October 2014 – Page 9 – AbdurRahman.Org

The One Who Commits Suicide – By Imaam ad-Dhahabi

by AbdurRahman.orgOctober 5, 2014September 11, 2017

Taken from ‘Al-Kabair’ The Major Sins
By Imaam ad-Dhahabi
Translated by Abbas Abu Yahya

The Major sin – Twenty-Five

The One Who Commits Suicide which is from the Greatest of Sins

Allaah Ta’aala says:

<< And do not kill yourselves, indeed Allaah is Most Merciful to you.

And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allaah. If you avoid the major sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). >>

Allaah Ta’aala says:

<< And those who invoke not any other ilâh (god) along with Allaah, nor kill such life as Allaah has forbidden……>>

191 – Narrated by Jundub ibn Abdullaah radiAllaah anhu :

That the Prophet –sallAllaahu alayhi wa sallam– said, “Amongst the nations before you was a man who had a wound, and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop until he died. Allaah said, ‘My Slave hurried to bring death upon himself so I have forbidden him (to enter) Paradise.’

Agreed upon by Bukhari & Muslim

192 – Narrated Abu Huraira radiAllaah anhu who said:

That the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

“Whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever. and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; “

Agreed upon by Bukhari & Muslim

193 – In an authentic hadeeth: A person was wounded, he hurried death and killed himself with the tip of his sword, the Prophet –sallAllaahu alayhi wa sallam– said: “He is from the people of the fire.”

194 – It is narrated on the authority of Yahya bin Abee Katheer, on the authority of Abee Qilaaba, on the authority of Thabit bin al-Dahhak:

That the Prophet –sallAllaahu alayhi wa sallam– said : “Cursing a believer is like killing him, and whoever accuses a believer of Kufr then he is like his killer, and he who killed himself with something in this world then Allaah will punish him with that (very thing) on the Day of Resurrection.

Authentic hadeeth

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

Ahadith regarding the benefits and blessings of Hajj – Shaykh Al Albaani

by AbdurRahman.orgOctober 3, 2014July 25, 2015

Taken from ‘Saheeh al-Targheeb wa Tarheeb’
By the Shaykh, ‘Allaama, the Muhadith Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya

It is narrated on the authority of Ibn Umar – radiAllaahu anhuma – who said: I was sitting with the Prophet – sallAllaahu alayhi wa sallam – in the masjidin Mina when a man from the Ansaar came and a man from the Thaqeef, they gave Salaam and said, “O Messenger of Allaah, we came to ask you questions.”

So the Messenger said: “If you want I can inform you why you came and what you want to ask, and I will do so, and if you want I will hold back and you can ask me and I will answer you.”

They said: “Tell us O Messenger of Allaah!”

The man from Thaqeef said to the Ansaari: “Ask.” So the Ansaari man said: “Inform me O Messenger of Allaah!”

The Messenger of Allaah said: “You came to me, to ask about leaving your house and aiming for the Bait-ul-Haraam and the reward for it; about praying two Rakah after Tawaaf and the reward for it; going between as-Safa and Marwa and the reward for it; your staying the evening in Mina, and the reward for it; stoning the Jamarah and the reward for it; slaughtering an animal and the reward for it; and the Tawaaf of al-Ifaadh.”

The man said: “I swear by the One who sent you with the truth! This is what I came to ask you about.”

The Prophet said:

“As for you leaving your homes aiming for the Bait-ul-Haraam: then your she-camel does not place its foot nor does it raise it except that Allaah writes for you a reward due to it, and wipes off one of your sins.

As for the two Rakah after the Tawaaf, then it is equivalent to freeing a slave from the Children of Ismaeel.

As for your circuiting of as-Safa and al-Marwa, then it is the same as freeing 70 slaves.

As for you staying till the evening in Arafah, then Allaah descends to the sky of the Duniya and He boasts about you to the Angels, and says: ‘My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them. So go forth My slaves! Having forgiveness and for what or who you have interceded for.’

As for stoning the Jamaar (the pillars), then for every stone that you throw, it removes a big sin from the deadly sins.

As for your slaughtering, then it is saved for you with your Lord.

As for shaving your head, then there is a reward for every strand of hair that you shaved, and a sin is wiped off by it.

As for you performing Tawaaf of the House after all this, then by this time your are performing Tawaaf with no sin upon you and an Angel comes and places his hand between your shoulders saying: “Perform good deeds in what you face of the future for verily your past sins have been forgiven.”

Reported by at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani graded it Hassan. Taken from ‘Saheeh al-Targheeb wa Tarheeb’. Volume 2, Page 9-10, hadeeth no. 1112

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

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof – Shaykh Al Albaani

by AbdurRahman.orgOctober 3, 2014October 13, 2014

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

1964 – “This is the trustworthy one of this Ummah. Meaning Abu Ubayda.”

Narrated by Muslim (1297) and Hakim (3/267) and Ahmad (3/125) and Abu Yaa’la (2/831) from the different routes on the authority of Hamad bin Salama on the authority of ‘Anas : “The people of Yemen came to the Messenger – sallAllaahu alayhi wa sallam – and said : Send a man with us who will teach us the Sunnah and al-Islaam.

Then the Messenger took the hand of Abu Ubayda and said : “ This is the trustworthy one of this Ummah. ” Then the Messenger mentioned him. This wording is from Muslim, and from the wording of Haakim, ‘teach us the Qur’aan.’

And Haakim said : ‘Authentic according to the conditions of Muslim, but Muslim & Bukhari did not narrate this hadeeth with mentioning the word: ‘Qur’aan.’

I say : and in this hadeeth there is an important benefit, the Khabar al-Ahad is used as a proof in ‘Aqeedah, like it is used as a proof in Fiqh rulings, since we know – out of necessity that the Prophet – sallAllaahu alayhi wa sallam – did not send Abu Ubayda to the people of Yemen just to teach them fiqh rulings, but also to teach the ‘Aqeedah. So if the khabar al-Ahad did not necessitate knowledge of the Sharia in ‘Aqeedah, then sending Abu Ubayda to teach them by himself would be similar to mockery. And this is what the One who established the Sharia’ is free from. So it is established with certainty that the Khabar al-Ahad necessitates knowledge, and that is my intent. I have two well known booklets which have been printed many times regarding this important issue, so anyone who wants a further explanation can refer back to them.

Silsilah al-Ahadeeth as-Saheehah vol. 4 hadeeth no. 1964 – By Shaykh Muhammad Nasur-Deen al-Albaani

Translated by Abbas Abu Yahya

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

Distinguished Characteristics of the Hadadiyaa – Shaykh Rabee bin Hadi

by AbdurRahman.orgOctober 3, 2014March 18, 2015

By The Shaykh, the Muhaddith Rabee’ bin Hadi al-Madkhali
Translated by Abbas Abu Yahya

Praise be to Allah; Allaah’s Peace & Praise be upon the Messenger of Allah, upon his family, upon his companions and upon whoever follows his guidance.

To Proceed:

Due to what took course, of the fitnah between the youth in Yemen and its tail has extended, and its branches spread out, so much so that it extended out in to other countries. Many people began seeking for an explanation of the truth and an explanation of who is correct from the one who is wrong.

From the causes of these fitn, was that some of the students of knowledge accused some of the other students of having the Manhaj of Hadadi.

So I was compelled to explain this Manhaj, perhaps this will make it clear for many of the students of the truth, so they can differentiate between the Manhaj of the Ahl-ul-Sunnah, and the Manhaj of the Hadadi.

Then perhaps this may share, to a far distant in dealing with this fitnah, along with our promise to continue with explaining other issues, in response to this urgent request and a share in trying to end the fitnah.

Manhaj of al-Hadaadeeyah

1- Their hatred towards the current scholars of the Manhaj as-Salafee, and their belittling them, claiming that they are ignorant and claiming that they are deviated, and lying upon them, especially the scholars of Madina. And they over-reach this to Ibn Taymeeyah, Ibn al-Qayyim and Ibn Abee al-‘Azz, the explainer of ‘at-Tahawee’. The Hadaadeeyah drone on about them, so that they can destroy their status and reject their sayings.

2- The statement of the Hadaadeeyah, that everyone who falls into a bida’ is declared as a mubtadi (innovator), and Ibn Hajar, according to them is more severe and dangerous than Sayed Qutb.

3- Declaring a person a mubtadi, if he does not declare that the person who fell into a bida’ is a mubtadi, and the Hadaadeeyah show enmity towards him and battle against him if he does not.

It is not sufficient, according to them, to say: that such and such person has ashareeyah in him for example, or is asharee, rather you have to say: that he is a mubtadi otherwise you will face war, hajr (being kept away from) and you will be declared as a mubtadi.

4- The Hadaadeeyah view an absolute prohibition of saying: ‘May Allah have mercy upon him” for the people of bida’, they don’t differentiate between a Rafidee, a Qadree, a Jahmee and between a scholar who fell into a bida’.

5- They declare a person as a mubtadi if he says: “May Allah have mercy upon him’ upon the likes of Abu Hanifah, ash-Shawkani, Ibn al-Jawzi, Ibn Hajr, and an-Nawawee.

6- Severe enmity against the salafiyoon, no matter what they sacrifice of hard work in calling to salafeeyah and defending it, no matter how hard they struggled to oppose the bida, hizbeeyah and misguidance.

The Hadaadeeyah concentrate on the scholars of Madina and Shaykh al-Albaani – may Allah have mercy on him- because he is from the senior scholars of the Manhaj as-Salafee, and he was the severest of the scholars in dealing with the hizbeeyoon, the people of bida’ and the people of taasub (being biased).

One of the Hadaadee’s came to one of my sittings and accused Ibn ‘Uthaymeen of lying more than ten times, I became angry, severely angry, and evicted him from my sittings.

The Hadaadeeyah authored books and distributed tapes and they distributed claims against the scholars, and they filled their books and their tapes and their claims with lies and falsehood.

From the injustice of al-Hadaad is that the authored a book attacking Shaykh al-Albaanee and writing distortions against him. This book consists of about 400 pages in his handwriting, and if it was printed, perhaps it would reach 1000 pages, he called it “al-Khamees” which means a huge army which has a frontline, and a back defense and a heart with a right wing and left wing.

al-Haddad used to claim that he warns against Ikhwaan al-Muslimeen, Sayid Qutb and al-Jahaymaaneeyah but we don’t see anything authored by him, not even a small booklet, let alone something like his book ‘al-Khamees’.

7- Their extremism regarding al-Hadaad and their claim of his superiority in knowledge, where by they can overthrow the senior people of knowledge and the Manhaj as-Salafee.

The Hadaadeeyah taking their shaykh to the level of an Imaam without any debate, just like the followers of the one who is affected with a craze for power.

They also say about the one who has reached a high level of knowledge, that it is upon him to sit at the feet of Abu Abdullaah al-Hadaad and Umm Abdullaah.

8 – The Hadaadeyah try to impose their selves upon the scholars of the Salafeeyah in al-Madina and of other places, accusing them of lying, so they say : so and so is a liar, such and such is a liar.

They try to show an appearance of love for the truth and striving for it, but when the lies of al-Hadaad were made clear with the evidences and proofs, Allaah exposed the reality of their situation and what they concealed of great evil, but it only increased them in their attachment to al-Hadaad and their exaggeration regarding him.

9- They are distinguished with cursing and hard-heartedness and violence, to the extent that they would threaten the Salafeeyoon with violence, and it even reached to the point that they physically beat some of the Salafeeyoon.

10- They curse specific people, to the extent that some of them curse Abu Hanifa, and some of them pronounce takfeer upon him, (take him out of Islaam).

When al-hadaad sees any statement whether correct or false he says ‘this is heresy’, which makes one feel that this man is a hidden Takfeeri.

11- Pride and stubbornness leads to rejecting the truth, similar to the other extremists of the ahl-ul-bida’. So everything that the ahl-ul Madina put forward as a clarification of the deviances of al-Hadaad away from the Manhaj of the Salaf, and that he rejects the Manhaj of the Salaf; so by these actions of theirs, they are the worst of the Islaamic sects, they are the most evil in their behaviour and partisanship.

12- They used to ascribe themselves to Imaam Ahmad a lot, so when it was clarified to them the opposition of al-Hadaad for Imaam Ahmad’s stance towards the ahl ul bida’; they denied this and began accusing those who had ascribed this to Imaam Ahmad. Then al-Hadaad said : ‘If this is true about Imaam Ahmad, then verily we do not blindly follow him.’

The Hadaadeeyah do no love the truth nor do they seek it, rather they want fitnah and to tear apart the Salafeeyeen.

Along with their extremism, the Salafeeyoon see the connections that some of them have with the Hizbeeyeen and some of them have connections with the fusaaq (corrupt people), and at the same time they battle the Salafeeyeen, and show a hatred, which is very severe, and perhaps they are concealing a lot more evil, and Allaah knows best with what they plot.

So if Abul-Hasan clarifies for us, with clear evidences that those who accuse him of hadaadeeyah, are really they themselves who have these characteristics, then we will not leave off striving to condemning them with al-Hadaadeeyah, rather we will force them back, by writing about them and warning against them, and attach them to al-Hadaadeeyah with out any consideration.

And if Abul-Hasan is not capable of doing this, then it is upon him to repent to Allaah Azza wa Jal and proclaim his repentance publicly, other wise we will not leave off striving to support the other people and in making victorious the Manhaj as-Salafee which we are upon, and we will defend the Manhaj and we will defend them.

It is upon the truthful Salafeeyeen that they make them victorious and aid the Manhaj which they are following, and they should cut off from the one who oppressed them and has oppressed their Manhaj, and beware, beware that one of them should fall into that which al-Hadaadeeyah fell in to, or even falling in to some of what they fell in to, and this is the field of knowledge to be able to differentiate between the truthful and the liar, like Allaah Ta’ala said :

(( Alif, Laam Meem, do the people think that they will be left alone, because they say: we believe, and that they will not be tested. Indeed We tested those who were before them. Allaah will certainly make it known, of those who are truthful and those who are liars. ))

I ask Allaah the most Kareem, the Lord of the great ‘Arsh that He protects all the Salafeeyeen everywhere from falling into this trial, especially in the land of Yemen where the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – has appeared, according to the Manhaj as-Salafee.

Written by

Rabee’ bin Hadi al-Madkhali

20 / 2 / 1423 AH

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

Where Patience is Mentioned in the Qur’aan – Imam Ibn al Qayyim

by AbdurRahman.orgOctober 3, 2014October 13, 2014

Taken from the book : Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imam Ahmad – may Allaah have mercy upon him – said: ‘Allaah – Subhanahu – mentions Sabr (patience) in the Qur’aan in 90 places.’

And we will mention the different types of Ayaat where Sabr(patience) is mentioned, and Sabr is of many types:

1)The command of having patience. As in His saying:

((And endure patiently, for your patience is not but from Allah))[1]

((So wait patiently for the command of your Lord))[2]

2) The prohibition of what opposes patience. Like in His saying:

((And be in no haste about them (Unbelievers).))[3]

And His saying:

((So do not become weak, nor be sad))[4]

And His saying: ((And be not like the Companion of the Fish))[5] and in brief, having patience with everything He has prohibited, since it opposes patience, which He has commanded us to have.

3) Attaching success to patience. As in His saying:

((O you who believe! Endure and be more patient, and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah so that you may be successful.))[6]

So He attached success to all of these matters together.

4) Notification that the reward is multiplied for the patient ones, more than the other people.

Like His saying:

((These will be given their reward twice over, because of what they were patient with))[7]

And His saying:

((Only those who are patient shall receive their rewards in full, without reckoning))[8]

Sulayman bin al-Qasim said: ‘The reward for every action is known, except the reward for patience. Allaah Ta’ala said: ((Only those who are patient shall receive their rewards in full without reckoning)).[9] Then Sulayman said: ‘like a heavy rain fall.’

5) Linking patience with leadership in the Deen and with havingYaqeen (certainty), Allaah Ta’ala said:

((And We made from among them (children of Israel) leaders, giving guidance under Our command, when they were patient and used to believe in Our Ayaat.))[10]

So with patience and certainty, leadership is achieved in the religion.

6) Allaah makes them victorious, by Allaah – Subhanahu- being with them. He Ta’ala said: ((Surely, Allah is with those who are patient)).[11]

Abu ‘Alee ad-Daqaaq said: ‘The Sabiroon (patient ones) are victorious and have honour in both worlds, since they have been told that Allaah is with them.’

7) That Allaah Ta’ala has combined three matters for the Sabiroonwhich He did not gather for anyone other than them. They are that Allaah gives the Salaat upon them (i.e. those who are blessed & will be forgiven) from Himself, and gives them mercy from Himself, and He gives them guidance from Himself.

Allaah Ta’ala said:

((But give glad tidings to those who are patient. Who when afflicted with calamity say: “Truly! To Allaah we belong and to Him we shall return. “They are those on whom are the Salaawat (who are blessed and will be forgiven) from their Lord, and they are those who receive His Mercy, and it is they who are the guided ones.))[12]

Some of the Salaf said – the patient person is honoured according to the affliction that he has been given – ‘What is wrong with me that I am not patient, and indeed Allaah has promised me three characteristics for being patient, and every one of these characteristics is better than the world and everything in it.’

8) Allaah Subhanahu made Sabr as an aid and a tool, and He commanded us to take assistance with Sabr, and He said: ((And seek help in patience and prayer))[13] so whoever has no Sabr, has nothing to help him.

9) Allaah Subhanahu attached victory to patience and piety, Allaah Ta’ala said: ((Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having distinctive marks))[14] this is why the Prophet –sallAllaahu alayhi wa sallam– said: ‘and know that victory comes with patience.’[15]

10) Allaah Subhanahu made patience and piety a great form of protection from the deception of the enemy and his evil planning. So the slave does not request a form of protection greater than patience and piety. Allaah Ta’ala said: ((But if you remain patient and become pious, not the least harm will their cunning do to you))[16]

11) Allaah Subhanahu said that His Angels send their salaams upon those who have patience, in Paradise. Like He said:

((And the angels shall enter unto them from every gate saying: Salamun Alikum for what you were patient with! Excellent indeed is the final home.))[17]

12) That Allaah Subhanahu allows the patient people to punish the enemy for what they, the enemy, afflict upon them, and then Allaah swears, stressing an oath with utmost emphasis, that being patient is better for them.

So He says:

((And if you punish your enemy, then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for those who are patient.))[18]

So ponder over this oath which uses [some of the words, which show great emphasis in the Arabic language, (Translators note)] in the answer.

13) That Allaah Subhanahu has prepared forgiveness and a great reward for patience and good actions.

So He said : ((Except those who show patience and do righteous good deeds, for them is forgiveness and a great reward ))[19] and Allaah has exempted these patient ones, from those despised types of humans who are characterized with despair and disbelief when they are afflicted, and with delight and pride when they receive a blessing. There is no escape from this despised character except with patience and good actions, just like forgiveness and a great reward cannot be acquired except with patience and good actions.

14) That Allaah Subhanahu made Sabr for afflictions from the things He had determined, meaning that from those things that are determined are the most noble and the most honoured, and Allaah said :

((And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah))[20]

And Luqman said to his son: ((Enjoin what is good and forbid what is wrong, and bear with patience whatever befalls you. Verily, these are some of the important commandments ordered by Allaah with no exception))[21]

15) Allaah promised the believers victory and success. This is His word, which He told them previously and it is a beautiful word, and He informs them that they can only achieve this victory and success with patience.

Allaah Ta’ala said:

((And the fair word of your Lord was fulfilled for the children of Israel, because of their endurance))[22]

16) Allaah Subhanahu linked His love with patience and He made it for the patient.

He Ta’ala said:

((And many a Prophet fought (in Allaah’s way) and along with him (fought) large bands of religious learned men. But they never lost heart for that which befell them in Allaah’s way, nor did they weaken or degrade themselves. And Allaah loves those who are patient.))[23]

17) That Allaah Subhanahu informs us about a good characteristic and it is not attained except by the patient, and He mentions this in two places in His Book : in Soorat al-Qassas about the story of Qaroon, and those who were given knowledge said to those who wished they had what they had been given :

(( Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are patient))[24]

And in Soorat Ha-Mim Sajda, where the slave is commanded to repel evil with that which is better than it, so if he does this, then he will become closer with the one with whom he had enmity as if he was a close and beloved friend, then Allaah Ta’ala said:

((But none is granted such goodness except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter).))[25]

18) Allaah Subhanahu informs us that indeed those who benefit from His Ayaat, and He admonishes them with these Ayaat, are the patient and thankful people.

Allaah Ta’ala said: ((And indeed We sent Moses with Our Ayaat “Bring out your people from the darkness into light, and remind them of the Days of Allah.” Truly, in this there are signs for every patient, thankful person.))[26]

And Allaah Ta’ala said about Luqman:

((Do you not see the ships sail through the sea by the grace of Allah? That He may show you His signs? Verily in this are signs for every patient, grateful person.))[27]

And He Ta’ala said regarding the story of Saba:

((So We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are signs for every steadfast, grateful person.))[28]

And He Ta’ala said:

((And among His signs are the ships, in the sea, like mountains. If He Wills, He can cause the wind to cease, and then they would become motionless on the back (of the sea). Verily in this are signs for everyone who is patient and grateful.))[29]

So these are four places in the Qur’aan which indicate that those who benefit from the Ayaat of the Lord are the patient and thankful people.

19) That Allaah Ta’ala commended His slave Ayyoob with the best of praise due to his patience.

He Ta’ala said:

((Truly We found him patient. How excellent a slave! Verily, he was ever oft-turning in repentance (to Us)!)).[30]

So He called Ayyoob an excellent slave, by knowing that he was a patient person, and this indicates that the person who does not have patience when he is afflicted by trials is indeed a wretched slave.

20) Allaah Subhanahu gave a verdict of loss, as a general verdict about everyone who does not believe, and they are not from the people of Haqq (truth) and patience. This shows that no one benefits except the people upon the truth and with patience.

Allaah Ta’ala said: ((By ‘Al-Asr’ (the Time). Verily! Man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another with patience.))[31]

This is why Shafiee said: ‘If all the people ponder over this Ayaah it would suffice them.’ This is why the perfection of a slave is in the perfection of his sustenance: the sustenance of knowledge and the sustenance of good actions, and they are Imaan and righteous actions. And just as the slave needs to perfect himself, he also needs to perfect others than himself, and that is done with advising with the truth and advising with patience, and the basis for this and its foundation and the trunk upon which it stands is indeed Sabr.

21) Allaah singled out the people of the right hand in that they are the people of patience and compassion. They are characterized as such due to their having these two characteristics, and that they advise others with these characteristics.

Allaah Ta’ala said:

((Then he became one of those who believed, and recommended one another to perseverance and patience, and also recommended one another to mercy and compassion. They are those on the Right Hand (the dwellers of Paradise).))[32]

This is restricted to the people of the right hand who have these two characteristics. People in comparison to these two characteristics are of four types: those who have these two characteristics are the best of these four types; the evilest type is the one who does not have any patience nor does he have any mercy; the type that follows next is he who has patience but no mercy; then after them is the fourth type who has mercy and compassion, but has no patience.

22) Allaah Subhanahu linked Sabr with the ‘Arkaan (pillars) of Islaam and with all the aspects of Imaan:

He linked patience with Salah (prayer), like in His saying:

((And seek help in patience and prayer))[33]

And He linked patience with general good deeds, like His saying:

((Except those who show patience and do righteous good deeds, for them is forgiveness and a great reward))[34]

And He linked it to piety. Like His saying: ((Verily, he who fears Allaah with obedience to Him and is patient. ))[35]

And He linked it to being thankful. Like His saying:

((Truly, in this there are signs for every patient, thankful person.))[36]

And He attached patience to the truth. Like His saying: ((And recommend one another to the truth and recommend one another with patience))[37]

And He linked it with mercy. Like His saying: ((And recommended one another to perseverance and patience, and also recommended one another to mercy and compassion))[38]

And He linked it with Yaqeen (certainty). Like His saying: ((When they were patient and used to believe in Our Ayaat))[39]

And He linked patience to truthfulness. Like in His saying: ((The men and women who are truthful, the men and women who are patient.))[40]

And He made patience as a reason for His love, and His closeness and His victory, and His help and His good reward. Just some of these characteristics are sufficient as a honour and a favour, and Allaah knows best.

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

[1] Nahl 16 : 127

[2] Tur 52:48

[3] Ahqaf 46: 35

[4] 3:139

[5] Qalaam 68:48

[6] 3: 200

[7] Qassas 28:54

[8] Zumar 39:10

[9] Zumar 39:10

[10] Sajda 32:24

[11] Anfaal 8:46

[12] 2: 155- 157

[13] 2 : 45

[14] 3 : 125

[15] Authentic – narrated by at-Tirmidhee

[16] 3: 120

[17] ar-raad 13:23- 24

[18] nahl 16:126

[19] Hud 11:11

[20] ash-Shura 42:43

[21] Luqman 31:17

[22] araaf 7:137

[23] 3 : 146

[24] al-Qasaas 28:80

[25] Fussilat 41:35

[26] Ibrahim 14:5

[27] Luqman 31:31

[28] Saba 34:19

[29] Shura 42:32- 33

[30] Saad 38:44

[31] Al-Asr

[32] Al-balad 90:17-18

[33] 2 : 45

[34] Hud 11:11

[35] Yusuf 12:90

[36] Ibrahim 14:5

[37] Asr 3

[38] Balad 90:17

[39] Sajda 32:24

[40] Ahzaab 33:35

Imaan is Patience and Gratitude – Imam Ibn al Qayyim

by AbdurRahman.orgOctober 3, 2014March 18, 2015

Taken from the book: Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imaan is of two halves; half is patience (Sabr) and half is being thankful (Shukr).

More than one from amongst the Salaf said: ‘Patience is half ofImaan.’

Abdullaah bin Masood – radi Allaahu anhu – said: ‘Imaan is of two halves: half is patience and half is gratitude.’
This is why Allaah – Subhanahu – combines patience and being thankful in His saying: <<Truly, in this there are signs for every patient, thankful person.>>[1]

As Allaah has mentioned in the verses of soorat Ha Mim ‘Ain Seen Qaaf 33, and soorat Saba 19, and in soorat Luqman 31. Indeed there are considerations which have been mentioned for these classifications of patience and gratitude:

The First Consideration:

That Imaan is a definition for all sayings, actions and intentions. And this is divided into two divisions: performing righteous actions and leaving prohibitions; so doing an action is obedience to Allaah and that is the reality of Shukr. Leaving a prohibition is being patient in keeping away from sins, and all of the Deen is about these two aspects: doing that what you have been commanded to do, and leaving what you have been commanded to leave.

The Second Consideration:

That Imaan is built upon two pillars: Yaqeen (certainty), and Sabr(patience). They are two pillars that are mentioned in His Ta’ala’s saying:

<<And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat>>[2]

So with Yaqeen, the reality of commands and prohibitions is known, and the reality of reward and punishment is also known. With patience commands are carried out, and patience also stops a person from doing that which he has been prohibited from. He will not achieve true faith in fulfilling commands and keeping away from prohibitions, knowing these commands and prohibitions are from Allaah, nor will he achieve true faith of reward and punishment, except with Yaqeen (certainty).

It is not possible for the slave to remain steadfast upon carrying out commands, and stopping oneself from prohibitions except with patience, therefore patience becomes half of Imaan, and the second half of Imaan is being thankful, by carrying out what he has been commanded with, and leaving that which he has been prohibited from.

The Third Consideration:

Imaan is sayings and actions. Sayings of the heart, and sayings of the tongue. Actions of the heart, and actions of the limbs.

The explanation of this is: whoever knows Allaah with his heart, and does not affirm it with his tongue then he cannot be a believer.

As Allaah said concerning the people of Pharaoh:

<< And they belied the Ayaat, wrongfully and arrogantly, though they themselves were convinced thereof [i.e. those (Ayaat) are from Allaah] >>[3]

And like wise, Allaah said concerning the people of ‘Aad and the people of Salih :

<<And ‘Ad and Thamûd (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the Right Path, though they were intelligent. >>[4]

And Musa said to Pharaoh:

(( Musa said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear evidences ))[5].

So these people achieved the sayings of the heart: which are al-Ma’rifah (knowing) and ‘ilm (knowledge), but despite this they were not regarded as believers. Also, the person who says with his tongue that which is not in his heart is not regarded as a believer, but rather he is regarded as being from the hypocrites.

