Exaggeration of the Qadiriyyah Tariqah (Sufi order) – The Permanent Committee

Fatwa no. 1304

Q: The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.

A: The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.

These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person. Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words:

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.” (Surah Al-A`raf, 7: 188)

And He (Exalted be He) says:

“Say: “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah Al-Jinn, 72: 21)

“Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” (Surah Al-Jinn, 72: 22)

The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari`ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and `Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari`ah of the Lord of the Worlds.

The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses,the intellect, and the Shari`ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du`a’ (supplication); he was with Isma`il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya`qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with `Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:

I am the one, the only, and the great one in himself,
I am the describer and the described; the shaykh of the Tariqah.

May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!

Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah(Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh `Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of.

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 Mani`
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

The Denial of any partner for Allaah will not be complete except by negating three types of shirk – Shyakh Albani | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 02

[Point 2] نقول في توحيد الله معتقدين بتوفيق الله‏:‏ إن الله واحدٌ لا شريك له‏.‏

 We say with regard to the tawheed of Allaah, holding as our creed and belief, due to the tawfeeq (guidance, correctness) granted by Allaah, that: Allaah is One, having no partner

https://soundcloud.com/abdurrahmanorg/the-denial-of-any-partner-for-allaah-will-not-be-complete-except-by-negating-3-types-of-shirk

[1] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding the last phrase “having no partner” – denial of any partner for Allaah the Most High will not be complete except by negating/denying three types of shirk.

Firstly: By denying shirk in Allaah’s Lordship; which is to believe that there is another creator along with Allaah, He the Perfect and Most High, as is the belief of the Magians – those who say that evil has a creator besides Allaah the Perfect. And this type of shirk is something very rare in this Ummah and all praise is for Allaah, even though the saying of the Mu`tazilah is very close to it – their saying that evil is the creation of the person; and this fact is indicated by the saying of the Prophet sallAllaahu `alayhi wa sallam,

القدرية مجوس هذه الأمة

The Qadariyyah are the Magians of this Ummah…” the hadeeth.

Secondly: It is shirk with regard to worship; which is, that a person worships someone along with Allaah – someone from the prophets or the righteous such as calling upon them for relief and calling upon them at times of hardship and so on. And this, regretfully, is present a great deal in this Ummah. And the major part of responsibility for it is borne by those shaykhs who support this type of shirk by giving it the name of tawassul (drawing closer to Allaah) calling it by other than its name!

Thirdly: Shirk with regard to Allaah’s Attributes; which is, that a person describes someone from the creation of Allaah the Most High, with some of the attributes which are particular to Allaah the Mighty and Majestic. Such as, claiming that people have knowledge of the hidden and unseen for example; and this type is widespread amongst many of the Soofees and those who are influenced by them.  For example, those who praise the Prophet sallAllaahu `alayhi wa sallam with exaggerated praise like the one who said about him in a line of poetry: “From your generosity came about the whole world and whatever it contains and from your knowledge is the knowledge of the Preserved Tablet and the knowledge of everything the Pen has written.”

So from this has come the misguidance of those dajjaals – those who claim that the see the Messenger sallAllaahu `alayhi wa sallam today whilst they are awake and that they ask him about things which are hidden – things about the secrets of the souls of people they associate with. Whereas, the Messenger sallAllaahu `alayhi wa sallam did not know such things even when he was alive; rather, he was told to say:

If I knew the hidden and unseen then I could have increased greatly in good and harm would not have touched me. (Sooratul-A`raaf (7), aayah 188)

So how could he know that after his death and after he passed on to the highest company of angels?!

So these three types of shirk, whoever negates/denies them from Allaah in his tawheed of Him and he singles out Allaah in His Self and His worship and His Attributes, then that person is the muwahhid (the person of tawheed) who is covered by the virtues particular to the people of tawheed. And whoever commits something from that shirk then to him is directed the like of the saying of Allaah the Most High,

If you commit shirk then (all of) your deeds will be rendered null and void and you will from the losers. (Sooratuz-Zumar (39), aayah 65)

So preserve this point because it is the most important thing in `aqeedah. So, there is no surprise in the fact that the author began with it. And whoever wishes to see further details then let him refer back to the explanation of this book and the books of the Shuyookhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim and Ibn `Abdil -Wahhaab and others, and those who followed upon their way.

[Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 2]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Fearing Others Besides Allah – Shaykh Abdur-Rahman Ibn Hasan Ali-Shaykh

Title: Fearing Others Besides Allah
Original Title: فتح المجيد
Original Author: ‘Abdur-Raḥmān Ibn Ḥasan Āli-Shaykh
Translator: Abu az-Zubayr Harrison ( hafidhahullaah)

Contents:

The First Verse: That is only Satan who frightens (you) of his supporters
The Types of Fearing Others Besides Allah
The Second Verse: The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day
The Third Verse: “And of mankind are some who say, “We believe in Allah,” but if they are made to suffer for the sake of Allah…”
The Ḥadīth: “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people.”

The First Verse:

Allah (تعالى ) says:

That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [1]

Fear is one of the most dignified and important religious principles. Fear of Allah summarizes all forms of worship which must be made solely and sincerely for Allah.

Allah says (about His messengers):

And they, from fearing Him, are frightened. [2]

And He (تعالى ) says (about the angels):

They fear their Lord above them.[3]

And He (تعالى ) says (about the believers):

But whoever has feared standing before his Lord will have two gardens.[4]

And:

So fear only Me.[5]

And Allah says:

So do not fear people, but fear Me. [6]

There are many verses in the Quran similar to these.

Fear of other than Allah can be divided into three types.

1. The first type of fear is an inward, spiritual fear. This type is the religious fear one has of other than Allah such as fearing idols and false gods, being afraid that they may afflict him with something he dislikes. An example is the verse in which Allah narrated that the people of Prophet Hūd said to him:

“We only say that some of our gods have possessed you with evil.” He said, “Indeed, I call Allah to witness, and you witness yourselves, that I am free from whatever you associate with Allah.” [7]

Allah also says about this type of fear:

And they threaten you with those (they worship) other than Him. [8]

This is exactly the same type of fear those who worship grave inhabitants have as well as idol worshippers; such people fear these false gods. They threaten the people who believe only in Allah with the punishment of such false deities when the believers criticize their misplaced worship, encouraging them to instead sincerely worship Allah alone. This type of fear completely invalidates tawḥīd – the worship of Allah alone.

2. The second type of fearing others besides Allah is when one chooses not to do what he is religiously obligated to do out of fear of other people. This type of fear is impermissible and it is a form of associating others with Allah which contradicts complete tawḥīd. And it is this type of fear for which the opening verse was revealed; Allah (تعالى ) says:

Those to whom hypocrites said, “The people have certainly gathered against you, so fear them.” But it (only) increased them in faith and they said, “Sufficient for us is Allah and (He is) the best disposer of affairs.” So they returned with favor from Allah and bounty, no harm having touched them. They pursued the pleasure of Allah, and Allah is the possessor of great bounty. That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [9]

Similarly, in a ḥadīth

Allah (تعالى ) will ask a worshipper on the Day of Resurrection, “What prevented you, when you saw some wrongdoing, from changing it?” The person will answer, “My Lord, the fear of people.” He will say, “I was more deserving that you fear Me.” [10]

3. The third type of fearing others besides Allah is the natural fear. It is the instinctive fear of an enemy, a wild animal, or similar things. There is nothing wrong with this type of fear as Allah (تعالى ) said relaying the story of Prophet Mūsá ( عليه السلام) :

So he escaped it (the city), fearful and anticipating (apprehension). He said, “My Lord, save me from the wrongdoing people.” [11]

As for the meaning of “That is only Satan who frightens (you) of his supporters” in the opening verse,12 it means he tries to make you afraid of his allies. And as for “So do not fear them, but fear Me”, this is a commandment from Allah (تعالى ) to believers that they must not fear others besides Him. It is an order that they should limit their emotion of fear to Allah alone, fearing none other. This is the complete sincerity and devotion Allah requires from his worshippers and with which He is pleased. So when they ensure their fear is for none other than Allah, as well as all other aspects of worship, He will in return give them what they hope for and keep them safe and secure from the fears of this life and the hereafter as He (تعالى ) says:

Is Allah not sufficient for His servant? And yet they threaten you with other than Him.[13]

The great scholar Ibn al-Qayyim ( رحمه الله  تعالى ) said:

Part of the plot of the enemy of Allah is that he tries to frighten believers with his soldiers and supporters. He does so in order that the believers will be too scared to oppose and strive against them, too scared to encourage his supporters to do good or forbid them from doing evil. As such, Allah, the Most High, informs us that this is all part of the plot and deception of Satan and his intimidation and frightening (of believers). Yet He has forbidden us from fearing them by saying—and this is the interpretation of most interpreters—that Satan is only trying to make the believers scared of his supporters. Qatādah says, “He (Satan) makes them (his supporters) seem greater, more significant in the believer’s hearts.” So whenever a worshipper’s faith in Allah becomes stronger, the fear of Satan’s supporters becomes less, and when his faith weakens, his fear of them becomes greater. Therefore, this verse shows that sincerity in fear is one of the conditions of complete faith.

