The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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The Correct Creed Regarding the Position Towards People in Authority – Dr. Saleh As-Saleh [Audio|En]

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Allah, the Exalted, says:

“O you who believe! Obey Allah and obey the Messenger (Muhammad (sallallaahu ’alayhi wa sallam)), and those of you (Muslims) who are in authority.” (4:59)

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said,

“It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.”

[Al-Bukhari and Muslim].

Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said,

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance.”

[Muslim].

–

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The Correct Creed – Based upon the book of Shaykh al Burjiss

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The Correct Creed Regarding the Family of the Prophet (Ahlul Bayt) – Dr. Saleh As-Saleh [Audio|En]

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Bismillaah

Ibn `Umar (May Allah be pleased with them) reported: Abu Bakr (May Allah be pleased with him) said: “Show reverence to Messenger of Allah (sallallaahu ’alayhi wa sallam) by honouring the members of his family.” [Al-Bukhari].

Yazid bin Haiyan reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him, “Zaid, you acquired great merits, you saw Messenger of Allah (sallallaahu ’alayhi wa sallam), listened to him talking, fought by his side in (different) battles, and offered Salat (prayer) behind him. Zaid, you have indeed earned great merits. Could you narrate to us what you heard from Messenger of Allah (sallallaahu ’alayhi wa sallam)?” Zaid said, “By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (sallallaahu ’alayhi wa sallam), so accept what I narrate to you, do not compel me to narrate what I fail to narrate”. He then said, “One day Messenger of Allah (sallallaahu ’alayhi wa sallam) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him, and exhorted (us) and said, `Amma Ba`du. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I will respond to Allah’s Call, but I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.’ He exhorted (us to hold fast) to the Book of Allah and then said, `The second is the members of my household, I remind you (to be kind) to the members of my family. I remind you (to be kind) to the members of my family. Husain said to Zaid, “Who are the members of his household, O Zaid? Aren’t his wives the members of his family?” Thereupon Zaid said, “His wives are the members of his family. (But here) the members of his family are those for whom Zakat is forbidden”.  He asked, “Who are they?” Zaid said, “Ali and the offspring of `Ali, `Aqil and the offspring of `Aqil and the offspring of Ja`far and the offspring of `Abbas.” Husain asked, “For all of them the acceptance of Zakat is forbidden?” Zaid (May Allah be pleased with him) said, “Yes”.

[Sahih Muslim].

[Source for above hadiths: Riyad-us-saliheen Darussalam English Translation]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

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The Correct Creed Concerning the Ruling on Those who Commit Major Sins – Dr. Saleh As-Saleh [Audio|En]

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As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet -sallAllaahu alayhi wa sallam– and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible.  However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.

.. Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol.  All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah.  If a person dies while committing that sin then it is up to Allaah – Subhanahu – if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.

– Ibn Baaz (Ref Here)

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Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Links:

  1. Rebelling with the Sword and Performing Takfeer Due to Major Sins – Imaam ad-Dhahabi
  2. The Ruling of Committing Suicide & not having Patience upon Trials – Ibn Baaz
  3. None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī
  4. The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh
  5. Hypocrisy in Belief (Nifaaq I’tiqaadee) and Hypocrisy in Action (Nifaaq ‘Amaliy) – Shaykh Salih Fawzaan

Creation versus Evolution – Darwin’s Theory – Dr Saleh As Saleh

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This is The Creation of Allaah, So Show Me that which those beside Him have Created?

Man & Nature?

Compiled By Dr. Saleh As-Saleh (rahimahullaah)

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CONTENTS

Introduction
From A Small Animal To Man!
A Theory With A Broken Chain
Reality Vs Theory
(1) The Points About Archeology
(2) The Point About Embryos
(3) The Point About The Appendix
(4) The Point About Natural Selectivity

(a) Elimination “Factors” & Life “Factors”
(b) Natural Selectivity Or “Mother Nature”
(c) “Mother Nature” Is Not The “Creator”
(d) The “Laws” Of Nature
(e) A God Other Than Allaah!?
(f) What Are These Other “Gods”?

(5) The Point About “Sexual Selection”
(6) “Under-Developed Theory”

Why Did The “Theory” Spread?
The Qur’An And The “Theory”
The Test

INTRODUCTION

The closest thing to man is himself. How many of us really know about ourselves before even thinking about the environment surrounding us? There are many great things in ourselves that we are either heedless regarding their magnificence or that we take for granted. Let us take the following journey back to the days when each one of us was an “embryo” inside the womb of his mother:

[Who took care of me with utmost care and graciousness when I was a tiny seed settled on the wall of the uterine with three layers of darkness surrounding me?

Who made my mother’s blood bring me food I need until I grew up to a stage in which my body was able to stand the air, the light, and the hands of people who turn me around?

Then, when the contractions pushed me, and I was “squeezed” out and to the world of tests and trials I came out!

Who shielded you inside as a “fertilized egg”? Then who made your residence enlarge as you grew up? Who opened the way for you when you came out naked without belongings or wealth?

There you came so poor and needy. Two “containers” of milk hanging on your mother’s chest came to the rescue! Who commanded the milk to develop and then to stand ready for your lips to come and suck it out? A milk so agreeable to you, neither cold nor hot; neither salty nor bitter. You were so thirsty and so hungry.

Who turned the hearing of your mother and filled it with mercy, love and attachment? The moment she hears you crying she comes forth led by her mercy and love. She would prefer to see herself in pain not you! You enlighten her life. Who put all of that in her heart?

When your body got stronger and your belly size became bigger, you needed another kind of food. Who put in your mouth the cutting and grinding “tools”? Who held your teeth from growing during the period of your breastfeeding? It was a mercy for your mother when they were held and a mercy for you when they came out! And the stronger you became, the more you got from these “tools” of your mouth! Thereupon you used a new set of “tools”: the molars working on meat, bread and all kinds of solid food. Who provided you with these “instruments” and made them easy for you to utilize.

When we came out we knew nothing. What a burden it would have been if we were born in a state possessing the intelligence of an adult wrapped in diapers? What kind of living it would be? Would we receive the care and kindness you normally get as developing newborns?

Our intelligence developed gradually and we were able to slowly but surely familiarize ourselves with our surroundings. Who is the One Who is All-Wise and Most Merciful, the One Who is ever watching over us and providing us with the means we need in due proportions and exact measurements?

Then who is the One Who fashioned our heads with hair as a beauty and protection from cold and heat? Who adorned the face of the growing man with the distinctive beauty of the beard and kept the woman’s face soft, radiant and hairless?

Many are turning away from the one who created us and increasingly becoming heedless regarding the true objective behind our existence. They are misled by a concept and a “theory”. That is it! A “theory” that practically denies the existence of the true God (Allaah).

Darwin [1], presented a “theory” that denies the creation of man as well as creation itself. The theory was announced in the second half of the nineteenth century. Although it is an “assumption,” there are those who consider it scientific evidence to support their arguments against the reality of creation. The theory claims that the origin of life lies in a single small animal that was “developed” on its own from water. The “environment”, according to the theory, imposed specific structural changes on this organism producing new features in it. These changes were then inherited in the offspring and further transformed with time to produce more advanced creatures of which man is the highest form. This is the theory of Darwin.

Many critical aspects of the lives of people are still affected, knowingly or unknowingly, by some basic elements of Darwin’s theory, mainly the idea of “development” and its link to the “environment.”

The objectives of this book are to:

A) Examine the basics of the theory and the evidence supporting them.
B) Provide the essential facts that disprove the validity of the theory’s assumptions.
C) Discuss the influence of the theory on the life of this world.
D) Relate man to his Creator and hence to the purpose of our creation.

I ask Allaah (God) to enlighten the hearts of those men and women who will read this book, and to guide them to worship Him alone by submitting their wills to His will. The submission and obedience to Allaah’s Will and Commands as detailed in the last Revelation to mankind, the Qur’an, is the meaning of Islam.

The one who is need of the Mercy of Allaah
Saleh As-Saleh

From A Small Animal to Man!

A Theory With A Broken Chain

The Background and Basics of The Theory:

(1) The theory depends on what was observed in archeological discoveries at the time of Darwin: old and new geological layers contained different remains from different forms of creation. The “old” layers contained “primitive” forms of creation while more recent layers contained more “advanced” forms. Darwin concluded that the “more advanced” creatures originated (evolved) from the “lower primitive” ones.

(2) The theory also depends upon an idea that was prevailing at the time of Darwin in which it was thought that all animal embryos were similar at their early stages of development. This brought a conclusion that “the origin of all beings is one” and that “evolution” on earth occurred in the same way it occurred inside the wombs of living beings.

(3) Furthermore, the theory cites “differences in the roles” of the appendix in man in comparison to that in monkey. Since it is assumed that it “does not have a role” to play in the function of the human body while it can digest plants in monkeys, the theory suggested that the appendix in man is an underdeveloped form that was a left over from monkeys.

(4) The theory assumes the presence of a “Natural Selection” process in which there are “elimination factors” that can abolish the weak living beings while the strong ones are kept, and that their characteristics are to be inherited in their offspring. With time these characteristics will accumulate in the new beings producing new characteristics. According to Darwin, this represents the “evolutionary” process that makes of these new characteristics “higher” forms of life.

(5) The theory suggests a “Sexual Selection” process by which there is a tendency of the male and female to mate with the strong and best members of both sexes. The characteristics of the “best” will be “inherited” and those associated with weak animals would be “eliminated” because of the lack of tendency and/or interest to mate the weak.

(6) Whenever a new characteristic is evolved it is inherited in the offspring.

REALITY VS THEORY

(1) The Points about Archeology

The science of archeology is far from being complete and no one can claim that the search has been completed under the earth or sea layers. The door is still open for more discoveries that may contradict the theory. Assuming, however, that the findings of this science are completed, this does not establish that “higher” forms of life are developed from “lower” ones. This is only evidence for organized existence of these beings (in any form) at times when the environment is suitable for that. On the other hand, the archeological studies at the time of Darwin estimated that man’s life on earth was 600,000 years whereas new archaeological discoveries give an estimate figure of 10 Million years. This is a reflection of the incompleteness of these studies and that this science is still variable.

It is also important to note that there are many “missing links” in the so-called “evolutionary chain” of Darwin’s theory. For example there are no archeological data to link animals of “single cells” and those of “multiple cells” nor between invertebrate animals and fish or amphibians. The same is true between amphibians and reptiles and between amphibians and birds.

(2) The Point About Embryos

This was a wrong conclusion made by some scientists because of the less sophisticated microscopy present at Darwin’s time. Today’s technology demonstrates that there are fine differences between the structure, build up and organization of animal embryos.

(3) The Point About The Appendix

The presence of this organ in man does not represent a concrete evidence for the development of man from a “monkey”. Rather its presence is inherited from the grand-man who depended upon vegetation as a source of food to help him digest it. In addition, there could be other important functions for the appendix that are not discovered yet.

(4) The Point About Natural Selectivity

(a) Elimination “Factors” & Life “Factors”

Surely there is a law and discipline that work to eliminate the living creatures, weak as well as strong. Allaah ordained death on every living being. The elimination factors are not the only factors that affect life on this planet. There are “life factors” as well, and that there is a discipline of mutual dependency and relationship between the living being and its environment. These “factors” represent the true means which Allaah has provided: sun, seas, wind, rain, plants, gravity, etc. All of these means are coordinated to provide survival for man, animals and plants. Considering the “elimination factors” alone and disregarding the “life factors” is confusion on the part of Darwin’s theory. When scientists try to formulate theories to explain certain matters in the outside world, they take into account all factors of influence.

(b) Natural Selectivity or “Mother Nature”

Surely those in support of the theory of evolution like to refer to “Mother Nature” as the “source” that provides and supports the “natural selectivity.” “Mother Nature”, however, lacks wisdom, power, self-coordination, will, and knowledge. Natural things such as wind, lightning, water, storms, warmth, severe cold, etc. can cause destruction or deformation. How could these conditions explain the beauty of the creation and its fine course of establishment and coordination? How could the minute elements in the egg of a bird “know” that the egg must appear in the form of a bird and thus it has to break its own shell to survive? The One Who had created nature provided all the means for its course of existence and activity.

Now we see that many who arrogantly deny Allaah’s existence try to divert the attention of the people to worship this “new” deity called “Mother Nature”! In many conversations some people are reluctant to say “God” when they want to refer to “supernatural” phenomena. Instead, they say: “Mother Nature” did such and such. They like to look “normal and advanced” and not “strange and backward” in front of others. The idea of “how people will look at me,” overshadows that God (Allaah) is more important than people. It is a reflection of psychological defeat in front of secularism, which itself is the major fruit of Darwin’s theory. It is lack of true faith in the true God, Allaah. A believer in Allaah would not fear saying the Name of his Creator, the Most Merciful, and the Most Compassionate. He knows that those around him will one day die, but Allaah is the Everliving. So, who must count first? He knows that Allaah is the Sustainer and Provider and not the “Chairman of the Boards” nor the “Chief Executives,” managers, or any other boss! This is the benefit of worship of Allaah: A liberation from slavery to anything and (or) anyone but Allaah.

(c) “Mother Nature” Is Not The “Creator”

A simple comparison between man and nature illustrates that man can see, hear, know, learn, reason, etc. whereas nature has none of these qualities. How could man then be “more advanced” than a “creator” known as “Mother Nature?” This proves the falsehood of the idea of god-Mother Nature. Allaah says:

“Say (O Muhammad) [صلى الله عليه وسلم [2] to mankind): How do you worship besides Allaah something which has no power either to harm or benefit you? But it is Allaah, Who is the All-Hearer, the All-Knower.” (Qur’an 5:76).

In many aspects, nature is under man’s service, and its resource is under his disposal, as Allaah had decreed in the Final Revelation to mankind, the Qur’an:

“See you not (O men) that Allaah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has perfected His graces upon you (both) apparent [3] and hidden [4]? Yet of mankind is he who disputes about Allaah without knowledge or guidance or a Book giving light.” (Qur’an 31: 20).

With the progress of technology some people became even more arrogant. Not only do they refer to “Mother Nature” as the “founder or creator,” but aim to control nature itself. It is a strange conclusion! Allaah has made it very clear that there will be this type of people:

“The likeness of (this) worldly life is as the rain which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all powers of disposal over it. Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Signs (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for people who reflect.” (Qur’an 10: 24).

(d) The “Laws” of Nature

Some consider that “Nature” represents the “Laws” that govern the universe. They try to explain how things occur, but do not answer questions like: Who created this universe? Who put the “Laws” into effect? This leaves them separated by an artificial barrier into two “personalities”: one that best “fit” the society (i.e. the outside) and tries to give “interpretations” for what occurs in the universe; and one kept within themselves confessing that God (Allaah) is the One commanding these “supernatural” phenomena. But under dangerous circumstances, you hear them calling: “Oh my God!” or “God help me!”

In the old ages, man knew that rain came down from the sky. Today we know a lot about this process, from the evaporation of water up to the formation of raindrops, there is a reflection of real actions. In their references, scientists do not tell us how did these realities become laws. For example: why are these laws coordinated in ways allowing birds to fly in the air, fishes to live in the water, and man to live on the earth? “Nature’s” qualities are not its own. It has been given the attributes we feel and see around us.

The true Creating Power has all the Perfect Attributes and All-Perfect Actions. He is Allaah:

Say (O Muhammad (peace be upon him)): Who is the Lord of the heavens and the earth? Say: “(It is) Allaah.” Say: “Have you then taken (for worship) Auliyâ’ (protectors) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allaah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allâh is the Creator of all things; He is the One, the Irresistible. (Qur’aan 13: 6)

“The One Who has created (everything), and fashioned it in due order and proportion; Who has measured and granted guidance. (Qur’aan 87: 2-3)

“The One who has created the seven heavens one above another, you can see no fault in the creation of the One (Allaah) Whose Mercy encompasses everything. Then look again: “Can you see any rifts?” “Then look again and yet again, your sight will return to you in a state of humiliation and worn out.” (Qur’an 67: 3-4).

“Allaah is He Who raised the heavens without any pillars that you see. Then He ascended the ‘Arsh (the Throne in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Rabb. (Qur’an 13: 2).

“He has created the heavens without any pillars, that you see, and has set on the earth firm mountains, lest it shake with you. And He has scattered therein animals of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind you grow therein.” (Qur’an 31: 10).

“And indeed We [5] created the heavens and the earth and all between them in six Days and nothing of fatigue touched us [6].” (Qur’an 50: 38).

(e) A God Other Than Allaah!?

In an Address to man, Allaah sends clear and vivid verifications as well as challenges for man and for these “gods” that some invoke and worship:

“Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water). Is there any god with Allaah? Nay, but most of them know not.” (Qur’an 27: 61).

“Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky whereby We cause to grow gardens full of beauty and delight. It is not in your power to cause the growth of their trees. Is there any god with Allaah? Nay, but they are a people who ascribe equals (to Him)!” (Qur’an 27: 60).

“Is not He (better than your gods) Who guides you in the darkness of the land and sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (Rain)? Is there any god with Allaah? High Exalted be Allaah from all that they ascribe as partner (to Him)!” (Qur’an 27: 63).

“Is not He (better than your gods) Who originates creation, then repeats it, and Who gives you sustenance from heaven and earth? Is there any god with Allaah? Say, “Bring forth your proofs, if you are truthful.” (Qur’an 27: 64).

“Say (to the disbelievers): “Tell me, if Allaah took away your hearing and your sight, and sealed up your hearts, who is there-an “ilah” (a god) other than Allaah could restore them to you? Look, how variously We explain the Signs, yet they turn aside.” (Qur’an 6: 46).

Many in this world have turned to worship many created things or beings. Divine attributes has been given to Buddha, ‘Eesa (Jesus), Saints, Monks, Musa (Moses), Prophets, Places, Rivers, Cows, Temples, etc., Do these “gods” benefit or harm?

“And they worship besides Allaah things that hurt them not, nor profit them and they say: “These are our intercessors with Allaah.” Say: “Do you indeed inform Allaah with that which He knows not, in the heavens or on earth? Far is He removed from every imperfection! And far is He above all that which they associate as partners with Him!” (Qur’an 10: 18).

Where did they find “Names” for them?

“You do not worship besides Him but only names which you have forged, you and your fathers, for which Allaah has sent down no authority. The command is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” (Qur’an 12: 40).

Where are the things they have created?

“This is the creation of Allaah. So show me that which those (whom you worship) beside Him have created. Nay but the wrong-doers (and those who do not submit to Allaah) are in plain error.” (Qur’an 31: 11).

“Say (O Muhammad صلى الله عليه وسلم): ‘Tell me or inform me (what) do you think about your (so-called) partner-gods to whom you call upon besides Allaah, show me, what they have created of the earth? Or have they any share in the heavens? Or have We given them a Book, so that they act on clear proof therefrom?’ Nay, the wrong-doers (and those who do not believe in Allaah) promise one another nothing but delusions.” (Qur’an 35: 40).

In fact they are unable to create even a fly:

“Verily! Those on whom you call besides Allaah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought.” (Qur’an 22: 73).

They themselves are created, aren’t they?

“Attribute they as partners to Allaah those who created nothing? But they themselves are created.” (Qur’an 7: 191).

They cannot even help themselves!

“No help can they give them, nor can they help themselves.” (Qur’an 7: 192).

“Say (O Muhammad صلى الله عليه وسلم): ‘Have you then taken (for worship) protectors other than Him, such as no power either for benef) it or for harm to themselves?’ Say: ‘Is the blind equal with the one who sees? Or darkness equal with light? Or do they assign to Allaah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.’ Say: Allaah is the Creator of All things. He is the One, the Irresistible.” (Qur’an 13: 16).

They cannot answer those who invoke upon them!

“So call upon them and let them answer you if you are truthful.” (Qur’an 7: 194).

The above proofs are sent down from Allaah to bring people to their senses. This is a Mercy and Kindness from Allaah for mankind. He said:

“Allaah Is the One Who sends down manifest Aayaat (proofs, evidences, verses, lessons, signs, revelations etc.) to His slave (Muhammad صلى الله عليه وسلم) that He may bring you out from darkness into light. And verily, Allaah is to you Full of Kindness, Most Merciful.” (Qur’an 57: 9).

(6) The Point About “Sexual Selection”

The survival of the strongest is not evidence for selective developmental evolution. The only thing that can be understood about the mating tendencies is that they will maintain continuity in the same strong kind and an end to the weak kind. Thus:

(i) The muscles of a strong athlete will not be inherited in his offspring.
(ii) The mind of a high quality scholar will not be transferred to his children by inheritance.

The saying that newly acquired characteristics can be inherited is rejected by modern genetic studies as well as known facts. Any quality that is not an intrinsic part of the genome is “temporal” and is not transmitted to the offspring by inheritance: Muslims circumcise their babies.

Their children are not born circumcised!

(7) “Under-developed Theory”

We have not seen (or heard about) certain types of animals coming to existence through the process of developmental transformation. There was no monkey transformed into a man even after hundred years or so!

The nose of a dog is more sensitive in its smelling function than that of man. Is the nose of the dog more “advanced” than that of man? Or are the birds (with flying abilities) and frogs (with amphibian abilities) more “developed” than man? The eye of the camel and that of the horse or donkey can see during day and night, is it true then that these animals represent more “advanced” forms than man?