Also, the one who knows with his heart and affirms it with his tongue is not regarded as a believer with just that, until he performs actions of the heart from love and hate, friendship and hostility; so he loves for Allaah and His Messenger, and he has loyalty to the‘Aawliyah (friends) of Allaah and he shows enmity to the enemies of Allaah, and he submits his heart to Allaah Alone. Submitting oneself to following His Messenger and obedience to Him (Allaah), and adhering to His Sharia’ externally and internally, and if he does this, it is not sufficient for him to have complete Imaan until he does that what he has been commanded with.

So these four ‘Arkaan (pillars) are the ‘Arkaan of Imaan upon whichImaan is built, and it is: going back to knowledge and action, and abstaining from that which is prohibited, which is also regarded as action. Both knowledge and action cannot be achieved except with patience, so Imaan becomes two halves: one of which is patience, and the other which is the result of this patience, is knowledge and action.

The Fourth Consideration:

The soul has two forces: a driving force, and a restraining force, and the soul is always going back and forth between the rules of these two forces; driven towards that which it loves, and abstaining from that which it dislikes. The whole of the Deen is based upon, motivating oneself and abstaining. Motivation towards obedience, and abstention from sinning against Allaah. It is not possible to achieve any of these except by patience

The Fifth Consideration:

The whole of the Deen is hope and fear, so the believer is one who has hope and fear. Allaah Ta’ala said: <<Verily, they used to hasten on to do good deeds, and they used to call on us in hope and in fear>>[6]

And in the supplication at the time of going to sleep, which Bukhari narrated in his ‘Saheeh’: ‘O Allaah, indeed I have submitted my self to You, and directed my face towards You, and entrusted my matters to You.’

So you will never find a believer except that he is one who has hope and fear. Hope and fear are not established except on the stalk of patience, so fear encourages him to be patience and hope steers him towards being thankful.

The Sixth Consideration:

That everything that a slave is exposed to in this world, does not exclude that which will benefit him in this world and in the Hereafter, or that which will harm him in this world and in the Hereafter, or that which will benefit him in one of these two places, and harm him in the other. The noblest types of action that a person does are those that benefit him in the Hereafter, and he leaves the other world and leaves that which will harm him in it, and this is the reality of Imaan. Hence the action that benefits him isShukr (thankfulness), and leaving that which harms him is patience.

The Seventh Consideration:

That a slave cannot separate himself from an action that he does, nor a prohibition that he leaves, and destiny overtakes him. He has an obligation of three things, patience and thankfulness. So fulfilling that which you have been commanded to do is Shukr (thankfulness) and leaving prohibitions and being patient with your destiny, is patience.

The Eighth Consideration:

Indeed the slave consists of two aspects which call him: an invitation that calls him to the Duniya and its worldly desires and delights. And an invitation that calls him to Allaah and the Hereafter, and that which has been prepared in it for the ‘Aawliyahof Allaah from amongst its everlasting blessings.

So the rebel of worldly passions and desires is Sabr, and that which responds to Allaah and the Hereafter is Shukr.

The Ninth Consideration:

The Deen revolves around two fundamental principles: determination and perseverance. These are two principles which are mentioned in the hadeeth which has been narrated by Ahmad and an-Nisaee on the authority of the Prophet –sallAllaahu alayhi wa sallam– ‘O Allaah verily I ask of You perseverance in my affairs, and determination in conduct.[7]
The foundation of Shukr is the correctness of resolve, and the foundation of Sabr is the force of perseverance, so when a slave is supported with determination and perseverance, then he has indeed been supported with assistance and capability.

The Tenth Consideration:

Indeed the Deen is built upon two foundations: Truth and patience, and both are mentioned in the saying of Allaah Ta’ala:

<<And they advise one another to the truth, and recommend one another with patience.>>[8]

So what it is required of the slave is to do actions truthfully with in himself, and implementing them amongst the people.

And this is the reality of Shukr, which is not possible for the slave unless he is patient upon it, and in doing that Sabr becomes half ofImaan.

And Allaah –Subhanahu Ta’ala- knows best.

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

[1] Ibrahim 14:5

[2] Sooratul as-Sajda 24

[3] Sooratul Naml 14

[4] Sooratul Ankaboot 38

[5] Sooratul Isra 102

[6] Sooratul Anbiyya 90

[7] As-Saheehah 3228 – Shaykh Albaani

[8] Sooratul Asr 3

Seeking Assistance from the Dead : Aqeedah of the Grave worshipping Soofis

by AbdurRahman.orgOctober 3, 2014October 13, 2014

The difference between the ‘Aqeedah of the Salaf as-Salih and the‘Aqeedah of the grave worshipping Soofis

Compiled by Abbas Raheem
Translated by Abbas Abu Yahya

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha(seeking closeness to Allaah) from the dead of the Prophets, and the righteous people. This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih. This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.

Isteegatha linguistically means requesting aid and victory.

The Sharia’ definition: There is no difference with the linguistic meaning, since it means requesting help and relief from distress.

And Isteegatha is a type of Dua’(supplication), and Dua’ is worship, as has been mentioned in the hadeeth of an-Numaan bin Basheer who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said : ‘Dua’ is worship.’ Narrated by Ahmad and Tirmidhee and he said the hadeeth was hasan saheeh.

From the principles of the Sharia’ is that all worship, whether apparent or internal, is prohibited until there is an evidence from theSharia’ that makes the action permissible.

Once this is understood, then know – may Allaah have mercy upon you, and may He direct you to His obedience – that makingIsteegatha from the people is divided into two sections according to the Salaf:

The first : The Isteegatha which is permissible : and that is seeking assistance in the time of need from a living person, with that which he has the ability to help with, without having to lower oneself to that person, or with humiliation in any form, or having submission in the same way that you ask from Allaah Ta’ala.

From amongst the evidences that show the permissibility of this type of Isteegatha is:

a) The saying of Allaah Ta’ala regarding the story of Musa – alayhi as-sallam – : <<The man from his (own) party asked him for help against his foe>>

b) The saying of Allaah Ta’ala: <<Help one another in goodness and piety, and do not help one another in sin and transgression.>>

The Second: The Isteegatha which is prohibited, is of two types:

a) Seeking assistance from living people with that which only AllaahTa’ala has the ability to help with, and there is agreement amongst the scholars, that this is prohibited.

And from amongst the evidences for this issue, is the saying of Allaah Ta’ala: <<And invoke not besides Allaah, any that will neither profit you, nor hurt you…..>>

b) Making Isteegatha with the dead, from the Prophets or the righteous people.

And from the proofs of this prohibition is the following:

1) The saying of Allaah Ta’ala: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me. So let them obey Me and believe in Me, so that they may be led aright. >>

So ponder – may Allaah look after you – about when the Messenger of Allaah –sallAllaahu alayhi wa sallam– was faced with questions, and the answer would come from Allaah Ta’ala, and Allaah Ta’ala would make the Messenger of Allaah –sallAllaahu alayhi wa sallam– an intermediary to convey the answer, so Allaah would say to him : <<Say….>> meaning O Muhammad tell them. The following are examples of that:

1) The saying of Allaah Ta’ala: <<They ask you about the new moons. Say: these are signs to mark fixed periods of time for mankind and for the pilgrimage. >> 2:186

2) The saying of Allaah Ta’ala : <<They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islaamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allaah is to prevent mankind from following the Way of Allaah, to disbelieve in Him,>> 2:217

3) The saying of Allaah Ta’ala: <<They ask you (O Muhammad ) 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.’ >> 2:219

4) The saying of Allaah Ta’ala: <<They ask you what they should spend. Say : whatever you spend of good>> 2 : 215

5) The saying of Allaah Ta’ala: <<They ask you for a legal verdict. Say: ‘Allaah directs (thus) about AlKalâlah (those who leave neither descendants nor ascendants as heirs) >>

6) The saying of Allaah Ta’ala: <<They ask you what is lawful for them as food. Say : lawful unto you are all kinds of halaal food. >> 5:4

7) The saying of Allaah Ta’ala: <<They ask you about the Hour (Day of Resurrection): ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord (Alone). >>

8) The saying of Allaah Ta’ala: <<They ask you about the spoils of war. Say: the spoils of war are for Allaah and the Messenger>> 8: 1

So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– was an intermediary to convey the message directed to him from Allaah Ta’ala by His saying : <<Say…>>, except in the issue of Dua’. Indeed AllaahTa’ala did not make the Messenger –sallAllaahu alayhi wa sallam– an intermediary for Dua’, but Allaah Ta’ala Himself undertakes the answering of theDua’ directly without saying: <<Say…>>

When the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked: ‘O Messenger of Allaah, is our Lord close so we can have intimate discourse with Him, or is He far, so that we have to call in a loud voice?’ Then Allaah revealed: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.>>

Narrated by Abdullaah bin Ahmad bin Hanbal in his book ‘Kitab as-Sunnah’1/ 277 and Ibn Hibban in his book ‘ath-Thiqaat’8/436, and at-Tabari mentioned it as a reason for the revelation of the Ayaah in his Tafseer book 2/158, and Ibn Katheer in his Tafseer book 1/219, and Qurtubi in his Tafseer book 2/308, and he mentioned it as a reason for it being revealed, on the authority of Hasan al-Basari – may Allaah have mercy upon him.

And this is a divine indication that Allaah does not love that, nor is a slave in need of intermediaries or intercessors when he supplicates to his Lord Azza wa Jaal, rather he supplicates to Allaah directly and the saying of Allaah Ta’ala <<So let them obey Me >> means : that they supplicate to Me.

2) The saying of Allaah Ta’ala: <<Say O Muhammad: I do not possess anything for myself that will benefit me nor harm me.>>

so indeed this Ayaah clearly explains that he (the Messenger of Allaah) does not control for himself that which will benefit him nor that which will harm him, so how can he possess that for anyone else.

And what confirms this point is the saying of the Messenger of Allaah –sallAllaahu alayhi wa sallam– : ‘O Fatima daughter of Muhammad, O Safiya, daughter of AbdulMuttalib, O tribe of AbdulMuttalib, I do not possess anything for you from Allaah, but ask me whatever you want from my wealth.’ Narrated by Muslim.

3) The saying of Allaah Ta’ala: <<Say (O Muhammad): ‘Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither the power to remove adversity from you nor even to shift it from you to another person.’ >>

Some of the Salaf said that this Ayaah was revealed about groups of people who used to supplicate to al-Azeez, the Messiah and the angels.

So if a person says that those people used to worship them (angels, prophets etc.) and not worship Allaah, but as for us then we don’t worship them, rather, we take them as intermediaries and intercessors with Allaah !!

Then the answer to them is: This statement of yours, is like the statement of the Mushrikeen at the time of the Messenger –sallAllaahu alayhi wa sallam.

The saying of Allaah Ta’ala: <<We do not worship them except that they bring us closer to Allaah>> and in spite of what they said, their claim was not accepted, nor did it benefit them, and the Messenger of Allaah fought against them.

4) A fundamental principle is that the dead are not like the living, Allaah Ta’ala says: <<The living and the dead are not the same>> fundamentally the dead do not hear the living.

Allaah Ta’ala said: <<And you do not make those in the graves to hear.>> except where the evidence shows exceptions to this principle, and here are some examples:

a) When the Messenger –sallAllaahu alayhi wa sallam– spoke to the dead of theMushrikeen after the battle of Badr, while they were in the well before they were buried.

And about this Ibn Qudamah al-Maqdasee – may Allaah have mercy upon him – said: ‘and this was a miracle of the Prophet –sallAllaahu alayhi wa sallam– and a matter that was specific to him, so you cannot use for anyone other than him.’ Taken from ‘Kitaab al-Mughnee’10/63.

b) The dead hear the footsteps of his companions.

c) The soul of the Messenger of Allaah –sallAllaahu alayhi wa sallam– is returned to him so that the angels can convey to him the Sallam of anyone who sends Sallam upon him.

d) When the dead person hears the Sallam of the one who sendsSallam to him at his grave. This is according to those who authenticate this hadeeth.

There is no evidence to show that the dead person hears the living person who asks of him and makes a request from him, and if there is no evidence for this then the principle is that the issue remains as it is, that the dead cannot hear the living.

And the fundamental principle is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is human, and the origin regarding the issue of death, is that he is like the rest of mankind. Allaah Ta’ala says: <<Indeed you will die, and indeed they will die>> except for what the evidence exempts, that the earth does not eat up his body and that his soul is returned to him in the grave to receive the Sallam of the one who sends Sallam to him, and that the actions of his Ummahare presented to him, and this is according to those who authenticate the hadeeth.

Since the dead not being able to hear the living has been established about the leader of the sons of Adam – alayhi as-Sallam – then this more readily applies to other than the Prophet –sallAllaahu alayhi wa sallam. If this is established that the Prophets do not hear the question of the one asking the question, then ponder over the saying of Allaah Ta’ala: <<And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?>>

5 – The saying of Allaah Ta’ala: <<So when you have finished, then stand up for Allaah’s worship. And to your Lord turn all your invocations>> and He did not say ‘Turn your invocations to the Prophets and the righteous people.’

Imaam at-Tabaree, may Allaah have mercy upon him, said, ‘The saying of Allaah Ta’ala: <<And to your Lord turn all your invocations>> Allaah mentions is : O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their associates. The people of Tafseer have also said similar to what we have just mentioned.

Taken from the book Tafseer at-Tabaree 30 / 237.

6 – Indeed what the Companions – radi Allaahu anhum – knew and understood is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was not made as someone from who aid was sought after his death nor was he taken as an intermediary, and this is confirmed by what has been narrated by al-Bukhari 1 / 342 and others have also narrated this.

On the authority of Anas – radi Allaahu anhu – and then on the authority of Umar bin al-Khattab – radi Allaahu anhu – if there was a drought, he would request rain by asking al-Abbas bin AbdulMuttalib, and he would say : ‘O Allaah indeed we used to come closer to You (makeTawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So, if you dear brother, dear reader, being unbiased, ponder that Umar and the senior Companions did not regard the permissibility of (Tawassul) coming closer to Allaah nor seeking assistance with the Prophet –sallAllaahu alayhi wa sallam– after his death, compared to when he was alive, in fact in their request for rain they used to make Tawassul with the Prophet –sallAllaahu alayhi wa sallam, but after he passed away they did not make Tawassul with him. Indeed Umar – radi Allaahu anhu – said in his authentic, well-known and established supplication, agreed upon by the people of knowledge, which was said in the presence of theMuhajiroon and the Ansaar in the famous year of the Great Drought. When the drought became severe and the people requested rain, he said : ‘O Allaah we used to, if we suffered from a drought, we used to make Tawassul with Your Prophet, and You used to give us rain, and now we make Tawassul to You with his uncle, so give us rain , and they were given rain.’

This well known supplication was accepted by all the Companions, not one of them denied it. This is one of the clearest examples of (Ijma’Sakootee) silent agreement.

Therefore, if Tawassul with the Prophet –sallAllaahu alayhi wa sallam– after his death was like the Tawassul during his lifetime, they would have said, why are we making Tawassul with al-Abbas while we don’t make it with the Prophet –sallAllaahu alayhi wa sallam, who is the best and greatest of creation with Allaah? Since not one of them said this, then this shows us that they knew Tawassul was only during the lifetime of the Prophet , and after his passing away, Tawassul is with the Dua’ of the righteous living people.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– did not order any one of his Companions. if they had a need or were afflicted with a problem, that they turn to him and they seek assistance from him after his death. In fact the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to Ibn Abbas – radi Allaahu anhu – : ‘If you ask of anyone, then ask Allaah, and if you seek help, then seek help from Allaah.’

Narrated by at-Tirmidhee and he said the hadeeth is hasan saheeh.

And there is other evidence which shows that Isteegatha with the dead from the Prophets and the righteous people is not allowed according to Islaam.

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

Taken from sahab.net

The Book of Knowledge of Imaam An-Nasaa’ee – Shayk Al Albanee

by AbdurRahman.orgOctober 2, 2014September 23, 2016

The Book of Knowledge Of the Imaam, the Haafidh: Abu Khaithama Zuhair Ibn Harb An-Nasaa’ee

Checking and Notes by:Imaam Muhammad Naasir-ud-Deen Al-Albaanee.

Translation by:isma’eel alarcon – al-ibaanah.com

INTRODUCTION TO THE BOOK

All praise is for Allaah and may His peace and blessings be on the Final Messenger, his family and those who follow him in goodness until the Day of Judgement. To Proceed.

We are pleased to present this, our seventh E-Book, entitled: “The Book of Knowledge” – a complete translation of the classical work “Kitaab-ul-‘Ilm” of Imaam Abu Khaithama An-Nasaa’ee (rahimahullaah). This treatise is comprised of a collection of ahaadeeth (sayings of the Prophet) and athaar (sayings of the Salaf) on the subject of Islaamic Knowledge. By reading the various narrations, it is hoped that the reader will benefit and reflect on the merits and virtues of seeking, acquiring and teaching knowledge. The treatise also provides a first-hand look on how the Salaf’s attitude was with respect to knowledge – how they sought it, how they learned it and how they taught it to others. There are several narrations, also, that give us a description of the characteristics of some of the Salaf, their knowledge and their virtues.

Therefore, this treatise is of the utmost importance, as it provides the reader with an account of the Salaf – those whom we are obligated to follow and take their example. And it deals with one of the most important topics in Islaam, which is Knowledge, since knowledge is the foundation that is required before doing all sayings and actions. Al-Haafidh Ibn ‘Abd-il-Barr said:

“The scholars have unanimously agreed that there is from knowledge that which is a specified obligation upon every individual with respect to himself (fard ‘ayn) and that which is a collective obligation (fard kifaayah) – if someone rises to fulfill it, its obligation becomes withdrawn from the remaining people of that area.” [3]

Imaam Ibn Qudaamah said:

“As for knowledge of the Religion, all of it is praiseworthy. It is divided into usool (fundamental issues), furoo‘ (subsidiary issues), muqaddimaat (introductory knowledge) and mutammimaat (complementary knowledge). The usool consist of the Book of Allaah, the Sunnah of the Prophet, the consensus of the Muslim scholars and the narrations of the Sahaabah. The furoo’ consist of what is understood from these fundamental sources from the meanings that are perceived by the intellect, such that what is understood from it is something other than the written wording.” [4]

The treatise has been verified by the great scholar of our time, Imaam Muhammad Naasir-ud-Deen AlAlbaanee. He has provided gradings for many of the narrations as well as notes and commentaries that give an explanation for some of these narrations.

We ask Allaah that He make this present E-Book a source of benefit for its readers and a source of guidance for those who act upon what is in it.

[3] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (pg. 10) [Abridged and Verified by Az-Zuhairee]
[4] Mukhtasar Minhaaj-ul-Qaasideen (pg. 9)

[Download Book Here]

Read the Book:

REFERENCE INDEX

1. Chain of Narration back to the Author
2. Narrations on the Merits of Acquiring and Spreading Knowledge
3. The Modesty of some of the Salaf in Refraining from Speaking
4. Narrations and Commentary on the Forbiddance/Allowance of writing hadeeth
5. The Tafseer of the ayah: “And make us leaders of the Muttaqoon”
6. From the virtues of Sa’eed Ibn Jubair and Ibraaheem An-Nakha’ee
7. The Travel of one of the Companions to Egypt for obtaining one hadeeth
8. The Dictation of some of the Salaf to their students
9. Tafseer of ”Those who are miserly and enjoin miserliness upon the people”
10. The Striving of Mak-hool to gather Knowledge from different lands
11. Meaning of “ayah” in the hadeeth: “Convey from me even if it is one ayah”
12. From the Virtues of Ibn ‘Abbaas and Ibn Mas’ood (radyAllaahu ‘anhum)
13. ‘Umar’s Knowledge compared to the Knowledge of the People in his time
14. Who are “those in authority amongst you” mentioned in the ayah?
15. Bringing life to the Hadeeth is through Reminding one another of them
16. Refraining from answering questions on things that never occurred
17. Tafseer of the ayah: “Stand out firmly for justice, as witnesses to Allaah”
18. Six Companions of the Prophet whose Knowledge used to be sought
19. Abu Sa’eed on memorizing hadeeth but not writing them down
20. The Reason why Abu Hurairah narrated so many hadeeth
21. The Forbiddance of Fatiguing the people with too much Speech
22. Grading of the hadeeth: “He would hate that people walk behind him”
23. Narrations on Reporting the hadeeth according to their Meanings
24. Ibn Mas’ood forewarns: Many Speakers but few Scholars in the Last Days
25. Narrations and Commentary on some of the Salaf erasing their Books
26. The Snatching away of Knowledge is through the Death of the Scholars
27. ‘Aasim Ibn Damurah forbids people from walking behind Sa’eed Ibn Jubair
28. ‘Alee on not knowing what Abrogates from what is Abrogated
29. The Salaf on Narrating hadeeth according to their Wordings or Meanings
29. Recording the First Portions of Hadeeth
30. Narrations on the Forbiddance of Concealing Knowledge
31. Authentication of the hadeeth: “There are two types of greedy people…”
32. Narrations on the Allowance/Forbiddance of Recording Hadeeth
33. Abu Hurairah permits a book of hadeeth written on his authority be reported
34. The Salaf’s hatred of people walking behind them
35. Grading of the hadeeth: “The example of one who acquired knowledge…”

TEXT OF THE BOOK

In the Name of Allaah, the Most Merciful, the Bestower of Mercy
And my success is due to none but Allaah

The Shaikh, the Imaam, the ‘Aalim (scholar), the Zaahid (ascetic) ‘Izz-ud-Deen Abul-Hasan ‘Alee Ibn Muhammad Ibn ‘Abd-il-Kareem Al-Juzree – may Allaah support him – informed us in the month of Ramadaan of the year 614H in the city of Mausil (In northern ‘Iraq) from the home of his brother, saying: The Shaikh, the Imaam, the ‘Aalim Majd-ud-Deen Abul-Faraj Yahyaa Ibn Mahmood Ibn Sa’ad Al-Asfahaanee informed us, saying: The Shaikh, the Imaam Abul-Fath Isma’eel Ibn Al-Fadl Ibn Ahmad Ibn Al-Akh-sheed As-Sarraaj informed us in the year 518H and in the year 522H, saying: Shaikh Abu Taahir Muhammad Ibn Ahmad Ibn ‘Abd-ir-Raheem informed us, saying: Abu Hafs ‘Umar Ibn Ibraaheem Al-Kitaanee Al-Muqree informed us, saying: Abul-Qaasim ‘Abdullaah Ibn Muhammad ‘Abdul-‘ Azeez Al-Baghawee informed us that:

1. Abu Khaithama Zuhair Ibn Harb narrated to us, saying: Wakee’ reported to us, saying: Al-A’amash reported to us from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to become a scholar or a student of knowledge, and do not aspire to become anything other than that.”

2. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee stated: I heard Handhala report from ‘Awn Ibn ‘Abdillaah that he said:

“I said to ‘Umar Bin ‘Abd-il-‘Azeez: ‘It was said (to me): If you are able to be a scholar, then be a scholar. And if you are not able to do so, then be a student of knowledge. And if you are not able to be a student of knowledge, then love them. And if you can’t love them, then do not hate them.’

So ‘Umar said:

‘SubhaanAllaah! (Glory be to Allaah!) Allaah has indeed made a way out for this person.’”

3. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion.” [5]

4. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying that Zaa’idah reported from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah on the authority of ‘Abdullaah [Ibn Mas’ood] that he (radyAllaahu ‘anhu) said:

“O people, learn! Then whoever learns, must act (upon what he knows).”

5. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us on the authority of ‘Aasim Ibn Abee An-Najood on Zur Ibn Hubaish that he said:

“I went to Safwaan Ibn ‘Assaal Al-Muraadee, so he said: ‘What did you come for?’ I said: ‘In search of knowledge.’ So he said: ‘Verily, the angels lower their wings for the seeker of knowledge, out of contentment for what he seeks.’” [6]

6. Abu Khaithama reported to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shimr from Sa’eed Ibn Jubair on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu), that he said:

“Indeed, every creature, even the fish in the sea, asks forgiveness for the one who educates people about the good (i.e. Islaam).” [7]

7. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying Bishr Ibn Mansoor reported to us from Thawr from ‘Abd-ul-‘Azeez Ibn Adh-Dhibyaan that he said: ‘Eesaa Ibn Maryam said:

‘Whosoever learns, then knows, then acts, then this is considered something grand in the kingdom of the heavens.”

8. Abu Khaithama narrated to us, saying Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“Learn, for indeed none of you knows when he will be needed by the people.”

9. Abu Khaithama narrated to us, saying: Mu’aadh Ibn Mu’aadh reported to us, saying: Ibn ‘Awn reported to us from Al-Ahnaf that he said: ‘Umar [Ibn Al-Khattaab] (radyAllaahu ‘anhu) said:

“Acquire understanding (of the Religion) before you are given positions of authority (for then it will be too late).” [8]

10. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“By Allaah, any individual that issues a ruling (fatwa) to the people for every matter they ask him of, is truly insane.”

Al-A’amash (one of the narrators) said: “Al-Hakam said to me:

‘Had I heard this hadeeth from you yesterday, I would not have issued fataawaa (on that day) for much of the instances in which I did issue fataawaa.’”

11. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Rajaa Al-Ansaaree from ‘Abd-ur-Rahmaan Ibn Bishr Al-Azraq that he said:

“Two men entered from the gates of Kinda while Abu Mas’ood Al-Ansaaree was sitting in a gathering. One of the two men said: ‘Is there any man here that can judge between us?’ A man from the gathering said: ‘I can.’ So Abu Mas’ood grabbed a handful of pebbles and struck him with it. Then he said to him: ‘Indeed, it used to be hated that one would rush to give a ruling.'”

12. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Saalih Ibn Khibaab from Husayn Ibn ‘Uqbah that Salmaan (radyAllaahu ‘anhu) said:

“Knowledge that is not spoken of is like a treasure that is not spent.” [9]

13. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash who said: It has reached me that Mutarrif Ibn ‘Abdillaah Ibn Ash-Shikheer said:

“The virtue of knowledge is more beloved to me than the virtue of performing worship. And the best of your religious qualities is al-war’ (piety).” [10]

14. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Sulaim from Hudhaifah that he (radyAllaahu ‘anhu) said:

“It is enough of knowledge for an individual that he fear Allaah. And it is enough of a lie for him to say: ‘I seek Allaah’s forgiveness and repent to Him’ yet he goes back to doing it.”

15. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Sufyaan reported to us from Al-A’amash from ‘Abdullaah Ibn Murrah from Masrooq that he said:

“It is sufficient knowledge for an individual that he fear Allaah. And it is sufficient ignorance for an individual that he be amazed by his (own) knowledge.”

16. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Maalik Ibn Al- Haarith that Abu Khaalid, a shaikh from the companions of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), said:

“One day we were in the masjid, when Khibaab Ibn Al-Arat came and sat down. Then he remained silent, so the people said to him: “Indeed, your companions have gathered with you so that you may narrate hadeeth to them or command them.’ So he said: ‘And what should I command them with? Perhaps I will command them with something that I do not do myself.’”

17. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying Abu Sinaan Sa’eed Ibn Sinaan reported to us, saying: ‘Antaza narrated to me, saying: I heard Ibn ‘Abbaas (radyAllaahu ‘anhu) say:

“No individual treads a path by which he seeks knowledge, except that Allaah makes easy for him his path towards Paradise by it.” [11]

18. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Mi’sar from Ma’in Ibn ‘Abd-ir- Rahmaan who said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If you have the ability to be the one receiving the hadeeth (as opposed to giving it), then do so.”

19. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan Ibn ‘Uyainah from ‘Amr from Yayhaa Ibn Ja’dah that he said:

“People would go to Salmaan and listen to his (narration of) hadeeth. And he would say: ‘This is good for you and bad for me.’”

20. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Yoonus from Al-Hasan (Al-Basree), that he said:

“If a man sits amongst people, and they perceive him to be ignorant, while in fact he is not ignorant, then this is truly the Muslim who possesses understanding (of the Religion).”

21. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Ataa Ibn As-Saa’ib from ‘Abd-ur- Rahmaan Ibn Abee Laylaa, that he said:

“I met one hundred and twenty of the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) from the Ansaar. There was not one from among them who would be asked about something, except that he loved that his brother replace him (in that matter) and he would not narrate a hadeeth except that he loved that his brother replace him.”

22. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Az-Zuhree that he said:

“’Urwah used to gather the people together (in one place) to listen to his hadeeth.”

23. Abu Khaithama narrated to us, saying: Sufyaan reported to us saying that ‘Amr (radyAllaahu ‘anhu) said:

“When ‘Urwah entered Makkah, he said: ‘Come to me and take (hadeeth) from me.'”

24. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Maalik Ibn Al-Haarith from ‘Abd-ur-Rahmaan Ibn Yazeed that he said:

“It was once said to ‘Alqamah: ‘Won’t you sit in the masjid so that the people may gather around you and ask you questions and so that we may sit with you? For indeed, they ask individuals that are lower than you (in knowledge).’ So ‘Alqamah said: ‘Indeed, I hate that people walk behind me saying: This is ‘Alqamah! This is ‘Alqamah!'”

25. Jareer and Ad-Dareer12 narrated to us from Al-A’amash from Abu Saalih from Abu Hurairah (radyAllaahu ‘anhu) that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever treads a path, seeking knowledge by it, Allaah will make easy for him his path towards Paradise. And whoever has his actions cause him to proceed slowly (towards Paradise), then his lineage will not cause him to proceed any faster.”

26. Abu Khaithama Zuhair narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from ‘Amr from Yahyaa Ibn Ja’dah that he said:

“‘Umar wanted to write down the Sunnah. Then it was prescribed to the people: ‘Whoever has anything from that (in his records), then let him erase it.” [13]

27. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Ibraaheem Ibn Maisarah from Taawoos that he said:

“When someone would write to Ibn ‘Abbaas asking him on a certain matter, he would respond to the person that brought him the message, ‘Inform your companion that the answer to this issue is such and such. Indeed, we do not write anything down on paper, except for letters [14] and the Qur’aan.'”

28. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from Ibn Shabramah on the authority of Ash-Sha’bee that he said:

“I never wrote black (ink) in white (paper). Nor did I ever hear a hadeeth from someone and then want him to repeat it to me again (due to the memory).”

29. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibn Abee An-Najeeh from Mujaahid that he said:

“(Allaah says): ‘And make us leaders of the muttaqoon’ [Surah Al-Furqaan: 74] ‘(This means) we take their example and follow them (Prophet and Sahaabah) such that those who come after us will follow our example.'”

30. Abu Khaithama narrated to us, saying: Jareer reported to us from a man from Laith from Mujaahid that he said:

“(Allaah says): ‘And He made me (‘Eesaa) blessed wherever I may be.’ [Surah Maryam: 31] ‘This means He made me one who teaches good.’”

31. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah that he said:

“It was said to Sa’eed Ibn Jubair: ‘Do you know of anyone that is more knowledgeable than you?’ He said: ‘Yes, ‘Ikrimah.’ So when ‘Sa’eed was killed, Ibraaheem [An-Nakha’ee] said: ‘He did not leave behind him anyone equal to him.’ When news of the death of Ibraaheem reached Ash- Sha’bee, he said: ‘Is this individual dead?’ It was said to him: ‘Yes’, so he said: ‘If I had said so, I would have been announcing the death of knowledge. He did not leave behind him anyone equal to him. And what is remarkable is that he preferred Ibn Jubair over himself. I will inform you about that. Indeed he was born to a family with much knowledge in their household, so he took hold of that understanding. Then he sat with us and memorized the best of our hadeeth (and combined that) with the understanding of the members of his household. So who can equal himself to him?'”

32. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us, saying: Ayyoob At- Taa’ee reported to us, saying I heard Ash-Sha’bee say:

“I have not seen one person from all of mankind as far as the horizon spreads that was more desirous of seeking knowledge, than Masrooq.”

33. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Sayaar reported to us from Jareer Ibn Hayyaan that he said:

“A man [15] traveled to Egypt just for this one hadeeth and he did not stop his journey to settle down, until he returned back to his home. (The hadeeth was) ‘Whosoever conceals (the faults of) his brother in this world, Allaah will conceal his faults on the Day of Judgement.'”

34. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Ibn Juraij that he said: “Naafi’ dictated (hadeeth) to me.”

35. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Warraad, the scribe of Al-Mugheerah that he said:

“Al-Mugheerah dictated (hadeeth) to me. And I recorded it with my hand.” [16]

36. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Ibraaheem [An-Nakha’ee] would mention an obligatory matter or a hadeeth and then say: ‘Memorize this, for perhaps you may be asked about it someday during your lifetime.'”

37. Abu Khaithama narrated to us, saying: Abu Mu’awiyah reported to us, saying: Al-A’amash reported to us from Ibraaheem [An-Nakha’ee] that he said:

“They (Sahaabah) would hate that a man reveal what he had with him (of knowledge).”

38. Abu Khaithama narrated to us, saying: ‘Uthaam Ibn ‘Alee Al-‘Aamiree reported to us, saying: I heard Al-A’amash say:

“I never heard Ibraaheem state his opinion for a matter, ever.”

39. Abu Khaithama narrated to us, saying: Ibn Yamaan reported to us from Ash’ath from Ja’far from Sa’eed Ibn Jubair that he said:

“(Allaah says): ‘Those who are miserly and enjoin miserliness upon the people.’ [17] (Ibn Jubair said): ‘This is concerning knowledge.'”

40. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith [18] that he said:

“When four people (or more) would sit in a gathering with Abul-‘Aaliyah, he would get up (and leave).”

41. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: ‘Abdullaah Ibn Al-‘Alaa narrated to me, saying: I heard Mak-hool say:

“I belonged to ‘Amr Ibn Sa’eed Al-‘Aasee or Sa’eed Ibn Al-‘Aas (as a slave). He gave me away as a present to a man from Hudhail in Egypt. So he benefited me by doing so. I did not leave from Egypt until I thought that there was no knowledge within it except that I had heard it. Then I went to Al-Madeenah. And I did not leave from there until I thought that there was no knowledge within it, except that I had heard it. Then I met Ash-Sha’bee and I did not see the likes of him (before). May Allaah have mercy on him.”

42. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Tameem Ibn ‘Atiyyah Al-‘Ansee narrated to me, saying: I heard Mak-hool say:

“I used to visit Shurayh frequently every month. And I would never ask him on any matter, for I would suffice from what I heard of him from his passing of judgements.”

43. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Sa’eed Ibn ‘Abd-il-‘Azeez reported to us from Mak-hool that he said:

“The people set a date one night to meet in one of the dome-shaped structures of Mu’awiyah. So they gathered there and Abu Hurairah rose from amongst them and began narrating hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) to them until the morning came.”

44. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Mak-hool that he said:

“If there is no good in gathering and intermingling with the people, then withdrawing from them is safer.”

45. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Hassaan Ibn ‘Atiyyah, saying: Abu Kabsha narrated to me that ‘Abdullaah Ibn ‘Amr narrated to me that he heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“Convey from me, even if it is one ayah. [19] And narrate from (the stories) of the tribe of Israaeel for there is no harm. And whosoever tells a lie upon me intentionally, then let him find his seat in the Hellfire.”

46. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Ad-Duhaa from Masrooq that he said:

“It is sufficient knowledge for a man that he fears Allaah. And it is sufficient ignorance for him that he be amazed by his own knowledge.” [20]

47. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us, saying: Al-A’amash reported to us from Ibraaheem that he said:

“‘Abdullaah (Ibn Mas’ood) was bright and intelligent.”

48. Abu Khaithama narrated to us, saying: Ja’far Ibn ‘Awn reported to us, saying: Al-A’amash reported from Muslim Ibn Sabeeh from Masrooq that he said: ‘Abdullaah21 (radyAllaahu ‘anhu) said:

“If Ibn ‘Abbaas were to reach our years in age, no one from among us would be able to accompany him.” And he (also) used to say: “The best interpreter of the Qur’aan is Ibn ‘Abbaas (radyAllaahu ‘anhu).”

49. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Ubaid reported to us from Al-A’amash from Muslim from Masrooq that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, it is from knowledge for one who does not know, to say: ‘Allaah knows best.'”

50. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Al-A’amash from Abu Ad- Duhaa from Masrooq that he said:

“We never asked the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam) on any matter, except that knowledge of it was found in the Qur’aan, however our knowledge of it was less than theirs.”

51. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad that he said: Abu Ad-Dardaa22 (radyAllaahu ‘anhu) said:

“The one who teaches good and the one who learns it are equal with regard to the reward (they receive). And there is not anyone from the rest of mankind that is better, after that.”

52. Abu Khaithama narrated to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad from Ibn Lubaid that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) mentioned something once and then said: ‘And that will occur at the time when knowledge will disappear.’ They (the Sahaabah) said: ‘O Messenger of Allaah! And how is it that knowledge will disappear when we recite the Qur’aan and we read it to our children and our children read it to their children?’ So the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘May you mother be ransomed for you, O Ibn Umm Lubaid! Do not the Jews and the Christians recite the Torah and the Injeel, yet derive no benefit from them whatsoever?'” [23]

53. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of his father, that he said: Ibn ‘Abbaas (radyAllaahu ‘anhu) said:

“Do you know how the knowledge will depart from the earth?” We said: “No.” He (radyAllaahu ‘anhu) said: “The scholars will depart (i.e. they will die).”

54. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-‘Alaa from Hamaad on the authority of Ibraaheem (An-Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Follow (the Sunnah) and do not innovate (into it), for you have been sufficed. And every innovation is a misguidance.” [24]

55. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos that he said:

“I said to my father: ‘How is it that you can go to (ask) ‘Alqamah and disregard (asking) the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam)?’ He said: ‘O my son! (Even) the Companions of Muhammad would ask him!'”

56. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Imaarah Ibn Al-Qa’aqaa’ that he said:

“Ibraaheem said to me: ‘Narrate to me hadeeth from Abu Zur’ah, [25] for indeed I asked him (once) concerning a hadeeth. Then I asked him about the same hadeeth two years later and there was no one more precise in his wording than he was.”

57. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Sufyaan from ‘Ubaid Ibn ‘Umair (radyAllaahu ‘anhu) that he said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion. And He grants him guidance in it.” [26]

58. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from ‘Amr Ibn Murrah from Abu Al-Bakhtiree that he said: A shaikh from the town of ‘Abas narrated to me, saying:

“I (once) accompanied Salmaan (on a journey) because I wanted to examine him, learn from him and serve him. So I began to not do any action except that it was the same as his. Then we stopped at Dijlah (Tigris River) and it extended wide and was overflowing with water, so we said: ‘Let us give drink to our riding animals.’ We gave them to drink and then I had a desire to drink myself, so I drank (from the river). When I lifted my head, he (Salmaan) said: ‘O brother of the tribe of ‘Abas! Go back and drink again.’ So I sat down and drank again even though I did not want to do so, yet I hated to disobey him. Then he said to me: ‘How much do you estimate to have deducted from it (the river)?’ So I said: ‘May Allaah have mercy on you! Is it possible that my drinking can deduct anything from it? He (radyAllaahu ‘anhu) then said: “Likewise with knowledge. You take it, yet you do not deduct anything from it. So stick to those aspects of knowledge that benefits you (most).’”

59. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Muslim on the authority of Masrooq that he said:

“I accompanied the Companions of Allaah’s Messenger and they were like the pool of water, which quenches the thirst of the traveler, and like the pool of water that quenches the thirst of two travelers, and the pool of water that quenches the thirst of ten people and the pool of water which if all the inhabitants of the world were to settle by it (to drink from it) it would produce enough (water) for all of them. And verily ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) was from among this pool of water.” [27]

60. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Waa’il that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) were to be placed on one scale of a balance and the knowledge of all the inhabitants of the world (at that time) were to be placed on the other scale, the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) would surely outweigh it.” [28]

61. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Ibraaheem (An- Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, I truly believe that ‘Umar (radyAllaahu ‘anhu) took nine-tenths (i.e. ninety percent) of the knowledge with him (when he died).”

62. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mujaahid that he said concerning Allaah’s statement:

“Obey Allaah and obey the Messenger and those who possess authority amongst you” [Surah An-Nisaa: 59]: “Meaning: Those who possess understanding and knowledge.”

63. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash that he said:

“I would hear hadeeth and mention them to Ibraaheem [An-Nakha’ee], so he would either narrate them to me (in their complete forms) or he would narrate additions to them.”

64. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mas’ood Ibn Maalik that he said:

“’Alee Ibn Al-Husayn said to me: ‘Is it possible that you can join me with Sa’eed Ibn Jubair?’ I said: ‘What is your need for him?’ He said: ‘I need to ask him about several matters. Indeed, the people praise us for what is not found within us.’” [29]

65. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith30 from Mujaahid that he said:

“‘Umar forbade us from deducing by analogy.”

66. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Al-Hasan31 that he said:

“Indeed we used to have books which we would maintain in our memory.”

67. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Abu Ad-Duhaa on the authority of Masrooq that he said:

“We were once sitting with ‘Abdullaah [Ibn Mas’ood] while he was reclining on a couch, when a man came to him saying: ‘O Abu ‘Abd-ur-Rahmaan! Verily, there is a reporter calling at the gates of Kindah who believes that the sign of the Smoke will come and grasp the breaths of the disbelievers (i.e. kill them), while it will give the believers something like a cold.’ So ‘Abdullaah (radyAllaahu ‘anhu) said while sitting up and in a state of anger:

‘O people, fear Allaah! Whoever amongst you knows something then let him speak concerning what he has knowledge of. And whoever does not know then let him say, Allaah knows best. For indeed it is the best form of knowledge for one of you to say, concerning things he has no knowledge of: Allaah knows best. Verily Allaah has said to His Prophet (sallAllaahu ‘alayhi wa sallam): ‘Say: I do not ask you for any reward for this (Qur’aan), nor am I from the pretenders.’ [Surat-un-Nisaa: 86]”

68. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee reported to us, saying: I heard Abu Ja’far mention from Rabee’ Ibn Anas that he said:

“It is written in the First Scripture: ‘The son of Aadam should teach free of charge, just as you were taught free of charge.’”

69. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Laith from Mujaahid that he said:

“The scholars have gone and there did not remain anyone except the speakers. And the mujtahid [32] amongst you (now) is like nothing but a clown amongst those who came before you.”

70. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: I heard Al- Awzaa’ee say: I heard Bilaal Ibn Sa’ad say:

“Your scholar is ignorant. Your zaahid (one who abstains from the worldly life) is greedy. And your worshipper is one who falls short (of doing deeds).”

71. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: ‘Abd-ul-Hameed Ibn ‘Abd-ir-Rahmaan Abu Yahyaa reported to us, saying: Al-A’amash reported to us from Ibraaheem from ‘Alqamah that he said:

“Remind one another of the hadeeth, for indeed its existence depends on its being mentioned (i.e. reported).”

72. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us, saying: Yazeed Ibn Abee Ziyaad reported to us from ‘Abd-ur-Rahmaan Ibn Abee Laylaa that he said:

“Bringing life to the hadeeth lies in narrating and quoting them. So remind one another about them.”

Upon this, ‘Abdullaah Ibn Shaddaad said:

“May Allaah have mercy on you! How many hadeeth that I had loved (and were memorized) in my heart, have been caused to die (due to their not being repeated)?”

73. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from Al-A’amash from Isma’eel Ibn Rajaa that he said:

“We used to gather the children together (in one place) and narrate hadeeth to them.”

74. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from ‘Ataa from Abu Al-Bakhtiree that Hudhaifah [Ibn Al-Yamaan] (radyAllaahu ‘anhu) that he said:

“My companions used to learn good, while I used to learn evil.” It was said to him: “What made you do such a thing?” He said: “Indeed, the one who learns the place of evil, avoids it.”

75. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Moosaa Ibn ‘Ullay reported to us from his father that he said:

“Whenever a man would ask Zayd Ibn Thaabit (radyAllaahu ‘anhu) concerning a matter, he would say: ‘Is this for the sake of Allaah?’ So if the person would say: ‘Yes’, then he would speak about it. And if not, then he would not speak.” [33]

76. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Sufyaan from ‘Abd-ul-Malik Ibn Abjar from Ash-Sha’bee from Masrooq that he said:

“I asked ‘Ubai Bin Ka’ab (radyAllaahu ‘anhu) once regarding an issue. So he said: ‘Did this ever occur before in the past?’ I said: ‘No.’ So he said: ‘Then we shall wait until it does occur. And when it does occur, we will exert ourselves (i.e. make Ijtihaad) to give you our view (on the issue).’” [34]

77. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Maalik reported to us from Az-Zuhree from Sahl Ibn Sa’ad that he said:

“The Messenger of Allaah used to dislike being questioned on (fiqh) issues and he would denounce them.” [35]

78. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Sufyaan reported to us from Zubaid that he said:

“I never asked Ibraaheem (An-Nakha’ee) about anything, except that I saw signs of dislike in him.”

79. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Hajaaj reported to us from ‘Ataa and Ibn Abee Laylaa from ‘Ataa that he said:

“We used to accompany Jaabir Ibn ‘Abdillaah (radyAllaahu ‘anhu) and he would narrate ahaadeeth to us. When we would depart from his company, we would remind ourselves of his hadeeth, and Abu Az-Zubair was the best at memorizing hadeeth from among us.”

80. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos Ibn Abee Dhibyaan that he said:

“We prayed behind Abu Dhibyaan one day during the morning Fajr prayer. We were all young except for the mu’adhdhin who was an older man. So after making the tasleem, he drew near us and began asking the youth: ‘Who are you?’ ‘Who are you?’ When he finished asking them, he said: ‘Indeed, there was no prophet sent except that he was a young man. And the knowledge was not given to anyone better than a young man.'”

81. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Zayd Ibn Aslam from ‘Ataa Ibn Yasaar that he said:

“No thing is placed into another thing more beautiful than when gentleness is placed into knowledge.”

82. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhayl from his father on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he used to say:

“Draw closer O Tribe of Farrookh! [36] For verily, if the knowledge were clinging from the sky, there would be someone amongst you who would surely grasp it.”

83. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhail that he said:

“When Abu Hurairah would look at Abu Saalih [37], he would say: ‘It is not likely that this man is from the tribe of ‘Abd Manaaf.'”

84. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us from Al-A’amash from Abu Saalih that he said:

“I did not used to wish for anything from this worldly life other than two white garments, with which I would sit in the company of Abu Hurairah.”

85. Abu Khaithama narrated to us, saying: Jareer reported to us, saying: Qaaboos reported to us from his father on the authority of Ibn ‘Abbaas that he said concerning Allaah’s saying:

“O you who believe! Stand out firmly for justice, as witnesses to Allaah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allaah is Better Protector to both (than you). So follow not the lusts (of you hearts), lest you avoid justice. And if you distort your witness or refuse to give it, verily, Allaah is All-Aware of what you do.” [Surah An-Nisaa: 135] “

(It means) Two men (would) sit in front of the judge and so the judge’s harshness and severity would be geared towards one of the two men apart from the other.”

86. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“When speaking to his Lord, Moosaa said: ‘My Lord, which of Your slaves is the most beloved to You?’ He said: ‘The ones who remember Me the most.’ He then asked: ‘My Lord, which of Your slaves is the wisest?’ He said: ‘The one who judges himself in the same way he judges others.’ He then said: ‘My Lord, which of Your slaves is the richest?’ He said: ‘The one who is pleased with what I have given him.'”

87. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibraheem Ibn Maisira from Taawoos that he said:

“Ibn ‘Abbaas (radyAllaahu ‘anhu) would be asked a question on something and then say (at times): ‘Indeed, (the answer to) this is found in the first divine scriptures.'”

88. Abu Khaithama narrated to us, saying: Hafs Ibn Ghayyaath reported to us, saying: ‘Aasim narrated to us about Abu ‘Uthmaan that:

“I said to him: ‘Indeed, you narrate hadeeth to us. So sometimes you narrate them to us in the same manner and sometimes you omit some parts.’ So he said: ‘Stick to the first time of hearing.’”

89. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Idrees reported to us, saying: Laith reported to us from ‘Adiyy Ib n ‘Adiyy from As-Sanaabahee from Mu’aadh [Ibn Jabal] (radyAllaahu ‘anhu) that he said:

“The Son of Aadam will not depart from standing (before Allaah) on the Day of Judgement until he is asked about four things: On his life and in what condition he left it. On his body and in what things he put it through. On his wealth, from where did he earn it. And on his knowledge and what he did because of it.” [38]

90. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukain reported to us, saying: Sufyaan informed us from Yahyaa Ibn Sa’eed that he said: I heard Al-Qaasim Ibn Muhammad say:

“That a man spend his entire life in ignorance is better for him than to issue rulings (fataawaa) without knowledge.”

91. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Hushaim Ibn ‘Urwah from his father that he said:

“It used to be said: ‘The most withdrawn of people from a scholar are his family members.’”

92. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Mujaahid said to me: ‘If I were able to walk, I would surely come to (visit) you.'”

93. Abu Khaithama narrated to us, saying: Isma’eel reported to us from Ibn ‘Awn that he said:

“Muhammad (sallAllaahu ‘alayhi wa sallam) used to hate that the hadeeth be written down on the ground.” [39]

94. Abu Khaithama narrated to us, saying: ‘Ibaad Ibn Al-‘Awaam reported to us from Ash-Shaibaanee from Ash-Sha’bee that he said:

“Knowledge used to be acquired from six of the Companions of the Allaah’s Messenger. Thus, the knowledge of ‘Umar, ‘Abdullaah and Zayd would resemble that of one another. And they would acquire (knowledge) from one another. And the knowledge of ‘Alee, my father and Abu Moosaa Al-Ash’aree would resemble that of one another. And they would acquire (knowledge) from one another.” So I (Ash-Shaybaanee) said to him: “Who was Al-Ash’aree to these individuals?” He said: “He was one of the scholars of Fiqh.”

95. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Al-Juryaree from Abu Nadrah that he said:

“I said to Abu Sa’eed: ‘Indeed, you narrate wonderful hadeeth to us and verily we fear that we may either add to it or reduce from it, so is it possible that you can write them out for us?’ So he said: ‘We will never write it out for you nor will we ever make it similar to a Qur’aan, but rather memorize them from us just as we have memorized them (from others).'”

96. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Az-Zuhree from Al-A’araj that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed, you claim that Abu Hurairah has memorized many ahaadeeth from Allaah’s Messenger. I swear by Allaah, I used to be a poor man and I would serve Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) in order to fill my belly (with food). The Muhaajiroon would be involved with their business transactions in the market places [40] and the Ansaar would be preoccupied with directing their funds. So the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘Whosoever outspreads his garment, then he will never forget anything that he hears from me.’ So I spread my garment out until he finished (narrating) his hadeeth and I then gathered it up to myself. And I did not forget anything that I heard after that.'”

97. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Hamaad Ibn Zayd on the authority of Ayyoob that he said:

“A man (once) said to Mutarrif: ‘Do you desire something better than the Qur’aan?’ So he said: ‘No, but we desire someone that is more knowledge of the Qur’aan than ourselves.’”

98. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Abu Khalda reported to us, saying: I heard Abu ‘Aliyya saying:

“Narrate hadeeth to the people to the extent that they are able to bear it.” I said: “What does it mean that they are able to bear it?” He said: “So long as they are eager to hear it.”

99. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Shu’ba from Abu Ishaaq that he said: I heard Abu Al-Ahwas say: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) used to say:

“Do not bore and fatigue the people (i.e. with too much knowledge).”

100. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Shareek41 reported to us from Samaak on the authority of Jaabir Ibn Samurah (radyAllaahu ‘anhu) that he said:

“When we used to stop upon reaching the Prophet, each one of us would sit at the point where he stopped.”

101. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Salmaan Ibn Al- Mugheerah from Thaabit on the authority of ‘Amr Ibn Shu’ayb that he said:

“The Prophet used to hate that people walk behind him. But rather (he liked that they should walk) on his right side and on his left side.” [42]

102. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Zaa’idah from ‘Ataa Ibn As-Saa’ib that he said:

“Abu ‘Abd-ir-Rahmaan used to hate to be asked questions while he was walking.”

103. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from ‘Abdullaah Ibn Al- Mubaarak from Riyaah Ibn Zayd on the authority of a man on the authority of Ibn Munbih, that he said:

“Verily there is an excessiveness in (seeking) knowledge just like there is an excessiveness in (accumulating) wealth.”

104. Abu Khaithama narrated to us, saying: Ma’in Ibn ‘Eesaa reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Al-‘Alaa Ibn Al-Haarith from Mak-hool from Waa’ila that he said:

“If we narrate hadeeth to you based upon their meanings, then that is sufficient for you.”

105. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Rabee’ Ibn Yazeed on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu) that he said:

“When a hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be reported, one would say (to himself): ‘O Allaah, if it is not (stated) this way, then at least make it resemble it.'”

106. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Abu Uwais, the son of the uncle of Maalik Ibn Anas said: I heard Az-Zuhree say:

“If you can get the meaning (of the hadeeth) correctly, then there is no harm.” [43]

107. Ibn Juraij reported: ‘Ataa informed me that he heard Abu Hurairah say while he was being asked questions by the people:

‘If it were not for an ayah that was revealed in Surah Al-Baqarah, I would not have informed you of anything. If it were not that He said: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [44][45]

108. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from his father that he said:

“We used to sit together – myself, Ibn Shabrama, Al-Haarith, Al-‘Aklee, Al-Mugheerah and Al- Qa’qaa’ Ibn Yazeed – at night, reviewing with one another (the issues) of Fiqh. Sometimes we would not get up to leave until we heard the call for the Fajr prayer.”

109. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abdullaah Ibn Yazeed (As- Sahbaanee) from Kumail Ibn Ziyaad on the authority of ‘Abdullaah [Ibn Mas’aad] that he said:

“Verily, you are in a time in which there are many scholars and few speakers. And verily after you, there will come a time in which there will be many speakers, while the scholars in it will be few.” [46]

110. Abu Khaithama narrated to us, saying: ‘Abd-us-Salaam Ibn Harb reported to us from Laith from Mujaahid that he said:

“There is no harm in staying up at night to discuss the issues of Fiqh.”

111. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-Hasan Ibn ‘Amr and from Ibraaheem An-Nakha’ee that he said:

“Whosoever seeks any aspect of knowledge, desiring (the face of) Allaah by it, Allaah will give him what is sufficient for him.”

112. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Yazeed Al-Muraadee that he said:

“When death approached ‘Ubaidah, [47] he called for his books to be brought to him and then erased (what was in) them.”

113. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Ibn ‘Abdillaah that he said: ‘Abdullaah [Ibn Mas’ood] said:

“May Allaah have mercy on the who hears a hadeeth from us and then reports it just as he heard it, for perhaps the one who has the hadeeth narrated to him is more attentive than the one who hears (and narrates the hadeeth).” [48]

114. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Rajaa Ibn Haiwah on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu), that he said:

“Knowledge is achieved by studying and maturity is achieved by puberty. And whosoever strives after (learning) good, he will be given it and whosoever avoids evil, he will be protected from it.” [49]

115. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Zia’raa from Abu Al-Ahwas on the authority of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) that he said:

“Indeed, no one is born a scholar. But rather, knowledge is only (attained) by studying.”

116. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Sinaan from Sahl Al- Faraazee that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to be a scholar or a student of knowledge or a listener (of hadeeth). And do not be of the fourth category lest you be destroyed.”

117. Abu Khaithama narrated to us, saying: Yahyaa Ibn Sa’eed reported to us from ‘Uthmaan Ibn Ghayaath on the authority of Abu As-Saleel that he said:

“When one of the Companions of the Prophet (sallAllaau ‘alayhi wa sallam) would narrate hadeeth to the people, they would gather around him in large numbers, such that he would have to climb upon a house and narrate hadeeth to them (from there).”

118. Abu Khaithama narrated to us from Yahyaa Ibn ‘Umair that he said: I heard my father narrate from Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Knowledge will be uplifted, ignorance will spread and Al-Haraj will increase.’ The people said: ‘What is Al-Haraj?’ He said: ‘War.” [50]

119. Abu Khaithama narrated to us, saying: Rauh Ibn ‘Ubaad reported to us, saying: Ar-Rabee’ reported to us from Al-Hasan that he said:

“The best types of knowledge are war’ (piety) and tafakkur (reflection).”

120. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: My father51 narrated to me from Thumaamah Ibn ‘Abdillaah that he said:

“Anas (radyAllaahu ‘anhumaa) used to tell his son: ‘O my son! Secure knowledge by writing.'”

121. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Hishaam Ibn ‘Urwah from his father from ‘Abdullaah Ibn ‘Amr (radyAllaahu ‘anhu), that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“Indeed Allaah will not take knowledge away abruptly by snatching it away from the people. But rather, he will take away the knowledge by causing the scholars to die, to the point that when not one scholar remains, the people will take hold of ignorant leaders. So they will be asked and they will issue rulings without any knowledge. Thus, they will be led astray and they will lead others astray.” [52]

122. Abu Khaithama narrated to us, saying: Ya’qoob reported to us, saying: Ubay reported to us from Saalih that he said: Ibn Shihaab said, however ‘Urwah narrated the hadeeth from Humraan that one day he said:

“Once when ‘Uthmaan finished performing ablution, he said: ‘I swear by Allaah that I will indeed narrate a hadeeth to you. And had it not been for an ayah in the Book of Allaah, I would not have narrated it to you. Indeed I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘No person makes ablution and perfects it, and then performs the prayer, except that he will be forgiven for what is (accumulated of sins) between it (the ablution) and the prayer he performs.’ ‘Urwah said that the ayah was: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [Surah Al- Baqarah: 159]” [53]

123. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us from Shu’aba from Al-Haitham54 on the authority of ‘Aasim Ibn Damurah that:

“He (‘Aasim) saw a group of people following after Sa’eed Ibn Jubair, so he forbade then from doing that and said to them: ‘Indeed, this action of yours is a degradation to the one following and a fitnah (trial) for the one being followed.’”

124. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us, saying: Yoonus reported to us from Abu Ishaaq55 from Al-Aghr on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Indeed Allaah and His angels send their blessings upon Abu Hurairah and his gathering of students.”

125. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Habeeb Ibn Ash-Shaheed from Ibn Taawoos56 on the authority of his father that he said: ‘Umar (Ibn Al- Khattaab) said:

“Verily, we do not permit that we be asked concerning that which can never come to be, for indeed Allaah has explained to us all that will occur.”

126. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Mahdee Ibn Maimoon from Gheelaan that he said:

“I once said to Al-Hasan: ‘If a man constantly narrates hadeeth without growing tired, will there occur in it (his narration) additions and deletions (to the ahaadeeth)?’ So he said: ‘Who can escape that?'” [57]

127. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“The foolish one will never be from the wise nor will the fornicators ever inherit the kingdoms of heaven.”

128. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“‘Ikrimah arrived at Al-Janad, [58] so Taawoos presented him with a handsome gift of sixty deenars. It was then said to him: ‘What will this servant (of Allaah) do with sixty deenars.?’ So he said: ‘Did you not see that I purchased the knowledge of Ibn ‘Abbaas (radyAllaahu ‘anhu) for ‘Abdullaah the son of Taawoos (i.e. his own son) for sixty deenars?'”

129. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Naseer (Ibn Da’alooq) that he said:

“Whenever some people would approach Rabee’ Ibn Khaitham (to ask him questions), he would say: ‘I seek refuge in Allaah from your evil.’”

130. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Haseen from Abu ‘Abd-ir-Rahmaan that he said:

“Once ‘Alee passed by a man who was narrating hadeeth, so he said to him: ‘Do you know that which abrogates from that which is abrogated?’ The man said: ‘No.’ So he said: ‘You are ruined and ruining others.’” [59]

131. Abu Khaithama narrated to us, saying: Qabeesa Ibn ‘Aqbah reported to us, saying: Sufyaan Ibn Sa’eed reported to us from Abu Hiseen that he said:

“I went to Ibraaheem in order to ask him about an issue, so he said: ‘Was there not between me and you someone else besides me, that you may have asked him instead?’”

132. Abu Khaithama narrated to us, saying: Yazeed Ibn Haaroon reported to us, saying: Al-Mas’oodee reported to us from Al-Qaasim Ibn ‘Abd-ir-Rahmaan that he said: ‘Abdullaah [Ibn Mas’ood] said:

“I truly believe that a man forgets some knowledge that he used to know due to some sin he committed.”

133. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: Muhammad Ibn ‘Amr Ibn ‘Alqamah reported to us, saying: Abu Salamah reported to us on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“I found most of the knowledge of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) with this small group of the Ansaar. I would take a siesta by the door of one of them and if I had wanted that he grant me permission to enter, he would have done so. However, I desired by doing that (remaining outside) to get his good pleasure.” [60]

134. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“Al-Qaasim Ibn Muhammad, Ibn Sireen and Rajaa Ibn Haiwah used to narrate hadeeth by stating their exact wordings, while Al-Hasan, Ibraaheem and Ash-Sha’bee used to narrate them by stating (only) their meanings.”

135. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“I entered in the presence of Ibraaheem. Then Hamaad [61] entered in his presence and began asking him questions while he had pages with him in which were recorded the first parts of (different) ahaadeeth. So he (Ibraaheem) said: ‘What is that?’ He (Hamaad) said: ‘It is only atraaf (first few words of different ahaadeeth).’ So he said: ‘Did I not forbid you from doing this?'”

136. On the authority62 of Jareer who reported from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

137. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: ‘Imraan reported to us from Abu Mujliz from Basheer Ibn Naheek that he said:

“I used to record hadeeth from Abu Hurairah. When I decided to organize them, I brought the records to him and asked him: ‘Did I hear this from you?’ And he would say: ‘Yes.’”

138. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: Ash’ath reported to us from Al-Hasan that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“It is from truthfulness that a man acquire knowledge, then act upon it, then teach it.”

Al- Ash’ath said: “Do you not see that he (sallAllaahu ‘alayhi wa sallam) has begun with knowledge before action.”

139. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Ayyoob that he said: I heard Al-Qaasim Ibn Muhammad say:

“Indeed (one day) you will ask me concerning that which I have no knowledge of. So I swear by Allaah that if I do have knowledge of it, I will not conceal it nor will I allow for it to be concealed (by others).”

140. Abu Khaithama narrated to us, saying: Muhammad Ibn Mus’ab63 reported to us, saying: Al- Awzaa’ee reported to us from Abu Katheer that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed Abu Hurairah does not conceal (knowledge) nor does he dictate (so that others write his words).”

141. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith64 from Mujaahid on the authority of Ibn ‘Abbaas – I think he raised it to (the saying of) the Prophet – that he said:

“There are two types of greedy people, each of whose greed will not come to an end: One who is greedy with regard to seeking knowledge. His greed will not come to an end. And one who is greedy with regard to seeking after worldly matters. His greed will not come to an end.”

142. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from ‘Ataa that he said: Abu Hurairah (radyAllaahu ‘anhu) said:

“Whosoever conceals knowledge of which benefit is derived from, he will be suppressed by a bridle made of Fire.” [65]

143. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Yahyaa that ‘Alee (radyAllaahu ‘anhu) said:

“Shall I not inform you of the true faqeeh (one with understanding of the Religion)? (He is) the one who doesn’t cause the people to despair from the mercy of Allaah nor does he allow an individual to commit disobedience to Allaah nor does he leave off the Qur’aan, turning toward something other than it. Indeed, there is no good in any act of worship that has no knowledge in it. Nor is there any good in knowledge that does not have understanding to it. Nor is there any good in reciting the Qur’aan if there is no tadabbur (reflecting on its meaning) to go along with it.”

144. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Mujaahid on the authority of Ibn ‘Umar (radyAllaahu ‘anhumaa) that he said:

“O people! Do not ask about concerning that which can never happen. For indeed ‘Umar (radyAllaahu ‘anhu) used to curse the one who would ask concerning things that could never happen.”

145. Abu Khaithama narrated to us, saying: Hushaim reported to us from [Isma’eel Ibn] Saalim from Habeeb Ibn Abee Thaabit that he said:

“It is from the Sunnah that when a man narrated hadeeth to a people, they would all face him and not one (from among them) would give his attention to the other.”

146. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Abu Keeraan66 that he said: I heard Ash-Sha’bee say:

“If you hear anything, then write it down, even if you have to write it on a wall.”

147. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Ubay reported to us from ‘Abdullaah Ibn Hanash that he said:

“I have indeed seen them (people) writing on their palms with stalk reeds in the presence of Al- Baraa’ (radyAllaahu ‘anhu).”

148. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: ‘Ikrimah Ibn ‘Amaar reported from Yahyaa Ibn Abee Katheer on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“Take hold of knowledge by writing and taking notes. Who will buy knowledge from me for a dirham?”

149. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Mundhir Ibn Tha’alaba narrated to me from ‘Ilbaa67 that he said: ‘Alee (radyAllaahu ‘anhu) said:

“Who will buy knowledge from me for a dirham?” Abu Khaithama said: “He means by this: “Buy a piece of paper so that knowledge can be written down on it.”

150. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Ibn ‘Awn on the authority of Muhammad (Ibn Sireen) that he said:

“I asked ‘Ubaidah: ‘Shall I write all that I hear?’ He said: ‘No.’ I said: ‘If I find writings (notes), shall I read it?’ He said: ‘No.’”

151. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Shareek that he said:

“I heard a shaikh (and then I described him, so they said that he was Abu Damurah) [68] say: ‘I saw Hamaad writing in the presence of Ibraaheem who was wearing a garment from Anbijaan and saying: ‘By Allaah, we do not desire the worldly life by this (garment).'”

152. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Hakam Ibn ‘Atiyyah reported to us, saying: (Muhammad) Ibn Sireen said:

“They used to hold the opinion that the Children of Israa’eel were only misguided because of the writings that were passed down to them.”

153. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Talha Ibn Yahyaa on the authority of Abu Burdah that he said:

“I wrote a book on the authority of my father from what he disclosed to me (i.e. he compiled a book from hadeeth reported to him by his father). So he called for a wash basin, placed my books in it and washed them (i.e. erased what was in them).”

154. Abu Khaithama narrated to us, saying: Wakee’ reported to us from ‘Imraan Ibn Hudair69 from Abu Mujliz on the authority of Basheer Ibn Naheek that he said:

“I recorded a collection (of hadeeth) from Abu Hurairah. Then when I desired to part from him, I said ‘O Abu Hurairah! I recorded a book (of hadeeth) from you, so shall I narrate them on your authority.’ He said: ‘Yes, narrate on my authority.'”

155. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem that he said: ‘Abdullaah (Ibn Mas’ood) said:

“Indeed, you will never cease to be upon good so long as the knowledge remains with the elders. For when the knowledge is with the youth, the one who is older in age while reject learning from the youth out of pride.”

156. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukeen reported to us, saying: Al-A’amash reported to us from Ibraaheem on the authority of ‘Alqamah that he said:

“Whatever I heard as a youth, it is as if I am looking at it written on a piece or a sheet of paper (right now).”

157. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from ‘Abdul-‘ Azeez Ibn Abee Rawwaad on the authority of ‘Abdullaah Ibn ‘Ubaid70 that he said:

“Knowledge is the goal of the believer. Every time he attains some aspect from it, he embraces and takes hold of it, and (then) seeks after another goal.”

158. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Salaf) used to hate that people would walk behind them.”

159. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Sahaabah) would gather together and remind one another of knowledge and goodness. Then they would depart and separate from one another. And they would not ask forgiveness for one another (upon departing) nor would they say: ‘O such and such person, make du’aa (supplication) for me.’” [71]

160. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“They (the Sahaabah) would hate the recording (of hadeeth) [as opposed to memorizing].”

161. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor on the authority of Ibraaheem that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

162. Abu Khaithama narrated to us, saying: Al-Hasan Ibn Moosaa reported to us, saying: Ibn Lahee’ah reported to us, saying: Darraaj reported to us from Ibn Hajeerah on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“The example of one who has acquired knowledge and does not speak about it, is like the example of a man whom Allaah has given wealth, yet he does not spend from it.” [72]

163. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem on the authority of ‘Alqamah, that he said:

“Search for the mentioning of the hadeeth before it disappears.”

*This completes the ahaadeeth of Abu Khaithama, all praise be to Allaah.

164. Abu Hafs Ibraaheem Al-Kitaanee Al-Muqree [73] narrated to you, saying: ‘Abdullaah Ibn Muhammad Ibn ‘Abd-il-‘Azeez Al-Baghawee reported to us, saying: Muhammad Khalf Ibn Hushaim Al-Bazaar reported to us from Mansoor Ibn Abee Mazaahim and Muhammad Ibn Sulaimaan Al-Asadee that they said: Maalik Ibn Anas reported to us from Az-Zuhree on the authority of Anas (radyAllaahu ‘anhumaa) that he said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) entered Makkah while wearing a helmet on his head. When he took it off, it was said to him: ‘It is Ibn Khatal74 and he is hanging from one of the curtains of the Ka’bah.’ So he (sallAllaahu ‘alayhi wa sallam) said: ‘Kill him.’” [75]

165. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu Nasr At-Tamaar76 reported to us, saying: Hamaad Ibn Salamah reported to us from Qataadah on the authority of Anas (radyAllaahu ‘anhu) that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to say: ‘O Allaah, indeed I seek refuge in you from a knowledge that does not benefit, a deed that is not risen (to You; i.e. not accepted), a heart that does not fear and a statement (supplication) that is not heard.'”

166. ‘Abdullaah [Al-Baghawee] narrated to us, saying: ‘Abd-ul-A’alaa Ibn Hamaad An-Nursee reported to us, saying: Hamaad Ibn Salamah reported to us from Abu ‘Aasim Ibn Bahdala from Abu Saalih on the authority of ‘Aa’ishah (radyAllaahu ‘anhaa) that she said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) used to go out to observe the Fajr prayer, while his head (i.e. hair) would still be dripping from (having bathed due to) sexual intercourse, and not a wet dream. Then he (sallAllaahu ‘alayhi wa sallam) would observe the fast” [77]

167. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Suraij Ibn Yoonus reported to us, saying: Hushaim reported to us, saying: Humayd reported to us from Anas [Ibn Maalik] (radyAllaahu ‘anhumaa) that he said:

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“None of you should hope for death, for indeed each of you does not increase every day, except in good.” [78]

168. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu ‘Imraan Al-Warakaanee79 reported to us, saying: Sa’eed Ibn Maisira Al-Bakree reported to us from Anas Ibn Maalik (radyAllaahu ‘anhu) that he said:

“When the Prophet (sallAllaahu ‘alayhi wa sallam) observed the funeral prayer (janaazah), he would say the takbeer (Allaahu Akbar) four times.”

**This completes the ahaadeeth, all praise be to Allaah. And may the peace and blessings be upon His Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) and his entire family.

Footnotes:

5 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). Al-Bukhaaree and Muslim transmitted it from Mu’awiyah (radyAllaahu ‘anhu).

6 This hadeeth is found in Sunan At-Tirmidhee and other collections, and he (At-Tirmidhee) authenticated it. Some of the reporters stop it as being the saying of a companion only, while others raise it to a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). It takes the ruling of marfoo’ (raised to a saying of the Prophet) without a doubt. This is because such a statement is not being said according to ones opinion and view, as has been stated by Ibn ‘Abd-il-Barr in Jaami’ Bayaan-ul-‘Ilmi wa Fadlihi (1/32-33).

7 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). At-Tabaraanee transmitted it in Al-Awsat from the hadeeth of Jaabir (radyAllaahu ‘anhu) and At-Tirmidhee from the hadeeth of Abu Umaamah (radyAllaahu ‘anhu) and he said it was saheeh.

8 Translator’s Note: This advice is to acquire knowledge before taking a position of leadership, for when someone is in that position, it becomes difficult to seek knowledge due to the time and effort that is required for that position. And also, when one is in a position of leadership, no doubt, he will need to have knowledge in order to make the right decisions.

9 The chain of this narration is jayyid (good). It is also established in marfoo’ form. Ahmad and At-Tabaraanee reported it from two paths on the authority of Abu Hurairah (radyAllaahu ‘anhu). The author (Abu Khaithama) has transmitted one of these two, as shall come later under number 162. Ibn ‘Abd-il-Barr also reported it from the hadeeth of Ibn ‘Umar (radyAllaahu ‘anhu).

10 This statement is established in marfoo’ form as a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). At- Tabaraanee reported it on the authority of Ibn ‘Umar and Hudhaifah (radyAllaahu ‘anhum). Al-Mundhiree declared its chain to be hasan. Al-Haakim reported it from Sa’ad Ibn Abee Waqqaas (radyAllaahu ‘anhu) and he as well as Adh-Dhahabee authenticated it.

11 Its chain of narration is jayyid (good) in mawqoof form (i.e. saying of a Companion). It is also authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam) from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu). Muslim and others have transmitted it and it will occur later in this book under number 25.

12 Ad-Dareer is the nickname of Muhammad Ibn Khaazim, Abu Mu’awiyah. Muslim has transmitted this hadeeth from this path of narrators (18/71-72) in marfoo’ form. Then he reported it from different paths on the authority of Al-A’amash.

13 Its chain of narration is munqata’ (broken), for Yahyaa Ibn Ja’ada never met ‘Umar Ibn Al-Khattaab. In fact it is even held that he never met Ibn Mas’ood, and he died ten years after that of ‘Umar.

You must know that there was an old dispute amongst the Salaf with regard to recording the prophetic hadeeth. Among them were those who forbade it and among them were those who allowed it. There will follow in this book, many narrations regarding both of these sides. Then the matter settled in favor of the permissibility of writing down the hadeeth – rather in favor of its obligation. And this was based on the Prophet’s command mentioned in more than one hadeeth, such as his saying: “Write for Abu Shaah.” Al-Bukhaaree reported this hadeeth.

And from the matters that are well known is that it is the hadeeth that contains the explanation for the general aspects of the Qur’aan as well as the detailed aspects of its rulings. And if it were not for the hadeeth, we would have no way of knowing how to perform the prayer, observe the fast, as well as fulfill the other pillars and acts of worship, upon the way that Allaah intended for us. And whatever is essential for an obligatory matter to be fulfilled, becomes itself obligatory. Indeed a people from this era have gone astray for they believe that the Qur’aan is sufficient for them over the hadeeth. This is in spite of Allaah’s saying: “And we revealed to you the Reminder so that it could explain to the people what was already revealed to them (from before).” [Suratun- Nahl: 44] Thus, Allaah informs us that there is something that is explained, which is the Qur’aan, and something that is explaining, which is the Messenger (sallAllaahu ‘alayhi wa sallam) and his hadeeth. Furthermore, his (sallAllaahu ‘alayhi wa sallam) saying in the authentic and famous hadeeth: “Indeed I was given the Qur’aan and something equal to it” confirms this.

14 This refers to the letters that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to write to some individuals and to certain tribes. Refer to Zaad al-Ma’aad (1/30). This narration on Ibn ‘Abbaas (radyAllaahu ‘anhu) has an authentic chain.

15 He is ‘Uqbah Ibn ‘Aamir and he traveled to see Maslama Ibn Mukhallid, who was in charge of Egypt (at that time) as occurs in the Musnad (4/104).

16 Its chain of narration is saheeh (authentic). Muslim has transmitted it in his Saheeh (2/95).

17 Surat-un-Nisaa: 37

18 He is Ibn Abee Saleem and he is da’eef (weak).

19 Meaning: One sentence, regardless of whether it comes from the Book or the Sunnah. The following is stated in An-Nihaayah: “What is meant by the word ayah in the Qur’aan is a collection of letters and words. This is derived from the people’s saying: ‘The people left with their ayaat’, meaning they went out with all their possessions not leaving anything behind. The word ayah in any other context means a sign.” Some said in explaining this hadeeth: “It means a sign, either a gesture or a conveyance.” This means that if the thing that is being conveyed occurs in the form of an action or a gesture, with the hand or the finger, then indeed it is to convey it in the same way in order to preserve the Sharee’ah. The hadeeth has a saheeh chain of narration. Al-Bukhaaree reported it through another path on the authority of Al-Awzaa’ee.

20 Its chain of narration is saheeh from Masrooq. And he is Ibn Al-Ajda’, a Taabi’ee (Second generation of Muslims), a Faqeeh (scholar capable of issuing rulings), an ‘Aabid (devout worshipper). He died in the year 62H. And he has been mentioned previously in another chain that connects to him under number 15.

21 He is Ibn Mas’ood (radyAllaahu ‘anhu). And the chain of narration to him is saheeh upon the standards of the two Shaikhs (Al-Bukhaaree and Muslim). Al-Haakim transmitted it (3/537) from another path on Al-A’amash without the saying: “The best interpreter…” and he (rahimahullaah) authenticated it based on both of their standards. Adh-Dhahabee agreed with him.

22 Its chain of narration is munqata’ (broken) because Saalim Ibn Abee Al-Ja’ad never met Abu Ad-Dardaa (radyAllaahu ‘anhu). It has also been reported on his authority through another path of narrators in marfoo’ form. However, its chain is da’eef (weak), also.

23 It is a saheeh hadeeth. Its narrators are all reliable for they are narrators of the standards of the two Shaikhs (Al- Bukhaaree and Muslim). Ahmad and Ibn Maajah have reported this from Wakee’ connected to him (Ibn Umm Lubaid), while Al-Haakim and Ahmad have reported it from the path of narration of ‘Amr Ibn Murrah: “I heard Saalim Ibn Abee Al-Ja’ad say” on his (Ibn Umm Lubaid) authority. Al-Haakim authenticated it and mentioned that there were two other paths of narration to them, the first of which is on the authority of ‘Awf Ibn Maalik (radyAllaahu ‘anhu) and has been reported by Al-Khateeb Al-Baghdaadee in his book Al-Iqtidaa (no. 90). The other has been reported on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu). Adh-Dhahabee declared the chains of both of these to be saheeh.

24 The chain of this narration is saheeh. Ibraaheem here refers to Ibn Yazeed An-Nakha’ee. Although he never met ‘Abdullaah, who is Ibn Mas’ood (radyAllaahu ‘anhu), it is still authentically reported on him that he said: “If I narrate a hadeeth to you on the authority of a man on the authority of ‘Abdullaah, then that means that I heard it (from that person). And if I say, ‘Abdullaah said…’ (without mentioning the narrator), then it is from someone reporting on the authority of ‘Abdullaah.”

25 He is Abu Zur’ah Ibn ‘Amr Ibn Jareer Ibn ‘Abdillaah Al-Bajlee Al-Koofee. There is a difference of opinion concerning his name. He was a Taabi’ee (Second generation of Muslims), reliable and the compilers of the six collections rely on his narrations.

26 Its chain of narration in mawqoof form (stopped at level of being the saying of a companion and not of the Prophet) upon ‘Ubaid Ibn ‘Umair is saheeh. Al-Bazaar and At-Tabaraanee have also reported it from the hadeeth of Ibn Mas’ood in marfoo’ form (raised to a saying of the Prophet), with a chain of narration in which there is no defect, according to Al-Mundhiree.

I say: Later, it became apparent to me that there is, in fact, a defect in it. Adh-Dhahabee has testified to it, as I have explained in Al-Ahaadeeth Ad-Da’eefah (no. 5032).

27 The chain of narration is authentic. ‘Abdullaah here refers to Ibn Mas’ood (radyAllaahu ‘anhu).

28 Its chain of narration is saheeh (authentic), as well as the one that comes after it.

29 Its chain is saheeh and Mas’ood Ibn Maalik is Abu Razeen Al-Asadee, a Taabi’ee who was reliable and
trustworthy.

30 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated previously.

31 He is Al-Hasan Al-Basree, the righteous Taabi’ee.

32 Translator’s Note: A Mujtahid is a scholar that has reached high levels of knowledge such that he is able to form opinions and issue fataawaa (rulings), without basing it on the scholars before him. They can determine rulings for issues that have no clear mention in the Qur’aan and the Sunnah, and Allaah knows best.

33 Its chain of narration is saheeh according to the standards of Muslim.

34 Its chain is saheeh, just like the one before it.

35 Its chain of narration is saheeh according to the standards of the two Shaikhs (Al-Bukhaaree and Muslim). They have both transmitted it on the authority of (Imaam) Maalik and it is found in Al-Muwatta (2/56/34) within a hadeeth.

36 This refers to the non-Arabs. The chain of narration is according to the standards of Muslim. However, it is in mawqoof form. It has been reported in marfoo’ form from three different paths on the authority of Abu Hurairah (radyAllaahu ‘anhu) without mentioning the Tribe of Farrookh and with the wording: “…a group of people from Persia would surely grasp it.” These reports have been transmitted by Abu Nu’aim in Akhbaar Asbahaan (1/5) but they all have defects in them. One of them is found in (the Saheeh of) Ibn Hibbaan (no. 2309). And what is authentic is what occurs with the wording: “If Eemaan (Faith) were clinging from the sky, there would be some people from Persia who would surely grasp it.” Al-Bukhaaree and Muslim have reported this.

37 His name is Dhakwaan As-Samaan Az-Ziyaat Al-Madanee. He was the guardian of Juwairiyah Bint Al-Ahmas Al-Ghatfaanee. And he was the father of Suhayl, the one mentioned in the previous chain of narrators. Abu Saalih died in the year 101H.

38 The hadeeth here is mawqoof and in its chain is Laith Ibn Abee Saleem who is da’eef (weak). Others have reported it from ‘Adiyy Ibn ‘Adiyy in marfoo’ form. Ibn ‘Asaakir (10/28/2) reported it as well as Al-Khateeb Al- Baghdaadee in Iqtidaa-ul-‘Ilm (no. 2). It has a supporting evidence (in a hadeeth reported) on the authority of Abu Burzah in marfoo’ form. At-Tirmidhee reported this one and authenticated it. Ad-Daarimee also reported it as well as Abu Ya’laa in his Musnad (2/353) with an authentic chain of narration. Also, Al-Khateeb reported this in his book Iqtidaa-ul-‘Ilm under (no. 1).

39 The original source of this hadeeth is in mawqoof form and not marfoo’. Some people have mentioned it on the authority of Ka’ab Al-Ahbaar (radyAllaahu ‘anhu), saying that it is found in the Torah. And some liars and weak reporters have raised it to the level of being a saying of Abu Ad-Dardaa and Jaabir (radyAllaahu ‘anhum). See Al- Laalee Al-Masnoo’ah of As-Suyootee and Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 2750).

40 Know that there is not found in this description of the Muhaajireen, and likewise this description of the Ansaar, any reviling or derogation of them, as many of the contemporary writers that slander Abu Hurairah (radyAllaahu ‘anhu) without due right claim. This goes as well for those who interpret his sayings in a way contrary to what he intended. Indeed, doing an action in addition to seeking the halaal is from the Way of Allaah, as has been reported authentically in some ahaadeeth. And Abu Hurairah (radyAllaahu ‘anhu) was aware of this, for he was one of the reporters. Thus, he made excuses for them in regard to that matter for (their lack) of memorizing hadeeth the way he was able to memorize. Al-Haakim (3/511-512) reported from Talha Ibn ‘Ubaidillaah, one of the ten who were given the glad tidings of Paradise, and one of the Muhaajireen and first Muslims, that he (radyAllaahu ‘anhu) said concerning the Muhaajireen and Abu Hurairah something similar to this hadeeth: “By Allaah, I have no doubt that Abu Hurairah heard from the Messenger of Allaah, that which we did not hear and he learned that which we did not learn. Verily, we were rich people, in possession of houses and large families. We used to go and stay with the Prophet until the end of the day, then we used to go back. And Abu Hurairah was a poor person. He had no money nor family nor children. His hand was only where the Prophet’s hand was. And he used to stay over wherever he resided. And we have no doubt that he learned what we didn’t learn and that he heard what we didn’t hear. And no one among us accuses him.” Al- Haakim authenticated it and Al-Haafidh mentioned a supporting evidence for it in Fath-ul-Baaree (1/191).

Furthermore, the hadeeth has an authentic chain of narration, according to the standards of the two Shaikhs. Muslim transmitted it through the same path of narrators as the author (Abu Khaithama) and he and Al-Bukhaaree have both transmitted it through other paths on the authority of Sufyaan. And with this chain, Ahmad (2/240) also reported it. Furthermore, he (2/274), Al-Bukhaaree and others reported it through other paths of narration on the authority of Az-Zuhree. Muslim reported it from Az-Zuhree on the authority of Sa’eed Ibn Al-Musayyib and Abu Salamah Ibn ‘Abd-ir-Rahmaan that Abu Hurairah (radyAllaahu ‘anhu) said: “Indeed, you…”

41 He is Ibn ‘Abdillaah Al-Qaadee. There is speculation concerning his memory, however Zuhair Ibn Mu’awiyah followed him and he is reliable. Due to this, At-Tirmidhee authenticated the hadeeth. It is reported in Al- Ahaadeeth As-Saheehah under no. 330.

42 This is an authentic hadeeth. Its chain is in mursal form (meaning stopped at the level of being a saying of a Taabi’ee). However Al-Haakim (4/279-280) has reported it from the path of: “Umayyah Ibn Khallid from Sulaimaan Ibn Al-Mugheerah on the authority of Thaabit on ‘Amr Ibn Shu’ayb on his father on the authority of ‘Abdullaah Ibn ‘Amr who reported it on the Messenger of Allaah. And he (Al-Haakim) authenticated it based on the standards of Muslim, and Adh-Dhahabee agreed. It is only this hadeeth that is saheeh.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

46 This narration in mawqoof form (saying of a companion only) has an authentic chain. Its narrators are all narrators of the category of the two Saheeh collections, except for ‘Abdullaah Ibn Yazeed As-Sahbaanee. However, he is trustworthy and his biography occurs in Al-Jarh wat-Ta’deel.