The Second Verse

Allah (تعالى ) says:

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give charity and fear none other besides Allah. It is expected that those will be of the rightly guided.[14]

Here, Allah tells us the mosques of Allah are to be maintained only by people of faith in Allah and the last day (the Day of Judgment). They are those who both believe with their hearts and worship with their limbs, and they make their fear sincerely and exclusively for Allah and no other. For these, He has confirmed the maintenance of places of worship after He forbade it for those who worship others besides Him. This is because the establishment and care of such places of worship is to be done with obedience (to Allah) and righteous actions. As for one who worships other than Allah, even if he were to perform a seemingly righteous action:

Their deeds are like a mirage in a desert which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before him. [15]

Or:

Their deeds are like ashes which the wind blows forcefully on a stormy day.[16]

Considering that, true goodness does not result from such action or person. So places of worship, the mosques, should be maintained and populated with only true faith, the most dignified of which is tawḥīd and righteous deeds free of all forms of deficiency such as the worship of other than Allah and unfounded religious innovation. All of that is included in the meaning of the word “faith” (īmān) according to mainstream Muslims who follow the Sunnah.

About “and (they) fear none other besides Allah” in the verse, Ibn ‘Aṭiyyah says,

“It means the type of fear which is based on honor, worship, and obedience. And while it may be inevitable that people are afraid of worldly dangers, they must ultimately fear the decree and control of Allah alone regarding (the consequences) of such worldly dangers.”

Ibn al-Qayyim ( رحمه الله ) says,

“Fear is worship of the heart, and it is not fitting to be given to others besides Allah, similar to repentance, love, reliance, hope, and other aspects of worship of the heart.”

As for “It is expected that those will be of the rightly guided”, Ibn Abī Ṭalḥah reported that Ibn ‘Abbās ( رضي الله عنه ) ماsaid, “He is saying, ‘They are the rightly guided.’ Any time the Arabic word ‘( عَسَىasá – “perhaps,” “it is expected,” etc.) is used in the Quran, it means it is something destined to happen.” [17]

The Third Verse

Allah (تعالى ) says:

And of mankind are some who say, “We believe in Allah.” But if they are made to suffer for the sake of Allah, they consider the trial of mankind as (if it were equal to) the punishment of Allah. [18]

Ibn Kathīr ( رحمه الله ) says:

Allah (تعالى ) informs us about the characteristics of some people who dishonestly claim to believe, but their belief is only with their tongues and not firm in their hearts. For such people, when a trial or tribulation comes to them in this life, they believe it is from the resentment and wrath of Allah and then leave Islam. Ibn ‘Abbās ( رضي الله عنه ما ) said, “It becomes a tribulation from which he leaves his religion when harmed for the sake of Allah.”

Ibn al-Qayyim ( رحمه الله ) says:

When people are sent a messenger, they become one of two types of individuals: those who respond, “I believe,” and those who do not. Those who refuse continue on with their sin and disbelief. As for he who says he believes, he is then tested by his Lord with trial and affliction; the affliction is only a test however. This is to distinguish the truthful from the untruthful. As for those who do not believe (in the messenger), he should not think that Allah is incapable (of testing him), or that he will escape from Him. As a consequence, whoever believes in the messengers and obeys them, the messengers’ enemies will begin to show enmity toward him and afflict him with whatever will harm him (in this life). And those who neither believe in the messengers nor obey them, they will be recompensed in this life and in the hereafter and will still eventually experience what harms them. Yet their harm is greater and more lasting than that experienced in life by the messenger’s followers.

So even though every soul will experience some type of harm, whether it believes or refuses belief, a believer is hurt in this life only as a trial for him then he will be rewarded for it both in this life and in the hereafter. But he who refuses to believe, he may experience his delight in this life, again only as a trial for him, then he experiences a permanent harm and everlasting pain (in the hereafter).

Everyone must live among others and people have their own ideas and plans. People want other individuals to agree and conform to them in their plans. If one does not agree with them, choosing instead to contradict them, they seek to harm and punish him. Even if he were to conform to them, he would still be harmed, sometimes by the very people he agrees with, sometimes by others. For example, if a person of religion who is conscientious of Allah is among sinful or oppressive people, he may feel he has no way of escaping their wickedness and oppression except by either agreeing and conforming to what they are upon or at least by remaining silent regarding their evil. Were he to support them or remain silent, he may save himself from their evil and tribulations. But they will then have gained influence and power over him, humiliating him and perhaps harming him with affliction even greater than he had feared had he criticized them and differed from them. Even if he were safe from them, he may simply be humiliated and harmed by other than them.

The solution is to remember what the Mother of the Believers, ‘Āishah ( رضي الله عنها ), said to Muā’wiyah ( رضي الله عنه ): Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [19]

So when Allah guides an individual, inspiring within him His guidance and saving him from the evil of his own soul, such a person would refuse to support and agree with others in sinful acts. He would patiently bear whatever enmity they show him for it. He will then have his reward in this life and the hereafter as did the messengers and their followers.

Allah (تعالى ) then informs us about those who enter the faith without true insight. When he is harmed for the sake of Allah, he considers the tribulation of people—and it is the hurt he feels from them and their hatred which the messengers and their followers always experience from those who oppose them—he makes such tribulation of people, by his fleeing from it and avoiding whatever upsets them, equal to the punishment of Allah from which believers should more rightfully flee with true faith.

True believers with complete insight, however, flee from the punishment of Allah toward belief in Him. They bear patiently with whatever temporary harm they may suffer (from people) for Him, harm from which they will soon escape. But the other individual (who refuses to differ from sinful people), from his weak insight and unclear understanding of faith, flees from the harm of those who oppose the messengers toward agreeing with them and following them. In doing so, he flees from the punishment of people and into the punishment of Allah. He equates the harm of people, by his action of fleeing from it in what angers Allah, with the punishment of Allah. How unbefitting it is that he seeks safety and refuge (from people’s harm) in the scorching fire, running away from the pain of an hour to the pain of eternity.

Also in this verse is a refutation of the Murjiah Karrāmiyah sect (who claim that merely expressing faith with the tongue is sufficient to be saved). This is because such peoples’ statement, “We believe in Allah,” as mentioned in the verse, did not benefit them when they refused to patiently bear the harm of those who would hurt them for the sake of Allah. So proclaiming faith alone is of no benefit without actions. True religious faith of any person is only correct when it combines three aspects: belief in the heart and its actions (emotions in accordance with faith), statements with the tongue, and actions with the limbs. That is the position of all mainstream Muslims who follow the Sunnah, past and present, and Allah (سبحانه وتعالى) knows best.

Such action (conforming to sinfulness, refusing to differ from it) is a form of flattering the creation despite the truth, and the only one saved from such action is one whom Allah saves.

The Ḥadīth

‘Āishah ( رضي الله عنه ) reported that Allah’s messenger (صلّى الله عليه وسلّم ) said:

“Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [20]

Ibn Ḥibbān recorded this ḥadīth with that wording and al-Tirmidhī recorded it by way of a man from Medina who said that Mu’āwiyah ( رضي الله عنه ) wrote to ‘Āishah ( رضي الله عنها) : “Write and advise me but be concise.” She replied, greeting him with “Peace be on you,” then wrote that she heard the messenger of Allah (صلّى الله عليه وسلّم ) say, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.”

The scholar of Islam (Ibn Taymiyyah) says:

‘Āishah wrote this ḥadīth to Mu’āwiyah and it has been reported from her in a marfū’ form [21] that she said, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, they will not protect him from Allah in any way.” That is the marfū’ form.

It has also been reported in a mawqūf form [22] that she said, “Whoever pleases Allah at the expense of angering people, Allah will be pleased with him and cause people to be pleased with him too. But whoever pleases people at the expense of angering Allah, He will make those who praise him revert back to criticizing him.”

This is the greatest understanding of religion. Whoever seeks to please Allah, even if it means angering people, he has rightfully feared Allah and has become His righteous worshipper. Allah in return assumes the responsibility of protecting the righteous and He is sufficient for his worshipper.

And whoever fears Allah, He will make a way for him to get out (from every difficulty), and He will provide him from (sources) he could never imagine.[23]

Allah will certainly suffice him from having to rely on people. As for trying to please all people, that is impossible anyway.

As for, “seeking the pleasure of people by angering Allah,” in doing this, the person gives preference to people’s acceptance and happiness over that of Allah. This happens when the honor and respect for Allah and His greatness has not settled in his heart. If it had, it would have prevented him from seeking to gain the pleasure of the creation by gaining the anger of his creator, his Lord, and owner – the very One who controls all hearts, removes all difficulties, and forgives all sins. Based on this, such a choice (preferring to please people by angering Allah) is a form of associating others in worship with Allah because he considers pleasing the creation a higher priority than pleasing Allah. He seeks to get closer to creation by way of displeasing Allah. And no one is saved from this except one whom Allah saves and for whom He gives the success of truly knowing Him. This is attained by knowing what befits Allah by believing in His characteristics and rejecting any false notions which reduce His perfection and knowing tawḥīd of His lordship and sole right to worship. With Allah alone is success.

Ibn Rajab ( رحمه الله ) said:

If one realizes that anyone of creation on earth—and the earth is merely dirt—is himself (created) from dirt, then why would someone give preference to obeying someone from dirt over obeying the Lord of lords? How can he please dirt by angering the Owner, the Bestower? That is certainly an amazing thing.

