers mankind on one plane [on the Day of Resurrection], an announcer will call, “This day the people of generosity will be distinguished from those who amassed wealth. Now let the pious stand.” [97] They will stand and walk toward the place of honor while the followers of Al-Hawaa bending their heads down before Allaah] in the Mawqif [98] amidst the “heat of AI-Hawaa” its sweat and its suffering. The others [the pious] will be in the shade of the ‘Arsh. [99]

50. If you contemplate about the seven whom Allaah will shade in the shade of His ‘Arsh wherein there is no shade but His,[100] you will find that they deserved that shade because of their opposition to Al-Hawaa. Indeed the Imaam having authority and power will not be able to establish justice except by opposing his Hawaa. And with respect to the youth who prefers the sincere worship of Allaah over the urge of his youthfulness, had it not been for the opposition of his Hawaa, he would not be able to accomplish this state of worship. As to the person whose heart is attached to the mosques, the thing that drove him to this condition is the opposition of Al-Hawaa which invites him to the places of lusts. Concerning the person who gives charitable gifts secretly so that his left hand does not know what his right hand has given, had it not been for his subduing of his Hawaa, he would have not been able to attain this state.

And the person who was invited by a charming woman of noble birth [to have illegal sexual intercourse with her], feared Allaah and opposed his Hawaa. As to the one who remembers Allaah in seclusion and his eyes becomes flooded with tears for fearing Him, the thing that made him reach this state is the opposing of his Hawaa. Consequently, they were saved from being affected by the intense heat of the Al-Mawqif on the Day of Resurrection and the sweating therein. The people [adhering to] Al-Hawaa will experience the utmost degree of intense heat and sweating while they are still waiting to enter the “Prison of Al-Hawaa” Allaah is the One to be petitioned to grant us protection from the Ahwaa’ (Sing. Hawaa) of ourselves which are inclined to evil, and that He makes our Hawaa in accordance with what He loves and is acceptable to Him. He has power over all things, and He is most worthy of answering our petition.

Footnotes:

[34] Ash-Sha’bee, ‘Aamir Bin Sharaaheel, Abu ‘Amr Al-Hamadaanee (21 (or 28)-105/642(650)- 724), the Imaam, trustworthy, and renowned Faqeeh (jurist). He met Ali Ibn Abee Taalib & and prayed behind him. He reported Ahaadeeth from Sa’d Ali Abee Waqaas, Abu Hurairah, Abee Sa’eed, ‘Aa’ishah, Ibn ‘Umar and others from the Sahaabah (radi Allaahu anhum)

[35] Muroo’ah: Moral goodness, comprising all virtues, especially manliness, valor, generosity, sense of honor, etc.

[36] The winner in the struggle between the call for prohibition by Muroo’ah, religion, or rationalism and the self’s inclination

[37] Imaam Ash-Shaafl’ee: (150/767-204/820): Muhammad Ibn Idrees Ash-Shaaf’ee, was born in Ghazza, Palestine, and traveled to Al-Madeenah in his youth to study under Imaam Maalik. He also studied in ‘Iraaq under Imaam Muhammad Ibn al-Hassan, the famous student of Imaam Abu Haneefah. Imaam Ash-Shaafi’ee holds the distinction of being the first Imaam to systematize the principles of Islaamic Law or Fiqh (Jurisprudence).

[38] Al-Jimaa‘: Legal sexual intercourse between a man and his wife.

[39] Islaam prohibits all forms of intoxication. The evil associated with alcoholic drinks is much greater than the little enjoyment that may be felt by few drinks. In fact the few drinks demand more of it until the person feels high. Then the demand grows to reach a state higher than with his first one. Addiction slowly creeps to destroy the drinker’s life and in many cases his family. Allaah (سبحانه و تعالى) said:

They ask you [O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم] concerning alcoholic drink and gambling. Say: “In them is a great sin, and [some] benefit for men, but the sin of them is greater than their benefit.” [Qur’aan,SooratAl-Baqarah, 2:219].

[40] Rayn: Much dirtiness from rust, or simply, dirt, filth, etc.

[41] ‘Iffah: Abstinence from what is unlawful and base, virtuousness and decency.

[42] Eating, drinking, etc

[43] By reason of abasement

[44] And then regrets it.