47 He is Ibn ‘Amr As-Salmaanee. He was a Taabi’ee, reliable and trustworthy. The one who reports from him, Abu Zaid Al-Muraadee, is Nu’maan Ibn Qais. Ibn Abee Haatim wrote a biography for him (4/1/446) and reported his reliability from the sayings of Ibn Ma’een and others. Sufyaan Ath-Thawree reported this narration on his authority also and added to the end of it that he (‘Ubaidah) said: “Indeed I fear that a people will succeed after it (i.e. his books) and not give it its due place.” Ad-Daarimee (1/121) reported it as well as Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 61)

48 I say: Its chain is munqata’ (broken). This is because Ibn ‘Abdillaah, who is Abu ‘Ubaidah Ibn ‘Abdillaah Ibn Mas’ood did not hear from his father. Therefore, it is cut short to being a saying of Ibn ‘Abdillaah. And it is authentic on Ibn Mas’ood in marfoo’ form (saying of the Prophet r). At-Tirmidhee reported it and authenticated it, as did Ibn Hibbaan in his Saheeh. And it has been mentioned from other Companions apart from him.

49 Its chain is saheeh in mawqoof form. It is also reported from the path of Isma’eel Ibn Mujaalid on ‘Abd-ul-Malik Ibn ‘Umair in marfoo’ form (saying of the Prophet r). And it has a supporting witness from the path of Mu’awiyah t. I have spoken about it in Al-Ahaadeeth As-Saheehah.

50 Its chain of narration is saheeh in mawqoof form. And it is authentic in marfoo’ form from different paths on the authority of Abu Hurairah. Al-Bukhaaree, Muslim and others have transmitted it.

51 He is ‘Abdullaah Ibn Al-Muthnaa Ibn ‘Abdillaah Ibn Anas. He was honest yet made many mistakes. This hadeeth has been reported in marfoo’ form as a saying of the Prophet, and it is not authentic. Later, I encountered many paths of narration for the hadeeth reported in marfoo’ form, such that it directs towards the fact that it is saheeh. I have clarified this in Al-Ahaadeeth As-Saheehah (no. 2026).

52 Its chain is saheeh according to the standards of the two Shaikhs and they have both reported it. One of the paths of narration reported by Muslim is the same one used by the author (Abu Khaithama) here.

53 Its chain is saheeh according to the standards of the two Shaikhs and they have both transmitted it. Some of its paths of narration are found in Saheeh Muslim on the authority of the author (Abu Khaithama).

54 He is Al-Haitham Ibn Habeeb, Abu Al-Haitham As-Sairafee. And he is reliable as are the rest of the narrators in this chain.

55 His name is ‘Amr Ibn ‘Abdillaah As-Subai’ee. He is reliable, but used to commit tadless and mix (confuse) his narrations.

56 His name is ‘Abdullaah and he is reliable, from the narrators of the category of the two Shaikhs (Al-Bukhaaree and Muslim). This goes the same for the rest of the narrators of the chain. However there is a break in the chain. Taawoos on the authority of ‘Umar is in mursal form.

57 This means that there is no one who is able to narrate a hadeeth without there occurring an addition or a subtraction to it. So it is upon one to exert himself and to not fall short with regard to memory and precision. Hence, “Allaah does not burden a soul with more than it can handle.” The chain of the narration is saheeh. And Gheelaan is Ibn Jareer Al-Ma’oolee.

58 This is a well-known city in Yemen.

59 Its chain is saheeh according to the standards of the two Shaikhs. Abu ‘Abd-ir-Rahmaan is ‘Abdullaah Ibn Habeeb As-Sulamee. He was a Taabi’ee, reciter of the Qur’aan, reliable and trustworthy. The name of Abu Hiseen is ‘Uthmaan Ibn ‘Aasim Al-Asadee. He was also reliable and trustworthy. He died in the year 127H.

60 The chain of this narration is jayyid (good). And it shows the praiseworthy manners of Ibn ‘Abbaas.

61 He is Ibn Abee Sulaymaan Al-Koofee, the Faqeeh. The Ibraaheem that is mentioned here is Ibn Yazeed An- Nakha’ee. The name of Ibn ‘Awn is ‘Abdullaah, and he was a famous Faqeeh (Scholar of Fiqh). All of them are reliable.

62 This is how it was written originally contrary to the format that has been used beforehand and afterwards. The author repeats the same hadeeth again under no. 161, which will come later. And what is meant by the word atraaf, and Allaah knows best, is the first portions of hadeeth (i.e. the first words of a hadeeth), which they used to write out and by which they would remember the ahaadeeth.

63 He is Al-Qarqisaanee, and he was honest yet committed many errors. In spite of this a group of people followed him (in narration) according to Ad-Daarimee (1/122), Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 42) and others. The chain of narration is saheeh when attributed to Abu Hurairah. And Abu Katheer is As-Suhaymee Al-Yamaanee Al-A’amaa.

64 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated several times previously. However, he is not alone in his narration of this hadeeth. Rather it has supporting evidences which Al-Haakim and Adh-Dhahabee have authenticated. We have discussed this hadeeth in detail in our commentary to it in Mishkaat-ul-Masaabeeh (no. 260). I will further add to it here, saying: Ad-Daarimee (1/96) reported this hadeeth from another path on the authority of Laith in mawqoof form.

65 In mawqoof form (saying of a companion only), this narration is da’eef. It is authentic in marfoo’ form from the path of ‘Ataa on Abu Hurairah (radyAllaahu ‘anhu). At-Tirmidhee, Ibn Hibbaan, Al-Haakim and Adh-Dhahabee have authenticated it. See (my book) Tah-dheer-ul-Masaajid (pg. 4)

66 His name is Al-Hasan Ibn ‘Uqbah Al-Muraadee. Ibn Ma’een declared him to be reliable and Abu Haatim said of him: “He was a shaikh, his hadeeth were written down.” The chain of narration linked to Ash-Sha’bee is saheeh.

67 He (‘Ilbaa) is Ibn Ahmar Al-Yushkaree Al-Basree and he was a Taabi’ee of trustworthy and reliable status. Likewise, the rest of the narrators of the chain are all reliable. So it is saheeh, if ‘Ilbaa heard it from ‘Alee, because there is no report mentioned from him on his authority.

68 I do not know who this Abu Damurah is. As for Hamaad, then he is Ibn Abee Salmaan, the Faqeeh. And Ibraaheem here refers to Ibn Yazeed An-Nakha’ee.

69 He is reliable, as are the rest of the narrators of the chain. Thus it is saheeh.

70 He is Abu Haashim Al-Makkee, a Taabi’ee that is reliable. The chain of narration linked to him is saheeh.

71 Ibraaheem, and he is (ibn Yazeed) An-Nakha’ee, may Allaah have mercy on him, means by this that it was not from the actions of the Sahaabah to supplicate for one another after the end of a class or a study session. Therefore, this is an innovation. Another thing similar to it is when the teacher (shaikh) walks ahead of his students and they walk behind him. This is because this action is from that which leads to fitnah and amazement with oneself, as is indicated in the narration mentioned before this one. And both of them (i.e. this narration and the one before it) have authentic chains of narration on the authority of Ibraaheem.

72 This is a hasan hadeeth. Even though Ibn Lahee’ah and Darraaj are both weak, it has another path on the authority of Abu Hurairah as well as a supporting evidence on the authority of Ibn ‘Umar in marfoo’ form. And it is mentioned through another path on the authority of Salmaan in mawqoof form, as has been stated previously by the author under number 12.

73 Translator’s Note: He is one of the narrator’s in the chain of narration of the book.

74 Translator’s Note: He was a man who had accepted Islaam, but who later apostated. When he was given the task of collecting Zakaat with another Companion from the Ansaar, he killed him during the journey, apostated, and seeked shelter in Makkah.

75 This hadeeth has an authentic chain of narration, and it is found in Al-Muwatta, and on his (Maalik’s) authority in the Saheehs.

76 He is ‘Abd-ul-Malik Ibn ‘Abd-il-‘Azeez Al-Qushairee An-Nasaa’ee. He is reliable and from the narrators of Muslim. This goes the same for the rest of the narrators of this chain, thus it is authentic according to his (Muslim’s) standards. It has been transmitted by Ahmad (3/192 & 225) through other paths on the authority of Hamaad. And it is also in (3/283) and in An-Nasaa’ee (2/316) from the path of Hafs on Anas. It is also found in Saheeh Muslim (8/72) from the hadeeth of Zayd Ibn Arqam.

77 Its chain of narration is hasan and the hadeeth is authentic. The two Shaikhs (Al-Bukhaaree and Muslim) have transmitted it through another path on the authority of ‘Aa’ishah, may Allaah be pleased with her.

78 Its chain of narration is saheeh according to the standards of the two Shaikhs. And they have both transmitted it through other paths of narration on the authority of Anas without the mention of his (sallAllaahu ‘alayhi wa sallam) saying: “…for indeed each of you…”. There is a supporting evidence for this addition (to the hadeeth) in the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) in marfoo’ form which is found in Saheeh Muslim (7/65) and Ahmad.

79 His name is Muhammad Ibn Ja’far Ibn Ziyaad and he is reliable. However, his shaikh, Sa’eed Ibn Maisira, is accused (of weakness). Regardless the hadeeth is saheeh. The two Shaikhs (Al-Bukhaaree and Muslim) as well as others have transmitted it from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu), with different wordings and additions to it. I have gathered and checked all of them in my book Ahkaam-ul-Janaa’iz wa Bid’ihaa and it has been published by Al-Maktab-ul-Islaamee.

Post Link : https://AbdurRahman.Org/?post=21250

Sparkles from the Pearls of Knowledge – Ibn al Qayyim

by AbdurRahman.orgOctober 2, 2014March 18, 2015

Taken from

‘Miftah dar as-Sa’ada’
(Key to the land of happiness)

By Shaykh ul-Islaam Ibn Qayyim al-Jawziyyah

Translated by Abbas Abu Yahya

Knowledge & Ignorance are not equal

Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta’aala – negated equality between the people of knowledge and other than them.

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.

Allaah Ta’aala said:

<< Say: “Are those who know equal to those who know not?” >> [ Zumar :9 ]

He also said:

<< Not equal are the dwellers of the Fire and the dwellers of the Paradise >> [ Hashr :20 ]

This indicates the elevated excellence of the people of knowledge and their distinguished nobility.

Vol 1 /11/221

Wisdom is knowledge

Allaah Ta’aala testifies for the one who, has been given knowledge, that He has given him lots of good.

Allaah Ta’aala said: << He grants Hikmah to whom He pleases, and he, to whomHikmah is granted, is indeed granted abundant good>> [ Baqarah :269 ]

Ibn Qootayba and the majority of the scholars said: Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions.

Vol 1/26/227

Knowledge is the Greatest Blessing

Allaah Ta’aala has given numerous blessings to His Messenger, and has given him excellence. Allaah Ta’aala has made the greatest blessing that He gave to him the Book and Hikmah (wisdom).

Allaah taught him that which he did not know.

Allaah Ta’aala said:

<< Allaah has sent down to you the Book and Al-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you >> [Nisa: 113]

Vol 1 / 27 / 227

The Blessing of knowledge obligates thankfulness to Allaah

Allaah Ta’aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them.

Allaah Ta’aala said:

<< Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. >> [ Baqarah : 151-152 ]

Vol 1 / 28 / 227

Knowledge is Goodness in this World

Al-Hasan said regarding “the saying of Allaah Ta’aala << “Our Lord! Give us in this world that which is good!” >> [ Baqarah: 201]

It is knowledge and worship.

And regard Allaah’s saying <<and in the Hereafter that which is good>> [ Baqarah : 201 ]

It is Paradise.”

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions.

Vol 1/102/397

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Categories of People Regarding ‘Ilm (knowledge) – Ibn al Qayyim | Dr. Saleh As Saleh

by AbdurRahman.orgOctober 2, 2014August 25, 2016

An Article Based Upon Imaam Ibnu Qayyim’s
Discussions in his Classical

Miftaahu Daari-s-Sa’aadah
The Key for the Abode of Happiness

Adapted to English
By Dr. Saleh As-Saleh (rahimahullaah)

Click Below Link to Read or Download the Document (PDF)

Categories of People Regarding ‘Ilm (knowledge) – Imam Ibn al Qayyim – Dr Saleh as Saleh

Courtesy: Understand-Islam.Net

Listen / Download Mp3 (Time 20:43)

Correcting the two strengths of knowledge and action – Ibn al Qayyim

by AbdurRahman.orgOctober 2, 2014October 13, 2014

Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Taken from ‘Miftah dar as-Sa’ada’ (key to the land of happiness)
Translated by Abbas Abu Yahya

The saying of Allaah Ta’ala :

((By Al-‘Asr (the time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.))

Ash-Shafiee – may Allaah be pleased with him – said: ‘If all the people reflected over this Soorah it would be sufficient for them.’

The explanation of this is that this Soorah has four levels, and by completing these, a person can achieve the highest goal in being complete.

The first is: Knowing the truth.
The second: his acting upon the truth.
The third: Him teaching the one who is deficient in the truth.
The fourth: Being patient in learning the truth, and acting upon it, and teaching it.

Allaah Ta’ala mentioned these four levels in this Soorah, and AllaahSubhanahu testified in this Soorah by al-Asr (the time) that everyone is in loss, except those who believe and do righteous, good deeds and they are those who knew the truth, and they testified to the truth.

So the above is a level.

They did righteous, good deeds and they are those who performed worship with what they knew about the truth.

So this is a level.

They advise with the truth; they advise one another, teaching and guiding each other.

So this is the third level.

They advise with patience; they were patient with the truth, and they advised each other with patience upon the truth, and to be steadfast.

And this is the fourth level.

This is the end of completeness; indeed completeness is that a person is complete in himself, and completes others. His completeness is by correcting his two strengths, the strength of knowledge and the strength of actions. Correction of the strength of knowledge is with Emaan, and correction of the strength of actions is by doing righteous deeds, and by completing people other than himself, and by learning this knowledge, and being patient upon it, and his recommending with patience upon knowledge and action.

So this Soorah, even though it is brief, is one of the most collective soorahs of the Qur’aan for goodness from all its different angles.

Praise be to Allaah Who has made the Qur’aan sufficient for everything, a cure from every disease, a guidance to all that is good.

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

‘Miftah dar as-Sa’ada’ vol.1 p.238
(key to the land of happiness)

The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Warning against Innovators & their Books – Shaykh Rabee

by AbdurRahman.orgOctober 1, 2014August 5, 2015

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

Excerpt from the forthcoming Al-Ibaanah Publication “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups”, may Allaah facilitate it!

About the Book:

This is a translation of a chapter from the book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutubi wat-Tawaa’if” (The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups) written by Shaikh Rabee’ Al-Madkhalee. This book has been highly praised and recommended by the scholars, and has become a classical work in its own time.

In this book, Shaikh Rabee’ Al-Madkhalee clarifies the correct methodology of Ahlus-Sunnah with regard to criticizing, explaining its foundations and principles and relying on the various statements of the Salaf (predecessors) to support his points. The book is primarily geared towards refuting a false concept that has crept into the Muslims’ ideologies and slogans in recent times, which is the principle of Muwaazanah. This principle dictates that when someone criticizes a person, book or group, he is obligated to also mention the good qualities of that person, book or group along with his criticism. By doing this one would be creating a balance and thus applying “fairness”, hence the term Muwaazanah, which means to make a balance, which in this case means a balance between the good and the bad aspects.

In this specific chapter of the book, Shaikh Rabee’ brings many quotes from the Salaf showing that it was from their methodology to warn against innovators and their books without requiring themselves to mention their positive aspects.

Quotes from the Book:

“Ibn Al-Jawzee said: ‘Abul-Wafaa ‘Alee bin ‘Aqeel, the Fiqh scholar, said: ‘Our Shaikh Abul-Fadl Al-Hamdhaanee said: The innovators in Islaam and those who fabricate ahaadeeth are worse than the disbelievers. This is since the disbelievers attempt to corrupt the Religion from the outside, whereas these individuals attempt to corrupt it from the inside. They take the likeness of the inhabitants of a land, who strive to corrupt its condition (from the inside), while the disbelievers take the likeness of raiders laying siege to the land from the outside. So it is the ones on the inside who open the doors of the land’s surrounding barrier (and let the besiegers in). These types (of people) are more dangerous to Islaam than those who don’t ascribe themselves to it.’”

“I say: Today, the opponents of the Sunnah and Tawheed are capitalizing on the pamphlets and cassettes of some individuals that ascribe themselves to the Sunnah and Tawheed, which defame the true scholars and callers of the Sunnah and Tawheed. Rather, what is worse in terms of danger and affliction is that these pamphlets and tapes have influenced many of the children of Tawheed and Sunnah, so that now they launch their arrows of disparagement and oppressive accusations towards the scholars of Tawheed and Sunnah, those who carry their banner and those who defend their sanctity. What is worse than this in terms of misfortune and grief, is that they attach themselves and join forces with the people of innovation and misguidance in their campaign of launching poisonous missiles at them, which the enemies of the Sunnah and Tawheed have been preparing as the ultimate attack to finish off the last remnants of the Sunnah and Tawheed.”

“Ibn Al-Qayyim said: ‘The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a book in the hand of ‘Umar (radyAllaahu ‘anhu) that he had transcribed from the Torah, and which caused him to be amazed at how much it conformed to the Qur’aan. So the face of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) became very angry to the point that ‘Umar went over to a fire and threw it in.

So how would it be if the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) saw what was written after him from the books that oppose and contradict what is in the Qur’aan and the Sunnah?! And we ask Allaah to aid us!

The Prophet (sallAllaahu ‘alayhi wa sallam) commanded everyone that recorded anything from him apart from the Qur’aan to erase what they had written down. However, afterward, he allowed his Sunnah to be written, but did not grant permission for anything besides that.

So all of these books that contain opposition in them to the Sunnah, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions (of the Prophet) burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan (radyAllaahu ‘anhu) out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…!?’”

“This is the rightly guided methodology, which all of the Salafee youth are obligated to know – it is the methodology indicated in the Qur’aan and the Sunnah, and which the best of this ummah – its scholars of Hadeeth and Fiqh – followed. One of the conditions for implementing this methodology is that the one criticizing must do that for the sake of Allaah and out of sincerity to Allaah and His Book and in order to preserve Allaah’s Religion and what it encompasses from beliefs, laws and acts of worship.

From the severely unfortunate matters is that the people of falsehood and innovation have succeeded in deceiving many of the smart and intelligent students of knowledge, not to mention others, by making them believe that it is not permissible to talk about (i.e. criticize) those active in the field of Da’wah (calling). They mean by this, those who call to innovation and misguidance! By doing this, they intend to broaden the field (of Da’wah) so that they can spread their destructive deceptions! And they hope that with this they will be able to put an end to the Call to Tawheed, Sunnah and the Methodology of the Salaf As-Saalih!

From the offshoots of this deceitful way of thinking are those conditions that some of the children of Tawheed have put forth, such as: When criticizing the people of innovation – or those whom they label “callers” – one is obligated to mention their good qualities alongside their bad qualities…”

[Download the Book Here]

Aspects of the Days of Ignorance – Imaam Muhammad bin ‘Abdil-Wahhaab (Translated Text)

by AbdurRahman.orgOctober 1, 2014February 6, 2015

AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab [Died 1206H]
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the classical treatise of Imaam Muhammad bin ‘Abdil-Wahhaab “Masaa’il-ul-Jaahiliyyah” (Aspects of the Days of Ignorance), which is a list of 128 points – each point representing one aspect of belief or practice that the people of the Days of Ignorance were upon, which Islaam came to oppose. The source used for this translation can be found on sahab.org.

The original Arabic text of the treatise is included within this translation so as to make this e-book a comprehensive reference guide and an easily-accessible study guide. Footnotes were added by the translator in order to clarify and provide evidence for some of the points that the author mentioned but didn’t provide proof or an explanation for. In recent times, this treatise has been explained by Shaikh Saalih Al-Fawzaan in several lectures. These lectures were recorded and transcribed and put into a book.

The subject matter of this treatise is one of great importance, for the aspects of the Days of Ignorance have not ceased to be acted upon till this very day. And the people that call towards these misguided beliefs and practices of the Days of Ignorance are many, such as innovators and people of desire. So it is important for the Muslim to learn what the People of the Days of Ignorance were upon in terms of beliefs, actions and practices, so that he may avoid that, since Islaam came to oppose these aspects.

Quotes from the Book: “These are the aspects that the people of the Days of Ignorance – both the people of the Book and the non-People of the Book – were upon, which the Messenger of Allaah opposed. They are from the matters that every Muslim is required to possess knowledge of. This is since with (understanding) one side of the opposite, the goodness of the other side of the opposite can be made apparent. And it is by (making apparent the) opposite of something that matters become clarified. The most important of these aspects (of the Days of Ignorance) and most severe in terms of danger was the absence of faith (Eemaan) in the heart, for what the Messenger of Allaah came with. And if approval for what the people of the Days of Ignorance were upon is further added to this (absence of faith), then the total ruin is achieved, as Allaah says: ‘And those who believe in the falsehood while disbelieving in Allaah, it is they who are the losers.’ [Surah Al-‘Ankaboot: 52]”

“[3] They held the acts of opposing the figure of authority and failing to comply with him as being something virtuous. And they saw the acts of hearing and obeying as being humiliating and degrading. So Allaah’s Messenger opposed them and commanded that patience be observed when facing the oppression of the rulers. And he commanded with hearing and obeying them, as well as advising (them). And he spoke extensively in regards to that and he constantly brought it up and repeated it.”

“[5] From their greatest principles was that they were deceived by (following) the majority, using that as a proof against the correctness of a matter. And they also used as evidence for declaring the falsehood of something, the fact that it was strange and that its adherents were few. So Allaah prescribed the opposite of that and He clarified this in many places of the Qur’aan.”

“[23] They were deluded by the life of this world. So they perceived Allaah’s bestowal of worldly material (on someone), as an indication of He was pleased (with that person), as He says: ‘And they say: We are abundant in wealth and in children. And (because of that) we are not going to be punished.’ [Surah Saba’: 35]”

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This is Our Call (The Way of the Salaf) – Imaam Al-Albaanee

by AbdurRahman.orgOctober 1, 2014January 27, 2015

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translated transcription of a lecture delivered by Imaam Al-Albaanee (rahimahullaah) that was recorded and distributed under the title “Hadhihi Da’watunaa” (This is Our Call). The present translation was translated directly from the Arabic audio.

In this lecture, Imaam Al-Albaanee explains the basis of the Salafee Manhaj, which is following the way, understanding and practical application of the Salaf, who were namely the first three generations of Muslims: The Sahaabah, Taabi’een and Atbaa’ at-Taabi’een. They are the ones referred to in the Prophet’s saying: “The best of mankind is my generation, then those that come after them, then those that come after them.”

This is the basis that distinguishes the true call to Islaam from all other false and erroneous calls, regardless if they claim to be “upon the Qur’aan and the Sunnah.” Al-Albaanee goes into depth discussing this fact, that one cannot truly understand and apply the Qur’aan and Sunnah unless he follows the understanding and application of the Salaf. We ask Allaah to accept this effort and benefit the Muslims with it.

Quotes from the Book:

“So here we have given the answer from the ayah and the two hadeeth, we just mentioned. Follow the way of the Believers! The way of those believers from present times? The answer is no, we mean the Believers from the past – the first era – the era of the Companions – the Salaf As-Saalih (pious predecessors). These are the people whom we should take as our example and as the ones whom we follow. And there is absolutely no one equal to them on the face of the earth. Therefore, the essence of our call is based on three pillars – on the (1) Qur’aan, the (2) Sunnah and (3) Following the Salaf As-Saalih (pious predecessors).”

“So everyone claims to follow the Qur’aan and the Sunnah, and how often have we heard this kind of talk from the youth who are in confusion, when they say: ‘Ya akhee, these people claim to follow the Qur’aan and the Sunnah and those people claim to follow the Qur’aan and the Sunnah.’ So what is the clear and decisive distinction? It is the Qur’aan and the Sunnah and the Methodology of the Salaf As-Saalih. So whoever follows the Qur’aan and the Sunnah without following the Salaf As-Saalih, he in fact has not followed the Qur’aan and the Sunnah, rather he has only followed his intellect, if not his desire.”

“After making clear this important condition of “upon the methodology of the Salaf As-Saalih”, I must give you some examples. In the past, the Muslims split up into many sects. You hear about the Mu’tazilah, you hear about the Murji’ah, you hear about the Khawaarij, you hear about the Zaidiyyah, not to mention the Shi’a and the Raafidah and so on. There is no one amongst these groups, no matter how deep in misguidance they are, that does not share the same saying as the rest of the Muslims, which is that: “We are on the Qur’aan and the Sunnah.” No one amongst them says: “We don’t follow the Qur’aan and the Sunnah.” And if one of them were to say that, he would completely leave the fold of Islaam. So then why did they split up so long as all of them rely on the Qur’aan and the Sunnah – and I bear witness that they do rely on the Qur’aan and the Sunnah for support. But how is this relying done? It is done without relying on the third foundation, which is what the Salaf As-Saalih were upon.”

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Video Courtesy: adamibnzubayr

The Difference between Advising and Condemning – Ibn Rajab

by AbdurRahman.orgOctober 1, 2014November 8, 2018

AUTHOR: Imaam Zayn-ud-Deen Ibn Rajab Al-Hanbalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a complete translation of the classical treatise “Al-Farq baynan-Naseeha wat-Ta’yeer”[The Difference between Advising and Condemning] of Imaam Ibn Rajab Al-Hanbalee, may Allaah have mercy on him. The source used for this translation was the Daar ‘Ammaar publication.

In this treatise, Imaam Ibn Rajab discusses some of the manners and etiquettes of differing amongst Ahlus-Sunnah, explaining the distinction between advising and condemning. This is since these two things are often confused for one another. So the author goes into depth explaining the characteristics of sincere advice and condemnation. This treatise also lays down some guidelines for Ahlus-Sunnah in their criticisms and refutations. It should be noted, as the author states, that this treatise only applies to Ahlus-Sunnah, and as for the innovators and people of desires, then these guidelines do not apply to them.

In recent times, Shaikh Rabee’ Al-Madkhalee has provided an explanation for some of the important points covered in this book in a two-part lecture which was later transcribed and can be downloaded for free from his website http://www.rabee.net.

Quotes from the Book:

“Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was from that which they loved and for which they commended and praised those who did it. So it does not enter into the realm of backbiting at all. But suppose there is someone that hates to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration given to his hatred for that, because hating to manifest the truth – if it is in opposition to the opinion of a man – is not from those matters that are praiseworthy. Rather it is an obligation on the Muslim to love that the truth be made manifest and that the Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to his (personal) view.”

“Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is that someone outwardly displays a saying or an action, while presenting an image in which he appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal he has kept hidden inwardly. And he basks in the praise he receives for that which he has outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is carried out effectively by this deception!!”

[Download the Book Here]

Articles Extracted from this eBook :

Advising is Linked to Secrecy while Condemning is linked to Publicizing – Imam Ibn Rajab

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults – Imam Ibn Rajab

Magnificent Points of Advice for those who have turned to the Way of the Salaf – Ahmad Ash-Shihhee

by AbdurRahman.orgOctober 1, 2014May 31, 2016

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee
TRANSLATED: Isma’eel Alarcon
PRODUCED BY: Al-Ibaanah.com

[Download PDF Book Here]

The following articles are extracted from the above eBook

Praise and Thank Allaah for the Blessing of Guiding you to the Methodology of Salaf-us-Saalih – Ahmad ash-Shihhee

Seeking Knowledge is the Foundation for the Correctness of your Repentance – Shaykh Ahmad ash-Shihhee

Do not take Knowledge except from one who is known to be upon the Sunnah – Ahmad Ash-Shihhee

The Need for Returning to the Senior Scholars with regard to the Important Issues – Ahmad ash-Shihhee

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

Provisions for the Caller to Allaah – Shaykh Uthaymeen

by AbdurRahman.orgOctober 1, 2014September 29, 2016

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen [Died 1421H]
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small booklet titled Zaad ad-Daa’iyah IlaaAllaah (Provisions for the Caller to Allaah) by Imam Muhammad bin Saalih Al-Uthaimeen, may Allaah have mercy on him. The original source for this booklet was a lecture he gave that was later transcribed and printed. This booklet can be downloaded for free on-line at the Imaam’s website http://www.binothaimeen.com.

In this book, Imaam Ibn Uthaimeen expounds on six characteristics that everyone who takes on the task of da’wah must have. These characteristics are provisions that every Caller must equip and prepare himself with before embarking on dawah. Therefore we stress that this treatise be taken as a required reading for all those who are involved in da’wah activities, especially in the English speaking lands of the West.

