“ihdinā aṣ-Ṣirāṭ al-Mustaqīm” (Guide us to the straight path) – Explained by Shaykh Uthaymeen


The Explanation of Verse 5 of Sooratul Faatiha

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

ihdinā aṣ-Ṣirāṭ al-Mustaqīm
Guide us to the straight path.

“the path” (aṣ-Ṣirāṭ): Regarding this word, there are two permissible recitations, one with the Arabic letter س (sīn) as in السِّرَاط and another with the letter ص (ṣād) as it is here in the verse: الصِّرَاط . The meaning of aṣ-Ṣirāṭ is the way or path. The meaning of “Guide us” refers to the guidance of showing and directing to the right path as well as the guidance of granting success. So, by reciting, “Guide us to the straight path”, you are asking Allah for beneficial knowledge (which is the guidance of direction) and righteous action (which is the guidance of success in following the knowledge).

“straight” (al-Mustaqīm): This means the correct path with no crookedness or deviation.

Points of Benefit of al-Fātiḥah, Verse 5:

1. From the benefits we gain from this verse is the concept of mankind’s resorting back to Allah. After requesting Allah’s help in fulfilling his worship in the previous verse, mankind now asks Allah to guide them to the straight path. There must be sincerity solely to Allah in worship as indicated by the verse, “You alone we worship” and help must be sought in fulfilling and strengthening this worship as indicated by the verse, “and from you alone we seek help“. Also, one must follow the Islamic legislation and this is indicated by the verse, “Guide us to the straight path” because the straight path is none other than the complete legislation with which the messenger ( صلّى الله عليه وسلّم ) has come with.

2. Another point from this verse is that the eloquence of the Qur’an is shown in that there is no preposition after “Guide us” in the Arabic text.

[TN: The author here refers to the original Arabic text. The verse would literally be translated as “Guide us the straight path” without the added English preposition “to.”]

This point is made so that the verse would contain both types of seeking guidance: the guidance of knowledge and direction, and the guidance of success and action.

This first type is only the directing to and showing the straight path, and Allah guides all of mankind with this meaning of guidance as in his statement:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ 

The month of Ramadan in which the Qur’an was revealed (as) guidance for mankind. [Sūrah al-Baqarah, 2:185]

The second type of guidance is the granting of success along with the first type of guidance and the following of the Islamic legislation as Allah ( سبحانه وتعالى ) says:

ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ

That is the book, wherein there is no doubt, a means of guidance for the Muttaqīn (those who are constantly and fearfully conscious of Allah). [Sūrah al-Baqarah, 2:2]

This second type of guidance may not be achieved by some people as Allah says:

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى

And as for (the people of) Thamūd, we guided them (i.e. showed them the right way), but they preferred blindness over guidance. [Sūrah al-Fuṣṣilat, 41:17)

Here, “we guided them” means: We made clear to them the truth and directed them to follow it but they chose not to accept the guidance.

3. Another benefit we get from this verse is that the “path” is of two types: one straight and all others crooked.

Whatever is in accordance with the truth, it is the straight path as Allah tells the prophet ( صلّى الله عليه وسلّم ) to say:

وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And this is my straight path so follow it and do not follow (other) paths for they will separate you away from his (Allah’s) path. [Sūrah al-An’ām, 6:153]

And anything that opposes the truth is a crooked path.

The Explanation of Verses 6 & 7  of Sooratul Faatiha

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

Ṣirāṭ al-ladhīna an’amta ‘alayhim
The path of those you bestowed grace upon

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ

ghayri al-Maghḍūbi ‘alayhim wa lā aḍ-Ḍālīn
Not of those who earned anger upon themselves, nor of those who are astray.

“The path of those you bestowed grace upon” (Ṣirāṭ al-ladhīna An’amta ‘alayhim):

This verse is connected to the previous verse and provides further clarification of “the straight path”.

“those you bestowed grace upon” (al-ladhīna an’amta ‘alayhim):

They are the same ones mentioned in the statement of Allah in another part of the Qur’an:

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ  وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا

And whoever obeys Allah and the messenger, then they will be with those Allah bestowed grace upon of the prophets, the truthful, the martyrs, and the righteous. And what excellent companions they are! [Sūrah an-Nisā, 4:69]

“Not of those who earned anger upon themselves” (ghayri al-Maghḍūbi ‘alayhim): Such as the followers of Judaism and anyone else who knows the truth yet refuses to act according to it.

“nor of those who are astray” (wa lā aḍ-Ḍālīn): Such as the Christians before the mission of the prophet ( صلّى الله عليه وسلّم ) began. It also refers to anyone who works contrary to the truth, choosing to remain ignorant of it.

Regarding the word “upon them” (‘alayhim), it has two acceptable recitations from the seven forms: one is with a (ḍammah) on the letter هُ (hā) making the reading عَلَيْهُم (‘alayhum) and the other reading is the common one with a (kasrah) on the هِ (hā) which is read as عَلَيْهِم (‘alayhim).

It is important to know that any different form of recitation that is not within the copies of the Qur’an that most people have, this different recitation, even though it is permissible, should not be read among common people who may not be aware of the different ways of reciting. This is due to three reasons:

1. Even the common people, although unaware of the different forms of recitation, consider this Qur’an to be something amazing and honorable. Their hearts are filled with its greatness and respect for it. If they began to hear it read sometimes one way and then other times a different way, then this may result in the Qur’an being lower with them from the high status it was once given. This is only because they are not aware of the various recitations and therefore cannot distinguish between them.

2. If someone recites with the different forms of recitation, he may be accused of making mistakes and not knowing how to recite. This is because he recites in a way that is unknown to most people. So, this reader, even though may be correct, is then spoken about in a negative way amongst the majority of the people.

3. Even if a common person gives someone reciting in a different way the benefit of the doubt and believes that he knows what he recites, then such a person may begin to blindly follow the one reciting in the various ways of reading. So, perhaps he, the common person, may then mistakenly recite a way different from any of the permissible ways believing it to be one of the seven allowable recitations of the Qur’an. This would then be a form of distortion and corruption. For this reason, ‘Alī (رضي الله عنه), one of the prophet’s companions, said, “Speak to people according to what they know, (otherwise) would you like that they (unknowingly) deny what Allah and his messenger say (because you confuse them)?” [Recorded by al-Bukhārī as notes to another ḥadīth (no. 127)]

And Ibn Mas’ūd ( رضي الله عنه ), another companion of Prophet Muhammad ( صلّى الله عليه وسلّم), said, “You will never speak to any people with something that they cannot comprehend except that it will become a Fitnah (negative trial or tribulation) for some of them.” [Recorded by Muslim (no. 14)]

And whenever ‘Umar Ibn al-Khaṭṭāb heard Hishām Ibn Ḥakīm recite a verse that he had never heard recited in that way before, he (‘Umar) dragged him to the prophet ( صلّى الله عليه وسلّم ) and informed him of this. The prophet ( صلّى الله عليه وسلّم ) said to Hishām:



When he finished reading, the prophet ( صلّى الله عليه وسلّم ) said:

هَكَذَا أُنْزِلَتْ

It was revealed in this way.

Then the prophet ( صلّى الله عليه وسلّم ) told ‘Umar to recite and afterwards again said:

هَكَذَا أُنْزِلَتْ

It was (also) revealed in this way.

[Recorded by al-Bukhārī (no. 4992) and Muslim (no. 818)]

The Qur’an was revealed in seven different dialects and the people used to recite in all of them until ‘Uthmān gathered the people together upon one common recitation because they were beginning to differ and dispute over each other’s recitations. He feared that the differences would become severe, dividing the people. So, he gathered them all together upon one recitation which was the dialect of the Quraysh tribe because the prophet ( صلّى الله عليه وسلّم ), upon whom the Qur’an was revealed, was sent from and among them. The other forms of recitation were somewhat forgotten by most people. So, if ‘Umar ( رضي الله عنه ) did what he did to another companion, then what about an ordinary person who hears you recite in a way different from the familiar copy of the Qur’an he has?

And thanks to Allah, the scholars have always been in agreement that it is not compulsory for people to recite in all the different permissible ways. If a person remains reciting upon one particular recitation, there is no problem with this. So, avoid problems and what could lead to them.

Points of Benefit of al-Fātiḥah, Verses 6 and 7:

1. From the benefits we gain from these two verses is the mentioning of specific descriptive details after a general description. This is from the verse, “Guide us to the straight path” – this is a general description and “The path of those you bestowed grace upon” is a more specific and detailed description of the path.

The benefit in mentioning something general and then afterwards more relevant details is that when a person hears of something general that could benefit him, he might eagerly anticipate more details and a clearer explanation. Then, after becoming aware of the detailed descriptions, he is ready to accept them and anxiously hopes to obtain what is mentioned.

Another benefit is the explanation that the people upon whom Allah has bestowed his favors and grace, they are the same ones who are upon the straight path as a result of this grace.

2. Another point we learn from this verse is that the blessing of guidance, with which some people have been favored, is directly from Allah alone; it is a pure favor from Allah.

3. From the verse, we understand that all of mankind is of either one of three categories: those upon whom Allah has bestowed his grace, those who have earned anger upon themselves, or those who are astray. Each of these categories has already been explained previously.

The ways leading away from the straight path are either ignorance or arrogant disobedience.The ones who were taken away from the straight path due to arrogance and disobedience, they are those who earned anger upon themselves and the head of this group are the followers of Judaism. The other group, those who have deviated from the straight path due to ignorance, they are any people who do not know the truth, the main ones among these being the Christians. However, this was their (the Christian’s) situation before the advent of the last prophet, Muhammad (صلّى الله عليه وسلّم). Now that the prophet’s mission has been established and completed, they have known the truth but in spite of that, opposed it. So, they and the Jews both have become the same – all of them are those who have earned anger upon themselves (if they do not repent and accept Allah’s religion).