In this ḥadīth, there is a severe reprimand for whoever fears people, preferring their acceptance and pleasure over Allah. And perhaps his punishment for doing so may even be a test or affliction in his religion—we seek refuge with Allah from that—as He says:

So He punished them with hypocrisy in their hearts until the day they will meet Him because they failed Allah in what they promised Him and because they used to lie. [24]

Footnotes:

[1] The Quran, Sūrah Āli ‘Imrān, 3:175
[2] Sūrah al-Anbiyā, 21:28
[3] Sūrah al-Naḥl, 16:50
[4] Sūrah al-Raḥmān, 55:46
[5] Sūrah al-Naḥl, 16:51
[6] Sūrah al-Māidah, 5:44
[7] Sūrah Hūd, 11:54
[8] Sūrah al-Zumar, 39:36
[9] Sūrah Āli ‘Imrān, 3:173-175
[10] Recorded by Aḥmad (3/27, 29, 77), Ibn Ḥibbān (1845), Ibn Mājah (4017), and others. Shaykh ‘Abdul ‘Azīz Ibn Bāz said it is authentic in his checking of Fatḥ al-Majīd. Shaykh Nāṣir al-Dīn al-Albānī said the similar narration of Ibn Mājah is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3244).
[11] Sūrah al-Qaṣaṣ, 28:21
[12] The verse again (Sūrah Āli ‘Imrān, 3:175):
“إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ ”
That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers.
[13] Sūrah al-Zumar, 39:36
[14] Sūrah al-Tawbah, 9:18
[15] Sūrah al-Nūr, 24:39
[16] Sūrah al-Nūr, 24:39
[17] Shaykh ‘Abdul ‘Azīz Ibn Bāz noted in his checking of Fatḥ al-Majīd that Ibn Kathīr mentioned that Ibn ‘Abbās also said, “It is similar to the verse in which Allah says to his prophet ( ): صلّى الله عليه وسلّم”It is expected that your Lord will resurrect you to a praised station” (Sūrah al-Isrá,17:79) and this refers to his intercession.” Muhammad Ibn Isḥāq Ibn Yassār said, “‘( عَسَىasá) mentioned in the Quran is truth from Allah.”
[18] Sūrah al-‘Ankabūt, 29:10
[19] This ḥadīth is recorded by al-Tirmidhī and the explanation will come on pg.14 of this article.
[20] Recorded by Ibn Ḥibbān (1542 – )مواردand al-Tirmidhī (2414) and al-Albānī said it is authentic in Ṣaḥīḥ Sunan alTirmidhī (1967).
[21] Muḥammad Ibn Ṣaliḥ al-‘Uthaymīn explains in his booklet Muṣṭalaḥ al-Ḥadīth that a marfū’ narration is one in which is either explicitly attributed to the prophet ( ) صلّى الله عليه وسلّمor considered to be attributed to him based on other ruling factors.
[22] Ibn al-‘Uthaymīn explains also in Muṣṭalaḥ al-Ḥadīth that a mawqūf narration is one that is attributed only to the narrating companion and not raised to the status of being attributed to the prophet ( .) صلّى الله عليه وسلّم
[23] Sūrah al-Ṭalāq, 65:2,3
[24] Sūrah al-Ṭawbah, 9:77

PS: The Arabic verses and hadith  are not posted in this article, please refer to PDF for the same.

[Download Original PDF]

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Wearing a Copper/Brass Bracelet for Curing Rheumatism – Imam Ibn Baz

Ibn Baz Fatwas – (Part No. 1; Page No. 206,207)

Copper bracelets [1]

[1]This is another answer to a question about copper bracelets made to cure rheumatism

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my honorable brother, may Allah safeguard you.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).

I have received your noble letter, may Allah be pleased with you. I have also reviewed the enclosed documents on the properties of the copper bracelet recently made to cure rheumatism. I have considered the whole matter more than once and discussed it with a number of university lecturers. We exchanged opinions on the juristic ruling on the copper bracelet in question, but there were different opinions on the matter; some regard it permissible as it has properties of curing rheumatism, whereas others see that it is better not to wear it, on the ground that wearing it is like the practice of the people of Jahiliyyah (pre-Islamic time of ignorance), who used to wear copper amulets and bracelets, thinking that they were a cure for many diseases and a reason for the safety of the person wearing them against envy.

`Uqbah ibn `Amir (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

Anyone who wears an amulet, Allah will not fulfill their need, and anyone who wears a seashell, Allah will not give them peace. [1]

According to another narration:

Anyone who hangs an amulet has committed Shirk (associating others with Allah in His Divinity or worship). [2]

Imran ibn Al-Husayn (may Allah be pleased with him and his father) also narrated:

The Prophet (peace be upon him) saw a man with a brass bracelet on his hand. He (peace be upon him) asked him, ‘What is this?’ The man replied, ‘A protection from weakness.’ He (peace be upon him) said, ‘Cast it off, for verily it will only increase your weakness; and if you die wearing it, you will never succeed.’ [3]

According to another Hadith:

The Prophet (peace be upon him) in one of his journeys sent a messenger to check the camels of the caravan, and ordered the cutting of all string necklaces hung around the necks of the camels which were thought by the people of Jahiliyyah to benefit and protect their camels.

These Hadiths and others show that a Muslim must not wear amulets, bracelets, strings, bones, beads or other things that are used by some people to prevent or remove evil.

In my opinion, it is better not to wear or use this copper bracelet to block any means to Shirk, and to not let the heart be attached to such things, and to direct Muslims with their hearts toward Allah Alone trustingly and confidently, and to restrict oneself to lawful means that are indisputably permissible. Surely, what Allah has made lawful and accessible is sufficient and dispenses with any need for what is forbidden.

The Prophet (peace be upon him) is authentically reported to have said:

Anyone who guards themselves against doubtful matters keeps their religion and honor blameless, and anyone who indulges in doubtful matters indulges in unlawful matters, just as a shepherd who pastures his animals around a sanctuary will soon (transgress upon it and) pasture them in it. [4]

He (peace be upon him) also said:

Leave what causes you doubt and turn to what does not cause you doubt. [5]

Undoubtedly, wearing a copper bracelet is similar to what was practiced by the people of Jahiliyyah. Wearing it constitutes either a prohibited matter of Shirk or a means leading to Shirk or at least a doubtful matter.

Therefore, it is better for a Muslim not to wear it and resort to lawful medical treatment. This is the opinion that seems correct to a group of scholars, shaykhs, and myself as well with regard to this issue.

We ask Allah (Exalted be He) to guide you and us to what pleases Him, grant us good understanding of His Religion, and protect us against all that opposes His Laws. Indeed, He is Able to do all things. May Allah safeguard you. As-salamu `alaykum.

Footnotes:

[1] Ahmad ibn Hanbal, Musnad, vol. 4, p. 154.

[2] Ahmad ibn Hanbal, Musnad, vol. 4, p. 156.

[3] Ibn Majah, Sunan, Book on medicine, no. 3531; Ahmad ibn Hanbal, Musnad, vol. 4, p. 445.

[4] Al-Bukhari, Sahih, Book on faith, no. 52; Muslim, Sahih, Book on sharecropping, no. 1599; Al-Nasa’y, Sunan, Book on transactions, no. 4453; Ibn Majah, Sunan, Book on trials, no. 3984; and Ahmad Ibn Hanbal, Musnad, vol. 4, p. 270.

[5] Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2518; Al-Nasa’y, Sunan, Book on drinks, no. 5711; Ahmad ibn Hanbal, Musnad, vol. 1, p. 200; and Al-Darimy, Sunan, Book on transactions, no. 2532.

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Excessive Praise of the Righteous – Dr. Saleh As Saleh [Audio|En]

Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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Posted from Audio SeriesThe Beneficial Sayings on The Book of Tawheed

Audio Sourcehttp://understand-islam.net

Allah , says:

“Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not “Three”-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs” (Qur’an 4:171)

It is reported on the authority of `Umar (ra) that the Messenger of Allah (may Peace Be Upon Him) said:

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.”

Narrated by Bukhari.

The Messenger of Allah (may Peace Be Upon Him) said:

“Beware of exaggerated praise, for it was only this which led those before you to destruction.” 

Narrated by Ahmad, An-Nassa’I and Ibn Majah

Al-Bukhari and Muslim report that `Aa`ishah said: “When the Messenger of Allah (may Peace Be Upon Him) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said:

“May Allah curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”

Requesting Forgiveness from the Prophet صلى الله عليه و سلم ? – Abbas Abu Yahya

هـل نـسـتـغـفـر النبي؟

Translated & Compiled By Abbas Abu Yahya

What has been said about the Ayaah:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

1 – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘From the people there are those who interpret the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]

They say : ‘If we seek forgiveness from the Messenger after his death then we are of the status of those who sought forgiveness from amongst the Companions.’  However, with this statement they oppose the Ijmaa (consensus) of the Companions and those who succeeded them with goodness and the rest of the Muslims, since not a single one of them sought from the Prophet –sallAllaahu alayhi wa sallam– after his death that he intercede for them. Nor did they ask him anything and not a single one of the Imams mentioned this in their books.’

[Majmoo al-Fatawa 1/190]

2 – Shaykh Allaama Saddeeq Hasan Khan (d. 1307 A.H.) said about this Ayaah :

‘This ‘visiting/coming to the Prophet’ is specific to his  –sallAllaahu alayhi wa sallam–  life time, and this does not mean that ‘this visiting /coming to’ is to  the enlightened place where he is buried after his death  –sallAllaahu alayhi wa sallam.  What indicates to this is what is mentioned in this Ayaah, as is affirmed in the book: ‘Saarim al-Munky’. This is why none from the Salaf of the Ummahand their Imams, not from  the Companions, Successors, nor from those who followed them in goodness ever took this extreme possibility [of seeking forgiveness from the Prophet –sallAllaahu alayhi wa sallam– after his death.]

[Fath al-Bayan fee Maqasid al-Qur’aan 2/315]

3 – Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr said:

‘As for the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then this Ayaah is in regard to the Munafiqeen, this becomes clear from what preceded this Ayaah and what came after it. ‘Coming to’ the Prophet  –sallAllaahu alayhi wa sallam– is specific to, in his lifetime. What is established in ‘Saheeh al-Bukhari’ from the Hadeeth of ‘Aeysha –Radhi Allaahu anha–that when she said: ‘O my head is hurting!’ The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her:

ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ، وَأَدْعُو لَكِ

‘If you die and I am alive then I will seek forgiveness for you and I will pray for you. . . ‘

If the Prophet –sallAllaahu alayhi wa sallam– was to seek forgiveness for anyone after his death then there would not have been a difference between him dying before her or her dying before him. Some of the people of Bida’ claim that which is much more than that, which is that the Prophet  –sallAllaahu alayhi wa sallam– brought his hand out of the grave and shook hands with one of the followers of the people of Bida’. What clearly invalidates this, is that the likes of this never occurred for the Companions –Radhi Allaahu anhum– and they are the best of this Ummah.  The Prophet  –sallAllaahu alayhi wa sallam– said :

أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ

‘I am the leader of the son of Adam on the Day of Judgement and I am the first for whom the grave will be opened and I am the first to intercede and the first to be interceded.’ [Muslim] And this opening of the grave will be when the resurrection takes place. Allaah Ta’ala said :

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

<< Then (again), surely, you will be resurrected on the Day of Resurrection. >>[al-Muminun : 16]

[Butlaan Qisatay by AbdurRahmaan al-Umaysaan p.179-180]

Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr also said:

‘As for the saying of Allaah -Tabarak wa Ta’ala:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then the intent is not approaching his grave  –sallAllaahu alayhi wa sallam– after his death, but rather the intent is come to him during his lifetime  –sallAllaahu alayhi wa sallam– just as the Companions–Radhi Allaahu anhum– understood it.  I clarified this is in a booklet called ‘The Importance of Tawheed al-Eebaadah’ (p.69) where I said:

‘The inmates of graves are visited and Dua is sought for them and they are not supplicated to. Allaah is requested for them and nothing is requested from them, not Dua’ nor cure nor to achieve benefit nor to repel harm. Since this is indeed requested from Allaah, Allaah -Subhanahu wa Ta’ala- is the One Who is supplicated to and to have hope in. Dua is made for anyone other than Allaah and is not supplicated to, the proof for this is that the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to request from him to make Dua during his lifetime and he would make Dua for them. After his death  –sallAllaahu alayhi wa sallam–  during his life of the Barzakeeyah they would not go to his grave  –sallAllaahu alayhi wa sallam–  and requested Dua from him. This is why  when the drought occurred at the time of Umar –Radhi Allaahu anha– he requested Dua for rain from al-Abbas–Radhi Allaahu anha– and Umar requested him to make Dua’.

Indeed Bukhari collected in his book from Anas that Umar bin al-Khattab used to request Dua for rain from al-Abbas bin AbdulMuttalib, if there was a drought and he would say: ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You [Allaah] would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So if the request for Dua from the Prophet  –sallAllaahu alayhi wa sallam– after his death was permissible Umar –Radhi Allaahu anha– would not have turned away from it and requested Al-Abbas to make Dua’ for rain.

[al-Eedhah wa Tibyeen fee Hukm al-Isteeghatha bil Amwaat wal Ghaibeen Page 33-34 ]

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He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

Neither Wealthy, Nor Knowledge of the Unseen, Nor an Angel
By Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah -Rahimullaah-

Translated By Abbas Abu Yahya

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

<<Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.”>> [Soorah Ana’am : 50]

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Indeed the Messenger –sallAllaahu alayhi wa sallam– was ordered to free himself from claiming these three things with Allaah’s statement << Say : ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.’ >> This is also what Nuh -alayhi as-Salam- said and he was the first of the main Messengers, the first Messenger [1] whom Allaah Ta’ala sent to the people of the earth. Here, too now, is the seal of the Messengers and the seal of the main Messengers and they have both freed themselves from this claim. This is because people sometimes seek knowledge of the unseen from the Messenger–sallAllaahu alayhi wa sallam, as in the saying of Allaah:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

<< They say: “When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth.” >> [Mulk:25]

And

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

<< They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). >> [al-Aa’raaf: 187]

Also they sometimes seek this knowledge to be persuaded of the truth, as in the saying of Allaah :

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا () أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا () أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا () أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

<< And they say: “We shall not believe in you, until you cause a spring to gush forth from the earth for us; “Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; “Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us) face to face; “Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say : “Glorified (and Exalted) be my Lord (Allaah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?”>> [al-Israa: 90-93]

Sometimes, they would regard the human need a Messenger had as shameful, as in the saying of Allaah :

وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا () أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا

<< And they say: “Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him? “Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?” >> [Furqan : 7]

Therefore, Allaah ordered the Messenger to inform them that he neither knew the unseen, nor did he possess the treasures of Allaah, nor was he an Angel who was not in need of eating or wealth. Rather, he was a follower of what was revealed to him, following that which was revealed to him is the Deen, which is obedience to Allaah and he was commanded to worship Him with knowledge and actions, both inward and outward. A person attains from those three things, according to the amount Allaah Ta’ala gives him. He learns from him what He has taught him and has ability according to what Allaah gives him the capability to do, and he suffices himself with that which Allaah enriched him with in matters which would otherwise oppose general practices or the practice of the majority of the people.’

[Majmoo 11/312-313]

[1] T.N. Adam -alayhi as-Salam was the first Prophet & Nuh -alayhi as-Salam – was the first Messenger.

Day 6 – Bite Size Ramadan – 1437 A.H. – Miraath Publications

Posted from: https://followingthesunnah.wordpress.com

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The Difference Between Lesser and Greater Shirk – Shaykh Uthaimin

Translator: Mikail ibn Mahboob Ariff حفظه الله

Question:

Esteemed Shaikh, what is the guiding principle with regard to the difference between texts concerning greater and lesser shirk?

Answer:

This [is a] question a lot of people ask about, saying: what is the difference between lesser shirk and greater shirk?

Greater shirk is that which, when it takes place from a person, he leaves the religion [of Islam, becoming a disbeliever]; lesser is that which is less than that.

So directing worship to other than Allāh is greater shirk, and revering [any of] creation as Allāh is due reverence, such that one [of creation] is given a right of divine lordship or revered as the Creator is revered, is greater shirk.

And whatever is less than that is lesser shirk, for example: the issue of swearing by other than Allāh is lesser shirk as an initial assumption. However, if there were in the heart of the one swearing, that the one he swore by was like Allāh, it becomes greater shirk.

So the guiding principle is that whatever the Shāri‘ [the One who lays down Islāmic law] calls shirk [that] does not [at the same time] take [one] out of the religion, is lesser shirk, [while] that which takes [one] out of the religion is greater shirk.

And another question [still] remains for us: what is it that takes [one] out of the religion? And what is it that does not take [one] out?

This depends on the given text, so whoever gives one of creation a right that is only for the Creator, then this is greater shirk, and whatever is less than that is lesser shirk.

I will give you an example: If a person respects his father greatly–every time he comes, he kisses his hand or kisses his forehead; sets his sandals down before him [to wear] and brings the car close to him [to save him having to walk]–this is showing great respect.

If he were to come to another person and did the same for him as he had done for his father, then this [person] has put other than his father [on] the same [level] as his father.

However, had he only presented [this person other than his father] sandals [for him to wear], would he then be treating this other one as one equal to his father? Of course not.

http://tasfiyah.com/ibn-uthaimin-the-difference-between-lesser-and-greater-shirk-2/

Wearing Ring, Twine or the like for Protection is Shirk – Dr. Saleh-As-Saleh [Audio|En]

Kitaab ut Tawheed – 20- Ch 07 – Wearing Rings For Protection Is Shirk

Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

The below is posted from the book by dar-us-salam

CHAPTER No: 7

To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk

Allah the Almighty said:

“Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust.” (39:38)

Imran bin Husain (May Allah be pleased with him) narrated:

The Prophet (May the peace and blessing of Allah be upon him) once saw a man with a brass ring on his hand and asked him, “What is this?” The man replied, “To overcome the weakness of old age.” He said, “Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed.”

[This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]

He also recorded a Marfu’ Hadith; Uqbah bin Aamir (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:

“Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And whoever hangs a sea shell would never get peace and rest.”

In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:

“Whoever wears a talisman has committed Shirk (polytheism).”

Ibn Abi Hatim reported about Hudhaifah (May Allah be pleased with him):

He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practise Shirk (polytheism).” (12: 106)

Ikhlaas & Mutaaba : A Nice Benefit regarding As-Shahadataan (Two Shahaadah) – Abu Muhamamd al Maghribee [Short Clip|En]

Listen / Download this Mp3 Clip (Time 10:56)
[audio https://salafiaudio.files.wordpress.com/2015/07/ikhlaas-mutaaba-a-nice-benefit-regarding-as-shahadataan-two-shahaadah-abu-muhamamd-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Shaving the Head : Permissible and Impermissible Types – Shaykh AbdurRazzaq al-Badr

Chapter 11: Shaving the Head
Lessons of Creed Acquired From The Hajj
By  Shaykh AbdurRazzaq bin ‘Abdul-Muhsin
Translated by Abbas Abu Yahya

The actions of the day of an-Nahr, the tenth day of the month of Dhul-Hijjah, are indeed four well-known actions which are the stoning, the slaughter, shaving the head and then the Tawaaf. The discussion here will be about shaving the head or shortening the hair as worship for Allaah in obedience to Him and seeking closeness to Him on this great day.