The male man, like the male elephant, has breast marks while horses and male donkeys do not (except some resemblance to whatever their respective mothers were). So, why does the male man continue to possess this feature while it was not present in some “lower” beings?

Scientists have called Darwin’s study a “Theory” and clearly there is always a difference between theory and reality. A theory by definition is falsifiable.

DANGEROUS CONSEQUENCES

The idea of “selection for the strong” had a tremendous influence on humanity. It made it easy for some strong men and strong nations to think and feel that they are strong and superior because of an “evolutionary selective process.” They feel that they are entitled to certain practices of domination according to the idea “survival is for the best!” This is well manifested in the colonial expansions, racism, and in many practices by many of the so-called “democratic nations” who practice the principle of supremacy: “Might is Right.” The idea of “development” interprets life as a “constant struggle between living beings and that the survival is only for the one that best fits the environment around it.”

In reality this environment is a materialistic one and it dictates the type of development, its size, and its direction in an imposed way leaving no role for the living being. This idea is very well used in our times to support the materialistic life of the modern world.

Materialism is imposed in a way as an integral part for “development.” In the name of “development” today’s “secondary” things for your home are becoming the “necessary” items of tomorrow and if you don’t buy them you are going to “look different,” “rejected” and a “drop out” because you do not “fit” the environment around you. Just look around and see the many thousands of things that were “secondary” a year ago and became “essential” a year later! Open a woman’s dresser today and see the latest “fashion” dresses and shoes. Come next month and you find “new” ones. She has to “fit” into the “environment” around her. Men are also influenced with this “fit the environment” concept. Who is doing this to the World? Many are those who contribute to this problem. They come from “big businesses”, media sectors, politicians, military establishments, academia, ‘the world of fashions’, etc.

In the name of progress, many people are influenced by the materialistic environment and are driven away from Allaah, their Creator. On the other hand, many are discovering the truth regarding the very essence of the purpose of existence. They are finding true, satisfactory and beneficial life in the code of life which their Creator has described in the final revelation to man: the Noble Qur’an. They came to know the beauty and reality of the following verse:

“Say: (O Muhammad صلى الله عليه وسلم): “Truly, my prayer, my sacrifice, my living, and my dying are for Allaah, the Rabb [the Creator, the Owner, and the One Who Commands and Administers everything] of the ‘Aalameen [all that exists].” (Qur’an 6: 162).

Why Did The “Theory” Spread?

The theory came at a critical moment in the conflict between the church and many of its corrupted doctrines on one hand and the secular sector (especially scientists) in the 19th century Europe, on the other hand. During this conflict many scientists were killed and/or persecuted. This theory was one of the weapons that were raised by the scientists in their fight with the religious authorities in and outside Europe. It was presented as “The Scientific” reference of the mind. It was introduced in the education programs of most of the colonized countries as “Scientific Knowledge” to support its acceptance. Many colonized Muslim countries were targeted and this caused a great deal of negative influence on many generations, especially with the victory of the secular-scientific thoughts in Europe over the church-made laws. This played a role in the spread of secular thoughts in many parts of the world. For many it helped promote a stand against church oppression, and when it served its purpose it was transformed to serve the purpose of influence and secularism.

Most people had no idea about the theory itself and/or the its concept of “selectivity” that was used as a “pretext of justification” for colonization, reflecting the prejudice of “being better” than those “weak ones” from the “other” world communities.

THE QUR’AN AND THE “THEORY”

When Allaah, the Most High, tells us about any matter, it comes from the One Who is All-Knowing. Whatever man knows is nothing compared to what Allaah, the Exalted, Knows:

“Allaah knows and you know not.” (Qur’an 2: 216).

“Should He not Know, what He created? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything).” (Qur’an 67: 14)

Why do people question their origin when they did not witness its creation? This is result of secular reasoning. Without the reality of creation, there is no purpose for man’s existence:

“I called them not to witness (nor took their help in) the creation of the heavens and the earth, nor (even) their own creation.” (Qur’an 18: 51).

Whatever Allaah decrees in relevance to man’s creation is different from “theories”! Allaah, the AllKnowing, tells us that He informed the Angels about the creation of Adam before it happened:

“And (remember) when your Rabb said to the angels: Verily, I am going to place (mankind) generations after generations on earth.” (Qur’an 2: 30).

And He, Most High, told us about the kind of material from which Adam was created: dust and water, and the offspring of Adam from sperm:

“O mankind! If you are in doubt about the Resurrection, then verily! We have created you from dust (i.e. Adam) then from a Nutfah (mixed drops of male and female sexual discharges i.e. offspring of Adam) then from a clot (a piece of thick coagulated blood) then from a little lump of flesh, some formed and some unformed (miscarriage) that We may make (it) clear for you (to show our Power and Ability to do what We will). And We cause whom We will to remain in the wombs for an appointed term, then we bring you out as infants [7], then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known.” (Qur’an 22: 5).

“He is the One Who has created you from clay and then decreed a stated term (for you to die).” (Qur’an 6: 2).

Allaah shaped Adam by His own Hands [8]:

“Allaah said:”O! Iblees (Devil) what prevents you from prostrating yourself to one whom I have created with both My Hands.” (Qur’an 38: 75).

The Prophet (Muhammad-صلى الله عليه وسلم) also informed us that:

“When Allaah created Adam from a Handful from all of the earth (material), the children of Adam came just like the earth: amongst them the red, the white and the black and those who are in between; the easy and the sad; the evil ones and the good ones.” [9]

Allaah then changed this clay into “sounding clay:”

“He created man (Adam) from a sounding clay like the clay of pottery.” (Qur’an 55: 14).

Allaah, the Exalted and Magnificent, breathed into this clay a created and honored soul and life came into Adam and he became Adam that can hear, see, talk and think:

“So, when I have fashioned him (in due proportion) and breathed into him his soul created by Me, then you (angels) fall down prostrating to him.” (Qur’an 15: 29).

Right after Adam’s creation he started to speak:

“And He taught Adam the names (of everything); then He showed them to the angels and said ‘Tell Me the names of these if you are truthful.’ They (angels) said: ‘Far is You (Allaah) removed from every imperfection, we have no knowledge except what you have taught us. Verily, it is You, the AllKnower, the All-Wise. He said: O Adam! Inform them of their names…” (Qur’an 2: 31-32).

Even the first woman was created from the first man, Adam:

“O mankind! Be dutiful to your Rabb, Who created you from a single soul (Adam) and from him (Adam) He created his wife, and from them both He created many men and women..” (Qur’an 4: 1).

After the creation of Adam, Allaah commanded angels to prostrate to Adam; all of them obeyed. This is a great Honor to Adam. Iblees (the Devil) refused out of arrogance:

“And (remember) when We said to the angels: “Prostrate to Adam.” So they prostrated except Iblees (the Devil). He was of the Jinns10; he disobeyed the Command of His Rabb.” (Qur’an 18: 50).

Allaah expelled him from His Mercy, and warned Adam against him:

“Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the wrong-doers (and polytheists).” (Qur’an 18: 50).

THE TEST

Both Adam and his wife were tested in Paradise. They were allowed to eat from all the fruits of Paradise. They were ordered, however, to stay away from a particular tree:

“And We said: O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the wrong-doers.” (Qur’an 2: 35).

They disobeyed Allaah by eating from it and Allaah sent them down to earth to live with their posterity, that He may test their obedience and submission to Him. Certainly they repented and Allaah, Oftforgiving, accepted their repentance. The status of the children of Adam is above that of monkeys or lizards:

“And indeed We have honored the children of Adam, and We have carried them on land and sea and have provided them with At-Tayyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preference.” (Qur’an 17: 70).

This is the true origin of man: an honored being above that of a cockroach or a mouse! The response of man must be that of thanks to his Creator, Allaah, manifesting itself in true submission and obedience to Him. This is the meaning of Islam. It is the religion of man since Adam, peace be upon him and it is the same religion of Noah, Ibraaheem (Abraham), Musa (Moses), ‘Eesa (Jesus) peace be upon them all. It is manifested in its final, completed, and preserved form in the Qur’an that was revealed to Muhammad صلى الله عليه وسلم. It calls man to dissociate himself from any form of worship to other than his Creator, Allaah.

Completed on Friday, the 10th of the 11th Islamic month of Thul Qi’dah, corresponding to the 2nd of January 2004.

Final revision on Saturday 1-5-1425 Hj, corresponding to the 19th June 19, 2004.

May Allaah reward sister Umm Ahmad (Canada) for her suggestions and editing. May Allaah accept it purely for His Majestic Face…and forgive me, my parents, and all the Muslims; and make it a benefit for me and whoever reads and/or propagate it.

The slave of Allaah
Saleh As-Saleh

Footnotes:

[1]Charles Robert Darwin (1809-1882).

[2] The Arabic inscript صلى الله عليه وسلم is an invocation recited after the name of the Prophet Muhammad is stated. It reads: Sallaa Allaahu ‘Aleihi Wasallam, which means: May Allaah Praise his mention and safeguard him from every imperfection and from all kinds of evil.”

[3] i.e. Islamic Monotheism, the lawful pleasures of this world, including health, good looks, etc.

[4] i.e. One’s faith in Allaah, knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.

[5]The “We” refers to Allaah Himself. It is common with Semitic languages for any monarch to use the “We” and “Us” when referring to himself. And to Allaah belongs the best example. He Glorifies Himself as suits His Majesty. When Allaah says: “We” or “Us,” no one who is familiar with the Arabic lexicology understands that this refers to “more than one God united in one!” Allaah is One and Unique and all of His Attributes describe His Essence, not qualities of separate “gods”! He is the Most Merciful, the Provider, the Creator, the Oft-Forgiving, the Originator, etc.

[6] The authenticity of the contents of any book, which describes Allaah with imperfect Attributes, is questionable. Allaah acts, originates, creates, and does what He wants such that neither tiredness nor slumber or sleep overtakes Him:

Neither slumber, nor sleep overtakes Him. (Qur’an 2:255)

[7] Prophet Muhammad, may Allaah exalt his mention and render him safe from every imperfection, said: “(As regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a piece of flesh for another forty days. Then Allaah sends an angel to write four words: He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed (in the Hereafter). Then the soul is breathed into his body…”(Collected in Saheeh Al-Bukhari which contains the most authentic traditions of the Prophet Muhammad صلى الله عليه وسلم (vol. 4, hadeeth # 549). The texts are published by Dar-Arabia (Beirut, Lebanon) in English and Arabic. This narration came from Prophet Muhammad صلى الله عليه وسلم who was un-lettered. These early stages of growth of the human body were known only approx.1400 years after the Prophet’s explanation. These statements, together with other prophecies by the Prophet Muhammad صلى الله عليه وسلم is a testimony that a) he was a true messenger of Allaah and b) the Qur’an he was trusted with is a true Revelation from Allaah. Those searching for the truth can find in the Qur’an their objective if they are sincere in their strive.

[8] All of the Attributes of Allaah are real and true. He informed us about Himself and about His Attributes. He speaks only the truth. In all of His Attributes He is perfect and distinct from His creation:

“And nothing is like unto Him. He is the All-Hearer AllSeer.” ( Qur’an 42: 11).

[9] Related by the scholars of Hadeeth: Al-Tirmithee and Abu Dawood and Al-Hakim.

[10] Jinns are beings created with free will, living on earth in a world parallel to that of man, and are invisible to human eyes in their normal state. The term “Jinnee” (English: Genie) is equivalent to Jinn, and Jaann may be used as its plural or as another singular form. In Islamic literature, Shaytaan (English: Satan, Devil) is a name given to disbelieving Jinns. Amongst them are the believers and non-believers.

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The Correct Creed Regarding Karaamaat and Miracles (Mujizat ) – Dr. Saleh As-Saleh [Audio|En]

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Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

The Transcribed Text from the audio:

بسم الله الرحمن الرحيم

In the name of Allah, The Most Beneficent, The Most Merciful. I testify that there is no true God worthy of worship except Allah and that Muhammad is Allah’s true slave and messenger. May Allah’s salah and salaam be upon the noble prophet, the believers of his family and the noble companions and those who follow on their path until the Day of resurrection. I ask Allah (سُبْحَانَهُ وَتَعَالَىٰ‎) to make us from those who follow their path until the Day we meet Him (سُبْحَانَهُ وَتَعَالَىٰ‎) while pleased with us.

We continue with the discussion on correct creed. What we are going to cover now is correct creed with the respect to karaamaat and the miracles.

It is from the creed of Ahlul sunnah and from the basic foundations of their creed is to believe in the karaamaat. Karamaat means charisma that occur by the Auliya’, those righteous who are close to Allah.This forms part of the principles of the creed of Ahlul sunaah.

Who is the Walee? The walee is defined in the Qur’an: ٱلَّذِینَ ءَامَنُوا۟ وَكَانُوا۟ یَتَّقُونَ These are the auliya’, those who believe and are pious, complying with the commands of Allah and  are abstaining from his prohibitions, these are Auliya, the friends of Allah (سُبْحَانَهُ وَتَعَالَىٰ‎). These are the righteous who are close to Allah.  This is defined clearly in Surah Yunus in chapter 10 verse 62 and 63.

Allah (سُبْحَانَهُ وَتَعَالَىٰ) says

أَلَاۤ إِنَّ أَوۡلِیَاۤءَ ٱللَّهِ لَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ    

“No doubt verily the Auliya’ no fear shall come upon them”

Who are they?

Then comes the definition:    

ٱلَّذِینَ ءَامَنُوا۟ وَكَانُوا۟ یَتَّقُونَ

“Those who believe in Tawheed and feared Allah much (by abstaining from evil deeds and sins and by doing righteous deeds).”

And the karamaah is a matter that transcends the conceivable or customary or natural, Allah makes occur on the hands of one of His auliya’ as He chooses as a help on some religious matter or a worldly matter.

And the karamaah does not reach the level of the miracles, which is to the prophets and the messengers.So all those ordinary occurrences and habits which Allah manifests through the Auliya’ in terms of various knowledges, spiritual experiences, powers, influences, and those that are mentioned in the Qur’an like in surah al kahf the people of the cave and also regarding former communities and about the initial period of the sahaabah and the successors of this ummah and also those that all exist in this ummah till today and will continue to remain till the Day of Judgement. Allah makes them manifest on the hands of the friends of Allah. The happenings of the karaamaat, the charisma through the followers guidance of Allah’s messenger is true and these karaamaat as we said is an unusual event which Allah manifests through one of His auliya’ for supporting a mundane or a spiritual matter.

And the difference between karaamaat and miracles, miracles mean mujizat implies that miracles is the claim of prophethood and messengership but karaamaat does not imply this.

And there are a number of points of wisdom and aims in the manifestation of karaamaat and the important among these are as follows:

(1) They are like miracles which prove the perfection of the power of Allah and the dominance of His will. They are like miracles in the sense that whatever Allah wills, He is the Greatest performer of it. Allah has an addition to this methods and known causes other methods also which are beyond the access of the human knowledge nor can the human sense organs their reason.

The story of the people of the cave (ashabul kahf) is one of such evidences, including that sleep that Allah imposed upon them for a long time along with protecting their bodies from being disintegrated.

Another of these is the provision being given to Maryam (alaihassalam), the daughter of ‘Imran, in the arches on which zakariya had left astonished and said “where do you get it from these provisions?” She said “from Allah.”

And likewise the fact Maryam becoming pregnant and the birth of Jesus alayhis salaam without a father.

And talking by Jesus while still in cradle and this did not occur only with Jesus, meaning there are those who spoke in the cradle other than Jesus as authentically reported in Bukhari and Muslim from the hadith of Abu Huraira (radhiyallaahu anhu) from the prophet (ﷺ) who said that three ones are only who spoke in the cradle, three only, Jesus is one of them.

The second one: There was a man amongst the children of Israeel, his name was Jurayj, this man was praying one time and his mother came and called upon him, she needed something from him. So he talked to himself “shall I respond or shall I continue the prayers?” So she invoked and said “O Allah! don’t make him die until he sees the faces of the woman who solicits sex. And while he was in his place of worship a woman came and she talked to him into illegal sexual intercourse and he refused. So she went to a shepherd and asked him for the same thing and she seduced him into that.  She gave birth to a child and she went to say that this is the  child of Jurayj, so the people came to him and broke the door of his place of worship and brought him down, insulted him. So he went to make ablution and prayed to Allah concerning this child from this prostitute.  So He came to the child and talked to the child and said “Who is your father?” The child spoke in the cradle and said “the shepherd”. So everyone was amazed and astonished and they came apologised and said “we will build your place of worship from gold” He said “no, just build it from mud.”

And the third one: one woman was suckling her child and this took place a woman from children of Israeel, a man who was on his mount passed by.  So she liked that man and said “O Allah! make my son like him this”, the child left her breast and directed himself towards the rider and said “O Allah! don’t make me like him” and then he came back to suckle. And Abu Huraira said: while the prophet was reciting the hadeeth to them as if I remember looking at the prophet ﷺ suckling his finger. Then a slave-girl passed by the woman and then she said “O Allah! don’t make my son like her” he left her breast and said “O Allah! make me like her”  So she talked to her child “why?” and he said that rider was a tyrant from the tyrants and this girl they say that she was a thief, stole certain things and that she committed adultery while she was innocent.

So this hadeeth tells us of some of these karaamaat and from this we know that three spoke in the cradle Eesa (alayhis salaam), the child who spoke to Jurayj and this child of this woman from the children of Israeel.

Also from this is the story of the man in surah Al Baqarah whom Allah (سُبْحَانَهُ وَتَعَالَىٰ‎) made him die for a hundred years then resurrected him.

And the story of the three who from the children of Israeel who went to a cave and a huge rock came and blocked the entrance of the cave and they invoked Allah (سُبْحَانَهُ وَتَعَالَىٰ‎) each by his own righteous deed and Allah made the rock move until they had a clearance to leave and save them.

And there are many other instances and that the karaamaat exist in this ummah until Day of resurrection because of it is belief and righteousness.

Now if anyone comes up with an extraordinary matter, transcends the norm this can not be a purification for this person that he is a friend of Allah until his actions refer to the Qur’an and Sunnah and it becomes evident that he is a follower of the Qur’an and Sunnah openly and outwardly manifesting his Worship of Allah in accordance to the Sunnah.

The friends of Allah are true and existing and they have merits as in the hadeeth of Sahih Bukhari: Allah (سُبْحَانَهُ وَتَعَالَىٰ‎) says “whoever stand in enmity towards any of the auliya’ then he is at war with Him (glorious and exalted be He).”

The karaamaat of the auliya’ are in fact the miracles of the prophets, for the auliya’ receive these karaamaat by following the guidance of their prophets and acting accordingly.

The karaamaat of the auliya’, and now we know the definition of auliya’, it is that glad tidings in which Allah has given them in the world itself. The Bushra which is called tidings means every such thing which proves their being protectors, supporters, friends and having good end in here and hereafter.

As we said earlier the karaamaat still exists in the ummah and will be found until the Day of resurrection and observation is the best argument to prove it.

The philosophers have denied the karaamaat of the friends of Allah even as they have denied the miracles of the prophets.

The Mu’tazila sect and some of Ash’ari sects have also denied the occurrence of the karaamaat claiming these are like miracles but this is a false claim as we have mentioned that it does not imply a claim of Prophethood in no way.

One must remain vigilant from the Dajjal, the false liars of these innovators and the deeds of the misguided people and satanic show of  extraordinary occurrences who call themselves sufi, such as entering into the fire, striking one’s body with weapons, catching hold of snakes and foretelling about the unseen and so forth.These are not karaamaat. The karaamaat are performed by the auliya’ of Allah and these are not the auliya’ of Allah but these are shayateen in the form of men.

We ask Allah (سُبْحَانَهُ وَتَعَالَىٰ‎) to protect us from all false Creed and all innovations and to guide the ummah to follow the path of the prophet ﷺ and the righteous predecessors.

PS: May Allah accept and reward the sister who transcribed this audio, ameen

Karamat-ul-Awliya’
The fourth question of Fatwa no. 9027
The Permanent Committee for Scholarly Research and Ifta’

Q 4: Do the Awliya’ (pious people) perform Karamahs (extraordinary events caused by Allah for or through a pious person)? Can they change anything in the heavens or on earth? Do they intercede with Allah for others while they are in Barzakh (period between death and the Resurrection) or not?

A: Karamah is an extraordinary event which Allah (Exalted be He) bestows on a pious person as an honor to protect him against harm, benefit him, or help him defend people’s rights.

But a pious person cannot perform these events whenever he wishes just as the prophet could not perform miracles by himself whenever he wished. It is Allah Alone Who helps them to do all these things.

Allah (Exalted be He) says:

And they say: “Why are not signs sent down to him from his Lord? Say: “The signs are only with Allâh, and I am only a plain warner.”

Also pious people are not empowered with any superiority to change things in the heavens or on earth except for what Allah enables them just like all other humans. They can make changes in things like farming, building, trading, and such works which ordinary humans do with Allah’s Will. In Barzakh, pious people cannot intercede for anyone whether alive or dead, as Allah (Exalted be He) says: Say: “To Allâh belongs all intercession.”