4. These last two verses also illustrate the eloquence of the Qur’an in that the expression used to refer to those who have earned anger upon themselves, مَغْضُوْب (Maghḍūb), is in the Arabic form (according to Arabic morphology) known as the مَفْعُوْل (maf’ūl) – an Arabic conjugal form that indicates that the anger upon them has already begun and is continuously occurring from Allah and from his close allies.

5. Another point we learn from these verses is that the severest type of misguided group is placed first, then the next in severity. Allah mentioned those who earned anger upon themselves before those who are astray because the first are more severe in opposition to the truth than the ones astray and misguided. Opposing something while being fully aware of it is much harder to return from than opposing something simply because of being ignorant of it.

Posted from the article : Explaining Surah al-Fatihah – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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“Oh My servants, each of you is astray except those I have guided, so ask me for guidance and I will guide you” – Imam Ibn Rajab

Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī.  In this article, part of the  twenty-fourth ḥadīth of that book explained.

The Explanation of:

يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلاّ مَنْ هَدَيْتُهُ، فَاسْتَهْدُوْنِي أَهْدِكُمْ. يَا عِبَادِي كُلُّكُمْ جَائِعٌ إِلاّ مَنْ أَطْعَمْتُهُ، فُاسْتَطْعِمُوْنِي أُطْعِمْكُمْ. يَا عِبَادِي كُلُّكُمْ عَارٍ إِلاّ مَنْ كَسَوْتُهُ، فَاسْتَكْسُوْنِي أُكْسُكُمْ

“Oh my servants, each of you is astray except those I have guided, so ask me for guidance and I will guide you. Oh my servants, each of you is hungry except those I have fed, so ask me for food and I will feed you. Oh my servants, each of you is naked except those I have clothed, so ask me for clothing and I will clothe you.”

This is an indication that all creatures are dependent upon Allah for their well-being and for protection from harm in all of their affairs whether religious or worldly. The servants of Allah possess nothing of these things themselves (without Allah’s assistance).

Whoever has not been graced with the bounties of guidance and sustenance will be deprived of them in this life. And whoever has not been graced by Allah’s forgiveness of his sins, his misdeeds will ruin him in the hereafter. Allah ( تَعَالى ) says:

مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

Whomever Allah guides is rightly-guided, but whomever he leaves astray, you will never find for him a protecting guide. [Sūrah al-Kahf, 18:17]

There are many similar examples in the Quran. All also says:

مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلا مُرْسِلَ لَهُ مِن بَعْدِهِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Whatever Allah grants to people of mercy, none can withhold it; and whatever he withholds, none can release it thereafter. And he is the Mighty, the Wise. [Sūrah Fāṭir, 35:2]


وَمَا مِن دَابَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا

And there is no creature on earth but that (dependent) upon Allah is its provision. [Sūrah Hūd, 11:6]

And Allah says, quoting the prayer of Adam (the prophet and first of mankind) and his wife (عَلَيْهِِمَا السَّلام) :

قَالا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

They said, “Our lord, we have wronged ourselves, and if you do not forgive us and have mercy upon us, we will surely be among the losers.” [Sūrah al-A’rāf, 7:23]

And quoting Noah, the prophet and first messenger ( عَلَيْهِِ السَّلام ) , Allah says:

وَإِلاَّ تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ

“And unless you forgive me and have mercy upon me, I will be among the losers.” [Sūrah Hūd, 11:47]

Abraham ( عَلَيْهِِ السَّلام ), the prophet, messenger, and close friend of Allah, made reference to such affairs being dependent upon Allah as proof that nothing should be worshipped except Allah, and that anything else worshipped besides him is done in falsehood. Abraham said to his people:

قَالَ أَفَرَأَيْتُم مَّا كُنتُمْ تَعْبُدُونَ أَنتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ فَإِنَّهُمْ عَدُوٌّ لِّي إِلَّا رَبَّ الْعَالَمِينَ الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ وَالَّذِي أَطْمَعُ أَن يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

He said, “Then do you see what you have been worshipping, you and your forefather of old? They are enemies to me, except the lord of the worlds. And it is He who created me and who guides me, the one who feeds me and gives me drink. When I become sick, it is he who heals me, and he who will cause me to die then give me life again. It is he, I hope, will forgive me for my sins on the Day of Judgment. My lord, grant me authority and join me with the righteous.” [Sūrah al-Shu’arā, 26:75-83]

So the one who alone creates people, guides them, provides them with their sustenance, gives them life and death in this life and forgiveness of their sins in the hereafter—he alone deserves to be singled out as the only god, the only one deserving of worship, prayer and supplication, and humble submission. Allah ( عَزَّ وَجَلَّ ) says:

اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِن شُرَكَائِكُم مَّن يَفْعَلُ مِن ذَلِكُم مِّن شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ

Allah is the one who created you, then provided for you, then will cause you to die and then will give you life. Are there any of your “partners” (you worship along with him) who does anything of that? Exalted is he and high above what they associate (in worship) with him. [Sūrah al-Rūm, 30:40]

And there are ḥadīth that show Allah loves for his servants to pray and ask for anything contributing to the well-being of their religion or worldly life such as food, drink, clothing, and similar things just as they would ask him for guidance and forgiveness. [22]

Yet some of the Salaf used to be ashamed before Allah to ask him anything of worldly affairs. But following the Sunnah is better and preferable.

As for the statement in the ḥadīth, “each of you is astray except those I have guided,” some people found this to be in contradiction to another ḥadīth in which the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) said:

يَقُوْلُ اللهُ عَزَّ وَجَلَّ : خَلَقْتُ عِبَادِي حُنَفَاءً) وَفِي رِوَايَةٍ : مُسْلِمِيْنَ( فَاجْتَالَتْهُمْ الشَّيَاطِيْنُ

Allah ( عَزَّ وَجَلَّ ) said, “I have created my servants inclining to believe in the truth (and in another narration: “as Muslims”) but the devils misled them.” [Recorded by Muslim (no. 2865]

But there is actually no contradiction here. Allah created all the children of Adam with an innate nature to accept (the monotheism of) Islam, to be more inclined toward it as opposed to any other belief, and to be predisposed and prepared with the capacity for accepting it. However, a servant must still take the action to learn Islam; without actually learning about it, he is ignorant, knowing nothing of it just as Allah ( عَزَّ وَجَلَّ ) says:

وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لا تَعْلَمُونَ شَيْئًا

And Allah has brought you out of your mothers’ wombs not knowing anything.[Sūrah al-Naḥl, 16:78]

And he said to his prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ):

وَوَجَدَكَ ضَالاًّ فَهَدَى

And he found you lost but he guided you. [Sūrah al-Ḍuḥá, 93:7]

The preceding verse means that he found you while you had no knowledge of the book (the Quran) and wisdom (the Sunnah) as He ( تَعَالى ) says:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلا الإِيمَاَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا

And thus we have revealed to you an inspiration by our command. You neither knew what the book was nor faith, but we have (now) made it a light by which we guide whomever we will of our servants. [Sūrah al-Shūrá, 45:52]

So people are born with a natural inclination to accept and believe in truth. If Allah then guides them then that is the reason they know guidance and become guided in action after they were guided at birth with the inclination and capacity to accept truth and guidance. But for whomever Allah has abandoned, he will be destined to learn from those who would teach him beliefs that would change his natural disposition. This is similar to the statement of the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) :

كُلِّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِهِ

Every newborn is born upon the natural disposition, but his parents may then raise him as a Jew, as a Christian, or as a Zoroastrian.

[Recorded by al-Bukhārī (no. 1358) and Muslim (no. 2658)]

As for a believer asking Allah for guidance, guidance is of two types:

General Guidance: This type is the guidance to Islam, faith and this occurs only with believers.

Specific Guidance: This second type is the guidance to knowing the details of faith and belief of Islam and Allah’s assistance in acting in accordance with those details. Every believer needs this type of guidance night and day. And this is why Allah instructs his worshippers to recite in every prayer:

اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the straight path. [Sūrah al-Fātiḥah, 1:5]

And the prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) used to say in one of his nighttime supplications:

اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ  مُسْتَقِيمٍ

Guide me, in matters that are inconsistent with the truth, by your permission. You certainly guide whomever you will to a straight path. [Recorded by Muslim (no. 770)]

Similarly, the one who sneezes to which another replies, “May Allah have mercy on you,” should say, “May Allah guide you,” as has been narrated in the Sunnah.[30] And although some scholars (of the past) of Iraq rejected this under the assumption that one does not need to ask for guidance for a Muslim, most scholars differ with them by following the Sunnah in this matter.

Regarding this specific guidance, the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) also instructed ‘Alī to ask Allah for correctness and guidance.[31] And he ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) instructed al-Ḥasan to say in the supplication during the Witr Prayer:

اللَّهُمَّا اْهْدِنِي فِيْمَنْ هَدَيْتَ

Allah, guide me with those you have guided.[32]

Foot Notes:

[22] As some examples of such ḥadīth, the prophet ( صلّى الله عليه وسلّم ) said:

إِنَّهُ مَنْ لَمْ يَسْأَلِ اللهَ تَعَالى يَغْضَبْ عَلَيْهِ

Indeed, whoever does not ask Allah ( تَعَالى ), he becomes angry with him.