Shaving is completely removing the hair of the head while shortening is lessening the hair of the head all over. Shaving or shortening the hair is one of the obligations of Hajj and Umrah, it is not permissible to leave it, and the evidence is the saying of Allaah Ta’ala:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

Ibn Qadaamah –Rahimullaah- said:

‘If it was not from the rites of Hajj, Allaah would not have described them this way.’ [1]

It is narrated by Bukhari and Muslim from the hadeeth of Ibn Abbas –RadhiAllaahu anhu- who said:

‘When the Prophet -sallAllaahu alayhi wa sallam- came to Makkah he ordered his Companions to make Tawaaf of the House and of Safa and Marwa, then to come out of Ihraam and shave or shorten their hair.’ [2]

Hence, it is one of the obligations of Hajj and Umrah. So whoever does not shave or shorten their hair, then it is necessary to atone for this by slaughtering a sacrificial animal. It (i.e. shaving/shortening) is a sign that the time period for Ihraam has ended and it imitates the actions of the Messenger – alayhi as-sallat wa sallam- where he shaved his head and ordered his Companions to shave their heads, casting aside their impurities and removing dishevelled hair. Shaving the head is the act of humbly placing the forehead in front of its Lord, due to His greatness, and in submission due to His Honour and it is from the most intense forms of Uboodiyah (worship) for Allaah Azza Wa Jal.

So when the Muslims performs this great act of obedience and important worship in reverence of Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam- it is obligatory upon him to know that shaving the head or shortening the hair is done to worship and seek closeness to Allaah and that it is not permissible to perform it for anyone other than Allaah –subhanahu wa Ta’ala.

The great Imaam, Shaykh-ul-Islaam ibn Taymeeyah -Rahimullaah– was asked about a people who shave their heads at the command of their shaykhs at such graves as they glorify while regarding it as a means seeking closeness to Allaah and worship: is all of this a Sunnah or a Bida? Is shaving the head, generally, a Sunnah or Bida?

He –Rahimullaah- replied: ‘Shaving the head is of four types:

One of them is shaving the head in Hajj and Umrah and this is from what Allaah and His Messenger -sallAllaahu alayhi wa sallam- have ordered. It is legislated and ordered in the Book, the Sunnah and the consensus of the Ummah.

Allaah Ta’ala said:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

There are multiple narrations on the authority of the Prophet -sallAllaahu alayhi wa sallamthat he shaved his head in his Hajj and Umrah as did his Companions. From them were those who shaved their heads and some who shortened their hair. Shaving is better than shortening because the Prophet said: ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said: ‘And those who shorten their hair.’ [3]

In the farewell Hajj he -sallAllaahu alayhi wa sallam- commanded the Companions who had brought a sacrificial animal with them to shorten their hair if they had performed Tawaaf of the House and had walked between Safa and Marwa for Umrah and then to shave their heads once they had completed the Hajj. So (in this way) he combined for them, firstly, shortening their hair and, secondly, shaving their heads.

The second type of shaving the head is for a need, such as shaving the head for treatment. This is also permissible according to the Book, the Sunnah and the consensus of the scholars. Indeed Allaah has permitted the Muhrim (pilgrim), for whom it is not usually allowed to have his head shaved until completion of the Hajj rites, to shave his head if he is suffering as Allaah Ta’ala mentions:

<<and do not shave your heads until the Hady (sacrificial animal) reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep) >> [Baqarah :196]

What has been established by agreement of the Muslims is the hadeeth of Ka’b bin Ujraah that when the Prophet -sallAllaahu alayhi wa sallam- passed by him in the Umrah of Al-Hudaybiyah lice were falling from his head, so the Prophet said to him: ‘Are your lice harming you?’ K’ab replied: ‘Yes.’ So the Prophet said: ‘Shave your head and sacrifice a sheep, or fast three days or feed a group of six needy people.’[4]

The authenticity of this Hadeeth is agreed upon and has been received with acceptance by all the Muslims.

The third type of shaving the head is that which is done for worship, religion and Zuhd (abstention from loving worldly things) in other than Hajj or Umrah.

For example, some of the people command the one who repents, once he has repented to shave his head. Similar is the one who shaves the head as a sign of being from the people of rituals and religion or as a sign of the perfection of Zuhd and worship or as a sign that the one who shaves is better, more religious or has more Zuhd than the one who does not.

Then there are those who adhere to certain shaykhs such that if they repent, they shave their heads or they cut some of his hair. So the shaykh specifies who should have the scissors and prayer rug so he can pray on that rug (and not with the Muslims). His cutting hair from the heads of the people is from the complete authority befitting him and someone who is imitated in order to make the people repent.

So all of this is Bida’ which has neither been commanded by Allaah, nor by His Messenger -sallAllaahu alayhi wa sallam. It is not obligatory nor has it been recommended by any one scholar of the Deen. Not one of the Companions did this, nor did any of those who followed the companions in goodness, neither the scholars of the Muslims who were well known for Zuhd and worship nor the Companions, the successors or those who came after them.

There were those who accepted Islam at the time of the Prophet -sallAllaahu alayhi wa sallam- but he never used to order them to shave their heads if they entered Islaam nor did he cut anyone’s hair. He didn’t pray on a rug but, rather, he used to pray as an Imaam with all the Muslims. He used to pray on what they used to pray, sit where they used to sit and he never used to make himself distinct from them by sitting on something special, whether a prayer rug or anything else.

Whoever takes this Bida’ -which is not obligatory or even recommended- as a means of seeking closeness and obedience or as a path to Allaah making it a completion of the Deen or orders the repentant to do it, both the Zahid (the one who abstains from loving worldly things) and the worshipper, then he is a misguided person outside the path of ar-Rahmaan (Allaah the Most Merciful), following the footsteps of the Shayateen.’

Then Shaykh ul-Islaam –Rahimullaah- mentioned the fourth type of shaving the head which is shaving the head as other than a ritual or for other than a need, neither seeking closeness to Allaah nor seeking to be religious. He mentions that the people of knowledge have two opinions regarding this, which are two narrations attributed to Imaam Ahmad.

The first is that it is disliked and this is the Madhab of Maalik and others. The second is that it is permissible and this is well known amongst the companions of Abu Haneefa and ash-Shafi’ee.

Then Imaam Ahmad mentions the evidence that the scholars use for each of these sayings. [5]

Imaam Ibn al-Qayyim mentions a similar division to what has preceded in his book ‘Zaad al-Ma’ad’. He mentions that from the different types of shaving the head there is one that is Shirk and one that is Bida’. Shirk being the one shaving his head for other than Allaah –Subhaanhu- such as those who follow shaykhs and who shave their heads for their shaykhs.

One of them will say:

‘I have shaved my head for so-and-so and you have shaved your head for soand-so.’ This is the same as saying: ‘I have done Sadjah (prostration) for so- and-so,’ because shaving the head is done with humility, in worship and with submissiveness and it is done for the completion of Hajj.

Then he mentions that the misguided shaykhs deceive their followers by causing them to shave their heads for them, just as they mislead them into prostrating to them. [6]

All of this is clear Shirk and a great lie, we ask Allaah for security.

Footnotes:

[1] Al-Mughni (5/305)
[2] Saheeh al-Bukharee
[3] Saheeh al-Bukharee & Saheeh Muslim
[4] Saheeh al-Bukharee & Saheeh Muslim
[5] Majmoo’al-Fatwa (21/116-119)
[6] Za’d al-Ma’ad (4/159-160)

Verily Allaah loves three things for you and he hates three things for you – Shaykh Rabee | Abu Muhammad al Maghribee [Audio|En]

The Messenger (sallallaahu ‘alayhi wa sallam) said,

“Verily Allaah loves three things for you and he hates three things for you. He loves that you worship Him alone, and that you do not join anyone else in your worship of him and that you do not worship other than him, He loves that you hold tight altogether to the rope of Allaah and that you do not be divided.

And Allaah hates for you hearsay (he said and she said – qeela wa qaal – spreading rumours), he hates for you excessive questioning (questioning that brings about no benefit), thirdly, he hates for you the wasting of money.”

This Khutbah is based on the explanation of Shaykh Rabee ibn Hadee (hafidhahullaah)

Listen / Download Mp3 Here (Time 31:43)
[audio https://salafiaudio.files.wordpress.com/2015/06/verily-allaah-loves-three-things-for-you-and-he-hates-three-things-for-you-abu-muhammad-al-maghribee.mp3]

Audio Posted fromhttp://followthesalaf.com

Essence of Tawhid and Shirk – Shaykh Ibn Baz

Click the below link to read or download PDF article

Essence of Tawhid and Shirk – Shaykh Ibn Baaz [PDF]

Listen to the audio Lecture of this Here

The Obligation of Having Sincerity When Slaughtering the Sacrificial Animal – Shaykh AbdurRazzaq bin Abdul-Muhsin

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

Chapter 10

The Obligation of Having Sincerity When Slaughtering the Sacrificial Animal

Indeed from the great days of Allaah is the day of an-Nahr, the tenth day from the month of Dhul-Hijjah, the day of the blessed ‘Eid al-Adha. This day has been called the day of an-Nahr because the Muslims seek closeness to Allaah on that Day by slaughtering grazing livestock (sheep, camels, cattle, goats). Pilgrims on this day slaughter their sacrificial animals and the Muslims in every scattered part of the earth slaughter their sacrificial animals too, seeking closeness to Allaah by doing so, Allaah Ta’ala said:

<<And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your (God) is One (God – Allaah), so you must submit to Him Alone (in Islaam). And give glad tidings to the Mukhbitin [those who obey Allaah with humility and are humble from among the true believers of Islaamic Monotheism],

Whose hearts are filled with fear when Allaah is mentioned; who patiently bear whatever may befall them (of calamities); and who perform the prayer and who spend (in Allaah’s Cause) out of what We have provided them.

And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allaah, therein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful.

It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings to the Muhsinûn (doers of good). >> [Hajj: 34-37]

The meaning of which is: The intent is not just slaughtering but, indeed what has been legislated for you is slaughtering this sacrifice so that you remember Allaah at the slaughter, as He indeed is The Creator and The Provider, it is not that He will take anything from its meat or its blood, for Allaah Ta’ala is in no need of other than Himself.

<< but it is piety from you that reaches Him>>

The meaning of which is: to have sincerity, hope of gaining reward, a good intention and a desire for the Face of Allaah by performing good actions. In 1this is a great encouragement and motivation to have sincerity in slaughtering and that the intent should be the Face of Allaah alone, because Allaah Ta’ala does not accept actions except those that are sincere, with which one only desires the Face of Allaah –Subhanahu- as Allaah Ta’ala said:

<<Say: “Verily, my prayer, my sacrifice, my living and my dying are for Allaah, The Lord of all that exists. He has no partner.  And of this I have been commanded, and I am the first of the Muslims.”>> [Anaam: 162-163]

Ibn Katheer –Rahimullaah- said in explanation of this Ayaah: ‘Allaah Ta’ala commands the Messenger -sallAllaahu alayhi wa sallam- to inform the Mushrikeen who worship other than Allaah and slaughter in other than His name, that he is in opposition to them in this. Indeed his prayer is for Allaah and his sacrifices are in the name of Allaah alone, Who has no partner. This is like the saying of Allaah Ta’ala:

<<Verily, my prayer, my sacrifice>> [Anaam: 162]

i.e. that your prayer and your slaughtering should be sincerely for Allaah. Indeed the Mushrikeen used to worship idols and slaughter for them, so Allaah Ta’ala ordered the Messenger -sallAllaahu alayhi wa sallam- to oppose them, to turn away from what they were upon and to face Allaah with purpose, intention and determination, doing so sincerely for Allaah Ta’ala.

Mujahid said regarding Allaah’s saying <<my prayer, my sacrifice>> i.e. ritual: slaughtering in the Hajj and Umrah.’

Ath-Thawri said on the authority of Sa’eed bin Jubair who said regarding the word:

<<my sacrifice>> : my slaughtering.

As-Saadi and Dhihaak also said the same thing.[1]

Slaughtering is a great act from the different types of worship with which the Muslims seek nearness to their Lord –Azza wa Jal – fulfilling rites for the sake of Allaah Ta’ala from slaughtering the sacrificial animal to vows to other such things. So it is not permissible to direct these acts of worship to other than Allaah.

It has been established in the authentic book of hadeeth by Muslim from the hadeeth of the Ameer ul-Mumineen ‘Alee bin Abu Taalib –radhiAllaahu anhuwho said: the Messenger of Allaah-sallAllaahu alayhi wa sallam- informed me of four statements:

‘Allaah’s curse is upon the one who slaughters for other than Allaah, Allaah’s curse is upon the one who curses his parents, Allaah’s curse is upon the one who gives shelter to an innovator and Allaah’s curse is upon the one who changes signposts which mark directions on the earth.’ [2]

Accursedness meaning exiled and being distant from the Mercy of Allaah. The most dangerous of these four matters, such that the one who does it is deserving of this punishment, is slaughtering for other than Allaah. This is why the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned it first, which shows the great danger of this matter, as slaughtering for other than Allaah is Shirk, whereas the other points mentioned are from the major sins but they do not reach the level of Shirk. Any type of slaughtering done for other than Allaah is Shirk even if what is slaughtered -seeking closeness to Allaah- is insignificant or small such as a fly or something similar to that. So how about the one seeking closeness while he sacrifices the best and the finest of animals?

It has been narrated by Imaam Ahmad in his book ‘az-Zuhd’, by Abu Na’eem in his book ‘al-Hileeya’ and in other places on the authority of Salman alFarsi –RadhiAllaahu anhu- with an authentic chain stopping at him, that he said:

‘A man entered Paradise due to a fly and another man entered the Fire due to a fly. They asked, ‘How is that?’ He replied: Two men from before your time passed by some people who had an idol and none could pass by them except that he had to sacrifice to their idol.

They said to one of the two men: Sacrifice something.

He said: I don’t have anything.

They said: Sacrifice something, even if it is a fly.

So he sacrificed a fly and passed by, then entered the Hell-fire.

They said to the other man: Sacrifice something.

He said: I never sacrifice anything for other than Allaah –Azza wa Jal. So they chopped his head off and he entered Paradise.’[3]

This shows the wickedness of Shirk and the severity of its danger that, even if it is with something small, it obligates entry into Hell-fire. So, when the first man sacrificed a despicable and the vilest of animals, a fly, for the idol his reward was the Fire due to him committing Shirk in the worship of Allaah. If this is the case of the one who sacrificed by slaughtering a fly, then what is the state of the one who fattens a camel or a sacrificial animal then slaughters it for the one he worships other than Allaah such as graves, tombs, stones, trees or anything else.

Imaam ash-Shawakaani –Rahimullaah- said in his book ‘Sharh as-Sadoor’: ‘This is from the causes of extreme evil, by which the evil companion is thrown behind the wall of Islaam from the highest point of the Deen and lands on his skull. So much so that many of them come with the best of the livestock they possess and the most excellent of what they have of sheep and cattle, then they slaughter them at the graves seeking closeness to them and hoping that this (closeness) can be attained from the graves. So they sacrifice for other than Allaah and, as a result, they worship one from amongst the idols, because there is no difference between slaughtering for the erected stones they call idols and slaughtering for and at the grave of the deceased calling it a grave.

A simple difference in description does not affect something’s being Halaal or being Haram. The one who calls alcohol by other than its true name and drinks it has the same ruling as the one who calls alcohol by its name and drinks it, there is no difference of opinion amongst any of the Muslims in this.

There is no doubt that slaughtering is one type from the different types of worship for Allaah, similar to slaughtering the sacrificial animal and atonement. So the one who seeks closeness to the inhabitant of the grave and slaughters for it does not have any other intent in so-doing except to glorify and honour the grave, to seek to attain goodness from it and to fend off evil due to it. This is, no doubt, worship and it suffices as evil just to hear of it. There is no power or might except with Allaah, The Most High, The Most Great, to Allaah we belong and to Him is our return. The Prophet -sallAllaahu alayhi wa sallam- said: ‘In Islaam there is no slaughtering animals near graves.’

Abdur-Razzaq Sanaani said: ‘They used to slaughter at the grave, i.e. cows and sheep’ as narrated by Abu Daawood with an authentic chain of narration on the authority of Anas ibn Maalik.’

Indeed Imaam ash-Shawakaani –Rahimullaah- was very eloquent in his advice and very good in warning against this dangerous issue. We ask Allaah, The Most Noble that He saves us all from falling into any of this and that He makes all our actions sincerely for His Noble Face, in accordance with the Sunnah of His Prophet Muhammad -sallAllaahu alayhi wa sallam. Indeed Allaah is The Most Generous and The Most Noble.

[1] Tafseer Ibn Katheer (3/377)
[2] Saheeh Muslim
[3] Az-Zuhud p.32,33 & al-Hileeyah (1/203)

Posted from the below PDF:
Lessons Of Creed Acquired From The Hajj – Chapter 10 – Abbas Abu Yahya

The Affirmed and Annulled Intercession (Ash-Shafaa’ah) – Shaykh ibn Uthaymeen

Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)

Question 59: What is the affirmed and nullified intercession?

The Answer:

Ash-Shafaa’ah is derived from ash-Shaf’a and it is the opposite of witr (one), and it is to make a single thing one of a pair or couple, for example to make the one two, the three four and so forth. This is as far as its linguistic derivation is concerned.

Traditionally, however, it means the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off a harm, i.e. the intercessor lays down a mediation between the one on whose behalf an intercession is sought (al-mashfoo’ilahu) and the one pleaded with (al-mashfoo’ ilayh), in order to procure a benefit for al-mashoo’ilahu or repel from him something harmful.

Intercession is two types, confirmed and correct intercession, and a false one that is of no benefit to its people.

As to the confirmed and correct intercession, then it is the one which Allaah, The Most High, has confirmed in His Book, and which His Messenger (صلى الله عليه و سلم) has confirmed. And it is approved only for the people of Tawheed and those of pure intentions. Since Aboo Hurayrah (رضي الله عنه) said: “O Messenger of Allaah! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?” He (صلى الله عليه و سلم) said: “The one who says la ilaaha illallaah (none has the right to be worshipped except Allaah) purely from his heart.” [83]

And this type of intercession has three conditions to it:

  1. First condition: Allaah being pleased with the intercessor.
  2. Second condition: Allaah being pleased with the one on whose behalf intercession is being sought, and the
  3. Third condition: Allaah’s permission for the intercessor to intercede.

These conditions are collectively stated in the Saying of Allaah, The Most High:

“And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He Wills and is Pleased with.” [Qur’aan, soorat an-Najm (53): 26].

And they are mentioned in details in the following Sayings of Allaah, The Most High:

“Who is he that will intercede with Him except by His Permission?” [Qur’aan, soorat al-Baqarah (2): 255)].

“On that day no intercession shall avail, except the one for whom Ar-Rahmaan has given permission and whose word is acceptable to Him.” [Qur’aan, soorat Taha (20): 109].

“And they cannot intercede except for him with whom He is Pleased.” [Qur’aan, soorat al-Anbiyaa’ (21): 28].

It is inevitable that these three conditions be met in order for intercession to take place. And based upon this, then we come to know the second type of intercession. And this is the annulled intercession, which avails not its people, and which the Mushriks (polytheists) claim to be the intercession of their gods for them, with Allaah (عز و جل). Indeed, this intercession avails them not, as Allaah, The Most High, Says:

“And so no intercession of intercessors will be of any use to them.” [Qur’aan, soorat al-Muddath-thir (74): 48].

This is since Allaah, The Most High, accepts not the Shirk of those Mushriks, and that He would not give Permission for them to intercede. Since there is no intercession except for those whom Allaah is Pleased with, and Allaah accepts not Kufr for His servants and He Loves not mischief. So, the Mushrik’s attachment of importance on the gods that they worship whilst they say, “these are our intercessors with Allaah”, is false and has no benefit. Rather this will only keep them farther away from Allaah.

Furthermore, the confirmed shafaa’ah, as the scholars, may Allaah’s Mercy be upon them, mentioned, is divided into two kinds: General and Special.

The meaning of General is that Allaah (عز و جل) Permits whom He Wishes from His righteous servants to intercede on behalf of those whom Allaah has given the Permission for intercession.

And the Special [means] the intercession particular to the Prophet (صلى الله عليه و سلم), and the greatest of which is ash-Shafaa’atul-‘Uthmaa (the greatest intercession) and which takes place on the Day of Resurrection when the people will suffer such distress and trouble as they will not be able to tolerate. So they will look for someone who will intercede for them with Allaah (عز و جل) to relieve them from this greatly distressing and long-standing situation. So they go to Aadam, then to Noah, Ibraaheem, Moosaa, and then to ‘Eessa. None of them intercede, until the matter reaches Muhammad (صلى الله عليه و سلم). So he (صلى الله عليه و سلم) stands up and intercedes with Allaah (عز و جل) to save His slaves from this immense situation. So Allaah responds to his supplication and accepts his intercession. And this is part of al-Maqaam al- Mahmood (the highest station of praise and glory) which Allaah, The Most High, has Promissed to the Prophet (صلى الله عليه و سلم) in His Saying:

“And in some parts of the night offer the salaat with it (i.e. recite the Qur’aan in the prayer), as an additional prayer (tahajjud) for you (O Muhammad). It may be that your Rabb will raise you to al-Maqaam al-Mahmood.” [Qur’aan, soorat al- Israa’ (17): 79].

And from the intercession that is particular to the Prophet (صلى الله عليه و سلم) is his intercession for ahlul-Jannah (the people of Paradise) to enter al-Jannah. Because after they cross the siraat (the bridge over Hell) the people of al-Jannah will be stopped at a bridge between Paradise and Hell, and here their hearts will be rendered free from the wrongs they have committed against each other until they are cleaned and purified. Then after that they will be granted permission to enter into al-Jannah. However, they will not be admitted therein until after the Prophet’s (صلى الله عليه و سلم) intercession with Allaah for them to enter Paradise. Therefore the gates of al-Jannah will open by virtue of the Prophet’s (صلى الله عليه و سلم) intercession.

As regard the general intercession by the Prophet (صلى الله عليه و سلم) and by others besides him from the righteous slaves of Allaah, then it is to intercede for the People of the Fire from the sinful believers who do not deserve the endless dwelling therein. He (صلى الله عليه و سلم) intercedes on their behalf for them to get out of the Fire. And this type of intercession is confirmed for him (صلى الله عليه و سلم) as well as for others from the Prophets, the martyrs, and the righteous, and Allaah knows best.

[83] Reported by al-Bukhaaree. See Saheeh al-Bukhaaree, vol.1, no.98.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

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

Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)

The Incorrect and Futile Tawassul and its Types

Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.

The Answer: The incorrect and futile Tawassul is to use an unprescribed way, something which is not affirmed as a legal way by Sharee’ah, as a means of nearness to Allaah, The Most High. Since Tawassul in this manner is from nonsense and falsehood that contradicts the intellectual and textual proofs.

And from this is that a person uses the supplication of a deceased man as Tawassul to Allaah (عز و جل). He asks this deceased person to supplicate to Allaah for him. Then this is not a correct and prescribed means. Rather it is foolishness on the part of the one who asks this deceased man to supplicate to Allaah for him. Since once he dies, the actions of the deceased cease to exist, and it is impossible for him to supplicate to Allaah for anyone. Even the Prophet (صلى الله عليه و سلم), it is not possible that he supplicates to Allaah for anyone after his (صلى الله عليه و سلم) death. For this reason, the companions (Radi Allahu Anhum) did not use as Tawassul to Allaah by asking the Prophet (صلى الله عليه و سلم) to invoke Allaah for them after his death.

In fact, when the people suffered a drought at the time of ‘Umar Ibn al-Khattaab (رضي الله عنه), he said: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You and You would bless us with rain, and now we ask the uncle of our Prophet [i.e. al-‘Abbaas (رضي الله عنه)] to supplicate to You on our behalf, so bless us with rain.” So al-‘Abbaas (رضي الله عنه) stood up and supplicated to Allaah (عز و جل). Had the matter of asking the deceased’s supplication to Allah been a permissible and correct way, then ‘Umar and those with him from the companions would have asked that from Allaah’s Messenger (صلى الله عليه و سلم). Since the response to his supplication is more likely to take place than that of ‘al-‘Abbaas ibn ‘Abdul-Muttalib (رضي الله عنه). What is important, therefore, is that Tawassul to Allaah by means of asking supplication from the deceased is false and impermissible.

And from the incorrect type of Tawassul is to seek nearness to Allaah by means of the status of the Prophet (صلى الله عليه و سلم), saying: “O Allaah, I ask you by the rank of Your Prophet [to grant me] such and such.” This is since the status of the Prophet (صلى الله عليه و سلم) is not something of benefit to you. It is only beneficial to the Prophet (صلى الله عليه و سلم), but as regard to you then it is of no benefit to you that you use as Tawassul to Allaah, The Most High. And as we have mentioned, Tawassul is seeking the correct means that is fruitful. So, what is of benefit to you in that the Prophet (صلى الله عليه و سلم) has an honourable status with Allaah? And if you want to make correct Tawassul to Allaah, then say: “O Allaah, I ask You by my Eemaan in Your Prophet, or by my love of Your Prophet” or the like, then this is from the correct and beneficial means.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

The Taaghut and Its Types – Shaykh Ibn Uthaymeen

Question 50: What is the meaning of at-Taaghut and its derivations?

The Answer by Shaykh ibn Uthaymeen رحمه الله:

at-Taaghut is derived from at-Tughyaan and at- Tughyaan means to go beyond the bounds, as occurs in the Saying of Allaah, The Most High:

“When the water of the flood (taghaa) We carried you in the Ark.”
[Qur’aan, sooarat al-Haaqah (69): 11],

meaning that when the water of the flood rose beyond the normal bounds (taghaa), “We carried you in the Ark.”

The best explanation of the term is what Ibnul Qayyim, rahimahullah, mentioned, that at-Taaghut is

“Anyone, regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed, or followed.”

So, the idols that are worshipped besides Allaah are Taaghoots; and the evil scholars who call to misguidance and to innovations and to making lawful that which Allaah has forbidden, or forbidding that which Allaah has made lawful, or those who present to the people in authority that it is acceptable to abandon the Sharee’ah of Islaam in favour of legislative systems introduced from outside that are contrary to the legislative system of Islaam, then they are Taaghoots also, since they have gone beyond their bounds. This is because the limit of the scholar is that he should be one who adheres to that which the Prophet (صلى الله عليه و سلم) came with, since the scholars are truly the inheritors of the Prophets. They inherit from them in knowledge, action, manners, the call to Allaah, and teaching, presenting this inheritance in their nations. If they go beyond this limit and begin to present it as acceptable to the rulers that they can abandon the Sharee’ah of Islaam in favour of such systems [introduced from the outside], then they are Taaghuts, since they have gone beyond that which was binding upon them, that they should adhere to the Sharee’ah.

As for his (ibnul Qayyim رحمه الله) saying [regarding the definition of Taaghut]: “or one obeyed,” then what he meant by that is those rulers who are obeyed due to that being required by Sharee’ah or because it is necessitated by way of this case they are to be obeyed due to that being required by Sharee’ah and necessitated Pre-decree (al-Qadar). So the rulers are to be obeyed as required by the Sharee’ah if they command that which is not contrary to the Command of Allaah and His Messenger. This is because the duty upon the people is to hear and obey when the ruler commands that which is not contrary to the Command of Allaah and His Messenger. In this situation and with this condition, their obedience to those in authority is obedience to Allaah (عز و جل). For this reason, we should bear in mind that when we carry out what the state authority has ordered from matters in which it must be obeyed, we are, in this respect, worshipping Allaah, The Most High, and drawing closer to Him through this obedience. So, bearing this in mind, our execution of the ruled matter will be something that draws us closer to Allaah, The Mighty and Majestic. It is something that we should be conscious of; because Allaah, The Most High, Says:

“O you who believe, obey Allaah, and obey his Messenger, and those of you in authority.”[Qur’aan, soorat an-Nisaa’ (4): 59].