We ask Allaah to make this e-book a beneficial source of knowledge and a reminder to our brothers and sisters who are active in calling to Allaah.

[Download the E-Book Here]

Articles extracted from this e-Book:

The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaykh Abdul-Muhsin Al-Abbaad

by AbdurRahman.orgOctober 1, 2014January 17, 2016

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small treatise entitled “’Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam” (The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions) written by Shaikh ‘Abdul-Muhsin Al-‘Abbaad. The source for this treatise was an article the Shaikh wrote for the Islamic University of Madeenah Newsletter (Issue 2 of their fourth year) Shawaal 1391H. This article was distributed together with a transcribed lecture from the Shaikh entitled “Sending Salaat on the Prophet” in a booklet published by the Islamic University of Madeenah.

In this brief presentation, Shaikh Al-‘Abbaad, one of the senior scholars and a Muhaddith in Saudi Arabia, may Allaah preserve him, outlines the proper belief a Muslim should have with regard to the Companions, and that is of moderateness.

So the Muslim should not go to either extreme of being fanatical towards individuals amongst the Companions or being lenient and heedless about the rights they deserve. Rather, it is upon the believer, the adherent of Ahlus-Sunnah wal-Jamaa’ah, to have love and respect for all of them, as well as to acknowledge their virtues and refrain from mentioning their errors and mishaps. The Shaikh presents the material in a concise but educational manner, quoting numerous ayaat, ahaadeeth and statements of the Salaf.

Quotes from the Book:

“The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness. It is moderateness amidst the extremist fanatics who elevate the esteemed ones amongst them to a level that is only befitting for Allaah or for His messengers and moderateness amidst the heedless and harsh ones who belittle and revile them. So they are in the middle between those who are excessive and those who fall short – they love all of them and put each one of them in the due place that they deserve, with fairness and justice. So they do not elevate them to a level they don’t deserve, nor do they belittle them, taking away what they are worthy of. Their tongues are moist with mentioning them only in good, according to what is befitting for them. And their hearts are filled with love for them.“

“And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.”

“These are five examples from the sayings of the Salaf As-Saalih (righteous predecessors), which demonstrate what we are obligated to believe in with respect to the best of creation after the Prophets and Messengers. One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them. And we already mentioned the words of Abu Zur’ah, in which he said: ‘The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).'”

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Short Articles extracted from this book:

Benefit : All of the Companions (Sahabah) of Allaah’s Messenger are Trustworthy – Shaikh Abdul-Muhsin al-Abbad

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness – Shaykh Abdul-Muhsin al-Abbad

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

The Correct Belief and what Opposes It – Imaam ibn Baaz

by AbdurRahman.orgOctober 1, 2014September 20, 2018

AUTHOR: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a short yet highly beneficial treatise from Imam Ibn Baaz called Al Aqeedat-us-Saheehah wa maa Yudaaduhaa (The Correct Belief and what Opposes It). The Arabic source for this translation can be found on Imaam Ibn Baaz’s web site at http://www.binbaz.org.sa.

In this treatise, Imaam Ibn Baaz. may Allaah have mercy on him, outlines the Creed of Ahlus-Sunnah with regard to Eemaan (Faith), Tawheed, Worship, and Allaah’s Names and Attributes in a concise and informative manner. He divides his discussion into six sections basing iron the six pillars of Eemaan (Faith), which are: Belief in Allaah, His Angels, His Books, His Messengers, the Last Day, and Divine Pre-Decree.

At the end of the treatise, the Imaam presents ten of the most significant things that nullify and invalidate a person’s Islaam, basing that on the famous treatise of Imaam Muhammad bin ‘Abdul-Wahhaab known as The Nullifiers of Islaam.”

This treatise is an excellent resource for new and beginning Muslims to learn about the fundamentals of their Religion in a brief and simple manner. It is for this reason that we chose this essay, hoping that it may be of benefit to those whom it reaches.

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The Full content of the Book below :

INTRODUCTION

In the Name of Allaah, the Most Merciful, the Bestower of Mercy. All praise is for Allaah alone, and may the peace and blessings be upon the one after whom there is no messenger, as well as his family and Companions.

To Proceed:

Since having the correct belief is the foundation and basis of the Religion of Islaam, I felt that it should be the topic of this lecture.

It is well known from the religious texts of the Qur’aan and the Sunnah that a person’s statements and actions are only considered valid and acceptable (by Allaah) if they are produced as a result of having the correct belief. So if one’s beliefs are not correct, he invalidates whatever statements and actions branch out from it, as Allaah says:

“And whoever rejects Faith (Eemaan), then he has nullified his good deeds, and in the Hereafter, he will be from among the losers.” [Surah Al-Maa’idah: 5]

And Allaah says:

“And it has been revealed to you (O Muhammad) and to those before you that: If you mix partners in worship with Allaah, your good deeds will surely be cancelled out, and you will indeed be from the losers.” [Surah Az-Zumar: 65]

The verses (from the Qur’aan) bearing this same meaning are many. The clear Book of Allaah and the Sunnah of His trustworthy messenger, may the best of his Lord’s peace and blessings be on him, indicate that the Correct Belief can be summed up in:

Faith in Allaah, His Angels, His (revealed) Books, His Messengers, the Last Day, and the Divine Pre-Decree, the good and the bad of it. So these six things form the foundations of the Correct Belief, with which Allaah sent down His mighty Book, and with which Allaah sent His messenger, Muhammad, peace and blessings be on him.

Everything that one is obligated to have faith in from the matters of the Unseen, as well as everything that Allaah and His Messenger have informed of branch out from these six foundations. The proofs for these six foundations in the Qur’aan and the Sunnah are many.

Among them is the saying of Allaah:

“Righteousness (Birr) is not that you turn your faces towards the east and the west (in prayer), but rather righteousness is (for) the one who believes in Allaah, the Last Day, the Angels, the Books and the Prophets.” [Surah Al-Baqarah: 177]

And the saying of Allaah:

“The Messenger believes in what has been sent down to him from his Lord, and so do the believers – all of them believe in Allaah, His Angels. His Books and His Messengers. (And they say): We make no distinctions between any of His Messengers.” [Surah AlBaqarah: 285]

And His saying:

“O you who believe! Believe in Allaah and His Messenger and the Book that was revealed to His Prophet and the Scripture that was revealed in the past (before him). And whoever disbelieves in Allaah, His Angels, His Books, His Messengers and the Last Day has gone far astray.” [Surah An-Nisaa: 136]

And His saying:

“Don’t you know that Allaah knows all that is in the heaven and on the earth? Verily, it is all (written) in the Book (Preserved Tablet). Verily, that is easy for Allaah.” [Surah AlHajj: 70]

As for the authentic ahaadeeth that indicate these foundations, then they are many. Amongst them is the famous authentic hadeeth reported by Muslim in his Saheeh in which ‘Umar bin AlKhattaab (radyAllaahu ‘anhu) narrated that (the angel) Jibreel asked the Prophet about Eemaan (Faith). So he (sallAllaahu ‘alayhi wa sallam) replied to him: “Eemaan (Faith) is to believe in Allaah, His Angels, His Books, His Messengers, the Last Day, and to believe in Divine pre-Decree, the good of it and the bad of it.” This hadeeth was transmitted by AlBukhaaree and Muslim from Abu Hurairah (radyAllaahu ‘anhu).

These are the six foundations from which everything a Muslim is obligated to believe in originates, whether it be with respect to Allaah, the Day of Judgement, and anything else from the Unseen (Ghaib).

FIRST: FAITH IN ALLAAH

Faith in Allaah entails: Believing that He is the only true God that has the right to be worshipped apart from everyone else, due to His being the Creator of the servants (i.e. humans/jinn), the One who is kind to them, the Grantor of their sustenance, the All-Knower of their inner and outer actions, the One who is All-Able to reward those who obey Him and punish those who disobey Him. Allaah created these two species (the Jinn and mankind) for the purpose of this worship, as He says:

“And I did not create the Jinn and mankind except to worship Me. I do not seek any provision from them nor that they should feed Me. Verily, Allaah is the All-Provider, Owner of Power, Most Strong.” [Surah Adh-Dhaariyaat: 56]

And He said:

“O you who believe! Worship your Lord who created you and those before you in order that you may gain Taqwaa (fear and dutifulness to Allaah). He is the One who made the earth a resting place for you and the sky as a canopy, and sent down water (i.e. rain) from the sky and brought forth therewith fruits as a provision for you. So do not set up rivals with Allaah while you know (that only He is to be worshipped).” [Surah Al-Baqarah: 22]

Allaah sent Messengers and revealed Scriptures to clarify this truth and call to it and to warn from what opposes it, as He says:

“And we have indeed sent to every nation a Messenger (saying): Worship Allaah alone and avoid the false deities.” [Surah An-Nahl: 36]

And He says:

“And We did not send any messenger before you except that We revealed to Him: No one has the right to be worshipped but I, so worship Me.” [Surah Al-Anbiyaa: 25]

And He says:

“(This is) a Book, the Verses whereof are perfected and then explained in detail from One (Allaah) who is All-Wise and Well-Acquainted (with all things): (Saying) worship none but Allaah. Verily, I (Muhammad) am unto you from Him a warner and a bringer of glad tidings.” [Surah Hood: 1-2]

The reality (meaning) of this worship is to: Single Allaah out in everything that the servants worship Him with, such as supplication, fear, hope, prayer, fasting, sacrificing, making oaths and all the other types of worship with full submission, whilst fearing (His Punishment) and hoping (for His reward), having complete love for Him, and humbling oneself to His Grandness.

A large part of the noble Qur’aan was revealed concerning this great principle (i.e. worship), such as Allaah’s statement:

“So worship Allaah, making the worship sincerely for Him alone. Verily, to Allaah belongs the pure (sincere) religion (i.e. worship).” [Surah Az-Zumar: 2-3]

And His statement:

“And your Lord has decreed that you worship none but Him.” [Surah Al-Israa: 23]

And His statement:

“So call upon Allaah, making your worship purely for Him alone, even though the disbelievers may hate it.” (Surah Ghaafir: 14]

And in the two Saheeh collections, Mu’aadh reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The right Allaah has over His servants is that they worship Him alone and not ascribe any partners to Him.”

Having Faith in Allaah also entails believing in everything that He has ordered and made obligatory upon His servants, such as the five outer pillars of Islaam, which are:

1. Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah
2. Establishing the Prayer
3. Giving the Zakaat
4. Fasting in Ramadaan, and
5. Making the pilgrimage (Hajj) to the Sacred House of Allaah, for those who are able to perform it.

This goes as well for the other obligations that have come with the pure legislation.

The most important and greatest of these (five) pillars is: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.

Testifying that there is no deity that has the right to be worshipped except Allaah requires that worship be performed purely for Allaah alone, and negates it from everyone else besides Him.

This is what is intended by the statement Laa Ilaaha IllaaAllaah, for it’s meaning is: There is no deity that has the right to be worshipped except Allaah. So everything that is worshipped besides Allaah, such as a human being or an angel or a Jinn or anything else, then they are worshipped wrongfully. The One who is worshipped truthfully is Allaah alone, as He says:

“That is because Allaah, He is the Truth (only true God), and what they invoke on besides Him is falsehood.” [Surah Al-Hajj: 62]

We have explained previously that Allaah created the two species (Jinn and mankind) for the purpose of this great principle, and that He commanded them with it, sent His messengers because of it and revealed His Books for it. So think about this and reflect on it much so that it could become clear to you what a majority of the Muslims have fallen into from manifest ignorance of this fundamental principle such that they worship others along with Allaah and direct His sole rights to other than Him, may Allaah aid us!

Faith in Allaah also entails: Believing that Allaah created all that exists and manages and administers all of their affairs, through His Knowledge and Ability, as He wills. And it entails believing that He is the Owner of this world and the Hereafter, and the Lord of all of the worlds, there being no Creator besides Him or Lord like Him. He sent Messengers and revealed Scriptures to rectify the servants and to call them to that which contains their salvation and success in the current life as well as the Hereafter. And it entails believing that He has no partner in all of that, as He says:

“Allaah is the Creator of everything, and He is the Guardian of all affairs.” [Surah AzZumar: 62]

And He says:

“Indeed your Lord is Allaah, Who created the heavens and the earth in six days, then rose over the Throne (in a manner that befits His Majesty). He covers the night with the day, seeking it rapidly, and (He created) the sun, the moon, and the stars, (all) are subjected to His Command. Surely, to Him belongs the Creation and the Command. Blessed be Allaah, Lord of all that exists.” [Surah Al-A’raaf: 54]

Faith in Allaah also entails: Believing in Allaah’s Perfect Names and Attributes, which have been mentioned in His mighty Book and authentically reported on His trustworthy Messenger, without distorting their meanings (tahreef), denying them (ta’teel), describing their manner (takyeef) or making similarities to them (tamtheel). Rather, they must be left in the manner they were reported without describing how they are, whilst believing in the great meanings they carry, which are descriptions of Allaah. It is obligatory to describe Him with them (i.e. these Names and Attributes) in a manner that befits Him without allowing for His creation to resemble Him in any of His Attributes, as Allaah says:

“There is nothing like Him in comparison and He is the All-Hearer, the All-Seer.” [Surah Ash-Shooraa: 11]

And He says:

“So do not put forth similarities to Allaah. Verily, Allaah knows and you know not.” [Surah An-Nahl: 74]

This is the Creed and Belief of Ahlus-Sunnah wal-Jamaa’ah, from the Companions of Allaah’s Messenger and those who succeeded them upon goodness. And this is what Imaam AbulHasan Al-Ash’aree, may Allaah have mercy on him, reported in his book “Al-Maqaalaat ‘an As’haab-il-Hadeeth wa Ahlis-Sunnah”, as did other scholars.

Al-Awzaa’ee, may Allaah have mercy on him, said: “Az-Zuhree and Mak’hool were asked about the verses regarding Allaah’s Attributes, so they replied: ‘Leave them as they have been reported.’”

Al-Waleed bin Muslim, may Allaah have mercy on him, said: “Maalik, Al-Awzaa’ee, Al-Layth bin Sa’ad, and Sufyaan Ath-Thawree were asked about the texts that were reported concerning Allaah’s Attributes, so they all said: ‘Leave them as they have been reported without describing how (they are).’”

Al-Awzaa’ee, may Allaah have mercy on him, said: “We used to say, while the Taabi’oon (Successors of the Companions) were present and abundant, that Allaah is above His Throne and that we believe in what has been stated in the Sunnah regarding His Attributes.”

When Rabee’ah bin ‘Abdir-Rahmaan, the teacher of Maalik, was asked about Allaah’s rising over His Throne, he replied: “The Rising is not (something) unknown and how it is done is incomprehensible. From Allaah is the Message and upon the Messenger is to openly convey it, and upon us is to believe in it.”

And when Imaam Maalik was asked about it, he said: “The Rising is well known, how it is done is unknown, believing in it is an obligation and asking concerning it is an innovation.” Then he said to the questioner: “I do not consider you to be anything but an evil man.” And he put someone in charge of him and he was cast out, Something with the same meaning was also reported on the Mother of the Believers, Umm Salamah (radyAllaahu ‘anhaa).

Imaam Abu ‘Abdir-Rahmaan ‘Abdullaah bin Al-Mubaarak, may Allaah have mercy on him, said: “We know our Lord as being above His heavens and over His Throne, apart from His creation.”

The statements of the Imaams regarding this subject are many and cannot all be quoted in this small treatise. Whoever wants to come across many of these narrations should refer to what the scholars of the Sunnah wrote regarding this topic, such as the book “As-Sunnah” of Imaam ‘Abdullaah, son of Imaam Ahmad, the book “At-Tawheed” of the noble Imaam, Muhammad bin Khuzaimah, the book “As-Sunnah” of Abul-Qaasim Al-Laalikaa’ee At-Tabaree, the book “AsSunnah” of Abu Bakr Ibn Abee ‘Aasim, as well as the response that Shaikh-ul-Islaam Ibn Taimiyyah wrote to the people of Hamaa (i.e. ‘Aqeedah Hamawiyyah), which is a tremendous response containing many benefits. In this treatise, he, may Allaah have mercy on him, explains the Creed of Ahlus-Sunnah and quotes many of their statements, as well as religious and intellectual evidences for the authenticity of what Ahlus-Sunnah believes and the falseness of what their opponents believe.

The same goes for his distinguished treatise “At-Tadmuriyyah”, for in it he goes into depth clarifying the Creed of Ahlus-Sunnah based on their textual and logical proofs, and refuting the opponents with arguments that manifest the truth and invalidate the falsehood for anyone amongst the people of knowledge who examines it with a pure intention and a genuine desire for learning the truth.

Anyone that opposes Ahlus-Sunnah in what they believe regarding the subject of Allaah’s Names and Attributes no doubt will fall into opposing the textual and logical evidences while having clear contradictions in everything that he affirms and negates.

But as for Ahlus-Sunnah wal-Jamaa’ah, then they affirm for Allaah what He has affirmed for Himself (from Names and Attributes) in His noble Book or what His Messenger Muhammad has affirmed for Him in his authentic Sunnah without tamtheel (i.e. resembling them to someone else’s names and attributes). And they negate and remove Him from resembling His creation in any way, in such a manner that is free from ta’teel (i.e. denying the Names and Attributes). So they have been saved from contradictions, while acting upon all of the proofs.

This is the way of Allaah with regard to he who accepts the truth that the Messengers were sent with, expends all of his efforts in that, and sincerely asks Allaah to grant him the truth and make the correct view apparent to him, as He says:

“Nay, We fling the truth against falsehood, so it destroys it, and behold, it is vanished.” [Surah Al-Anbiyaa: 18]

And He says:

“And no example or similitude do they bring to you (in order to find fault in you or the Qur’aan), except that We reveal to you the truth (against that similitude) and the best explanation (thereof).” [Surah Al-Furqaan: 33]

In his famous Tafseer, while speaking about the statement of Allaah: “Indeed your Lord is Allaah, who created the heavens and the earth in six days, then rose over the Throne” [Surah Al-A’raaf: 54], Al-Haafidh Ibn Katheer, may Allaah have mercy on him, stated some excellent words on this subject, which we would like to quote here due to their great benefit:

He, may Allaah have mercy on him, said:

“People have many views with regard to this subject and this is not the place to go into that. But rather, with regard to this topic, (I say that) we traverse the way of the pious predecessors: Maalik, Al-Awzaa’ee, Ath-Thawree, Al-Layth bin Sa’ad, Ash-Shaafi’ee, Ahmad, Ishaaq bin Raahawayh, and other Muslim Imaams from the past and present…” – which is to leave them as they have been reported without describing their manner (takyeef), making resemblances to them (tashbeeh), and denying them completely (ta’teel).

And the thoughts that present themselves to the minds of those who give Allaah’s Attributes similitudes is negated from Allaah, for indeed nothing can resemble Allaah from His creation. There is nothing like Him in comparison and He is the All-Hearer, the All-Seer. Rather, the matter is as the Imaams have stated, amongst whom was Na’eem bin Hamaad Al-Khuzaa’ee, the teacher of Al-Bukhaaree, who said:

“Whoever likens Allaah to His creation has committed disbelief. And whoever denies what Allaah has described Himself with has committed disbelief. There is no tashbeeh (likening to the creation’s attributes) in what Allaah and His Messenger have described Him with. So whoever affirms for Allaah what has been stated in the clear verses and authentic reports, in the manner that befits Allaah’s majesty, while negating all deficiencies from Him, has embarked on the path of guidance.”

SECOND: FAITH IN THE ANGELS

This entails believing in them generally and specifically. Therefore, the Muslim must believe that Allaah has angels, which He created to obey Him. And He described them as being honorable servants who do not precede Him in speech and act on His Command.

“He knows what is before them and what is after them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa: 28]

They are of many types, amongst them are those who are entrusted to hold the Throne, and amongst them are those who guard Paradise and Hell. And amongst them are those who are entrusted to record the deeds of people.

Specifically, we must believe in those angels that Allaah and His Messenger have mentioned by name, such as Jibreel, Mikaa’eel, Maalik, the gatekeeper of Hell, and Israafeel, the angel in charge of blowing the Trumpet. He (Israafeel) has been mentioned in several authentic ahaadeeth. It is authentically reported in the Saheeh that ‘Aa’ishah (radyAllaahu ‘anhaa) narrated that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The angels were created from light, and the Jinn were created from a smokeless flame of fire. And Aadam was created from what has already been described to you.” [1] Reported by Muslim in his Saheeh.

THIRD: FAITH IN THE REVEALED BOOKS

We must believe generally that Allaah revealed books to His prophets and messengers in order to explain His right and to call to it, as Allaah states:

“Indeed, We have sent Our messengers with clear proofs, and revealed with them the Book and the Balance in order that mankind may establish justice.” [Surah Al-Hadeed: 25]

And He says:

“Mankind was once one nation (upon polytheism) so Allaah sent prophets bearing good news and warning, and with them He sent down the Book in truth to judge between people in matters wherein they differed.” [Surah Al-Baqarah: 213]

And we must believe, in specific and detailed terms, those books that Allaah has mentioned by name, such as the Torah (Tawraat), the Gospel (Injeel), the Psalms (Zaboor) and the Qur’aan. The noble Qur’aan is the best amongst them and the final revelation. And it is that which supercedes all of them and confirms them. And it is the Book that all of the (Muslim) nation is obligated to follow and to judge by, along with what is authentically reported in the Sunnah from Allaah’s Messenger. This is since Allaah sent His Messenger, Muhammad, as a messenger to everyone from the two species (i.e. Jinn and mankind), and He revealed this Book to him so that he could judge them by it. He also made it a cure for the hearts, a source of explanation for everything, and a guide and a mercy to the believers. This is as Allaah states:

“And this (Qur’aan) is a blessed Book, which We have revealed, so follow it and be dutiful (to Allaah) so that you can receive (His) mercy.” [Surah Al-An’aam: 155]

And He says:

“And We revealed to you (O Muhammad) the Book (i.e. the Qur’aan) as an explanation for everything, a guide and a mercy and glad tidings for the Muslims.” [Surah An-Nahl: 89]

And He says:

“Say (Muhammad): O mankind! Verily, I am the Messenger of Allaah sent to all of you (by) the One to whom belongs the dominion of the heavens and the earth. No one has the right to be worshipped except Him. It is He who gives life and causes death. So believe in Allaah and His Messenger, the unlettered prophet (i.e. cannot read or write), who believes in Allaah and His revelations, and follow him so that you may be guided.” [Surah Al-A’raaf: 158]

The verses bearing this meaning are many.

FOURTH: FAITH IN THE MESSENGERS

One must believe in the messengers both in general and in detail. This means, he must believe that Allaah sent to His servants messengers from among them, bringing glad tidings (of Paradise) and warning (of the Hellfire) and calling them to the truth. So whoever answered their call, achieved success and whoever opposed them, failed and will regret.

The last and most virtuous of them is our prophet, Muhammad the son of ‘Abdullaah (sallAllaahu ‘alayhi wa sallam), as Allaah says:

“And We have indeed sent a messenger to every nation, (saying to them): ‘Worship Allaah and stay away from the false deities.’” [Surah An-Nahl: 36]

And Allaah says:

“Messengers as bearers of good news and warners – In order that mankind should have no excuse (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah AnNisaa: 165]

And Allaah says:

“Muhammad is not the father of any of your men, but rather he is the Messenger of Allaah and the Seal (last) of the Prophets.” [Surah Al-Ahzaab: 40]

All the prophets whom Allaah named or for whom it is authentically reported that Allaah’s Messenger mentioned by name, we must believe in him according to the detailed and specific manner, such as Nooh (Noah), Hood, Saalih, Ibraaheem (Abraham) and so on, may Allaah bestow the best and purest of His peace and blessings on them and on our Prophet.

FIFTH: FAITH IN THE LAST DAY

As for having faith in the Last Day, then it entails believing in everything that Allaah and His Messenger have informed of concerning what will occur after death, such as the trial of the grave, and the punishment or pleasure that will occur in it. It also includes what will happen on the Day of Judgement such as grief and severities, the placing of the Bridge and the Balance, the accounting (of deeds) and their recompense, and the distribution of the records of deeds to the people. There will be those who will receive their book of deeds on their right hands and those who will receive their book of deeds on their left hands or from behind their backs.

It also entails believing in the Fountain, which will be given to our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam), and believing in Paradise and Hell, and (believing) that the believers will see their Lord and that He will talk to them, as well as whatever else has been mentioned in the noble Qur’aan and the authentic Sunnah of Allaah’s Messenger.

So one is obligated to believe and have faith in all of this, in the manner in which Allaah and His Messenger have explained to us.

SIXTH: FAITH IN THE DIVINE PRE-DECREE

As for having faith in Allaah’s Divine Pre-Decree, then this entails believing in four things: First: That Allaah already knows what has occurred and what will occur. And He knows the conditions of His servants, and He knows their provisions, their life spans, their deeds and other affairs of their lives. Nothing of this remains hidden to Him, as He says:

“Verily Allaah is knowledgeable of everything.” [Surah Al-Mujaadilah: 7]

And He says:

“That you may know that Allaah has power over all things, and that Allaah encompasses everything with His Knowledge.” [Surah At-Talaaq: 12]

Second: That Allaah has recorded everything that He has pre-decreed and ordained to occur, as He says:

“We know that which the earth takes of them (i.e. their dead bodies), and with Us is a Book preserved.” [Surah Qaaf: 4]

And He says:

“And all things We have recorded in a Clear Book.” [Surah YaaSeen: 12]

And He says:

“Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is all in a Book (Preserved Tablet). Surely that is easy for Allaah.” [Surah Al-Hajj: 70]

Third: Believing that what He wills is put into effect and carried out. So whatever He wills comes to be and whatever He doesn’t will, will not come to pass. Allaah says:

“Verily, Allaah does what He wills.” [Surah Al-Hajj: 18]

And He says:

“Verily His Command is that when He desires something, He says to it: ‘Be’, and it is.” [Surah YaaSeen: 82]

And He says:

“And you cannot will unless it be that Allaah Wills, Lord of all that exists.” [Surah AtTakweer: 29]

Fourth: Believing that He created everything that exists, there being no Creator besides Him and no Lord other than Him, as He says:

“Allaah is the Creator of everything, and He is the Guardian of all affairs.” [Surah AzZumar: 62]

And He says:

“O mankind! Remember Allaah’s Favor upon you! Is there a creator besides Allaah that provides for you from the heaven and the earth? There is no deity that has the right to be worshipped except Him, so how can you turn away (from Him)?” [Surah Faatir: 3]

So having Faith in the Divine Pre-Decree entails believing in these four things, according to Ahlus-Sunnah wal-Jamaa’ah, contrary to those amongst the innovators who reject some of the above.

What also falls under Faith in Allaah is: Believing that Faith (Eemaan) is speech and action, which increases with obedience (i.e. good deeds) and decreases with disobedience (i.e. sins), and that it is not permissible to declare anyone among the Muslims a disbeliever due to any sin, besides Shirk and disbelief, whether it be fornication, stealing, dealing in interest, drinking intoxicants, disobeying the parents or any of the other major sins, so long as one does not deem these sins to be permissible. This is based on Allaah’s statement:

“Verily, Allaah does not forgive that partners be ascribed to Him (Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And it is also based on what has been authentically reported in the numerous ahaadeeth from the Prophet that: “Allaah will extract from the Hellfire whoever has in his heart an atom’s weight of Faith.”

Faith in Allaah also entails loving for the sake of Allaah and hating for the sake of Allaah, as well as making allegiance for the sake of Allaah and making enmity for the sake of Allaah. So the believer loves and befriends the believers, and he hates and has enmity towards the disbelievers.

At the head of the believers of this ummah are: the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). So Ahlus-Sunnah wal-Jamaa’ah love and befriend them and believe that they are the best of people after the prophets, due to the Prophet’s statement:

“The best of generations is my generation, then those that come after them, then those that come after them.” [Its authenticity is agreed upon]

And they hold that the best among the Companions was Abu Bakr As-Siddeeq, then ‘Umar AlFaarooq, then ‘Uthmaan Dhun-Noorain, then ‘Alee Al-Murtadaa, may Allaah be pleased with all of them. And after them (in excellence) comes the remaining ten Companions who were given the glad tidings of Paradise, then the rest of the Companions, may Allaah be pleased with all of them.

And they refrain from whatever disputes occurred between the Companions, believing that they were Mujtahideen in that regard, therefore whoever amongst them was correct got two rewards whereas whoever was wrong got one reward. And they love the members of the household of Allaah’s Messenger who believed in him, thus showing allegiance to them. And they show allegiance to the wives of Allaah’s Messenger, the Mothers of the Believers, and are pleased with all of them.