[Recorded in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 2686) and “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3085) by al-Albānī]

And he ( صلّى الله عليه وسلّم ) said:

أَعْجَزُ النَّاسِ مَنْ عَجَزَ عَنِ الدُّعَاءِ

The most deficient of people is he who fails to supplicate. [Recorded in “Silsilah al-Aḥādīth al-Ṣaḥīḥah” (no. 601) by al-Albānī]

And the prophet ( صلّى الله عليه وسلّم ) also instructed:

سَلُوْا اللهَ كُلَّ شَيْءٍ حَتَّى الشِّسْع، فَإِنَّ اللهَ عَزَّ وَجَلَّ إِنْ لَمْ يُيَسِّرْهُ لَمْ يَتَيَسَّر

Ask Allah for everything, even for a shoe strap. For if Allah ( عَزَّ وَجَلَّ ) did not make such a thing easy, it would certainly not be easy.

[See al-Albānī’s statements about no. 21 of his “Silsilah al-Aḥādīth al-Ḍaī’fah”]

And he ( صلّى الله عليه وسلّم ) said:

لَيْسَ شَيْءٌ أَكْرَمُ عَلَى اللهِ تَعَالَى مِنَ الدُّعَاءِ

There is nothing more honorable to Allah ( تَعَالى ) than supplication.

[Recorded in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 2684) and “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3087) by al-Albānī]

[30] See “Ṣaḥīḥ al-Wābil al-Sayyib” (pgs. 237-238).

[31] In a ḥadīth, recorded by Muslim (no. 2725), ‘Alī ( رَضِيَ اللهُ عَنْهُ ) said: The prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) instructed me:

قُل : اللَّهُمَّ اهْدِنِي وَسَدِّدْنِي وَاذْكُرْ بِالْهُدَى هِدَايَتَكَ الطَّرِيقَ وَبِالسَّدَادِ سَدَادَ السَّهْمِ

Say, “Allah, guide me and correct me,” intending thereby with “your guidance,” the guidance of (a traveler on) a path, and with “correctness,” the straightness of an arrow.

[32] This ḥadīth is recorded by Abū Dāwūd (no. 1425) and al-Albānī said it is authentic in “Saḥīḥ Sunan Abī Dāwood” (no. 1263). It is also recorded by al-Tirmidhī (no. 464), al-Nasāī (3/248), and Ibn Mājah (no. 1178). Ahmad Shākir also said it is authentic in his notes of “Sunan al-Tirmidhī.”

The full Qunūt supplication is:

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ ، وَعَافِنِي فِيمَنْ عَافَيْتَ ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ ، وَقِنِي شَرَّ مَا قَضَيْتَ ، إِنَّكَ تَقْضِي وَلا يُقْضَى عَلَيْكَ ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ ، وَلا يَعِزُّ مَنْ عَادَيْتَ ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

Oh Allah, guide me with those you have guided. Heal me with those you have healed. Care for me with those you have cared for. Bless me in what you have given, and protect me from the evil of what you have decreed. Indeed, you decree while no one decrees against you. Whomever you show loyalty towards will never be humiliated, and whomever you show enmity towards will never be honored. Blessed are you, our lord, and you are exalted far above (any weakness).

Posted from the article : The Forbiddance of Oppression –  Ibn Rajab al-Ḥanbalī rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

Related Links:

Allaah has ordered the whole of creation to worship Him – Sharh as-Sunnah | Dawud Burbank [Audio|En]


Sharh as-Sunnah : Lesson 71 : Point 120
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that Allah, the Most High, has called all of creation to worship Him. And after that He favoured whoever He wished, with Islam from His grace

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

There is no excuse for anyone going astray, thinking that he is upon Guidance – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 05 : Point 3B
Dawud Burbank [Audio|English]

[Listen to  Point 3A ]

The author rahimahullaah said,

“And `Umar Ibnul-Khattaab rahimahullaah said, there is no excuse for anyone going astray, thinking that he is upon Guidance, nor for abandoning Guidance thinking it to be misguidance, since the affairs have been made clear, the proof has been established and the excuse has been cut off.” [2]

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

The saying of `Umar radiyAllaahu `anhu “There is no excuse for anyone…” because Allaah has made the Truth clear and He has clarified it in detail in the Qur·aan and in the Sunnah, so there is no excuse for anyone therefore to be upon misguidance, because it is he who has fallen short since he did not seek after the Truth, and he did not ask the People of Knowledge, so the misguidance has come about on account of him himself, so he is the one who has fallen short of what is required.

His saying, “thinking that it is guidance…” – this clarifies that supposing/assuming/thinking wrongly something to be the case; this will not suffice with regard to the Truth at all. And Allaah the Majestic and Most High says:

And (the devils) hinder them from the true path and they (the people of shirk) think that they are upon right guidance. (Sooratuz-Zukhruf (43), aayah37)

So what they consider will not justify and excuse them, so they have no excuse, for they did not refer back to the Book and the Sunnah and become aware of the Truth and distinguish it from falsehood, rather they just followed their desires, and they think that they are guided even though, Allaah has judged that they are guilty of disbelief and misguidance. So a person’s merely thinking that he is upon the Truth does not become an excuse for him, unless nothing from the Divinely sent Revelation which was sent down to the Messengers reaches him. Since what is obligatory upon him is to refer back to the Book and the Sunnah and not just that he remains upon what he thinks and what he considers and upon what other people say to him that it is the Truth. This is not an excuse. And there occurs in the other aayah:

They took the devils as allies besides Allaah and they think that they are rightly guided. (Sooratul-A`raaf (7), aayah 30)

Look how they took devils from mankind and from the jinn as their allies besides Allaah and they followed them and yet they think that they are rightly guided! So do the devils wish good for them? 3] He the Most High said:

And whoever turns away from the remembrance of the Most Merciful then We will appoint for him a devil so he will be his companion. (Sooratuz-Zukhruf (43), aayah 36)

Look at his Saying:

And whoever turns away from the remembrance of the Most Merciful then We will appoint for him a devil…

This is his punishment.
…so he will be his companion. And they… meaning the devils

…block them away from the true path and yet still they think that they are rightly guided.

The followers think that they are rightly guided, so that does not benefit them (at all) and there is no excuse for them in that because the call of the Messengers reached them but they did not accept it.

Rather excuse can only be with regard to matters of ijtihaad, matters where there is room for scholars to make personal deduction, things where ijtihaad is permissible; that a person performs ijtihaad, personal scholarly striving. He strives in accordance with is ability and his capability to research to the extent that he thinks that he is then upon the Truth, then he is excused. As is shown by his saying, sallAllaahu `alayhi wa sallam,

“If a judge strives and he is correct, then he will receive two rewards and if he strives and he is in error then there is one reward for him.” [4]

This is with regard to matters of ijtihaad. As for matters which are, towqeefiyyah, dependent upon a direct text, and they are the matters of `aqeedah, creed and belief, then no one has the right to delve into them with personal deduction, rather what is obligatory is to follow the evidence. There is no scope for ijtihaad, personal deduction in them (matters of creed and belief).

His saying, “nor for abandoning guidance thinking it to be misguidance” – the matter is not left up to what the person considers himself and thinks, so that he adopts misguidance thinking it to be guidance or that he abandons the Truth thinking it to be misguidance. What he thinks and considers here will not excuse and justify him because guidance and misguidance have both been made clear by Allaah in the Qur·aan and they have been made clear by the Messenger sallAllaahu `alayhi wa sallam in the Sunnah, and the Salaf have explained these two in their lives and their creeds, so the Truth is clear and all praise is for Allaah. And from the Mercy of Allaah is that the Truth is clear in the Book and the Sunnah and the way of the Salafus-Saalih, the Pious Predecessors. There is no obscurity and confusion about it as occurred for the previous nations, when the time became prolonged for them and the Truth became confused for them and the Books became distorted and changed. But as for this nation, then the Truth remains clear and the Book and the Sunnah are both preserved from distortion and change; so therefore there is no excuse for anyone in this case.

His saying, “for the affairs have been made clear” – yes the affairs have indeed been made clear, however it needs research and study, that the person learns and acquires knowledge and takes knowledge from the People of Knowledge. He does not take knowledge from himself or from his like from the ignorant people or from those false claimants to knowledge or just from the books, rather he takes the knowledge from its people, because this knowledge should be taken from the `ulamaa·, the People of Knowledge/the scholars. So knowledge is gained by taking it correctly not just by taking it out of books. The books are indeed only tools for research but they are to be explained by the scholars. And as for reaching the Truth then it is taken from the People of Knowledge and narrated from them, the later generations from the earlier ones.

His saying, “and the proof is confirmed and the excuse has been cut off.” No-one has an excuse. So this Religion has been preserved by Allaah from distortion and from being changed and the Truth has become clear. There is no confusion about it. Contrary to the case with the earlier nations for when the time became prolonged for them, then they distorted and changed their books and they altered them, so therefore the Truth became confused and disappeared. [5]


[2] It is reported by Aboo Yoosuf in the book al-Kharaaj and Ibn Shabbah in the Taareekh of alMadeenah and Ibn Battah in al-Ibaanah and, Ibn Hazm in al Ihkaam and others, through different chains of narration from `Umar radiyAllaahu `anhu with it. And it is also reported by Aboo Nu`aym in al-Hilyatul-Owliyaa· from `Umar ibn `Abdil `Azeez rahimahullaah (the famous khaleefah, as his saying).

Translator’s side point: In the checking of Shaykh Khaalid ar-Raddaadee he mentions with regard to this report that it is reported by Ibn Battah in al-Ibaanatul-Kubraa by way of al-Awzaa`ee that he said that it reached him that `Umar ibn al-Khattaab said this saying. Therefore its chain of narration is disconnected. It is also reported by al-Marwazee in (his book) as-Sunnah as a statement of `Umar ibn `Abdil-`Azeez that he said, “There is no excuse for anyone after the Sunnah to be upon misguidance thinking that it is guidance.”

[3] Translator’s note: Of course not

[4] Reported by al-Bukhaaree in his Saheeh (no. 7352) and by Muslim in his Saheeh (no. 1716) as a hadeeth of `Amr ibnul-`Aas and (also a hadeeth of) Aboo Hurayrah radiyAllaahu `anhumaa.