Allah also says:

And those whom they invoke instead of Him have no power of intercession – except for those who bear witness to the truth knowingly (i.e. believed in the Oneness of Allâh, and obeyed His Orders), and they know (the facts about the Oneness of Allâh).

Moreover, He says:

Who is he that can intercede with Him except with His Permission

Whoever believes that pious people govern the universe or that they know the Ghayb (Unseen), is a Kafir (disbeliever), as Allah (Glorified and Exalted be He) says:

To Allâh belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things.

Also Allah (Glorified be He) says:

Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”

Allah (Glorified be He) removes all ambiguity whatsoever and declares the truth in a clear-cut manner when addressing the Prophet (peace be upon him): 

Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member – Member – Deputy Chairman – Chairman
Abdullah ibn Qa`ud – `Abdullah ibn Ghudayyan -`Abdul-Razzaq `Afify – `Abdul-`Aziz ibn `Abdullah ibn Baz

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The Purpose of Creation & The Return to the Creator – Dr. Saleh As-Saleh

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A Revised 2nd Edition – 1424 (2004) – [Download PDF of this article]

Table of Contents

Introduction
The Purpose And The Return
Creation Is In Need of Allah
The Modern Civilization
The Way Out
A Final Word to Those Who Submitted to Allah in Islâm

بسم االله الرحمن الرحيم

In the Name of Allah, the Most Beneficent, the Most Merciful. I begin to write

Introduction

THE innate nature (Fitrah) in man recognizes what is good and bad, what is true and false. It recognises that the attributes of God (Allah) must be true, unique, and all-perfect. It does not feel comfortable towards any kind of degradation of His Attributes, nor does it relax towards attributing human-like qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of claims such as “God dwells in a son” and that “everyone is born with an original sin“. They “escaped” into worshipping a new thing called “mother nature.” With the advancement of materialistic technology others from different “religions” adopted the concept of “forget God” and “let us live this life and enjoy it.” They revived the old “god” of Rome, the “god of desire.”

Today we can see that all of this materialistic progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who ‘fled” their religions  are in search again. Some try to “escape” the complexity of their daily lives through various means. Those who examined the Qur’an and Islam found a complete code for life that requires man to fulfil the purpose of his existence on earth. Allah does not want man to be enslaved to any false deity: nature, drugs, lust, money, other men or women, desire, or sex. This holds true for Muslims and non-Muslims as well. He gives the proofs that He Alone is the One Who can deliver man to free himself from the slavery to any form of creation and to turn to his Creator Alone. He is the First, nothing before Him. He is the Last, everything ends except Him. He is Most High, nothing above Him. He is Most Near, nothing is beyond His reach. He does not beget, nor is He begotten. He is the Lord of Adam, Noah, Abraham, Moses, Jesus, and Muhammad, the Praise and Mercy of Allah be upon them all.  To Him Alone man must submit.

Mankind must know about the purpose of their existence on earth; their responsibility towards their Creator and what they must do in preparation for the Day on which they will return to Him.

Saleh As-Saleh

THE PURPOSE AND THE RETURN

ALLAH created man and man belongs to Him. He (سبحانه و تعالى) ordained that one day man shall die and return to Him. This world is a transitional period. Allah (سبحانه و تعالى) wanted man to shape his life according to what He (سبحانه و تعالى) had decreed. This is the meaning of worship. Worship requires absolute obedience, humility and love for Allah, Who promised an Eternal life in Paradise for those who obey and worship Him alone, and an Eternal abode in Hell for those who reject Him and His orders:

“So those who believed (in the Oneness of Allah) and did righteous deeds will be in Gardens of Delight (al-Jannah, Paradise).” (Qur’an 22: 56)

“But those who disbelieve and belie Our Ayaat (proofs, evidences, verses, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever.” (Qur’an 2: 39)

Man’s life at home, as a farmer, a car-dealer, an electrician, a computer consultant, a president, a company’s C.E., a spouse, etc., has to abide by a way of life according to the guidelines Revealed by Allah. He is the one who defined what is good and what is bad.

He stated that:

“Whoever works righteousness, whether male or female, while he (or she) is a true believer (in the Oneness & Uniqueness of Allah), verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e., AlJannah).” (Qur’an 16: 97)

The Revelation contains all the details about what is good and bad. It is not left for the limited nature of man to define what is good and what is bad:

“And We have sent down to you the Book (the Qur’an) as an exposition of every thing and a guidance, Mercy, and glad tidings for those who have surrendered (to Allah as Muslims).” (Qur’an 16: 89)

“The command is for none but Allah. He has commanded that you worship none but Him (i.e. Pure Monotheism), that is the (true) straight religion, but most men know not.” (Qur’an 12: 40)

Allah made it clear that:

“Whosoever does righteous good deed it is for (the benefit of) his own self, and whosoever does evil, it is against his own self, and Your Rabb (Lord) is not at all unjust to (His) slaves.” (Qur’an 41: 46)

The Greatest good is achieved when the believer fulfils the role prescribed for him by his Creator, Allah:

“And I (Allah) created not the Jinns and men except they should worship Me (Alone).” (Qur’an 51:56)

The Message of Islam fits the Fitrah in man. Allah created man in the best form. He (سبحانه و تعالى) gave this Fitrah the ability to believe in the Unseen. The animal lives within the framework of his senses while man can relate to a broader scheme amongst which is the ability to believe in the Unseen. Thus man’s soul and its horizon are broader and more open than that of animals. Man knows that the electric current is composed of small particles known as electrons. While we are unable to see these particles, their effects could be seen on an instrument known as the oscilloscope in the form of electron waves. In Nature and in ourselves we can see the Signs of Allah everywhere and we must relate, therefore, to the Creator in the perfect way He has chosen. This is His right upon us: to worship Him Alone.

The Prophet Muhammad (صلى الله عليه وسلم) asked his companion Mu‘adh ibn Jabal:

“O Mu’adh! Do you know what is due to Allah from His lbaad (the created beings) and what is due them? I responded: “Allah and His messenger know best.” He continued: “What is due to Allah from His Ibaad is to worship Him alone and never associate any other being with Him. What is due to them is not to punish any person who does not associate anyone (or anything) with Him.”

Man, through the faculties that Allah has bestowed upon him, can relate to the unseen atom with its unseen electronic “shells” that build up its characteristics. Man can also relate through his Fitrah to his Creator. The Fitrah recognizes the Attributes of the true God and His Signs in the creation although it is unable to see Allah in this life. One can then easily understand that the greatest reward Allah had given to the believers is the actual seeing of Himself on the Day of Judgement. Knowing Allah in His Names and His Attributes drives man to fulfil the purpose for his presence on earth as stated in the above verse and in Allah’s saying:

“The command is for none but Allah. He has commanded that you worship none but Him (i.e. Pure Monotheism), that is the (true) straight religion, but most men know not.” (Qur’an 12: 40)

Allah’s Attributes and His Signs in His Creation testify for His Oneness and that He is the Only True God who deserves to be worshipped. The rejecting man underestimates His Lord. He may reject any worship to Allah or turn to worship other than Allah. Amongst the rejectionists, there are those who think that this Universe has founded itself or it came to exist by co-incidence. This necessitates that man “has no goal to fulfil,” because he came into being without a defined goal! Consequently, a moral or a value system becomes meaningless. Accordingly, man is just a responding “tool” for “mother nature” which, according to Darwin himself, “acts haphazardly”! This way of thinking is aimlessness, and it occurs when man does not recognize his relation with the One who has created life and death, the Universe and everything around man, all in due proportion:

“Indeed Allah has set a measure for all things.” (Qur’an 65: 3)

Those who reject man’s need to His Creator, Allah, are the aimless ones. Allah refers to them in the Qur’an:

“They have hearts (minds) wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the Truth). They, are like cattle, nay even more astray; those! They are the heedless ones.” (Qur’an 7: 179)

CREATION IS IN NEED OF ALLAH

Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man:

a) Know about harm
b) What ways can be used to drive harm away

Certainly, man can have no better guidance than that which comes from the One Who has perfected everything, and the One who Has No deficiency in Himself nor in His Attributes. The One Who is Ever-Living and who does not die. There can be no One better than the One Who Has no need for anything; the One Who is Rich; the Giver, the One Who, after all, controls man’s soul, and runs all affairs. Man is so poor to Him. He is Allah, the True and only God. Man can bring harm to himself if he seeks other than Allah for help. Allah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power.

Allah (سبحانه و تعالى) sent down His Books and chose His Messengers to guide man to:

a) Know His Lord as He (سبحانه و تعالى) has explained about Himself, and
b) Seek Him Alone while living in accordance with His plan.

Knowing Allah’s Names and Attributes liberates man from worshipping any form of creation because creation is weak and imperfect and is in need of the Creator, Allah. The knowledge about Allah leads man to know that he is created to live according to Allah’s way as revealed to the last Messenger, Muhammad (صلى الله عليه وسلم). This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can focus his life around this Revelation. If man commits wrong and knows that Allah is Oft-Forgiving he would turn to Him and to Him Alone seeking His forgiveness:

“Know, therefore, that there is no God who deserves to be worshipped except Allah; and ask forgiveness for your sins.” (Qur’an 47:19)

It is wrong to think or believe that Allah created other “gods” besides Him so that man turns to them for help, loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be “contradictory.” He has one way (religion) that calls man to surrender his will only to Him. He (سبحانه و تعالى) warned that if man, even Muhammad-صلى الله عليه وسلم and any Prophet or Messenger, would take partners with Him, then his work will fail and he will be among the losers:

“And verily, it had been revealed to you (O Muhammad) as has been revealed to those before you: If you join others in worship with Allah (then) surely (all) your deeds will be in vain and you certainly be among the losers. Nay! But worship Allah and be among the grateful.” (Qur’an 39: 65-66)

Let us think what Muhammad (صلى الله عليه وسلم), the man-Prophet, who knew Allah best, used to say:

“O Allah, I seek refuge in You for Your Pleasure and against Your Wrath, and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself.”

“I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You, I have faith in your Book (i.e., the Qur’an) which You brought down and in the Prophet (Muhammad) you have sent.”

When we read in the Qur’an that:

“Whatever of Mercy (i.e., of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the All Mighty, the All-Wise” (Qur’an 35:2),

and when we read:

“If Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His favour which He causes it to reach whomsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful.” (Qur’an 10: 107),

we should be motivated to return to Him Alone at times of ease and at times of hardship.

And when we read that:

“If Allah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you? And in Allah (alone) let believers put their trust” (Qur’an 3:160)

The Qur’an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a mean to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allah is the One Who provides. If he leaves his job for the sake of Allah, Allah will give him a better one:

“And whosoever fears Allah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he never could imagine.” (Qur’an 65: 2-3)

The above necessitates that man must depend upon Allah (سبحانه و تعالى) asking Him Alone for assistance. It also requires that man must love Allah and worship Him alone to gain His pleasure and His help. Is it not true that the people who consider this life as the “Final Goal” end up worshipping many things in it? You see them so careful about “having it all.” They torture themselves: pain; difficulty; constant worry; keeping their hands in the banks for loan after loan to keep up with the “demands” of development.” They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet (صلى الله عليه وسلم) said:

“Allah (سبحانه و تعالى) says: Son of Adam: fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you do not, I would make your hands fully busy (i.e., in worldly affairs) and I would not end off your poverty.”

Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allah. Every act done according to Allah’s way is an act of worship. Man is the beneficiary and Allah is in no need:

“O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise.” (Qur’an 35: 15)

THE MODERN CIVILIZATION

“We can pray to God yet live life as we like”

Some people think that: to live an Islamic life is ‘restrictive’! Islam, however, is the medium code of life. It recognizes that within the Fitrah there are motivations that influence man’s role on earth:

• a drive to eat,
• a drive to drink,
• a drive to have a home,
• a drive for sex,
• a drive for ownership,
• a drive for success, etc.

Without control, all of these legitimate motives could be very dangerous. What constitutes a perfect control is the discipline that gives an organised manifestation for these motivations without totally abolishing them or becoming enslaved to them. Islam deals with this Fitrah by providing a Divine Discipline that elevates man above animals. Man lacks perfect knowledge as well as perfect wisdom. Therefore, he is unable to provide a perfect way of life. Allah, Most Perfect in His Wisdom and Knowledge perfected a course of life and set limitations and rules all of which are beneficial to man:

“These are the limits (set) by Allah, so approach them not.” (Qur’an 2: 187)

“These are the limits set by Allah, so do not transgress them.” (Qur’an 2: 229)

That is why Islam does not condone celibacy because it is against the Fitrah. The fo llowing incident describes the Islamic stand towards life:

[Anas (May Allah be pleased with him) reported that some of the companions of Allah’s Messenger (صلى الله عليه وسلم) asked his (the Prophet’s) wives about the acts that he performed in private. Someone among them (among the companions) said: I will- not marry women; someone among them said… 1 will not eat meat (and fast all day); and someone among them said: 1 will not lie down in bed (and stand in prayer all night). He (the Prophet-صلى الله عليه وسلم) praised Allah and glorified him and said: What has happened to these people that they say so and so, whereas I observe prayer and sleep too; I observe fast and suspend observing them; I marry women also? And he who turns from my Sunnah (way), he has no relation with me.]”

Islam does not condone the surrender to lust as it is the case in this contemporary “civilization”! Islam recognises the natural inclination of man towards the love of women, children, gold, silver, possessions, etc. Such inclination is essential to drive man towards settlement and civilization:

“It Is He who had brought you forth from the earth and settled you therein.” (Qur’an 11: 61)

“Beautified for men is the love of things they covet: women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent Return (Paradise with flowing rivers. etc.)” (Qur’an 3: 14)

These inclinations are not the objective! They are to be taken in a balanced way. The way to deal with them is real, and Allah gives a detailed description of the balanced approach that gives man a perfectly balanced pleasure in this life.

The use of the word “restrictive” comes from those who think that they live a “free” life. They accept many man-made restrictive rules that affect every aspect of our lives, although these rules are not perfect because man is imperfect. Man accepts these rules thinking that they benefit him. If the reward is high and the Benefit is eternal, should not man accept what is high and leave what is low? There is no sense in accepting what is lower!

“Would you exchange that which is better for that which is lower?” (Qur’an 2: 61)

“Seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.” (Qur’an 4: 94)

“You desire the good of this world, but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise.” (Qur’an 8: 67)

This worldly life has good things in it. They are, however, perishable. Allah, The AllWise, organised the way to achieve what is good without transgressing and/or oppressing others. Capitalism allows ownership without limits. This produces political, social, and economical injustice, as is evident in Capitalist countries. On the other hand the failed communism suppressed the inclination of man towards private ownership.

Islam responds in a perfectly balanced way when it deals with the human soul. As stated in the above verse (Qur’an 3:14), it is normal for man to love money, gold and silver, women, etc. The challenge, however, is to take a medium and just course in dealing with this love.

Islam prohibits usury, monopoly, compulsion, theft, robbery, hoarding gold and silver, luxurious spending, conceitedness (if wealthy). On the other hand Allah ordained a fixed annual charity that limits inflation and provides a sharing process for the poor. Also He decreed a medium course of spending. All of these represent control mechanisms to prevent social, political and economical injustice. Have we thought about the fact that usury (in the form of interests on loans) holds people as well as nations under the siege of the banks and multinational financial institutions?

In the name of “modern freedom,” men and women are easily driven by their lusts to “enjoy” a sexual “affair”. Nowadays, man knows that the consequences are harmful. Allah had provided man with a control mechanism for his sexual desires, in the form of legal marriage to more than one woman. He (سبحانه و تعالى) made of this mechanism a legal and a moral binding process to protect women. It is not an affair! It is a very real and medium course for those who are able to support more than one house, and for those who have strong sexual desires. It is very realistic. It is done in the open and not in motels, hotels, or private apartments such that when the woman gets pregnant the man takes a flight saying, “Bye, Bye honey!” The craze for lust is affecting the life of others! AIDS and sexually transmitted diseases are just some examples.

Man accepts the accountability principle laid down by his boss in a company. There are man-made restrictions on flights and on the use of many instruments. Man thinks they are there to protect him. In part this may be true, but how about the guidelines that are set by Allah to save the whole living of man? Such guidelines come from the One who is Perfect, not man who is imperfect! The “freedom” that leads a person to an eternal destruction in a Confined Place called Hell is the utmost restriction. The true freedom of man is that which builds a civilization that has a Divine value system and in which man submits to His Creator Alone. A civilization that reacts with the life of this world and links it to the Day of Return. On that Day everyone will be held accountable in front of the One Who is All-Just, All-Wise, All-Merciful, Sever in Punishment, and OftForgiving, Allah:

“It is He Who has made the earth subservient to you (i.e., easy for you to walk to live and to do agriculture in it, so walk in the paths thereof and eat of His provision and to Him will be the Resurrection (of the dead).” (Qur’an 67: 15)

In the above verse there is a reminder for man that, while searching for his sustenance, he must abide by what Allah had decreed. Consequently, there is accountability, either reward or punishment. This calls for responsibility and not “restriction”.

Another reminder on the road to build the responsible society:

“But seek, with that (wealth) which Allah has bestowed on you the Home of the Hereafter, and forget not your portion of legal enjoyment in this world and do good as Allah has been good to you and seek not mischief in the land. Verily Allah likes not the mischief-doers.” (Qur’an 28: 77)

Civilization is not only professional progress in materialistic forms. Although this is required, it has to comply with the moral system as prescribed by the Creator to have a meaningful outcome. Otherwise this progress will bring man’s own destruction by promoting an attachment to desires as well as a power struggle to control the world’s resources. This is best explained in the verse:

“O mankind! We have created you from a single (pair) of a male and a female and made you into nations and tribes that you may know one another. Verily, the most honourable of you in the sight of Allah is that (believer) who is best in religion and best in good deeds. Verily Allah is All-Knowing. All-Aware.” (Qur’an 49: 13)

Those who live according to Allah’s way will be the best in His sight. Those are the truly successful ones who can build a true civilization. The following Ayah illustrates some beautiful aspects of this civilization:

“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember. And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is Knower of what you do. There is no sin for you that you enter (without taking permission) houses uninhabited (i.e., not possessed by anybody) (when) you have any interest in them. And Allah has knowledge of what you reveal and what you conceal. Tell the believing men to lower their gaze and protect their private parts from sins. That is purer for them. Verily Allah is aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)” (Qur’an 24:27-31)

The Way Out

The modern civilization has influenced many parts of the world. It attracted many people through its materialistic progress. In this civilization acts like dedication, honesty, honouring an appointment, respecting the rights of others, are not purely done for the sake of Allah, but for the sake of interest. Such features are limited within the frame work of social interactions. This mostly exists in the so called “pragmatic” or the “freeworld civilization”. When carefully examined, it is a narrow-minded, self-oriented, and eventually self-destructive approach. In the modem civilization, one hand is extended to shake with, while the other is ready to intervene when there are “conflicting” interests. Because of the actual worship of self-interests, people of this “civilization” must deal “nicely” with each other so as to minimise “friction.” There is a continuous “lubrication” of this system to keep it running with the least possible friction. But when it comes to people who are not part of the “free-world,” intervention, rather than “lubrication,” takes place under the banner of “Global Interests,” “Humanitarian Aid,” or “World Order”! The recent position towards systematic killings of Muslims in Bosnia is a vivid manifestation of this real nature of modem civilization. Compare the position towards Bosnia with the quick response and intervention for the sake of “interests” in other parts of the World. When it comes to politics, there is rarely any moral binding. Lying, cheating, and dishonouring the rights of others are practiced in the name of National Interests!

On the economical front, the usury (interest system) is an open rip off that unlawfully uses people’s money making some rich and others poor. Every possible mean is used to advertize products regardless of their benefit. On the issue of sex, there is chaos never like it in history. The family structure is in disarray. Divorce rates are soaring. Teenagers are depressed. Many take antidepressant drugs on the job! The wide-spread psychology clinics on street corners of “effluent” suburbs is an evidence of complex social living. Suicide amongst the youth is alarming. Many people resort to take dogs or cats as “honest friends.” The market of drugs is depleting people’s money and health. AIDS is a direct response to arrogance against the natural and morally abiding decrees regarding sexual needs as set by the Creator. The Prophet (صلى الله عليه وسلم) said:

“Sins didn’t spread in any particular nation until they openly conduct it and as a result plague and other illnesses that were not present among their predecessors became widespread amongst them.”

Cancer could have been a sufficient warning to reflect upon our estimate of Allah and His Attributes. However, the arrogance and disregard of Allah produced a “worship” of lust and brought what is worse than cancer. Could people stop neglecting to think about the purpose of life before more evil appears?

“Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of man have earned (by oppression and evil deeds, etc.), that (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” (Qur’an 30: 41)

And when man forgets Allah and His reminders:

“So, when they forgot that (the warning) which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! they were plunged into destruction with deep regrets and sorrows.” (Qur’an 6: 44).