And they free themselves from the way of the Rawaafid (Raafidees), who hate and revile the Companions of Allaah’s Messenger and who go to extremes with regard to the members of the Prophet’s Household, raising them above the status Allaah gave them. And likewise they free themselves from the way of the Nawaasib (Naasibees) who disparage the members of the Prophet’s Household with words and actions.

Everything that we mentioned in this brief treatise regarding the Correct Belief, that Allaah sent His Messenger Muhammad with, is the Creed of the Saved Sect, Ahlus-Sunnah walJamaa’ah, which the Prophet spoke about when he said: “There will not cease to be a group from my ummah victorious upon the truth. Those who break away from them will not be able to harm them, until the Order of Allaah comes.”

And he (sallAllaahu ‘alayhi wa sallam) said: “The Jews split into seventy-one sects and the Christians split into seventy-two sects. And this ummah will split into seventy-three sects – all of them will be in the Hellfire except one.” So the Companions said: “Which one is it O Messenger of Allaah?” He (sallAllaahu ‘alayhi wa sallam) said: “Those who are upon the likes of that which I and my Companions are upon.” This refers to the Creed that one is obligated to abide by, remain steadfast upon, and be cautious of what opposes it.

As for those who deviate from this Creed and those who follow its opposite, then they are of several types: Amongst them are those who worship idols, statues, angels, awliyaa (pious worshippers), Jinn, trees, stones, etc. These people have not answered the call of the messengers. On the contrary they have opposed and rejected them, as Quraish and other Arab tribes did with our prophet Muhammad. They would ask their deities to grant their needs, cure their ill and defeat their enemies, and they would offer sacrifices and make vows to them.

So when Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade them from this and ordered them to sincerely worship Allaah alone, they found this strange and rejected it, saying: “Has he made (all) the gods into one God? This is truly a strange thing!” [Surah Saad: 5]

So he did not stop from calling them to Allaah and warning them from Shirk, and from explaining to them the reality of what he was calling to, to the point that Allaah guided those among them whom He guided. Afterward, scores of people entered into the Religion of Allaah and so the religion of Allaah become triumphant over all the other religions after an extensive call and long Jihaad from Allaah’s Messenger, his Companions and those who followed them in goodness. Then the conditions changed and ignorance prevailed over a majority of the creation to the point that a large portion of them turned back to the Religion of the Days of Ignorance, by going to extremes with regard to the prophets and pious worshippers, by supplicating to them, seeking assistance from them and performing other forms of Shirk. And they didn’t know the meaning of Laa Ilaaha IlaaAllaah, the way the disbelieving Arabs (during the time of the Prophet) used to understand it, and we seek Allaah’s aid!

This Shirk has not stopped spreading amongst the people even to this time of ours due to the overwhelming magnitude of ignorance and the long distance of time that has passed since prophethood.

The argument that these contemporary people use as proof is the same argument that those in the past used, which is their saying:

“These (idols) are our intercessors before Allaah” [Surah Yoonus: 18] and

“We only worship them so that they can bring us closer to Allaah.” [Surah Az-Zumar: 3]

Allaah has invalidated this argument and clarified that whoever worships other than Him, whoever it may be, has ascribed partners to Him and disbelieved, as Allaah says:

“And they worship besides Allaah (false deities) that can neither harm them nor benefit them, and they say: ‘These (idols) are our intercessors before Allaah.’” [Surah Yoonus: 18]

So Allaah refuted them saying:

“Say: ‘Are you informing Allaah of something He doesn’t know in the heavens and the earth? Far removed and High above is He from the partners they ascribe to Him!’” [Surah Yoonus: 18]

So Allaah explains in these verses that worshipping others besides Him, such as prophets, pious worshippers or anyone else, is considered major Shirk, even if those who commit it may call it by another name. Allaah says:

“Those who take others as supporters besides Allaah say: ‘We only worship them so that they can bring us closer to Allaah.’” [Surah Az-Zumar: 3]

So Allaah refuted them by saying:

“Verily Allaah will judge between them concerning that which they differed on. Verily, Allaah does not guide he who is a liar, a disbeliever.” [Surah Az-Zumar: 3]

So He clarified by this that their worship of others besides Him, be it through supplication, fear, hope and so on is in fact disbelieving in Him. And He denied their statement that their gods would bring them closer to Him.

From the ideologies of disbelief that contradict the authentic Creed and oppose what the messengers came with is:

What the atheists of this era believe in, such as the followers of Marx, Lenin and others who call to atheism and disbelief, regardless of whether they call that socialism, communism, ba’athism or any other name, for indeed from the base principles of these atheists is the belief that there is no god and that life is only (based on) matter. And from their principles is to reject the Day of Final Return, Paradise, Hellfire, and to disbelieve in all of the religions. Whoever examines their books and studies what beliefs they were upon will come to know that with full certainty. No doubt this belief is in contradiction to all of the heavenly revealed religions and leads its followers to the worst of fates in this world and the Hereafter.

And from the beliefs that are in opposition to the truth is that which some of the Baatinees and Sufis believe in that some of those whom they call awliyaa (saints) share with Allaah in His administration, and that they manage the affairs of the world. They call them Aqtaab, Awtaad, Aghwaath and other names that they have devised for their (false) gods. This is from the vilest forms of Shirk committed with regard to Allaah’s Lordship, and it is worse than the Shirk (polytheism) that was performed during the Days of Ignorance of the Arabs. This is since the disbelievers among the (first) Arabs did not commit Shirk with regard to Allaah’s Lordship, but rather they would only ascribe partners to Allaah in His worship. And their Shirk would occur during times of ease only. But as for times of distress and dire need, they would worship

Allaah sincerely, as Allaah says:

“And when they embark on a ship, they invoke Allaah, making their Faith pure for Him alone. But when He brings them safely to land, behold, they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

As for Allaah’s Lordship, they used to acknowledge that it belonged solely to Allaah alone, as He says:

“And if you were to ask them who created them, they would surely say ‘Allaah.’” [Surah Az-Zukhruf: 87]

And Allaah says:

“Say: ‘Who provides for you from the heaven and from the earth?’ Or ‘Who has power over hearing and sight?’ And ‘Who brings out the living from the dead and the dead from the living?’ And ‘Who administers all of the affairs?’ They would surely say: ‘Allaah.’ Say: ‘Will you not then fear and be dutiful to Him?’” [Surah Yoonus: 31] The verses bearing this same meaning are many.

As for the contemporary polytheists, they have surpassed the first polytheists in two things:

First: Some of them ascribe partners to Allaah in His Lordship

Second: They commit Shirk (polytheism) in times of comfort and in times of distress, as can be understood by the one who mixes with them, examines their conditions and looks at what they do at the gravesites of Al-Husayn, Al-Badawee and others in Egypt, and at the gravesite of Al-‘Eidroos in ‘Aden, Al-Haadee in Yemen, Ibn ‘Arabee in Syria, Shaikh ‘Abdul-Qaadir AlJilaanee in Iraq, and all the other gravesites that the common folk have gone to extremes about and to which they have transferred many of Allaah’s sole rights. How few are those who forbid them from this and explain to them the reality of Tawheed, which Allaah sent our prophet Muhammad and the messengers before him with. So verily to Allaah we belong and verily to Him we will return!

We ask Allaah to return them to what is correct and to place many callers of guidance amongst them and that He grant the Muslim leaders and scholars the ability to wage war against this Shirk (polytheism), verily He is the All-Hearer, the All-Encompassing. And from the beliefs that oppose the Correct Creed with regard to Allaah’s Names and Attributes are the beliefs of the innovators from the Jahmiyyah and the Mu’atazliah, as well as those who follow their way, which is that of negating Allaah’s Attributes, denying His Attributes of perfection, and describing Him with attributes of non-existence and inanimateness. Far removed is Allaah from their views!

What falls under this category are those who negate some of Allaah’s Attributes while affirming others, such as the Ash’arees, for indeed those Attributes that they do affirm necessitates the same thing that they are fleeing from with regard to the Attributes that they negate and whose evidences they misinterpret. So because of this, they have opposed the textual and logical proofs and fallen into clear contradiction. But as for Ahlus-Sunnah wal-Jamaa’ah, they affirm all the Names and Attributes that Allaah has affirmed for Himself or that His Messenger Muhammad has affirmed for Him, in a perfect manner. And they make Him free from resembling His creation in any way, without resorting to complete denial (of His Attributes). So they act upon all of the textual evidences, not distorting them or rejecting them. Thus they saved themselves from the contradictions that others fell into, as we have explained previously. This is the path of salvation and prosperity in this world and in the Hereafter. And it is the Straight Path, which the predecessors and Imaams of this ummah treaded upon. And (know) that the last part of this (Muslim) nation will not be rectified except with that which rectified its first part, and that is: Following the Qur’aan and the Sunnah and abandoning what opposes them.

THE NULLIFIERS OF ISLAAM

Know O Muslim brother that Allaah has obligated all of His servants to enter the fold of Islaam, to hold tightly onto it and to beware of those things that oppose it. And He sent His Prophet, Muhammad (sallAllaahu ‘alayhi wa sallam), to call the people to that, informing us that whoever follows him is guided, whereas whoever turns away from him is astray. In many ayaat (verses) of the Qur’aan, He has warned us about the things that cause one to apostate as well as all the rest of the types of Shirk (polytheism) and Kufr (disbelief).

The scholars, may Allaah have mercy on them, have mentioned in their chapters on the “Ruling of the Apostate”, that a Muslim may apostate from his Religion through various types of Nullifiers (of Faith), which cause his life and wealth to become permissible (for taking) and which causes him to leave from the fold of Islaam.

And from the most dangerous amongst them and those that occur most often are ten nullifiers [2] that we will mention to you in the following lines, in a summarized manner, so that you may beware of them and warn others about them, hoping that Allaah will protect and safeguard us from them. We will also mention a few short clarifications after them.

First: Shirk (associating partners) in the worship of Allaah.

Allaah says:

“Verily, Allaah does not forgive that partners be associated with Him in worship (Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And He says:

“Verily, the one who mixes partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).” [Surah Al-Maa’idah: 72]

What falls into this is supplicating and invoking the deceased, seeking assistance from them, as well as making oaths to them and offering sacrificial animals to them.

Second: Whoever places intermediaries between himself and Allaah, asking them to intercede on his behalf, and relying on them, has committed disbelief according to the unanimous agreement of the scholars.

Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllaahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as those who prefer the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved, based on Allaah’s saying:

“That is because they disliked what Allaah sent down, so He nullified their (good) deeds.” [Surah Muhammad: 9]

Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah’s statement: “Say: ‘Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.” [Surah At-Tawbah: 65-66]

Seventh: Sorcery, which includes magic spells that causes a person to hate (sarf)[3] or love (‘atf)[4] someone/something. So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah’s statement:

“And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’” [Surah Al-Baqarah: 102]

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah’s statement:

“And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing [5] people.” [Surah Al-Maa’idah: 51]

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), then he is a disbeliever, according to Allaah’s statement:

“And whoever seeks a Religion other than Islaam, it will never be accepted from him and in the Hereafter, he will be from among the losers.” [Surah Aali ‘Imraan: 85]

Tenth: Turning away from Allaah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah’s saying:

“And who does more wrong6 than he who is reminded7 of the ayaat (signs/verses) of his Lord, then turns away [8] from them. Verily, We shall extract retribution [9] from the criminals.” [Surah As-Sajdah: 22]

There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him.

What falls into the Fourth Nullifier are those who believe that the man-made laws and constitutions that the people have legislated are better than the Sharee’ah (laws) of Islaam. Or those who believe that it is not correct to implement the Laws of Islaam in the twentieth century.

Or that this is a cause for the backwardness of the Muslims.

Or that it is limited to only playing a part in the relationship between the servant and his Lord and that it should not interfere in the other affairs of life.

What also falls under this fourth category are those who hold that carrying out Allaah laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era.

What also falls under this category are those who believe that it is permissible to rule by other than the Laws of Allaah (Sharee’ah) in matters of interactions, penal laws and so on, even if he doesn’t believe that it is better than ruling by the Sharee’ah. This is since by doing this, he will be making lawful that which Allaah has made forbidden, according to the unanimous consensus (Ijmaa’).

Anyone that makes lawful that which Allaah has prohibited from the matters that one is required to know by necessity, such as fornication, alcohol, interest and ruling by other than Allaah’s Laws, then he is a disbeliever according to the Ijmaa’ (unanimous consensus) of the Muslims.

We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessings be on the best of His creatures, Muhammad (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Translator’s Note: This means: What has been described to us already in the Qur’aan, as Allaah says: “He created man (Aadam) from sounding clay like the clay of pottery.” [Surah Ar-Rahmaan (55): 14]

[2] As mentioned by the Shaikh and Imaam, Muhammad bin ‘Abdil-Wahhaab, and other scholars, may Allaah have mercy on all of them.

[3] Sarf: A Magic act done in order to turn a person away from what he desires, such as turning a man away from loving his wife to loving another.

[4] ‘Atf: A Magic act done in order to turn a person towards something that he does not desire, using satanic methods (to achieve it).

[5] Dhaalimoon (wrong-doing people) here means the disbelievers.:

[6] Meaning: “There is no one that does more wrong…”

[7] Tadh-keer (Reminder) means: “Admonishing and drawing one’s attention to something that must be called to mind.”

[8] I’raad (turning away) means: “Refraining from and turning one’s back on.”

[9] Intiqaam (revenge/seeking retribution) means: “Responding with severity against something that had been done prior.”

Sufficiency in Creed (Lum’at-ul-‘Itiqaad) – Imaam Ibn Qudaamah

by AbdurRahman.orgOctober 1, 2014October 29, 2017

AUTHOR: Imaam Ibn Qudaamah Al-Maqdisee [died 620H]
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the classic treatise Lum’at-ul-‘Itiqaad (Sufficiency in Creed) of the great Imaam, Abu Muhammad Muwaffaq-ud-Deen Ibn Qudaamah AI-Maqdisee, may Allaah have mercy on him.

In this book, Imaam Ibn Qudaamah presents the Creed of the Salaf as is the custom of the scholars of Ahlus-Sunnah wal-Jamaa’ah in every century — to preserve the authentic Creed by way of writing it down in books and spreading it So this Creed became well known amongst the scholars and studied in the gatherings of knowledge. In fact the treatise continues to be studied and reviewed by students of knowledge throughout the world.

This book was explained in recent times by Imaam Muhammad bin Saalih Al-Uthaimeen and assigned for study by the Board of Educational Institutes in Saudi Arabia. All footnotes and hadeeth verifications were extracted in abridged form from Ashraf bin Abdil-Maqsood’s checking of Imaam Ibn Al-Uthaimeen’s explanation of ‘Sufficiency in Creed’

We ask Allaah to make this treatise a benefit for the students of knowledge to study and acquire understanding of their Religion.

[Download the PDF Book Here]

Read the Book Below:

TABLE OF CONTENTS

1. Introduction
2. The Speech of Allaah
3. The Qur’aan is the Speech of Allaah
4. The Believers will see their Lord on the Day of Judgement
5. The Divine Decree and Ordainment of Allaah
6. Eemaan (Faith) is Speech and Action
7. Faith in Everything that the Messenger informed of
8. Muhammad, the Seal of the Prophets

INTRODUCTION

All praise is due to Allaah, the One praised in every tongue (i.e. language), the One worshipped in every era. There is not a place that is free of His Knowledge nor does one affair preoccupy Him over another. He is far beyond any equals and rivals, as well as being free of any wife or children. His Decree is carried out in all of His servants. No intellect can derive an example of Him with its pondering, nor can any heart attempt to depict Him.

“There is nothing whatsoever like Him (in comparison). And He is the AllHearer, the All-Seer.” [Surah Ash-Shoora (42): 11]

To Him belong the best of Names and the most honorable of Attributes.

“The Most Gracious (Allaah) rose over the Throne (in a manner that suits His majesty). To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil. And if you speak aloud, then verily, He knows the secret and that which is yet more hidden. Allaah! None has the right to be worshipped except Him. To Him belong the best of Names.” [Surah TaHa (20): 5-8]

His knowledge encompasses everything. He subjugates all creatures by His Honor and Rule. And His knowledge and mercy engulf everything.

“He (Allaah) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter) but they will never encompass anything of His knowledge.” [Surah TaHa (20): 110]

He is described by what He has attributed to Himself in His Magnificent Book and upon the tongue of His honorable Prophet.

We are obligated to believe in and to welcome with submission and acceptance everything that is mentioned in the Qur’aan or that is authentically reported on the Prophet (sallAllaahu ‘alayhi wa sallam) concerning Allaah’s Attributes. And we must abandon opposing it (which is done) by radd (rejection), ta’weel (distortive misinterpretation), tashbeeh (comparison) and tamtheel (representation). As for what appears unclear from that, then we are obligated to affirm its wording and not oppose it’s (literal) meaning. We are to return the precise knowledge of it to the One who stated it and we entrust it upon the one who transmitted it, following the example of the ones who are deeply endowed with knowledge, those whom Allaah has praised in His manifest Book, saying:

“And those who are firmly grounded with knowledge say: ‘We believe in it (the Qur’aan); the whole of it (clear and unclear verses) is from our Lord.’” [Surah Aali ‘Imraan (3): 7]

And He says, dispraising the one who seeks the ta’weel (hidden meaning) of the unclear verses of His revelation.

“As for those in whose hearts there is deviation, they follow that which is not entirely clear thereof, seeking fitnah (mischief) and seeking for its ta’weel (hidden meanings), but no one knows its hidden meanings except Allaah.” [Surah Aali ‘Imraan (3): 7]

Thus Allah has placed the aspect of seeking after the hidden meanings (ta’weel) as a sign of deviation. And He has placed it at the same level of seeking after mischief, in the dispraise of it. Then He placed a barrier between them and that which they aspire and He cuts off their ambitions from what they seek after, by saying:

“But no one knows its hidden meanings except Allaah.” [Surah Aali ‘Imraan (3): 7]

Concerning the hadeeths: “Verily, Allaah descends to the lowest heaven” and “Verily, Allaah will be seen on the Day of Judgement” and what is similar to these ahaadeeth, Imaam Abu ‘Abdillaah Ahmad bin Hanbal (rahimahullaah) said:

“We believe in them and we attest to their verity, without saying how and without ascribing a (fixed) meaning for them. Nor do we reject any part from them. We know that whatever the Messenger came with is the truth. We do not reject what Allaah’s Messenger came with, nor do we describe Allaah with more than He has described Himself, without limits.

Allaah says: ‘There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer.’ We say as He has said. We describe Him with what He has described Himself and we do not transgress that. The description of those who (attempt to) describe Him, cannot grasp Him. We believe in the Qur’aan, all of it, its clear verses as well as its unclear verses. We do not reject any of His Attributes due to a discomfort (that we may perceive towards it). We do not transgress the Qur’aan and the Hadeeth. And we have no knowledge of how to understand them, except through the affirmations of the Messenger and the confirmation of the Qur’aan.” Imaam Abu ‘Abdillaah Muhammad bin Idrees Ash-Shaafi’ee, may Allaah be pleased with him, said: “I believe in Allaah and in what has been reported concerning Allaah, upon what was intended by Allaah. And I believe in the Messenger of Allaah and in what has been reported concerning the Messenger of Allaah, upon what was intended by the Messenger of Allaah.”

This is the way that the scholars of the past and present have followed, may Allaah be pleased with them. They all unanimously agreed on acknowledging, accepting, and affirming what has been mentioned in the Book of Allaah and the Sunnah of His Messenger (sallAllaahu ‘alayhi wa sallam) concerning the Attributes, without turning towards the use of ta’weel.

We have been commanded to follow their way (the Prophet and his Companions) and to be guided by their example. And we have been warned of the newly invented matters and we have been informed that they are from among the things that lead astray. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs (who will come) after me. Bite onto it (i.e. the Sunnah) with your molar teeth and beware of newly invented matters.

For indeed, every newly invented matter is an innovation and every innovation is a misguidance.” [1]

‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “Follow (the Sunnah) and do not innovate! For you have been sufficed.” [2]

‘Umar bin ‘Abd-il-‘Azeez (rahimahullaah) said something with the meaning:

“Stop where the people have stopped! For, indeed, they stopped upon receiving knowledge. The clear evidences would suffice them and they were the strongest at manifesting it. If there were any addition (to the Religion), they would be most likely to have done it (first). So if you say: it was introduced after them, then no one introduces into it except for he who opposes their guidance and desires other than their example. They have described from it what was enough and they have spoken concerning it what has sufficed. What is above them is excessiveness. And what is below them is inadequacy. Some people have fallen short of them and so they have drawn away. And others have transgressed them and so they became extreme. But indeed, they were between these two, upon a straight guidance.”

Abu ‘Amr Al-Awzaa’ee (rahimahullaah) said: “Stick to the narrations of those who came before you (man salafa), even if the people reject you. And beware of the opinions of men, even if they beautify them for you with their speech.”

Muhammad bin ‘Abd-ir-Rahmaan Al-Adarmee (rahimahullaah) said to a man who was speaking of an innovation and calling the people towards it:

“Did the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee have knowledge of it or did they not have knowledge of it?” He said: “They did not have knowledge of it.” He said: “So something which they had no knowledge of, you know!?!” The man said: “Then I say that they did have knowledge of it!” He said: “Was it sufficient for them that they not speak about it nor call the people towards it, or was it not sufficient for them?” The man said: “Of course it was sufficient for them.” He said: “So something which was sufficient for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and his Khaleefahs is not sufficient for you!?!” So the man refrained (from his call) and the Khaleefah, who was present there, said: “May Allaah not suffice the one who is not satisfied by what they found sufficient.”

Similarly, whoever does not feel content with what was sufficient for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Companions, those who followed them in righteousness, the Imaams that came after them and those deeply endowed with knowledge, regarding reciting the verses on (Allaah’s) Attributes, reading the reports about them and leaving them the way they came (i.e. were reported), then may Allaah not suffice him.

Among what has been revealed in the verses concerning Allaah’s Attributes, is:

“And the Face of your Lord, full of Majesty and Honor, will remain forever.” [Surah Ar-Rahmaan (55): 27]

And His saying: “Nay, both His Hands are widely outstretched.” [Surah AlMaa’idah (5): 64]

His statement in which He informs us that ‘Eesaa bin Maryam said:

“You know what is in my inner-self, though I do not know what is in Your Self.” [Surah Al-Maa’idah (5): 116]

His statement: “And your Lord comes…” [Surah Al-Fajr (89): 22]

His saying:

“Do they then wait for anything other than that Allaah should come to them.” [Surah Al-Baqarah (2): 210]

His statement:

“Allaah is pleased with them and they are pleased with Him.” [Surah Al-Maa’idah (5): 119]

His saying:

“Allaah will bring a people whom He will love and they will love Him.” [Surah AlMaa’idah (5): 54]

His statement concerning the disbelievers:

“And the Anger of Allaah is upon them.” [Surah Al-Fath (48): 6]

His statement:

“That is because they followed that which discontented Allaah…” [Surah Muhammad (47): 28]

And His saying:

“But Allaah disliked their being sent forth.” [Surah At-Tawbah (9): 46]

From the Sunnah is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam):

“Our Lord, may He be Blessed and Exalted, descends to the lowest heaven every night.” [3]

His (sallAllaahu ‘alayhi wa sallam) statement:

“Your Lord is amazed by the youth who does not possess childish manners.” [4]

And his (sallAllaahu ‘alayhi wa sallam) saying:

“Allaah laughs at two men – one of whom kills the other, then they both enter Paradise.” [5]

We believe in this and what is similar to it, from that which has an authentic chain and reliable reporters. We do not reject it nor do we negate it. Nor do we change its meaning with something that contradicts what is literally apparent from it. We do not compare it to the attributes of the creation nor by (using) the naming schemes of the innovators. And we know that Allaah, Glorified and Exalted, has no equal or comparison.

“There is nothing whatsoever like Him (in comparison). And He is the AllHearer, the All-Seer.” [Surah Ash-Shoora (42): 11]

Everything that is imagined by the intellect or pondered in one’s thoughts, then Allaah is contrary to that. Another example is His saying:

So Allaah revealed:

“But they give preference to others over themselves, even though they had a need for it.” [Surah Al-Hashr (59): 9]

“The Most Merciful rose over the Throne.” [Surah TaHa (20): 5]

And His statement:

“Do you feel secure that He, who is above the heavens…” [Surah Al-Mulk (67): 16]

And the statement of the Prophet (sallAllaahu ‘alayhi wa sallam):

“Our Lord, Allaah, who is above the heavens! Sanctified be your Name.” [6]

And his (sallAllaahu ‘alayhi wa sallam) saying to the slave girl: “Where is Allaah?” She said: “Above the heavens.” So he said: “Free her, for indeed, she is a believer.” Maalik bin Anas, Muslim and other scholars have reported this hadeeth.

The Prophet (sallAllaahu ‘alayhi wa sallam) said to Husayn (bin ‘Imraan): “How many gods do you worship?” He said: “Seven. Six in the earth and one above the heavens.” He (sallAllaahu ‘alayhi wa sallam) said “Who is it that you hope in and fear (most)?” He said: “The One that is above the heavens.” He said: “Then abandon the six and worship the One who is above the heavens, and I will teach you two supplications.” So he accepted Islaam and the Prophet taught him to say: “O Allaah, Grant me guidance and save me from the evil of my self.” [7]

What was reported in the previously revealed books, concerning the signs of the Prophet (sallAllaahu ‘alayhi wa sallam) and his Companions, is that: “They prostrate on earth while claiming that their god is above the heavens.”

Abu Dawood reported in his Sunan that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed what is between one level of heaven and (another) level of heaven is a distance of such and such…” He continued until he (sallAllaahu ‘alayhi wa sallam) mentioned: “And above that is the Throne. And Allaah, the One free of all defects, is above that.” [8]

This and what is similar to it is from what the Salaf, may Allaah have mercy on them, have unanimously agreed on reporting and accepting. And we do not incline towards rejecting it (radd), nor toward distorting its meaning (ta’weel), nor towards making comparisons to it (tashbeeh), nor towards likening it (tamtheel).

Imaam Maalik bin Anas (rahimahullaah) was questioned once, and it was said to him: “O Abu ‘Abdillaah! (Allaah says): ‘The Most Merciful rose over the Throne.’ How does He rise?” So he (rahimahullaah) responded: “The Rising (Al-Istiwaa) is not something unkown. How (it is done) is incomprehensible. Believing in it is an obligation. And asking concerning it is an innovation.” Then he put someone in charge of the man and he was thrown out. [9]

THE SPEECH OF ALLAAH

From the Attributes of Allaah is that He speaks with a speech that is pre-existent. He causes whomsoever He wills to hear it. Moosaa heard it from Him without there being any intermediary. Jibreel heard it, as well as whomever He permits from His angels and messengers. He, the One free from all defects, will speak to the believers in the Hereafter and they will speak to Him. He will grant them permission and they will visit Him. Allaah says:

“And to Moosaa, Allaah spoke directly.” [Surah An-Nisaa (4): 164]

And Allaah says:

“He (Allaah) said: ‘O Moosaa, I have chosen you above men by My messages, and by My speaking (to you).’” [Surah Al-A’araaf (7): 144] And He says: “Those messengers! We preferred some of them over others; to some of them Allaah spoke (directly).” [Surah Al-Baqarah (2): 253]

And He says:

“It is not for any human being that Allaah should speak to him unless (it be) by Revelation, or from behind a veil.” [Surah Ash-Shuraa (42): 51]

And He says:

“And when he came to it (the fire), he was called by name: ‘O Moosaa! Verily, I am your Lord!’” [Surah TaHa (20): 11-12]

And Allaah says:

“Verily, I am Allaah! None has the right to be worshipped but I, so worship Me, and establish the prayer for My Remembrance.” [Surah TaHa (20): 14]

It is not permissible for anyone to say this (last ayah) except Allaah.

‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “When Allaah speaks through revelation, the inhabitants of the heavens hear His Voice.” He reported this on the Prophet. [10]

‘Abdullaah bin Anees (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Allaah will gather the creatures on the Day of Judgement, naked, barefoot, uncircumcised and not having anything with them. He will then call them with a voice that those who are far as well as those who are near will be able to hear: ‘I am Al-Malik (the King). I am Ad-Dayyaan (the Recompenser).’” [11]

In some narrations, it mentions that: One night Moosaa saw the Fire and it overthrew him so he became frightened from it. Then his Lord called to him: “O Moosaa!” So he responded quickly, being familiar with the voice: “Here I am to serve you! Here I am! I hear Your voice but I do not see Your place (i.e. where you are). Where are You?” He said: “I am above you and in front of you and on your right and on your left.” So he realized that this attribute did not befit anyone except Allaah. He (Moosaa) then said: “You are just as You say, my Lord. Do I hear Your speech or the speech of one of Your messengers (angels)?” He said: “No, rather My speech, O Moosaa.”