[5] Shaykh Ahmad an-Najmee rahimahullaah said in his explanation,

“The author rahimahullaah said `Umar ibnul-Khattaab radiyAllaahu `anhu said, “There is no excuse for anyone to be upon misguidance which he is upon thinking it to be Guidance, nor to abandon Guidance thinking it to be misguidance, because the affairs have been made clear and the proof has been established and the excuse has been cut off.” This is tremendous speech which came from a tremendous man, that man who was the second Khaleefah, `Umar ibnul-Khattaab radiyAllaahu `anhu. And this necessitates that whoever puts himself upon misguidance thinking it to be Guidance or who abandons Guidance thinking it to be misguidance, then there will be no excuse for him with Allaah, since this will not be done except by a person who has fallen short of searching for the Truth in the Book and the Sunnah; so therefore there will be no excuse for him. And therefore he said, “because the affairs have been made clear,” meaning, been made clear in the Book of Allaah and in the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam and in action of the Companions and the proof has indeed been established upon the people as is shown by His Saying, He the Perfect and Most High,

So that the people should not have any argument left with Allaah after the sending of the Messengers (Sooratun-Nisaa (4), aayah 165)

“So the excuse has been cut off. So there is no excuse for a person who innovates in the Religion or who goes astray or is ignorant of the rulings after Allaah has made them clear and has made them very clear upon the tongue of His Messenger sallAllaahu `alayhi wa sallam with what He sent by Revelation to him in the Book and the Sunnah.” (Irshaadus-Saaree fee Sharhis-Sunnati lilBarbahaaree)

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • There is no excuse for being misguided for the one who did not seek after the Truth
  • The excuse can only be in matters of ijtihaad, after striving to reach the Truth
  • There is no scope of ijtihaad in matters of creed and belief
  • The Truth is clear in the Book and the Sunnah and the way of the Salafus-Saalih
  • Book and the Sunnah are both preserved from distortion and change
  • A person must learn from the People of Knowledge, the scholars

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 05

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

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Allaah Guides Whoever He Wishes And Misguides Whoever He Wishes – Aqeedah Tahaawiyyah | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyahh : Point # 36: 

  يهدي من يشاء، ويعصم ويعافي فضلًا، ويضل من يشاء ويخذل ويبتلي عدلًا‏

He guides whoever He wishes, and protects and keeps safe as a favour (fadl) upon them; and He misguides whoever He wishes, and humiliates, and puts to trial from (His) Justice (‘adl).

The Explanation – Point [36]

Allaah, the One free from all imperfections, guides whomever He wishes and He misguides whomever He wishes; and this is by the Qadaa.  (القضاء – Ordainment) and Qadr (قدر – Pre-decree) of Allaah.

However, He guides those whom He knows are fitting to receive guidance and He guides those who eagerly seek out guidance and who devote themselves to it; then Allaah makes good easy for him.  And He misguides whomever He wishes by reason of that person’s turning away from seeking guidance and good; then Allaah misguides him as a punishment for him for turning away and for his lack of desire for good.

This is made clear by His, the Most High, saying,

As for the one who gives in charity and is dutiful to Allaah and attests to what is true, then we make easy for him acting in obedience to Allaah. (Sooratul-Layl (92), aayaat 5-7)

So the cause is found with the servant, and the Pre-decree is from Allaah, the Perfect.

And as for the one who miserly and thinks himself self-sufficient and denies that which is true, then We make easy for him the path to evil. (Sooratul-Layl (92), aayaat 8-10)

So the cause is found with the person, and the Pre-decree is from Allaah, the Mighty and the Majestic.  However, Allaah decreed that for him as a punishment for him.

So Allaah decreed guidance as a favour from Allaah, the Mighty and the Majestic, and He bestowed honour upon the person who wishes and desires guidance and desires good.  Then for him, Allaah makes the good easy and easy for him to perform it.  And this is for the person’s benefit; it is not for the benefit of Allaah, the Mighty and the Majestic.  And as for misguiding of the misguided people, then that is justice from Him, He the Perfect and Most High, and as a recompense for them for their turning away and for their and not turning to good and to obedience to Allaah, the Mighty and Majestic.  He does not wrong them whatsoever.  And therefore we find in the aayaat,

And Allaah does not guide the people who are transgressors (Sooratul-Baqarah (2), aayah 258)

And Allaah does not guide the unbelieving people (Sooratul-Baqarah (2), aayah 264)

And Allaah does not guide the wicked evil-doers (Sooratul-Maa.idah (5), aayah 108)

So He made wrongdoing and unbelief and wickedness reasons for the absence of guidance.  And these things are actions of the people for which He recompenses them as justice from Him, He the Perfect and Most High, not as injustice or oppression.

And Allaah did not oppress them but rather they wronged their own souls. (Sooratun-Nahl (16), aayah 33)

So it is not befitting for Him, He the Perfect, that He should bestow honour upon one with those characteristics.  And likewise, it is not befitting upon Him, He the Perfect and Most High, that He should cause the deeds of those who act, to be lost.  He, the One free of all imperfections said,

Do those people who commit sins think that they will be made just the same as those who truly believe and perform righteous deeds, in their present lives and after death? Evil is the judgement that they make. (Sooratul-Jaathiyah (45), aayah 21)

And Allaah created the heavens and the earth in Truth so that He should recompense every soul in accordance with what it earned; and they will not be oppressed. (Sooratul-Jaathiyah (45), aayah 22)

Shall we make the Muslims just like the criminals? What is it with you – how do you judge? (Sooratul-Qalam (68), aayaat 35-36)

This would be oppression, which Allah is free of.  He, the Perfect and Most High says,

Shall we make those who truly believe and work righteous and correct actions, (shall we make them just the same) as those who cause corruption upon the earth, or shall we make those who are dutiful to Allaah just like the wicked folk? (Soorah Saad (38), aayah 28)

So Allaah, the Perfect and Most High does not lose the reward of one who works a righteous and correct action, and He does not punish anyone for something which he did not do and for something which he did not earn.

You will not be recompensed except for that which you used to do. (SooratusSaaffaat (37), aayah 39)

So the actions, all of them, whether good or bad, are from the person; and the recompense is from Allaah out of His Favour and Justice.

End of explanation of point [36][1]

Footnotes :

[1] Translator’s (Dawud Burbank) side point: Ibn Abil-`Izz rahimahullaah, in his longer explanation, commenting about this point, said:

This contains a refutation of the Mu`tazilah with regard to their saying that it is obligatory upon Allaah that He must always do what is most beneficial for the person; and this is a question of guidance and misguidance.  So the Mu`tazilah, they say, “Guidance is from Allaah and it means explaining the correct way” and they say, “Misguidance is just calling a person ‘misguided’ and that He, the Most High, judges the person to be upon misguidance when the servant himself creates misguidance for himself.” And this is built upon their false and futile principle – that the actions of the people are created by them.  And the proof for what we have stated is the proof of Allaah, the Most High (addressing the Prophet sallAllaahu `alayhi wa sallam),

You do not guide those whom you love should be guided, but rather Allaah guides whomever He wishes (Sooratul-Qasas (28), aayah 56)

So if guidance was just explaining the correct way, it would not be correct for guidance to be denied for the Prophet sallAllaahu `alayhi wa sallam in this aayah because he showed the correct way to those whom he loved and those whom he hated.

And He the Most High said,

And if We wished We would have given every soul its right guidance (Sooratul-Sajdah (32), aayah 13)

Allaah misguides whomever He wishes and He guides whomever He wishes (Sooratul-Mudaththir (74), aayah 31)

And if guidance from Allaah just meant showing the correct way, which is general to every soul, it would not be correct to restrict that by His Will.  And likewise, He the Most High said,

And if it were not for the Favour of my Lord I would have been one of those brought to the Hellfire (SooratusSaaffaat (37), aayah 57)

And He the Most High said,

Whomever Allaah wishes, He misguides him, and whomever He wishes, He places him upon a straight path (Sooratul-An`aam (6), aayah 39)

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The Explanation of: “Oh Allah, guide me with those You have guided.”.. – Shaykh ibn Uthaymeen

The Explanation of: اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
“Oh Allah, guide me with those You have guided.”

Meaning: Guide me to the truth and assist me in acting in accordance with it. Complete, beneficial guidance is that in which Allah combines for a servant both knowledge and action. Guidance without action is of no real benefit. Rather it is even harmful because if a person does not act in accordance with what he already knows, his knowledge becomes evidence against him.

An example of guidance in the form of knowledge but with no action is the verse of Allah:

As for Thamūd, we guided them but they preferred blindness over guidance. [5]

Meaning: We clarified the path to them and we conveyed the knowledge to them. However, they preferred blindness over guidance, and from this we seek refuge with Allah.

Also from this type of guidance – simply giving the knowledge and clarifying the truth – is the statement of Allah (سبحانه و تعالى)to the Prophet (صلى الله عليه و سلم) :

And certainly, you guide to the straight path.[6]

Meaning: You direct the people to the straight path and teach them about it. As for the other type of guidance which is the granting of success, an example of this type is the verse:

Indeed, you can’t guide whoever you like.[7]

This type is the guidance of granting one success in their deeds. In this case, the messenger ( صلى الله عليه و سلم ) is never able to grant someone the success of their good actions as this type of guidance is specific to Allah alone. If the prophet ( صلى الله عليه و سلم ) were capable of that type of guidance, he would have guided his uncle, Abū Ṭālib. He did try to guide his uncle and even when he was about to die, the Prophet ( صلى الله عليه و سلم ) said to him:

Oh uncle, say, “There is nothing worthy of worship except Allah,” – a statement by which I will testify on your behalf before Allah.

But the decree of Allah (سبحانه و تعالى) had already passed that the prophet’s uncle would be from the inhabitants of the Fire, and from this we seek refuge with Allah. So Abū Ṭālib neither said nor believed that nothing has the right to be worshipped except Allah. The last thing he said before dying was that he would remain upon the religion of ‘AbdulMuṭṭalib.8 Despite this, Allah allowed his messenger ( صلى الله عليه و سلم ) to intercede for Abū Ṭālib, not just because he was the prophet’s uncle, but because he used to continually defend the prophet ( صلى الله عليه و سلم ) and Islam (even though he did not personally accept Islam). So the Prophet ( صلى الله عليه و سلم ) interceded for Abū Ṭālib and as a result of this intercession, he ( صلى الله عليه و سلم ) said about his uncle:

He is in the lowest part of the fire, and if it were not for me, he would have been in the lowest, deepest part of the fire.[9]

And the Prophet ( صلى الله عليه و سلم ) also said :

Perhaps my intercession will benefit him on the Day of Resurrection so that he will be put into the lowest part of the fire, it reaching only to his ankles, yet from which his brain will boil. [10]

So when we say in the Du’ā of Qunūt, “Guide us with those you have guided,” we are asking Allah for both types of guidance: the guidance of knowledge and the guidance of being successful in our actions. As an example, the following verse also includes both of these types of guidance:

Guide us to the straight path. [11]

So when anyone says this du’ā he should sincerely call to mind that he is asking for both types of guidance: the guidance of the correct knowledge and the guidance of acting in accordance with it.

As for the wording, “…with those you have guided,” this is a way of seeking nearness to Allah by mentioning his favors on others in that he guided them. So we also ask him to bestow the same favor upon us and guide us. In other words, we ask you (Allah) for guidance, and receiving it is only by virtue of your mercy, your wisdom, and your past favors as you have guided others


[5] The Quran, Sūrah Fuṣṣilat, 41:17
[6] The Quran, Sūrah al-Shūrá, 42:52.
[7] The Quran, Sūrah al-Qaṣaṣ, 28:56.
[8] The ḥadīth is recorded by al-Bukhārī (no. 1360, 3884, and 4675) Muslim (no. 24), al-Nasāī (no. 2035), and by Aḥmad.
[9]The ḥadīth is recorded by al-Bukhārī (no. 3883, 6208) and Muslim (no. 209) as well as by Imām Aḥmad.
[10] The ḥadīth is recorded by al-Bukhārī (no. 3885, 6564) and Muslim (no. 210) and also by Aḥmad.
[11] The Quran, Sūrah al-Fātiḥah, 1:5

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

Obligation of Adhering to the Sunnah and to Take from the Guidance of the Messenger of Allaah – Shaykh

Source: Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 8 : An Explanation of the Obligation to Adhere to the Sunnah and to Take from the Guidance of the Messenger of Allaah

Indeed from the greatest benefits and lessons from Hajj for the pilgrims to the House of Allaah is knowing the importance of the Sunnah and limiting oneself to it in all actions of the Hajj. The importance of knowing the Sunnah becomes apparent from the state of many pilgrims who you see gathering together in circles of knowledge and remembrance. They ask the scholars many questions regarding the description of Hajj: how to perform it, its pillars and obligatory duties and those acts that negate it. These questions are asked with precision and enthusiasm, especially by those who, in their Hajj, are conscious of the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Take your Hajj rites from me’ [1]

Therefore Hajj will not be accepted by Allaah unless the Muslim does it in the manner of the Messenger of Allaah, adhering to his guidance in the Hajj and following his Sunnah – without excess or negligence, without going to extremes or being without purpose and without adding to or taking away from it. So if a Muslim adheres to the Sunnah of the Prophet -sallAllaahu alayhi wa sallam- in his Hajj and limits himself to his guidance, he benefits from the knowledge that adhering to the Sunnah and following his -sall’Allaahu alayhi wasallam- guidance is obligatory in all acts of obedience.

Just as it is necessary to take the rites of Hajj from the Messenger, it is also necessary for all Muslims to take the guidance of the Messenger in every act of obedience.

This is why the Messenger of Allaah -sallAllaahu alayhi wa sallam- said with regards to prayer: ‘pray as you have seen me praying.’ [2]

He also said in all matters of general obedience: ‘Whoever does an action which we have not commanded then it is rejected.’[3]

In another narration: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’[4]

Thus all actions which are not done in accordance to the guidance of the Messenger of Allaah -sallAllaahu alayhi wa sallam- will not be accepted by Allaah, as is shown by his explicit statement -sallAllaahu alayhi wa sallam: ‘Whoever does an action which we have not commanded then it is rejected.’

Indeed this proves that every innovation (Bida’) introduced into the religion has no foundation in the Book or Sunnah, regardless of whether it is from knowledge-based verbal innovations or practical, worship-based innovations. So whoever informs of other than that which Allaah and His Messenger -sallAllaahu alayhi wa sallam- have informed or worships in a way that Allaah and His Messenger have not permitted then this will be returned to the one who did it and it will not be accepted.

This hadeeth also implies the meaning that anyone who does an action in accordance to what Allaah and His Messenger have commanded i.e. is worshipping Allaah with correct creed and righteous actions from what is obligatory and recommended, then his action will be accepted.

It is narrated by Abu Daawood, Tirmidhi, Ibn Majah and others on the authority of al-Irbaad bin Sariyyah –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- led us in prayer that day, then turned and faced us and gave us an admonition which caused hearts to tremble and eyes to shed tears.

So we said: ‘It is as if this is a farewell speech, so advise us O Messenger of Allaah!’

He said: ‘I advise you to hear and obey, even if a slave rules over you. Indeed whosoever from you lives will see many differences, so hold on to my Sunnah and the Sunnah of the Rightly Guided Khulafaah after me, bite on to it with your molar teeth. Beware of newly invented matters, since every Bida’ is misguidance.’[5]

As for the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying in the hadeeth ‘All Bida’ is misguidance’ then this is from his comprehensive, eloquent speech. This statement is a great principle from the principles of the Deen and it resembles the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam: ‘Whoever innovates anything in this matter of ours that which is not from it, will be rejected.’

Thus anyone who innovates and ascribes something to the Deen which has no foundation to which it can be referred, then it is misguidance which the Deen is free from, the one who innovates has the innovation rejected and it is not accepted from him.

The Deen of Allaah is built upon two great, strong principles and foundations. Firstly; That we do not worship except Allaah Alone who has no partner. Secondly; That we do not worship Him except with what He legislated on the tongue of His Messenger -sallAllaahu alayhi wa sallam-. We do not worship Allaah according to our desires or Bida’.

And Allaah Ta’ala said :

<< Then We have put you on a plain way of (Our) commandment. So follow that and do not follow the desires of those who do not know. Verily, they can avail you nothing against Allaah >> [Al-Jathiyah : 18-19]

And Allaah Ta’ala said :

<< Or do they have partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. >> [Shura: 21]

It is not allowed for anyone to worship Allaah except with what His Messenger -sallAllaahu alayhi wa sallam- legislated from obligatory and recommended actions. We do not worship Him with newly invented matters which have no foundation in the Deen nor any basis for them in the Sharia’. It is not allowed for anyone to worship anything except Allaah Alone, so no-one is allowed to pray except to Allaah, nor fast except for Allaah, nor perform the Hajj except to His house, nor rely upon anyone except Him, nor can anyone direct any aspect of worship to anyone except Him.[6]

Allaah combined these two great principles in His –
Subhanhu- statement :

<< So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.>>[Kahf :110]

A good action is that which is in agreement with the pure Sharia’ and is sincere i.e. that which is not done, except for Allaah’s Face. These are the two pillars for acceptance of actions. So if an action is done sincerely but is not correct then it will not be accepted and if the action is correct but is not done sincerely for Allaah, then it will not be accepted unless the action is sincere and correctwhere sincere means that it is done purely for Allaah and being correct means that it is done according to the Sunnah.

What is obligatory on every Muslim who hopes for success and happiness for himself in this world and the hereafter is that he attaches himself to the guidance of the Messenger -sallAllaahu alayhi wa sallam-, that his action conforms to his – sallAllaahu alayhi wa sallam- Sunnah and that he is wary of deviating from his guidance, opposing his Sunnah or following other than his path; since he -sallAllaahu alayhi wa sallam- is a guide and example for his nation, as Allaah Ta’ala said regarding him :

<< Indeed in the Messenger of Allaah you have a good example to follow for he who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >> [Ahzab:21]

And He said :

<<The Prophet is closer to the believers than their ownselves >> [Ahzab: 6]

Which means : ‘He has more right over them in all aspects of the Deen and worldly affairs and he is of greater importance to them than their ownselves or anyone else. It is obligatory upon them to give what he determines from their wealth even if they are in need of it. It is obligatory upon them to have more love for him than for their ownselves, and it is obligatory upon them to put his rulings first, before their own rulings for their ownselves. In brief, if the Prophet -sallAllaahu alayhi wa sallam- calls them to something and they themselves call to something else then it is obligatory for them to give precedence to what he calls them to and to defer what they themselves call to. It is obligatory upon them to have obedience to him which supersedes obedience to their ownselves and that they prefer obedience to him before that which their ownselves incline to and their inner selves desire.’ [7]

There is no doubt that this necessitates that the Muslim strives to know the Sunnah and sacrifices time in the path to knowing the guidance of the Messenger -sallAllaahu alayhi wa sallam- – which is done by questioning the people of knowledge, sitting in the circles of remembrance where the rules of Halaal and Haraam are explained and also by reading beneficial books and useful works which collect these issues. So after that a Muslim can establish a path whereby he can worship correctly on a sound methodology, in agreement with the guidance of the noble Messenger -sallAllaahu alayhi wa sallam.

[1] Saheeh Muslim
[2] Saheeh al-Bukharee
[3] Saheeh Muslim
[4] Saheeh al-Bukharee and Saheeh Muslim
[5] Sunan Abee Dawood, Sunan at-Tirmidhee & Sunan Ibn majah
[6] Majmoo’Al-Fatawa by Ibn Taymeeyah
[7] Fath al-Qadeer

Posted from the below PDF:
Lessons Of Creed Acquired From The Hajj – Chapter 08 – Abbas Abu Yahya

The Six Conditions Of Adhering To The Guidance Of The Prophet (Shuroot Al-Mutaabi’ah Sittah) – Shaykh Ahmed al-Wasaabee

Translation Of The Text In Al-Qawl-ul-Mufeed Fee Adillatit Tawheed:

Benefit (Faa’idah):

ash-Shaykh al-‘Allaamah al-Faqeeh Muhammad ibn Saalih ibn ‘Uthaymeen (rahimahullaahu ta’aalaa) said:

In his valuable book ((al-Ibdaa’ fee Kamaal ash-Shara’ wa Khatar al-Ibtidaa’)) [Innovations in the Perfect Legislation and the Hazards of Innovations] pages 21 –23:

( … Oh my brother, verily following and adherence does not become a reality until the action is in agreement with six issues:

The First (al-Awwal): as-Sabab (Reason). Like the one who prays two Raka’at for the reason of the descending of the rain (Nuzool al-Matar).

The Second (ath-Thaanee): al-Jins (Type). Like the one who brings his Zakaat al-Fitr in the form of money.

The Third (ath-Thaalith): al-Qadar (Number). Like the one who prays four Raka’at for Maghrib intentionally.

The Fourth (ar-Raabi’): al-Kayfiyyah (How). Like the one who makes Wudoo’ (ablution) and starts with his feet and ends with his face.

The Fifth (al-Khaamis): az-Zamaan (Time). Like the one who performs the ‘Udhiyah (slaughtering) in Ramadhaan.

The Sixth (as-Saadis): al-Makaan (Place). Like the one who makes I’tikaaf in places other than the Masaajid.

Oh my brother: Bite unto the Sunnah of the Messenger ( صلى الله عليه و سلم) with your molar teeth (an- Nawaajidh). And tread the path of as-Salafus-Saalih (the righteous predecessors), and be on what they were upon, and see if this harms you in any way?!). End of his (rahimahullaah) speech with abbreviation (Tasarruf) and summarization (Ikhtisaar).

Explanation Of The Text By Shaykh Ahmed Al-Wasaabee (Hafidhahullaah):

The above six conditions that have been mentioned, they are the conditions for which every action must be in agreement to them. And the examples that ash-Shaykh al-‘Uthaymeen has mentioned for each of the six conditions are the actions that are opposite to and do not satisfy these conditions.

So in regards to the first condition, and it is as-Sabab (reason), then the example mentioned, which is of the one who prays two Raka’at for the descending of the rain, then it has no Daleel (evidence) from the Kitaab or the Sunnah, and the Book and the Sunnah have not legislated and given us permission to pray two Raka’at for the reason of the descending of the rain.

And the second example, of the one who brings his Zakaat al-Fitr in the form of money, then this is in opposition to the Ahaadeeth of the Prophet ( صلى الله عليه و سلم) when he ordered the people that they should bring out their Zakaat at the end of Ramadhaan in the form of foodstuff, such as raisins or dates.

And the third condition, which is al-Qadar (number), and the example mentioned is of the one who prays four Raka’at for Salaatul-Maghrib intentionally, and we know the number legislated for Salaatul-Maghrib is three Raka’at.

And the fourth example is of the person who makes Wudoo’ and starts with his feet first and ends with his face, and this is also in opposition to the Sunnah of the Prophet ( صلى الله عليه و سلم).

So al-‘Allaamah ibn ‘Uthaymeen has mentioned the examples which oppose and go against the Sunnah in these six conditions.

And the sixth condition, which is al-Makaan (place), and the example mentioned is of the one who makes I’tikaaf in places other than the Masjid. So the one who makes I’tikaaf in his house, or in a cave, or in any place other than the Masjid, then his I’tikaaf is not accepted. And the best places to make I’tikaaf are the three Masaajid: Masjid al-Haraam, Masjid an- Nabawee, and Masjid al-Aqsa. And there is a Hadeeth in which we find the wording: ((There is no I’tikaaf except in the three Masaajid)) [Laa I’tikaaf Illaa fil-Masaajid ath-Thalaathah] [1]. And Shaykh Ahmed mentioned that this Hadeeth is weak in its chain, and the meaning of the Hadeeth is that the best and more perfect type of I’tikaaf is in these three Masaajid, even though it is allowable for a person to make I’tikaaf in other than these three Masaajid.

[1] 1 Sa’eed ibn Mansoor said in his Sunan as is stated in al-Muhallaa (5/195, issue: 633): Sufyaan ibn ‘Uyaynah narrated to us from Jaami’ ibn Abee Raashid from Shaqeeq ibn Salamah that he said: “Hudhayfah said to ‘Abdullaah ibn Mas’ood: ‘I have come to know that the Messenger of Allaah ( صلى الله عليه و سلم ) said: ((There is no I’tikaaf except in the three Masaajid)).’”

By Shaykh Ahmed al-Wasaabee
Translated by Shaakir al-Kanadee
Transcribed on Rabee’-ath-Thaanee 20, 1427 / May 18, 2006 by Abu Abdullah.

Source‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

The Effect of the Knowledge & Guidance the Messenger of Allaah came with – Shaykh Rabee

By Shaykh Rabee’ bin Haadee al-Madkhalee
Taken from Mudhakkirah al-Hadeeth an-Nabawee
Source: http://www.al-ibaanah.com

Abu Moosaa al-Ash’aree (radee Allaahu `anhu) reported that the Prophet (sall-Allaahu `alayhi wa sallam) said:

“The example of the guidance and knowledge that Allaah sent me with is like the example of abundant rain that fell upon the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance; and some of which was hard earth that held the water, and Allaah benefited the people through it. So they drank from it, let their animals drink from it and used it for cultivation. And some of the rain fell upon another portion of the land that was barren and it neither held the water nor brought forth vegetation.

The first is the example of the person that comprehends Allaah’s Religion and benefits (from the knowledge) that Allaah sent me with, so he learns and then teaches others.

The last example is that of a person who does not care for it and does not accept the guidance of Allaah that I was sent with.”

(Reported by Al-Bukhaaree [1], Muslim [2] and Ahmad [3])

Narrator of the Hadeeth: He is Abu Moosaa al-Ash’aree, `Abdullaah bin Qais bin Saleem bin Hidaar, the well-known Companion. He migrated to Makkah, then to Abyssinia, then to Madeenah. The Messenger of Allaah put him in charge of one district of Yemen. He was courageous, a scholar and a doer of good deeds. `Umar bin Al-Khattaab appointed him as governor over Koofah and Basrah. He conquered Ahwaaz, Asbahaan and a number of other lands. He died in 50H.

Vocabulary in the Hadeeth:

Mathal: (Example) what is meant by it here is an amazing resemblance not a proverbial statement.

Hudaa: (Guidance) means that which leads one to what is being sought

Ghaith Katheer: abundant rain

Naqiyyah: (fertile) means pure and fresh as occurs in another narration of the hadeeth

Kala’: (vegetation) is applicable to both wet and dry vegetation

`ushb: (grass) refers to fresh produce

Ajaadib: (hard earth) is the plural of jadab and it means the land that is solid and which doesn’t absorb water

Qi’aan: (barren land) is the plural of qaa’, which means a straight and smooth plain (land) that doesn’t produce vegetation.

An Explanation of this Parable:

The Prophet (sall-Allaahu `alayhi wa sallam) put forth an example likening what he came with from the Religion to the common rain, which comes to the people in the circumstance when they need it. Such was the circumstance with the people before the Prophet’s advent. So just as Allaah brings life to the dead earth through rain water, then such is the case with Allaah’s revelation, with which He brings life to the dead hearts.

Allaah says: “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men – like he who is in the darkness from which he can never come out?” [Soorah Al-An’aam: 122]

The light here refers to the light of revelation and the darkness refers to the darkness of ignorance, disbelief and misguidance.

Then the Prophet (sall-Allaahu `alayhi wa sallam) likened those who hear what (guidance) he came with to the various type of earth, which rain falls upon.

1. So from among them is the scholar and doer of deeds, who teaches others. He bears the status of fresh earth that intakes the water and benefits itself with it and then produces vegetation thereby benefiting others.

2. And from among them is the one who gathers knowledge and strives to attain it, but doesn’t act upon its requirements or he doesn’t understand what he has gathered. However, he passes it on to others. So he bears the status of the earth upon which water settles, and which the people benefit from by using.

This type of person was indicated by the Prophet (sall-Allaahu `alayhi wa sallam) in his saying: “May Allaah brighten (the face) of a man that hears a statement from me, retains it in memory and then passes it on just as he heard it.” [4]

3. And from among them is he who hears the knowledge but doesn’t preserve it or act upon it or pass it along to others. So it bears the status of the smooth barren land that neither intakes water nor passes it onto others.

He (sall-Allaahu `alayhi wa sallam) only joined the first two praiseworthy groups in this parable due to their sharing in giving off benefit. And he singled out the third condemned group due to there being no benefit in it.

So take hold of the prophetic knowledge my brother and act upon it, Allaah will raise you due to it.