For those who ‘worship’ technology and who arrogantly think that they are building all powers of disposal over the earth, a reminder from Allah:

”Verily, the likeness of (this) worldly life is as the rain which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all powers of disposal over it, Our command, reached it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Signs (proofs, revelation laws, etc.) in detail for people who reflect” (Qur’an 10: 24)

Many civilizations vanished before and were destroyed when they stood against the way of Allah. We do not have a special relationship with Allah that may save us when we ignore Him and follow our desires! The only true way of salvation is to submit to Him and His way as Revealed in the Qur’an and as explained by the Prophet Muhammad, peace be upon him. This is the true way of Salvation.

A Final Word to Those Who Submitted to Allah in Islam

Islam is the perfect way of life. Muslims vary in terms of their adherence to the Faith. There are those whose beliefs and practices adhere well to the way of Allah. Some commit sins but repent and regret. Others disobey and think they will be forgiven just because they are Muslims. Many resort in their worship to other than Allah. They call upon righteous men, dead or alive, and love them like they love Allah. This is the only sin that Allah does not forgive. Any Muslim who sets up rivals with Allah exits the fold of Islam. What matters is the pure submission to Allah.

Muslims are called to liberate themselves from any worship to other than Allah. Following deviated sects that call for Sufism (mystic ways), Shee’ism (which gives Divine Attributes to men like Khumeini, and to certain Imams), Ismaa’eelism (another mystic sect that, like Sheeism, gives Divinity to ‘Ali Bin Abee Talib, the honourable companion of the Prophet Muhammad-صلى الله عليه وسلم), and all other ways that lead Muslims out of Islam, must be avoided.

On the state, family, and individual levels, Muslims must apply the Law (Sharee’ah) of Allah in all of its aspects as detailed by Allah in the Qur’an and by the Prophet Muhammad (صلى الله عليه وسلم). This is the true way of Justice on earth.

The duty of the true Muslims is to call for the correction of beliefs and practices that contradict the purpose of man’s existence on earth. In the course of their duty, they can only depend upon Allah (سبحانه و تعالى) Alone, seeking His Guidance, Help and refuge in Him Alone.

Concluded on 3/12/1414 (15/5/1994),
and revised on 9/11/2004 (19/12/2004)

Saleh As-Saleh.

May Allaah, the Most High, reward with all good sis Umm Ahmad Al-Kanadiyyah for her excellent editing.

Posted from http://understand-islam.net –  official website of Dr Saleh as Saleh rahimahullaah

Read Further: 

Invitation to Islam

The True God is Allaah, and Man is Need of Him – Dr. Saleh As Saleh

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In the name of Allaah the most Beneficent the most Merciful.

The True God is Allaah, And Man is Need of Him.

I testify that there is no true god worthy of worship except Allaah and that Muhammad is Allaah’s true slave and Messenger.

The term worship in Islam translates to a code of life, because worship means everything which Allaah loves from actions and (or) sayings that are apparent and (or) hidden.

Many are those who do not believe in Allaah as the Only True God. Many as well believe that there is a Creator. However, they are in state of confusion as to who is this Creator. In this article a presentation is aimed to direct to the conclusion that Allaah is the true “God”, the Creator, and that man is in need of Him.

The Creator must be the creator of everything, the heavens, the earth an all that is in between them, mankind and all that exists. It is anticipated that anyone who says “I believe in the Creator,” that he believes in this. It also entails that he should necessarily believe that the Creator possesses Perfect Attributes. He is Perfect in His attributes, in Himself, in His Names, and in His Actions. This is a natural flow, otherwise, it is a delusion not a true belief in the “Creator.”

“I believe in a Perfect Creator,” should lead to another obvious admission: if you believe that the Creator is Perfect then He is Perfectly Wise in all of His Actions. Does He then Create because of a Perfect Wisdom, or aimlessly? This is the important linkage. Does He Create for a need? Or He Creates based upon Wisdom? It is anticipated that to be in harmony with having belief in the Creator, that His Wisdom is necessarily is linked to His Knowledge, His Will and to all of His Attributes. The question, therefore, would you think the One who creates does so for a purpose or He creates to leave the creation aimless? The person who believes the Creator is Perfect, would agree that His creating is not aimless. If so, then Who else other than Allaah has stated this? And you know where? It is in His Final Revelation to man.

Contemplate what He has said:

“Did you think that We have created you in play without any purpose and that you will not be brought back to us, so exalted be Allaah the true king none has the right to be worshipped but He, the Lord of the Supreme Throne” [Quran 23: 115-116].

Does man think that he will be left aimless (without purpose)? [Quran, 75:36].

So Allaah is the One whom you believe to be “the Creator.” He chose this title for Himself and He stated that He is the Only Creator, and that He Creates with Wisdom:

Such is Allah, your Lord, the Creator of all things, there is no god but He: Then how ye are deluded away from the Truth! [Qur’an, 40:62].

So this creation which Allaah creates must have a code organizing its existence and its aims. Hence:

1- Allaah creates and His creating is all Wise and for a purpose.

2- Allaah did not leave us aimless. He set a code to live accordingly. So He legislates, commands, and prohibits, and justly sets reward and accountability, because He is all Just.

3- In all aspects of this code, the manifestations of His Names and Attributes become known, contemplated and realized. Being the Creator necessitates creating as well as purpose, guidance and legislations. Whoever ascribes is rewarded, since He is the Most Generous. When one commits a sin, he realizes that his Creator accepts repentance and is oft-Forgiving. So the manifestations of Allaah’s Names and Attributes become realized on earth and this is beloved to Allaah, the Creator.

4- Allaah gives man life, physical sustenance, and spiritual guidance through the revelation which He entrusted His Messengers with. He guides man to know how to benefit from the provisions, what is good for him and what is harmful. He raises in honor those who submitted to Him, and justly puts in humiliation those who disdain and are arrogant. He Forgives and is Merciful; He punishes and rewards in order that man shapes his life with the code that is all beneficial to man and which makes his life on this earth upright. And it cannot be upright unless man ascribes to the guidance sent to him by His creator.

5- If all mankind come to ascribe to his code (i.e. worship) Allaah on one heart, then this does not oblige any change in Allaah’s Essence nor in His Attributes. If all the creation is on one heart, this does not increase in the dominion of Allaah anything.

That is why He stated:

But Allah is free of all wants, and it is ye that are needy. [Qur’an, 47:38]

6-And that is why He mentioned:

“If you do good, you do good for your own selves” [Qur’an, 17:7]

“And whoever does righteous good deeds, then such will prepare a good place in paradise for themselves.” [Qur’an, 30:44]

And as the Prophet Muhammad (صلى الله عليه وسلم) related in the authentic hadith that Allaah said:

“O My slaves, you will not attain harm in Me so as to harm Me, and you will not attain benefit in Me so as to benefit Me; O My slaves, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that will not increase My Kingdom in anything; O my slaves, were the first of you and last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that will not decrease My Kingdom in anything; O My slaves, it is but your deeds that I reckon up for you and I recompense you for. So let him who finds good praise Allaah and let him who finds other than that blame no one but himself.”

[Reported in Saheeh Muslim, No. 6246]

On daily basis the person makes what is known as ritual purity (wudu). In every drop of water used to wash the face, hands, arms, head, and feet, sins fall off. It is therefore a tangible and intangible benefit to man. Listen to what Allaah, the Most High, says:

“Allaah does not want to place you in difficulty but He wants to purify you and to complete His favour upon you that you may be thankful.” [Qur’an, 5:6]

Also concerning the ritual of offering a sacrificial animal (from the cattle) in the pilgrimage, we read in the Qur’an:

“It is neither their meat nor their blood that reaches Allaah but it is piety from you that reaches Him.” [Qur’an, 22:37].

In human to human relationship, people do good for each other to attain their own interests, or to be praised. But with Allaah, if you do good, you do good for yourself, because this good that you do does not benefit Allaah.

In light of the above, we need to contemplate the great purpose for which we have been created. This is clearly stated by Allaah:

“And Allaah have not created not the jinn and the men except that they should worship me alone.” [Qur’an, 51: 56-57]

So they are called for what benefits them. Remember the definition of worship in the beginning of this discussion? They are the ones who, if they comply, will win. And that is why He asserted in the next verse:

“I seek not any provision from them nor do I ask that they should feed Me.” [Qur’an, 51:57].

Why did Allaah mention food and provisions here? It is traditionally known that the greatest need for man is the need for food, clothing and residence. This requires means and provisions, and this is the wealth. That is why Allaah began with it: “I seek not any provision from them,” and then He referred to food, because it is the thing most needed by people: “nor do I ask that they should feed Me,” because He is all-Rich, free of all want; Self-Sufficient, needs nothing. He related to us in things we relate closely to so as to make this matter vividly clear.

Hence, the creation of man is not to bring a benefit for Allaah, but to establish this code of life which links him to his Creator. The Noble objective is to submit and deliver. Otherwise there can be no love of our Creator without submission. And to deliver so as to establish uprightness. But who defines what is good and upright? It is laid down by the one who is All-Knowing and Perfect: Allaah. If it is left to us, then your good is an evil to me and vice versa! So, the code of life is set in accordance with what Allaah has defined as worship, outwardly, and inwardly. So imagine someone saying he loves Allaah and worships others besides Him or to the exclusion of Him! This is neither submission nor compliance. That is why love and magnification of Allah means worshipping none but Him. This is the essence of all the revealed Messages to all the Prophets and Messengers. It is a single Message of Tawheed: singling Allaah alone as the true God worthy of worship and disassociating from any kind of worship to other than Him

We often hear people say: what is important is “love.” In reality, the true love is the love of Allaah, our Creator, sustainer, and provider. No one is more beloved to Allaah than the one who loves Him and praises Him and complies with His code which He has set for us in this life. Shirk (opposite of Tawheed): associating partners with Allaah in worship is the most hated thing to Allaah because this diminishes (or may eliminate) the love of Allaah. It sets between Allaah and man an associate, and that is why Allaah does not love it. It takes away from the love of Allaah alone and equates Allaah, the Perfect, with the imperfect. This is not even acceptable in human relations. So one must not set up any rival to Allaah in worship. Allaah warned about this, saying:

“And of mankind are some who take for worship others besides Allaah as rivals, they love them as they love Allaah but those who believe love Allaah more than anything else.” [Qur’an 2, 165]

So the truly beneficial thing to man is to know of His Creator, magnify Him, and love Him so that he gains His love and thus be amongst the happy ones in this life and in the hereafter. However, since man has tendencies towards his own lusts and desires, then this objective cannot be attained except when man follows what is pleasing to His Creator, Allaah. The stronger man’s love of Allaah is, the more he gains of His love and guidance. In practice this needs to be translated into compliance with the code of life set by Allaah.

The one who is in need of Allaah is the created, because the One who is Self Sufficient and Perfect is Allaah. It is out of His generosity and benevolence that He is rewarding for singling Him alone in worship. And in that, His names and attributes become manifested, and this is beloved to Him. He loves for the person to repent; He loves for the person to return to Him in repentance; He loves forgiving; He loves pardoning; He loves clemency, and He loves justice because He is All-Just. When man realizes the manifestations of Allaah’s Names, Attributes and actions in the creation, then he knows the meaning of worship and clings to that.

I hope that in this discussion, there is a benefit for the person who says that he believes in the Creator, and that it takes him to the final conclusion of submitting to Allaah in Islam. As to those who do not believe in Allaah, they are directed to the discussions we have on this matter under the title: “who deserves to be worshipped alone” on the site www.understandislam.net. And all Praise is due to Allaah, the most Beneficent the most Merciful.

=============
Saleh As-Saleh
17/5/1427 AH
June 13, 2006

Acknowledgment: original Article Transcribed from the site www.understand-islam.net by sis Ummammar, may Allaah reward her with all good.

[Download PDF version of this article Here]

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Make The Qur’aan Your Constant Companion Not Just For Ramadaan

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Source: ad-Dawal ila-Allah

There is a very good reason why Ramadaan, out of all the months in the Islaamic calendar was chosen by Allaah to be the month of Fasting. That reason? It was in this month, on the Night of Decree (Laylatul-Qadr), that the Qur’aan was revealed to mankind.[1] Allaah, the Most High says:

“The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the Furqaan (criterion) [between right and wrong]. So whoever of you sights [the crescent on the first night of] the month [of Ramadaan], he must fast that month.” [Soorah al-Baqarah (2):185]

Allaah honoured this month by revealing the Qur’aan in it and it is because of this that He obligated fasting in it.

This is also the month in which Jibreel (alayhi as-salaam) would come to meet the Prophet (sallalahu alaihe wa-sallam) every night in order to repeat the recitation of the Qur’aan with him. [2]

Thus, the relationship between Ramadaan and the Qur’aan is very close, which is why Muslims worldwide turn to the Qur’aan with a heightened sense of vigour during this month.

Recitation Of The Qur’aan

The main purpose of the Qur’aan is to be a source of guidance for mankind, leading those who cling to it from darkness into light, from misery to happiness and raising them from lowliness to a lofty station.

However, another important feature of the Qur’aan is that its recitation is in itself a form of ‘ibadah’ (worship). In fact the Qur’aan is defined as being the (uncreated) word of Allaah, sent down to Muhammad (sallalahu alaihe wa-sallam) the recitation of which is a form of worship” [3] a unique definition that can be applied to no other book, writing or statement.

From the very beginning of the Prophet’s Messenger-ship, great emphasis was placed on the recitation of the Qur’aan. The literal meaning of the word Qur’aan itself is ‘Reading‘ or ‘Recitation‘. The first Ayah (verse) to be revealed on that momentous occasion where Jibreel (‘alayhis salaam) came to Prophet Muhammad (sallalahu alaihe wa-sallam) whilst he was alone in the cave Hira was:

“Iqraa (Recite/Read), in the name of your lord who created you…” [Soorah al-Alaq (9): 1]

The Prophet (sallalahu alaihe wa-sallam) himself strongly urged his companions to recite as much of the Qur’aan as possible. He said:

“whoever reads a single letter from Allah’s Book will receive a blessing (for each letter) and each blessing is worth ten times its value.” [4]

Indeed the virtues and blessings of reciting the Book of Allaah are many. And by way of encouragement to all of us to spend time reciting and reflecting upon the Qur’aan, some of these virtues are listed below.

1. It Will Come As An Intercessor On The Day Of Resurrection.

The Prophet (sallalahu alaihe wa-sallam) said:

“Recite the Qur’aan, for verily on the Day of Resurrection it will act as an intercessor for those who recite it” [5]

On the day when neither our family nor our wealth will be of any benefit to us, this Qur’aan will beseech Allaah on behalf of those who recite it frequently. Allaah will give it a speech and Allaah is able to do all things – and it will say to Allaah:

“I prevented him from sleep at night, so accept my intercession for him” [6]

And its intercession will be accepted.

2. Tranquility Descends.

Al Baraa reported that a man was reciting Sooratul-Kahf and there was a horse tied with two ropes at his side, when a cloud overshadowed him. As it began to come nearer and nearer his horse began to take fright from it. He went and mentioned that to the Prophet (sallalahu alaihe wa-sallam) in the morning, who said:

“It was tranquility [as-Sakeenah] which came down at the recitation of the Qur’aan.” [7]

This shows us that the tranquility and the calmness which results from the recitation of the Qur’aan is not something abstract, but something very real which permeated the whole atmosphere so that even the animals can imbibe it. This ‘Sakeenah‘ (tranquility) which descends upon the reciter is accompanied by Angels who assemble to listen to the Qur’aan.

The Companion Usaid ibn Hudair (Radiya ‘Llahu ‘anhu) mentioned to the Prophet (sallalahu alaihe wa-sallam) that once when he was reciting the Qur’aan at night while his horse was tied beside him. The horse suddenly became uneasy and started jumping. When he stopped reciting, the horse became quiet. When he resumed reciting, the horse became uneasy again. After repeating this a few times, he stopped reciting and looked up. He was amazed to see right above him something that looked like a big cloud of bright lamps rising up in the sky. The next morning, he told the Prophet (Sallallahu ‘alaihi wa sallam) about this, and the Prophet (sallalahu alaihe wa-sallam) explained to him that:

“Those were Angels who came to listen to your reading. Had you kept on reciting until morning, they would have remained visible for the people to see them!” [8]

3. It Will Be A Shade On The Day Of Resurrection.

The Prophet (sallalahu alaihe wa-sallam) said:

“Recite the two bright ones, Soorah al-Baqarah and Soorah Aal-e lmraan, for on the day of Resurrection they will come as two clouds, or two shades or two flocks of birds in ranks, pleading for those who recite them” [9]

We are well aware that on a hot summer’s day when we are out in a scorching sun, the thing we appreciate most is a tree or some sort of canopy, beneath which we can shade ourselves. Imagine how much more we will be pinning for a shade on the Day of Resurrection when…

“the people will be submerged in perspiration according to their deeds, some up to half of their knees, some up to the waist and some would have a bridle of perspiration up to their mouths” [10].

We seek refuge in Allah from the terrors of this awful Day.

So these are just some of the blessings awaiting those who recite the Qur’aan as it should be recited, bringing with them a receptive heart. [11]

Furthermore, these blessings and rewards are only multiplied for those who struggle in their recitation, for the Prophet (sallalahu alaihe wa-sallam) said.

”One who is skilled in it, ‘the Qur’aan’ is associated with the noble upright, recording Angels, and he who falters when he recites the Qur’aan and finds it difficult, he will have a double reward.” [12]

Of course it goes without saying, that although great emphasis and encouragement has been made to recite the Qur’aan, this is not the goal in itself. Recitation of the Book of Allaah is just a means through which we can absorb its message and act on whatever that messages entails. However, reciting with the meaning is superior to merely reading as the Prophet (sallalahu alaihe wa-sallam) explained.

He (sallalahu alaihe wa-sallam) said:

“The example of a believer who recites the Qur’aan and acts on it, is like an orange which tastes nice and smells nice.

And the example of the believer who does not recite the Qur’aan but acts on it is like a date that tastes sweet but has no smell.

And the example of the hypocrite who recites the Qur’aan is like sweet Basil which smells good but tastes bitter.

And the example of a hypocrite who does not recite the Qur’aan is like a Coelacanth which tastes bitter and has a bad smell”. [13]

Companion Of Life:

In this month of Ramadaan, let us use it to habituate ourselves into spending a daily period with the Qur’aan – reciting, memorizing and acting upon it. Because we should know that no people are better and more worthy of our envy than the companions of the Qur’aan,[14] which is why the most striking and outstanding character of every pious person of knowledge is their love and attachment towards the Qur’aan. There is no man or woman who is considered to be righteous, except he or she is known to possess this noble quality. So when Aa’ishah was asked to describe the best of all mankind, the Prophet (sallalahu alaihe wa-sallam) she could find no more a suitable description other than to say that:

“His character was the Qur’aan”. [15]

And among the inheritors of the Prophet (i.e. the scholars) We have the example of lmaam Maalik, whose sister was asked: “What did Maalik occupy himself with in his House?” She replied, “The Mushaf (i.e the Qur’aan), reciting.”

Dear readers, no person can afford to remain ignorant or neglectful of the Qur’aan. Reading it regularly, sincerely not ritualistically, to derive guidance from it and adopt the company of those who make mention of it in their gatherings. Make the Qur’aan your constant companion, not just for Ramadaan, but for life.

Footnotes:

[1] Editors Note: There were two distinct revelations of the Qur’aan. The first is the one being alluded to here where Allaah caused the whole Qur’aan to descend at one time from the Protected Tablet (al-Lawh al-Mahfooth) on which it was written to a station in the lowest heaven referred to as “Bayt al-‘Izzah” (The House of Honour or Power). This occurred in Lailatul-Qadr. The second is the continuous segmented revelation to the Prophet (Sallallahu ‘alaihi wa sallam) via Jibreel (‘Alayh is-Salam) up until just before his (Sallallahu ‘alaihi wa sallam) death.

[2] Collected in Saheeh Al-Bukhaaree (eng. Trans. Vol. 6, pg. 486, no. 518-520)

[3] Al-Waadih Fee Usoolil Fiqh (p.66) of Muhammad Sulayman al-Ashqar

[4] Reported by at-Tirmidhee and al-Haakim. It is authenticated by Shaykh al-Albaanee (Saheeh ul-Jaami’ no. 6469)
[5] Saheeh Muslim (eng. Trans. vol. 2, p. 385. no.1757)
[6] Hasan part of long Hadeeth reported by Abdullah Ibn Amr and collected by Ahmad and others. Authentic by Shaikh Alee Hasan al-Halabee in Sifaat Sawmin Nabee.
[7] Saheeh Al-Bukhaaree (Eng Trans. vol. 6, p.492, no. 531)
[8] Saheeh Al-Bukhaaree (eng. trans. vol. 6, p. 496. no. 536) And Saheeh Muslim (Eng Trans. vol. 1, p.382, no. 1742)
[9] Saheeh Muslim (eng. trans. vol. 6, p. 385. no.1757)
[10] Saheeh Muslim (eng. trans. vol. 4, p. 1487. no. 6852)

[11] There are many virtues attached to the recitation of certain parts of the Qur’aan, for example; Ayat-Al-Kursee [(2):225] is a protection against Shaitaan (Bukhari), Soorah al- Naas and Soorah al-Falaq protect against the evil eye and is a cure (Muslim).

[12] Saheeh Al Bukhaaree & Saheeh Muslim
[13] Saheeh Al-Bukhaaree Volume 6, Book 61, Number 538

[14] Editors Note: Envy is permissible in two cases as stated by Ibn Rajab Al-Hanbali (Rahimahu ‘Llah) in Jaami’ al-‘Uloom wal-Hikam saying, “It is good for a believer to wish for that with which another person has been given if it is beneficial for one’s religion. The Prophet (Salla ’Llahu ‘alayhi wa sallam) said: “Do not wish for the likes of anyone except two: a man upon whom Allaah bestowed knowledge of the Book [the Qur’aan], who stands up [in salaah (prayer)] and recites it during the hours of the night, and a man upon whom Allaah bestowed wealth, and he spends it in charity during the hours of the night and the hours of the day.” [Recorded by al-Bukhaaree in Kitaab Fadaa’il Al-Qur’aan (Book on the Virtues of the Qur’aan) no. 5025; also recorded by Muslim in Kitaab Salat Al-Musaafireen (Book on the Prayer of the Travellers) 815/266]

[15] Saheeh Muslim, Aboo Daawood, Ahmad

Modern Day Deviant Groups : Jamaa’at-ut-Tableegh – Shaikh Ahmad bin Yahyaa An-Najmee

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Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said:“brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Source: Al-Ibaanah eBook – Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

Sadaqa is a Reason for the Increase in Provision and It is a Door From The Doors Of Sustenance – Shaykh Muhammad Al-Wassãbi

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The eighth door of sustenance : As-Sadaqaat (non-obligatory charity) :

Charitable donations, and nafaqaath (regular spending) – you spend on yourself, on your wife, on your children, on your father and your mother, on your uncles and aunts, on your righteous neighbours, on sons and daughters, relatives, widows and orphans – this type of charity, the affair of this is great with Allaah. This is a means of accumulation of provision, a door from the doors of sustenance.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet صلى الله عليه وسلم  said:

“There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  

[Narrated by al-Bukhaari, 1374; Muslim, 1010.]

So try and not make a day pass from you from the days of Allaah except that you stretch your hand as much as it is in your ability to do, even if it is a little.

The Prophet صلى الله عليه وسلم said : ‘Fear Allaah even if it is with half a date.’ [Muttafaqun alai – agreed upon]

And Allaah (subhana wa ta’ala) says: ‘fa mai ya’mal misqaala zarrathin kharrai yara. Wamai ya’mal misqaala zarrathin sharrai yara’ — ‘that whoever does an atoms worth of good he will see it.

And Allaah (subhana wa ta’ala) also says, ‘Whatever you spend in the way of Allaah, He will replace it and He is the best of the Providers.’

What is the meaning of ‘He will replace it?’ i.e He will give you what is better than it. Don’t think that is the end & that it has gone from you. It will return to you with that which is better, insha-Allaah.

The Sheikh says again : Whatever you have spent, then Allaah will replace it for you and He is the Best of Providers. And he says again that : O Allaah give the person that spends a replacement that is replaced for him with good, O Lord of the worlds.

And in the hadith of Abu Huraira (radiallaahu anhu) that Msulim related that the Messenger of Allaah said : that there was people from people that were from before you a man who had a garden. And another man heard a cry from the sky, an angel from the clouds who said, ‘give water to the garden of so and so.’ So he poured into it some water into one of the irrigation holes and then the water ran into that garden. So the person who owned the garden, he had a shovel in his hand and he was fixing the water and fixing the dirt and this man said to the man who owned the garden, ‘may Allaah have mercy upon you. What is your name?’

He said: I am so and so, the son of so and so. Then he said: ‘Why do you ask?’

He said: ” I heard a voice from the clouds saying, ‘give water to the garden of so and so. May Allaah have mercy on you. What do you do with this?’

So the owner of the garden says : ‘When I plant and then I harvest, I take one-third for me and my family and  I put one-third to roll it back into my garden and I give one-third  in charity.

Look at this. What is required from him is only a one-10th of the farm that is if it comes from natural torrential streams and the like (without any artificial irrigation or water). And a half of the 10th if it is water with sprinklers and irrigation.

So rather than giving 1/10th or half of 1/10th, he gave 1/3rd. Meaning he put aside more for charity. So see how Allaah singled him out with rain especially for his garden. Rain specific for him over his neighbors. What did he do to deserve this? He gave sadaqa. Therefore Sadaqaa doesn’t decrease wealth.

Once we were in a certain area giving dawah and alhamdulillaah we always go out calling the people to the Book and the Sunnah of the Messenger of Allaah and remind them of Allaah and the Last Day and righteous deeds and we saw that the mountains were green and the trees were green maasha’Allaah and what a beautiful sight. And they had good agriculture. There must have been a reason because their neighbour’s lands were dusty and barren and their land was green. We saw the reason on the way. There if you walk from a distance to a distance you could have the coolness of water i.e from place to place except that we saw a water cooler.

The Sheikh said : Because of the water cooler, Allaah sent down rain because of this cooler. If they are generous people, then Allaah is more generous than them. He is generous and loves the generous people and if they are merciful, then Allaah is more merciful than them. Allaah is Merciful and He loves the merciful people.

A sadaqa that they did, Allaah did not lose it for them. On the contrary, He gave them the reward for it in this world and the Hereafter. Therefore Sadaqa is a reason for the increase in provision and it is a door from the doors of sustenance and a door from the doors of relief & distress. And also az-Zakaat, it is a door from the doors of relief & distress and all of what you have heard are doors from the doors of relief from distress –- a door of provision and a reason for provision. Even if some of the people only see the material means. As for these other legislated means then these are not in the minds of most people these days, except those on whom Allaah has mercy on. Eventhough they read the Qur’aan however, without pondering, except whom Allaah has protected from that.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Tawakkal alallaah : One of the Doors of Sustenance – Shaykh Muhammad Al-Wassãbi

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Tawakkal alallaah (having trust in Allaah) : If you placed your trust in Allaah, a true trust in Allaah, Allaah would have provided for you like the bird who goes out in the morning hungry and returns in the evening full. Having trust in Allaah, not on oneself, not on the pocket, not on the job, not on the friend, not on the merchant, not on the car or the store you might own. That is just a means that you work with, however it is obligatory for your heart to be dependant on Allaah.

The fourth door is : Tawakkal alallaah (having trust in Allaah) : The Prophet said, (as recorded in Tirmidhi & Ahmad) ‘If you placed your trust in Allaah, a true trusting in Allaah, Allaah would provide for you just like he provides for the birds. It goes out in the morning hungry and returns in the evening full.’

At-tawakkal alallaah – ‘having trust in alAllaah, not on oneself, not on the pocket, not on the bag, not on the job or employment, not on the friend, not on the merchant, not on the farm, not on the car or the store you might own. That is just a means that you work. It is nothing more than a means. However it is obligatory for your heart to be dependant on Allaah and to trust in Allaah.

He alahis-salaatu wassalaam, you have heard him say : If you put your trust in Allaah, a true trusting in Allaah, He would have sustained or provided for you as He provides for the birds. That is the rizq or the sustenance of the bird is easy. i.e the sustenance of the bird is very easy. It goes out in the morning hungry and returns in the evening satisfied with their bellies filled not with difficulty. It gets its rights with ease and then returns and birds are of many types. Take notice. Some of those birds are those that are big and don’t eat except meat. And Allaah azzawajal gives it meat. And every bird takes what Allaah has decreed for it. And no one enumerates it except Allaah and the amount that no one can enumerate except Allaah and their sustenance is due upon Allaah. i.e He will sustain it. And He mentions the ayah :

‘And so many a moving creature carries not its own provision. Allaah provides for it and for you.’

‘And there is no moving creature is there on earth but its provision is due from Allaah and He knows its dwelling and its deposit i.e in the uterus or in the grave. All is in a clear Book.’

He is talking about the ‘Lawh al Mahfudh’ — the Book of Decree which is with Allaah.

‘ We have not created the Jinn and the mankind except that they should worship Me. I do not want from them sustenance nor do I want them to feed Me. Verily Allaah is the One that provides. He is the Owner of Power and Strong.’

‘In the sky is your sustenance and what you are promised and by the Lord of the sky or the Heavens and the earth, verily it is the truth just like it is the truth that you can speak. Verily it is the truth that Allaah is Ar-Razzaak and your rizk is with Allaah and it is written for you and that is coming to you and there is no doubt about it.’

And the Sheikh reiterates :

Verily by the Lord of the Heavens and the earth, it is true, just like it is true that you can speak. However where is the Eemaan in the Book and the Sunnah these days? Where is the one who wholeheartedly believes in the word of Allaah and the words of the Rasool alaisalaathu wassalaam and who is aware and feels the power of Eemaan and the power of tawakkal alallaah? And Tawakkal alallaah does not mean that you don’t work with the means. No, you carry out the means. However, you don’t depend totally on the means. You carry out the means. However you depend upon the ‘Musabbibul Asbaab’ – the One that makes the means and actually from above. He is Allaah. Look at the bird – it carries out the means; it went out hungry and returns satisfied. So it carried out the means. It flew and moved from tree to tree, and from place to place with comfort and received its sustenance and then it returns. So you also carry out the means in a way that is best without torment, without toil and adverse hardship and that is the way that is best. No more than a means. For example the cure for a disease – a mere means. A man is sick and they say he is tired and sick. Give him some black seed or a little honey or give him some pure milk to drink. Someone has an acidic stomach – so pure milk is good for his stomach. A small thing in a way that is good. And Allaah healed him.

A mere means that they used to do in the past. Someone got sick in the times of the Salaf and their medicine was very simple – maybe with 5 Riyals or 6 Riyals. Not like now where a man may have to sell his house, his property and his car and sell and sell and sell .. so that he can go around and get treatment, go abroad and get treatment and if he had taqwa of Allaah azzawajal he would have got cured with 5 Riyals easily. However, when they opposed look at the punishment? And they didn’t depend upon Allaah, they depended upon the pocket, upon their money, upon his pocket, upon his money, and leaned on himself and didn’t lean on Allaah and in turn Allaah entrusted them to their own selves. My slave did not trust in Me and depended on himself so Allaah entrusted him to himself. So he sells what he owns and he returns sick – the same way he went. Sometimes even more sick and he dies there. And they comes with him dead, wrapped up.

There has to be tawakkal alallaah along with carrying out the legislated means. The salaf there used to be from them who used to sell oil and this is present in the biographies of the narrators of Hadeeth – so and so, the son of so and so As-Zayyaath. Meaning he sells zaith – olive oil and such. He spends on himself and his immediate and extended family. So and so, the son of so and so as-Sammaam – he sells saman which is called ghee (a butter material from cattle) and he spends on himself and his family. So and so, the son of so and so al- Assaal – he sells honey. So and so, the son of so and so is al-Hannar – he sells wheat; and they depend on Allaah. Right now you’ll find in most stores and supermarkets – in some of them you will find a thousand type of products as if he wants to put the whole dunya into his pocket.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
May Allaah reward the sister who Transcribed from the Audio 

Sunnah refers to that is authentically reported on the Prophet صلى الله عليه وسلم – Shaykh Al Albaani

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An Important Note:

It is obvious that after all of this we must say: Indeed, the Sunnah that bears this importance in Legislation (i.e. making Islamic laws), only refers to the Sunnah that is authentically reported on the Prophet صلى الله عليه وسلم by way of the knowledge-based paths and authentic chains of narration, which are well known to the scholars of Hadeeth and Narrators. It does not refer to that which is contained within the various books of Tafseer and Fiqh, or the books on Targheeb and Tarheeb, or those of Raqaa’iq and Mawaa’idh, for indeed many of the weak, rejected and fabricated ahaadeeth can be found in them.

Some of these ahaadeeth, Islaam is completely free from, such as the hadeeth about Harut and Marut, and the story on the satanic verses (gharaneeq). I wrote a specific treatise refuting this narration, which has been published.[2] I have referenced a score of them in my book, the collection: Silsilat-ul-Ahaadeeth ad-Da’eefah wal-Mawdoo’ah wa Atharuhaa as-Sayy fil-Ummah.” So far the number of ahaadeeth in them has reached close to four thousand.[3] And they consist of ahaadeeth that are either weak or fabricated. Only five hundred ahaadeeth from these have been published so far! So it is an obligation upon the people of knowledge, particularly those that propagate their Fiqh and verdicts to the people, to not be overconfident in using the hadeeth as proof except after becoming sure about its authenticity. This is especially since the books of Fiqh that are commonly referenced today are filled with ahaadeeth that are weak, rejected and those that have no source to them, as is well known to the scholars.

I have commenced an important project in my opinion, which is beneficial for those who preoccupy themselves with Fiqh, which I call: “The Weak and Fabricated Ahaadeeth in the Major Fiqh Books.” By this I mean the following books:

1. Al-Hidaayah of Al-Margeenaani, regarding Hanafi Fiqh
2. Al-Mudawwanah of Ibn Al-Qaasim, regarding Maalikee Fiqh
3. Sharh-ul-Wajeez of Ar-Raafi’ee, regarding Shaafi’ee Fiqh
4. Al-Mughnee of Ibn Qudaamah, regarding Hanbalee Fiqh
5. Bidaayat-ul-Mujtahid of Ibn Rushd, on comparative Fiqh.

Unfortunately, however, I did not get the chance to complete it because the Kuwaiti magazine, Al-Wa’ee Al-Islaamee, that promised to publish it and that received it graciously after reviewing it, didn’t print it.

Since I missed that opportunity, then perhaps I will be granted the opportunity, Allaah willing, on another occasion to offer a specific knowledge-based course to my brothers that are studying Fiqh, which will assist them and which will facilitate for them the way towards knowing the grades of the Hadeeth, by returning them to the necessary sources of the books of Hadeeth. And which will explain their special and distinct characteristics, as well as what can be relied on from them. And Allaah, Most High, is the One who grants success.

Footnotes:

[2] The book is called: “Nasab-ul-Majaaneeq fee Nasf Qissat-il-Gharaaneeq.” [Printed by Al-Maktab-ul- Islaamee]

[3] Now the number has passed five thousand ahaadeeth, may Allaah facilitate them to be printed soon

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

If the car insurance is mandatory by law, is it permissible to submit a claim for the car repairs on the insurance? – Ibn Baaz

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Q1: In this country, car insurance is mandatory by law. If a one has a car accident, is it permissible to submit a claim for the car repairs on the insurance?

A: If it is compulsory and a person has no choice, they should not take more than what they paid because this is a form of gambling.

For example, if a person pays ten thousands to an insurance company, they should only take ten thousands only and if they pay four thousands, they should take four thousands only; for it is not permissible to accept any profit. If one receives an additional amount it should given it in charity.

Fatwas of Ibn Baz – http://www.alifta.com

Note from AbdurRahman.Org : If the car insurance is mandated by Law, then it is not permissible to opt for Comprehensive Insurance or Full coverage  but one should opt for Third Party Insurance / Basic Coverage.

Salah at workplace despite a nearby Masjid – Permanent Committee for Scholarly Research and Ifta’

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Q: An employee works at a company surrounded by more than three Masjids (mosques). He always offers Salah (Prayer) at the Masjid, but his colleagues offer it in the company. They urge him to join them rather than go to the Masjid. Some Muslim brothers advised him to offer Salah with them to preach and deliver lessons after offering Salah and also lead them in Salah, as he is the most knowledgeable of Sunnah, although one of their colleagues has memorized a greater portion of the Qur’an than him. Should he listen to them or continue to offer Salah at the Masjid, paying no attention to what they say?

A: The employees in this company should offer Salah in any of the nearby Masjids like their colleague, as he is the one doing the right thing by offering Salah at the Masjid, for the Sahih Hadiths (authentic Hadiths) reported from the Prophet (peace be upon him) denote the obligation of offering Salah in congregation in the Masjid with regard to men. Accordingly, it is not permissible to miss congregational Salah in the Masjid except for a Shar’y (Islamically lawful) excuse.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Permanent Committee for Scholarly Research and Ifta’

Member  – Member – Chairman
`Abdullah ibn Qa`ud – Abdullah ibn Ghudayyan  – Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee – Group 1 – Part 7 – Page 298

Posted from: http://www.alifta.com/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=94&PageNo=1&BookID=24

Refuting a Claim of the Qur’aaniyoon – Shaykh Al Albaani

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[2] Question:

Noble Shaikh! The Qur’aaniyoon [3] say: Allaah says:

وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا

“And We have explained everything in detail with a full explanation.”
 [Surah Al-Israa: 12]

And Allaah says:

مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ

“We have not neglected anything in the Book.”
[Surah Al-An’aam: 38]

And the Messenger of Allaah صلى الله عليه وسلم said: “Verily this Qur’aan – part of it is in the Hand of Allaah and part of it is in your hands. So hold fast onto it, for you will never go astray nor will you ever be ruined after it.” [4]

We would like your comments on this?

[2] Answer:

As for Allaah’s saying: “We have not neglected anything in the Book”, what is meant by the word “Book” here is the Preserved Tablet and not the Noble Qur’aan.

And as for Allaah’s statement: “And We have explained everything in detail with a full explanation”, if you attach what was explained previously to the Noble Qur’aan, then it becomes certain that Allaah has indeed explained everything in detail, however with another provision. You are aware that an explanation may at times be general, such as when one places general rules under which exist many particulars the likes of which cannot be confined due to their large number. So by the Wise Legislator placing well known rules for these many particulars, the meaning of the noble ayah becomes apparent.

The explanation may also be detailed, and this is what is obvious from this ayah as the Prophet صلى الله عليه وسلم said:

“I have not left behind anything that Allaah commanded me with except that I have ordered you to do it. And I have not left behind anything that Allaah forbade me from except that I have forbidden you from it.” [5]

So the explanation may at times be with rules, which many particulars (and details) fall under. And at other times it may be in such detail in terms of the vocabulary of the acts of worship and laws that it does not require being referenced to any of these rules.

Among the rules that numerous branches fall under – and which show the greatness of Islaam and the vast scope of Islaam in legislating – for example, are:

The Prophet’s صلى الله عليه وسلم statement: “There is no harming (of oneself) or others.” [6]

The Prophet’s صلى الله عليه وسلم statement: “Every intoxicant is alcohol and every alcohol is unlawful.” [7]

And his صلى الله عليه وسلم statement: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [8]

These are rules and generalizations that do not exclude anything related to harming of one’s self or harming of one’s wealth, with respect to the first hadeeth, nor does it exclude anything related to that which intoxicates, with respect to the second hadeeth, whether the intoxicant is derived from grapes, which is the most popular form, or from corn or from any other substance. So long as the product is an intoxicant, it is unlawful (Haraam).

[Note: Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani]

The same goes for the third hadeeth – it is not possible to take into account the number of innovations due to their large amount. It is not possible to account for all of them. However in spite of this, this hadeeth – even though brief in size – states with all clarity: “Every innovation is misguidance, and every misguidance is in the Hellfire.”

This is a detailed statement but with rules.

As for the laws that you are aware of, they are explained in detail by words that have been mentioned in the Sunnah in most cases and at times they are mentioned in the noble Qur’aan as is the case with the laws of inheritance, for example.

As for the hadeeth that was mentioned in the question, then it is an authentic hadeeth, and acting upon it is what we should try to adhere to as stated in the hadeeth in which the Prophet صلى الله عليه وسلم said: “I have left two things amongst you by which you will never go astray so long as you hold steadfast onto them: The Book of Allaah and the Sunnah of His Messenger.” [9]

So holding steadfast onto the Rope of Allaah – which is in our hands – refers to acting upon the Sunnah, which explains the noble Qur’aan.

Footnotes:

[3] Translator’s Note: This is a name given to those who claim that the Qur’aan is sufficient for deriving rules and laws in Islaam and that there is no need to turn to the Sunnah. Some even go so far as to reject the Sunnah in its entirety and rely solely on the Qur’aan.
[4] Saheeh At-Targheeb wat-Tarheeb (1/93/35)
[5] Silsilat-ul-Ahaadeeth as-Saheehah (1803)
[6] Saheeh al-Jaami’-us-Sagheer (7517)
[7] Irwaa’-ul-Ghaleel (8/40/2373)
[8] Saheeh at-Targheeb wat-Tarheeb (1/92/34) and Salaat-ut-Taraaweeh (pg. 75)
[9] Mishkaat-ul-Masaabeeh (1/66/186)

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[How are we Obligated to Interpret the Qur’aan? – Shaykh al-Albanee]

It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

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A Weak Hadeeth from Mu’aadh regarding Opinion, and what is Rejected from it:

Before I finish my talk, I feel that it is necessary for me to direct the attention of the brothers in attendance to a famous hadeeth, which seldom is missing from the books on the Principles of Fiqh. I will mention it because it is weak, from the perspective of its chain of narration as well as it being in contradiction with what I spoke about in this talk, which was the lack of there being any distinction between the Qur’aan and the Sunnah when it comes to deriving Laws, and the obligation of accepting these two sources together.

Indeed it is the hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu who reported that the Prophet صلى الله عليه وسلم said to him when he sent him to Yemen:

“With what will you judge by?”

He said: “By the Book of Allaah.”

He صلى الله عليه وسلم said: “And if you don’t find (the answer in) it?”

He said: “Then by the Sunnah of Allaah’s Messenger.”

He replied: “And if you don’t find (the answer in) it?”

He said: “I will strive to form my own opinion.”

So he صلى الله عليه وسلم said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger to that which Allaah’s Messenger loves.”

As for the weakness of its chain, then this is not the place to discuss it now. But I clarified this exhaustively, perhaps the likes of which was not undertaken in the past, in (my book) the “Silsilah” (of weak hadeeth) I mentioned previously. [4] But suffice it to say now that the Ameer-ul-Mu’mineen in Hadeeth, Imaam Al-Bukhaaree, said about this hadeeth that it was “rejected.”

So having said this, it is now possible for me to begin explaining the contradiction it poses, which I stated earlier. So I say:

This hadeeth establishes a methodology of ruling for the judge, based on three stages. He is not permitted to seek a ruling from his opinion unless after he acknowledges he can’t find it in the Sunnah. Nor is he allowed to derive a ruling from the Sunnah until after he establishes he can’t find it in the Qur’aan. With respect to the opinion, this method (of deriving a ruling) is valid and correct according to all of the scholars, which is why they would say: “When the narration is mentioned, the opinion is nullified.”

However, with respect to the Sunnah, this method is not correct, because the Sunnah determines and explains the Book of Allaah. So it is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan, based on what we stated previously. So the Sunnah with respect to the Qur’aan is not like the opinion with respect to the Sunnah. No, definitely not. Rather we must consider the Qur’aan and the Sunnah as one source, there being no distinction between them at all. This is as has been indicated in the sayings of the Prophet صلى الله عليه وسلم: “Indeed, I was given the Qur’aan and something similar to it, along with it” – meaning the Sunnah – and “They will not be separated from one another until they return to the Fountain.”

So this dividing them into categories, mentioned in the hadeeth, is not correct, because it necessitates that they are separate from one another. And this is false, as I have explained previously.

Footnotes:

[4] It is found under number 885 of Silsilat-ul-Ahaadeeth ad-Da’eefah. We hope that the volume that includes it will be printed soon, in shaa Allaah.

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Misguidance of those who are satisfied with the Qur’aan over the Sunnah – Shaykh Al-Albaani

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It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples [1] , such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).

The Prophet صلى الله عليه وسلم indicated these individuals in an authentic hadeeth, when he said:

“Do not let any one of you sit reclining on his couch, then when something that I have commanded him to do comes to him, he says: ‘I don’t know! Whatever we find in the Book of Allaah, we will follow it.’”

[Reported by At-Tirmidhee]

And in another narration, he صلى الله عليه وسلم said:

“…’whatever we find in it that’s unlawful, we will declare unlawful.’ Indeed, I was sent with the Qur’aan and something equal to it along with it.”

In another report, he صلى الله عليه وسلم said:

“Indeed, whatever the Messenger of Allaah صلى الله عليه وسلم forbade is the same as what Allaah forbade.”

Rather, what is unfortunate is that one dignified author wrote a book on the Legislation and Creed of Islaam. He stated in his introduction that he wrote the book but he had no references in it except for the Qur’aan! So this authentic hadeeth provides clear proof that the Islamic Legislation is not based on the Qur’aan only, but rather it is based on the Qur’aan and Sunnah. So whoever takes hold of one in the absence of the other, doesn’t actually take hold of any of them. This is because each one of them commands that the other one be adhered to. This is as Allaah says:

“Whoever obeys the Messenger, has indeed obeyed Allaah.”

[Surah An-Nisaa: 80]

And He says:

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”

[Surah An-Nisaa: 65]

And He says:

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allaah and His Messenger, has indeed strayed in a plain error.”

[Surah Al-Ahzaab: 36]

And He says:

“And whatever the Messenger gives you then do it, and whatever he forbids you from, then abstain from it.” [Surah Al-Hashr: 7]

In connection with this ayah, I am amazed at what has been authentically reported from Ibn Mas’ood radhi Allaahu anhu, which is that a woman once came to him and said: “Are you the one who said: ‘May Allaah’s curse be on the woman that puck eyebrows and those who ask for their eyebrows to be plucked and those who tattoo…’ He said: ‘Yes.’ She said: ‘I read the Qur’aan from its front to its back and I did not find in it that which you say!’ He responded: ‘If you had (truly) read it, you would have found it. Did you not read: ‘And whatever the Messenger gives you then take it (i.e. do it), and whatever he forbids you from, then stay away from?’ She said: ‘Of course!’ He صلى الله عليه وسلم said: ‘Then I indeed heard The Messenger of Allaah صلى الله عليه وسلم say: ‘May Allaah’s curse be on the woman that pluck eyebrows and those who ask for their eyebrows to be plucked…’” [Reported by Al-Bukhaaree and Muslim]

[1] Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

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The Abridgement Of The Prophet’s Prayer Described – Shaykh Al-Albaani

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Author: Shaykh Al-Albaani rahimahullaah
Translated by: Dawud Burbank rahimahullaah

[Download PDF]

Contents

Introduction | Facing the Ka bah
Standing (Qiyaam) | The Intention (An-Niyyah)
The Takbeer | The Recitation (Al-Qiraa’ah)
The Bowing (Rukoo) | The Prostration (Sujood)
The Second Rak’ah | The Tashahhud
The Third and Fourth Rak’ahs | The Qunoot in the Witr Prayer
The Final Tashahhud | Supplicating Before the Salutation.
The Salutation and its Types | Appendix One – Soorah al-Faatihah
Glossary of Terms

Introduction

All praise is for Allaah. We praise Him, we seek His aid, and we ask for His forgiveness. We seek Allaah’s refuge from the evils of ourselves and from our evil actions. Whomsoever Allaah guides then none can misguide him, and whomsoever Allaah misguides then none can guide him. I testify that none has the right to be worshipped except Allaah, alone, having no partner, and I testify that Muhammad is His slave and His Messenger. To proceed:

Then it was suggested to me that I should undertake an abridgement of my book, Sifat Salaatin-Nabiyy صلى الله عليه وسلم minat-Takbeer ilat-Tasleem Ka’annaka Taraahaa, “A Description of the Prophet’s صلى الله عليه وسلم Prayer from the Takbeer to the Tasleem as if You Were Seeing It,” and that I should shorten it and rephrase it for it to be more accessible to the common people.

So I saw this to be a favorable suggestion, and it agreed with what I myself had felt for a long time. I had also frequently heard such advice from brothers and friends. So this encouraged me to allocate to it a small part of my time which is crowded with knowledge related work and research. So I hastened, as far as my ability and efforts allowed, to carry out the suggestion, whilst asking the Guardian Lord, the One free of all imperfections and the Most High, that He should make it an action done purely and sincerely for His Face, and that He should cause it to be of benefit to my brother Muslims.

In it I have quoted some extra points of benefit additional to what is to be found in Sifatus-Salaat. These were matters that came to my attention and I saw that it would be appropriate to mention them in the abridgement.

I also gave particular attention to explaining some phrases occurring in some of the ahaadeeth and the adhkaar (words of remembrance of Allaah). I also provided major headings for each section, and also sub-headings for further clarification. Under these I quoted the points under discussion, numbered consecutively. Alongside each issue I quoted the ruling: whether it is a pillar (rukn) or an obligation (waajib). As for those matters about which I remained silent and did not mention a ruling, then they are from the Sunan1, and some of them carry the possibility of being declared obligatory – however stating one or the other with certainty would conflict with what is befitting from scholarly research.

So the pillar (rukn) is that which is essential for completion of the affair that it falls within, being such that its absence necessitates that the action depending upon it is nullified. An example is the bowing (rukoo’) in the Prayer – it is a pillar of it, and if it is absent then the Prayer is nullified.

The condition (shart) is like the pillar (rukn) except that it is something outside the action that is dependant upon it. An example is the ablution (wudoo) for the Prayer. Prayer is not correct without it.

The obligation (waajib) is that which has an established command in the Book or the Sunnah, but there is no proof that it is a pillar (rukn) or a condition (shart). One who carries it out is rewarded, and one who leaves it without valid excuse is punished. Just like it is the fard (obligation) and making a difference between the fard and the waajib is a newly invented use of terminology for which there is no proof.

The sunnah is an action of worship that the Prophet صلى الله عليه وسلم continually performed, either always doing it or usually doing it, but which he did not command in a manner causing it to be an obligation. It is such that one who carries it out is rewarded, but one who leaves it out is not punished or blameworthy.

As for the hadeeth that some blind-followers mention and attribute to the Prophet صلى الله عليه وسلم, “Whoever leaves my sunnah will not receive my intercession,” then there is no basis for it from Allaah’s Messenger صلى الله عليه وسلم and whatever is not established as his صلى الله عليه وسلم saying, then it is not allowed to attribute it to him صلى الله عليه وسلم, for fear of falsely attributing something to him. As he صلى الله عليه وسلم said, “Whoever falsely quotes me as saying that which I have not said-then let him take his sitting place in the Hell-Fire.”

Then it goes without saying that in it, just as in the original work, I do not restrict myself to any particular madhhab from the four followed madhhabs. Rather in it I followed the way of the people of the hadeeth: those who adhere to acceptance of every hadeeth that is established from the Prophet صلى الله عليه وسلم. Because of this fact their position is stronger than the madhhabs of those besides them, and this is something witnessed to by the fair-minded people of every madhhab. Amongst those witnessing to this was Abul-Hasanaat al- Luknawee al-Hanafee who said, “How could that not be the case when they are the true inheritors of the Prophet صلى الله عليه وسلم, and are the true representatives of his Religion. May Allaah raise us up amongst them, and cause us to die whilst having love for them and whilst following their way.”

And may Allaah have mercy upon Imaam Ahmad ibn Hanbal who said, ‘The Religion of Muhammad is the narrations (akhbaar)’ – what a fine means for the youth are the reports (aathaar). Do not turn away desiring other then the hadeeth and its people. For opinion (ra’y) is night and the hadeeth is day. And perhaps a youth may be ignorant of where guidance lies whilst the sun has arisen and is shining brightly.’

Muhammad Naasirud-deen al-Albaanee Damascus, 26th Safar 1392AH

FACING THE KA’BAH (Istiqbaalul-Ka’bah)

(1) If you stand, O Muslim, to pray – then face the direction of the Ka’bah, wherever you are, in obligatory Prayers and optional Prayers. This is one of the pillars of the Prayer, such that the Prayer is not valid without it.

(2) The obligation to face the direction of the Ka’bah is removed from a warrior having to pray the Fear Prayer and during severe fighting. It is also removed from one who is rendered incapable of it, such as one who is (very) ill, or one who is upon a ship, car or airplane and who fears that the Prayer time will reach its end. It is also removed from one who prays optional Prayer or the Witr Prayer upon a riding beast or vehicle. It is, however, preferable for him, if he is able, to turn it towards the Qiblah for the initial takbeer. After that it does not matter in which direction it turns.

(3) It is obligatory upon everyone who can actually see the Ka’bah to face it directly. As for those who cannot actually see it then they should face its direction.

THE RULING CONCERNING PRAYING TOWARDS A DIRECTION OTHER THAN THAT OF THE KA’BAH BY MISTAKE

(4) If a person prays towards other than the Qiblah due to the sky being cloudy or for any reason other than that, after having tried to the best of his knowledge and ability to face the correct direction, then his Prayer will be correct and he will not have to repeat it.

(5) However if a person whom he holds to be reliable comes to him whilst he is praying and informs him of the correct direction, then he must immediately turn to the correct direction, and his Prayer will be correct.

STANDING (Qiyaam)

(6) It is obligatory that the person prays standing. This is a pillar (rukn) except for:

(i) The one who is praying the Fear Prayer or during severe fighting. In these circumstances it is permissible for him to pray whilst riding.

(ii) Also the one who is ill and the one who is unable to stand, he should pray sitting if he is able, or if not then whilst lying down. (iii) Also the person praying Optional (Nafl) Prayer, he may pray whilst riding or whilst sitting if he wishes, and in this case he should perform rukoo’ (bowing) and sujood (prostration) by lowering his head and likewise the sick. He should lower his head further for the prostration than for the bowing.

(7) It is not permissible for the person praying sitting to place something raised upon the ground to prostrate upon. Rather he should only make the movement for his prostration lower than that for his bowing, as we have already mentioned, this is what he does if he is unable to directly place his head upon the ground.

PRAYER ON A SHIP OR AIRPLANE

(8) It is permissible to pray the Obligatory Prayer upon a ship, and likewise in an airplane.

(9) A person may pray sitting in either of them if he fears that he will fall over.

(10) In the case of old age or bodily weakness, it is allowed for him during the standing to support himself against a pillar or with a stick.

(11) It is permissible to pray the voluntary Prayer during the night standing or even sitting without an excuse, and he can combine both of these. So he may pray and recite whilst sitting, and then shortly before the rukoo’ he may stand and recite the few aayahs that remain for him whilst standing. Then he bows and prostrates, and then he does the same in the second rak’ah.

(12) If he prays sitting, he sits with his legs crossed, or in any manner of sitting that is comfortable for him.

PRAYER WHILST WEARING SHOES

(13) It is allowed for him to stand in Prayer barefooted, just as it is allowed for him to pray whilst wearing shoes.

(14) What is better is that he sometimes prays barefooted and sometimes prays wearing shoes, doing what is easy for him. So he should not force himself to wear them for the Prayer nor force himself to remove them. Rather if he happens to be barefooted he should pray barefooted, and if he is wearing shoes he should pray whilst wearing the shoes, unless a situation requires otherwise.

(15) If he does remove his shoes then he should not place them on his right-hand side, rather he should place them to his left as long as there is nobody praying to his left. Otherwise he should place them between his feet [2]. This order is authentically reported from the Prophet صلى الله عليه وسلم.

PRAYING WHILST STANDING UPON THE PULPIT (MINBAR)

(16) It is allowed for the Imaam to pray upon an elevated place, such as the minbar – for the purpose of teaching the people. He stands upon it and says the takbeer [3] and recites and bows upon it. Then he steps backwards in order to perform the prostrations on the ground at the foot of the pulpit. Then he can return to it and do in the second rak’ah the same as that which he did in the first.

THE OBLIGATION OF PRAYING TOWARDS A SUTRA (BARRIER) AND OF BEING CLOSE TO IT

(17) It is obligatory that he prays towards a barrier (sutrah). It makes no difference whether he is praying in a mosque or elsewhere, nor whether the mosque is large or small. This is because of the all-embracing statement of the Prophet , “Do not pray except towards a sutrah, and do not let anyone walk in front o f you. So if a person insists (on trying to pass) then fight him, because he has an evil companion along with him,” meaning a devil.

(18) It is obligatory that he is close to it, since the Prophet صلى الله عليه وسلم commanded that.

(19) Between his صلى الله عليه وسلم place of prostration and the wall towards which he prayed there would be a space approximately wide enough for a sheep to pass through. So if one does likewise then he has carried out the closeness that is obligatory upon him.[4]

THE REQUIRED HEIGHT OF THE SUTRAH (BARRIER)

(20) It is obligatory that the height of the sutrah above the ground be at least a span or two spans, due to his saying, “If one of you places in front of him the like of the back-part of a camel-saddle5, then let him pray and not care about what passes beyond that.”

(21) The person praying faces the sutrah directly. This is what is apparent from the command to pray towards the sutrah. As for the matter of moving slightly to the right or the left, so that he does not stand directly in line with it, then this is not authentically established.

(22) It is permissible to pray towards a staff stuck into the ground or its like, or towards a tree, or a pillar, or towards his wife who is lying upon the bed beneath the blanket, or towards his riding beast, even if it is a camel.

THE FORBIDDANCE OF PRAYING TOWARDS GRAVES

(23) It is not allowed to pray towards graves whatever the case, whether it be the graves of Prophets or anyone else besides them.

THE FORBIDDANCE OF PASSING IN FRONT OF A PERSON WHO IS PRAYING EVEN IN THE SACRED MOSQUE IN MAKKAH (AL. MASJIDUL-HARAAM)

(24) It is not allowed to pass directly in front of a person who is praying if he has a sutrah in front of him. There is no difference in this between al-Masjidul-Haraam and other mosques. The forbiddance applies equally to all of them, due to the generality of his صلى الله عليه وسلم saying, “If the one who passes directly in front of a person knew the (sin) that was upon him, then he would rather stand and wait for forty than pass in front of him.” Meaning, passing in between him and the place of his sutrah. [6]

THE OBLIGATION OF PREVENTING ANYONE TRYING TO PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKAAH

(25) It is not allowed for a person praying towards a sutrah to allow anyone to pass in front of him, due to the previous hadeeth, “… and do not let anyone walk in front of him …” and his صلى الله عليه وسلم saying, “If one of you prays towards something that screens him from the people, and someone wants to pass in front of him, then let him repel him by pushing him on the chest, and let him repel him as much as he can … [and in a narration … then let him fight him, for he is a devil].”

MOVING FORWARD TO PREVENT SOMEONE PASSING

(26) And it is allowed for him to take a step or more forwards in order to prevent an animal or a child from passing in front of him, so that they pass behind him.

THAT WHICH BREAKS / DISRUPTS THE PRAYER

(27) From the importance of the sutrah in Prayer is that it prevents the person’s Prayer being nullified by the passing of that which will disrupt it. Contrary to the one who prays without a sutrah, since his Prayer will be nullified if an adult woman, or likewise a donkey, or a black dog passes in front of him.

THE INTENTION (an-Niyyah)

(28) The person who is going to pray must have in his heart the intention to pray that particular Prayer, be it the Obligatory Zuhr or ‘Asr Prayer, or the sunnah Prayer’s for them, for example. This is a condition (shart) or a pillar (rukn). As for expressing that upon the tongue, then it is an innovation (bid’ah), contrary to the sunnah. This was not upheld by any of the Imaams followed by the blindfollowers. THE TAKBEER (Saying: `Allaahu Akbar’)

(29) He begins the Prayer by saying:

Allaahu Akbar Allaah is Greater.

This is a pillar (rukn), due to his saying, “The key to the Prayer is Purification. That which makes outside actions forbidden is the takbeer, and that which causes outside actions to become permissible is the tasleem [7].”

(30) He should not raise his voice in saying the takbeer in any of the Prayers, unless he is an Imaam (leading others in prayer).

(31) It is allowed for the mu’adhdhin to repeat the takbeer of the Imaam in a louder voice in order for the people to hear it, as long as there is a need for that, such as the Imaam’s being ill, having a weak voice, or there being a very large number of people praying behind him.

(32) The person following an Imaam in Prayer should not say the takbeer until the Imaam has finished saying it.

RAISING THE HANDS AND HOW IT IS TO BE DONE

(33) He should raise his hands whilst saying the takbeer or before it, or after it. All of these are established in the sunnah.

(34) He should raise his hands with the fingers extended.

(35) He should raise his palms up to the level of his shoulders, and sometimes he should raise them even further, up to the level of his car lobes. [8]

PLACING THE HANDS AND HOW IT IS TO BE DONE

(36) Then after the takbeer he should place his right hand upon his left hand, and this is from the practice (sunnah) of the Prophets, ‘alaihimus-salaatu was-salaam, and Allaah’s Messenger commanded his Companions with it. It is therefore not permissible to leave the hands hanging by one’s sides.

(37) He should place his right hand upon his left hand, wrist and forearm.

(38) Sometimes he should grasp the left hand with the right hand. [9]

WHERE THE HANDS ARE TO BE PLACED

(39) He should only place his hands upon his chest. This applies equally to men and women. [10]

(40) It is not allowed to place the right-hand on the waist.

HUMILITY AND ATTENTIVENESS (al-Khushoo’) AND LOOKING AT THE PLACE OF PROSTRATION

(41) He must have humility and attentiveness in his Prayer, and should avoid everything that may divert his attention, whether it be designs or decoration. Nor should he pray when food that he desires has been served, nor whilst he is having to withhold urine or faeces.

(42) Whilst standing he should look towards the place of his prostration.

(43) He should not turn to the right or the left, since his turning aside will be something that Satan snatches away and steals from the person’s Prayer.

(44) It is not allowed for him to raise his sight to the sky.

THE OPENING SUPPLICATION (Du’aa al-Istiftaah)

(45) Then he should begin by reciting one of the supplications established from the Prophet صلى الله عليه وسلم, and they are many. The most wellknown is:

Subhaanak-Allaahumma, wa biham-dika, wa tabaarakasmuka, wa ta’aalaa jadduka, wa laa ilaaha ghayruka

I declare You free and far removed from all imperfections, O Allaah, and all praise is for You. Blessed is Your Name. Great and Exalted is Your Kingdom. None has the right to be worshipped besides You.

The command for this is established, so one should be careful to do it. [11]

THE RECITATION (al-Qiraa’ah)

(46) Then he must seek refuge with Allaah, the Most High, and it is an obligation, he will be sinful if he leaves it.

(47) The Sunnah is that he should sometimes say:

A’oodhu billaahi min ash-Shaytaan-ir-Rajeem [min hamzihi, wa nafkhihi, wa nafthihi]

I seek refuge with Allaah from Satan, the Rejected One [from the insanity he brings about, from his arrogance and from his evil poetry].

(48) Or that he says:

A’oodhu billaah-is-Samee’-il-‘Aleem min ash-Shaytaan-ir-Rajeem min hamzihi, wa nafkhihi, wa nafthihi

I seek refuge with Allaah, the All-Hearing, the All-Knowing, from Satan, the Rejected One, from the insanity he brings about, from his arrogance and from his evil poetry.

(49) Then he should say quietly, in both loud and silent Prayers:

Bismillaahir-Rahmaanir-Raheem

In the Name of Allaah, the Most Merciful, the Bestower o f Mercy.

RECITING SOORAH AL-FAATIHAH

(50) Then he recites the whole of Soorah al-Faatihah, and (Bismillaah …) is an aayah from it. This is a pillar (rukn), and the Prayer will not be correct without it. So it is obligatory upon even those who do not know Arabic that they memorize it.

(51) But one who is still unable to recite it, then it is sufficient for him to say:

Subhaan-Allaah, wal-hamdulillaah, wa laa ilaaha illallaah, wallaahu Akbar, wa laa hawla wa laa quwwata illaa billaah

I declare Allaah free and far removed from all imperfections, and all praise is for Allaah, and Allaah is greater and no power except by the Will of Allah

(52) The Sunnah, when reciting it, is to read it aayah by aayah. One should pause after each aayah. So he says:

Bismillaahir-Rahmaanir-Raheem
In the Name of Allaah, the Most Merciful, the Bestower of Mercy.

Then he pauses … then he says:

Al-Hamdu lillaahi Rabbil-‘Aalameen
All praise is for Allaah, the Lord of all the creation.

Then he pauses … then he says:
Ar-Rahmaan-ir-Raheem
The Most Merciful, the Bestower of Mercy.

Then he pauses … then he says:
Maaliki Yawmid-Deen
Owner o f the Day of Recompense.

Then he pauses, he does likewise until he completes it. [12]

The whole of the Prophet’s صلى الله عليه وسلم recitation would be like this. He would stop at the end of each aayah, and not join it together with the aayah after it, even if they were connected in meaning.

(53) It is permissible to recite either “Maaliki” … Owner of the Day of Recompense, or “Maliki” … King of the Day of Recompense.

THE RECITATION OF SOORAH AL-FAATIHAH BY ONE WHO IS PRAYING ALONG WITH AN IMAAM

(54) It is obligatory that the one praying behind an imaam also recites it in quiet Prayers. He should also recite it in loud Prayers if he cannot hear an imaam reciting, or if it happens that the imaam remains silent after his own recitation in order to enable the follower to recite it. However, it is our view that this period of silence is not established from the Sunnah. [13]

THE RECITATION AFTER SOORAH AL-FAATIHAH

(55) It is from the Sunnah that after reciting al-Faatihah, he recites another Soorah – even in the Funeral Prayer, or that he recites some aayahs, in the first two rak’ahs.

(56) He may sometimes lengthen the recitation after it and shorten it at other times, due to the needs of travel, having a cough and cold, being ill or due to the crying of a child.

(57) The length of recitation will vary according to the different Prayers. So generally, the recitation in the Dawn (Fajr) Prayer is longer than the recitation in any of the other Prayers. Next comes the Zuhr, then the ‘Asr and the Maghrib, then the ‘Ishaa.

(58) The recitation in the (optional) Night Prayer (Salaatul-Layl) is longer than any of those.

(59) The Sunnah is also to make the recitation in the first rak’ah longer than the recitation in the second rak’ah.

(60) Also that he makes the recitation in the last two rak’ahs shorter than that in the first two, by about a half. [14]

RECITING SOORAH AL-FAATIHAH IN EVERY RAK’AH

(61) It is obligatory that he recites al-Faatihah in every rak’ah.

(62) It is from the Sunnah that he sometimes recites something in addition to it in the last two rak’ahs also.

(63) It is not allowed for the imaam to prolong the recitation more than what occurs in the Sunnah. By doing so he would cause difficulty to some of those who may be praying behind him, such as old people, sick people, nursing mothers and those who have needs to attend to.

LOUD AND QUIET RECITATION

(64) He should recite aloud in the Dawm (Fujr) Prayer, the Jumu’ah Prayer, the two ‘Eid Prayers, the Prayer for seeking rain, the Eclipse Prayer and in the first two rak’ahs of the Maghrib and ‘Ishaa Prayers. He should recite quietly in the Zuhr and ‘Asr Prayers, in the third rak’ah of the Maghrib Prayer and the last two rak’ahs of the ‘Ishaa Prayer.

(65) It is permissible for the Imaam sometimes to recite an aayah loud enough to be heard by the people in the quiet Prayers.

(66) As for the Witr Prayer and the Prayer during the night (Salaatul-Layl), then he should sometimes recite quietly in it, and recite loudly at other times. However, his voice should only be raised moderately.

RECITING THE QUR’AAN SLOWLY (AND BEAUTFIULLY)

(67) The Sunnah is that he recites the Qur’aan slowly. He should not recite it quickly or hurriedly. Rather, his recitation should be clear and each letter distinguishable. He should also beatify the Qur’aan with his voice, and recite it in a beautiful and good manner, whilst abiding by the rulings that are well-known to scholars of recitation. He may not recite it in newly innovated tones, nor in the manner of singing.

CORRECTING THE IMAAM

(68) It is prescribed for the one praying behind an imaam that he corrects him if he becomes mixed up in his recitation.

THE BOWING (RUKOO’)

(69) When he has finished reciting he remains silent for a moment, long enough to return his breathing to normal.

(70) Then he raises his hands, in the manner described previously with regard to the initial takbeer (point nos. 33, 34 and 35).

(71) He also says the takbeer (i.e., Allaahu Akbar), and this is obligatory.

(72) Then he performs the rukoo’ (i.e., bows) in such a manner that all his joints are settled, and each part of the body is at rest. This is a pillar (rukn).

HOW THE BOWING (RUKOO’) IS PERFORMED

(73) He should place his hands firmly upon his knees. He should spread his fingers, as if he were grasping his knees. All of this is obligatory.

(74) He should stretch out his back and make it level, such that if water were to be poured upon it, then it would settle upon it. This is an obligation.

(75) He should neither cause his head to droop lower than his back, nor should he raise it above it. Rather he should make it level with his back.

(76) He should keep his elbows (straight and) apart from his sides.

(77) He should say in his rukoo’:

Subhaana Rabbee al-‘Azeem
I declare my Lord, the Supreme, free and far removed from all imperfections. [15]

Saying it three times, or more.

(78) From the Sunnah is that he makes the pillars of equal length. So he should make his rukoo’, his sujood (prostration), and his sitting between the two prostrations of similar length.

(79) It is not allowed for him to recite the Qur’aan in the rukoo’ (bowing), nor in the sujood (prostration).

STRAIGHTENING UP FROM THE RUKOO’

(80) Then he must raise up and straighten his back from the rukoo’. This is a pillar.

(81) He must say, while raising his back:

Sami’ Allaahu liman hamidah
Allaah listens and responds to the one who praises Him. This is an obligation.

(82) He should raise his hands when he rises up, in the manner that has preceded (point nos. 33, 34 and 35).

(83) Then he should stand straight up and remain still, such that every bone returns to its place. This is a pillar.

(84) He should say while standing:

Rabbanaa wa lakal-hamd
O our Lord! And all praise is for You.[16]

This is obligatory upon everyone praying, even if he is praying behind an imaam [17], since it is the saying prescribed for this standing position. As for the saying, then it is the saying prescribed to be said whilst rising.

(85) He should make this standing about as long as the rukoo’ (bowing), as has preceded.

THE SUJOOD (PROSTRATION)

(86) Then he says:

Allaahu Akbar
Allaah is Greater.

and this is an obligation.

(87) And he should raise his hands, sometimes.

PLACING THE HANDS FIRST WHEN PROSTRATING

(88) Then he prostrates, placing his hands upon the ground before his knees. This is what Allaah’s Messenger commanded, and it is what is established from his practice. He also forbade the people from kneeling down in the manner that the camel kneels, and the camel places its knees -which are its fore-legs – first.

(89) So when he prostrates, and it is a pillar, he should rest upon his palms, and extend together.

(90) He should keep his fingers them.

(91) And point them towards the qiblah (direction of Prayer).

(92) And he should place his palms level with his shoulders.

(93) And sometimes he places them level with his ears.

(94) And he must lift his elbows away from the ground. This is obligatory. He is not allowed to spread them on the ground in the manner of the dog.

(95) He must place his nose and his forehead firmly upon the ground, this is a pillar.

(96) He must also place his knees firmly on the ground.

(97) And likewise his toes.

(98) His feet should be placed upright on the ground. All of these are obligatory.

(99) The tips of his toes should be pointed towards the qiblah (direction of Prayer).

(100) And his heels should be joined together.

BEING SETTLED IN THE PROSTRATION

(101) It is obligatory that he is settled in his prostration. This comes about by his resting equally on each of the parts of the body that touch the ground when prostrating. These are: the forehead and the nose – together, the two palms, the two knees and the toes of each foot.

(102) So whoever settles in his prostration in this manner, then he has certainly attained the stillness necessary. This stillness (itmi’naan) in the prostration is a pillar also.

(103) He should say in it:

Subhaana Rabbee al-A’ laa
I declare my Lord, the Most High, free and far removed from all imperfections.

three times or more.[18]

(104) It is recommended to supplicate to Allaah as much as possible while in prostration, since it is a time most suitable for the acceptance of supplications.

(105) He should make his prostration about as long as his bowing, as has preceded.

(106) It is allowed to prostrate upon the earth, or upon something placed upon the ground such as a garment, a carpet, a mat and the like.

(107) It is not allowed to recite the Qur’aan in prostration.

SITTING UPON THE LEFT FOOT LAID FLAT (AL-IFTIRAASH) AND SITTING UPON THE RAISED HEELS (AL-IQ’AA`) IN BETWEEN THE TWO PROSTRATIONS

(108) Then he raises up his head, saying the takbeer (i.e., Allaahu Akbar). This is an obligation.

(109) He raises his hands at this point, sometimes.

(110) Then he sits with calmness, such that every bone settles in its place. This is a pillar.

(111) He should lay his left foot flat beneath him and sit upon it. This is an obligation.

(112) He sets his right foot upright upon the ground.

(113) He should make the toes of his right foot point towards the qiblah (direction of Prayer).

(114) It is also permissible to sit upon the heels (al-Iq’aa`) sometimes. He does this by sitting upon his heels with both feet upright.

(115) He says in his sitting:

Allaahumma-ghfirlee, warhamnee, wajburnee, warfa’nee, wa’aafinee, warzuqnee

O Allaah forgive me, and have mercy upon me, and suffice me, and raise my rank, and grant me safety and well-being, and grant me provision.

(116) And if he wishes he may (instead) say:

Rabbi-ghfirlee, Rabbi-ghfirlee
O my Lord, forgive me! O my Lord, forgive me!

(117) And he should prolong this sitting until it becomes of similar length to his prostration.

THE SECOND PROSTRATION

(118) Then he says:

Allaahu Akbar
Allaah is Greater.

and this is an obligation.

(119) And he raises his hands with this takbeer, sometimes.

(120) And he performs the second prostration, and this is a pillar also.

(121) He does in the second prostration that which he did in the first.

SITTING AT REST (JILSATUL-ISTIRAAHAH)

(122) So when he raises his head up from the second prostration, and he intends to get up to perform the second rak’ah, then he says:

Allaahu Akbar
Allaah is Greater.

and this is an obligation.

(123) And he raises his hands, sometimes.

(124) And he (briefly) sits upright, sitting upon his left foot, such that every bone returns to its place, before standing.

THE SECOND UNIT OF PRAYER (RAK’AH)

(125) Then he gets up, supporting himself upon the ground with his fists clenched, like one who clenches his fists when kneading dough. So he stands up for the second rak’ah, and this is a pillar.

(126) He does in the second rak’ah the same as he did in the first.

(127) Except that he does not recite, “The Opening Supplication,” (i.e., Du’aa al-Istiftaah) in it.

(128) He should make the second rak’ah shorter than the first rak’ah.

SITTING FOR THE DECLARATION OF FAITH (TASHAHHUD)

(129) So when he finishes the second rak’ah he sits to perform the tashahhud. This is obligatory.

(130) And he sits upon the left foot laid flat, as preceded with regard to the sitting between the two prostrations.

(131) However it is not allowed to sit upon the two heels for this sitting.

(134) It it is not allowed for him to sit whilst resting upon his hand, especially the left hand.

AGITATING THE FOREFINGER AND FIXING ONES SIGHT UPON IT

(135) He should clench all the fingers of his right hand, placing his thumb onto his middle finger sometimes.

(136) At other times he may make a circle with his thumb and middle finger together.

(137) He should point his forefinger towards the qiblah (Direction of Prayer).

(138) He should fix his gaze upon his forefinger.

(139) And he should agitate it, making supplication with it, from the start to the end of the tashahhud.

(140) He should not point with his left forefinger.

(141) He does all of this in every tashahhud.

THE WORDING FOR THE TASHAHHUD AND THE SUPPLICATION AFTER IT

(142) The tashahhud is obligatory. If he forgets it, then he should perform two extra prostrations for forgetfulness (Sajdatus-Sahw) at the end of the Prayer.

(143) Its wording is:

At-Tahiyyaatu lillaahi, was-Salwaatu, wat-Tayyibaatu. As-Salaamu ‘alan-Nabee’, wa rahmatullaahi wa barakaatuh. As-Salaamu ‘alaynaa wa ‘alaa ‘ibaad-illaah-is-Saaliheen. Ashhadu an laa ilaaha illAllaah, wa ashhadu anna Muhammadan ‘ abduhu wa rasooluh

Words of Praise and glorification are for Allaah alone, and Prayers and acts of worship, and pure words and attributes. May Allaah send peace and security upon the Prophet19, and may Allaah’s Mercy and Blessings be upon him. May Allaah send peace and security upon us, and upon all of Allaah’s righteous servants. I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His Slave and Messenger.[20]

(144) After this he should supplicate for blessings upon the Prophet صلى الله عليه وسلم saying:

Allaahumma Salli ‘alaa Muhammad, wa ‘alaa Aali Muhammad, kamaa sallayta ‘alaa Ibraaheem, wa ‘alaa Aali Ibraaheem, innaka Hameedun Majeed. Allaahumma baarik ‘alaa Muhammad, wa ‘alaa Aali Muhammad, kamaa baarakta ‘alaa Ibraaheem, wa ‘alaa Aali Ibraaheem, innaka Hameedun Majeed.

O Allaah! Extol and honor Muhammad and the true followers of Muhammad, just as You extolled and honored Ibraaheem and the righteous offspring of Ibraaheem. Indeed, You are deserving of all praise, Perfect in Glory and Honor. 0 Allaah! Send continual blessings upon Muhammad and upon the true followers of Muhammad, just as You sent blessings upon Ibraaheem and upon the righteous offspring of Ibraaheem. Indeed, You are deserving of all praise, Perfect in Glory and Honor.

(145) And if you wish to say it in shorter form, then say:

Allaahumma Salli ‘alaa Muhammad, wa ‘alaa Aali Muhammed, wa baarik ‘alaa Muhammad, wa ‘alaa Aal Muhammad, kamaa sallayta wa baarakta ‘ alaa Ibraaheem wa ‘alaa Aali lbraaheem, innaka Hameedun Majeed.

O Allaah! Extol and honor Muhammad and the true followers of Muhammad, and send continual blessings upon Muhammad and upon the true followers of Muhammad, just as You extolled and honored and sent blessings upon Ibraaheem and upon the righteous offspring of Ibraaheem. Indeed, You are deserving of all praise, Perfect in Glory and Honor.

(146) Then he may choose, in this tashahhud, any of the reported supplications that please him, sand supplicate to Allaah with that.

THE THIRD AND FOURTH RAK’AHS

(147) Then he says:

Allaahu Akbar
Allaah is Greater.

and this is an obligation. The Sunnah is that he says it whilst he is sitting.

(148) And he raises his hands, sometimes.

(149) Then he gets up to pray the third rak’ah, and it, like the rak’ah coming after it, is a pillar.

(150) He does the same when he wants to get up for the fourth rak’ah.

(151) However before getting up, he should sit up straight, sitting upon his left foot, such that every bone returns to its place.

(152) Then he stands by supporting himself upon his hands, just as he did in getting up for the second rak’ah.

(153) In each of the third and fourth rak’ahs he recites Soorah al- Faatihah, and this is obligatory.

(154) Sometimes he may also recite an aayah or more in addition to it.

AL-QUNOOT (SPECIAL INVOCATION) FOR A CALAMITY AND WHEN IT IS TO BE SAID

(155) It is from the Sunnah that he performs a special invocation, and supplicates for the Muslims when some calamity strikes them.

(156) It is to be said after the bowing (rukoo’), after he has said:

Rabbanaa wa lakal-hamd
O our Lord! And all praise is for You.

(157) There is no set supplication for this; rather he makes whatever supplication is suited to the specific calamity.

(158) He should raise his hands whilst making this supplication.

(159) If he is an imaam leading the people in Prayer, he should raise his voice with his supplication.

(160) Those who are praying behind him should say `Aameen,’ meaning, `O Allaah, respond to it!’

(161) So when he finishes it he should say the takbeer:

Allaahu Akbar
Allaah is Greater.

and perform the prostration.

THE QUNOOT (INVOCATION) IN THE WITR PRAYER21 ITS PLACE AND WORDING

(162) As for the invocation (qunoot) for the Witr Prayer, then it is prescribed to say it occasionally.

(163) It should be said before the rukoo’, contrary to the invocation at the time of a calamity.

(164) He should make the following supplication:

Allaahum-mahdinee feeman hadayta, wa ‘ aafinee feeman ‘ aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa a’tayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa ‘alayka. Wa innahu laa yadhillu man waalayta, wa laa ya’izzu man ‘ aadayta. Tabaaraakta rabbanaa wa ta’aalayta. Laa manjaa minka illaa ilayka

O Allaah! Continually guide me and make me amongst those whom You have guided, and make me one of those whom You save and secure from all evils. And make me one of those whom You love, and whose affairs You take care of. And grant me blessing in all that You have given me, and save me from the evil of what You have decreed, for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, nor will those who are enemies of You ever have dignity and honor. Blessed are You, O our Lord, and Exalted. There is no way to flee for safety from You except by fleeing towards You.

(165) Then he should perform the bowing (rukoo’) and the two prostrations (sujood), as has proceeded.

THE FINAL TASHAHHUD AND SITTING WITH ONE’S LEFT HIP RESTING UPON THE GROUND (AT-TAWARRUK)

(166) Then he should sit for the final tashahhud, and both are obligatory.

(167) He should do in it what he did in the first tashahhud.

(168) Except that in it he sits with his left hip resting upon the ground, and with both his feet on his right-side. He places his left foot beneath his right shin.

(169) His right foot should be placed upright upon the ground.

(170) And it is allowed to lay it down flat, sometimes.

(171) He should lean heavily upon his left knee with his palm,
supporting himself in that manner.

THE OBLIGATION OF SUPPLICATING FOR BLESSINGS UPON THE PROPHET (AS-SALAATU ‘ALAN-NABEE AND OF SEEKING ALLAAH’S REFUGE FROM FOUR THINGS

(172) It is obligatory that he supplicates for blessings upon the Prophet صلى الله عليه وسلم in this tashahhud, and we have mentioned some wordings for this in the section on the first tashahhud (point nos. 145 and 146).

(173) He must seek Allaah’s refuge from four things, saying:

Allaahumma innee a’oodhu bika min ‘ adhaabi jahannam, wa min ‘ adhaabil-qabr, wa min fitnatil-mahyaa wal-mamaat, wa min sharri fitnatil-maseehid-Dajjaal

O Allaah! I seek refuge with You from the punishment of Hell-Fire, and from the Punishment of the Grave, and from the Trials of Living and Dying, and from the Evil Trials of the False Messiah (Dajjaal). [22]

SUPPLICATING (DU’AA) BEFORE THE SALUTATION (SALAAM)

(174) Then he may supplicate for himself with whatever supplication he wishes from the supplications established in the Book and the Sunnah. There are very many, so if he has not memorised anything from them, then he may supplicate with whatever du’aa is easy for him, from that which will benefit him in his Religion or his worldly life.

THE SALUTATION (AT-TASLEEM) AND ITS TYPES

(175) Then he should give salutations to his right side, and this is a pillar, turning his face such that the whiteness of his right cheek can be seen.

(176) He then gives salutations to his left side, turning his face such that the whiteness of his left cheek can be seen, even if it is the Funeral Prayer.

(177) The imaam leading others in Prayer, should raise his voice with the salutation except when performing the Funeral Prayer.

(178) There are a number of ways of giving the salutations.

(a) To say:

As-Salaamu ‘alaykum wa rahmatullaahi wa barakaatuh
May Allaah grant you peace and security, and may His Mercy and
Blessings be upon You.

to his right, and:

As-Salaamu ‘alaykum wa rahmatullaah
May Allaah grant you peace and security, and may His Mercy be upon you.

to his left.

(b) To say:

As-Salaamu ‘alaykum wa rahmatullaah
May Allaah grant you peace and security, and may His Mercy be upon you.

to his right and left.

(c) To say:

As-Salaamu ‘alaykum wa rahmatullaah
May Allaah grant you peace and security, and may His Mercy be upon you.
to his right and:

As-Salaamu ‘alaykum
May Allaah grant you peace and security.
to his left.

(d) To give a single salutation facing forwards, and turning slightly to the right, saying:

As-Salaamu ‘alaykum
May Allaah grant you peace and security.

O brother Muslim! This is what I have been able to do with regard to “The Abridgement of the Prophet’s صلى الله عليه وسلم Prayer Described.” I have striven to make it easily understandable, so that it should be clear to you and so that you may picture it as if you were seeing it with your (own) eyes. So if you perform the Prayer in the manner that I have described to you, from the Prayer of the Prophet صلى الله عليه وسلم, then I hope that Allaah, the Most High, will accept it from you, because in that case you will be putting into practice the saying of the Prophet صلى الله عليه وسلم, “Pray as you have seen me praying.”

Then along with this it is upon you that you do not forget the importance to be given to praying with an attentive heart, and to praying with humility and submissiveness (khushoo’), since this is the major goal of the servant’s standing before Allaah, the Most High, in Prayer.

So in accordance with the level of your fulfillment of what I have described to you, concerning humility, attentiveness and adherence to the manner in which the Prophet صلى الله عليه وسلم prayed, will be your attainment of the desired fruit indicated by our Lord, the Blessed and Most High, in His Saying:

“Indeed, the Prayer prevents immorality and sin” [23]

So in conclusion I ask Allaah, the Most High, that He accepts our prayers, and the rest of our actions, and that He saves the reward of them for us on that Day when we shall meet Him …

“The Day when neither wealth nor sons will avail – except one who meets Allaah with a heart free of associating anything in worship with Him.” [24]

And all praise is for Allaah, the Lord and Sustainer of all creation.

Appendix One

Soorah al-Faatihah
Bismillaahir-Rahmaanir-Raheem
In the Name of Allaah, the Most Merciful, the Bestower of Mercy.
Al-Hamdu lillaahi Rabbil-‘Aalameen
All praise is for Allaah, the Lord of all the creation.
Ar-Rahmaan-ir-Raheem
The Most Merciful, the Bestower o f Mercy
Maaliki Yawmid-Deen
Owner o f the Day of Recompense
Iyyaaka na’budu wa iyyaaka Nasta’een
You alone do we worship, and You alone do we ask for help
Ihdinas-Siraatal-Mustaqeem
Guide us to the Straight Way
Siraat-al-Ladheena an’amta ‘alaihim ghayril-maghdoobi ‘alaihim wa lad-Daalleen.
The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews) nor of those who went astray (such as the Christians).

Glossary of Terms

Aayah (pl. Aayaat): An aayah of the Qur’aan composed of a number of words that occur together.

Ahlul-Bid’ah: The People of Innovation, those people who introduce matters – whether beliefs, actions or principles – into the religion which do not belong in it and which the Messenger and his Companions were not upon.

Ahlul-Kalaam: The People of Theological Rhetoric, those who resort to philosophical reasoning and rationale in understanding the texts of the Book and the Sunnah, and therefore went astray.

Ahlus-Sunnah wal-Jamaa’ah: Those who hold fast to that which the Prophet صلى الله عليه وسلم and his Companions were upon with regards to ‘aqeedah (belief), manhaj (methodology) and all other matters of religion and who hold onto to this way, not abandoning it for the way of the innovated and misguided sects such as the Khawaarij, the Mu’tazilah, the Ash’ariyyah, the Soofiyyah and their likes.

‘Allaamah: A title given to someone who is distinguished in his learning and knowledge of the religion.

‘Aqeedah: The principles and specific details of belief that one holds in his heart.

Ashaabul-Hadeeth: The People of Hadeeth, this is a description of whoever submits to the Prophetic Narrations in accepting and deriving his belief. As opposed to Ahlul-Kalaam and Ahlul-Bid’ah who rely upon other than this.

Athar (pl. Aathaar): Literally, a remnant or trace. It means a narration from the Prophet صلى الله عليه وسلم or from the Companions, the Taabi’een or those after them.

Bid’ah: An innovation, something having no precedence from the Prophetic Sunnah.

Dalaalah: Misguidance

Dhaahir: Apparent, manifest

Eemaan: The correct Islamic belief, which comprises firm belief in the heart, profession by the tongue and the actions of the limbs. It can increase and decrease.

Faqeeh: Someone who has good understanding of the religion, of the texts of the Book and the Sunnah and who can derive rulings from them.

Fiqh: The understanding and application of the Sharee’ah as derived from the Qur’aan and the Sunnah.

Haafidh: A preserver of the Qur’aan and Hadeeth.

Hadeeth (pl. Ahaadeeth): A narration containing the sayings of the Messenger of Allaah صلى الله عليه وسلم, his actions, his silent approvals or any descriptions of him.

Hasan: In the Science of Hadeeth, a good and acceptable hadeeth.

Haqeeqah: Real, in reality (as opposed to metaphorically).

‘Ilmul-Hadeeth: The Science of Hadeeth, which is involved with separating the correct and true ahaadeeth from the weak and fabricated ones.

Ijmaa’: Consensus, the agreement of the Companions of the Messenger upon an issue, and the agreement of the Scholars of Ahlus-Sunnah wal-Jamaa’ah upon an issue.

Imaam: One who leads in prayer, in terms of knowledge or fiqh. Also a leader of a state.

Jamaa’ah: The body of Muslims, which is united upon adherence to the truth, which is what the Companions were upon and those following them upon that.

Kaafir: A disbeliever.

Khaleefah (pl. Khulafaa): The leader of the Muslim Ummah.

Khilaafah: The Muslim State, which is based upon the beliefs, actions and methodology of the Messenger صلى الله عليه وسلم and His Companions.

Khutbah: A sermon (i.e., the khutbah of Jumu’ah)

Kufr: Disbelief.

Madhhab (pl. Madhaahib): A way or a school of thought.

Manhaj: Methodology, the methodology of a Muslim in the derivation, understanding and application of his Religion.

Mu’min: A Believer

Muhaddith: Someone well versed in the Science of Hadeeth and all its branches and who is able to separate the correct from the false ahaadeeth.

Mushaf: The printed Qur`nan.

Mushrik: A pagan, one who associates partners with Allaah, in either his beliefs or his actions.

Muwahhid (pl. Muwahhidoon): One who holds the correct belief in Allaah and His Names and Attributes, who worships Him alone, with everything that the correct meaning of worship requires. Not associating partners with Him in any form or fashion and who dies upon that state.

Nifaaq: Hypocrisy

Qadaa: Allaah’s ordainment of everything in creation.

Qadar: Allaah’s Pre-decree and pre-ordainment of the creation.

Qiblah: The direction one faces during Prayer (i.e., towards the Ka’bah in Makkah)

Saheeh: Authentic, a hadeeth fulfilling all the conditions of authenticity.

Salaam: The greetings that a Muslim gives to another, `Assalaamu ‘alaikum,’ may Allaah protect you and keep you safe.

Salaf: Predecessors, the early Muslims, those of the first three generations specifically (i.e., the Companions, the Successors and their successors) and those who are upon their way in belief and methodology, generally.

Shirk: Associating partners with Allaah.

Sunnah: In the broadest sense the entire religion which the Prophet صلى الله عليه وسلم came with i.e., all matters of belief, rulings, manners and actions which were conveyed by the Companions. It also includes those matters, which the Prophet صلى الله عليه وسلم established by his sayings, actions and tacit approval.

Ta’teel: The act of denying any of Allaah’s Attributes.

Ta’weel: To give a figurative explanation of any of Allaah’s Attributes, such as to say that Allaah’s Hand means `power’ or `blessing’ or that His Anger means `to intend to punish’ or to say that His Throne really means His `sovereignty’ and other similarly false interpretations.

Taabi’ee (pl. Taabi’een): The Successors, that is the successors of the Companions, the next generation after the Companions.

Tahreef: To distort the meaning of Allaah’s Attributes or any of the texts of the Book and the Sunnah such as to say that Allaah’s Mercy means `the desire to confer a favor upon someone’ or to say that Istawaa (to ascend) really means istawlaa (to conquer, dominate).

Takyeef: To enquire into exactly how Allaah’s Attributes are such as to say `How is Allaah’s Hand-‘ or `Exactly how does Allaah ascend the Throne-‘ etc. This is an innovation.

Takbeer: Allaahu Akbar … Allaah is greater.

Taqiyah: Deception, manifesting other than ones true Religion, i.e., Hypocrisy (Nifaaq).

Tasdeeq: To affirm something is true and correct.

Tashbeeh: To claim that Allaah’s Attributes resemble the Attributes of the creation such as to say `Allaah’s Hand is like our hands’ etc. This is heresy.

Tawheed: The Unity and Uniqueness of Allaah with respect to His Lordship, His Names and Attributes and in His right to be worshipped alone.

Ummah: The Muslim Nation.

Footnotes:

[1] Sunan: pl. of sunnah, referring here to recommended actions established from the practice of the Prophet صلى الله عليه وسلم [Trans. Note]

[2] I say: This contains a subtle indication that he should not place them in front of him. This is an etiquette that is disregarded by the majority of those who pray, since you see them praying towards their shoes!

[3] i.e., `Allaahu Akbar,’ meaning, `Allaah is greater.’ [Trans. Note]

[4] I say: We know from this that what the Muslims do in all mosques that I have seen in Syria and elsewhere with regard to praying in the middle of the mosque, far away from any wall or pillar, is nothing but negligence of the command and the practice of the Prophet صلى الله عليه وسلم

[5] Mu’khiratur-Rahl: It is the piece of wood placed at the back of the saddle, so the hadeeth contains an indication that it is not sufficient to use a line upon the ground. The hadeeth allowing that is not authentic.

[6] As for the hadeeth that he صلى الله عليه وسلم prayed at the outer edge of the area for tawaaf without any sutrah and the people were passing in front of him, then this is not authentic. Furthermore, it does not mention that they were passing between him and his place of prostration.

[7] i.e., the saying of, `As-salaamu ‘alaikum wa rahmatullaah …’ to complete the Prayer

[8] I say: As for actually touching the earlobes with the thumb then there is no basis for this in the Sunnah. Rather in my view it is something that incites misgivings.

[9] As for the practice of combining both placing and grasping at one and the same time, as some late-comers hold to he good, then there is no basis for it.

[10] I say: The placing of the hands anywhere else but the chesr is either inauthentic (da’eef). Or has no basis

[11] Whoever wishes to see the rest of the opening supplications then let him refer to Sifatus-Salaat, pp. 14-19 of the translation

[12] The whole of Soorah al-Faatihah can be seen in Appendix One

[13] I say: I have mentioned the evidence used by those who support it, along with its rebuttal in Silsilatul-Ahaadeethid-Da’eefah, nos. 546 and 547

[14] For the details of this chapter, refer, if you wish, to Sifatus-Salaat, (pp. 25-39 of the translation).

[15] There are other sayings that can be said with this pillar (rukn). Some are long, some are medium length and some are short. Refer to Sifatus-Salaat, Eng. transl. pp. 44-46

[16] There are other sayings that can be said here. Refer to Sifatus-Salaat, (Eng. transl. pp. 47-50).

[17] It is not prescribed to place one hand upon the other during this standing, since that is not reported. If you wish you may see further discussion of this in Sifatus-Salaat (Eng. transl. pp. 50-51).

[18] There are other sayings that can be said in it, and you can refer to them in, Sifatus- Salaat, Eng. Transl., pp. 55-57

[19] This is what it is prescribed to say after the death of the Prophet صلى الله عليه وسلم and this wording is established in the tashahhud of Ibn Mas’ood, ‘Aa’ishah, Ibn az-Zubayr and Ibn ‘Abbaas. So whoever wishes may refer to my book Sifatus-Salaat, (Eng. transl. p. 68).

[20] I have mentioned other wordings of the tashahhud in my book (Eng. transl. pp. 67-70), and that which I have mentioned here is the most authentic

[21] Witr: the odd-numbered rak’ah(s) said at the end of the (optional) Night Prayer

[22] The ‘Trials of Living …’ are that which a person encounters in life with regard to being enticed by the worldly life and the desires to which it gives rise. The ‘Trials of dying …’ are the trials of the grave, and the questioning by the two Angels. And the ‘Trials of the False Messiah (Dajjaal) …’ are the supernatural occurrences that will happen at his hands; things that will lead many people to go astray, to follow him and accept his claim to divinity

[23] Soorah al-Ankaboot (29):45

[24] Soorah ash-Shu’araa (26):88-81)

Drying the Body Parts after Purification – Fahd ibn ‘Abdir Rahman ash-Shuwaib

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‘Uthman ibn ‘Affaan, al- Hasan ibn ‘Alee, Anas ibn Maalik, al-Hasan al-Basree, Ibn Seereen, ‘Alqamah, al-Aswad, Masrooq, ad-Dahhaak, ‘Abdullaah ibn al Haarith, Abu Ya’laa, Abul Ahwas, Ash-Sha’bee, Ath-Thawree, Ishaaq, Ibn ‘Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafi’ee Madhhab in one saying, all say that –

It is permissible after both wudoo and ghusl to dry the body-parts.

And their evidence is what ‘Aa’ishah (radhiAllaahu ‘anhaa) reports – she said:

Rasoolullah (sallallaahu ‘alaihi wa sallam) had a cloth which he used to dry himself with after making wudoo .

[Reported by at-Tirmidhee who declared it to be da’eef]. Then al Ainee states that an-Nasaa’ee records it in ‘al-Kunaa’ with saheeh isnaad.

I say: And it has other narrations which support and strengthen it. (See Fiqh al-Imam Sa’eed, 1/70). Al-Albaanee declares the hadeeth to be hasan. (Saheeh ul Jaami’, 4706).

65. Salmaan al-Faarsee narrates that the –

Prophet (sallallaahu ‘alaihi wa sallam) made wudoo , then turned up a woollen cloak he had and wiped his face with it.

[Reported by Ibn Maajah (no.468)]. In az-Zawaa’id it is said: Its isnaad is saheeh.

I say: In its isnaad is al-Wadeen ibn ‘Ataa who is sadooq but has a bad memory as al-Haafiz Ibn Hajr says in ‘Taqreeb ut-Tahdheeb’, so its isnaad is da’eef!! – but it is strengthened by the previous hadeeth of ‘Aa’ishah to the level of hasan – and Allaah Knows best.

Some others hold it to be makrooh to dry the body-parts after Purification and their proof is:

66. What is established from Maimoonah (radhiAllaahu’anhaa) who described the Prophet’s (sallallaahu ‘alaihi wa sallam) ghusl from Janaabah and said: Then I brought him a cloth but he refused it. [Al-Bukhaaree, and Muslim – and the word is his].

The Final word: Is that –

Drying the body-parts is one of the desirable actions as shown by the hadeeth of Aa’ishah (radhiAllaahu ‘anhaa) – as for the saying that it is makrooh then that is not acceptable as the saying of Maimoonah (radhiAllaahu ‘anhaa) “but he refused it” does not amount to the fact that it is makrooh – and Allaah Knows best.

Posted from eBook: 
Sifat Wudoo’-in-Nabee (Sallallaahu ‘alaihi wa Sallam) – Fahd ibn ‘Abdir Rahman ash-Shuwaib

“We placed veils upon their hearts so that they understand it not” – Explained by Shaykh Al Albaani

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[7] Question:

Allaah says:

وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا
“And We placed veils upon their hearts – so that they understand it not – and deafness in their ears.” [Surah Al-An’aam: 25]

Some people perceive this ayah to contain a sense of coercion in it (on the part of Allaah). So what is your opinion with regards to this?

[7] Answer:

This “placing” is an existential (kawnee) type of placing. In order to understand this, we must explain the meaning of Allaah’s Divine Desire (Iraadah). Divine Desire is divided into two categories.

The Shar’ee (Legislative) Desire and the Kawnee (Existential) Desire

The Legislative Desire is everything that Allaah has legislated for His servants and incited them to do, such as acts of worship and obedience, regardless of their rulings, whether obligatory or recommended. Allaah desires and loves these acts of worship and obedience.

As for the Existential Desire, it may at times be something that Allaah did not legislate but yet preordained. This type of Desire is only called “Existential Desire” since its term was derived from Allaah’s statement:

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ

“Verily, His Command – when He desires something – is only that He says to it ‘Be’ and it is.” [Surah YaaSeen: 82]

The word “something” here is an indefinite noun which consists of everything, whether acts of obedience or acts of disobedience. Such things come into existence by Allaah’s saying to it: “Be.” Meaning: It occurs through His Will, Ordainment, and Pre- Decree. So if we come to realize this Existential Desire, which includes everything regardless if it is an act of obedience or an act of disobedience, it will definitely lead us back to the subject of Al-Qadaa wal-Qadar (Allaah’s Divine Ordainment and Pre- Decree, since Allaah’s statement: “Verily, His Command – when He desires something – is only that He says to it ‘Be’ and it is” means that the thing to which He said “Be” is something He decreed, which will definitely come into existence.

Everything, according to Allaah, is decreed – it either consists of good or it consists of evil. However, that which applies from it to us – the two species of mankind and jinn who have been ordered by Allaah and are accountable for our actions – is that we look at what we do. The things we do either occur purely from our desire and free choice or they occur in spite of what we desire. Acts of obedience or disobedience do not apply to this second category and the end result of it is not Paradise or Hellfire. It is only the first category that the religious laws revolve around. And it is based on this that a person will be rewarded with either Paradise or the Hellfire. This means that whatever a person does based on his own desire and whatever he chases after through His actions and free choice, this is what he will be held accountable for. If it is good, then he will have good and if it is bad, then he will have bad.

The fact that a person has a free choice in a large portion of his actions is a fact that cannot be argued with whether religiously or intellectually.

As for religiously, there are numerous texts from the Qur’aan and Sunnah that confirm that a person may choose to do what he is ordered to do and abandon what he is forbidden from doing. These texts are too numerous to mention.

As for intellectually, it is clear to every person that is void of whims and desires that whenever he speaks or walks or eats or drinks or does anything that involves his free will, he is choosing on his own to do that action and not being forced to do that at all. For example, if I wish to speak right now, there is naturally no one that can force me to do that. However, this speech (of mine) is pre-decreed. What is meant by my speaking these words in spite of it being pre-decreed is that it is pre-ordained along with my free choice of what I will say and talk about. However, I have the ability to remain silent to make clear – to those doubtful about what I’m saying – that I have a free choice in the matter of speaking.

So therefore, the fact that a person has a free choice and a free will is something that cannot be disputed or argued against. And as for one who does argue against such a fact, then this person is only arguing philosophically and casting doubts on self-evident intuitions. And when a person reaches this stage, he can no longer be talked to (logically).

Therefore, the actions of a human being are divided into two categories:

1. Those that are done out of his choice and free will
2. Those that are done as a result of him being forced and coerced to

We have nothing to say about the actions that are done due to coercion – not from a religious perspective or from a real-life perspective. The religion is only concerned with the matters of free choice and free will. This is the truth of the matter. If we implant this into our minds, we will be able to understand the afore-mentioned ayah: “And We placed veils upon their hearts.” This refers to the Existential Placing. We must remember that the afore-mentioned ayah: “Verily, His Command – when He desires something” refers to the Existential Desire. However, it is not done against the will and choice of this person whom Allaah has placed veils over his heart.

Here is an example of this from an actual perspective: When a human being is created, he is formed while his flesh is still soft and tender. Then as he gets older and older, his flesh becomes harder and his bones become stronger. However, not all people are the same in this regard. So lets say for example this person is devoted to (learning) some type of study or science. What part of the body will grow strong in this person? His mind will strengthen. His brain will become stronger in the field that he preoccupies it with and applies all of its abilities on. However, from a physical standpoint, his body will not strengthen nor will his muscles develop.

The opposite of this is exactly true as well, for there may be a person that completely applies himself physically. So everyday he engages in sports and physical training – as we say today. Such a person’s muscles and body will progress and become strong. And he will acquire an image just like those that we see sometimes in real-life and sometimes in pictures in which for example the bodies of these athletes have become all muscle. Was this person created this way? Or did he earn and acquire for himself this strong physique loaded with muscles? This is something that he has attained based on his own actions and free choice.

This is the same example as someone who lingers in his misguidance, rejection, disbelief and denial and as a result attains this condition of these veils being placed by Allaah over his heart, not because Allaah compelled and forced this upon him but rather due to his actions and free choice.

So this is the existential placing which these disbelieving people have acquired (for themselves). They have gotten themselves to this point, which the ignorant think they were forced into, when in reality, such a fate was not obliged upon them, but rather came about due to what their own hands earned. And Allaah does not oppress His servants.

Footnotes:
15 See Silsilat-ul-Ahaadeeth as-Saheehah (2468)

Source: Posted by AbdurRahman.Org from the Book PDF: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee. [ Download complete PDF book]

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