THE QUR’AAN IS THE SPEECH OF ALLAAH

From the Speech of Allaah, is the Glorious Qur’aan. It is the plain Book of Allaah and His firm rope. It is His straight path and the revelation of the Lord of the universe. The most honorable spirit (Jibreel) brought it to the heart of the best of messengers, in a clear Arabic language. It was revealed and not created. From Him it began and to Him it will return.

It consists of precise chapters, clear verses, and letters and words. Whoever recites it and does so properly (with ‘Iraab), he will have ten good deeds for every letter he recites. It has a beginning and an end, and it consists of sections and parts. It is that which is recited by the tongues, memorized in the hearts, listened to by the ears, and recorded in the scriptures (masaahif).

In it are verses that are clear and ambiguous, that which abrogates and those that are abrogated, those that are specific and those that are general, and those that contain obligations and prohibitions.

“Falsehood cannot approach it from before it or behind it. (It is) sent down by the All-Wise, Worthy of all praise (Allaah).” [Surah Fussilat (41): 42]

“Say: If mankind and jinn were to gather together to produce the likes of this Qur’aan, they would not produce the likes thereof, even if they helped one another.” [Surah Al-Israa (17): 88]

This is the Arabic Book of which the disbelievers said concerning it: “We will never believe in this Qur’aan.” [Surah Saba (34): 31]

And some of them said:

“This is nothing but the words of a human being!” [Surah Al-Mudaththir (74): 25]

So Allaah said:

“I will cast him into the Hellfire.” [Surah Al-Mudaththir (74): 26]

Some of them said that it was poetry, so Allaah said:

“And We have not taught him (i.e. Muhammad) poetry nor is it suitable for him. This is only a reminder and a plain Qur’aan.” [Surah YaaSeen (36): 69] Thus, when Allaah denies that it is poetry and confirms that it is a Qur’aan, there should not remain any doubt for the one possessing intellect, that the Qur’aan is that Arabic Book which is composed of words, letters and verses. This is because if it were not so, then they (disbelievers) would not have claimed that it was poetry.

Allaah, the Mighty and Sublime, says:

“And if you (disbelievers) are in doubt concerning what We have sent down (i.e. the Qur’aan) to Our slave (Muhammad), then produce a chapter the like thereof and call your witnesses besides Allaah.” [Surah Al-Baqarah (2): 23] It is not right for Him to challenge them with producing something that they neither know nor understand (i.e. it is words and letters, which they know).

Allaah says:

“And when Our clear verses are recited unto them, those who hope not to meet Us, say: ‘Bring us a Qur’aan other than this, or change it.’ Say (O Muhammad) ‘It is not for me to change it on my own accord. I only follow that which is revealed unto me.’” [Surah Yoonus (10): 15]

This confirms that the Qur’aan is (made of) verses, which are recited unto them (i.e. the disbelievers).

Allaah says:

“Nay, but they are clear verses that are preserved in the hearts of those who have been given knowledge.” [Surah Al-‘Ankaboot (29): 49]

And He says after having sworn upon it:

“This is indeed an honorable Qur’aan. In a Book well guarded (i.e. Al-Lawh-ulMahfoodh), which none can touch, except the purified (i.e. the angels).” [Surah
Al-Waaqi’ah (56): 77-79]

And Allaah says:

“Kaaf-Ha-Ya-‘Ayn-Saad” [Surah Maryam (19): 1]

“Ha-Meem. ‘Ayn-Seen-Qaaf” [Surat-ush-Shooraa (42): 1]

He commences twenty-nine chapters of the Qur’aan with individually separated letters. The Prophet (sallAallaahu ‘alayhi wa sallam) said: “Whoever recites the Qur’aan and recites it properly, there will be ten good deeds for him, for every letter from it. And whoever recites the Qur’aan and recites it improperly, there will be one good deed for him for every letter.” [12]

And he (sallAallaahu ‘alayhi wa sallam) said: “Read the Qur’aan before there comes to you a people who will throw forth its words as fast as an arrow (shoots out), yet it will not pass their throats. They will hasten its reward and not delay it.” [13]

Abu Bakr and ‘Umar (radyAllaahu ‘anhumaa) said: “To make ‘Iraab of the Qur’aan (recite it properly with all its rules) is more beloved to us than to memorize some of its letters.” [14]

‘Alee (radyAllaahu ‘anhu) said: “Whoever disbelieves in one letter from it, then he has disbelieved in all of it.” [15]

The Muslims (i.e. scholars) have unanimously agreed on the number of chapters (suwar), verses, words and letters of the Qur’aan. There is no disagreement amongst the Muslims (i.e. scholars) concerning the disbelief of one who denies a chapter (surah), verse (ayah), word, or letter from the Qur’aan, which has been agreed on. There is a clear decisive proof in this that it is (made of) letters.

THE BELIEVERS WILL SEE THEIR LORD ON THE DAY OF JUDGEMENT

The believers will see their Lord in the Hereafter with their own eyes and they will visit Him. He will speak to them and they will speak to Him. Allaah says: “(Some) Faces on that Day will be shiny and radiant. Looking at their Lord (Allaah).” [Surah Al-Qiyaamah (75): 22-23]

And He says: “Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.” [Surah Al-Mutaffifeen (83): 15]

If Allaah is screened from these people (disbelievers) during a state in which they are in discontentment this indicates that the believers will see Him while being in (the opposite) a state of pleasure. If this were not so, there would be no distinction between the two.

The Prophet (radyAllaahu ‘anhu) said: “Indeed, you will see your Lord, just as you see this moon. There is no difficulty in your seeing it.” This is an authentic hadeeth that has been agreed upon. [16]

This statement is a comparison between one manner of seeing with another manner of seeing. It is not a comparison between what is being seen and something else that is being seen, for indeed, Allaah has neither comparisons nor equals.

THE DIVINE DECREE AND ORDAINMENT OF ALLAAH

From the Attributes of Allaah, is that He does whatsoever He wants. Nothing comes to pass, except by His desire (Iraadah) and nothing escapes His Will (Mashee’ah). There is nothing in this world that escapes from His Preordainment (Taqdeer) and nothing comes to pass except with His Administration (Tadbeer). There is no one that can go around the Preordainment (Qadar) that has been recorded for him. Nor can one transgress the limits of what has been decreed for him in the Written Tablet (Al-Lawhul-Mahfoodh). He wills all that the creation does. Had He made them infallible, they would not disobey Him, and had He willed that they all obey Him, they would surely obey Him. He created the creation and their actions, and He preordained their provision and lifespans. He guides whom He wills by His wisdom. Allaah says:

“He cannot be questioned as to what He does, while they will be questioned.” [Surah Al-Anbiyaa (21): 23]

Allaah says:
“Verily, We have created all things with Qadar (Divine Preordainment).” [Surah Al-Qamar (54): 49]

And He says:
“He has created everything, and so He has assigned its Preordainment.” [Surah Al-Furqaan (25): 2]

And He says:

“No calamity befalls on the earth or in yourselves, except that it is (written) in a Book (Al-Lawh-ul-Mahfoodh) before We bring it into existence.” [Surah Al-Hadeed (57): 22]

And He says:

“And whoever Allaah wills to guide, he opens his breast (i.e. heart) to Islaam. And whoever He wills to send astray, He makes his breast (i.e. heart) closed and constricted.” [Surah Al-Ana’aam (6): 125]

Ibn ‘Umar reported that Jibreel asked the Prophet (sallAllaahu ‘alayhi wa sallam) what Eemaan was, so he responded: “To believe in Allaah, His Angels, His Books, His Messengers, the Last Day and Al-Qadar, the good of it and the bad of it.” So Jibreel told him: “You have spoken truthfully.” Reported by Muslim [17]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I believe in Al-Qadar, the good of it and the bad of it, the sweet of it and the bitter of it.” [18]

One of the supplications that the Prophet (sallAllaahu ‘alayhi wa sallam) taught AlHasan bin ‘Alee and which he himself used to supplicate with during the Qunoot of
Witr, was: “And save me from the bad of what You have ordained.” [19]

We do not use the Qadaa and the Qadar of Allaah as an excuse for us to abandon following His commandments and avoiding His prohibitions. Rather, we are obligated to believe in and know that with Allaah lies the proof (eliminating all excuses) by His revealing of the Books and His sending of the Messengers. Allaah says:

“In order that mankind shall have no excuse (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah An-Nisaa (4): 165]

We know that Allaah, High and Exalted, did not command or forbid except that which can be acted upon or abandoned. He did not force anyone to commit acts of disobedience nor did He compel anyone to abandon obeying Him. Allaah, the Most High, says:

“Allaah has not given any soul a responsibility, except that He has given it the ability (to carry out that responsibility).” [Surat-ul-Baqarah (2): 286]

And Allaah says:
“So fear Allaah as much as you are able to.” [Surah At-Taghaabun (64): 16]

And Allaah says:
“This Day every person will be recompensed for what he earned. There will be no injustice (upon anybody in their judgement) on that Day.” [Surah Ghaafir (40): 17]

This indicates that every servant possesses actions and things he earns – he will be recompensed for his good deeds with reward and for his bad deeds with punishment. This will occur by the Divine Execution (Al-Qadaa) and Decree (Al-Qadar) of Allaah.

EEMAAN IS SPEECH AND ACTION

Eemaan (Faith) is a statement of the tongue, an action of the limbs and a belief of the heart. It increases with obedience and decreases with disobedience. Allaah says:

“And they were commanded not, except that they should worship Allaah alone, making the Religion sincere to Him, and establish the prayer, and give the Zakaah. And that is the right religion.” [Surah Al-Bayyinah (98): 5]

So He has placed the worship of Allaah, the sincerity of the heart, the establishment of prayer and the giving of Zakaah, all as being from the Religion (i.e. Eemaan). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Eemaan consists of more than seventy branches. The highest of them is to testify that La ilaaha illa Allaah (None has the right to be worshipped except Allaah). And the lowest of them is removing a harmful object from the road.”

So he (sallAllaahu ‘alayhi wa sallam) placed speech and action as part of Eemaan (Faith). Allaah says:

“As for those who believe, it has increased their Eemaan.” [Surah At-Tawbah (9): 124]

And He says:
“In order that they may grow more in Eemaan (Faith), along with their (present) Eemaan.” [Surah Al-Fath (48): 4]

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever says: ‘Laa Illaaha Illaa Allaah’ and he has in his heart Eemaan, the weight of a wheat grain, or a mustard’s seed or an atom, he will be extracted from the Hellfire.” Therefore he (sallAllaahu ‘alayhi wa sallam) has placed Eemaan at different levels.

FAITH IN EVERYTHING THAT THE MESSENGER INFORMED OF

We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it. We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102- 103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it. Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be

extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:
“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever. “Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

MUHAMMAD, THE SEAL OF THE PROPHETS

Muhammad is the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), the seal of the Prophets and the leader of those sent by Allaah. The Eemaan (Faith) of a servant is not valid until he believes in his message and bears witness to his prophethood. Mankind will not be judged on the Day of Judgement except with his (sallAllaahu ‘alayhi wa sallam) intercession. And no nation will enter Paradise, until his nation has entered it first.

He is the possessor of the banner of praise, the most praiseworthy station (almaqaam-ul-mahmood) and the flowing Fountain (Al-Hawd). He is the leader (Imaam) of the prophets, their spokesman and the one who holds their intercession. His (sallAllaahu ‘alayhi wa sallam) nation is the best of nations and his Companions are the best of those who accompanied prophets, may the peace of Allaah be upon them. The best of the Prophet’s ummah was Abu Bakr As-Siddeeq, then ‘Umar Al-Faarooq, then ‘Uthmaan Dhun-Noorain, and then ‘Alee Al-Murtadaa. May Allaah be pleased with all of them. This is due to what has been reported on ‘Abdullaah bin ‘Umar that he said: “We used to say, while the Prophet (sallAllaahu ‘alayhi wa sallam) was alive: ‘The best of this nation, after its Prophet, is Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee.’ This would reach the Prophet and he would not oppose it.” [23]

It is authentically reported on ‘Alee that he said: “The best of this nation after its Prophet is Abu Bakr, then ‘Umar. And if I wanted to, I would have named the third.” [24]

Abu Ad-Dardaa reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The sun does not rise nor does it set upon anyone better, after the prophets and the messengers, than Abu Bakr.” [25]

He (Abu Bakr) was the most deserving of the Khilaafah from all of the creation, after the Prophet (sallAllaahu ‘alayhi wa sallam), due to his merits, his precedence, and also due to the Prophet’s preference of him to lead the prayer over all of his Companions, may Allaah be pleased with them. It is also due to the unity in agreement of the Companions upon his precedence and giving the oath of allegiance to him. And Allaah would not have united them in agreement upon something erroneous.

Then after him was ‘Umar, due to his merits and Abu Bakr’s empowering it to him. Then ‘Uthmaan due to the preference of him by the members of the governing council. Then ‘Alee due to his merits and the unanimous agreement of the people of his time on it.

These are the rightly guided Khaleefahs. They are the ones about whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs (who will come) after me. Bite onto it (the Sunnah) with your molar teeth.”

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Khilaafah after me will endure for thirty years.” [26] The last part of it occurred with the Khilaafah of ‘Alee, may Allaah be pleased with him.

We bear witness that the ten (individuals) will be in Paradise, just as the Prophet (sallAllaahu ‘alayhi wa sallam) bore witness to it, when he said: “Abu Bakr is in Paradise. ‘Umar is in Paradise. ‘Uthmaan is in Paradise. ‘Alee is in Paradise. Talha is in Paradise. Az-Zubair is in Paradise. Sa’ad is in Paradise. Sa’eed is in Paradise. ‘Abd-ur-Rahmaan bin ‘Awf is in Paradise. Abu ‘Ubaydah Ibn AlJarraah is in Paradise.” As for everyone else whom the Prophet (sallAllaahu ‘alayhi wa sallam) has testified will be in Paradise, then we bear witness to that (as well). This is reflected in his statement: “Al-Hasan and Al-Husayn are the (two) leaders of the youth in Paradise.”[27] And his statement to Thaabit bin Qays: “Indeed, he (Thaabit) is from the inhabitants of Paradise.” [28]

We do not ascertain for anyone from the people of the Qiblah (i.e. Muslims) that he will be in Paradise or the Hellfire, except for he whom the Messenger (sallAllaahu ‘alayhi wa sallam) has ascertained it for. However, we wish well for the good-doer and we fear for the evildoer.

We do not declare anyone from the people of our Qiblah (Muslims) a disbeliever due to a sin nor do we cast him out of the fold of Islaam based on a deed. We hold that Hajj and Jihaad are everlasting along with the obedience to every leader, whether he is righteous or evil. In addition, praying behind them (in congregation) is permissible.

Anas (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Three things are from the essence of Eemaan: Refraining from (harming) anyone who says: ‘Laa Ilaaha Illaa Allaah’. We do not declare him a disbeliever due to a sin (he may have committed) nor do we cast him out of Islaam due to an action. The Jihaad is everlasting from the time that Allaah sent me to the time when the last part of my ummah fights the Dajjaal. Neither the oppression of a tyrant nor the justice of a righteous leader nullifies it. And (the third is) the belief in Al-Qadar (Divine Preordainment).” Abu Dawood reported it. [29]

From the Sunnah is: Loyalty to the Sahaabah, love for them, mentioning their good qualities, and asking Allaah to grant them mercy and to forgive them. And (also) refraining from mentioning their bad qualities and what they differed in, believing in their virtues and acknowledging their superiority. Allaah says:

“And those who came after them say: ‘Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed.’” [Surah Al-Hashr (59): 10]

And Allaah says:

“Muhammad is the Messenger of Allaah. And those who are with him are severe against the disbelievers, while being merciful among themselves.” [Surah Al-Fath (48): 29]

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Do not revile my Companions, for indeed if one of you were to give in charity, the equivalent of mount Uhud in gold, it would not reach a mudd (handful) of one of them, nor even half of it.” [30]

From the Sunnah is: Being content with the wives of Allaah’s Messenger, the Mothers of the Believers, and the pure ones free from every type of evil. The best of them were Khadeejah Bint Khuwailid and ‘Aa’isha Bint As-Siddeeq, whom Allaah absolved from guilt in His Book. She is the wife of the Prophet in this world and the next. Whosoever discards her from what Allaah has absolved her from, has disbelieved in Allaah, the Most Great.

Mu’awiyah is the (maternal) Uncle of the Believers and one of those who wrote down the revelation of Allaah. He was one of the Khaleefahs of the Muslims, may Allaah be pleased with him.

From the Sunnah is: Hearing and obeying the Muslim leaders and the Khaleefahs (Ameer-ul-Mu’mineen), the righteous from among them as well as the evil. This is so long as they do not command us with disobedience to Allaah, for indeed, there is no obedience to anyone if it involves disobedience to Allaah.

It is obligatory to obey: Whoever is given the Khilaafah while the people agree and are pleased with him, as well as (to obey) the one who fought against the people till he became the Khaleefah and was proclaimed “Ameer-ul-Mu’mineen.” Opposing him, revolting against him and sowing the seeds of dissension amongst the Muslims against him is forbidden.

And from the Sunnah is: Making Hijrah from (i.e. Boycotting) the People of Innovations and separating oneself from them, abandoning arguing and disputing in the Religion, not looking into the books of the innovators and giving attention to their speech. And every newly invented matter in the Religion is an innovation.

Anyone who attributes himself with something other than Islaam and the Sunnah is an innovator, such as the Raafidah, the Jahmiyyah, the Khawaarij, the Qadariyyah, the Murji’ah, the Mu’atazilah, the Karaamiyyah, the Kilaabiyyah and those similar to them. These are sects of misguidance and groups of innovation. May Allaah grant us refuge from them.

In respect to an Imaam, concerning the (differing in the) subsidiary issues of the Religion, such as the four madhaahib (schools of thought), then it is not blameworthy. For indeed, differing in the subsidiary issues of the Religion is a mercy and those who differ in it are praiseworthy in their differing, and will be rewarded for their Ijtihaad. Their differing is a vast mercy and their agreement is a conclusive evidence. We ask Allaah that He protect us from innovations and fitnah and that He cause us to live upon Islaam and the Sunnah. And (we ask) that He make us from among those who follow the Messenger of Allaah when alive, and that He resurrect us in his company after death, by His Mercy and His Grace, Ameen.

This is the last of the Creed – all praise is due to Allaah, alone. And may Allaah send His peace and blessings upon our leader Muhammad, his family and his Companions.

Footnotes:

[1] An authentic hadeeth transmitted by Ahmad in his Musnad (4/126-127), Abu Dawood in his Sunan: Book of Adhering to the Sunnah (no. 4607) and At-Tirmidhee in his Sunan: Book of Knowledge (no. 2676). Ibn Maajah reported it in the introduction to his Sunan (no. 42 & 43) as did Ad-Daarimee in his Sunan (1/44) and Ibn Hibbaan (no. 102 of Al-Mawaarid). Al-Haakim (1/97), Ibn Abee ‘Aasim in As-Sunnah (pg. 17, no. 20,29 & 30), AlBayhaqee in Dalaa’il-un-Nubuwah (6/541) and Ibn ‘Abd-il-Barr in Jaami’ Bayaan-il-‘Ilm wa Fadlihi (1/222) also reported it. Al-Albaanee authenticated it in Saheeh Al-Jaami’-us-Sagheer (2/346) as well as his takhreej (checking) of As-Sunnah by Ibn Abee ‘Aasim (pg. 29-30).

[2] An authentic narration reported on Ibn Mas’ood by Ad-Daarimee (no. 211), At-Tabaraanee in Al-Kabeer (no. 8870), Al-Bayhaqee in Al-Madkhal (no. 204), and Ibn Wadaah in Al-Bid’a wan-Nahee ‘anhaa (pg. 10), Abu Khaithama in Al-‘Ilm (no. 54) and others.

[3] Saheeh Al-Bukhaaree: Book of Tahajjud (no. 1145) and Saheeh Muslim: Book of the Traveler’s Prayer (no. 758) from the hadeeth of Abu Hurairah.

[4] A weak hadeeth reported by Ahmad (4/151), Ibn Abee ‘Aasim in As-Sunnah (571), Abu Ya’laa (1479), AtTabaraanee in Al-Kabeer (17/309), Al-Qadaa’ee in Musnad ash-Shihaab (576), Tamaam Ar-Raazee in his Fawaa’id (1287) and Al-Bayhaqee in Al-Asmaa was-Sifaat (pg. 600). Al-Albaanee declared it weak in AdDa’eefah (no. 2426). Allaah’s Attribute of Amazement is still affirmed by the hadeeth reported in Saheeh AlBukhaaree (no. 4889) from Abu Hurairah about the guest. The Prophet said: “Allaah was indeed amazed at – or He laughed at – this man and this woman (who did a good deed by providing food for the Prophet’s guest).”

[5] Saheeh Al-Bukhaaree: Book of Jihaad (no. 2826) and Saheeh Muslim: Book of Leadership (no. 1890) from the hadeeth of Abu Hurairah.

[6]Abu Dawood reported this hadeeth and in its chain is Ziyaadah bin Muhammad. Al-Bukhaaree said that his hadeeth are rejected (munkar).

[7] A weak narration reported by Ibn Qudaamah in Al-‘Uluww (19). And from that path of narration, it was mentioned by Adh-Dhahabee in his Al-‘Uluww Lil-‘Alee-il-Ghafaar (23, 24).

[8] A weak hadeeth reported by Ahmad (1/206-207), Abu Dawood (4723), At-Tirmidhee (3320), Ibn Maajah (193) and many others. Al-Albaanee graded it da’eef in his checking of As-Sunnah by Ibn Abee ‘Aasim (no. 577) as did Al-Arna’oot in his notes to Al-‘Aqeedat-ut-Tahaawiyyah (2/365).

[9] An authentic narration reported by Ibn Qudaamah in Al-‘Uluww (104), Adh-Dhahabee in Al-‘Uluww (pg. 141- 142), Abu Nu’aim in Al-Hilyah (6/325-326), ‘Uthmaan bin Sa’eed ad-Daarimee in Ar-Radd ‘alal-Jahmiyyah (55), Al-Laalikaa’ee in Sharh Usool ‘Itiqaad Ahl-is-Sunnah (664), Abu ‘Uthmaan in ‘Aqeedat-us-Salaf (24-26) and others.

[10] An authentic hadeeth reported on Ibn Mas’ood in mawqoof form (as his saying), as well as in marfoo’ form (as a saying of the Prophet) in Saheeh Al-Bukhaaree, At-Tawheed of Ibn Khuzaimah and Sunan Abee Dawood.

[11] A good (hasan) hadeeth reported by Al-Bukhaaree in his Saheeh (1/173), (13/453) and in his book Al-Adab-ulMufrad (970). The hadeeth was also reported by Ahmad in his Musnad (3/495), Al-Bayhaqee in Al-Asmaa wasSifaat (pg. 78-79), Ibn Abee ‘Aasim in As-Sunnah (pg. 514) and Al-Haakim in Al-Mustadrak (2/437/574-575) who authenticated it, and Adh-Dhahabee agreed. Al-Albaanee said in his checking to As-Sunnah (514): “It is an authentic hadeeth.”

[12] A very weak hadeeth reported by At-Tabaraanee in Al-Awsat as is stated in Majma’-uz-Zawaa’id (7/163) on the authority of Ibn Mas’ood who said: “The Messenger of Allaah said: ‘Recite the Qur’aan pronouncing it properly (with ‘Iraab), for indeed whoever recites the Qur’aan and pronounces it properly will have ten good deeds. And ten evil deeds of his will be expiated and he will be raised ten levels.’” Al-Haythamee said of it: “In its chain is Nuhshal and he is rejected (matrook).” Nuhshal is Ibn Sa’eed bin Wardaan Al-Wardaanee. Ishaaq Ibn Raahawaih declared him a liar.

[13] An authentic hadeeth reported by Ahmad (5/338), Abu Dawood (831) and Ibn Hibbaan (1876 of Al-Mawaarid). Its chain of narration is saheeh as has been stated by Al-Albaanee in As-Saheehah (259). Ibn Qudaamah also mentioned the hadeeth in Al-Burhaan (pg. 35-36) from the report of Sahl bin Sa’ad.

[14] This is an extremely weak narration reported by Ibn Al-Anbaaree in Al-Waqf wal-Ibtidaa (1/20) with the wording: “Some ‘Iraab (pronouncing properly) of the Qur’aan is more pleasing to us than memorizing some of its letters.” Its chain is da’eef jiddan (very weak) for there is weakness and a break in its chain, according to Badr AlBadr’s notes to Lumu’at-ul-‘Itiqaad (19).

[15] Reported by Ibn Abee Shaybah (10/513-514) and Ibn Jareer (At-Tabaree) in his Tafseer (56).

[16] Saheeh Al-Bukhaaree: Book of the Times of Prayer (no. 573) and Saheeh Muslim: Book of Masjids and Places of Prayer (no. 633) from the hadeeth of Jareer bin ‘Abdillaah.

[17] Saheeh Muslim: Book of Faith (no. 1) and it is also found in the hadeeth of Abu Hurairah in Saheeh AlBukhaaree (no. 50) and Muslim (no. 5)

[18] The chain of this hadeeth is weak. It is reported by Al-Haakim in Ma’arifatu ‘Uloom-il-Hadeeth (31-32) and from that path of narration, by Al-‘Iraaqee in his Sharh of Al-Ulfiyyah (pg. 327), from the path of Yazeed ArRaqaashee on the authority of Anas bin Maalik.

[19] An authentic hadeeth reported by Ahmad (1723), Abu Dawood (1425-1426), At-Tirmidhee (464), An-Nassaa’ee (3/248) and Ibn Maajah (1178) and its chain is saheeh. Ahmad Shaakir (rahimahullaah) authenticated it in his notes to Sunan At-Tirmidhee.

[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.

[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)

[23] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3655). And in another wording found in AlBukhaaree (no. 3697), it states: “During the lifetime of the Prophet, we used to not put anyone equal to Abu Bakr, then (the same was with) ‘Umar, then (the same was with) ‘Uthmaan. Then we left the (remaining) Companions of the Prophet alone, not distinguishing between any of them.”

[24] An authentic narration reported by Ahmad in his Musnad (1/106 & 110) and his son ‘Abdullaah in his Zawaa’id (1/10620110 & 127). Ibn Abee ‘Aasim also reported it in the book As-Sunnah (1201) and Al-Albaanee authenticated it in his checking of As-Sunnah (2/570)

[25] A hadeeth with a weak chain of narration reported by Ahmad in Fadaa’il-us-Sahaabah (135), Ibn Abee ‘Aasim in As-Sunnah (1224) and Abu Nu’aim (3/325) from the hadeeth of Abu Ad-Dardaa. Refer to the comments on this narration found in the checking of Fadaa’il-us-Sahaabah of Imaam Ahmad with the notes of Wasiyullaah bin Muhammad bin ‘Abbaas (1/152-153).

[26] An authentic hadeeth reported by Abu Dawood (4646-4647), At-Tirmidhee (2226) who declared it hasan, AnNasaa’ee in Fadaa’il-us-Sahaabah (52) and Al-Haakim (3/71 & 145) who authenticated it, and Adh-Dhahabee agreed. Refer to Al-Albaanee’s As-Saheehah (459) for a tremendous discussion on it as well as a refutation against those who claim it to be da’eef.

[27] Al-Albaanee authenticated it in As-Saheehah (796), saying: “For the most part, the hadeeth is authentic, without any doubt about it. Rather, it is mutawaatir as has been stated by Al-Manaawee.”

[28] Saheeh Al-Bukhaaree: Book of Virtues (no. 3613) and Saheeh Muslim: Book of Faith (no. 119) from the hadeeth of Anas.

[29] A weak hadeeth reported by Abu Dawood (2532) and Abu ‘Ubayd Al-Qaasim bin Salaam in his book AlEemaan (pg. 47). Its chain is weak for in it is Yazeed bin Abee Nushba and he is unknown as is stated in AtTaqreeb. Al-Mundhiree graded its chain weak in his abridgement to Sunan Abu Dawood (3/380) for this reason.]

[30] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3673) and Saheeh Muslim: Book of the Virtues of the Companions (no. 2541) from Abu Sa’eed Al-Khudree.

The following articles are extracted from the above book:

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee