February 2015 – Page 6 – AbdurRahman.Org

Reciting the Qur’aan (from Memory or from the Mus-haf) whilst not having wudoo – Shaykh Fawzaan

by AbdurRahman.orgFebruary 4, 2015

[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?

[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.

As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.”

This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-haf except from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.

Source: Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan, al-ibaanah.com

Is it permissible to pay someone to teach the Qur’aan? Dr Saleh as Saleh

by AbdurRahman.orgFebruary 4, 2015February 4, 2015

Point of Benefit : Is it permissible to pay someone to teach the Qur’aan?
Researched By Dr. Saleh As-Saleh 1427/2006

Al-Hamdulillaahi Rabbil ‘Aalameen was-Salaatu was-Salaamu ‘Alaa Muhammadin wa ‘Alaa Aalihi wa-Sahbihi Ajma’een.

Payment in exchange for teaching of the Qur’aan is not without the following matters:

(a) It is a portion of Razq: subsistence-food, allowance, or the like provided by the state’s treasury (Baytul-maal). In this case it is permissible to take.

(b) It is an unconditional payment: the teacher does not set payment as a precondition. So, in this case, it is permissible to pay him for his teaching.

(c) It is a form of Ji’aalah: Setting up a reward, allowance, or the like for carrying on a permissible task within a specified or unspecified period. For example, to state that whoever teaches my son the Qur’aan or half of it, I will give him such and such. This is permissible. Even the majority of the scholars who see that it is forbidden to receive wages on teaching the Qur’aan, said that it is permissible to take the Ji’aalah and the Razq from Baytul-maal.

(d) It is a conditional payment: The teacher will only teach in exchange for specified wages. There are two main views for the ‘Ulamaa’ as to the permissibility of this case: (1) Impermissible, and (2) Permissible.

The First View: It is impermissible

This is the famous view of the math-hab of Imaam Ahmad (rahimahhullaah), and the saying of Imaam Abu Haneefah (rahimahhullaah), ‘Ataa’, Ad-Dahaak bin Qays, and Az-Zuhree (rahimahhullaah), and some contemporary scholars. They based their view on certain evidences, amongst which:

(i) The hadeeth of ‘Abdur-Rahmaan ibn Shibil (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and exceed not the limits therein and turn not away from it, and eat not with it and amass not wealth therewith…” [1]

The textual aspect for the impermissibility lies in the Prophet’s saying: “And eat not with it [don’t make a means of sustenance] and amass not wealth therewith.” Taking wages for the teaching of the Qur’aan is considered of “eating with the Qur’aan and amassing wealth therewith.”2

(ii) The hadeeth related by ‘Ubaadah ibn As-Saamit (radhi Allaahu anhu) in which he told of his teaching of the Qur’aan to some people of Ahlu-Suffah3 and that one of them gave him a bow as a gift. ‘Ubaadah said: “It is only a bow and not money.” He then asked the Prophet (صلى الله عليه و سلم) about it and he (صلى الله عليه و سلم) said: “If you are pleased that you would be encircled by it a ring of fire around your neck [on the Day of Resurrection], then accept it!” [4]

(iii) The hadeeth narrated by Ubay ibn Ka’b (radhi Allaahu anhu) who said: “I taught someone the Qur’aan and he gave a bow as a gift. I mentioned this to the Prophet (صلى الله عليه و سلم) who said: “If you take it then you would be taking a bow of fire.” So, I returned it. [5]

The proof of prohibiting the wages is deduced from the threatening torment on the Day of Resurrection for the one who takes a gift for teaching the Qur’aan. If it is prohibited to accept a gift for teaching the Qur’aan, then by all means the prohibition on taking wages is even greater.[6]

(iv) The hadeeth of Jaabir (radhi Allaahu anhu) in which it is narrated that the Prophet (صلى الله عليه و سلم) entered the Mosque while some people were reciting the Qur’aan. Thereupon, he (صلى الله عليه و سلم) said: “Recite, all is well. In the future there will appear people who will straighten it (the Qur’aan) as an arrow is straightened.[7]