[45] ‘Abdullaah Bin Mas’oud, the honorable companion who accepted Islaam early when Faatimah (the daughter of ‘Umar Ibn Al-Khattaab radiAllaahu anhu) and her husband became Muslims. He was the first to openly recite the Qur’aan in Makkah. The Mushrikeen harmed him for his recitation. He prayed to the first Qiblah (Al-Quds, Jerusalem) and to the second and last Qiblah (Makkah). He migrated twice, once to Abyssinia (the first migration) and the second to Al-Madeenah. He attended the battle of Badr, Uhud and all the other confrontations with the Mushrikeen. The Khaleefah ‘Umar Ibn AI-Khattaab assigned him to teach Islaam to the people of Al-Khoofah in ‘Iraaq. Later ‘Uthmaan (radiAllaahu anhu) called him to Al-Madeenah where he died in the year 32/654. He was known for his great knowledge in Qur’aan and its Tafseer. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) attested to ‘Abdullaah’s knowledge.

[46] That is when he is inclined by his desire and lust to indulge in an unlawful act with her, let him remember something that may turn off his desire, like manatinaha: all forms of her menses and the odor associated with that. [I asked Shaykh Muhammad Bin Saalih Al-‘Uthaymeen about this explanation of Ibn Mas’oud’s saying and, alhamdulilaah, he affirmed it.]

[47] Especially at times of unawareness. ‘Abdullaah Bin Mas’oud said: “You are at a time when the truth leads Al-Hawaa and there shall come a time when Al-Hawaa will lead the truth. So, we seek refuge in Allaah from that time to come.” [See Al-Jaami’ li Ahkaam Al-Qur ‘aan by Al-Qurtubee (Beirut, Lebanon: Daarul-Kutub Al-Ilmiyyah, 1413/1993), V. 19, p. 135.]

[48] Deviation from the right path.

[49] Ahlul-Ahwaa’ (The People of Corrupt Desires): The people who follow concepts of belief and methodologies of understanding and practices deviating from the right path, or from the truth, thus following their [corrupt] desires. [Some of their qualities are presented in the Appendix],

[50] Zuhd: To lead a pious life devoted to Allaah taking the least that is sufficient of the lawful things of life. It does not mean to abandon lawful means of earning, property, children, etc., nor exaggerating in performing acts of worship. [See a discussion on this subject in the Appendix],

[51] Ar-Riyaa’: Showing off, and not doing an action solely for the sake of Allaah.

[52] Mystic Sufism adopted ways of Zuhd that stand in direct opposition to the guidance of the Prophet’s Sunnah. [See the Appendix under Zuhd]

[53] Al-Qismah: Generally it refers to the division of property, shares, booties, profits, etc. In the Qur’aan it refers to the division of the deceased’s property in accordance with the laws of inheritance.

[54] Wilaayah: Appointing a person in charge of an office or an authority over a thing (town, district, country, province or the like).

[55] ‘Azl: Removal of someone from his office or exercise of authority.

[56] Khaleel, i.e. Allaah’s Khaleel: The one whom Allaah has distinguished by love and honor. Ibraaheem Al-Khaleel is Prophet Ibraaheem whom, like Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) Allaah has distinguished by love and honor.

[57] The other place is in Soorat Al-Jaathiyah 45, Aayah 23.

[58] Al-Hasan Al-Basree is Al-Hasan Bin Abee Al-Hasan and his name is Abee Al-Hasan Yisaar Al-Basree Al-Ansaaree, born in Al-Madeenah (21/642). A learned Faqeeh, devout, and respected scholar. He died in Basra in 110/728.

[59] Hithaar: Anything forming a barrier, an obstruction, a partition, or a fence.

[60] An agreed upon hadeeth. [See Saheeh Al-Bukhaaree, V. 8, Hadeeth #494.]

[61] Reported by At-Tirmithee who said that it is “hasan-saheeh”.- It is also reported by An-Nasaa’ee and Abu Daawood. Shaykh Al-Albaanee concluded that it is authentic in Saheeh Al-Jaami’ #5210 and in Mishkaatul Masaabeeh #5696. The terminology “hasan-saheeh ” used by At-Tirmithee refers to one of two situations regarding the hadeeth:

1-That it is reported through one way of narration and there is a disagreement regarding the status of one narrator in the chain: Some consider him sound while others consider him “hasan,”

2-It is reported via two chains of narration, one “Hasan” and the other “saheeh”. (See Al-Haafith Ibn Hajar’s An-Nukal ‘Alaa Nuzhatin-Nalhar fee Tawdeeh Nukhbatul-Fikar (Dammaam, KSA: Daar Ibnul-Jawzee, 1414/1994)], pp. 93-94.

The “hasan” (fine) is itself authentic but does not reach the level of authenticity of the “saheeh”.

[62] Shaykh Muhammad Naasir-ud-Deen Al-Albaanee, may Allaah protect him, said: The Isnaad (chain of narration) of this hadeeth is weak because of the status of weakness of Nu’aim Bin Hammaad (a narrator). See Shaykh Al-Albaanee’s comments on Al-Tabreezee’s Mishkaatul Masaabeeh [Beirut, Lebanon: AI-Maktab Al-Islaamee, 1405/1985], V. l,p. 59. Al-Haafith Ibn Rajab observed another cause of weakness of this hadeeth in his commentary on An-Nawawee’s authentication of the same hadeeth. [See Ibn Rajab’s Jaami’ Al-‘Uloom wal Hikam (Beirut, Lebanon; Muassasatur-Risaalah, checked by Shu’ayeb Al-Ama’out and Ibraaheem Baajis, 1412/1991], V. 2, p. 394.

[63] Reported by Imaam Ahmad, and Al-Haithamee said: “It was reported by Ahmad, Al-Bazzaar, and At-Tabaraanee in his  Ma’aajim: As-Sagheer, Al-Awsat. and Al-Kabeer, and its narrators are ‘men of Saheeh1 [i.e. generally classified in the category of sound, reliable, or even less. This does not necessarily mean that the rest of conditions required to authenticate the Isnaad (chain of narration), not to mention the hadeeth itself, are usually met.] [See Shaykh Al-Albaanee’s introduction to Saheeh At-Targheeb war Tarheeb by AlMunthiree, pp. 43-50.]

[64] Al-Muhaddith Shaykh Muhammad Naasir-ud-Deen Al-Albaanee said that the hadeeth is hasan. See As~Silsi!ah As-Saheehah, #1802, and Saheeh Al-Jaami’, #3045.

[65] An agreed upon hadeeth, [See Saheeh Al-Bukhaaree, V. 8, Hadeeth #135.]

[66] Mu’aawiyah is the Sahaabee Sakhr Bin Harb Bin Umayyah Bin ‘Abd Shams Bin ‘Abd Manaaf Bin Qusay Bin Kilaab, Abu’Abdur Rahmaan. The Ameer of Al-Mu’mineen, and the King of Islaam. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“O Allaah! Bestow upon him the knowledge of the Book (i.e. the Qur’aan) and save him from torment.”

[Reported by Imaam Ahmad in Fadaa ‘il As-Sahaabah, V. 2, p. 913.]

The checker said its Isnaad is hasan because of other narrations]. He also invoked Allaah saying:

“O Allaah! Make of him (i.e. Mu’aawiyah) a guide (to the truth), cause him to be rightly directed, and cause others to be rightly directed by him.”

[Reported by Imaam Ahmad, V. 5 #17438, and by At-Tirmithee. Al-A!baanee said it is saheeh (see Saheeh Sunan At-Tirmithee, #3018).] He was one of the Sahaabah who recorded the Revelation.

Contrary to many false reports, Mu’aawiyah did not seek to take over the Khilaafah from ‘Ali Shaykh-ul-Islaam Ibn Taymeeyah, Imaam Ath-Thahabee, AtTabaree, and many other scholars from the Salaf asserted that Mu’aawiyah used to acknowledge that ‘Ali is better than him and that he [Mu’aawiyah] does not deserve the Khilaafah. His position, however, was that he wanted ‘Ali to punish the assassins of ‘Uthmaan^ before he would give his loyalty to him. He thought that he was on the truth regarding this matter. ‘Ali on the other hand, conditioned that Mu’aawiyah must give the pledge of loyalty to him because he was the Khaalefah and that he thought it is wise to wait until he consolidates his power and then seek ‘Uthmaan’s assassins. ‘Ali had nothing to do with the killing of ‘Uthmaan Based upon many authentic narrations and prophecies from the Prophet Ahlus-Sunnah consider to be on the side of the truth.

The fitnah was ignited by a group of dissidents known as As-Saba’iyyah whose leader, ‘Abdullah Bin Saba’, was a Jew who considered ‘Ali to be Allaah incarnate! Most of the Sahaabah kept themselves away from the fitnah and only a few, not exceeding thirty, shared in the fighting between the army of ‘Ali and Mu’aawiyah.

The Islamic rule at the time of Mu’aawiyah’s Kingdom was very strong whereby the Muslims ruled a vast area extending from Khurasaan in the East to the West African coast, and from Cyprus in the Mediterranean to the Yemen in the South. [See Tahqeeq Mawaaqif AsSahaabah Fee Al-Fitnah; Establishing the (True) Position of the Sahaabah During the Fitnah (i.e. Between ‘Ali and Mu’aawiyahby Dr. Muhammad Amakhzoon, V. 2, pp. 93-130, published by Daar Tayebah and Maktabat Al-Khawthar, Riyaadh, KSA, 1415/1994.]

The reason why that I have highlighted some of these important facts is that most of what had been written about this fitnah is either a) fully historical and not authenticated, b) compiled by orientalists, or c) promoting baseless accounts by the Raafidhah (the rejectionists of the Shee ‘ah). The fully documented and authenticated reports from the Muhadditheen regarding the fitnah gave us the true positions of the Sahaabah regarding this matter. An excellent source is Al- ‘Awaasim Minal Qawaasim by Abu Bakr Bin ‘Al-Arabi AI-Maalikee (not the infamous mystic Sufi Ibn ‘Arabi) with commentary by Muhib-ed-Deen AI-Khateeb, 5th edition, Maktabat AsSunnah, Cairo, 1408. See also Tahtheeb Siyar ‘Alaam An-Nubalaa’, V. 1, #257. And Allaah knows best.

[67] Abu Ad-Dardaa’ is ‘Uwaymir Bin Zayed (or Bin ‘Aamir, or Bin ‘Abdullaah) Bin Qays, the Judge of Damascus, and one of the Sahaabah; the master of Qur’aanic recitation in Damascus before and during the Khilaafah of Uthmaan . He is known as the Hakeem (the wise man) of this Ummah. He was from the few amongst the Sahaabah who collected the Noble Qur’aan. He reported one hundred and ninety seven Ahaadeeth. It is reported that he died in the year 32 of Hijrah/652. [See Tahtheeb Siyar ‘Alaam An-Nubalaa’, V. 1, #172.]

[68] Bishr Al-Haafee is Bishr Bin Al-Haarith Bin ‘Abdur Rahmaan Bin ‘Ataa’ Bin Hilaal AI-Marwazee, the renowned, righteous, and trustworthy. A resident of Baghdaad. He died in 227/840 at an age of seventy six. [See Taqreeb At-Tahtheeb by Al-Haqfith Ibn Hajar, p. 168, checked by Abul Ashbaal Sagheer Ahmad Shaaghif AlPakistani, Daar AI-‘Aasimah, Riyaadh, KSA, I416.]

[69] Referring to Shaykh-ul-Islaam Ibn Taymeeyah.

[70] Himiyyah: Guarding, prelecting, and absenting from what is harmful. In case of sickness it means, abstaining from things [including food] that are injurious.

[71] Sara‘: A well known state arising, in some cases, from mental disorder whereby the person falls to the ground in a state that resembles madness.

[72] ‘Abdul Maalik Bin Quraib Bin ‘Abdul Maalik Bin ‘Ali Bin Asmaa’, Abu Sa’eed Al-Baahilee, Al-Asma’ee, Al-Basree. A truthful Sim-nee; died in the 16th year of Hijrah and others said differently. He lived close to ninety years of age. [See Taqreeb At-Tahtheeb, p. 626.]

[73] AI-Fudayyl Bin ‘lyaad Bin Mas’oud At-Tameemee, Abu ‘All, the renowned, trustworthy, and an Imaam who devoted himself to the worship of Allaah. Originally from Khurasaan (a province in NE Iran). He became a resident of Makkaah and died in 187/803, or earlier. [See Taqreeb At-Tahlheeb, p. 786.]

[74] Al-Kufr here includes disbelief and Kufr which means ingratitude, being ungrateful for Allaah’s Ni ‘mah (Favour or Blessing).

[75] Abu Sulaimaan Ad-Daaraanee is ‘Abdur Rahmaan Bin Ahmad (or it is said ‘Abdur Rahmaan Bin ‘Atiyyah) born around 140/758. A great Imaam and the great Zaahid (see below) of his times. He related the hadeeth from Suiyaan Ath-Thawree and others. As safa (see below) who died in the year 215/831 or 205/821. [See Tahtheeb Siyar ‘AlaamAn-Nubalaa’by Imaam Ath-Thahabee, V. 1, #1592.]

[76] Muhammad Bin Abee Al-Ward, is Muhammad Bin Muhammad Bin’Eesa Bin ‘Abdur Rahmaan Bin ‘Abdus Samad Abul Hasan, known as Ibn Abee Al-Ward. He died in 263/847. See Ibnul Jawzee’s Safwat As-Sajwah [Cairo, Egypt: Daar As-Safa(lst edition) 1411/1990], V. 1, #281, p. 570.

[77] Yahya Bin Mu’aath Ar-Raazi, the Zaahid, the wise and the admonisher of his times. He died in Naisapoor in the year 258/872.

[See Tahiheeb Siyar ‘AlaamAn-Nubalaa’, V. 1, #2247 and Ath-Thahabbe’s Al-‘Ibar Fee Khabar Man Ghabar, V.I, p. 371, published by DaarAl-Kutub Al-‘Ilmiyyah, Beirut, Lebanon.]

Note:

He is considered a Sufi in the context of the early practice of sufism in which some of its followers were mostly interested in leading a pious life of Zuhd (an abstemious way of life), patience, clemency, sincerity, truthfulness, etc.. Overall they were close to the teachings of the Qur’aan and Sunnah, although some of them exaggerated and (or) introduced innovated forms of worship and concepts. [See Majmoo’ Fataawaa Shaykh-ul-Islaam Ibn Taymeeyah, 10:366-367, and Ibnul Jawzee in Talbees Iblees, p. 156.]

Historically the process started in Basra, ‘Iraaq by the time when the majority of Taabi’ee (the followers of) At-Taabi’een passed away (Ibid, 10:358). Many of them used to wear woollen (suf) clothing a sign of disassociation from the wordly life. The first to establish a “house for the sufiyyah” was a man by the name of ‘Abdul Waahid Bin Zayed (Ibid, 10:359). In their works there is a blend of truth and falsehood. The majority of the scholars, including Imaam Shaafi’ee, Ahmad, Maalik, and others from Ahl-ul-Hadeeth, criticized their ways especially their so-called Samoa‘ [singing aimed to stimulating a state of Wajd (ecstasy)] and excessive worship. Whatever opposes the Qur’aan and Sunnah and the way of the Salafis to be rejected and whatever is in agreement is accepted because it is not innovated. The acceptance is not an approval of the terminology or the essence of Sufism in any of its stages. It remains to be remembered that it is not true that every pious and Zaahid Muslim is necessarily a Sufi. The Zuhaad (Sing. Zaahid) of the later times were more influenced by scholastic theology (Ilm Al-Kalaam) which began to creep into the Ummah following the translations of many of the philosophical concepts of the Hindus, Greeks, Romans, and Persians (Ibid, 10:367). Consequently, they deviated from the way of the Sahaabah and their followers from At-Taabi’een (Ibid, 10:358;366-367). It is known that Zuhd practices developed into organized forms of hunger, poverty, self-strive, seclusion, sleeplessness, wandering, handclapping, dancing, going to the markets in strange ways, abandoning the interest in hadeeth knowledge, and other extremes. Sufism further developed into a school of mysticism and corrupt creed and methodology. [See Talbees Iblees, pp. 156-165, published by Maktabat-ul Qur’aan, Cairo, Egypt.]

[78] Jamooh: A horse is called Jamooh when it overcomes its rider and runs away so as to be ungovernable by him.

[79] The life of this world with its temptations and means of seduction.

[80] ‘Ataa’ Bin Yasaar Al-Hilaalee, Abu Muhammad Al-Mudanee. A trustworthy and honourable Taab ‘iee known for his worship and admonitions. He died in the year 94/713 (or after). See Taqreeb At-Tahtheeb, p. 679, #4638.

[8l] AI-Hasan Bin ‘Ali Al-Muttawwi’ee: Within my resources, I didn’t find a biographical history for him.

[82] Abu Bakr Muhammad Bin ‘Umar Bin’Ali Bin Khalaf Bin Zanboor, known as AI-Hakeem (The wise man). Al-Khateeb Al-Baghdaadee said: “He was weak (in terms of Hadeeth transmission)”. He died in Baghdaad in 396/1006. [See Ibnul Jawzee’s Safawt AsSafwah, V.2, pp.351-352, #707. See also Al-‘/barbyAth-Thahabee, V.2, p. 189.]

[83] Abu ‘Ali Ath-Thaqafee is Muhammad Bin ‘Abd Al-Wahaab An-Naisapoori. He was an Imaam in most of the Islaamic disciplines, Muhaddith, Faqeeh, and an admonisher. According to Ash-Sha’raanee, he abandoned most of his knowledge and engaged in the “Sufi knowledge”! (Tabaqaat-M(Ftn.l6Q), 1:107). He died in 328/940. [See Al- ‘Ibar, V. 2, p. 3, and Tahtheeb Siyar ‘Alaam An-Nubalaa’, V. 2, #2996.]

[84] ‘Ali Bin Sahl Bin Al-‘Abbaas, the Imaam, Mufassir (scholar of Tafseer), the Zaahid, known for his devotion in worship. He died in 491/1098. [See Al-Muntakhab min Kitaab As-Siyaaq litaareekh Naisapoor, by Al-Haafith Taqyee-ed Deen As-Sayyzafeenee, p. 431, #1337. Published by Al-Maktabah At-Tijaariyyah, Makkah.]

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“There is none amongst you with whom is not an companion from amongst the jinn [devils]. They [the Sahaabah] said: “Allaah’s Messenger, with you too?” Thereupon he said: “Yes, but Allaah helps me against him and as such he surrendered [to Allaah in Islaam] and commands me not except for good. “

[Reported by Muslim. See Saheeh Muslim, V. 4, Hadeeth #6757.] In another narration by Muslim and Ahmad, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)  said:

“There is none amongst you with whom there is not an companion from amongst the jinn [devils] and an attache from amongst the angels.”

This companion from the angels may be different from those assigned by Allaah to write the record of deeds of the children of Adam. [See Al-Ashqar’s book ‘Aalam Al-Malaa’ikah AlAbraar (Kuwait, State of Kuwait: Maktabat Al-Falaah and Daar An-Nafaa’is, 1411/1991), p. 44.]

[86] These are the moments of difficulty which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used to seek refuge with Allaah from: Abu Huraira narrated that:

“he Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used to seek refuge with Allaah from the difficult moments of calamity and from being overtaken by Ash-Shaqaa’ (wretchedness in the Hereafter or destruction etc.) and from being destined to an evil end, and from the malicious joy of enemies.”

Sufyaan (Bin ‘Uyainah) said: “This narration contained three items only, but I added one. I do not know which one that was.”[Reported by Al-Bukhaaree, Muslim, and An-Nasaa’ee. See Saheeh Al-Bukhaaree, V. 8, Hadeeth #358.]

[87] Al-Masheeb: The period of whiteness of the hair, or hoariness.

[88] Rushd: Maturity of intellect enabling the person lo follow a right course of action and providing a good management of affairs.

[89] Abu ‘Ali Ad-Daqqaaq is Al-Hasan Bin ‘Ali Bin Muhammad Bin Ishaaq Bin ‘Abdur Raheem Bin Ahmad, a Zaahid Sufi who excelled in fiqh, Islaamic Fundamentals, and Arabic language. According to some reports, he died around 406/1016. See Al-‘Ibar, V. 2, p. 212, and ShatharaatAth-Thahab,V.3,p. 180. Daar Ihyaa’ At-Turaath Al-‘Arabi.

[90] Al-Muhallab Bin Abee Sufrah is Thaalim Ibn Saariq Al-‘Aatakee Al-Azdee, Abu Sa’eed AI-Basree, One of the trustworthy leaders and heroes who was knowledgeable about war plans and strategies. He reported Hadeeth transmissions from ‘Abdullaah Bin ‘Amr Bin Al-‘Aas, Samrah Bin Jundhub, Ibn ‘Umar, Al-Baraa’ Bin ‘Aazib, and others from the Sahaabah [See Tahtheeb Siyar ‘AlaamAn-Nubalaa‘, V. 1, #532, and Taqreeb At-Tahtheeb, #6986.]

[91] Allaah (سبحانه و تعالى) said:

فَأَمَّا مَن طَغَىٰ
وَآثَرَ الْحَيَاةَ الدُّنْيَا
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ

Then, for him who Taghaa [transgressed all bounds, in disbelief, oppression, and evil deeds of disobedience to Allaah], and preferred the life of this world [by following his evil desires and lusts], verily, his abode will be Hell-Fire. [Qur’aan, Soorat An-Naazi’aal, 79:37-39).

He also said:

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

But as for him who feared standing before his Rabb [Allaah], and restrained himself from impure evil desires and lusts, verily, Al-Jannah will be his abode. [Qur’aan, Soorat An-Naazi ‘aat, 79:40-41].

[92] Allaah (سبحانه و تعالى) said:

ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Allaah puts forth a similitude: A [slave] man belonging to many partners [like those who worship others along with Allaah] disputing with one another, and a [slave] man belonging entirely to one master [like those who worship Allaah Alone], Are those two equal in comparison? All the praises and thanks are due to Allaah! But most of them know not. [Qur’aan, Soorat Az-Zumar (39:29)].

[93] Ba’rah(Pl. Ba’r) A piece of animal dung. This signifies what is low.

[94] Signifying what is precious.

[95] The man of truth.

[96] In his eloquent and clear speech with the people.

[97] “This is from the Ghaybiyaat ( matters of Al-Ghayb) and it is not confirmed by an authentic evidence.”

[98] The standing before Allaah on the Day of Resurrection awaiting His Judgment.

[99] Know, may Allaah’s Mercy be upon you, that the shade sometimes is mentioned in relation to Allaah and sometimes in relation to His ‘Arsh. Many authentic narrations reported by Imaam Ahmad, Ad-Daarimee, Al-Baghawee, At-Tirmithee, Al-Haakira, At-Tabaraanee and others state that the shade is that of the ‘Arsh. As Al-Haafith Ibn Hajar explained, these narrations when related to the context of the agreed upon hadeeth: “Allaah will give shade to seven, on the Day when there would be no shade but His…” preponderates that the shade is that of the ‘Arsh.

Shaykh Muhammad Al-‘Uthaymeen commented that the Prophet’s statement: “On the Day when there would be no shade but His…” means that there would be no shade except that which He creates and that the belief that the shade is that of Allaah’s Essence is false, because this would imply that the sun is above Allaah the Most Majestic and Most High.

[See Fathul Baaree V. 2, p. 144, and Sifaatullaah Al-Waaridah Fil Kitaabi-wasSunnah, by ‘Alawee Bin ‘Abdul QaadirAs-Saqqaaf pp. 171-174, and Sharhul ‘Aqeedah Al-Waasitiyyah by Shaykh Muhammad Ibn Saalih Al-‘Uthaymeen, V. 2, p. 136.]

[100] The seven were mentioned in the hadeeth in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Allaah will give shade to seven, on the Day when there will be no shade but His. [These seven persons are]:

  • (1) a just ruler,
  • (2) a youth who has been brought up in the worship of Allaah [i.e. worships Allaah sincerely from his childhood},
  • (3) a man whose heart is attached to the mosques [i.e. he offers the five compulsory Salaat (prayers) in the mosques],
  • (4) two persons who love each other only for Allaah’s sake and they meet and part in Allaah’s Cause only.
  • (5) a man who refuses the call of a charming women of noble birth for illegal sexual intercourse with her and says: I am afraid of Allaah.
  • (6) a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given [i. e. nobody knows how much he has given in charity}, and
  • (7) a person who remembers Allaah in seclusion and his eyes become flooded with tears, “

[Reported by Al-Bukhaaree and Muslim. The text is that of Al-Bukhaaree: Saheeh AI-Bukhaaree, V. 1, Hadeeth #629.]

SourceThe Dispraise of Al-Hawaa (Lowly Desire) – Imaam Ibn al Qayyim | Dr Saleh as Saleh

The Story of Yusuf: The Dream of the Two Young Men in the Prison – Imam as-Sa’di

Benefits Derived from the Story of Yusuf
Chapter 1: The Dream of the Two Young Men

As for the dream of the two young men, where one of them said:

وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا ۖ وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ

‘Verily, I saw myself (in a dream) pressing wine.’ The other said: ‘Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.’  [Yusuf: 36]

They were kind to Yusuf so that he would inform them of the interpretation of their dream. This is due to what they witnessed of his being good to things and to the creation.

Yusuf –alayhi sallam- interpreted the dream of the one who saw that he was pressing wine to be that he would be saved from the prison and would return to his status of serving his master, so he would press grapes for his master, resulting in wine. He interpreted the other dream to be that person being killed, then crucified and birds eating from his head. As for the first dream then it came in a literal form. As for the other dream, then it came in the form of a similitude; that he would be killed, and even though he would have been killed, he would still be crucified and would not be buried until birds had eaten from his head.

This is an amazing insight, which gives precise meanings, as it is the custom that a person who is killed is buried straight away, such that it would not be possible for beasts and birds to eat from him. However, Yusuf –alayhi sallam- understood that this person would be killed and not buried quickly so that he reached this state.

This is the humiliation of that man, and his despicable, evil worldly destiny which causes the skin to tremble. He knew that this dream was real and would definitely take place. Yusuf said to them:

قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ
‘Thus is the case judged concerning which you both did inquire.’ [Yusuf: 41]

This is from his complete knowledge of interpreting dreams, which are not interpreted based on suspicion and delusion, rather they are interpreted upon knowledge and certainty.

As for the appropriateness of the interpretation of this dream, it is that birds do not come close to living things, rather they eat from the deceased if there is no one close to the dead body, and this takes place after the person has been killed and crucified.

From the perfection of Yusuf, his advice and his amazing intelligence is that he was careful in interpreting their dreams when they narrated them to him and he promised them that he would interpret the dreams at the earliest time. Yusuf said:

لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا

No food will come to you (in wakefulness or in a dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. [Yusuf: 37]

He promised them the interpretations before the first meal was to be brought for them from outside the prison so that they would be calm and eager to hear the interpretations. Yusuf did this so he would be able to give them Da’wah before he gave them the interpretations so that they would be more receptive to accepting the Da’wah to Allaah because calling them to Allaah was more important than interpreting their dreams.

He called them to Allaah using two means:

Firstly: through his own self, in how he was and in his beautiful description that made him reach this noble station.

Yusuf –alayhim as-Salaam- said:

ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that do not believe in Allaah and are disbelievers in the Hereafter (i.e. the Kan’âniun of Egypt who were polytheists and used to worship the sun and other false deities).

‘And I have followed the religion of my fathers, – Ibraheem, Ishaaq and Ya’qoob, and never could we attribute any partners whatsoever to Allaah. This is from the Grace of Allaah to us and to mankind, but most men are not thankful.[Yusuf: 37-38]

The second matter: He called them through natural, real evidences.

He said :

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

‘O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? ‘You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men do not know.  [Yusuf: 39-40]

Indeed The One who is singled out with perfection from all angles, and with complete control over all the world, the upper and the lower, The One Who is deserving of complete worship, Who created the creation for His worship and He ordered them to do it, He has the command over His slaves in this world and the Hereafter. He is the One Whom it is necessary to worship Alone, other than Whom there are things that are worshipped which are deficient and of different types – those things which many people claim divinity for, but they do not have anything of the real meaning of divinity nor are they deserving of worship, rather they are titles which they have defined and names without any meanings.

So, Yusuf saw that calling them to Allaah was foremost rather than the interpretation of their dreams and it was more beneficial for them and other than them.


Posted with Permission from the brother, May Allaah bless him, ameen

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Benefits Derived from the Story of Yusuf
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