Allaah says: “Allaah will raise those who believe amongst you and those who have been given knowledge many levels.” [Soorah Al-Mujaadilah: 11]

And Allaah says: “Say: Are those who have knowledge equal to those who do not have knowledge?” [Soorah Az-Zumar: 9]

And stick to acting upon it and calling to it, as Allaah says: “And who is better in speech than the one who calls to Allaah and does righteous deeds and says: Indeed I am among the Muslims.” [Soorah Fussilat: 33]

And yearn to be from the first category, from those who accept this light (knowledge) that the Prophet Muhammad (sall-Allaahu `alayhi wa sallam) brought, for Allaah will put light into your heart due to it and bring life to it. The correct and good livelihood cannot come to be except with it (i.e. this knowledge).

And beware of being from the third category, from those who do not accept the guidance of Allaah nor have any concern for it.

Benefits from the Hadeeth:

1. The magnificence of the guidance and knowledge that the Prophet (sall-Allaahu `alayhi wa sallam) came with, which is the Qur’aan and the Sunnah and their effect in the lives of people.

2. People are in various levels with respect to their willingness to either accept or reject what the Messenger came with. People have different natures.

3. The virtue of knowledge, teaching and spreading good to the people.

4. The danger of turning away from what the Messenger of Allaah (sall-Allaahu `alayhi wa sallam) came with from the Book and the Sunnah from one aspect. This turning away (from knowledge) indicates the malicious natures of these opposers and their low status in the sight of Allaah.


[1] Book of Knowledge: Chapter on the Virtue of the one who learns and teaches (no. 79)

[2] Book of Virtues: (no. 15), (2282)

[3] (4/399)

[4] Sunan Ibn Maajah (1/230)

Istikhara (Seeking Guidance from Allah), and Consultation

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 97
Istikhara (Seeking Guidance from Allah), and Consultation

Allah, the Exalted, says:

“And consult them in the affairs.” (3:159)

“And who (conduct) their affairs by mutual consultation.” (42:38)

718. Jabir (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) used to teach us the Istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur’an. He used to say: “When one of you contemplates entering upon an enterprise, let him perform two Rak`ah of optional prayer other than Fard prayers and then supplicate: “Allahumma inni astakhiruka bi `ilmika, wa astaqdiruka bi qudratika, wa as-‘aluka min fadlikal-`azim. Fainnaka taqdiru wa la aqdiru, wa ta`lamu wa la a`lamu, wa Anta `allamul-ghuyub. Allahumma in kunta ta`lamu anna hadhal-`amra (and name what you want to do) khairun li fi dini wa ma`ashi wa `aqibati amri, (or he said) `ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta`lamu anna hadhal `amra (and name what you want to do) sharrun li fi dini wa ma`ashi wa `aqibati amri, (or he said) wa `ajili amri wa ajilihi, fasrifhu `anni, wasrifni `anhu, waqdur liyal-khaira haithu kana, thumma ardini bihi.” (O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my Deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my Deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object.”
[Al-Bukhari and Muslim]

Every Innovation is a Misguidance : Shaykh al-Albanee

Source: Al-Asaalah, Issue #21
Translator: isma’eel alarcon

One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are

1) worshipping only Allaah apart from others and
2) following and taking our example from only the Prophet (Sallallaahu ‘alaihi wa Sallam) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (Sallallaahu ‘alaihi wa Sallam) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed):  “So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony – understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (Sallallaahu ‘alaihi wa Sallam) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying:  “This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3] 

This is why it is authentically reported on the Prophet (Sallallaahu ‘alaihi wa Sallam) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended.

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: “Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: ‘This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.’ [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part.”

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.”

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (Sallallaahu ‘alaihi wa Sallam) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (Sallallaahu ‘alaihi wa Sallam) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad (Sallallaahu ‘alaihi wa Sallam). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (Sallallaahu ‘alaihi wa Sallam) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearing of Allaah. So there is no room to correct him:

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is impossible.

So whoever understands these two facts, which are related to one’s belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (Sallallaahu ‘alaihi wa Sallam). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (Sallallaahu ‘alaihi wa Sallam). This is something impossible.

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (Sallallaahu ‘alaihi wa Sallam) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that – and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (Sallallaahu ‘alaihi wa Sallam) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women.

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (Sallallaahu ‘alaihi wa Sallam) worship to be little.” They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet’s past and future sins. So it is as if they said: “The Prophet (Sallallaahu ‘alaihi wa Sallam) only minimized in his worship – which they thought to be little – because Allaah had forgiven his sins.

So there wasn’t left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned.

And that was from the things that he (Sallallaahu ‘alaihi wa Sallam) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (Sallallaahu ‘alaihi wa Sallam), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen.” And his response was: “Should I not then be a grateful servant?” 

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet’s little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (Sallallaahu ‘alaihi wa Sallam) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: “Should I not then be a grateful servant?”

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet’s worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said “I will pray all night and won’t sleep.” The second one said: “As for me, I will fast all the time and never go a day without fasting.” And the third person said: “I will not marry women.”

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one’s worship to Allaah. But they did not know – and Allaah knows best but it seem to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam – that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (Sallallaahu ‘alaihi wa Sallam) and said:

“The people with much wealth and income have surpassed us – they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don’t give away anything in charity!” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?” So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah’s Messenger again to tell him: “O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing.” So Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said: “That is the bounty of Allaah, which He gives to whom He pleases.”

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity.” Then the Prophet (Sallallaahu ‘alaihi wa Sallam) continued to mention many noble characteristics. Then he said at the end of the hadeeth: “And in your having relations with your wife, there is charity.” They said in amazement: “O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?” They said: “Of course, O Messenger of Allaah.” So he said: “Then likewise, if he fulfills it in a lawful way he will be rewarded for it.” 

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: “Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement.” So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: “As for me, I will not marry women.” Then that group left and when the Prophet (Sallallaahu ‘alaihi wa Sallam) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (Sallallaahu ‘alaihi wa Sallam) gave a khutbah about this in his masjid, saying: “What’s wrong with these people who say such and such” (?) – repeating to the audience what these individuals who came to his house had said. “This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep.”

However it was from the Prophet’s etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: “What’s wrong with these people who say such and such?” This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Umar who said:

“‘Umar Ibn Al-Khattaab, rady Allaahu ‘anhu, was giving the Friday khutbah – naturally in the Prophet’s masjid – when a man from the Companions of Allaah’s Messenger entered – and in one narration it states that it was ‘Uthmaan Ibn ‘Affaan. So ‘Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu’ah khutah. So the man responded, saying: ‘O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.’ So he said to him reprimanding him in a disapproving interrogating manner: ‘The wudoo also, for I heard Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) say: Whoever goes to (pray) Jumu’ah, then he should take ghusl (bath).'”

The point we derive from this report is that he (Sallallaahu ‘alaihi wa Sallam) reprimanded ‘Uthmaan Ibn ‘Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu’ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: “What is wrong with these people who say such and such” making an indication of them but not naming anyone of them.

The point is that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “As for me…”, which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast” – meaning I don’t fast all the time. “And I pray at night and I also sleep” – meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is why ‘Aa’ishah said, as is recorded in Saheeh Muslim: “The Prophet (Sallallaahu ‘alaihi wa Sallam) never stayed up a whole night in worship.”

So the Prophet (Sallallaahu ‘alaihi wa Sallam) said, reminding us that the Religion is moderation and that worhsip is moderation – neither exaggeration nor negligence: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me.”

So the Prophet’s Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah’s Messenger, came after the Prophet’s being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet’s acts of worship. This means all of the acts of worship that Allaah’s Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.

So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). We are upon certainty that we will never be able to encompass the worship of Allaah’s Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah’s Messenger in his worship. This is impossible – with respect to every individual amongst mankind after the Prophet.

Therefore, there remains nothing before us except that we all strive for two things:

1. To learn the Sunnah of Allaah’s Messenger in all matters that came to us from Islaam – whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:

“So imitate (them) if you are not like them,
Verily, imitating the righteous ones is success.”

It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship.

2. This is the first thing – that we must know the Sunnah of Allaah’s Messenger according to the wide and extensive meaning. This is since the Prophet’s saying concerning that group of people: “So whoever turns away from my Sunnah, then he is not from me”, this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: “Whoever turns away from my Sunnah” meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.

So the Sunnah has two meanings:

1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) and those who followed his way were upon.

2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types – Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: “That which the one who does it will be rewarded for and which the one who abandons it will not be punished for.”

As for the person that abandons the Messenger’s Sunnah, with its first meaning – i.e. his way and methodology – then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). So based on this, we should find ourselves as having no need for amending and introducing a “good innovation” (bid’ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet (Sallallaahu ‘alaihi wa Sallam) in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah’s saying: ”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

Al-Bukhaaree reported that one of the Jewish Rabbis went to ‘Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: “O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us – a gathering of Jews – we would have taken the day it was revealed as a day of ‘Eid (holiday).” So he asked: “Which ayah is it?” So the Rabbi mentioned the ayah: “This day I have completed your Religion for you…” So ‘Umar said: “This ayah was indeed revealed on a day of ‘Eid, on the day of Jumu’ah while the Allaah’s Messenger was in ‘Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two ‘Eids – the ‘Eid of Jumu’ah and the ‘Eid of ‘Arafaat.”

Why did this Jew say: “Had it been revealed unto us, we would have taken the day it was revealed as a day of ‘Eid?” It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past – in previous generations – who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and capacity.

Pathways to Guidance (Tareeq al Hidaaya) – Abu Muhammad al Maghribee [Mp3|Eng]

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Pathways to Guidance (Tareeq al Hidaaya)
Abu Muhammad al Maghribee [Mp3|Eng]

It is based on a beautiful talk given by Sheikh Abdur-Razzaaq ibn Abdil-Muhsin al-Abbaad al-Badr, hafidhahumullah.

Listen / Download Part 01:

Listen / Download Part 02:

Guidance For The Muslims in The West – Shaykh Ahmad as-Subay’ee [Audio|Ar-En]

Guidance For The Muslims in The West by Shaykh Ahmad as-Subay'ee
Shaykh Ahmad as-Subay’ee
(Arabic & English) – mpubs.org

An extremely beneficial lecture delivered by the noble Shaykh Ahmad as-Subay’ee (hafidhahullaah), organized by Muwahhideen Publications The Shaykh delved into some very important principles of the methodology of this blessed dawah-tus-salafiyyah.

Listen/Download mp3 Here [85:32 mins]

The Shaykh began with an exaltation towards brotherhood and giving due rights to one another, mentioning the tremendous value of those rights.

Then he mentioned that the rights of the scholars are even greater, because not only do they have the right of being muslim but also the right of having knowledge and spreading it. With regard to the rights of a scholar, the Shaykh explained that one must not deal with the mistakes of a scholar from ahl sunnah like a “scholar” from ahl bida’. As is the statement from the salaf, in reference to the knowledge of the scholars, that when the water reaches a certain amount it does not carry the impurities, so too is the high status of the scholars of ahl sunnah which must be taken into consideration. The Shaykh mentioned some fundamentals concerning the difference between dealing with the general population of the muslims and the scholar known to be upon the sunnah versus the people of innovation, namely the impermissibility of reversing these rights. He mentions that there is a devious practice done today which is the intentional disregard of properly administering these rights in order to cause confusion and discord amongst the masses of the muslimeen. At one point, the Shaykh interrupted the translator and highlighted a principle that, when mentioning the name AbdurRahmaan AbdulKhaaliq it is necessary to mention the group that he belongs to, for maximum clarification. He exposed the falsity of those who try to defend the likes of known deviants and innovators like Sayid Qutb and AbdurRahmaan AbdulKhaliq by comparing them to the two great scholars from the salaf, Imaam an-Nawawi and al-Hafidh Ibn Hajr al-Asqalaani, claiming that these two from the modern day callers are similar to these two great scholars from the salaf who had some mistakes. This absurd comparison is extremely misappropriated. The Shaykh elaborates on the reasons why and much much more.

This lecture is a must listen for the people of the sunnah in the west!

[Tele-link conducted with Shaykh Ahmad as-Subay’ee (hafidhahullaah) with the brothers at Mpubs, Trinidad & Tobago and Salafy Ink Publications on June 29th ]


Gems of Guidance For Our Youth – Abu Muhammad al Maghribee [Audio|En]

Download mp3 / Part 01:

Download mp3 / Part 02:

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Posted from: http://followthesalaf.com/tag/youth

The People Divide into Four Categories with respect to Sincerity and Adherence to the Guidance of the Prophet (Sallalaahu Alaihi wa Salam)

Source :Class 42 from Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen new

These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

al-Qisam al-Awwal (The First Category):

  1. They do not want by this from the people a recompense or thankfulness, and nor do they seek a high position with them, and they do not seek praise and position in their heart, and they are not fleeing from their rebuke. Verily, they see the people [who are alive] in the position of the people of the grave, those who do not control for them harm or benefit, or life or death, or resurrection. So actions for the people, and seeking a position with them,and hoping in harm or benefit from them [i.e. the general people], is not from them [i.e. these category of people]. Verily, it is from those who are ignorant of the situation and ignorant of their Lord. And whoever knows the people and puts them in their proper places, and knows Allaah, is sincere in his actions and his statements and his givings and his forgivings and his love and his hatred. So no one does actions and deeds for the creation other than Allaah except that he is ignorant of Allaah and ignorant of the creation. For verily, the one who knows Allaah and knows the people prefers actions and deeds for Allaah over actions and deeds for the people.
  2. So their actions, all of them, are for Allaah, and all of their statements are for Allaah, and their giving and their forgiving is for Allaah, and their love is for Allaah and their hatred is for Allaah, and their actions, both in the apparent and the hidden, are for the face of Allaah alone.
  3. Those who have gathered between Ikhlaas (sincerity) and Mutaabi’ah (following the guidance of the Prophet).
  4. And like this their actions, all of them, and their worship is in agreement with the command of Allaah, and with what He loves and what He is Pleased with. And Allaah does not accept from the people any action except this. And Allaah has tested His servants with life and death, so He said: Who has created death and life, that He may test you which of you is best in deed. (Al-Mulk 67:2)

And He has made that which is upon the earth as a beauty for them upon the earth so that He may test them which of them are best in actions and deeds. al-Fudayl ibn ‘Iyyaad said: A beautiful action (al-‘Amal al-Hasan) is that which is sincere (Akhlasuh) and that which is correct (Aswabuh).

They said: Oh Abaa ‘Alee, what is sincere and what is correct? He said: Verily, if the action is sincere (Khaalis) but it is not correct (Sawaab): it is not accepted (Lam Yuqbal), and if it is correct but it is not sincere: it is not accepted, until it is sincere and correct. And a sincere [action] is: that which is for Allaah, and a correct [action] is: that which is upon the Sunnah.

And this is mentioned in His statement:

So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (Al-Kahf 18:110)

And in His (ta’aalaa) statement:

And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s Religion of Islaamic Monotheism); and he is a Muhsin (a good-doer). And follows the religion of Ibraaheem (Abraham) Haneefaa (Islaamic Monotheism – to worship none but Allaah Alone). (An-Nisaa’ 4:125)

So Allaah does not accept from the actions except that which is done sincerely seeking His Face, and that which is in agreement with His Order, and other than this is not accepted, rather it is repelled back on the person who does it at a time when he is in most need of it, and it is turned intoscattered ashes.

And in as-Saheehayn [i.e. al-Bukhaaree and Muslim] from the narration of ‘Aa’ishah (radiyAllaahu ‘anhaa) who narrated from the Prophet (Peace be Upon him), that he said: ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). And in the narration from Muslim: ((Whoever does a deed that is not ordered by us will have it rejected)).

So every action that is not in agreement [with the Sunnah], then it does not increase its doer except in distance away from Allaah, for verily Allaah (ta’aalaa) is only worshipped with what He has ordered to be worshipped with, not with opinions (Aaraa’) and desires (Ahwaa’).

al-Qisam ath-Thaanee (The Second Category):

  1. Those who have no sincerity and have no adherence to the Sunnah,so their actions and deeds are not in agreement with the legislation, and they are not sincere to the One who is worshipped.
  2. They are like the ones who beautify themselvesto the people, showing-off to them with that which Allaah has not decreed and that which the Messenger has not informed the people of. And they are the evilest of creation (Shiraarul-Khalq).
  3. And they are the most disliked and the most hated of people to Allaah (‘azza wa jall), and they havethe biggest portion of His (ta’aalaa) statement: Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. (Aali Imraan3:188)
  4. They are happy with what they do from innovation (Bid’ah) and misguidance (Dalaalah) and association (Shirk), and they love that they be praised as they are the followers of the Sunnah and the people of sincerity – and they are not from the people of the Sunnah or sincerity (Ahlus-Sunnati wal-Ikhlaas) –
  5. And this category of people are numerous, from the people who have gone astray from the ones who are alienated from the people of knowledge (‘Ilm), and poverty (Faqr), and worship (‘Ibaadah), from the Straight Path (Siraatul-Mustaqeem).
  6. For verily they do actions of innovation and misguidance to show-off and to be heard-off, and they love to be praised for that which they have not done from the following of the Sunnah, and possessing sincerity and knowledge. So they are the people of hatred and misguidance (Ahlul-Ghadabi wad-Dalaal).

al-Qisam ath-Thaalith (The Third Category):

  1. The one who is sincere in his actions and deeds,but his actions and deeds are not in agreement with the order of Allaah.
  2. And they are like the ignorant worshippers and the ones who are from the path of abstinence (Zuhud) and poverty (Faqr).
  3. And they are the ones who worship Allaah with other than what He has decreed and legislated, and they believe that their worship is bringing them close to Allaah.
  4. And they believe that listening to clapping and whistling is bringing them close to Allaah, and being isolated and leaving off the Jumu’ah [i.e. the Friday prayer] and the Jama’ah [i.e. the mandatory prayers] is also being close to Allaah, and continuing the fast until the night is also being close to Allaah, and fasting the two holidays (Siyaam al-‘Eedayn) of al-Islaam is also a way of being close to Allaah.
  5. And they try to get close to Allaah with actions of innovation (Bid’ah) and disobedience (Ma’aasee).
  6. So the sincerity of a person in this state does not benefit him because these actions that he does are from the actions of innovation. And the actions of the innovator are not accepted, and the proof being in the Hadeeth of Umm-ul-Mu’mineen ‘Aa’ishah (radiyAllaahu ‘anhaa), raised to the saying of the Prophet (Peace be upon him): ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). Agreed Upon [i.e. reported by al-Bukhaaree and Muslim].

al-Qisam ar-Raabi’ (The Fourth Category):

  1. The one whose actions are in accordance with the Sunnah, but they are for the sake of other than Allaah.
  2. Such as obedience of the ones who show-off, and like the ones who fight to show-off, and because of great pride and great courageousness. And he does the Hajj so that it may be said that he has performed the Hajj.
  3. And he reads the Qur’aan so that it may be said that he reads the Qur’aan.
  4. And the actions of these people, from the apparent they seem righteous, but they are not righteous since they are performed for other than the sake of Allaah, so they are not accepted. Allaah (ta’aalaa) said: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him). (Al-Baiyinah 98:5)
  5. So they have not been ordered except that they worship Allaah with that which He has legislated and with sincerity to Him in all their worship.

And the people of sincerity and adherence (Ahlul-Ikhlaas wal-Mutaabi’ah), they are the people of:You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Al-Faatihah 1:5)

End of excerpt from the book Madaarij as-Saalikeen of al-‘Allaamah Ibnul-Qayyim (rahimahullaah) (1/95-97).

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