They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the hear after).”8 In another narration: “Recite it before there appear people who will recite it and straighten it as an arrow is strained, They will get their reward for it in this world and will not get it in the hereafter.” [9]

(v) The hadeeth of ‘Imraan bin Husain (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and seek with it Allaah, the Blessed and the Most High’s, reward for there will be those after you who will recite the Qur’aan seeking people’s reward therewith.”10 The aspect of prohibition lies in the clarification by the Prophet (صلى الله عليه و سلم) that the recitation of the Qur’aan is such that one seeks with it the reward from Allaah, not a reward from the people in the form of payment of wages. [11]

The Second View: It is Permissible

This view is held by Imaam Maalik, Imaam Ash-Shaafi’ee, Imaam Ahmad (in a second narration), some Hanafiyyah, Abu Qalaabah, Abu Thawr, Ibnul Munthir, and many contemporary scholars. The evidences upon which they relied included the following:

(i) The hadeeth of ibn ‘Abbaas ( radhi Allaahu anhu) in saheeh al-Bukhaaree in which he narrated that some of the companions of the Prophet (صلى الله عليه و سلم) passed by some people, and one of those people had been stung by a scorpion. One of the companions recited soorat al-Faatiha on the stung person for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, “You have taken wages for reciting Allaah’s Book.” They referred the matter to the Prophet (صلى الله عليه و سلم) who said:

“You are perfectly entitled to take wages for Allaah’s Book.” [12]

Imaam al-Bukhaaree added: As-Sha’bee13said, “The teacher should not fix the tuition, but if he is given something, he should accept it.” Al-Hakam [14] said: “I have never heard anybody saying that it is disliked for the teacher to take tuition.” [15]…

(ii) The hadeeth of Abee Sa’eed al-Khudree (radhi Allaahu anhu) in as-saheehayn reporting the story of some of the Prophet’s companions who came across an Arabian tribe who did not entertain them. The chief of the tribe was bitten by a snake (or stung by a scorpion). The tribe asked the companions to treat the chief with ruqya (Qur’anic recitation as a treatment). The companions conditioned that they pay them in exchange for the ruqya. The tribe accepted and the chief was cured after the recitation of soorat al- Faatiha on him. The tribe presented a flock of sheep to the companions according to the agreement. The companions consulted with the Prophet (صلى الله عليه و سلم) before taking the sheep. He (صلى الله عليه و سلم) said: “Take it and assign a share for me.” [16]

These evidences were considered by the advocates of the first view as proof for the permissibility to take wages in exchange for ruqya not for teaching the Qur’aan. The response was that there is no difference between the two; if it is permissible to be paid in exchange for ruqya, which is part of the Qur’aan, then it is also permissible to take fees for teaching the Qur’aan, because ruqya is of the Qur’aan.

(iii) The hadeeth of Sahl bin Sa’d (radhi Allaahu anhu) in as-Saheehayn in which a woman presented herself to the Prophet (صلى الله عليه و سلم) for marriage, and a destitute man asked the Prophet (صلى الله عليه و سلم) to marry her to him. He did not have anything to pay for her dower. The Prophet (صلى الله عليه و سلم) asked him: “How much of the Qur’aan do you know (by heart)?” The man said: “I know such soorah and such soorah,” and he named them. The Prophet (صلى الله عليه و سلم) said: “I have married her to you for what you know of the Qur’aan.” [17]

This is considered a proof permitting the teaching of the Qur’aan in exchange for dowry, and if this is allowed in marriage, then by all means it is permissible in cases where teachers are to be hired out to teach the Qur’aan.[18]

Discussion: The evidences of the second view are stronger and more authentic in regard to their confirmation than those of the first view. The closest position is that the prohibition is directed more towards taking gifts, wages and the like for the recitation of the Qur’aan when, in the beginning of Islaam, there was a need to spread the Qur’aan in the hearts of the believers. Still, however, the evidences of the first view, cautions that it is better not to take wages for teaching the Qur’aan and thus limits the view of permissibility to befit the need and circumstances.

Given, the weak situation of Muslims nowadays, and the attachment of many of them to this worldly life, and knowing that in certain communities situations may arise such that there is a genuine need to teach the Qur’aan, then:

(i) If the teachers are available and there are those who teach without taking payment in return, then they should be preferred.

(ii) If the only teachers available are those who ask for tuition for their teaching, or that the teachers who do not request tuitions are few in number, then hiring teachers from the former category to fulfill the needs of the community is permissible due to necessity. In this case it is better to chose from those teachers who are in need, not the rich ones. Shaykul-Islaam Ibn Taymmeyah (rahimahhullaah) stated that it is permissible to hire needy teachers to teach the Qur’aan. In this way the teacher intends to teach it purely for Allaah’s sake and takes the wages to spend on himself and his family, assisting him on his worship of Allaah. [19] It is noted that even some of the scholars who held the first view approved giving wages for teachers on the condition that they are full-time teachers and that the scope of hiring should not exceed the needs of the communities.

(iii) If the available teachers do not set up conditions for their teaching, and the students, their parents or the community at large, pays them for their services, then I hope, inshaa’Allaah, that this would be permissible. AND ALLAAH KNOWS BEST.

The slave hoping for Allaah’s Forgiveness,
Saleh As-Saleh.
24th Dhul Hijjah, 1427.
19See Majmoo’ Fataawaa ibn Taymeeyah (vol. 30, pp. 205-207).

References :

[1] Reported by Ahmad, Abu Ya’la, Al-Bayhaqee, and At-Tabaraanee in Al-Kabeer and Al-Awsat. Al- Haafith ibn Hajar said: “Its isnaad is strong.” [Fath, vol. 9, p. 82], and Al-Albaanee stated that its isnaad is saheeh [As-Saheehah, vol. 1, p. 466].

[2] According to advocates of the second view, this text does not necessitate prohibiting what the student may pay willingly to the teacher. In addition they directed the prohibition as being specific to recitation only. They also pointed out that some scholars criticized the narration of this hadeeth considering it weak, and thus it cannot stand to oppose the authenticity of the ahaadeeth in the saheehayn and which they consider more explicit in allowing wages on teaching the Qur’aan. Those in support of the first view consider that the ahaadeeth pertaining to the prohibition strengthen one another.

[3] Ahlu-Suffah: Those were poor people from the Muhaajireen who were driven away from their homes and had no money, or families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them, and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

[4] Reported by ibn Maajah in his Sunan (no. 2157). It is considered weak by many scholars like ibn Al- Madeenee and others.

[5] Sunan Ibn Maajah (no. 2158). Imaam Ath-Thahabee said: “Its isnaad is mudtarib (confounding). Al- Albaanee stated that its isnaad is weak as in al-Irwaa’ (no. 1493). He, however, considered the hadeeth of ‘Ubaadah ibn As-Saamit (see above), and another weak hadeeth narrated by Abud-dardaa’ (radhi Allaahu anhu): “Whoever takes a bow in exchange for teaching the Qur’aan, Allaah will hang upon him a bow of fire on the Day of Resurrection,” as supporting evidence that elevates the hadeeth of Ubay to the degree of saheeh. Note: A hadeeth is considered mudtarib if it is reported through various conflicting narrations with no possibility of preponderating. This may affect the isnaad as well as the text, and it necessitates the weakness of the hadeeth.

[6] The second view: The hadeeth of ‘Ubaadah and that of Ubay are weak, and that the Prophet (صلى الله عليه و سلم) knew that they taught the Qur’aan purely for Allaah’s sake, so he disliked for them to take anything in return. There is no harm, however, that the teacher who teaches the Qur’aan for Allaah’s sake, and does not ask for tuition, accepts from the student what the latter gives him willingly. In addition, the second view holds that the ahaadeeth of prohibition is more directed to cases of taking money in exchange for recitation of the Qur’aan, not for ta’leem (teaching the Qur’aan), and that ta’leem and recitation are two different matters.

[7] Apparently in reference to those who exceed the limits in the way of pronunciation of the words of the Qur’aan while in recitation. And Allaah knows best.

[8] Collected by Abu Daawood in his Sunan (Engl. Transl. vol. 1, no. 829). Al-Albaanee stated that its isnaad is saheeh (as-Saheehah, vol. 1, no. 259).

[9] Ibid, hadeeth no. 830.

[10] Reported by Imaam Ahmad and At-Tirmithee who said: “This hadeeth is hasan, though its isnaad is is not that strong.” Al-Albaanee said, “At-Tirmithee declared it hasan though its isnaad is weak, because of the many supporting narrations, and that this terminology by At-Tirmithee is clarified in his book as-Sunan (4:400).” [as-Saheehah, vol. 1, no. 257; the Shaykh (rahimahhullaah) mentioned some of the supporting narrations, two of which are sighted above (i. and iv)].

[11] In response to this, the second view states that the evidence from this hadeeth is only regarding the prohibition of seeking reward, and this is not the same as taking payment in exchange for teaching.

[12] Reported by al-Bukhaaree in his saheeh (vol. 7, no. 633) and in vol. 3, p. 263. People of the first view hold that what is intended here is the reward in the Hereafter. According to the second view, the context of the hadaath totally disapproves this opinion.

[13] As-Sha’bee, ‘Aamir bin Sharaaheel bin ‘abd Al-Hamadaani (d. 103Hj or later). He encountered five hundred of the sahaabah. [See Siyar A’alaam an-Nubalaa’, vol. 4, p.249].

[14] Al-Hakam bin ‘Utaybah al-Kindee, Abu ‘Abdillaah, the scholar of al-Koofah (d. 113Hj) [ibid, vol. 5, 208].

[15] Although these sayings pertain to knowledge in general, supporters of the second view see no difference because, according to them, the salaf did not differentiate between learning the Qur’aan or other disciplines of knowledge.

[16] Reported in saheeh al-Bukhaaree (vol. 7, no. 632) and in saheeh Muslim (vol. 3, no. 5458).

[17] Reported by Bukhaaree (saheeh al-Bukhaaree, vol. 7, No. 54), and Muslim (saheeh Muslim, vol. 2, No. 3316).

[18] According to supporters of the first view the Prophet (صلى الله عليه و سلم) gave this woman in marriage to this destitute man without a dowry honouring him for what he knew of the Qur’aan, and that he (صلى الله عليه و سلم) did not set up the teaching of the Qur’aan as sadaaq (dowry). However, according to the second view, this opinion is refuted by the narration in Muslim: “I have given her to you in marriage for the part of the Qur’aan which you know.” Also, the first view points out that this permission is peculiar to this case only, based upon a hadeeth reported in Sa’eed bin Mansour’s Sunan. In it the Prophet (صلى الله عليه و سلم) gave a woman in marriage to a destitute man and said: “Give her the soorah (which he knew) as her sadaaq and it should not be a dowry for anyone after you.” In response, advocates of the second view see that (a) this constitutes no evidence that this story is the same as the one reported in as-Saheehayn, and (b) there is dispute regarding this additional statement in the sense that it is limited to this report, but not in as-saheehayn and as-sunan.

[Download PDF]

Posted from http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=174

The Fifteen Aayaat of Prostration in the Qur’an – Shaykh Uthaymeen

by AbdurRahman.orgFebruary 4, 2015February 4, 2015

Clarifying the Narrations Pertaining to the Prostration Places in the Qur’aan

Terminology:

marfoo’: “raised,” a narration attributed to the Prophet
mawqoof: “stopped,” a narration from a companion.
radiyallaahu ‘anhu (t): may Allaah be pleased with him.
soorat: a chapter of the Qur’aan.
mufassal: means the “last seventh of the Qur’aan,” and it starts from soorat Qaaf (#50) to the last soorat of An-Naass (#114)

1-al A’raf 7:206

“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him”

The Narration is marfoo’ to Abud Dardaa’ (t) and it is weak, but authentically mawqoof to Ibn ‘Umar and Ibn ‘Abaas (radiyallaahu ‘anhum) as reported by ‘Abdur Razzaaq (i.e. in his musannaf). The scholars unanimously agreed to prostrate in this place as reported by Ibn Katheer in his Tafseer.

2-ar Ra’d 13:15

“And unto Allaah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

3-an Nahl 16:49

“And to Allaah prostate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e. they worship their Lord with humility]”

An authentic mawqoof report from ‘Umar Ibn al-Khattaab (t) in al-Bukhaari. ‘Umar (t) recited soorat an-Nahl on a Friday on the pulpit and when reached the verse of the sajdah he got down from the pulpit and prostrated and the people also prostrated. The next Friday ‘Umar did recite the same soorat and when he reached the verse of sajdah he said: O people! When we recite the verses of sajdah whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate. Also it is an authentic mawqoof report in ‘Abdur Razzaaq’s (musannaf) from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum).

4- al Israa 17:109

“And they fall down on their faces weeping and it adds to their humility”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

5- Maryam 19:58
“… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. Ibn Katheer reported the unanimous agreement to prostrate in this place.

6- 7-al Hajj 22:18

“See you not that to Allaah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind?”

al Hajj 22:77
“O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful”

The hadeeth on the first prostration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. And the narration on both prostrations is a mawqoof report from ‘Amr Ibn al-‘Aaas but there is weakness therein. However, there is a supporting report to it from ‘Uqbah bin ‘Aamir and Khaalid bin Ma’daan. It is authentically mawqoof from ‘Umar and his son ‘Abdullaah, Abud Dardaa’, and Abu Musa al-Ash’aree (radiyallaahu ‘anhum). Ishaaq said: For seventy years I have seen people prostrating the two prostrations in soorat al-Hajj.

8- al Furqan 25:60
“And when it is said to them: “Prostrate to the Most Beneficent (Allaah)! They say: “And what is the Most Beneficent? Shall we fall down in prostration to that which you command us?” And it increases in them only aversion”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

9- an Naml 27:25
“Allaah, laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq.

10- as Sajdah 32:15
“Only those believe in Our Ayat, who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”

Its narration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf). And from Abu Hurairah (t) that the Prophet (r) used to recite soorat Alif Laam Meem as-Sajdah (chapter 32) in the Fajr prayer (authentic, in al-Bukhaari). Al-Haafidh Ibn Hajar said in al-Fath (i.e. Fathul Baari). I did not see in the transmissions an explicit statement that he (r) prostrated except in the Book of Sharee’ah, then he (al-Haafidh) mentioned the narration and said: And in its isnaad (transmission) there is some whose condition (of reliability) require (careful) study. Then he said: And At-Tabaraani has, in his sagheer, a narration that is marfoo’ to ‘Ali (t). There is, however, weakness in its chain of transmission (isnaad). [End of al-Haafidh’s statements].

11- Saad 38:24
“… And Dawud guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

12- Fussilat 41:38
“But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired.”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

13- an Najm 53:62
“So fall you down in prostration to Allaah, and worship Him (Alone)”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

14- Inshiqaq 84:21
“And when the Qur’an is recited to them, they fall not prostrate,”

Its hadeeth is authentically marfoo’ in Muslim

15- al ‘Alaq 96:19
” … Fall prostrate and draw near to Allaah!”

Its hadeeth is authentically marfoo’ in al-Bukhaari

Point of Benefit: Al-Muwafaq (Ibn Qudaamah Al-Maqdisee) in al-Kaafi (v.1, p. 206) said that, “the places of the verses of prostrations are unanimously affirmed except those of the mufassal and the second sajdah in soorat al-Hajj.” The evidences for those prostrations, however, are as mentioned (above).

Completed by the pen of Muhammad bin Saalih al-‘Uthaimeen on 3/8/1404 (corresponding to: 4/5/1984).
Rendered into English by Saleh As-Saleh, may Allaah forgive me, my parents, my shayekh, and all Muslims.

Friday, 16^th of Rabee’ al-Awwal 1427 AH, corresponding to April 14, 2006

Posted from http://understand-islam.net

Listen / Download Mp3 Here (Time 18:24)

The Correct Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen

by AbdurRahman.orgFebruary 3, 2015February 3, 2015

Question 56: What is the correct and false Tawassul ?

The Answer: At-Tawassul is the infinitive of Tawassala, Yatawassal–meaning to take a means that will make the person reach his intended goal. So, its original meaning is: Seeking to attain the intended objective.

And it is divided into two types:

Correct: And this is the Tawassul through the correct means leading to the intended goal.

Incorrect: And this is the Tawassul by a way that does not lead to the intended objective.

With regard to the first type, and which is the Tawassul by the means that lead to the intended objective, then it is of several types, including:

1-Tawassul (seeking a means of nearness to Allaah) by means of His Attributes, regardless whether it is done in the general or specific sense.

An example on the general way is the statements mentioned in the hadeeth reported by ‘Abdullaah bin Mas’oud (radhi Allaahu anhu) concerning the invocation said to relief from distress and grief:

“O Allaah! I am Your slave, son of Your male slave and female slave. My forelock is in Your Hand. Your judgment concerning me is continuously executed. Your Decree over me is Just. I ask You by every Name which is Yours, with which You Named Yourself, Taught to anyone from Your Creation, or sent down in Your Book, or which You kept to Your Self in the Knowledge of the Hidden with You, that You make the Qur’aan the nurturer (the life of) of my heart, the light of my chest, the removal of my sadness and of my anxiety.” [77]

This case is a Tawassul by means of Allaah’s Names in the general sense, as in his (صلى الله عليه و سلم) saying: “I ask You by every Name which is Yours, with which You Named Yourself.”

With regard to the specific aspect, then it is to make Tawassul by means of one particular Name for a specific request befitting this Name, like what was reported in the hadeeth of Abu Bakr (radhi Allaahu anhu) when he asked the Prophet (صلى الله عليه و سلم) to inform him of a supplication that he may use in his prayer. So the Prophet (صلى الله عليه و سلم) said:

“Say: O Allaah, I have done great injustice to myself, and none can forgive sin except You, so forgive me a forgiveness from You, and be merciful to me, as You are The Most Forgiving, The Most Merciful” [78]

So he sought Forgiveness and Mercy and made Tawasssul to Allaah, The Most High, by means of two of His Names befitting what is being requested. So he said: “You are The Most-Forgiving, The Most-Merciful.” This type of Tawassul falls under the Saying of The Most High:

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them”. [Qur’aan, soorat al-A’raaf (7): 180].

Supplication here comprises two types: Supplication when a request is made (du’aaul mas’alah), and invocation through worship (du’aaul ‘Ibaadah).

With regards to the Tawassul to Allaah by means of His Attributes, then it is like the Tawssul by means of His Names in the sense that it could be general and specific. As to the general way, then it is like your saying: “O Allaah, I ask you by Your Beautiful Names and Most Supreme Attributes,” then you mention your request. And with respect to the specific way, then it is to perform Tawassul to Allaah, The Most High, by means of a particular Attribute that is specifically related to a particular request, like that which was mentioned in the hadeeth:

“O Allaah by Your Knowledge of the Hidden and Unseen, and Your Power over the Creation, grant me life for as long as You Know that life is good for me, and grant me death when death is good for me.” [79]

Here Tawassul to Allaah, The Most High, is by means of the Attributes of ‘Ilm (Knowledge), and Qudrah (Power): “By Your Knowledge of the Hidden and Unseen, and Your Power over the Creation.” …This comprises the one type of Tawassul.

The Second Type: A person seeks means of Nearness to Allaah by means of His belief in Him and in His Messenger.

So, he says: “O Allaah I have believed in You and in Your Messenger, so forgive me, or grant me success and rectitude.” Or that he says: “O Allaah by my faith in You and in Your Messenger I ask you such and such.”

And from this is the Saying of Allaah:

“Verily! In the Creation of the heavens and the earth, and in the alteration of night and day, there are indeed signs for men of understanding. Those who remember Allaah [always, and in prayers] standing, sitting, and lying down”…to His saying: “Our Rabb! Verily, we have heard the call of one (Muhammad صلى الله عليه و سلم) calling to Faith saying: ‘Believe in your Rabb,’ and we have believed. Our Rabb! Forgive us our sins and expiate from us our evil deeds, and make us die [in the state of righteousness] along with the Abraar” [the pious and righteous believers].” [Qur’aan, soorat aal- ‘Imraan (3): 190-191].

So they sought nearness to Allaah by their Eemaan in Him that He Forgive them their sins, expiate from them their evil deeds, and make them die along with the Abraar.

The Third Type is to make Tawassul to Allaah by means of righteous deeds.

And from this is the story of the three people who entered into a cave to sleep in it. They were trapped in the cave when a boulder [rolled down from the mountain] and blocked the entrance of the cave and they could not remove it away. So each one of them sought a means of nearness (Tawassul) to Allaah by means of a righteous deed that he had done. So the first one of them used his kindness to his parents as Tawassul, and the second used as Tawassul his perfect abstention from fornicating [with his uncle’s daughter]. As to the third one, he used as Tawassul his preserving the right of his employee. Each one of them said: “O Allaah if I did that seeking Your Face, then release us from our situation.” So the rock moved. This is Tawassul to Allaah (Azza wa Jal) by means of a righteous deed.

The Fourth Type is to use as Tawassul the conditions of a person, meaning that the supplicant seeks a means of nearness to Allaah by mentioning his circumstances and his state of need. And From this is the saying of Moosaa (alaihis salam):

“O My Rabb! I am in need of whatever good that You bestow on me.” [Qur’aan, soorat al-Qasas (28): 24].

In doing so, he is using Tawassul to Allaah by mentioning his condition, asking Allaah to bestow whatever good on him. A related case is in the saying of Zakhariyyaah (alaihis salam):

“My Rabb! My bones have grown feeble, and grey hair has spread on my head.” [Qur’aan, soorat Maryam (19): 4].

So these are some of the types of Tawassul, and all of them are allowed since they are good means to use as Tawassul to attain what is being intended.

A Fifth Kind of Tawassul

Question 57: Are there any other types of Tawassul in addition to the four that you have mentioned?

The Answer: Yes, there is an additional type of Tawassul and it is the seeking of nearness to Allaah by means of the supplication of a righteous man and whom it is hoped that his invocation will be answered, because the companions (radhi Allaahu anhum) used to ask the Prophet (صلى الله عليه و سلم) to invoke Allaah for them, generally and specifically.

Indeed it is reported in the saheehayen (al-Bukhaaree and Muslim collections of hadeeth) from the transmission of Anas bin Maalik ((radhi Allaahu anhu)) that a man entered the Mosque on the day of Jumu’ah and the Prophet (صلى الله عليه و سلم) was giving the Khutbah and said: “O Messenger of Allaah, the livestock are dying and the roads are cut off so supplicate to Allaah for us that He should give us rain.” So the Prophet (صلى الله عليه و سلم) raised up his hands and supplicated and said: ‘O Allaah bless us with rain,’-three times…and he did not descend from the minbar (pulpit) until the rain was dripping from his beard. The rain continued for a whole week. And on the next day of Juma’ah the same man or someone else came while the Prophet (صلى الله عليه و سلم) was standing giving Khutbah…and said: ‘Buildings are being destroyed and livestock are being drowned, so supplicate to Allaah to withhold it for us.’ So the Prophet (صلى الله عليه و سلم) raised his hands and said: ‘O Allaah, around us and not upon us…’ so he did not point with his hands in any direction except that the clouds cleared away…and we went out walking in sunshine.” [80]

And there are several incidences on which the companions asked the Prophet (صلى الله عليه و سلم) to supplicate to Allaah specifically for them. And from this is the case when the Prophet (صلى الله عليه و سلم) mentioned that seventy thousand of his Ummah shall enter Paradise without reckoning nor punishment, and that they are those who do not treat themselves with Ruqya,[81] nor do they believe in good or bad omen nor do they get themselves branded (cauterized), but the put their trust in Allaah; thereupon ‘Ukaashah bin Muhsin stood up and said: “O Messenger of Allaah, supplicate to Allaah to make me from amongst them.” So he (صلى الله عليه و سلم) said: “You are one of them.” [82]

This is also from the kind of permissible Tawassul: that a person asks someone to supplicate to Allaah, The Most High, for him, if it is hoped for that this person’s supplication will be answered. However, it should be that the person requesting someone to supplicate Allaah for him intends to benefit himself and his brother, the one from whom he asked the supplication, so that the request is not solely for his own interest. Since if you want to benefit your friend as well as yourself, then this will end up as something good for him. This is because when a man supplicates to Allaah for his brother in his absence, the angel says: “Aameen, and for you the same.” Similarly when someone supplicates Allaah for his brother, then he is from those who do good by virtue of this supplication, and Allaah loves those who do good.”

References

[77] Reported by Ahmad (1/391) and the wording is his, and al-Haakim (1/509) and others and its isnaad is saheeh as in as-Saheehah (no.199).
[78] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.8, no.338.
[79] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.7, no.575.
[80] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.2, no.55, nos.126-132, no.34, vol.4, no.782, and vol.8, no.115.
[81] Ruqya: Recitation of Qur’anic texts on an ill or charmed person as a treatment from disease.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Sh. Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Saleh as Saleh (rahimahullaah)

The Creed of the Salaf (Righteous Predecessors) regarding the Noble Qur’aan – Shaykh ibn Uthaymeen

by AbdurRahman.orgFebruary 3, 2015June 15, 2019

Bismillaah

Question 60:

What is the creed of the Righteous Predecessors regarding the Noble Qur’aan?

The Answer:

The creed of the as-Salaf pertaining to the Noble Qur’aan is like their creed with regard to the rest of the Attributes and Names of Allaah, and it is based upon what is proven by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم). And we all know that Allaah, The One free of all imperfection, The Most High, described the Qur’aan as being His Words, and that it is sent down from Him. So, He, Most Magnificent and Most High, Says:

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ

“And if anyone of the Mushriks seeks your protection, then grant him protection so that they may hear the Word of Allaah [the Qur’aan], and then escort him to where he can be secure” [Qur’aan, soorat at-Tawbah (9): 6].

And the intended by the “Word of Allaah” here, without any doubt, is the Noble Qur’aan. And furthermore, He, the Most High, Says:

إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ

“Verily, this Qur’aan narrates to the Children of Israel most of that in which they differ” [Qur’aan, soorat an-Naml (27): 76].

So, the Qur’aan is the Word of Allaah, The Most High, letter and meaning. He really Spoke it and bestowed it upon Jibreel, the trustworthy, who then brought it down upon the heart of Muhammad (صلى الله عليه و سلم) so that he may be one of those who warn, in the plain Arabic language.

The Salaf also believe that the Qur’aan is a Revelation, brought down by Allaah (عزّ وجلّ) upon Muhammad (صلى الله عليه و سلم) in parts over a period of twenty three years as necessitated by Allaah’s Wisdom. In addition, its revelation is either original or occasional, meaning that some of it is brought down in response to a certain occasion that necessitated its revelation, and some of it is revealed without being due to a certain reason. Also some of it is revealed as a narration of a past condition that occurred to the Prophet (صلى الله عليه و سلم) and his companions, whilst some of it comes down as original legislations, revealed for the first time. This is according to what has been mentioned by the people of knowledge pertaining to this matter.

Furthermore, the Salaf say: “The Qur’aan is in the beginning from Allaah (عزّ وجلّ), and to Him it shall return at the end of time.” This constitutes the saying of the Salaf regarding the Noble Qur’aan.

And it is something well known to us all that Allaah, The Most High, described the Qur’aan with great qualities. He described it as hakeem (wise), kareem (an honourable reciter: Noble), ‘atheem (great), and majeed (glorious). And these qualities with which Allaah has described His Words applies to the one who holds to this Book and works according to it openly and inwardly. So Allaah, The Most High, grants him from the glory, greatness, wisdom, might, and authority, something that it would not be given to the one who does not cling to the Book of Allaah (عزّ وجلّ). That is why I call upon, from this pulpit, all of the Muslims, rulers and ruled, scholars and common people, to cling hold to the Book of Allaah (عزّ وجلّ), openly and inwardly, so that they attain the might, happiness, glory, and prevalence in the East and West.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Dr. Saleh as Saleh (rahimahullaah)