As for the obedience to those in authority because it is necessitated by way of Pre-decree (Qadaran), then if the rulers are strong in their authority then people will obey them because of the authoritative strength they possess, even if they are not motivated to do so by Eemaan. Since the matter of obedience to the ruler could be motivated by Eemaan, and in this case it is beneficial obedience to the rulers as well as the people. And it may come about because of the ruler’s authority and strength such that the people fear him and are intimidated by him due to the severe punishment he inflicts upon those who oppose him. For this reason we say that with regard to this matter the peoples situation regarding their rulers varies as follows:

(i) Sometimes the motivation of Eemaan is strong, and the ruler’s authority is strong. This constitutes the most complete and highest situation.

(ii) Other times the motivation of Eemaan is weak, and the ruler’s authority is weak; and this is lowest state and the one most dangerous for the society–rulers and the ruled. Since in this state anarchy in thoughts, manners, and actions will take place.

(iii) Sometimes the motivation of Eemaan is strong, and the ruler’s authority is weak. This represents a middle state whereupon if the ruler’s authority is strong then its manifestation will be better for the nation. But if the ruler’s authority in this case is absent, then do not ask about its state of corruption and evil actions! Because the motivation of Eemaan is weak.

(iv) If the situation is such that the motivation of Eemaan is weak (strong), and the ruler’s authority is strong (weak), then the apparent situation will be weaker than the former state (iii). However, in terms of people’s relation with their Rabb (Allaah) it will be more beneficial to them than in the former case where the ruler’s authority is lacking.

So these are four states: Strong Eemaan and strong ruler, weak Eemaan and weak ruler, strong Eemaan and weak ruler, and strong ruler and weak Eemaan.

Therefore, the important thing is that we say that when we carry out the commands of the ruler, we should believe that through this act we draw closer to Allaah, The Most Magnificent, Most High. And the reason why Ibnul Qayyim said that “at-Taaghut is anyone, regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed, or followed,” is because the ruler who is obeyed may command that which is contrary to the Command of Allaah and His Messenger. In this case there is neither hearing nor obeying, and it is not permissible for us to obey him in that which is disobedience to Allah (عز و جل). Since Allaah, The Most High, has deemed that their obedience be dependent upon the obedience of Allaah and His Messenger, as it is understood from the context of the aayah:

“O you who believe, obey Allaah, and obey his Messenger, and those of you in authority. “[Qur’aan, soorat an-Nisaa’ (4): 59].

He did not say (what signifies): “and obey those in authority.” So this indicates that obeying them is not something independent. Rather it is related to the obedience of Allaah and His Messenger. And it has been affirmed in the transmission from the Prophet (صلى الله عليه و سلم) that “Verily, obedience (to somebody) is required when he enjoins what is Ma’roof,” [71]

meaning all that which is established by Sharee’ah. But as regard to that which is denied by the Sharee’ah, then it is forbidden to obey any created being even the father or the mother. If they command that which is disobedience to Allaah, then it is unlawful for you to obey them, since the obedience of Allaah takes precedence over any kind of obedience. So, if a man obeys his ruler in that which is disobedience to Allaah, then he has gone beyond his bounds.

[71] See Saheeh al-Bukhaaree, vol.5, no.629.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 133

The Messenger (peace be upon him) did not stretch his hand from his grave to anyone – Ibn Baaz

Q : A brother from Dar’a, Syria asks: What is the correct opinion about the stories narrated from one of the famous leaders of Sufism, Al-Sayyid Ahmad Al-Rifa’y that he visited the Mosque of the Prophet (peace be upon him) in Al-Madinah and supplicated at the Prophet’s grave. The Messenger (peace be upon him) then stretched his hand out to him and he kissed it?

This is a widespread belief among the followers of his Tariqah (Sufi order). It is a belief they hold firmly, even though he lived in the 6th century A.H. How true is this story?

A : This is false and baseless, because the Prophet (peace be upon him) died as decreed by Allah (Glorified be He) who says: Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die. [Surah Al-Zumar, 39: 30]

According to a Sahih Hadith, the Prophet (peace be upon him) said:

Allah has angels roaming around the land; if they find anyone greeting me, they carry back these greetings to me.There is no one who sends greetings upon me but Allah will restore my soul to me so that I may return his greeting.[1]

He (peace be upon him) said: The most excellent of your days is Friday; so invoke more blessings on me on that day, for your blessings will be submitted to me. The people asked: O Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth to consume the bodies of the prophets. [2]

There are many Hadiths which say similar things but it is not narrated that the Prophet (peace be upon him) said that he would shake hands with anybody. This indicates that this story is false. Even if we were to assume that it is true, then it could be that this was a shaytaan (devil) who shook hands with him in order to deceive him and lead him and others astray.

What all Muslims have to do is to fear Allah and adhere to His Shari`ah, which is indicated in His Noble Book and in the Sunnah of His trustworthy Messenger, and beware of anything that goes against that. May Allah reform the Muslims and grant them understanding of His religion and cause them to adhere to His Shari`ah, for He is the Most Generous, Most Kind.

Footnotes

[1] Narrated by Al-Nasaiy, Book on Sujud-ul-Sahw, no. 1265; Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, nos. 3484, 3993, and 4093; and Al-Darimy, Book on heart-softening narrations, no. 2655.’

[2] Narrated by Nasaiy, Book on Friday, no. 1357; Abu Dawud, Book on Salah, nos. 883 and 1308; and Ahmad, Section on the Hadiths narrated by Al-Madinah narrators, no. 15575.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1270&PageNo=1&BookID=14

The Conspirators – Sheikh Saaleh bin Sa’d as-Suhaymee

As sallamu alaikum wa rahmatullahi wa barakatuhu

A few days ago (13th Ramadaan), in the masjid of the Prophet (sallalahu alahi  wa sallam) in Medina, in his explanation of Usool-us-Sunnah of Imaam Ahmad, Sheikh Saaleh bin Sa’d as-Suhaymee (hafidhahullah) said:

“My brothers, do not forget your brothers in Palestine, Syria, Iraq and in every place in your supplications because of these well-known conspiracies which have been agreed upon by all from amongst the disbelievers from the Jews and the Christians, the hizb-ul-Iblees (the party of Iblees), the Raafidah and other than them. They are agreed upon in concocting these conspiracies to divert the Muslims away from Tawheed and to put them to trial and so that they can reach their goals of completely eradicating the Muslims of Ahlus-Sunnah.

However, they will bring in loss (upon themselves) – by the permission of Allah – whether it is the Jews and the Christians of the west and the east, or the party of Iblees, or the Raafidah or those who conspire with them against Ahlus-Sunnah, or the Khawaarij or other than them. All of these (groups) will come to an end – by the permission of Allah. Every time a tentacle from amongst them appears, it will be cut off, and Allah will cut off their tentacles – by the permission of Allah, The Most High…”

The Sheikh then stressed the importance of the Muslims returning back to Allah and to have reliance upon Him alone. He mentioned how the day before someone in Gaza had even called upon Salaah-ud-Deen al-Ayubee (rahimahullah) to help them and that this is the very essence of Shirk. The Sheikh said:

“How do you expect to be rescued (from these trials) whilst you are calling upon other than Allah?”

He then advised the Muslims to call upon Allah alone and not upon anyone else, including the Prophet (sallalahu alahi wa sallam). He then supplicated for the destruction of all these groups, whether it is the ‘devils’ of the Khawaarij and The Islamic state of Iraq and the Levant, or the ‘devils’ of the Jews and the Christians in the east and the west or the ‘devils’ of the Raafidah or the hizb of Iblees. He then said:

“…By Allah, the Jews and the Christians and the west and the east are not the enemies of the Raafidah. They are not the enemies of the Khawaarij. They are the ones who brought them in, they are the ones who armed them and they are the ones who sold weapons to them. This is because the goal which they have in mind is to completely eradicate Ahlus-Sunnah, the Salafees, Ahlus-Sunnah Wal Jammah. However, they will bring in loss, failure and disappointment (upon themselves) by the permission of Allah, The Most Merciful…”

The transcription of the Sheikh’s words can be found at:

www.sahab.net/forums/index.php?showtopic=145310

May Allah save the Muslims from the conspiracies of the Jews and Christians, the Raafidah and the Khawaarij. Aameen.

Abu Yusuf, Sagheer
Courtesy : West London Dawah Yahoo groups

Explanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]

Book of Shaykh Muhammad bin AbdulWahab At-Tamimi rahimahullaah
Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

The treatise Al-Qawaa’id-ul-‘Arba’ah” [The Four Rules regarding Shirk] is well known throughout the Muslim world and needs no introduction. It is a basic discussion that provides fundamental principles regarding Shirk. Although short in size, it is an extremely valuable source of knowledge and a must–read for all students desiring to further their understanding of Islaam.

Part 01: Listen / Download Mp3 Here (Time 25:49)

In Part 01, Dr. Saleh As-Saleh explains from the Introduction of Author Shaykh Muhammad bin Abdul Wahhaab (rahimahullah): I ask Allaah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be. And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allaah). For indeed these three characteristics are the true signs of happiness.

Part 02: Listen / Download Mp3 Here (Time 40:11)

Part 02 Covers The Foundation of Al-Haneefiyyah, The Religion of Ibraaheem

Part 03: Listen / Download Mp3 Here (Time 40:58)

Part 03 Covers – Rule No. 1 and 2 of Four rules regarding Shirk

Part 04: Listen / Download Mp3 Here (Time 1:21:20)

Part 04 Covers – Rule No. 3 and 4 of Four rules regarding Shirk

The following Benefits are extracted from these audio series:

Related Links: