Islamic Knowledge – Islam, Sunnah, Salafiyyah
Mustalah-ul-Hadeeth – Details the terminology relevant to the Science of Hadeeth – Dawud Burbank
From Tayseer Mustalah-il-Hadeeth by Dr. Mahmood at-Tahhaan
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Notes on Mustalah-ul-Hadeeth – Dr. Mahmood at-Tahhaan [PDF]
The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaa’ee (d.418 H)
Source: Sharh Usool ul-I’tiqaad (Eng. Trans. by Dawud Burbank)
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A person’s craving after status is even more destructive than his craving after wealth. Seeking after worldly status, position, leadership and domination causes more harm to a person that his seeking after wealth – it is more damaging and harder to avoid since even wealth is expended in seeking after leadership and status. Craving after status is of two types.
The First Type of Craving for Status
The first is seeking status through authority, leadership, and wealth and this is very dangerous – since it will usually prevent a person from the good of the Hereafter and nobility and honour in the next life, Allaah, the Most High says:
“That home of the Hereafter We shall assign to those who seek neither haughtiness nor any corruption on earth. The good end is for the pious.” [Al-Qasas (28):83]
So it is rare that a person seeks after position in this world by seeking authority and is guided to and granted what is good for him. Rather he is entrusted to his own self, just as the Prophet (salAllahu ‘alayhi wa sallam) said to `Abdur-Rahmaan ibn Samurah, radiyallaahu `anhu, “O `Abdur-Rahmaan! Do not ask for authority since if you are given it due to requesting it then you are abandoned to it, but if you are given it without requesting it then you will be aided in it.” [10]
One of the Salaf said, “ No one seeks after authority and then behaves justly in it.” Yazeed ibn `Abdillaah ibn Mawhib was a just judge and one of the righteous people and he used to say, “Whoever loves wealth and status and fears adversity will not behave with justice.” There occurs in Saheeh al-Bukharee from Aboo Hurairah, radiyAllaahu`anhu, from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “You will be keen to attain authority and it will be a source of regret on the Day of Resurrection. So what an excellent wet-nurse it is and what an evil weaner.” [11]
(Al-Bukhaaree) also reports from Aboo Moosa al-Ash`aree, radiyAllaahu `anhu, that two men said to the Prophet (salAllahu ‘alayhi wa sallam), ‘O Messenger of Allaah! Appoint us to some position of authority.’ So he said, ‘We do not appoint to authority in this affair of ours one who requests it, nor one who is keen to have it.” [12]
Know that craving after status and position inevitably causes great harm before its attainment due to the striving necessary to attain it, and also afterwards due to the person’s strong desire to hold onto it which produces injustice, haughtiness and other evils.
Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote at treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it will know from it the way of the scholars of the Salaf, and will know the innovated ways contrary to their way. So he describes the evil scholar at length, from this description is that:
‘He has become infatuated with love of this world, and with praise, honour and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewellery for this world, but he does not adorn his knowledge with action upon it.”
Read More “Seeking status through authority, leadership & wealth is very dangerous – Imam Ibn Rajab”
Prostration of Forgetfulness in Prayer – by Shaykh Muhammad Saleh Al Uthaymeen [PDF] Translated by Aboo Talhah Dawood ibn Ronald Burbank
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The Prostration of Forgetfulness – Shaykh Uthaymeen – Dawood Burbank [PDF]
Verily all praise is for Allaah, we praise Him and seek His aid and ask for His forgiveness, and we seek refuge with Allaah from the evils of ourselves and our evil actions. Whomever Allaah guides there is none who can misguide him, and whomever Allaah misguides there is none who can guide him, and I bear witness that none has the right to be worshipped except Allaah Alone, having no partner, and I bear witness that Muhammad is His slave and His Messenger.
O mankind! Be dutiful to your Rabb (Creator, Master, Owner of All-Things), Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both, He created many men and women and, and fear Allah through Whom you demand your mutual (rights). and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you. [Sooratun-Nisaa’: Ayat 1]
O You who Believe! Fear Allah (by doing all that He has ordered and by abstaining from all that he has forbidden) as He should be feared. [Obey Him, be thankful to Him. and remember Him always] And do not die except in a state of Islam (as Muslims) with complete submission to Allah. [Sooratul-‘Imraan ayah: Ayat 102]
O You who Believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you of your sins. And whosoever obeys Allah and His Messenger (saws) he has indeed a great achievement (i.e. he will be saved from the Hell-Fire and made to enter Paradise). [Sooratul-Ahzaab: Ayat 70-71]
As for what follows: Verily the most truthful speech is the Word of Allaah and the best guidance is the guidance of Muhammad (sallallaahu ‘alaihi wa sallam), and the worst of affairs are the novelties and every novelty is an innovation and every innovation is a going astray and every going astray is in the Fire.
I desired to write this as a completion for the treatises which are in circulation amongst the people today – about the different fields – especially of worship such as Prayer and Fasting, etc. – which have made easier that which is difficult as regards religious rulings and being guided thereby, as it maybe difficult these days for some to read, research and extract these rulings from their places within the source books – either because of the ignorance of the Muslims or laziness or other worldly problems. I sincerely advise all the Muslims to read and research until they come to know and understand their true Deen – and I wished to write this in order to complete the series of the types of worship, especially since no one has particularized this topic in a treatise – except what occurs within the books of reference as we have explained – but I have not found this in the form of a treatise.
My method for this treatise has been not to quote except what is authentic from the hadeeth of Rasoolullah (sallallaahu ‘alaihi wa sallam) - if Allaah wishes – ordering it according to the order of the Wudoo of Rasoolullah (sallallaahu ‘alaihi wa sallam), and I have commented on some of the points about which there is difference of opinion – stating that which is correct therefrom in our view after replying to the other opinions.
I ask Allaah to guide us to that which is proper – verily He is the One having authority over that and having the Power to do so.
Allaah ta’ala says: O Ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles [soorat-ul-Maa’idah, 5:7]
1. Abu Hurairah (radhiAllaahu’anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said: The Prayer of anyone of you breaching purification is not accepted unless he makes wudoo. [Al-Bukhaaree, (Fath ul-Baaree, 1/206), Muslim (no.225) and others].
2. Ibn ‘Umar (radhiAllaahu ‘anhumaa) said: Indeed I heard Rasoolullah (sallallaahu ‘alaihi wa sallam) say: Allaah does not accept Prayer without purification, nor Sadaqah from illegally attained wealth. [Muslim (1/160) and others].
3. Ibn ‘Abbaas (radhiAllaahu ‘anhumaa) said: Rasolullah (sallallaahu ‘alaihi wa sallam) said: Verily I have been ordered to make wudoo when I stand for Prayer. [Saheeh. Reported by Abu Dawood (no.3760); at-Tirmidhee (no.1848), and he declared it to be ‘hasan-saheeh’: an-Nasaa.ee (1/73). And Shaikh al-Albaanee declares it to be ‘saheeh’ (‘Saheeh ul-Jaami’, no.2333)].
4. Abu Sa’eed (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said: The key to Prayer is purification, its ‘tahreem’[1] is the takbeer and its ‘tahleel’[2] is the giving salaam. [Reported by Abu Dawood (no.60); at-Tirmidhee (no.3); Ibn Maajah (no.275) and others. Declared as ‘saheeh’ by Shaikh al-Albaanee: (‘Saheeh ul-Jaami’, no.5761)].
5. Abu Hurairah (radhiAllaahu’anhu) said: Rasoolullah (sallallaahu’alaihi wa sallam) said: Shall I not guide you to that by which Allaah wipes away the sins and raises the ranks? They said: Certainly O Messenger of Allaah! He said Completing the wudoo when it is a hardship, and many steps to the mosques and waiting for the [next] Prayer after the Prayer, that is ‘ar-Ribaat’ (defending the frontiers), that is ‘ar-Ribaat’ that is ‘ar-Ribaat’). [Reported by Muslim (1/151) and others].
6. Abu Hurairah (radhiAllaahu’anhu) reports that Rasoolullah (sallallaahu ‘alaihi wa sallam) said When the Muslim (or ‘Believing’) servant makes wudoo and washes his face then the sin of everything he looked at with his eye comes away with the water, or with the last drop of the water, and when he washes his hands then the sin of everything he stretched out his hands to comes away with the water, or with the last drop of the water. And when he washes his feet every sin which his feet walked towards comes away with the water or with the last drop of the water – so that he leaves clean (clear/pure) from sins. [Reported by Muslim (1/148) and others].
7. Abu Hurairah (radhiAllaahu ‘anhu) reports that Rasoolullah (sallallaahu ‘alaihi wa sallam) came to the graveyard and said Peace be upon you, dwelling of Believing People and we will (all) if Allaah wills join you soon. I would have liked to have seen our brothers! They said: Are we not your brothers, O Messenger of Allaah? He said You are my Companions and our brothers are those who have not yet come! They said: How will you know those who have not yet come from your Ummah, O Messenger of Allaah? He said Have you not seen that if a man had a horse with a white blaze and hoof along with a totally jet-black horse, then would he not know his horse? They said: Certainly, O Messnger of Allaah. He said So they will come with white blazes and marks from the wudoo and I am present before them at the Hand (‘water-tank’) Indeed men will be driven away from my ‘water-tank’ as the lost camel is driven away from their gathering place. ‘Come on’. So it will be said: ‘Indeed they have made changes after you,’ so I will say: Be off, be off. [Muslim 249].
8. Abu Umaamah (radhiAllaahu’anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said When a Muslim makes wudoo the sins he has committed come away from his hearing and from his sight and from his hand and from his feet, so when he sits he sits down having been forgiven. [Reported by Ahmad (5/252) and is hasan].
9. Abu Maalik al-Ash’aree (radhiAllaahu anhu) said: Rasoolullah (sallallaahu ‘alaihi wasallam) said Purification is half of Imaan. And ‘al-hamdu lillaah’ fills the Scales. And ‘subhaanAllaah’ and ‘al-hamdu lillaah’ fill whatever is between the heaven and the earth. And Prayer is a light. And Sadaqah is a clear proof. And Sabr (patience) is a shining light. And the Qur’aan is a proof for or against you. Every person starts the day dealing for his own soul so he either sets it free or destroys it. [Reported by Muslim (1/140) and others].
10. ‘Uthmaan (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said Whoever makes wudoo and makes it well, his sins come out from his body, even coming out from under his nails. [Reported by Muslim (3/133) and others].
11. ‘Uthmaan (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said Whoever makes wudoo like this – then all of his previous sins are forgiven – and his Prayer and his walking to the mosque are above and beyond that. [Reported by Muslim, 3/113].
12. Ibn ‘Umar (radhiAllaahu ‘anhumaa) said: Rasoolullah (sallallaahu’alaihi wasallam) said When one of you makes wudoo and makes it well, then goes out to the mosque – having no purpose except Prayer – then his left foot continues to wipe away his evil deeds and his right foot continually writes for him good deeds until he enters the mosque. And if the people knew what there was in the night prayer and Subh prayers – then they would come to them even if they had to crawl. [Reported by at-Tabraanee in ‘al-Mu’jam ul-Kabeer’. And Ash-Shaikh al-Albaanee declares it to be saheeh (As-Saheehah, no.454). And its meaning is reported by al-Bukhaaree and Muslim from the narration of Abu Hurairah].
13. Abu Hurairah (radhiAllaahu’anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said Whoever makes wudoo and makes it well then goes out – and then finds that the people have finished the Prayer – then Allaah gives him the same reward as one who had prayed it along with the people without diminishing any of their reward.[Reported by Abu Dawood (no.564) and an-Nasaa’ee (no.856) and others. Al-Albaanee declares it to be ‘saheeh’ (As-Saheehah, no.6039)].
14. Zaid ibn Khaalid al Juhanee (radhiAllaahu’anhu) relates that the Prophet (sallallaahu ‘alaihi wa sallam) said Whoever makes wudoo and makes it well, then prays two rak’ahs not letting his mind wander in them – then Allaah forgives him all of his previous sins. [Reported by Abu Dawood (no.905) and others. Al-Albaanee declares it to be ‘hasan’ (As-Saheehah, no.6041)].
15. ‘Uqbah ibn ‘Aamir (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said Whoever makes wudoo and makes it well, then prays two rak’ahs concentrating therein with his heart and his face – then Paradise is obligatory for him. [Reported by an-Nasaa’ee. Al-Albaanee declares it to be ‘saheeh’ (As-Saheehah, no.6062)].
16. ‘Uthmaan (radhiAllaahu ‘anhu) said: I heard Rasoolullah (sallallaahu ‘alaihi wa sallam) say Whoever makes wudoo for Prayer and completes the wudoo – then walks to the obligatory Prayer and prays it with the people – or with the congregation – or in the mosque – then Allaah forgives his sins. [Reported by Muslim (1/144) and others].
17. ‘Alee (radhiAllaahu ‘anhu) relates that Rasoolullah (sallallaahu ‘alaihi wa sallam) said Completing the wudoo when it is a hardship, and walking to the mosque, and waiting for the next prayer after the previous one (greatly) washes away the sins. [Reported by al-Haakim (1/132) who declared it to be saheeh to the standard of Muslim. And al-Haithumee said in ‘Az-Zawaa-id’: It is narrated by Abu Ya’laa and al-Bazzaar. And its narrators are up to the standard of Al-Bukharee],
18. Humraan ibn Abaan relates that ‘Uthmaan asked for water to make wudoo – then he mentioned how the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo . Then he said: The Prophet (sallallaahu ‘alaihi wa sallam) said at the end of the hadeeth Whoever makes wudoo in the same way that I have just made wudoo then stands up and prays two rak’ahs, not thinking of other things, then his previous sins are forgiven. [Related by al-Bukhaaree (Fath ul-Baaree, 11/213) and Muslim (no.226) and an-Nasaa’ee ( 1/63)] .
This is the firm resolve of the heart to perform wudoo in obedience to the order of Allaah ta’ala and His Messenger (sallallaahu ‘alaihi wa sallam). Ibn Taimiyyah (rahimahullaah) said (Majmoo’at-ur-Rasaa-il il-Kubraa 1/243): “The place of the niyyah is the heart and not the tongue in all forms of ‘ibaadah – and that is agreed upon by all the Muslim scholars – Purification, Prayer, Zakaat, Sawm, Hajj, ‘Itq (freeing of slaves), Jihaad, etc. If he were to express with his tongue other than that which he intended in his heart – then what he intended is counted, not what he said. If he voiced the intention with his tongue and the intention was not in his heart, that will not count – by total agreement of all the scholars of Islaam – so the niyyah is the firm intention and resolve itself.”
19. As Rasoolullah (sallallaahu ‘alaihi wa sallam) himself explained in the hadeeth narrated by ‘Umar (radhiAllaahu ‘anhu) in the Sahihain Verily the actions are by intention and there is for everyone only what he intended… [Fath-ul-Baaree, 1/9, and Muslim, 6/48].
20. Abu Hurairah (radhiAllaahu’ anhu) said that Rasoolullah (sallallahu ‘alaihi wasallam) said There is no wudoo for him who does not mention Allaah’s name upon it.[Reported by Ibn Maajah (no.399), At-Tirmidhee (no.26), Abu Dawood (no.101) and others. Ash-Shaikh al-Albaani says: hadeeth Saheeh (Saheeh ul-Jaarni’, no.7444)].
Imam Ahmad in one of his two sayings is of the opinion that it is obligatory in wudoo, ghusl, and Tayammum. He was followed in this opinion by Abu Bakr, and it is the saying of al-Hasan (al-Basaree) and Imam Ishaaq – as reported by Ibn Qudaamah in ‘al-Mughnee’ (1/84) and their proof is this hadeeth.
Ibn Qudaamah adds: If we take the saying that it is obligatory, then the wudoo of one who deliberately leaves it is not correct as he has left an obligatory duty in Purification – just as if he had left the intention; and if he left it forgetfully then his purification is correct. (Al-Mughnee). And this is the saying that we regard as being correct.
As for Ibn Taimiyyah (rahimahullah) he held it to be obligatory if the related hadeeth was authentic – as occurs in his Kitaab-ul-Imaan – and the hadeeth is authentic, so therefore his opinion (rahimahullah) is that it is obligatory.
21. Al-Bukhaaree and Muslim report from Anas (radhiAllaahu ‘anhu) that some of the Companions of the Prophet (sallallaahu ‘alaihi wa sallam) sought water for wudoo , so Rasoolullah (sallallaahu ‘alaihi wa sallam) said Does any of you have water? So he put his hand into the water and said Make wudoo in the name of Allaah. And I saw the water coming out from between his fingers until they all made wudoo . Thaabit said: “I said to Anas (radhiAllaahu’anhu): How many were there? He said: About seventy. [Al-Bukhaaree, 1/236, Muslim, 8/411, An-Nasaa’ee, V8].
As for the proof for that which we have stated – it is his (sallallaahu ‘alaihi wa sallam) saying Make wudoo in the name of Allaah. As for those who say that it is only sunnah mu’akkadah then they base that upon the relative hadeeth being da’eef ( There is no wudoo … ). However since the hadeeth is saheeh as we have explained, then there remains no proof for them and the proof is with us, and Allaah Knows Best.
So it is therefore obligatory as we have shown, however the one who forgets should mention Allaah’s name when he remembers.
22. Humraan (radhiAllaahu’anhu) narrates that ‘Uthmaan called for water to make wudoo and washed his hands three times… then said: I saw Rasoolullah (sallallaahu ‘alaihi wa sallam)make wudoo just as I have made wudoo . [Al-Bukhaaree and Muslim, and as preceded].
23. Abu Hurairah (radhiAllaahu’anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said When one of you awakes from sleep then let him not enter his hand into the bowl/vessel until he washes it three times as he does not know where his hand has spent the night. [Al-Bukhaaree (Fath ul-Baaree, 1/229), Muslim and it is his wording, as al-Bukhaaree doesn’t report “three times”].
24. And in the hadeeth of’Abdullaah ibn Zaid (radhiAllaahu’anhu) he was asked about the wudoo of the Prophet (sallallaahu ‘alaihi wa sallam), so he called for a bowl of water and made wudoo from it as the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo, and he poured out water from the bowl upon his hand and washed it three times. [Al-Bukhaaree (al Fath, l/255), Muslim, 3/121].
25. Aus ibn Abi Aus reports from his grandfather (radhiAllaahu ‘anhu) who said: I saw Rasoolullah (sallallaahu alaihi wa sallam) make wudoo washing his hands three times. [Ahmad (4/9), An-Nasaa’ee (1/55) – with saheeh isnaad].
AL-MADMADAH: Is washing the mouth and moving the water around within it.
AL-ISTINSHAAQ: Is taking water into the nose and breathing it into its backmost part.
AL-ISTINTHAAR: Is expelling the water from the nose after istinshaaq.
26. ‘Abdullaah ibn Zaid al-Ansaaree said that it was said to him: Perform for us the wudoo of Rasoolullah (sallallaahu ‘alaihi wa sallam), so he called for a pot of water..until he said: So he washed his mouth and nose with a single handful and did that three times. [Al-Bukhaaree and Muslim].
27. In the hadeeth of ‘Amr ibn Yahyaa (radhiAllaahu ‘anhu) he said: And he washed his mouth and nose using three handfuls of water. [Muslim, 3/123].
Al-Imam an-Nawawi says: And in this hadeeth is a clear proof for the correct opinion that the sunnah in washing the mouth and nose is that it should be with three handfuls of water – washing the mouth and nose [together] with each of them.
28. In the hadeeth of’Aa’ishah (radhiAllaahu’anhaa) in which she describes the wudoo of the Prophet (sallallaahu ‘alaihi wa sallam) that he said When you make wudoo then wash your mouth. [Al-Baihaqi says: ‘Its isnaad is saheeh.’ And it contains an addition to the previous hadeeth of ‘Aa’ishah in Abu Dawood, no.l43].
29. Abu Hurairah (radhiAllaahu’anhu) narrates that the Prophet (sallallaahu ‘alaihi wa sallam) said When one of you makes wudoo then let him enter water into his nose, then expel it. [Al-Bukhaaree (al-Fath, 1/229), Muslim (no.237), Abu Dawood (no. 140)].
30. Exerting in sniffing in the water as long as you are not fasting is reported in the hadeeth of Laqeet (radhiAllaahu ‘anhu) who said: O Rasoolullah (sallallaahu ‘alaihi wa sallam), inform me of the wudoo . He said Complete the wudoo and rub between the fingers and excert in breathing in the water into the nose unless you are fasting. [Abu Dawood, no.l42; At-Tirmidhee, no.38; An-nasaa’ee, no.ll4; IbMaajah, no.407; and others]. (Declared as saheeh by Ibn Hibbaan and al-Haalcim, and adh-Dhahabee agreed to that. Also declared as saheeh by Ibn al Qaataan, An-Nawawi and Ibn Hajr. Refer to the footnote in al-Baghawi’s Sharh us-Sunnah: 1/417].
It is clear from these two ahaadith that washing the mouth and nose are both obligatory (waajib). Ibn Qudaamah says in ‘al-Mughnee’: Washing the nose and washing the mouth are both obligatory in both forms of purification – Ghusl and wudoo – as washing the face is obligatory in both of them in the established view of the madhhab; and it is the saying of Ibn al-Mubaarak, Ibn Abi Lailaa and Ishaaq, and it is reported from ‘Ataa.
‘Abd Khair said: We were sitting looking towards ‘Alee – as he made wudoo – and he entered into his mouth a handful of water with his right hand and washed his mouth and nose, then expelled it from his nose with his left hand – he did that three times, then said: Whoever would like to see the way of purification of Rasoolullah (sallallaahu ‘alaihi wa sallam) – then this is his purification. [Reported by ad-Daarimee. Ash-shaikh al-Albaanee says in his notes on al-Mishkaat: Its isnaad is saheeh].
The face (wajh) is determined as being everything between the beginnings of the hair down to the cheeks and the chin, and up to the start of the ears including that which is between the beard and ear.
Allaah ta’ala says: O Ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. [soorat-ul-Maa’idah,5:7]
Humraan ibn Abaan narrates that ‘Uthmaan (radhiAllaahu ‘anhu) called for water to make wudoo and so mentioned the way in which the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo . Humraan said: Then he washed his face three times. [Al-Bukhaaree (al-Fath, 1/312), Muslim (no.226)].
31. ‘Uthmaan (radhiAllaahu’anhu) narrates that the Prophet (sallallaahu ‘alaihi wa sallam) used to run his (wet fingers) through his beard. [At-Tirmidhee (no.31), Ibn Maajah (no.430), Ibn Jaarood (p.43) and al-Haakim (1/14~) who declared its isnaad as saheeh as did Ibn Khuzaimah and Ibn Hibbaan. See the note in al-Baghagawi’s Sharh us-Sunnah, 1/421].
32. Anas (radhiAllaahu’anhu) narrates that the Prophet (sallallaahu’alaihi wa sallam), when he made wudoo , used to take a handful of water and enter it below his chin and rub it through his beard and said This is what my Lord – the Great and Exalted – has ordered me to do. [Abo Dawood (no.145), al-Baihaqee (1/54), al-Haakim (1/149). Ash-Shaikh al-Albaani declares it to be saheeh (Saheeh ul-Jaami’, no.4572)].
Some of the scholars have declared that entering water through the beard is obligatory and say: If he deliberately leaves it – then he must repeat the ( wudoo and) prayer. And this is the saying of Imam Ishaaq and Abu Thaur.
Most of the scholars however are of the opinion that the order is an order of desirability (istihbaab) and it is not obligatory – and that it is clearer that that which is obligatory is moving water through that part of the beard..so that it reaches the skin underneath. [Al-Khattaabee, 1/56].
Imam Ahmad and Laith and most of the scholars hold that moving water through the beard is obligatory when taking ghusl from Janaabah – and not obligatory in wudoo . [‘Aun al Ma’bood, 1/247].
Note: The arms here which we are ordered to wash begin with the fingertips and hands – which are to be included in this washing – they being part of the arm (yad) which we are ordered to Wash in the aayah.
Allaah ta’ala says: O Ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. [soorat-ul-Maa’idah,5:7]
Humraan ibn Abaan reports that ‘Uthmaan (radhiAllaahu’anhu) called for water for wudoo and mentioned the Prophet’s (sallallaahu ‘alaihi wa sallam) way of making wudoo – and Humraan said: Then he washed his right arm including the elbow three times, then the left in the same way. [Al-Bukhaaree and Muslim as has preceded].
Regarding inclusion of the elbows in the washing of the arms – scholars have differed: Some of them saying that they must be included in this washing, and others saying that this is not so. And this difference of opinion is due to their disagreement over the meaning of the word “ilaa” (to) in the aayah – does it mean ‘up to/until’ or ‘up to and including’ ?
He who says that it means ‘up to’ does not include the elbows in the washing – just as Allaah ta’ala says: ... thumma 'atimmus-siyaama ilaa -llail: Then complete your fast till the night appears; [soorat-ul-Baqara, 2:187]. And this is the opinion of some of the companions of Imam Maalik.
Most scholars, however, hold the view that the meaning is ‘up to and including/along with’ – and thus include the elbows in the washing and use as their evidence Allaah ta’ala’s saying: ...wa yayazidkum quwwatan ilaa quwwatikum...: ...and add strength to your strength; [Soorat-ul-Hud 11:52]
33. The proof in this matter is the hadeeth of Nu’aim ibn Mijmar who said: I saw Abu Hurairah make wudoo – he washed his face and completed the wudoo , then washed his right hand until he reached the upper arm, then his left hand till he reached the upper arm” – then in the end of the hadeeth he said: “This is how I saw Rasoolullah (sallallaahu ‘alaihi wa sallam) make wudoo . [Muslim, 1/246]
So, dear reader, it is clear from this hadeeth that the Prophet (sallallaahu ‘alaihi wa sallam) used to wash the elbows further, he used to increase upon that and wash part of the upper arm.
34. Jaabir (radhiAllaahu’anhu) said that when the Prophet (sallallaahu ‘alaihi wa sallarn) made wudoo , he would pass the water over his elbows. [Reported by ad-Daaraqutnee (1/15), al-Baihaqee (1/56) and others – Ibn Hajr declared it to be hasan. And Ash-Shaikh al-Albaanee declared it to be saheeh (Saheeh ul-Jaami’, 4547)].
1. Wiping over all of the head as Allaah ta’ala says: ...wamsahoo bi ru'oosikum...: …rub your heads (with water) [Soorat-ul-Maa’idah 5:7]
Ibn Qudaamah says in ‘al-Mughnee’: Some of the people who claim that that which is ordered to be wiped is part of the head only – claim that the (Baa) [in the verse] means “part of” as if He had said: “Wipe part of your heads”.’ However, we say that in His saying wamsahoo bi ru'oosikum the (Baa) is as if He said regarding Tayammum wamsahoo bi wujoohikum [Allaah ta’ala orders us to wipe the faces].
Therefore their saying that the (Baa) means “part of” is incorrect and unknown to the scholars of the language. Ibn Burhaan says: ‘He who claims that the “baa” means “part of” has declared before the scholars of the language that of which they have no knowledge. [al-Mughnee, 1/112].
Ash-Shaukaanee (rahimahullah) says in Nail-ul-Autaar: It is not established that it means “part of” and Seebawaih (one of the foremost scholars of the Arabic language) has denied that in fifteen places in his book. (Nail-ul-Autaar, 1/193).
35. In the hadeeth of’Abdullaah ibn Zaid (radhiAllaahu’anhu) is a further proof of the incorrectness of the saying that it means “a part of” – in that the Prophet (sallallaahu ‘alaihi wa sallam) wiped his head with his two hands, moving them forwards and backwards – beginning with the front of the head and (wiping) with them up to his nape then he (sallallaahu ‘alaihi wa sallam) returned them to the place from which he began. [Al-Bukhaaree (al-Fath, 1/251), Muslim (no.235), at-Tirmidhee (no.28) and others].
2. Wiping the ears: The ruling for the ears is the same as that for the head.
36. And it is authentically reported that Rasoolullah (sallallaahu ‘alaihi wa sallam) said The two ears are a part of the head. [Reported by at-Tirmidhee, no.37; Abu Dawood, no.l34 and Ibn Maajah, no.444]. (Declared by ash-Shaikh al-Albaanee to be saheeh – as-Saheehah, 1/36 – and Imam Ahmad was of the view that wiping the ears has the same ruling as that for wiping the head.)]
As for those who hold the view that it is a sunnah they do not have any evidence except their regarding this hadeeth as being da’eef – it is however authentic due to a chain of narration which they did not come across and so the proof is with our saying – and Allaah Knows best.
And of the scholars who hold that they are part of the head are Ibn al-Musayyib, ‘Ataa, al-Hasan, Ibn Seereen, Sa’eed ibn Jubair and an-Nakha’ee and it is the saying of ath-Thauree and Ahl ur-Ra’y and Imams Malik and Ahmad ibn Hanbal.
37. Ash-Shaikh al-Albaanee says in ‘ad-Da’eefah’, no.995: There is not to be found in the Sunnah anything which obligates taking fresh water for the ears – therefore he should wipe them along with the water for the head – just as it is also permissible to wipe the head with the water remaining from that of the arms after washing them according to the hadeeth of Ar-Rabee’ bint Mu’awwidh that the Prophet (sallallaahu ‘alaihi wa sallam) “wiped his head with water remaining in his hand”. [Reported by Abu Dawood and others with hasan isnaad].
38. From ‘Abdullaah ibn ‘Amr – about the way of performing wudoo – he said: Then he (sallallaahu ‘alaihi wa sallam) wiped his head and entered his two forefingers into his ears and wiped the backs of his ears with his thumbs. [Reported by Abu Dawood (no.135), an-Nasaa’ee (no.140), Ibn Maajah (no.422) and authenticated by Ibn Khuzairnah].
39. ‘Amr ibn Umayyah (radhiAllaahu ‘anhu) said: I saw Rasoolullah (sallallaahu ‘alaihi wa sallam) wipe over his turban and leather socks. [Reported by al-Bukhaaree (al Fath, 1/266) and others].
40. Bilaal (radhiAllaahu ‘anhu) reports that the Prophet (sallallaahu’alaihi wa sallam) wiped over the leather socks and the head cover. [Reported by Muslim, 1/159].
41. Al-Mugheerah ibn Shu’bah (radhiAllaahu’anhu) reports that the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo and wiped over his forelock and over the turban and leather socks. [Reported by Muslim, 1/159].
Ibn Qudaamah says in ‘al-Mughnee’ (1/310); And if part of the head is uncovered and it is normally so, then it is preferable to wipe over that along with the turban – that is recorded from Ahmad: as the Prophet (sallallaahu ‘alaihi wa sallam) wiped over his turban and forelock – as occurs in the hadeeth of al-Mugheerah ibn Shu’bah.
As for caps/’prayer hats’, it is not permissible to wipe over them as Ahmad says for various reasons, from them: (1) They do not cover all of the head normally, nor are they tied around it. (2) There is no difficulty in their removal.
As for the woman’s head cover – it is permissible to wipe over it as Umm Salamah used to wipe over her head cover – as reported by Ibn al-Mundhir. (See’al-Mughnee’, 1/312).
Allaah ta’ala says: ...wa arjulakum ilaal ka'bayn...: …and (wash) your feet to the ankles [Soorat-ul-Maa’idah 5:7] [thus ordering the washing of the feet and ankles].
42. Ibn ‘Umar (radhiAllaahu ‘anhumaa) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) fell behind us and then came upon us during a journey, then we found him and it was time for ‘Asr – so we began to make wudoo and wipe over our feet, so he (sallallaahu ‘alaihi wa sallam) called out at the top of his voice Woe to the ankles from the Fire. (two or three times) [Al-Bukhaaree (al Fath, 1/232) and Muslim, 3/128].
An-Nawawi says in his explanation of Sahih Muslim after mentioning the hadeeth: Muslim’s intention (rahimahullah) in quoting these hadeeth was to prove with it the obligation of washing the feet – and that wiping them is not sufficient.
43. In the hadeeth of al-Bukhaaree and Muslim from Humraan ibn Abaan that ‘Uthmaan (radhiAllaahu’anhu) called for water for wudoo and then mentioned the wudoo of the Prophet (sallallaahu ‘alaihi wa sallam) – then Humraan said: Then he washed his right foot to the ankle three times and then his left foot to the ankle three times.
44. As Abu Hurairah (radhiAllaahu ‘anhu) did in Muslim’s narration: “Then he washed his right foot till he reached the shin, then he washed the left foot till he reached the shin” and in the end of the hadeeth said: This is what I saw Rasoolullah (sallallaahu ‘alaihi wasallam) do. [Muslim, 1/246].
From this hadeeth – O Brother Muslim – it becomes clear that the ankles enter into this washing as is clear from his saying ’till he reached the shin’.
45. Al-Mustaurad (radhiAllaahu ‘anhu) said: When the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo he would enter the water between his toes with his little finger. [Reported by Abu Dawood (no.148), at-Tinnidhee (no.40) and Ibn Maajah (no.446). Declared as ‘saheeh’ by al-Albaanee].
As-San’aanee says in ‘Subul-us-Salaam’ after quoting this hadeeth: It is a proof for the obligation of wiping between the toes – and this also occurs in the hadeeth of Ibn ‘Abbaas which we have indicated – which is reported by at-Tirmidhee, Ahmad, Ibn Maajah and al-Haakim – and authenticated by al-Bukhaaree. And it is done by using the little finger. (See ‘Subul-us-Salaam’, 1/48).
46. And Laqeet ibn Sabarah said: Rasoolullah (sallallaahu ‘alaihi wa salam) said Complete the wudoo and wipe between the Asaabi’ (fingers and/or toes). [Abu Dawood (no.142), at-Tirmidhee (no.37), an-Nasaa’ee (no.114), Ibn Maajah (no.407), al-Hakim (1/148). Al-Albaanee says: Saheeh.]. As-San’aanee says: It clearly means both the fingers and toes and is shown clearly in the hadeeth of Ibn ‘Abbaas. [Subul-us-Salaam, 1/47].
(1) Wiping the feet when not wearing anything on the foot is not established from the Prophet (sallallaahu ‘alaihi wa sallam). As for their using as a proof the reading of the Aayah:wamsahoo bi ru'oosikum wa arjulakum ilaal ka'bayn: rub your heads and your feet to the ankles…[soorat-ul-Maaidah 5:7] reading (arjulikum) – and saying that the feet are thus connected to (the command to wipe) the heads – and this is not correct, rather they are connected to (the order to wash) the hands. As for the reading of the word (arjulikum) with Kasra of the laam – as-San’aanee says That is for wiping over the leather socks – as is shown by the Sunnah – and this is the best interpretation for this particular recital. (As-Subul, 1/58).
(2) The Qur’aan is not to be explained according to the human intellect – especially in the matters of worship such as Salaat and wudoo , etc. – but by the Sunnah which explains this Pillar. And there are many such examples in the Qur’an which the Prophet (sallallaahu ‘alaihi wa sallam) explained by his sayings – and from this is the washing of the feet – and its proof from the Sunnah has preceded.
(3) If they wish to use the intellect then we say to them: The bottom of the foot has more right to be wiped than the surface (their saying being the wiping of the surface), and if they say: Then what about the socks? we say: That is established from the Prophet (sallallaahu ‘alaihi wa sallam) just as washing the foot is also established in the Sunnah.
(4) Leaving out one of two verbs and sufficing with one of them, as the Arabs, when two verbs come together having similar meaning and are followed by things related to them, makes it permissible to mention only one of the two verbs and attaching those things relating to the second to those relating to the first which is mentioned – according to what the wording demands, until it is as if the two are partners with regard to the verb, as the poet said: I fed it with hay and cold water. And what is meant is: I fed it with hay and gave it cold water to drink.
(5) The saying of az-Zajjaj (a great scholar of the language): It is permissible that the wording (arjulikum) has the meaning of ‘wash the feet’ as the wording (ilal Ka’bain) conveys that meaning – as the mentioning of a limit suggests washing just as Allaah ta’ala says ilaal maraafiq [that is the limit of the elbows is for washing] however, if wiping were intended then there would be no need for mention of a limit just as Allaah ta’ala says wamsahoo bi ru’oosikum not mentioning any limit (for wiping the head) and further the term wiping can be used to mean washing. (Al-Mirqaat, 1/400).
(6) And further, the great majority of scholars have agreed that it is obligatory to wash the feet and that is reported – and reaches the level of mutawaatir from the Prophet (sallallaahu ‘alaihi wa sallam) as al-Haafiz Ibn Hajr says; and further it is not established that any of the Sahaabah differed regarding that – except what is reported from ‘Alee, Ibn ‘Abbas and Anas (radhiAllaahu ‘anhum) – and it is established that they went back on that. (Al-Mirqaat. 1/400~.
47. And Abu Hurairah (radhiAllaahu ‘anhu) reports that Rasoolullah (sallallaahu ‘alaihi wa sallam) came to the graveyard and said ...they will come on the Day of Judgement with their blazes shining from the wudoo (It has preceded, no.7). Meaning the Rasoolullah (sallallaahu ‘alaihi wa sallam) will know from the traces of the washing, as for those who do not wash then he will not know them on the Day of Judgement.
Ibn Hajr says: And it is established that this shining of the faces, hands and feet are particular to the Muslim Ummah.
The SIWAAK is that which the mouth is brushed with. And it is also called the MISWAAK, the plural being: SOOK. And the siwaak comes from the Araak tree and it is a well-known tree. Abu Hanifah said: It is the best of the trees whose twigs are used for brushing the teeth… smelling of milk. Abu Ziyaad said: From it is taken there tooth-sticks – from its twigs and roots – and the best part for that is its roots, and it is broadly spreading..And Ibn Shameel: The Araak is a tall fine-shoot green tree with many leaves and branches, having weak wood and growing in hollows – miswaaks are taken from it, being one of the citrus trees. Its singular is Araak and its plural Araa-ik. (Lisaan-ul-‘Arab, 268).
It is mustahabb (desirable) to use the siwaak at many different times as is established from the Prophet (sallallaahu ‘alaihi wa sallam) that he used to use the siwaak at every Prayer, and before reading the Qur’an, and before sleeping and when waking, and when the breath changes – whether fasting or not – or whether at the start of the day or in the afternoon, and it is a form of worship which is easy therefore observe it, O my Muslim Brother.
48. And also when making wudoo , as Abu Hurairah (radhiAllaahu ‘anhu) narrates that Rasoolullah (sallallaahu ‘alaihi wa sallam) said If I did not fear to cause hardship to my Ummah I would have ordered them to use the siwaak with every wudoo. [Reported by at-Tirrnidhee (no.22) who said: Hasan Saheeh, and Maalik (no.123), Ahmad (4/116), Abu Dawood (no.37) and others. Al-Albaanee declared it to be saheeh (Takhree; ul Mishkaat, no.390)].
49. And ‘Aa’ishah (radhiAllaahu’ anhaa) narrates that Rasoolullah (sallallaahu ‘alaihi wa sallam) said The siwaak is a means of cleansing the mouth and pleasing the Lord. [Al-Bukhaaree reports it in mu’allaq form – connected by Ahmad, an-Nasaa’ee, Ibn Khuzaimah and Ibn Hibbaan].
This is part of the wudoo authentically reported from the Prophet (sallallaahu ‘alaihi wa sallam). Al-Mustawrid ibn Shadad said: I saw Rasoolullah (sailallaahu ‘alaihi wa sallam) when he made wudoo rubbing his toes with his litle finger. [Saheeh as has preceded].
50. Abdullah ibn Zaid (radhiAllaahu ‘anhu) narrates that the Prophet (sallallaahu’alaihiwasallam) made wudoo and said Rub in this way. [See Nail-ul-Autaar, 4/39].
51. He (radhiAllaahu’anhu) also narrates that the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo with two thirds of a mudd[3] (of water) and rubbed over his forearms. [Ibn Khuzaimah (no.118), and its isnaad is Saheeh – and al-Haakim (1/161) reports it by way of Yahyaa ibn Abi Zaa’idah].
As for what is narrated regarding the ‘order’ as mentioned in the Aayah, then there is nothing to contradict that – and this order is obligatory (waajib) and it is said: Sunnah. [See Fiqh al Imam Sa’eed ibn al Musayyib, 1/64].
As for what is related with regard to the Prophet’s wudoo (sallallaahu ‘alaihi wa sallam) then it has been reported sometimes out of the regular order. And the proof is:
52. Al-Miqdaam ibn Ma’d Yakrib said: I came to the Prophet (sallallaahu ‘alaihi wa sallam) with water for wudoo , so he washed his hands three times, then washed his face three times, then washed his forearms three times, then washed his mouth and nose three times, then wiped his head and ears – their outsides and insides – and washed each of his feet three times. [Ahmad (4/132), Abu Dawood (1/19) with Saheeh isnaad. Ash-Shaukaanee (1/1~5) said: Its isnaad is good, and it is reported by ad-Diyaa in ‘al-Mukhtaarah’. And al-Albaanee records it in ‘as-Saheehah’, no.261] .
So this is a proof that he (sallallaahu ‘alaihi wa sallam) did not always stick to the regular order – and this is a proof that it is not obligatory – however, his sticking to it mostly shows that it is Sunnah. And Allaah Knows best.
As-Suyooti says as is reported from him in ‘Aun al Ma’bood’ ( 1/48): It is used as a proof – that is the aforementioned hadeeth – by him who says that sticking to the regular order in wudoo is not obligatory as he washed his mouth and nose after washing his arms.
The author of ‘Aun al Ma’bood’ says: This narration is ‘shaadh’[4] – and therefore not to be taken in contradiction to the established narrations which put the washing of the mouth and nose before the washing of the face.
I say: The difference of opinion between the scholars here is with regard to those parts of wudoo which are Sunnah. As for the obligatory duties – then they are according to the order mentioned in the noble Aayah, and the best thing is to perform all of the actions in the way mentioned in the majority of the ahaadeeth – and Allaah Knows best.
Nothing other than this is established from the Prophet (sallallaahu ‘alaihi wa sallam). It is however established that Ibn ‘Umar (radhiAllaahu’ anhu) urinated within the market, then made wudoo and so washed his face and hands and wiped his head, then he was called to pray over a Janazzah so he entered the mosque then wiped over his leather socks, then prayed over it. [Reported by Maalik (no.72) and al-Baihaqee (1/84). And ‘Ataa didn’t see anything wrong with leaving such gaps whilst making wudoo and it is the saying of al-Hasan, an-Nakha’ee and the better reported of the two sayings of ash-Shaafi’ee].
That is washing the right hand before the left – and likewise the feet.
53. ‘Aaishah (radhiAllaahu ‘annaa) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs. [Al-Bukhaaree (al Fath) 1/235, Muslim (no.267) and others].
54. Abu Hurairah (radhiAllaahu’anhu) narrates that the Prophet (sallallaahu ‘alaihi wa sallam) said When you dress and when you make wudoo , then begin with the right. [Abu Dawood (4141), at-Tirmidhee (1766), an-Nasaa’ee (402). Al-Albaanee declares it to be saheeh].
55. Anas (radhiAllaahu ‘anhu) said: The Prophet (sallallaahu ‘alaihi wa sallam) used to make wudoo with a mudd (of water) and make ghusl with a saa’ or up to five mudds. [Muslim (1/156) and others]. A saa’ is equal to four mudds. ( A mudd is that amount of water which is held by the two hands cupped together.)
If you consider this hadeeth well, O my Muslim Brother, you would feel ashamed of what some people do these days – one of them opening the water tap and making wudoo and sometimes talking to his companion whilst the water is running out – what an excess in wastefulness! So he who does that should fear Allaah and remember this hadeeth and keep it in mind and follow the Sunnah with regard to using the water sparingly and not being wasteful – and here the true following of the Prophet (sallallaahu ‘alaihi wa sallam) is made clear and the true Muslim’s belief. It is from the Sunnah for the Muslim who wishes to make wudoo to have with him a container large enough for a mudd of water – in order to force himself to return to the following of the Sunnah.
56. ‘Umar ibn al-Khattaab (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alahi wa sallam) said None of you makes wudoo and completes the wudoo then says:
Ashhadu anlaa ilaaha illallaahu wahdahu laa shareekalahu washhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except Allaah, and that Muhammad is His slave andMessenger) except that all eight Gates of Paradise are opened for him – so that he enters by whichever he pleases.[Reported by Muslim (no.234), Abu Dawood (no 169), at-Tirmidhee (no.55), an-Nasaa’ee (no.148), Ibn Maajah (no.470)].
And at-Tirmidhee adds an authentic addition to it:
Allaahumma aj’alnee minat-tawwabeen waj’alnee minal mutatahhireen (O Allaah, make me one of those who constantly repents toYou and of those who purify themselves.) [Declared as Sahih by al-Albaanee].
57. Abu Sa’eed al-Khudree (radhiAllaahu ‘anhu) said Rasoolullah (sallallaahu ‘alaihi wa sallam)said Whoever makes wudoo then says upon finishing the wudoo:
Subhaanakallaahumma wa bihamdika ashhadu anlaa ilaaha illa anta astaghfiruka wa atoobu ilaika (I declare You free from all defects my Lord and all praise belongs to you and I bear witness that there is none worthy of worship except You. I seek Your forgiveness and I turn to You) It is written in a parchment, then sealed and is not opened till Judgement Day. [Reported by Ibn ar-Sunnee in ‘Amal al Yaurn wal-l~ilah, no.30. Declared as Saheeh by al-Albaanee].
68. Ibn ‘Abbaas (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) made wudoo (washing each part) once. [Al-Bukhaaree (al Fath) 1/226].
59. ‘Abdullaah ibn Zaid narrates that the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo (washing each part) twice. [Al-Bukhaaree (al Fath) 1/226].
60. In the hadeeth of’Uthmaan (radhiAllaahu ‘anhu) recorded by al-Bukhaaree and Muslim, he (sallallaahu ‘alaihi wasallam) washed each of the parts three times.
So from these ahaadeeth it becomes clear to us that, as is well-known to the large majority of scholars, washing each body-part once is obligatory – and the second and third washings are Sunnah – and it is better to do likewise following the Sunnah of the Prophet (sallallaahu ‘alaihi wa sallam) [‘al-Majmoo’ of an-Nawawi, 1/229].
Al-Haafiz says in ‘al Fath’ (1/172) in the question ‘Making wudoo without having broken it’:
61. Anas (radhiAllaahu ‘anhu) says: The Prophet (sallallaahu ‘alaihi wa sallam) used to make wudoo for every prayer. I said: What had you (the Sahaabah) used to do? He said: One wudoo was sufficient for us till such time as we broke it.
This hadeeth is an evidence that what is meant generally is the obligatory Prayer.
Al-Tahaawee says: It may be that that was obligatory upon him (sallallaahu ‘alaihi wa sallam) particularly – then was abrogated on the Day of Fath by the hadeeth of Buraidah – meaning that which Muslim reports – that he (sallallaahu ‘alaihi wa sallam) prayed all the Prayers on the Day of Fath with one wudoo and that ‘Umar (radhiAllaahu ‘anhu) asked him about that so he (sallallaahu ‘alaihi wa sallam) said I did it deliberately. Or it may be that he (sallallaahu ‘alaihi wa sallam) used to do it out of desirability only, then feared that it might be thought to be obligatory and so left it to show the permissibility of that.
I say: The result is that making wudoo for every Prayer is mustahabb and praying all of the Prayers with one wudoo is permissible – and Allaah Knows best.
If he who knows that he has made wudoo then is not sure that he has broken it – then his wudoo remains. And he who knows that he has done that which breaks wudoo and doubts when he has made wudoo thereafter then he does not have wudoo . In each case he relies upon that which he is certain of before that which he has doubt about – and he throws the doubt away. And this is the saying of the great majority of scholars – and it is the saying of Abu Hanifah, ash-Shaafi’ee and Ahmad. [‘Al-Mughnee’, 1/193, and ~iqh ul Awaaa’ee, 1/56].
62. And the proof for this is what is established from Abu Hurairah (radhiAllaahu ‘anhu) who said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said If one of you feels something in his stomach and he isn’t sure did anything (wind) come out of it or not – then let him not leave the mosque until he hears a sound or finds a smell. [Muslim (Sharh an-Nawawi, 4/51), ‘Aaridat-ul-Ahwadhee Sharh ut-Tirmidhee, 1/79].
So the hadeeth is a proof that things remain upon their original state until there is a certainty of a change in that, and doubt does not harm that – so he who is sure of having made wudoo and thinks that he may have broken it, then he remains upon wudoo .
63. Ibn ‘Abbaas (radhiAllaahu ‘anhumaa) narrates that one of the wives of the Prophet (sallallaahu ‘alaihi wa sallam) took a ghusl from Janaabah then saw Rasoolullah (sallallaahu ‘alaihi wa sallam) about to take a ghusl from the water remaining – so she informed him that she had made ghusl therefrom – so Rasoolulah said Nothing makes the water impure.[Reported by Abu Dawood (no.67), and an-Nasaa’ee (no.326), and at-Tirmidhee who declared it to be hasan saheeh, and Ibn Maajah (no.370)].
Ibn ‘Abd ul-Barr says: There is nothing in the Sharee’ah to prevent each of them washing with the water remaining from the other – either together or one after the other, and this is the saying of the scholars of the different lands and the great majority of scholars – and the ahaadeeth about it are Mutawaatir. (Al-Istidhkaar, 1/373).
64. Jaabir ibn Samurah (radhiAllaahu ‘anhu) narrates that a man asked Rasoolullah (sallallaahu ‘alaihi wa sallam): Should I make wudoo because of the meat of sheep? He (sallallaahu ‘alaihi wa sallam) said If you wish make wudoo and if you wish then do not make wudoo. He said: Should I make wudoo from the meat of the camel? He (sallallaahu ‘alaihi wa sallam) said Yes, make wudoo from the meat of the camel. He asked: May I pray in sheep-pens? He (sallallaahu ‘alaihi wa sallam) said Yes. He asked: May I pray in the stalls of camels? He (sallallaahu ‘alaihi wa sallam) said No. [Reported by Muslim, 1/189].
‘Uthman ibn ‘Affaan, al- Hasan ibn ‘Alee, Anas ibn Maalik, al-Hasan al-Basree, Ibn Seereen, ‘Alqamah, al-Aswad, Masrooq, ad-Dahhaak, ‘Abdullaah ibn al Haarith, Abu Ya’laa, Abul Ahwas, Ash-Sha’bee, Ath-Thawree, Ishaaq, Ibn ‘Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafi’ee Madhhab in one saying, all say that it is permissible after both wudoo and ghusl to dry the body-parts. And their evidence is what ‘Aa’ishah (radhiAllaahu ‘anhaa) reports – she said: Rasoolullah (sallallaahu ‘alaihi wa sallam) had a cloth which he used to dry himself with after making wudoo . [Reported by at-Tirmidhee who declared it to be da’eef]. Then al Ainee states that an-Nasaa’ee records it in ‘al-Kunaa’ with saheeh isnaad.
I say: And it has other narrations which support and strengthen it. (See Fiqh al-Imam Sa’eed, 1/70). Al-Albaanee declares the hadeeth to be hasan. (Saheeh ul Jaami’, 4706).
65. Salmaan al-Faarsee narrates that the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo , then turned up a woollen cloak he had and wiped his face with it. [Reported by Ibn Maajah (no.468)]. In az-Zawaa’id it is said: Its isnaad is saheeh.
I say: In its isnaad is al-Wadeen ibn ‘Ataa who is sadooq but has a bad memory as al-Haafiz Ibn Hajr says in ‘Taqreeb ut-Tahdheeb’, so its isnaad is da’eef!! – but it is strengthened by the previous hadeeth of ‘Aa’ishah to the level of hasan – and Allaah Knows best.
Some others hold it to be makrooh to dry the body-parts after Purification and their proof is:
66. What is established from Maimoonah (radhiAllaahu’anhaa) who described the Prophet’s (sallallaahu ‘alaihi wa sallam) ghusl from Janaabah and said: Then I brought him a cloth but he refused it. [Al-Bukhaaree, and Muslim – and the word is his].
The Final word: Is that drying the body-parts is one of the desirable actions as shown by the hadeeth of Aa’ishah (radhiAllaahu ‘anhaa) – as for the saying that it is makrooh then that is not acceptable as the saying of Maimoonah (radhiAllaahu ‘anhaa) “but he refused it” does not amount to the fact that it is makrooh – and Allaah Knows best.
Abu Hurairah (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said Allaah does not accept the prayer of any one of you having committed hadath until he makes wudoo. [Al-Bukhaaree (al Fath, 1/206) and Muslim (no.245)].
67. An-Nawawi says in ‘al-Majmoo’ (2/3) as for that which comes out of the two private parts – then it breaks wudoo according to Allaah ta’alas saying: Aw jaa'a ahadukum min al ghaa'it...: or one of you comes from offices of nature…[Soorat-ul-Maa’idah 5:7] along with his (sallallaahu ‘alaihi wa sallam) saying There is no wudoo except from a sound or a smell. [Saheeh and has preceded (Saheeh ul Jaarni’ (7443)].
He adds: So that which comes out of the front or back part of a man or woman breaks the wudoo – whether excretion or urine or wind – or a worm or pus or blood or stones or anything else and there is no difference in that for something which happens normally or rarely.
68. ‘Alee ibn Abi Taalib (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said The eye is the drawstring for the anus, so he who sleeps then let him make wudoo. [Abu Dawood (no.203), Ibn Maajah (no.477), Ahmad. Declared as Saheeh by al-Albaanee].
In the hadeeth is an evidence that sleep does not in itself something that breaks wudoo , however the Purification is broken if it is possible for something to come out from the anus – however if that is restricted, e.g. by sitting flat on the earth, then that is not the case.
That is the ‘intellect’ going away by any means because of insanirt or fainting or intoxication – as in this condition he does not know whether his wudoo is broken or not. This is the saying of the great majority of scholars. (Sharh Saheeh Muslim (4/74) and al-Mughnee (1/164)).
69. Abu Hurairah (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said If one of you touches his penis and there is no veil between him and it nor any cover, then wudoo has become obligatory for him. [al-Haakim (1/138) and others]. (Al-Albaanee says: hadeeth Saheeh.)
70. Busrah (radhiAllaahu ‘anhaa) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) said If one of you touches his penis then let him make wudoo. [At-Tirmidhee (1/18) who said it is hasan saheeh. And also declared as Saheeh by Ahmad, al-Bukhaaree and Ibn Ma’een (Lum’aat ut-Tanqeeh Sharh Mishkaat ul Masaabeeh, no.319). Others also narrate it as authentic].
71. Talq ibn ‘Alee (radhiAllaahu’anhu) said: Rasoolullah (sallallaahu’alaihi wa sallam) was asked about a man’s touching his penis. Should he make wudoo ? He (sallallaahu ‘alaihi wa sallam) said And is it except a part of him? [At-Tirmidhee (no.85) and he said: And this is the best of what is reported in this regard]. Al-Albaanee says: Its isnaad is Saheeh, and this (the view that it doesn’t break the wudoo) is established as being that of a group of the Sahaabah, from them: Ibn Mas’ood, ‘Ammaar ibn Yaasir, and because of these Imam Ahmad gave the choice between this and the one before it. Shaikh-ul-Islaam Ibn Taimiyyah harmonized the two carrying the first to mean if he touched it with desire and this upon the touching without desire – and there is in this hadeeth that which gives that impression and it is his (sallallaahu ‘alaihi wa sallam) saying ‘a part of him’. [Al-Mishkaat al Masaabeeh, notes on nos.3 19 and 320].
72. A man’s touching a woman without desire does not break the wudoo . ‘Aa’ishah (radhiAllaahu ‘anhaa) says: Rasoolullah (sallallaahu ‘alaihi wa sallam) prayed and I was lying in front of him as in front of a Janaazah, so when he wished to prostrate I pulled up my leg. [Al-Bukhaaree and Muslim].
73. And in the same way a woman’s touching a man without desire does not break wudoo as is established from ‘Aa’ishah (radhiAllaahu ‘anhaa): I didn’t find the Prophet (sallallaahu ‘alaihi wa sallam) one night so I tried to find him with my hand – and my hand fell upon his feet which were raised up as he was making prostration. [Muslim (3/203) and an-Nasaa’ee (l/101)].
So we see from these two hadeeth that merely touching does not break the wudoo – and Allaah Knows best.
The author of’at-Ta’leeqaat us-Salafiyyah’ upon Sunan of an-Nasaa’ee (1/23) says concerning “he pushed me with his foot”: It is well-known that that is a touching without desire. And so the author uses it as a proof that touching without desire does not break the wudoo . As for the touching with desire – its proof is that the wudoo is not broken until a proof is established that it does indeed break it – and this is enough of a proof to show that it doesn’t break the wudoo for the one who holds that view – and above and beyond that is a further proof that it doesn’t break the wudoo is the hadeeth of kissing – as normally kissing is not free from touching with desire.
The author of ‘Aun al Ma’bood’ (1/69) says regarding her saying “he kissed me and did not make wudoo“‘ – It contains a proof that touching a woman does not break the wudoo as kissing is part of touching and the Prophet (sallallaahu ‘alaihi wa sallam) did not make wudoo (before praying). And this (that touching a woman even with desire doesn’t break the wudoo ) is the saying of ‘Alee and Ibn ‘Abbaas and ‘Ataa ibn Taawoos, and Abu Hanifah and Sufyaan ath-Thawree. And this hadeeth is (in itself) da’eef but is supported by other narrations. And it is mursal – however ad-Daaraqutnee joins it – and it is (therefore) an authentic (saheeh) hadeeth inshaaAllaah. (See Nasb ur Raayah, l/70).
The author of ‘al-Mughnee’ (1/190) says: The touching is not in itself something which breaks wudoo but breaks wudoo as it leads to prostratic fluid or semen being emitted – so the condition which leads to breaking of the wudoo is considered – and that is when there is desire.
Summary: That when a man and woman are safe from anything being emitted which breaks wudoo – then their wudoo is not broken; and it is preferable to be on the safe side, as they may not be safe from such emissions in the condition of desire – and Allaah Knows best.
This is what Allaah ta’ala has made easy for us to gather together about the wudoo and its rulings, so we hope from Allaah the Most High, the All-Powerful, that we have been able to do justice to the subject – and we hope that any scholarly solicitous brother who comes across anything in our booklet which is incorrect to cover up and give sincere advice. And it is Allaah who grants success.
REFERENCES:
Footnotes
[1]That which makes normal actions, such as eating and talking, forbidden therein. again
[2]That which renders normal actions permissible
[3]The amount held by the two hands placed together.
[4]A narration whose isnaad is authentic but contradicts that which is better established.
[5]Khilaaf (difference) of Scholars – That sleep is in itself something which breaks wudoo. hadeeth “except from urine or excretion or sleep” … and further, thus hadeeth itself is a proof for this saying.
Translated by Abu Talhah Dawood Burbank (rahimahullaah)
An excellent book on the rules and regulations of various acts of worship, with evidences from the Book and Sunnah. This chapter deals with water and aspects of purification, wudhoo, ghusl, the toilet etc.
Al-Wajeez -The Book Of Purification – Abdul-Azeem ibn Badawee al-Khalafee – Dawood Burbank [PDF]
Posted with the permission from Abu Talha (rahimahullaah), courtesy of ittibaa.com
The below articles are extracted from the above e-book:
Explanation of Riyadus-Saliheen – Hadeeth no. 1137 – 1138
Listen / Download Mp3 Here (Time 59:41)
[audio https://salafiaudio.files.wordpress.com/2014/12/desirability-of-offering-nawfil-voluntary-or-optional-prayers-at-home-dawud-burbank.mp3]
Audio Posted with Permission from Abu Talhah Dawud ibn Ronald Burbank rahimahullaah.
الصَّمَد As-Samad (the Perfect Lord and Master upon Whom the whole of creation depends), the Lord and Master Whose control is complete, upon Whom the whole of the creation depends for its needs because of His perfection in His self, His names, His attributes and His actions. The One Who remains and never passes away, the One Who neither eats nor drinks, free of all needs.
[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]
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“Allāh is As-Samad” – Shaykh ibn Uthaymeen
Concerning his statement: “Allāh is As-Samad“
This is a clause of continuation, after He mentioned Al-Ahadai’yyah (the oneness), he mentioned As-Samadiyyah, and used a definite clause for both, to indicate exclusivity. That is Allah, alone, is As-Samad.
What is the meaning of As-Samad?
It is said that As-Samad means He is the Perfect One, in His Knowledge, His Power, His Wisdom, His ’Izzah (Honor and Might), His Sovereignty and in all His Attributes.
It is also said: As-Samad is the one who does not have any cavity – that is without intestines nor abdomen. That is why it is said: The Angels are Samad because they do not have cavities; they do not eat nor drink. This meaning is related from Ibn ’Abbas, may Allah be pleased with him.[1] And this does not negate the first meaning, because it indicates His self sufficiency from all of His creation.
And it is said: As-Samad has the meaning of the Ma’ful form, that is Al-Masmudu ilaihi;He who is betaken to by the creation of their needs, with the meaning that they incline to Him and they reach out for Him, and surrender their needs to Him. So it has the meaning of the everyone is in need of.
These interpretations do not contradict one another in relation to Allah, the Mighty and Sublime, and as such we say that each of these meanings are affirmed due to the lack of contradiction among them. We interpret it with a comprehensive interpretation; we say As-Samad is the One Who is Perfect in His Attributes, the One whom all His creatures are in need of; they are dependent upon Him. Therefore, the tremendous meaning of the word As-Samad becomes clear to you. He is the One independent of any need from all other than Him, Perfect in all of What is attributed to Him, and that all other than Him is in need of Him.
If somebody says to you: “Allah rose above the Throne, does His rising above the Throne mean that He is in need of the Throne, such that if the Throne was removed, He would fall?” The answer is no! Never! Because Allah is Samad, perfect without need of the Throne. Rather the Throne, the heavens, the Kursi and all creatures are in need of Allah; He is independent of any need from them. We derive this from the word As-Samad.
If somebody asks: “Does Allah eat and drink?” I say: Never; because Allah is Samad.” With this, we recognize that the word As-Samad is a word that covers all the perfect Attributes of Allah, and it relates to all the imperfect attributes of the creatures. That is why the are in need of Allah, the Mighty and Sublime.
References :
[1] Reported by Ibn Abi ’Asim in As-Sunnah (665) with a weak Chain of transmission from Ibn Abbas. It is authentically transmitted from Mujahid; “As-Samad: the one without an abdomen as is in As-Sunnah of Ibn Abi ’Asim (673) and Ibn Kathir authenticated its report from the Companion ‘Abdullah bin Buraidah.
Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors
الحَيِّي Al-Hayyiyu (the One Who honourably disdains anything unbecoming His mercy and generosity), the One Who honourably disdains to leave the servants who supplicate to Him empty handed, the One Who covers up the sins of the servants and does not expose them, the One Who does not do anything unbecoming His extensive mercy, His perfect generosity and His forbearance, rather He pardons the faults of the servants and covers them.
[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]
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The following is Translated & Compiled by Abbas Abu Yahya
1 – Allaah says:
<<Verily, Allaah is not ashamed to set forth a parable>>
[al-Baqarah: 26]
2 – What is mentioned in the hadeeth of Ya’ala bin Umayyah –Radi Allaahu anhu–:
that the Messenger of Allaah -sallAllaahu alayhi wa sallam- saw a man bathing at an open place where there was no partitioning and without a wrapping garment, so the Messenger -sallAllaahu alayhi wa sallam- climbed the Mimbar, and he praised Allaah and glorified Him and said:
‘Indeed Allaah – Azza wa Jal – is The Shy One, The One who Conceals, He loves modesty and covering up, so if one of you bathes (outside) then he should cover up.’
[Narrated by Abu Dawood and Nisaa’ee – authenticated by Albaani in ‘Irwa’ no. 2335]
3 – The hadeeth of Salman –Radi Allaahu anhu– who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Indeed your Lord – Tabaaraka wa Ta’ala – is The Shy One, The Generous, Allaah is Shy from His slave if the slave raises his hands towards Him, that He would return them without anything.’
[Narrated by Abu Dawood, Tirmidhi and Ibn Maajah – authenticated by Albaani in ‘Irwa’ no. 2335]
4 – The author Muhammad al-Hamood an-Najdi said:
‘Know – may Allaah have mercy upon me and you – that the greatest modesty which is necessary to have is with Allaah Ta’ala, He Who fluctuates His blessings and His virtue day and night. We cannot do without Him even for a blink of an eye. We are under His Hearing and Sight, and nothing of our condition, statements and actions is absent from Him.
Just like Allaah –Azza wa Jal- said:
<<Whatever you (O Muhammad) may be doing, and whatever portion you may be reciting from the Qur’aan, – and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. >> [Yunus: 61]
[Summarised from ‘an-Nahaj al-Asma’ fee Sharh ‘Asmaa Allaah al-Hussna 3/99-]
5 – Shaykh Muhammad Khaleel Haraas -Rahimullaah- said:
‘The Name of Allaah Ta’ala al-Hayyee (The Shy One) is a Name which is appropriate to Him, and it is not like the Hayya (Modesty) of the creation, which is a change and effect, which seizes a person when he is frightened by that which brings him shame or fault. Rather it is leaving that which is not appropriate with His abundant Mercy and His perfect Generosity and Kindness, and His great Pardoning and His Gentleness.
So the slave of Allaah openly sins even though modesty is the thing that he is in most need of, and modesty is the weakest thing he has, and he uses Allaah’s blessings to sin. However, Allaah – Subhanahu– along with His perfection in not needing anything whatsoever and His complete ability over modesty, is shy from the slave from removing his veil and humiliating him, so Allaah covers up the slave with that which disguises him from the means of covering up, then after that Allaah pardons his sins and forgives them. Just like the hadeeth of Ibn Umar –Radi Allaahu anhu–:
‘Indeed Allaah comes close to the believer, and covers him then asks him, between Himself and the slave: Did you not do such and such, on such and such day? Until the slave of Allaah acknowledges his sins, and is certain that he will definitely be destroyed and Allaah says to him: I covered up your sins in the Dunyaa and today I will forgive them for you.’
[Narrated by Bukhari and Muslim – Taken from ‘an-Nahaj al-Asma’ fee Sharh ‘Asmaa Allaah al-Hussna 3/103]
All Praise belongs to Allāh , may His Praise and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Al Aqeedatut Tahawiyyah, written Imaam Abu Ja’far At Tahaawee (died 321AH) is a core book of aqeedah (creed and belief).
Lessons are based upon Shaykh Saalih Fawzaan’s Explanation,translated by Abu Talhah Dawood Burbank rahimahullaah. The translator presents additional points from Shaykh al Albaani’s comments on Ibn Abil ‘Izz’s explanation too. The 63 Mp3 lessons are about an hour long each. This translation is characterised by the precision that Abu Talhah became renowned for in all his translations.
Audios uploaded with the Permission of Abu Talha rahimahullaah
Transcripts : First 30 available out of 63 Lessons
Lesson 01 – Lesson 02 – Lesson 03 –Lesson 04 – Lesson 05
Lesson 06 – Lesson 07 – Lesson 08 – Lesson 09 – Lesson 10
Lesson 11 – Lesson 12 – Lesson 13 – Lesson 14 – Lesson 15
Lesson 16 – Lesson 17 – Lesson 18 – Lesson 19 – Lesson 20
Lesson 21 – Lesson 22 – Lesson 23 – Lesson 24 – Lesson 25
Lesson 26 – Lesson 27 – Lesson 28 – Lesson 29 – Lesson 30
Posted with Permission from late Abu Talha Dawud Burbank rahimahullaah
Audio and Transcripts Courtesy: ittibaa.com
Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi
Translated by Abu Talhah Dawud Burbank (rahimahullaah)
Click the Below Link to Read or Download PDF document
Al-‘Aqeedatut -Tahaawiyyah – English Text – Dawud Burbank [PDF]
Read the Text (Posted from above PDF):
The great scholar, Hujjatul- Islaam, Aboo Ja’far al- Waraaq at-Tahaawee, in Egypt, may Allaah have mercy upon him, said:
1. This is a mention of an explanation of the ‘Aqeedah (Creed and Belief), of the Ahul-Sunnah walJamaa’ah upon the way of the jurists of the Religion: Aboo Haneefah an-Nu’maan ibn Thaabit al-Koofee, and Aboo Yoosuf Ya’qoob ibn Ibraaheem al-Ansaaree, and Aboo ‘Abdillaah Muhammad ibn al-Hasan ash-Shaybaanee- may Allaah be pleased withthem all, and what they held as their Creed from the fundamentals of the Religion and what they held asReligion in obedience to the Lord of the creation.
2. We say with regard to Tawheed of Allaah, holding as our Creed and Belief- due to the guidance to correctness granted by Allaah: that Allaah is One, having no partner.
3. And there is nothing like Him.
4. And nothing renders Him incapable;
5. And nothing besides Him has the right to be worshipped.
6. Ancient without any beginning, remaining forever without any end.*
7. He does not perish, nor pass away.
8. Nothing occurs except what He wills.
9. He is not reached by people’s conjecture nor can He be grasped by their understanding.
10. He does not resemble the creation.
11. Ever-Living, He does not die.
12. The Independent Sustainer of everything Who does not sleep.
13. Creator without any need. Provider without anydifficulty.
14. Giver of death without any fear.
15. The One who resurrects without any exertion.
16. He has always had His attributes from before His act of creation.
17. He was not increased in anything by their being brought into existence which was not already His attribute.
18. And just as He has always possessed His attributes,then likewise He will always possess them forever.
19. He did not acquire the name ‘al-Khaaliq’ (TheCreator) after the creation of the creation.
20. Nor did He acquire the name ‘al-Baaree’ (TheOriginator and Maker) after bringing forth the beings.
21. He possessed the meaning of ‘ruboobiyyah’(Lordship and Nurturing) even when there were no slaves under His Lordship, and the meaning of being the Creator even when there was no creation.
22. And just as He is the One who is the Giver of life to the dead – after He gives them life, then He deservedthis name before He gave life to them; likewise He deserved the name ‘The Creator’ (al- Khaaliq) before He created and produced them.
23. This is because He has full power and ability overeverything.
24. And everything is totally dependent upon Him.
25. And every affair is easy for Him.
26. He has no need of anything.
27.[Meaning: There is nothing like unto Him, and He is the All- Hearing, the All- Seeing.]
28. He created the creation whilst having full Knowledge (of them).
29. And He decreed fixed limits for them.
30. And He laid down fixed time-spans for them.
31. And nothing was hidden from Him before He created them.
32. And He knew whatever they were going to do, before He created them.
33. And He commanded them to obey Him, and He forbade them from disobeying Him.
34. And everything occurs in accordance with His pre- decree.
35. And His Will is enacted, not the will of His servants-except what He wills for them, so whatever He willed for them occurs, and whatever he did not will for them does not occur.
36. He guides whoever He wishes, and protects and keeps safe as a favour (fadl) upon them; and He misguides whoever He wishes, and humiliates,1 and puts to trial from (His) Justice (‘adl).
37. All of them vary within His Will (Mashee.ah), between His Favour and His Justice.
38. He is Supreme and Exalted – High above having any opposites or rivals.
39. None can repel His Decree and none can delay His Judgement and none can overcome His commands.
40. We have Eemaan in all of that, and we are certain that everything comes from Him.
41. And that Muhammad ( صلى الله عليه وسلم) is His chosen slave, His selected Prophet and HisMessenger with whom He is pleased.
42. He is the last of the Prophets; the Imaam (leader) of those who have taqwaa (those who are dutiful toAllaah); the chief of the Messengers; and thebeloved one of the Lord of the whole creation.
43. And every claim to Prophethood after him is erroneous, and is baseless futile desires.
44. He is the one sent to the whole of the jinn and to allof mankind; with the Truth and the Guidance, and with light and radiance.
45. And that the Qur.aan is the Speech of Allaah.
46. It originated from Him as something spoken, without us knowing how; and He sent it down to His Messenger as Revelation.
47. And the Believers attest to it as being the truth upon that basis.
48. They have certainty that it is the Speech of Allaah – the Most High – in reality.
49. It is not something created such as the speech of mankind.
50. So whoever hears it and claims it is the speech of a human, then he has committed Unbelief.
51. So Allaah has blamed and criticised such a person and has threatened him with Hell-Fire.
52. So since Allaah has threatened with Hell those who say :[Meaning: This is nothing but the word of a human being]: then we know and we have full certainty that it is the Speech of the Creator of mankind.
53. And it does not resemble the speech of humans.
54. And whoever describes Allaah with any human characteristic, then he has disbelieved.
55. So whoever comprehends this, will take it as a lesson. 56. And will be prevented from the like of the saying of the Unbelievers.
57. And he will know that He – with His attributes is not like mankind.
58. And Seeing (Allaah) by the people of Paradise istrue, without their encompassing Him and without us knowing how it will be.
59. Just as is stated by the Book of our Lord,[Meaning: Some faces on that day will be radiant, looking at their Lord.
60. And its explanation is as Allaah- the Most High-wanted and knew.
61. And every authentic hadeeth reported from the Messenger (صلى الله عليه وسلم) then it is just as he said.
62. And its meaning is as he intended.
63. We do not enter into that, interpreting it in accordance with our opinions, nor forming ideas based upon our desires.
64. For no one will be safe in his Religion except one who submits to Allaah – the Mighty and Majestic – and to His Messenger (صلى الله عليه وسلم).
65. And who refers whatever is unclear to him back to one who knows it.
66. And Islam will not be firmly established except upon the basis of unrestricted submission and surrender.
67. So whoever seeks after that which his knowledge hasbeen prevented from, and who is not satisfied regarding his understanding with submission, thenhis seeking will block him from pure and sincereTawheed and from clear awareness and from correct Eemaan.
68. So he will waver between Unbelief and Eemaan, and believing and denying, and affirmation and rejection.
69. He will be a person suffering from whisperings, lost, doubting, neither being a true Believer upon Eemaan, nor an outright rejecter and denier.
70. And Eemaan (true Faith) in (ar-Ru.yah) the fact that the people of the Abode of Peace and Security will see Allaah – will not be correct from those of them who takes it to be in accordance with his own mistaken idea, or who misinterprets it with his own understanding.
71. Since the correct interpretation of the seeing, and the correct interpretation of every meaning ascribed to Lordship is to leave interpreting it, and to adhere to submission.
72. And upon this rests the Religion of Islaam.
73. And whoever does not guard himself against negating and against likening the Creator to thecreation, then he will slip and go astray and will not attain the correct declaration of Allaah being free of imperfections.
74. Since our Lord – the Majestic and Most High – hasthe attributes of Unity and Oneness.
75. Having the attributes of Uniqueness, with no one from the creation sharing in the meaning of that.
76. And He is highly Exalted above limits and goals, and having parts and limbs and appendages.
77. He is not contained by the six directions, contrary to all of the living things.
78. The ‘Mi’raaj’ (the Ascent through the Heavens) is true and the Prophet – may Allaah extol him and his followers and grant him peace and security-wastaken on the Night- Journey (al-Israa.).
79. And he was taken bodily, whilst awake, up to the heavens.
80. Then to whatever higher places Allaah wished, and Allaah bestowed honour upon him with whatever He wished.
81. And He revealed to him what He revealed to him. [Meaning: The heart did not lie about what it saw.]
82. So may Allaah extol him and grant him peace and security in the Hereafter and in this life.
83. And the Lake (al-Hawd) with which Allaah – the Most High will honour him, as a relief from thirst for his Ummah – is true.
84. And Intercession (ash-Shafaa’ah), which has been stored up for them, is true, as is related in the narrations.
85. And the Covenant (al-Meethaaq) which Allaah – the Most High – took from Aadam and his descendants is true.
86. And Allaah – the Most High – has always known the number of those who will enter Paradise, and the number of those who will enter the Fire, altogether.So that the number will not be increased, nor will itbe decreased.
87. And the same applies to their deeds; He knew whatever they would do.
88. Everyone will have what he was created for made easy for him.
89. Deeds will be in accordance with their conclusions.
90. And the fortunate person is the one who is fortunate by the decree of Allaah; and the wretched person is the one who is wretched by the decree of Allaah.
91. And Pre-decree (al-Qadr) is fundamentally the secret of Allaah – the Most High – within His creation.
92. Knowledge of it is not acquired by any Angel drawn near, nor any Prophet sent.
93. Delving deeply into it and looking into that leads to frustration and disappointment and is a ladder to deprivation, and is the level of arrogance.
94. So beware of that: beware of looking into it, thinking about it, and entertaining whispered ideas about it.
95. Since Allaah – the Most High – concealed the knowledge of Pre-Decree (al-Qadr) from His creation.
96. And He forbade them from striving to attain it.
97. Just as He – the Most High said in His Book: Meaning: He can not be questioned about what He does, but they will be questioned.]
98. So whoever asks: why did He do (such and such) then he has rejected the Judgement of the Book.
99. And whoever rejects the Judgement of the Book is one of the Unbelievers.
100. So this is in summary what is required by one whose heart is enlightened, from the beloved servants (Awliyaa.) of Allaah – the Most High.
101. And it is the level of those firmly grounded in knowledge.
102. Because knowledge (al-‘Ilm) is of two kinds: knowledge which is present within the creation, and knowledge which is absent from the creation.
103. So denying the knowledge which is present is Unbelief, and claiming to have the knowledge which is absent is Unbelief.
104. And Eemaan (true Faith) is not established except through acceptance of the knowledge which is present, and leaving aside seeking the knowledge which is absent.
105. And we have Eemaan in the Preserved Tablet (al- Lawh), and in the Pen (al-Qalam), and in everything which has been inscribed in it.
106. So if the whole of the creation were to gather together regarding something which Allaah – theMost High – had written in it [i.e. in the PreservedTablet] that it was going to occur, and they tried to stop it from happening, then they would not be able to do that. And if they all gathered together concerning something which Allaah – the Most High – did not write in it, to try to make it happen – then they would not be able to do that.
107. The Pen has run dry having written down whatever will occur until the Day of Resurrection. Andwhatever the servant misses out on then it was never going to come to him, and whatever befalls him, then it was never going to miss him.
108. And it is upon the servant to know that Allaah had prior knowledge of everything that was going to occur in His creation.
109. So He decreed that precisely and firmly.
110. There is nothing to cancel it out; and there is no one from His creation- in His heavens or on His earth-who can rebut it, remove it, change it, reduce it oradd to it.
111. And that is from the essential fundamentals of Eemaan, and the fundamental principals ofknowledge and awareness (of Allaah).
112. And it is from the affirmation of the Tawheed of Allaah- the Most High- and His Lordship just as He- the Most Highsaid in His Book [Meaning: He created everything and gave it a predecreed measure.] And He the Most High said: [Meaning: And the Command of Allaah is a Decree determined.
113. So woe to the one who becomes an adversary to Allaah- the Most High- regarding Pre-Decree.
114. And who presents a diseased heart to delve into it.
115. In his attempt to uncover the Hidden and Unseen (al- Ghayb) he has attempted to uncover a secret which issecure.
116. And what he has said about it causes him to become a sinful and great liar.
117. And the Throne (al-’Arsh) and the Foot-stool (al- Kursee) are true.
118. And He has no need of the Throne or of whatever is beneath it.
119. He encompasses everything and is above it.
120. And He has rendered His creation incapable of encompassing (everything).
121. And we say with Eemaan (true Faith) testifying to the truth and with full submission, that Allaah took Ibraaheem as an especially beloved one (Khaleel), and Allaah spoke directly to Moosaa.
122. And we have Eemaan (true Faith) in the Angels and the Prophets.
123. And in the Books which were sent down to the Messengers, and we bear witness that they were upon the clear truth.
124. And we call those who pray towards our ‘Qiblah’ (direction of Prayer): Muslims and Believers (Mu.minoon).
125. As long as they acknowledge that which the Prophet came with, and as long as they believe him in whatever he said and informed of.*
126. And we do not enter into vain speech concerning Allaah, nor do we dispute regarding Allaah’s Religion.
127. And we do not dispute concerning the Qur.aan; and we bear witness that it is the Speech of the Lord of the whole of creation.
128. The ‘Trustworthy Spirit’ (ar-Roohul-Ameen) [i.e. Jibreel] descended with it and he taught it to the chief of the Messengers- may Allaah extol him and grant him peace and security, and his true followers.
129. And it is the Speech of Allaah the -Most High- nothing from the speech of the created beings equals it.
130. And we do not say that it is created, and we do not oppose the united body of the Muslims.
131. And we do not declare anyone from the people of the Qiblah to be Unbelievers because of a sin – as long as the person does not consider the sin to be lawful.
132. And we do not say: ‘When a person has Eemaan then it will not be harmed by any sin which he commits.’
133. And we have hope for the doers of good from amongst the Believers that He will pardon them and enter them into Paradise by His Mercy: but we do not feel certain about their being safe, nor do we bear witness of Paradise for them.
134. And we seek forgiveness for their evil-doers, and we fear for them, but we do not cause them to despair.
135. And feeling totally secure and totally despairing-both of these take a person outside the Religion of Islaam.
136. And the true path for the people of the Qiblah lies between these two.
137. And the servant does not exit from Eemaan except by denying that which entered him into it.*
138. And Eemaan (true Faith) is to affirm with the tongue,and to believe with the heart. **
139. Everything which is authentically from the Messenger (( صلى الله عليه وسلم) from the Legislation and the clear explanation is all true.
140. Eemaan is one entity, and its people regarding it are the same. **
141. And variation in excellence between them is by fear and dutifulness, and by opposing desires, and by adhering to what has most right.
142. And all of the Believers are ‘Awliyaa.’ of (Servants loved by) the Most Merciful; and those having themost honour with Allaah are the ones who are the most obedient, and those who most closely followthe Qur.aan.
143. And Eemaan is (to truly believe) inAllaah, His Angels, His Books, His Messengers and the Last Day, and in Pre- Decree (al-Qadr): that which is sweet from it and what is bitter, that is from Allaah the Most High.
144. and we are Believers in all of that.
145. We do not differentiate between any of His Messengers, and we believe all of them regarding what they came with.
146. And those guilty of major sins (Ahlul-Kabaa.ir) [from the Ummah of Muhammad { صلى الله عليه وسلم] will not remain forever in the Fire, if they die as people upon Tawheed;
147. Even if they did not repent- as long as they meet Allaah upon awareness, (as true Believers) – then they will be under His Wish and Will (Mashee.ah), and His Judgement: if He wishes He will forgive them and pardon them, by His Favour, just as He- the Mightyand Majestic – said in His Book:[Meaning: And He forgives whatever islesser than that for whomever He wishes], and if He wishes He will punish them in the Fire, by His Justice.
148. Then He will bring them out of it through His Mercy and through the Intercession of those who will intercede- from those who were obedient to Him.
149. Then He will send them to His Paradise.
150. And that is because Allaah- the Most High – is the Guardian of those who have awareness (ma’rifah) of Him, and He does not treat them in the two abodes like those who deny Him: those who fail to receive His Guidance, and do not attain His Guardianship.
151. Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it.
152. And we hold praying the Prayer behind everyrighteous or sinful person from the people of theQiblah, and upon whoever dies from them.
153. And we do not declare about anyone from them that he is going to be in the Paradise or that he is going to be in the Fire.
154. Nor do we accuse them of Kufr (Unbelief), Shirk or Nifaaq (Hypocrisy) as long as nothing from that appears from them.
155. And we leave their hidden secrets to Allaah – theMost High.
156. And we do not hold using the sword against anyone from the Ummah of Muhammad ( صلى الله عليه وسلم), except upon those whom it becomes obligatory to use it upon.
157. And we do not hold rebelling against our rulers and those in authority over our affairs.
158. Even if they oppress.
159. And we do not make supplication against them.
160. And we do not take our hand away from obedience to them.
161. And we hold that obedience to them is a part of obedience to Allaah-the Mighty and Majestic-and an obligation, as long as they do not command with something sinful.
162. And we make supplication for them that they be rectified and kept secure.
163. And we follow the Sunnah and the ‘Jamaa’ah’ (the united body upon the truth), and we avoid separation, disputation and splitting.
164. And we love the people of justice and trustworthiness, and we have hatred for the people of injustice and treachery.
165. And we say: ‘Allaah knows best’ regarding whatever is unclear to us.
166. And we hold wiping (al-mash) upon leather socks -on journeys or in residence, as occurs in the narrations.
167. And the Hajj and Jihaad continue along with those in authority over the Muslims: those (leaders) who are righteous and those who are sinners, until the establishment of the Hour; nothing abolishes it or cancels it.
168. And we have Eemaan in the (Angels who are) noble scribes (al-Kiraamul-Kaatibeen), since Allaah has appointed them as guardians over us.
169. And we have Eemaan in the Angel of death(Malakul- Mawt), who is entrusted with taking the souls of the people.
170. And in the punishment of the grave for those who are deserving of it; and in Munkar and Nakeer questioning each person in his grave about his Lord, his Religion, and his Prophet – as occurs in the narrations from Allaah’s Messenger (صلى الله عليه وسلم) and from the Companions – may Allaah be pleased with them.
171. And the grave will either be a garden from the gardens of Paradise, or a pit from the pits of the Fire.
172. And we have Eemaan in the Resurrection (al-Ba’th), and in the recompensing for deeds on the Day ofResurrection; and in the presentation of deeds and in the Reckoning, and in the reading of the records; and in the reward and punishment; and in theBridge (as-Siraat) and in the Balance (al-Meezaan).
173. And the Paradise and the Fire are both already created; they will never finish or pass away.
174. And that Allaah- the Most High- created Paradise and the Fire before the rest of creation, and He created inhabitants for both of them.
175. So whoever He wishes from them will go toParadise, through His Favour (Fadl); and whoever He wishes from them will go to the Fire, from HisJustice (‘Adl).
176. And everyone will act in accordance with what has been decreed for him and is going towards the destination he was created for.
177. And good and evil are predecreed for the servants.
178. And the ability which is necessary for an action to be carried out with regard to the like of ‘tawfeeq’ (Allaah’s guiding to it and granting it), which is such that it is not permissible to ascribe it to the created being – then this comes along with the action. As for the capability from the aspect of health, capacity, power, and soundness of limbs, then this is present before the action and the address (in the Legislation) relates to this, and it is just as He – the Most High- said: [Meaning: Allaah does not burden a soul except with what it can bear.]
179. And the actions of the servants are created by Allaah, and earned by the servants.
180. And Allaah – the Most High- did not burden them except with what they are capable of.
181. And they are only capable of doing what they have been enjoined with.
182. And this is the explanation of ‘Laa hawla wa laaquwwata illaa billaah’ (There is no change and no power except with Allaah’s aid).We say: there is no manoeuvring for anyone, and no movement for anyone, and no moving away from disobedience to Allaah – except with the aid ofAllaah; and there is no power for anyone to establish obedience to Allaah, and to remain firm upon it,except by Allaah’s tawfeeq (His granting successful attainment ofthat).
183. And everything occurs with the Will (Mashee.ah) of Allaah – the Most High and His Knowledge, and His Ordainment and Pre-Decree.
184. His Will overcomes all wills.
185. And His Pre-Decree overcomes all efforts.
186. He does whatever He wishes and He is never unjust, [He is Pure and free of every evil and tribulation, and He is free and far removed from every deficiency and blemish.]
187. [Meaning]: He is not to be questioned about what He does, but rather they will be questioned.
188. And there is benefit for those who are dead in the living making supplication and their giving in charity.
189. And Allaah – the Most High-responds to supplications and fulfils their needs.
190. He owns and has mastery over everything, and nothing owns and has mastery over Him.
191. There is no independence from Allaah – the Most High – even for the blink of an eye.
192. And whoever thinks that he can do without Allaah for the blink of an eye has committed Unbelief, and has become from the people of destruction.
193. And Allaah becomes angry, and becomes pleased, but not like anyone from the creation.
194. And we love the Companions of Allaah’s Messenger (صلى الله عليه وسلم).
195. And we do not go beyond the due limits in love of any one of them.
196. And we do not disown and free ourselves from anyone of them.
197. And we hate whoever hates them,
198. And (we hate) whoever mentions them with other than good; and we do not mention them except with good.
199. And love of them is Religion (Deen), true-Faith(Eemaan), and goodness (Ihsaan); and hatred of them is Unbelief (Kufr), Hypocrisy (Nifaaq) and Transgression (Tughyaan).
200. And we affirm the Caliphate after Allaah’s Messenger ( صلى الله عليه وسلم): firstly for Aboo Bakr as-Siddeeq-radiyallaahu `anhu-, affirming his excellence and precedence over the whole of the Ummah; then for `Umar ibn al-Khattaabradiyallaahu `anhu-; then for `Uthmaan-radiyallaahu`anhu-; then for `Alee ibn Abee Taalib-radiyallaahu `anhu-; and they are the rightly guided Caliphs (al-Khulafaa. ur- Raashideen), and the rightly guided Imaams.
201. And the ten whom Allaah’s Messenger ( صلى الله عليه وسلم) named and to whom he gave glad tidings of Paradise–we bear witness that they will be in Paradise, just as Allaah’s Messenger ( صلى الله عليه وسلم) bore witness, and his word is the truth; and they are: Aboo Bakr, `Umar, `Uthmaan, `Alee, Talhah, az-Zubayr, Sa`d, Sa`eed, ` Abdur-Rahmaan ibn `Awf, and Aboo `Ubaydah ibnal- Jarraah – and he is the eminently trustworthy one of thisUmmah – radiyallaahu `anhum ajma`een- (mayAllaah be pleased with them all.)
202. And whoever speaks well of the Companions of Allaah’s Messenger ( صلى الله عليه وسلم), and his wives who were pure and free of having any stain upon their honour, and his offspring who were untainted and free of every impurity, then he is free of Hypocrisy.
203. And the early scholars from the Salaf (the earlypredecessors), and the Taabi`een (successors) who came after them: the people upon good and the narrations, and the people of Fiqh and discernment; are not to be mentioned except with fine words; and whoever speaks ill of them then he is not upon the correct path.
204. And we do not declare any of the ‘Awliyaa.’ (the beloved and obedient servants of Allaah) to be superior to any of the Prophets- `alaihimus-Salaam- and we say: a single Prophet is superior to all of the `Awliyaa.
205. And we believe in what is reported from their miracles (karaamaat), and in the narrations about them which are authentically related by the reliable narrators.
206. And we have Eemaan in the Signs of the Hour: such as the emergence of the Dajjaal,
207. And the descent of `Eesaa ibn Maryam- `alaihis-Salaamfrom heaven.
208. And we have Eemaan in the rising of the sun from where it sets.
209. And in the emergence of the beast of the earth (Daabbatul- Ard) from its place.
210. And we do not accept as true the saying of a fortune teller (kaahin) or a diviner (‘arraaf).
211. Nor anyone who claims anything which goes against the Book, the Sunnah, and the consensus (ijmaa`) of the Ummah.
212. And we hold that the united body upon the truth (al- Jamaa’ah) is what is true and correct, and that separation is deviation and punishment.
213. And the Religion of Allaah upon the earth and in the heavens is one, and it is the Religion of Islaam.
214. He – the Most High – said: [Meaning: The Religion with Allaah is Islaam], and He – the Most High- said :[Meaning: And I am pleased for you with Islaam asyourReligion].
215. And it lies between extremism and falling short,
216. And between ‘tashbeeh’ (likening the creation to the Creator) and ‘ta`teel’ (negating Allaah’s attributes)
217. And between fatalism (al-jabr) and denying Pre-Decree.
218. And between feeling secure and despairing.
219. So this is our Religion and our creed and belief,outwardly and inwardly; and we free ourselves before Allaah of everyone who opposes what we have mentioned and made clear.
220. And we ask Allaah- the Most High – to make us firm upon Eemaan (true Faith) – and to conclude our lives with it.
221. And that He keeps us safe from the variant heretic ideas and the opinions which cause separation.
222. And the corrupt sects
223. like the Mushabbihah,
224. and the Mu’tazilah,
225. And the Jahmiyyah and the Jabariyyah.
226. And theQadariyyah
227. And from those who go against the Sunnah and the Jamaa`ah and ally themselves with misguidance.
228. And we are free of them, and we hold them to be misguided and corrupt, and preservation and guidance to what is correct is granted by Allaah.
Footnotes:
1 This would probably be better translated as ‘abandons’ or ‘forsakes’ (jazaakillaahukhairan to the sister who pointed this out).
Translated by Abu Talhah Dawud Burbank (rahimahullaah)
* Points requiring correction or clarification [see the explanation of Shaikh al-Fawzaan.]
Lum’at-ul-I’tiqaad – by Imaam Ibn Qudaamah al-Maqdisee rahimahullaah
Explanation by Shaykh Fawzaan hafizahullaah
Translated by Abu Talhah Dawud Burbank rahimahullaah
Read : Biography of Imaam Muwaffaqud-Deen `Abdullaah ibn Ahmad ibn Qudaamah – Compiled & Translated by Dawud Burbank
66 Audio Lessons ( Complete Series)
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[11] [12] [13] [14] [15] [16] [17] [18] [19] [20]
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[31] [32] [33] [34] [35] [36] [37] [38] [39] [40]
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[51] [52] [53] [54] [55] [56] [57] [58] [59] [60]
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Introduction by Shaykh Saalih al-Fawzaan
The Defenders of the Creed and Belief
All praise is for Allaah, the Lord of the whole of creation. May Allaah extol and grant peace and security to our Prophet Muhammad (sallallaahu `alayhi wa sallam), the Seal and final one of the Prophets, and upon his true followers, and his companions and the tabi`een upon good until the Day of Recompensing. To proceed:
Allaah, the One Free of all imperfections, has established for the creed and belief of the Muslims, trustworthy guardians from the scholars who are firmly founded in knowledge. So, when the enemies made attacks trying to corrupt the creed and belief of the Muslims, bringing misgivings and raising doubts from the disbelievers, the atheists, the hypocrites, and the companions of the deviant sects, those who deviated away from the methodology of the pious predecessors with regard to the Jahmiyyah, the Mu`tazilah, the Shee`ah, the Baatiniyyah and others; the Baatiniyyah, the Qadariyyah, the Khawaarij, the Murji`ah, the Soofiyyah, and the grave worshippers. Those scholars who are firmly founded in knowledge, who educate and train the people, stood to clarify the correct `aqeedah which is founded upon the Book and the Sunnah and that is what the salaf-us-saalih (pious predecessors) were upon from these affairs.
They stood to repel the doubts and deviations which those contentious enemies put forth. So through them, Allaah threw back their plots into their necks, and their arrows rebounded into their own chests and the correct `aqeedah remained fully protected and clear in its signposts by means of what those imaams have written from books and treatises, some of them abridged and some large in size, which the Muslims studied generation after generation. From those Imaams who were rabbaniyyoon (scholars upon wisdom and taught their students in a wise manner) was Shaykhul-Islaam Muwaffaqud-Deen Aboo Muhammad, `Abdullaah ibn Qudaamah al-Hanbalee, with what he wrote in his book: Lum`atul-I`tiqaad al-Haadee ilaa Sabeel ar-Rashaad.
I taught this book and those lessons were recorded on cassette tapes. One of the brothers, may Allaah bless him, transcribed those tapes and arranged them, then he showed the result to me, so I amended and corrected that and refined it. [So] from that came this book which I put forward for their reader despite its deficiency. However, it is a small effort, just as it has been said: “Giving something extra to your requirements is not generosity until you give generously when you only possess a small amount.”
I ask Allaah to cause it (with what it contains) to be a benefit and that He forgives me wherever I have fallen short or made a mistake.
May Allaah extol and send peace and security upon our Prophet Muhammad, his true followers and companions.
Written by:
Shaykh Saalih al-Fawzaan bin `Abdillaah al-Fawzaan 6/9/1424H
Posted with kind permission from Dawud Burbank rahimahullaah
Audio Courtesy: ittibaa.com
IBN MAAJAH reported in his “Sunan” [Book of the Adhaan & the Sunnah regarding it: Chapter 5: The virtue of the Adhaan, and the reward for the Mu·adhdhins]:
(no. 728): “Muhammad ibn Yahyaa narrated to us, and al-Hasan ibn `Alee al-Khallaal, both saying: `Abdullaah ibn Saalih narrated to us saying: Yahyaa ibn Ayyoob narrated to us: from Ibn Juraij: from Naafi`: from Ibn `Umar: that Allaah”s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم):
<<Whoever gives the adhaan for twelve years then Paradise is binding for him, and sixty good deeds will be written for him each day, and for each iqaamah thirty good deeds.>>
-Shaykh al-Albaanee said: “Saheeh”
-Shaykh al-Albaanee brought it in “as-Saheehah” (no. 42) with the difference in wording: <<...and sixty good deeds will be written for him each time…>>, and he said:
“Reported by Ibn Maajah (no. 728), al-Haakim (1/205) – and from him by al-Bayhaqee (1/433), and Ibn `Adiyy (1/220), al-Baghawee in “Sharhus-Sunnah” (1/58/1-2), and ad-Diyaa· in “al-Muntaqaa min masmoo”aatihi bi Marw” (32/1) ….
al-Baghawee said: “”Abdullaah ibn Saalih, the scribe of al-Layth, was “sadooq”, except that some things deserving criticism occurred in his narrations of hadeeth”, therefore al-Boosayree said in “az-Zawaa·id” (q. 48/2): “Its isnaad is weak because of the weakness of `Abdullaah ibn Saalih.”
And the hadeeth has another weakness, and it is the “`an`anah” of Ibn Juraij, and al-Bayhaqee said after it: “And Yahyaa ibn al-Mutawakkil reported it from Ibn Juraij: from someone who narrated to him from Naafi`. al-Bukhaaree said: And this is more correct.”
I say: So it becomes clear that this chain of narration does not establish proof. However al-Haakim mentioned a witness for it, by way of Ibn Wahb: Ibn Lahee`ah related to me: from `Ubaydullaah ibn Abee Ja`far: from Naafi` – with it.
And this is a “Saheeh” isnaad: all its narrators are reliable; and even though there is speech concerning the memory of Ibn Lahee`ah, then this is only the case when the narrator from him is other than one of the `Abdullaahs – and Ibn Wahb is one of them …
So therefore the hadeeth becomes “Saheeh“, and all praise is for Allaah for His granting the successful attainment of correctness.
So this hadeeth becomes a clear virtue for the mu·adhdhin who is constant upon his adhaan for the aforementioned period, and it will not be hidden that this has the condition that the person gives the adhaan purely and sincerely seeking the Face of Allaah – the Most High, not seeking by means of it provision, nor doing it for show or repute, because of the many established proofs in the Book and the Sunnah which show that Allaah – the Most High – will not accept actions unless they are done purely and sincerely for Him.
Refer to the book of “ar-Riyaa.” (performing deeds for show) at the beginning of “at-Targheeb watTarheeb” of al-Mundhiree.
And it is established that a man came to Ibn “Umar and said: “I love you for Allaah”s sake.” He said: “”Then bear witness that I hate you for Allaah”s sake!”” He said: “Why?” He said: “”Because you sing in your adhaan and you take payment for it!!“”
– at-Tabaraanee reported it in “al-Mu”jamul-Kabeer” (12/264/13059) and others.
So what is truly a cause of sorrow is that this tremendous act of worship, and this visible sign of Islaam, has been turned away from by most scholars of the Muslims in our lands. So you will hardly see a single one of them giving adhaan in a mosque, except as Allaah wishes. Indeed they perhaps shy-away from performing it, whereas you may see them rushing for the position of imaam, indeed disputing over it!
So it is to Allaah that we raise our complaint about the strangeness of this time.””
Click the Below Link to read the PDF document:
The Virtue of the Adhaan & Reward For the Mu’adhdhins
Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah
Posted from : http://alitisaambissunnah.wordpress.com/
Points discussed by Shaykh Saalih al-Fowzaan and Shaykh Saalih as-Suhaymee hafizahumAllaah in this excerpt include:
Leaving the correct path occurs in one of two ways:
[Click Here to Read or Download PDF] – 8 Pages
Translated By Abu Talha Dawood Burbank (rahimahullaah)
Hadeeth no. 270: From Abud-Dardaa· –radiyallaahu `anhu-: from the Prophet tha the said:
” There is nothing that will be heavier upon the balance than good character”
[Shaikh al-Albaanee said: “ Hasan: ‘as-Saheehah‘ (no.876)”]
Hadeeth no. 272 : From `Abdullaah ibn `Amr –radiyallaahu `anhumaa-: that he heard the Prophet say: “Shall I inform you of the most beloved of you to me, and those who will be seated closest to me on the Day of Resurrection? “ So the people remained silent, so he repeated it two or three times. The people said: ‘Yes, O Messenger of Allaah!’ He said: “Those who are best in character”
[Shaikh al-Albaanee said: “ Saheeh: ‘as-Saheehah‘ (no.792)”]
Hadeeth no. 277: From Anas –radiyallaahu `anhu– who said: ” I served the Prophet for ten years, and he never said ‘Uff‘ to me, and he never said to me about anything which I had not done: ‘Why didn’t you do it?!’ Nor about anything which I had done: ‘Why did you do it?!’.”
[Saheeh: Reported by al-Bukhaaree in his ‘Saheeh‘(no.6038) and by Muslim (no.2309).]
Hadeeth no. 323: From Asmaa· bint Yazeed –radiyallaahu `anhaa– that she said ‘The Prophet said: “Shall I not inform you of the best ones from amongst you? “ They said: ‘Yes, indeed.’ He said: “Those who when they are seen, then Allaah is remembered. Shall I not inform you of the worst ones from amongst you? “ They said: ‘Yes, indeed.’ He said: “Those who go about carrying tales to cause mischief between friends, those who seek harm and corruption for the innocent “.’
[Shaikh al-Albaanee said: ‘Hasan‘.]
Click here to Read or Download the Explanation of these Hadeeth – PDF
Compiled and translated by Abu Talhah Dawud Burbank (rahimahullaah)
TAMAAM-UL-MINNAH’
Translated by Dawud Burbank (rahimahullaah)
Many writers – especially in the present age – despite their differing madhabs and specialities – are in the habit of quoting Ahaadeeth attributed to the Prophet (s.a.w.s) – without declaring those which are weak there from, out of ignorance of the Sunnah, or desiring that, or being too lazy to refer back to the books of the experts in that field – and some of those experts are lenient in that about narrating Ahaadeeth about excellent actions. Aboo Shaamah said [‘al-Baa’ith ‘alaa Inkaar il-Bida’ wal-Hawaadith’ p.54] :” And this is with the verifiers of the scholars of Ahaadeeth and with the scholars of Usool and Fiqh a mistake, rather they should make its status clear if known – and if not then that will fall under the threat in his (s.a.w.s) saying : ” He who narrates from me a saying which he thinks is a lie, then he is one of them. ” Reported by Muslim.
This is the ruling for one who remains silent about weak Ahaadeeth concerning excellent actions!
Then how about that which concerns rulings and its like?
And know that this done by one of two men : –
(1) Either he knows the weakness of those Ahaadeeth and he does not indicate their weakness – then he does not indicate their weakness – then he is one who deceives the Muslims, definitely entering under the aforementioned threat – as Ibn Hibbaan says in his book ‘Ad-Du’afaa’ (1/7-8).
” In this narration is a proof that if the Muhaddith narrates something which is not authentic from the Prophet (s.a.w.s) from what is attributed to him incorrectly and he knows that – then he is like one of the liars – and the text of the narration is even stronger than that, he (s.a.w.s) said : ” He who narrates Ahaadeeth form me and he thinks it is a lie.. “and he did not say : ” Which he is sure is a lie”, so everyone who doubts about what he narrates whether it is authentic or not – then he falls under the address of that narration.
And Ibn ‘Abdul-Haadee quotes this in ‘as-saamirul-munkee’ (p.165-166) and agrees to it, or that he does not know that is it weak – and he is also sinful due to his taking it upon himself to attribute it to the Prophet (s.a.w.s) without knowledge, and he (s.a.w.s) said :
” It is enough falsehood for a person that he narrates everything which he hears” [Reported by Muslim in the introduction of his ‘saheeh’ see ‘as-saheehah, no. 205].
So he has his share of the sin lying upon the Messenger of Allah (s.a.w.s), since he (s.a.w.s) indicated that he who narrates everything which he hears – and like him is the one who writes is – falls for certain into lying upon him – and therefore he is one of the liars. Firstly – the one who invented it,
and secondly this one who spread it! And Ibn Hibbaan also said (1/9) :
” And this narration contains a strong warning against a person’s narrating everything which he hears until he knows for certain that it is authentic.”
And an-Nawawee clearly states that the one who does not know whether Ahaadeeth is weak or not then it is not permissible for him to use it as a proof without researching and checking it if he knows how – or by asking the people of knowledge if he does not know. And refer to the preface of ‘ad-Da’eefah’ (pp.10-12 ).
Translated by Dawud Burbank rahimahullaah
Shaikh Muhammad Naasiruddeen al-Albaanee was asked, “Our Shaikh, may Allaah bless you, the scholars of the Salaf, may Allaah have mercy upon them, mention that Tawheed is of three types: ‘ar-Ruboobiyyah,’ ‘al-Uloohiyyah’ and ‘al-Asmaa was-Sifaat,’ so is it correct for us to say that there is a fourth Tawheed that is ‘Tawheedul-Haakimiyyah’ or ‘Tawheed of Judgement?’ So he replied:
“‘Al-Haakimiyyah’ is a branch of the branches of Tawheedul-Uloohiyyah, and those who focus their attention upon this newly invented saying in the present age use it as a weapon not to teach the Muslims the Tawheed that all of the Prophets and Messengers came with, but rather as apolitical weapon. So if you wish I will establish for you what I have just said, even though this question has repeatedly been answered by me, many times – or if you wish we will continue upon our topic.
I have said in similar circumstances, as support for what I have just said, that usage of the word ‘al-Haakimyyah’ is part of the political da’wah that is particular to some of the parties present today; and I will mention here something that occurred between myself and someone who gave the khutbah in one of the mosques of Damascus. So on the day of Jumu’ah he gave a khutbah which was all about judgement/decree being for Allaah, the Mighty and Majestic. But this person made an error with regard to a matter of fiqh. So after he had finished the prayer I went forward to him and gave him ‘salaam,’ and said to him, ‘O my brother, you did so and so, and that is contrary to the Sunnah.’ So he said to me, ‘I am a Hanafee, and the Hanafee madhhab says what I have done.’ So I said, ‘Subhaanallaah! You have given khutbah that judgement/decree is just for Allaah, the Mighty and Majestic, but you only use this word to attack those rulers whom you think are Unbelievers because they do not rule according to the Islamic Sharee’ah. But you have forgotten about yourselves – that Allaah’s decree/judgement covers every Muslim. So why, when I say to you that the Messenger did so and so, why do you say, ‘But my madhhab is such and such.’ Then you have contradicted that which you call the people to.’
So if it were not for the fact that they use this saying as a tool for political propaganda of theirs, then we would say, ‘This is our merchandise that has been returned to us.’
So the da’wah that we call the people to contains ‘al-Haakimiyyah’ and other than ‘al-Haakimiyyah’: Tawheedul-Uloohiyyah and Tawheed of worship – that which you concentrate upon enters within it. We are the ones who propagated what you mention whilst you are focusing upon ‘al-Haakimiyyah,’ the hadeeth of Hudhayfah ibn al-Yamaan, that when the Prophet (sallallaahu ‘alaihi wa-sallam) recited this ayah to his noble Companions:
They (the Jews and the Christians) took the Rabbis and learned men as lords besides Allaah. Soorah at-Tawbah (9):31
then ‘Adiyy ibn Haatim at-Taa’ee said, ‘By Allaah, O Messenger of Allaah, we did not take them as lords besides Allaah.’ So he said, ‘When they made something lawful forbidden for you, had you not used to declare it forbidden; and when they made lawful something forbidden, had you not used to take it as being lawful?’ He said, ‘As for that, then it did used to happen.’ He said, ‘Then that is your taking them as lords besides Allaah.’
So we are the ones who propagated this hadeeth, and then it reached the others. Then they advanced one part of Tawheedul-Uloohiyyah or worship, with this innovated title for political aims.
So I do not see anything (wrong) in a terminology such as this if only they had not left it as mere propaganda without their acting as it requires. So it is, as I have just mentioned, a part of Tawheed of worship – but you will see them worshipping Allaah in whatever manner each of them feels like, and if it is said, as we have just mentioned in the incident of the man who gave the khutbah, ‘that someone is acting contrary to the Sunnah,’ or ‘this is something contrary to the saying of the Messenger (sallallaahu ‘alaihi wa-sallam),’ then he says, ‘My madhhab is such and such.’
That judgement/decree is for Allaah alone is not just a proof against the Unbelievers and the mushriks, but also against anyone who transgresses against Allaah by contradicting what came from Allaah in His Book, and from His Prophet (sallallaahu ‘alaihi wa-sallam) in his Sunnah. This is what I have as a reply to the likes of this question.”
Taken from ‘al-Muslimoon,’ no. 639, 25th of Dhul-Hijjah 1417H which corresponds to Friday the 2nd of May 1997.
The first type of craving for wealth is that a person has extreme love for wealth and also relentlessly exerts efforts to attain it – via means which are lawful – being excessive in that, striving hard and making painstaking efforts and toiling in order to attain it.
It has been reported that this hadeeth was in response to the appearance of some elements of th is, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyallaahu `anhu, who said, `I bought a hundred shares from the shares of Khaybar and that reached the Prophet sallallahu `alayhi wa sallam so he said, “Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim`s seeking after wealth and status is to his Deen.” [It is quoted by al-Haithumee in Majma` uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in al-Awsat and said, “Its isnaad is hasan (good).”]
There is nothing more to chasing after wealth than the wastage of a person’s noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision – which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him – then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else.
He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that – this itself would indeed be enough to show the blameworthiness of this craving.
The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself – in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said:
“So one who spends his days in gathering wealth
Out of fear of poverty – then he has achieved only poverty.”
It was said to a wise man, “So and so has amassed wealth,” so he said, “Then has he amassed days in which to spend it?” It was said, “No.” So he said, “Then he has amassed nothing!”
It was also said in some narrations from the People of the Book, “Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?” “If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?”
Ibn Mas`ood, radiyallaahu `anhumaa, said, “Certain faith (yaqeen) is that you do not make the people happy by angering Allaah, and that you do not envy anyone for that which Allaah has provided, and that you do not blame anyone for something which Allaah has not given you – since provision will not be brought on by a person’s craving after it, nor will it be repelled by a person’s disliking it. Indeed Allaah through His Justice has made joy and happiness dependant upon having certain faith and contentment, and He has made worries and sorrow spring from doubt and displeasure.”
One of the Salaf (predecessors) said: “Since predecree (qadr) is a reality then craving is futile. Since treachery exists in people’s characters then trusting everybody is to expose oneself to humiliation. Since death awaits everybody, then being satisfied with this world is foolishness.”
`Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person’s craving after this world was more fearful to him than his worst enemy. He also used to say, “O my brothers! Do not grow up craving after his riches and increase in earnings or wealth, rather look upon him with the eye of one who detests that he is preoccupying himself with that which will cause his ruin tomorrow in the Place of Return – and is proud with that.” He also used to say, “Craving is of two types: Craving which is an affliction and craving which is beneficial. As for the craving which is beneficial, then it is one’s desire for that which is obedience to Allaah, and as for the craving which is an affliction then it is a person’s craving after this world.”
Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing – since he is preoccupied. He does not find time – due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.
In this regard a person said,
“Do not envy a brother who craves after riches –
rather look upon him with aversion.
Indeed the one who craves is preoccupied with his
wealth from having any happiness due to his belongings.”
Someone else said in this regard:
“O gatherer and miserly one being watched closely by time
which is wondering which of its doors it should close.
You have gathered wealth, but think have you gathered for it –
O gatherer of wealth – days in which you can spend it.
Wealth is hoarded away with you for those who will inherit it –
The wealth is not yours except on the day when you spend it.
Satisfaction is for the one who settles in its neighbourhood
And in its shade he finds no worries to disturb him.”
A wise person wrote to a brother of his who desired this world: “To proceed, you have become one who craves after this world. It will serve you whilst taking you away from it with accidents, illnesses, calamities and infirmity. It is as if you have not seen one who craves prevented from what he desires, nor one who shuns this world granted provision, nor one who died despite having great wealth, nor one who is fully satisfied in this world with a small amount.”
A desert Arab rebuked a brother of his for covetousness, saying, “O my brother you are a seeker and one sought. You are being sought by One whom you cannot escape, and you are seeking that for which you have been sufficed. O brother, it is as if you have not seen one who craves being prevented, nor one who shuns the world being granted provision.”
A wise man said, “The people who have the greatest degree of restlessness are the envious, those who have the greatest degree of happiness are the contented. Those who persevere most through suffering are those who are covetous. Those who have the simplest and most pleasant life are those who most strongly refuse this world. The one who will suffer the greatest regret is the scholar whose actions contradict his knowledge.”
The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people’s rights – then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says:
“And whoever is saved from his covetousness, such are those who are successful.” [Soorah al-Hashr (59):9]
It is reported in Sunan Abee Daawood from `Abdullaah ibn `Amr, radiyallaahu ‘anhu, from the Prophet sallallahu `alayhi wa sallam that he said, “Beware of greed (avarice) for indeed greed (avarice) destroyed those who came before you. It ordered them to cut off ties of relationship so they cut off ties of relationship, and it ordered them to be miserly so they were miserly, and it ordered them to commit sins so they committed sins.” [Reported by Aboo Daawood (transl. vol.2, p.445, no.1694), and al-Haakim (1/415) who declared it saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159, 195) with similar wording. I (Badr `Abdullah al-Badr) say: Its isnaad is saheeh.]
It is reported in Saheeh Muslim from Jaabir, radiyallaahu ‘anhu, that the Prophet sallallahu `alayhi wa sallam said, “Beware of greed (avarice), since greed (avarice) destroyed those who came before you. It led them to shed their blood and make lawful what was forbidden for them.” [Reported by Muslim (transl. vol.4, p.1366, no. 6248) and others, an-Nawawee said in explanation of the hadeeth, “al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter – and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some say that miserliness is in particular actions and avarice/greed is with reference to wealth and good actions. Others say that avarice/greed is desiring that which one does not possess and being miserly about what one does possess.”]
Some of the scholars say, “Avarice is eager craving which causes a person to take things which are not lawful for him, and to withhold the rights of others. Its reality is that a person craves that which Allaah has forbidden and prohibited him from, and that one is not contented with the wealth and womenfolk and whatever else Allaah has made lawful for him. So Allaah, the Most High, has made lawful for us that which is good from foods, drinks, clothing and women and has forbidden us to acquire these things except by lawful means and He made lawful for us the blood and wealth of the Unbelievers and those fighting against us. He also forbade us from everything impure from foods, drinks, clothing and women, and He forbade us from seizing people’s wealth and spilling their blood unjustly. So he who limits himself to that which is permitted for him is a Believer, and one who goes beyond that into what he has been forbidden – then this is blameworthy avarice which is inconsistent with Eemaan (true faith in belief, word and action).
Therefore the Prophet sallallahu `alayhi wa sallam informed that avarice causes a person to cut off relations, commit sins and to be miserly – and miserliness is a person’s clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully – whether it is wealth or something else. It is even said that it is the head of all sins – this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf explained avarice and greed.
So from this the meaning of the hadeeth of Aboo Hurairah, radiyallaahu ‘anhu, will be understood. He reports that the Prophet sallallahu `alayhi wa sallam said, “Avarice (shuhh) and Eemaan will not combine in the heart of a Believer.” [This is part of a hadeeth whose wording is, “Dust in the way of Allaah and the smoke of Hell-Fire will never combine in the belly of a servant, nor will avarice and Eemaan ever combine in the heart of a servant.” It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa’ee (6/13,14)… and its chain of narration is hasan lighairihi (good due to supports).] Also in another hadeeth from the Prophet sallallahu `alayhi wa sallam he said “The best of Eemaan is self-restraint (sabr) and compliance/liberality (musaamahah).” [This hadeeth has been reported from four Companions: (i) `Umayr ibn Qataadah al-Laythee, by al-Bukhaaree in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/ 626), (ii) Jaabir ibn `Abdillaah – by Ibn Abee Shaibah in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah – by Ahmad (4/375) and (iv) `Ubaadah ibn as-Saamit – by Ahmad (5/319), and the hadeeth is saheeh due to these chains – and Allaah knows best.] Sabr here has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions.
Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning, as we have mentioned.
If the person’s craving after wealth reaches this level then the deficiency it causes in a person’s Religion is clear – since failing to fulfill what is obligatory and falling into what is forbidden reduce one’s Religion and Eemaan without a doubt to the point that nothing but a little remains of it.
Excerpts from the Book – al-Hidaayah Publishing
It was a khutbah given by him on the 12th of Muharram 1411AH which was published in Arabic and translated to English by Dawud Burbank rahimahullaah.
All praise is for Allaah, in whose Hand is the dominion of the heavens and the earth. Sovereignty is His, all praise is for Him, and He is a witness of everything. All His prescribed laws and what He has decreed are from His Wisdom. He does whatever He wills and commands whatever He wishes. I testify that none has the right to be worshipped except Allaah alone, having no partner, the Guardian, the One Worthy of all Praise. I testify that Muhammad is His slave and Messenger, the last of the prophets and their leader and the best of worshippers; may Allaah extol and send complete peace upon his family, his Companions and those who follow them in goodness till the Day of Judgement.
To proceed.
Allaah, the Mighty and Majestic, says, explaining His complete Power, and perfect Wisdom, that what He alone orders is what happens, and that He is the one governing and controlling His servants – granting security, fear, ease, hardship, facility, difficulty, straightened circumstances and prosperity… Allaah, the Mighty and Majestic, says:
Whosoever is in the heavens and on earth begs of Him. Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some etc)!” (Soorah ar-Rahmaan (55): 29)
So Allaah, the Most High, controls the affairs of His creation enforcing His rulings sometimes according to His Wisdom and Beneficence, and sometimes according to His Wisdom and Justice, and your Lord never treats anyone unjustly:
“We wronged them not, but they were wrong-doers.” (Soorah az-Zukhruf (42): 76)
O Muslims:
Indeed we believe in Allaah and His predecree (Qadr), and belief in Allaah’s predecree is one of the pillars of eemaan.
(Eemaan is belief in the heart, saying of the tongue and action of the limbs.) [Translator’s Note]
We believe that whatever good or state of ease and security comes upon us then it is from Allaah’s blessings upon us and it is an obligation upon us that we give praise and thanks to the One who granted and provided that for us. This is done by returning to obedience to Him, avoiding whatever He forbade and doing whatever He ordered. If we carry out our duty of obedience to Allaah then we will be giving thanks for His blessings and would then deserve the increase in these blessings which Allaah has promised us from His bounty.
Allaah, the Mighty and Majestic, says:
“And whatever of the blessings and good things you have, it is from Allaah.” (Soorah an-Nahl (16):53)
and He, the Most High says:
“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more (of My blessings), but if you are thankless, verily My punishment is indeed severe.'” (Soorah Ibraaheem (14):7)
O Muslims:
Alhamdu’Lillaah (All Praise and thanks are for Allaah), we live in this land in a state of security and ease, but this state of security and ease cannot continue except through obedience to Allaah. As long as we order good and forbid evil, as long as we cooperate in ordering good and forbidding evil, since those who order good and forbid evil are at the forefront of the Ummah (Nation, the Muslims as a group), and they repel the causes of punishment and chastisement, so we should assist them and be with them. If they err we should inform them of their mistake and warn them about it and lead them to the guidance and not let their mistake become a reason to remove and distance them from this responsibility – that is not the correct way.
O Muslims:
Whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.
O Muslims:
I repeat this sentence because of its importance and because many of the people turn away from it:
I say (meaning the Shaykh): whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.
Allaah, the Mighty and Majestic, says, explaining that in His Book, so that we may realize and take warning.
He, the Majestic and Most High, says:
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (Soorah ash-Shoora (42):30)
“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself.” (Soorah an-Nisaa’ (4):79)
Whatever good comes upon us – blessings or security – it is from Allaah, it is He who provided that, its beginning and end, from His beneficience. It is He who granted us from His bounty that we should carry out what which would lead to it, and it is He who granted us His blessings and completed that for us.
As for whatever evil has befallen us, whether famine or fear, or whatever else causes harm, then it is due to our own selves, we are the ones who have wronged ourselves and led ourselves to destruction.
O people:
Many people today attribute the misfortunes which befall them, whether relating to wealth and economics, or security and political affairs to purely materialistic causes, to political causes, economic reasons, or problems due to borders. There is no doubt that this is due to their limited understanding and weakness of their eemaan and their failure to reflect upon the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم.
O Muslims, Believers in Allaah and His Messenger صلى الله عليه و سلم
Behind these reasons are causes prescribed as such by Allaah, reasons and causes for these misfortunes which are stronger, greater and produce a more severe effect than the material reasons. However the material reasons may be a means of bringing about what is due to the causes prescribed by Allaah which necessitates the misfortune and punishment.
Allaah, the Mighty and Majestic says:
“Evil (sins and disobedience of Allaah etc.) has appeared on the land and sea because of what the hands of men have earned (by oppression and evil deeds etc.), that Allaah may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah).” (Soorah ar-Room (30):41)
O people, O Muslims, O nation of Muhammad صلى الله عليه و سلم:
Give thanks for the blessings of Allaah upon you which you are about to hear of. O nation of Muhammad صلى الله عليه و سلم you are the best and most noble of the nations of Allaah, the Mighty and Majestic. Allaah does not punish this nation for its disobedience and sins in the way that He punished the previous nations. He will not cause its destruction with a single overwhelming punishment as happened to ‘Aad (See Soorah al-Haaqqah (69):6-7), when they were destroyed by the violent wind which He unleashed upon them for seven nights and eight days in succession so that they were left lying like the hollow trunks of palm trees – do you see any remnants of them? He will not destroy it with the like of the punishment of Thamood (See Soorah al-Haaqqah (69):5) who were seized by the terrible shout and the earthquake so that they lay prostrate corpses in their homes. And He will not destroy it with the like of the punishment of the people of Loot (See Soorah al-A’raaf (7):80-84), against whom Allaah sent a violent wind and stones from the sky and turned their homes upside down.
O Muslims:
Allaah, from His Wisdom and His Mercy, punishes this nation for its sins and disobedience by setting some part of it upon the others so that they destroy one another and take each other prisoner. Allaah, the Might and Majestic, says:
“Say: ‘He has power to send torment on you from above you or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.’ See how variously We explain the Ayaat, so that they may understand.
But your people (O Muhammad صلى الله عليه و سلم) have denied it (the Qur’aan) though it is the Truth. Say: ‘I am not responsible for your affairs.’ For every news there is a fact (i.e. for everything there is an appointed term and you will come to know).” (Soorah al-An’aam (6):65-67)
Al-Haafidh Ibn Katheer quotes a number of ahaadeeth – (ahaadeeth, sing. hadeeth: Sayings narrated from the Prophet صلى الله عليه و سلم, regarding his words, actions or attributes) – in his Tafseer of the first aayah. From these is that reported by al-Bukhaaree from Jaabir ibn ‘Adbullaah (radhiyAllaahu ‘anhumaa) who said:
“When the (following) aayah was revelaed:
“Say: ‘He has power to send torment on you from above you…”
The Prophet صلى الله عليه و سلم said:
‘I seek refuge with Your Face.’
“…or from under your feet…”
The Prophet صلى الله عليه و سلم said:
‘I seek refuge with Your Face.’
‘or to cover you with confusion in party strife, and make you to taste the violence of one another.”
The Prophet صلى الله عليه و سلم said:
‘This is lighter’ or ‘…easier.'”
(Reported by al-Bukhaaree in his Saheeh (Eng. trans. vol 6, p.120-121 no. 152)
It is reported by Muslim from Sa’d bin Abee Waqqaas (radhiyAllaahu ‘anhu) who said:
“We went along with Allaah’s Messenger صلى الله عليه و سلم until we came to the mosque of Banoo Mu’aawiyah, so Allaah’s Messenger صلى الله عليه و سلم entered and prayed two rak’ahs so we prayed along with him. So he called upon his Lord for a long time, then he said:
‘I asked my Lord for three things: I asked Him that He should not destroy my nation with a deluge so He granted me that: I asked him that He should not destroy my nation with famine – as happened to the people of Fir’awn so He granted me that: and I asked Him that they should not fight amongst themselves – but He refused me that.”
From Khabbaab ibn al-Aratt, (radhiyAllaahu ‘anhu), who said:
“I came to Allaah’s Messenger صلى الله عليه و سلم on a night in which he spent the whole of it in prayer until it was fajr, so Allaah’s Messenger concluded his prayer with tasleem. I said: ‘O Messneger of Allaah: You have prayed a prayer this night the like of which I have not seen you pray.’
Allaah’s Messenger صلى الله عليه و سلم said:
‘Indeed it was a prayer of hope and fear. In it I asked my Lord, the Mighty and Majestic, for three things. He granted me two and refused me one. I asked my Lord, the Mighty and Majestic, that He should not destroy us with that which He destroyed the nations before us – and He granted it to me; I asked my Lord, the Mighty and Majestic, that He should not overwhelm us with an enemy from other than us – so He granted it to me; and I asked my Lord, the Mighty and Majestic, that He should not cause us to divide into separate groups each attacking the others, but He refused me that.'”
[Reported by Imaam Ahmad, an-Nasaa’ee and at-Tirmidhee]
You believe in these Aayaat and you believe in the narrations which are authentic from Allaah’s Messenger صلى الله عليه و سلم so why will you not reflect upon them? Why will you not reflect upon them?
Why will you not attribute these misfortunes which occur to deficiency in your own practice of the Deen so that you turn back to your Lord and save yourselves from the causes of overwhelming destruction?
So fear Allaah O servant of Allaah and look to your affairs and repent before your Lord and correct your way towards Him. Know O nation that these punishments which have come upon you and these trials that have been inflicted upon you are your own doing and due to your sins. So for each chastisement repent and turn to Allaah and seek the refuge of Allaah, the Most High, from the trials; the material trials relating to the person: killing, injury and being forced from ones home; trails relating to wealth: decrease and loss: and trails relating to the Deen (the way of life prescribed by Allaah) – the doubts and desires which assail the hearts and keep the Ummah away from the Deen of Allaah, and keep it away from the way of our Pious Predecessors (Salaf) and which lead it to destruction. The trials of the heart are the worst and the most severe of all the trials in this world since worldly misfortunes when they occur can only cause loss in this world, which will pass away anyway, whether sooner or later but trials relating to the Deen cause loss of this world and the Hereafter:
“Say (O Muhammad صلى الله عليه و سلم) : The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” (Soorah az-Zumar (39):15)
O Allaah, we ask you whilst awaiting fulfillment of one of the duties You have made obligatory upon us – that You make us of those who take heed of Your Signs and receive admonition when Your punishment descends.
O Allaah, grant that the Islamic Ummah and its leaders truly turn back to You in open and in secret, in their sayings and their actions so that the Ummah is rectified, since rectitude of the rulers is a cause of the rectitude of the Ummah.
O Allaah, we ask you that You rectify those in charge of the affairs of the Muslims and that You grant that they are able to take heed from events and that You direct them to that which You love and is pleasing to You – O Lord of the worlds.
O Allaah, we ask You that you keep away from them every evil adviser – indeed You have full power over everything.
O Allaah, guide them through good advisers to that which is good – those who will advise them and encourage them in good – O Lord of all the worlds.
O Allaah, whoever amongst the advisers of those in authority over the Muslims is not a sincere adviser to them, and is not sincere to the people them remove them and replace them with those who are better than them – O Lord of all the worlds. O Possessor of Majesty and Nobility.
All praise is for Allaah, Lord of all the worlds, and may He extol and send peace upon our Prophet Muhammad, upon his family, true followers and all his Companions.
Aameen.
All praise is for Allaah, many pure and blessed praises as our Lord loves and is pleased with, and I testify that none has the right to be worshipped except Allaah, alone, having no partner. All praise is for Him at the beginning and the end. I testify that Muhammad is His slave and His Messenger, the one whom He chose and took as His khaleel, may Allaah extol him and send peace upon him, his family, followers, Companions and those who follow in his way.
To proceed:
O servant of Allaah! Fear Allaah, the Mighty and Majestic, and beware of neglecting the prescribed laws of Allaah. Beware of neglecting Allaah’s signs. Beware of failing to reflect upon the Book of Allaah. Beware of failing to know the Sunnah of Allaah’s Messenger صلى الله عليه و سلم – since in the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم lies your success (if you cling to them if you attest to the truth of what they inform of and follow their commands) in this world and the hereafter.
Servants of Allaah…
There are some people who doubt and seek to cause doubts that sins are a cause of misfortunes, and that is because of the weakness of their eemaan and their negligence in reflecting upon the Book of Allaah, the Mighty and Majestic, and I will recite for the benefit of such people the saying of Allaah, the Mighty and Majestic:
“And if the people of the towns had believed and had taqwa (piety), certainly, We should have opened for them blessings from the heavens and the earth, but they belied (the Messengers). So we took them (with punishment) for what they used to earn (polytheism, and crimes etc.). Did the people of the towns them feel secure against the coming of Our punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they play? Did they then feel secure against the plot of Allaah. None feels secure from the plot of Allaah except the people who are lost.” (Soorah al-A’raaf (7):96-99)
One of the Pious Predecessors (Salaf) said:
“If you see Allaah grant blessings to a certain person, and then you see that person continuing in disobedience to Him, then know that this is from Allaah’s plan against him and that he is referred to by Allaah, the most Highs, saying:
“We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My plot is strong.” (Soorah al-A’raaf (7):182-183)
O Muslims, O worshippers of Allaah:
By Allaah, sins affect the security of a land; they affect its ease; its prosperity; its economy; and they affect the hearts of its people. Sins cause alienation between the people. Sins cause one Muslim to regard his Muslim brother as if he were upon a separate religion other than Islaam.
But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition – then it would produce unity and harmony. Allaah, the Mighty and Majestic, says:
“Let there arise out of you a group of people inviting all that is good (Islaam), enjoining the ma’roof and forbiddin the munkar. And it is those who are successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” (Soorah Aali-‘Imraan (3):104-105)
[TN] Ma’roof: Tawheed (making all worship for Allaah alone) and all that Islaam orders one to do. Munkar: Shirk (associating others with Allaah in worship), Kufr (disbelief) and all that Islaam has forbidden).
I call myself and you, O my brothers, to come together upon the Deen of Allaah, the Mighty and Majestic; support one another in establishing the Sharee’ah of Allaah; advise each other sincerely with wisdom and wise admonition; debate with those whom we have to debate with in the best way and by satisfying them with textual proofs and intellectual proofs and do not abandon the people of false beliefs upon their falsehood since they have a right upon us that we should explain the truth to them and encourage them to follow it and that we explain what is false to them and warn against it.
But as for remaining a disunited nation having no regard for one another and not caring about the affairs of each then whoever does not care about the Muslims is not from them.
O Muslims, I say and repeat that it is binding upon us, being Muslims and Believers that we see the occurrences and misfortunes from the Islamic perspective as shown by the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم. Since if we look at them from a materialistic perspective then the unbelievers are stronger and greater than us in the materialistic sense and they hold sway over us and enslave us through that. However, if we look from an Islamic perspective by the way of the Book and the Sunnah then we will abandon all that is a cause of these misfortunes, and if we return to Allaah and aid the Deen of Allaah, the Mighty and Majestic, then Allaah says in His Book, and He is the most truthful in speech and most capable, He, the Mighty and Majestic:
“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).” (Soorah al-Hajj (22):40-41)
He did not say “those whom if We give them power in the earth establish arenas of sin, idle, frivolity and shamelessness” rather he said:
“Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).“”
Consider carefully, O Muslim brother, how Allaah, the Mighty and Majestic, said:
“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty.”
He stressed this promise of help with terms of emphasis: an implicit oath, the letter laam of emphasis, and the noon of emphasis. He further emphasized it by His saying:
“Truly, Allaah is All-Strong, All-Mighty.”
Since by His Power and His Might He helps those whom He wills, and consider how He ended the two Aayahs with His saying:
“And with Allaah rests the end of (all) matters (of the creatures).”
So a person may say due to his faulty thinking: “how can we be aided and granted victory against the unbelieving nations which are stronger and more powerful than us.” So Allaah, the Most High, explains that the affairs are under His control only and that He has power over everything. We all know what affect earthquakes have – occurring when Allaah, the Mighty and Majestic, has ordered:
“Be! and it is.” (Soorah an-Nahl (16):40)
– and such huge and embracing destruction occurs in a single second as cannot be produced by the strongest of these nations.
By Allaah, if we truly aided Allaah’s Deen as we aught to then we would be granted victory over every enemy upon the earth, but unfortunately many of us are appendages of the enemies of Allaah and the enemies of His Messenger صلى الله عليه و سلم – observing their actions against Allaah and His Messenger صلى الله عليه و سلم then following them in that. Perhaps even going to their lands and tossing our flesh and blood – sons and daughters – into those lands where nothing heard but church bells… where in no adhaan (call to prayer) is heard… no mention of Allaah, the Mighty and Majestic, is heard… and nothing is seen except sin and idle frivolity…
So we ask Allaah, the Most High, that He turns the misguided of this Ummah back to the guidance, and that He makes us all to support one another and aid one another in carrying out good and righteousness until we return to this Ummah its lost glory and honour. Indeed He is one fully able and having this power to do that.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah, extol Muhammad and his true followers and family as You extolled Ibraaheem and the family of Ibraaheem. Indeed You are worthy of all praise, the most noble.
O Allaah, send blessings upon Muhammad and upon his true followers and family as You are Worthy of all Praise, the Most Noble.
The Weight of ‘Laa ilaaha illAllaah’
`Abdullaah ibn `Amr said, “Allaah’s Messenger sallAllaahu ` alayhi wa sallam said,
‘A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection. So ninety-nine scrolls will be laid out for him. Each of the scrolls will be as far as the eye can see. Then it will be said, “Do you deny anything from this?” So he will say, “No, O my Lord.” So it will be said, “Do you have any excuse or any good deed?” So the man will fear and he will say, “No.” So it will be said: “Yes indeed, you have good deeds with Us. You will not be wronged with regard to them.” So a parchment will be brought out for him containing, ‘I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His slave and His Messenger. So he will say, “O my Lord, what is this parchment in comparison to those scrolls?” So it will be said, “You will not be wronged.” So the scrolls will be placed on one scale and that parchment will be placed on one scale. So the scrolls will be lighter and the parchment will outweigh.’”
Reported by Ibnul-Mubaarak in his book az-Zuhd and in his Musnad and by Imaam Ahmad and by at-Tirmithee and Ibn Maajah and others besides.
Shaykh al-Albaanee declared this hadeeth saheeh, authentic.
Shaykh Saalih as-Suhaymee hafizahullaah mentioned some points of benefit with regard to this hadeeth. He said, “The hadeeth contains a number of points of benefit.
“The first benefit is that the people of sins will be beneath al-mashee·ah (Allaah’s Will and Wish). If Allaah wishes He will forgive them by His favour. And if He wishes He will punish them by His justice.
“The second point of benefit is that whoever is such that his eemaan (true belief) and his towheed is strong, and his attachment to Allaah the Mighty and Majestic, this fact may be a means for wiping away all of his evil deeds. And there is no clearer proof for this than the fact that this small parchment will outweigh and overcome all of the rest of the scrolls.
“The third point of benefit is that the person who is guilty of major sin, he does not become a disbeliever, as the Khawaarij and the Mu`tazilah claimed. Rather he is beneath mashee·atullaah (the Wish and Will of Allaah). So even if he is punished, then still he will not remain forever in the Fire.
“The fourth point of benefit is the tremendous virtue of Laa ilaaha illAllaah, none has the right to be worshipped except Allaah over the rest of deeds. So when a Muslim says it, knowing its meaning and acting in accordance with it, then that is the case, tremendous.
“The fifth point of benefit is establishment of al-meezaan (Balance of deeds) with which the deeds will be weighed on the Day of Resurrection, and that it is a balance which is true and real. It will be erected on the Open Plain of the Resurrection before the passing over the Siraat (Bridge). This is the most correct of the sayings which the People of Knowledge mention.”
Translated by Aboo Talhah Daawood Burbank rahimahullaah
Related Links:
AbdurRahman.Org 
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