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Alleviating Grievances in Describing the Condition of the Strangers – Ibn Rajab

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AUTHOR: Al-Haafidh Ibn Rajab Al-Hanbalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a translation of a short treatise entitled “Kashf-ul-Kurbah fee wasfi Haali Ahlil-Ghurbah”[Alleviating Grievances in Describing the Condition of the Strangers] written by the great Imaam, Al-Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee, may Allaah have mercy on him.

In this treatise, Ibn Rajab discusses the topic of the “Strangers”, listing the many ahaadeeth of the Prophet reported about them. They are given this name because they will be strange during the Last Days, due to their adherence to the Sunnah and to the Way of the first Muslims, the Salaf As-Saalih. So just as those who first accepted Islaam at the hands of Muhammad were considered strangers to their families and close ones, then indeed, those who adhere to the Sunnah in the last Days, when innovations and misguidance are rampant and widespread, will also be considered strangers to their families and close ones, not to mention the disbelievers.

It must be noted that Ibn Rajab uses several weak ahaadeeth in this treatise, which have been pointed out. Also, towards the end of his treatise, he begins to divert from the topic by going deep into the issue of inner strangeness, sometimes focusing on aspects that have no basis in Islaam, such as talk about wajd, khulwah and so on. These were Sufi concepts that were prevalent during his time. Consequently, the last pages of the treatise, which included several quotes and lines of poetry, were left out from this translation. However, the omission of this last part of the book does not detract from the overall meaning and intended theme of the treatise, and Allaah knows best. For the most part, the treatise is of great importance and is often referenced by the scholars, and that is what we hope to convey to the readers. All footnotes were added by the translator based on research and the use of several sources. We ask Allaah to accept this work as a sincere act and that He place it in our scale of good deeds on the Day of Judgement. And we ask that He benefit all the Muslims generally with it

Quotes from the Book:
“So when the Prophet was sent forth and began calling to Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for the sake of Allaah. Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers. Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant, and they continued to be upon this condition during the times (i.e. khilaafah) of Abu Bakr and ‘Umar. Then the Devil unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Shubuhaat) and Desires(Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of the Devil was established and the majority of the creation obeyed him.”

“Concerning the statement of the Prophet: ‘Islaam began as something strange and will return to being strange, as it began’, Imaam Al-Awzaa’ee (rahimahullaah) said: ‘As for this, then it does not mean that Islaam will go away, rather it means that Ahlus-Sunnah will go away, up to the point that there will not remain any from them in a land except one person.’”

“Based on this understanding, there can be found much praise in the statements of the Salaf for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few. Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: ‘Oh Ahlus-Sunnah! Be gentle with one another, and may Allaah have mercy on you, for indeed, you are from amongst the fewest of people.’ Yoonus bin ‘Ubayd (rahimahullaah) said: ‘There is not a thing more strange than the Sunnah. But what is stranger than it, is the one who knows it.’ Sufyaan Ath-Thawree (rahimahullaah) said: ‘Treat Ahlus-Sunnah kindly, for verily, they are strangers.’”

“And from the words of Ahmad bin ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time of Sulaymaan Ad-Daaraanee, was: ‘Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began. In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar, you would find him being tested with the love of this worldly life and the love for honor and authority. And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and fallen victim to his enemy Iblees (i.e. the Devil). He has mounted to the highest levels of worship while being ignorant of how to perform them so how can he be at that level? And the rest of the people are from among the ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the carriers of knowledge and the Qur’aan and the callers of wisdom.’ This was the description of the people of his time. So how much has the situation increased and the crisis become greater after it. Indeed, it has reached a point that would have never been thought of nor imagined!”

[Download the Complete eBook Here]

Following articles were extracted from this book:

The Status of the Sunnah in Islaam – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a booklet titled “Manzilat-us-Sunnah fil-Islaam” (The Status of the Sunnah in Islaam) of Imaam Muhammad Naasir-u-Deen Al-Albaanee, may Allaah have mercy on him. The source for this booklet was a lecture he gave in Doha, Qatar during the month of Ramadaan, 1392H. The talk was later transcribed and published. This book can be downloaded in Arabic at sahab.org.

This treatise clarifies the position of the Sunnah in Islaam, in that it bears the same status as the Qur’aan when it comes to deriving religious rulings and laws. So one cannot possibly understand and implement the Qur’aan in the absence of the Sunnah, rather they go hand in hand. Imaam Al-Albaanee gives several examples for this.

The author then goes on to explain what is meant by Sunnah in his discussion, in that it refers to only the authentic Sunnah, and not the weak and fabricated hadeeth. This is a very important treatise, defining a key principle of the Salafi Manhaj, which consists of following the Qur’aan and the Sunnah, along with the understanding of the Salaf (i.e. Sahaabah, Taabi’een, Atbaa’ at-Taabi’een). This treatise is also a refutation of the deviant groups that rely on the Qur’aan alone, such as the Qur’aaniyoon, etc.

Quotes from the Book:

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

“From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.”

“In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.”

Download eBook Here

The below articles are extracted from this eBook:

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

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

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

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

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

Rectifying False Notions on an Important Issue – Shaykh Saalih bin ‘Abdil-‘Azeez As-Sindee

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AUTHOR: Saalih bin ‘Abdil-‘Azeez As-Sindee
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

In this treatise, the author dispels many of the false claims and accusations that are spread and circulated about Imaam Muhammad bin ‘Abdil-Wahhaab died 1206H] by using the Imaam’s own testimony from statements he made in his writings. The author brings seven of the most popular misconceptions that surround Imaam Ibn Abdil-Wahhaab and his da’wah and refutes them through the words of the Imaam, as has been recorded in his writings and collected by reliable sources into compilations.

By doing this we clearly see the Imaam’s position with regard to these fundamental issues based on his own testimony and not having to rely on someone else’s explanation in his defense. We hope that through this treatise, those who have doubt about Imaam Muhammad bin ‘Abdil-Wahhaab and his call, can gain clarity about the true state of affairs and not listen to the lies and slander of his opponents who seek and strive to discredit the tremendous efforts of this great reformer.

Click the Below Link to read or download the PDF document

Rectifying False Notions on an Important Issue [PDF]

Read the Book Below:

INTRODUCTION

For many years and long decades now, there has been much talk and debate going on about Shaikh Muhammad bin ‘Abdil-Wahhaab (rahimahullaah) and his da’wah between those who agree and those who disagree, and those who accuse him and those who defend him.

But anyone who looks at the words of those who oppose the Shaikh, those who attach all kinds of accusations to him, will find that their words are void of any proof. This is since there can’t be found any basis for what they claim either in his statements or in his books. Rather, they are just allegations mentioned by those in the past and repeated by those in later times, nothing more.

I think a fair and just person would only agree that the best and most correct way to find out the truth about him would be by returning to and taking from the main source (i.e. the Shaikh himself).

So the books of the Shaikh are present and his words are preserved. And by looking into them, one can find out the truth or falsehood of what is being spread about him. And as for the claims that are void of evidences then they are just a mirage and not real.

In these following pages, I will present brief excerpts from the speech of Shaikh Muhammad bin ‘Abdil-Wahhaab, using quotes from him, which I relied on from the trustworthy books that have collected all of his statements. And I have not added anything to them except for arranging them in order.

These quotes consist of responses from the Shaikh himself against the most popular accusations that his opponents launch against him, in which he asserts the opposite of what they claim. I am certain that, by Allaah’s Guidance, these responses will suffice in clarifying the truth to those who seek it.

As for those who reject the Shaikh and oppose his Da’wah, those who spend their time spreading falsehood and circulating lies, then I say to them: Lie against your own selves for indeed the truth is clear and indeed the Religion of Allaah is victorious, and the sun shines bright, one cannot cover it with his hands.

So here is the speech of the Shaikh, which disproves these claims and refutes all of your accusations. So if you have some speech from him that contradicts it then bring it out in the open and do not conceal it. And if you can’t do this, and you will not be able to do it, then I counsel you with one piece of advice: That you stand up for Allaah, free from every vain desire or bigotry, and ask Him sincerely to show you the truth and to guide you to it. Then reflect on what this man said – did he bring forth something better than the Speech of Allaah and the speech of His Messenger?

Then reflect a second time: Is there any other way to salvation than speaking the truth and believing in the truth? So if the truth becomes clear to you, then return to your guidance and go back to the truth, for that is better than lingering upon falsehood. And to Allaah return all the affairs.

THE REALITY OF THE DA’WAH OF SHAIKH MUHAMMAD BIN ‘ABDIL-WAHHAAB

It is proper to begin this discussion by relaying some brief words from Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, in which he explains the reality of what he was calling to, far removed from the dark clouds of propaganda that his opponents have placed as an obstacle between many people and that Da’wah. He said:

“I say, and to Allaah belongs the Praise and the Blessing, and all might is by Him, that my Lord has guided me to a Straight Path, an upright religion, the pure monotheistic way of Ibraaheem, and he wasn’t from the polytheists. And I, all praise be to Allaah, do not call to a madh-hab (way) of Sufism or (a madh-hab) of a Fiqh scholar or a speaker or one of the Imaams that they magnify.

On the contrary, I call to Allaah alone and with no partner. And I call to the Sunnah of Allaah’s Messenger, which he advised the first part of his ummah and the last part of it to abide by. And I hope that I will not reject the truth if it comes to me. In fact, I call on Allaah, His angels and all of His creation to bear witness that if one of you brings one word of truth to me that I should accept it immediately and throw against the wall everything that opposes it, from the statements of my Imaams, with the exception of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) for indeed he doesn’t speak anything but the truth.” [Ad-Durar as-Saniyyah: 1/37-38]

“And I, all praise be to Allaah, am a follower (muttabi’) and not an innovator (mubtadi’).” [Mu’allafaat ash-Shaikh Muhammad bin ‘Abdil-Wahhaab: 5/36]

“The correct representation of the affair is that I say: No one should be supplicated to except Allaah, alone and with no partner, as Allaah says in His Book: ‘So do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] And He said about the Prophet (sallAllaahu ‘alayhi wa sallam):

‘Say: It is not in my power to cause you harm or to bring you to the Right Path.’ [Surah Al-Jinn: 21] So this is the Speech of Allaah, which the Messenger of Allaah mentioned to us and counseled us with. And this is what stands between me and you, for if he mentioned something besides this, then it is a lie and a slander.” [Ad-Durar as- Saniyyah: 1/90-91]

THE FIRST ISSUE: THE SHAIKH’S BELIEF WITH REGARD TO THE PROPHET

The Shaikh is charged by his enemies with terrible accusations related to his belief concerning the Prophet. These accusations are as follows:

First: That he didn’t believe he was the last of the Prophets. This is what is claimed (!), but yet all the books of the Shaikh are filled with a refutation of this misconception and they testify that this claim is a lie. Some examples are:

“I believe that our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) is the seal (last) of the prophets and messengers. And the Eemaan (Faith) of a servant (person) is not valid unless he believes in his messengership and bears witness to his prophethood.” [Ad-Durar as-Saniyyah: 1/32]

“So the most prosperous of creatures and those who will have the greatest blessing and highest level are those who are foremost in following him (sallAllaahu ‘alayhi wa sallam) and in conforming with him in knowledge and action.” [Ad-Durar as-Saniyyah: 2/21]

Second: That he violates the right of the Prophet and doesn’t give him the position he deserves. In order to find out the reality of this claim, I will quote some of his statements in which he clearly asserts what his belief is with regard to the Prophet (sallAllaahu ‘alayhi wa sallam):

“Because Allaah wanted His Tawheed to be supreme and His Religion to be completed and because He wanted His Word to be the highest and the Word of the disbelievers to be the lowest, He sent Muhammad (sallAllaahu ‘alayhi wa sallam), the last of the prophets and the loved one of the Lord of creation. So he did not cease to be known throughout every generation, being mentioned in the Torah of Moosaa and the Gospel of ‘Eesaa, until Allaah brought forth that pearl from between the tribes of Kinaanah and Zahra.

So he brought him out during a period of time that was void of messengers, and guided him to the most upright of paths. So he had signs and indicators that proved his prophethood before he was even sent forth (with the message), which amazed the people of his time. And Allaah brought him up in a good manner. That’s why he was the noblest, the best mannered, the nicest neighbor, the most lenient and the most truthful in speech amongst his people. This was such that his people would call him ‘Al-Ameen’ (The Trustworthy One), because of what Allaah gave him from righteous conditions and praiseworthy characteristics.” [Ad-Durar as-Saniyyah: 2/19, 90]

“He is the chief of the intercessors, possessor of the most praiseworthy station, and Aadam as well as those besides him will be under his banner.” [Ad-Durar as-Saniyyah: 1/86]

“The first of the messengers was Nooh, and the last and most virtuous of them was Muhammad.” [Ad-Durar as-Saniyyah: 1/143]

“He clarified with the most profound of clarifications (i.e. the Religion) and he completed and finalized it. He was the most sincere of creatures towards the servants of Allaah, and he was compassionate and merciful to the believers. He conveyed the message and fulfilled the trust, and he made true Jihaad in the Cause of Allaah. And he worshipped Allaah until certainty (i.e. death) reached him.” [Ad-Durar as-Saniyyah: 2/21]

Likewise, he (rahimahullaah) mentioned that one of the benefits derived from the Prophet’s statement: “None of you truly believes until I become more beloved to him than his father, his son, and all of mankind” is the obligation of loving him above loving one’s self, family and wealth. [Kitaab at-Tawheed: 108]

Third: They claim that he rejected the Prophet’s intercession. The Shaikh responds to this misconception by saying:

“They claim that we reject the Prophet’s intercession. Far removed is Allaah from imperfections, this is a great slander. Rather, we bear witness before Allaah that the Messenger of Allaah is the intercessor and possessor of the praiseworthy station. We ask Allaah, the Most Generous, Lord of the Mighty Throne, that He allow him to intercede for us and that he resurrect us under his banner.” [Ad-Durar as-Saniyyah: 1/63-64]

“No one rejects the Prophet’s intercession except for the people of innovation and misguidance. However, the intercession will not occur unless permission is granted first (by Allaah) and He is pleased with it, as Allaah says:

‘And no one will intercede except for he whom He is pleased with.’ [Surah Al- Anbiyaa: 28]

And He says:

‘Who is it that will intercede in His presence except by His permission.’ [Surah Al-Baqarah: 255]” [Ad-Durar as-Saniyyah: 1/13]

The Shaikh explains the reason why this false claim was spread about him:

“These people, when I mentioned to them what Allaah and His Messenger, as well as the scholars from all the groups, stated about the obligation of making the worship solely for Allaah and the prohibition of resembling the People of the Scripture who came before us in the aspect of taking their priests and rabbis as lords besides Allaah, they said to us: ‘You have degraded the status of the prophets, righteous people and the awliyaa (friends of Allaah)!’” [Ad-Durar as-Saniyyah: 2/50]

THE SECOND ISSUE: THE PROPHET’S HOUSEHOLD MEMBERS

From the many accusations directed at the Shaikh is that he didn’t love the members of the Prophet’s Household and that he violated their rights. The response to this is that what is claimed is in contradiction to the true state of affairs. In fact, he, may Allaah have mercy on him, fully acknowledged the right that they had of being loved and honored, and he abided by it. In fact, he would even rebuke those who didn’t abide by this, as he said:

“Allaah has obligated certain rights for the members of the household of Allaah’s Messenger, which they have over the people. So it is not permissible for a Muslim to abandon their rights thinking that to be part of Tawheed. Rather this is from extremism. The only thing we reject is honoring them for the sake of the (false) claim that they have the right to be worshipped, as well as honoring those who claim this.” [Mu’allafaat ash-Shaikh: 5/284]

Whoever reflects on the life and history of the Shaikh will realize the truthfulness of what he stated here. It is enough to know that the Shaikh named six of his seven children with names from the Prophet’s Household, may Allaah be pleased with them: ‘Alee, ‘Abdullaah, Husayn, Hasan, Ibraaheem and Faatimah. This is a clear proof of the great love and respect he had for them.

THE THIRD ISSUE: THE WONDROUS OCCURRENCES OF THE AWLIYAA

Some people spread around that Shaikh Muhammad bin ‘Abdil-Wahhaab denied the extraordinary occurrences (karaamaat) of the awliyaa (close friends of Allaah). What disproves this false claim is that the Shaikh has clearly affirmed in several places of his Creed the opposite of what is spread around about him concerning this issue. An example of this is the statements he makes in some of his speech in which he explains his belief and creed:

“And I affirm the karaamaat (wondrous occurrences) of the awliyaa.” [Ad-Durar As- Saniyyah: 1/32]

I wonder how the Shaikh can be accused of such a claim when he is the one who described those who deny the wondrous occurrences of the awliyaa as people of innovation and misguidance, when he said:

“And no one rejects the wondrous occurrences of the awliyaa except for the people of innovation and misguidance.” [Ad-Durar As-Saniyyah: 1/32]

THE FOURTH ISSUE: TAKFEER

From the greatest of misconceptions that are spread about the Shaikh and his followers is that they declare the general masses of Muslims to be disbelievers (i.e. takfeer), and that they claim that marrying them is not valid except for those who are part of them or those who join their group.

The Shaikh has refuted this misconception in numerous places, amongst them are: “The statement that we declare the Muslims to be disbelievers generally is from the lies of the enemies who wish to prevent people from this Religion. So we say: ‘Glorified and far removed are You (O Allaah), this is a tremendous slander!’ [Surah An-Noor: 16]” [Ad-Durar as-Saniyyah: 1/100]

“They have ascribed to us various lies, and so the fitnah has increased. Amongst these lies are: Spreading slander, which any sane person would be shy to transmit, not to mention be fooled by. An example of this is what you have mentioned that I deem all people to be disbelievers except for those who follow me, and that I claim that marrying them is not valid! How strange that such a notion could enter into the mind of a sane person! Would a Muslim say such a thing?! I absolve myself before Allaah from this claim, which only emanates from one with deficient intellect and no understanding. So may Allaah curse the people of evil and false objectives.” [Ad- Durar As-Saniyyah: 1/80]

“The person I deem to be a disbeliever is the one who knows the Religion of the Messenger (sallAllaahu ‘alayhi wa sallam), but then after coming to know it, turns to reviling it and forbidding the people from it and making enmity with those who adhere to it. This is the person that I declare to be a disbeliever. And the majority of the ummah (i.e. Muslims), all praise be to Allaah, are not like this.” [Ad-Durar As-Saniyyah: 1/73]

THE FIFTH ISSUE: THE WAY OF THE KHAWAARIJ

There are some people who accuse the Shaikh of being upon the beliefs of the Khawaarij, those who declare Muslims disbelievers because of sins. The response to this from the words of the Shaikh is as follows: He, may Allaah have mercy on him, said: “I do not testify for any of the Muslims that he is in Paradise or the Hellfire except for those who Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) testified it for. However, I wish well for the good-doer and I fear for the evildoer. And I do not deem anyone amongst the Muslims to be a disbeliever due to a sin, nor do I extract him from the fold of Islaam.” [Ad-Durar as-Saniyyah: 1/32]

THE SIXTH ISSUE: TAJSEEM

What is also spread about the Shaikh is that he was a mujassim, i.e. that he likened Allaah’s attributes to the creation’s attributes.[1]

The Shaikh has mentioned his belief concerning this aspect, and he is far removed from the lies his opponents accuse him of. He says:

“From the Belief (Eemaan) in Allaah, is that one believes in what Allaah has described Himself with in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam), without committing tahreef (distortion) or ta’teel (denial). Rather, he must believe that there is nothing equal to Allaah and that he is the All-Hearer, the All-Seer. So he must not negate what Allaah described Himself with, nor should he distort the words from their true state, nor should he deny His Names and Attributes, nor should he say how Allaah’s Attributes are or resemble them to the creation’s attributes. This is because Allaah has no equals or rivals or similars, nor can He be compared to His creation.

Indeed Allaah is the most knowledgeable about Himself and about others, and He is the most truthful in words and the best in speech. So He has removed Himself from what His opponents from the people who commit takyeef and tamtheel have described Him with, and from what those who commit tahreef and ta’teel have negated from Him, as He says:

‘Far removed is your Lord, the Lord of Glory and Might, from what they ascribe to Him, and peace be on the Messengers. And all praise belongs to Allah, Lord of all that is created.’ [Surah As-Saafaat: 180-182]” [Ad-Durar as-Saniyyah: 1/29] “It is well known that ta’teel is the opposite of tajseem, and those who commit this (ta’teel) are enemies of those who commit that (tajseem). The truth lies in between these two (extremes).” [Ad-Durar as-Saniyyah: 3/11]

THE SEVENTH ISSUE: OPPOSING THE SCHOLARS

Some people say that Shaikh Muhammad bin ‘Abdil-Wahhaab opposed the rest of the scholars in what he called to, not turning to their statements or relying on their books. Rather, he introduced something new and brought forth a fifth madh-hab. The best person to clarify the reality of this issue is the Shaikh himself. He (rahimahullaah) said:

“We are blind followers of the Book and the Sunnah and the righteous predecessors of this ummah, as well as what is relied on from the opinions of the four Imaams: Abu Haneefah An-Nu’maan bin Thaabit, Maalik bin Anas, Muhammad bin Idrees and Ahmad bin Hanbal, may Allaah have mercy on all of them.” [Mu’allafaat ash-Shaikh: 5/96]

“So if you hear that I have issued a ruling on something that does not conform with the unanimous agreement of the scholars, then reject my opinion.” [Ad-Durar as-Saniyyah: 1/53]

“If you claim that the scholars are upon something different than what I am upon, then here are their books present.” [Ad-Durar as-Saniyyah: 2/58]

“I challenge the follower of Abu Haneefah with the opinions of the old Hanafee scholars and also the followers of Maalik, Shaafi’ee and Hanbal with the opinions of the previous scholars of each madh-hab, who are relied upon.” [Ad-Durar as- Saniyyah: 1/82]

“In summary, the thing that I forbid is when one believes that someone other than Allaah can do things that it is not possible for anyone to do except Allaah. So if I said something to this effect from myself, then accuse me of that, or in a book you find, which doesn’t adhere to this, then accuse me with that also. Or if I quoted it from the people of my madh-hab, then accuse me of that. But if I stated it based on the Command of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) and based on what the scholars in every madh-hab have unanimously agreed on, then it is not appropriate for a person who believes in Allaah and the Last Day to reject it due to the people of his time or the people of his country or because most of the people in his time reject it.” [Ad-Durar as-Saniyyah: 1/76]

CONCLUSION

To conclude this discussion, we present two pieces of advice from the Shaikh:

First: For those who strive against this da’wah and its followers, conspiring against it and attaching all kinds of accusations and falsehoods to it, the Shaikh says to these people:

“I remind those who oppose me that the obligation upon the people is to follow what the Prophet counseled his ummah with (i.e. the Sunnah). And I say to them: The books are with you. Look in them and do not take any of my speech. However, when you come to know the words of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that are in your books then follow it even though most of the people oppose it…Do not (unconditionally) obey me or anyone else except for the command of Allaah’s Messenger, which is found in your books. And know that nothing can save you except for following Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This worldly life is temporary and it is not proper for someone with common sense to be forgetful about Paradise and Hell.” [Ad-Durar as-Saniyyah: 1/89-90]

“I call those who oppose me to four things: Either the Book of Allaah or the Sunnah of Allaah’s Messenger or to the Ijmaa’ (consensus) of the scholars. And if he refuses this then I call him to a mubaahalah.” [2] [Ad-Durar as-Saniyyah: 1/55]

Second: To those who are confused about this matter, the Shaikh says: “You must constantly supplicate to Allaah and humble yourself before Him, especially during the times in which the invocations are answered, such as: the last part of the night, the last portion of the prayer and after the Adhaan.

And you must also use the supplications reported in the texts, especially the one that has been reported in the Saheeh, that he (sallAllaahu ‘alayhi wa sallam) would say: ‘O Allaah, Lord of Jibraa’eel, Mikaa’eel and Israa’eel, Originator of the heavens and the earth, All-Knower of the Hidden and the Apparent, You will judge between Your servants in those matters which they differed on. Guide me in that which is differed on from the truth, by Your Will. Verily, You guide whom You will to a Straight Path.’

You must be persistent in saying this supplication before the One who answers the call of the distressed when he calls, and the One who guided Ibraaheem to oppose all of the people. And say: ‘O teacher of Ibraaheem, teach me.’

And if you find difficulty in opposing the people, then reflect on Allaah’s statement: ‘Then we placed you upon a Legislation from Our Command, so follow it, and do not follow the vain desires of those who know not. Verily, they can avail you nothing before Allaah.’ [Surah Al-Jaathiyah: 18-19]

‘And if you obey most of those on the earth, they will mislead you far away from Allaah’s Path.’ [Surah Al-An’aam: 116]

And reflect on the Prophet’s words found in the Saheeh: ‘Islaam began strange and it will return to being strange as it began’ and his (sallAllaahu ‘alayhi wa sallam) statement: ‘Verily Allaah will not snatch away knowledge…’ and his statement: ‘Stick to my Sunnah and the Sunnah of the rightly guided Khaleefahs who come after me’ and his statement: ‘And beware of newly invented matters, for indeed every innovation is a misguidance.’” [Ad-Durar As-Saniyyah: 1/42-43]

“And if it becomes clear to you that this is the truth in which there is no doubt, and that it is an obligation to spread it amongst the people and to teach it to the women and men, then may Allaah have mercy on the one fulfills his duty, repents to Allaah and acknowledges this to himself, for indeed a person who repents from a sin is like one who has no sin at all. May Allaah guide us and you and our brothers to that which He loves and is pleased with, and peace be on you.” [Ad-Durar As-Saniyyah: 2/43]

May Allaah send His peace and blessings on His slave and messenger, our prophet and loved one, Muhammad, as well as His family and all of his Companions.

Footnotes:

[1] Translator’s Note: Tajseem comes from the word jism (body), and it literally means to make something into a body. This is the term applied when someone gives anthropomorphic (i.e. human-like) qualities to Allaah, by saying His hand is like my hand, and His seeing is like my seeing, etc.

[2] Translator’s Note: A Mubaahalah is when two people who are in opposition to one another come together to invoke Allaah’s curses on the one who is lying and upon falsehood between the two disputants.

Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

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AUTHOR: ‘Abdullaah bin Salfeeq Adh-Dhufairee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of a small booklet entitled: “Ar-Rakaa’iz-ul-‘Ashar Lit-Tahseel-il-‘Ilmee” (Ten Guidelines for Obtaining Knowledge) printed by Daar-ul-Minhaaj, 1st Edition, 2003.

In this short treatise, the author ‘Abdullaah bin Salfeeq Adh-Dhufairee, presents concise advice to the seekers of knowledge in the format of ten simple guidelines. These guidelines cover characteristics and etiquettes that a student of knowledge should adorn himself with in order to obtain knowledge.

The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.

Excerpts from the Book:
“The greatest form of dutifulness (Taqwaa) to Allaah is making one’s intention purely for the sake of Allaah. As for the one who seeks knowledge for the sake of showing off, then apart from being a loser in this world, he will also be punished for this in the Hereafter as has been reported in the hadeeth about the three people who will be dragged on their faces into Hell, amongst whom will be a man who sought knowledge so that it could be said: ‘He is a scholar’ and such was said about him.”

“An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.”

“One of the ways that help in motivating a person to seek knowledge is: Reading the biographies of the scholars, as well as their patience and endurance in the face of trials. This also includes reading about the journeys they undertook for the sake of acquiring knowledge and obtaining Hadeeth.”

Download the Book in PDF Format

The following articles are extracted from this book :

Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

An Upright Heart : One of the Keys for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

The Jumu’ah Khutbah and Current Affairs – Sa’ood Ibn Malooh Al-‘Anzee

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AUTHOR: Sa’ood Ibn Malooh Al-‘Anzee
SOURCE: Al-Asaalah Magazine (Issue 20, pg. 73-78)
PRODUCED BY: Al-Ibaanah.com

Many speakers introduce into the subject of the Jumu’ah khutbah that which is not part of it. And they divert it away from the purpose for which it was prescribed. So they have created a new methodology for the manner of conducting it, contrary to the way the khutbah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was done, and likewise that of the righteous Khaleefahs and Imaams.

This methodology was innovated by speakers whose souls burn with politics, so they changed the sermon (khutbah) of Jumu’ah into a lecture for political analysis, taking the material for their lectures from newspapers, magazines and radio broadcasts!! This is such that you cannot even hear one ayah or one hadeeth in their khutbahs, disregarding the fact that the Salaf condemned the khutbah in which there was no mention of ayaat from the Book of Allaah or ahaadeeth from the Sunnah of the Messenger of Allaah.

And during the course of this gross political analysis – which is dispersed during the Jumu’ah khutbah – the Muslims who attend the Jumu’ah Prayer miss the chance to gain understanding of the affairs of their Religion. And they fail to find someone who can soften their hearts, which have been preoccupied with their daily affairs for the past seven days. So perhaps the Muslim comes with the hope of hearing an ayah that will lift his soul or a hadeeth that will, by just hearing it, soften his heart. But instead he doesn’t find anything except a repetition of what he hears in the news broadcasts!!

These speakers forget – or they neglect – the fact that a majority of the people who come to listen to them do not perform their worship properly, which they are obligated to do repeatedly throughout the day and night in the correct manner. In fact, there can even be found amongst the audience, those who commit acts of Shirk (polytheism) that negate Tawheed, which they mix into their worship thinking that they are doing something good. So there is no doubt that these people and their likes have an extreme need for being rescued from these acts of Shirk and for being corrected in their worship.

But unfortunately, we find a big negligence and reluctance on the part of these political speakers and callers to “current affairs” to fulfill this great duty, for which purpose the prophets and messengers were sent.

In fact these politically based khutbahs are the cause for the occurrences of many outbreaks of fitnah. So instead of their mimbars serving as torches that light the way of guidance, they serve as matches that kindle the fire of fitnah, of which many innocent souls have fallen victim to, and which our ummah is still being burned by. And the situation the Muslims are in today bears witness to the truth of this.

And because these speakers have a right upon us that we must advise them, then indeed I call them to fear Allaah concerning the ummah of Muhammad and that they leave off this innovated methodology, which they seek to introduce. And I call them to adhere to the guidance of Allaah’s Messenger, and his Khaleefahs after him, for their khutbahs.

Al-‘Izz Ibn ‘Abd-is-Salaam (rahimahullaah) said: [1]
“The speaker should not mention in his khutbah anything except that which conforms with its objectives – (which are) such as praising (of Allaah), supplication, targheeb and tarheeb (encouraging Muslims to do good and warning them from evil), mentioning the promises and the threats (of Allaah), as well as everything that incites one to obedience and restricts one from disobedience. And likewise there must be the recitation of the Qur’aan.

The Prophet (sallAllaahu ‘alayhi wa sallam) would give khutbah on Surah Qaaf (50) many times[2] because it contained in it the mentioning of Allaah, the praise for Him, His knowledge of what the soul whispers to itself and what the angels record from the human being of good or bad deeds. Then it mentions death and its pains. Then it mentions the Day of Judgement and its horrors and the testimony against the created beings of their actions. Then it mentions Paradise and the Hellfire and then it mentions when the people will come out of the graves to be judged. Then there is the counsel and the prescription of establishing the prayers.

So whoever goes out of the realm of these objectives, then he is an innovator. And it is not proper in it to mention the Khaleefahs, or the kings or the leaders[3] because this is a place specifically reserved for Allaah and His Messenger, in which one must incite the people to obey Him (Allaah) and restrict them from disobeying Him. [Allaah says]: ‘And the masaajid belong to Allaah, so do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] But if some incident has occurred with the Muslims, then there is nothing wrong with talking about what relates to this incident, so long as the Religion encourages and mandates it. This is such as when an enemy has come and the speaker incites the people to make Jihaad against him or to prepare to fight them. And also when there is a drought, the likes of which the Isitisqaa (asking Allaah to send rain) must be made for. So the speaker (khateeb) can supplicate for it to be uplifted.”

Ibn Al-‘Attaar (rahimahullaah) said: [4]
“The sermon – in every time and place – must be done in accordance to what the people are in need of from those things they lack knowledge of, such as religious rulings, as well as that which leads one towards obeying Allaah and His Messenger. And there must be brief talking about the worldly affairs apart from the affairs of the Hereafter. And there must be in it that which directs towards belief in the resurrection and the distribution (of people’s records of deeds), and Paradise and Hellfire. And there should be that which directs to doing good deeds and being sincere in that, as well as what leads to being righteous with one another, keeping contact with one another and being merciful towards one another. And also there should be that which directs towards the abandonment of breaking ties with one another, opposing one another and oppressing one another. And in it should be that which directs to mutual cooperation with one another on goodness and fearing of Allaah and helping the oppressed one as well as the oppressor, by refraining him from oppressing.

And he should encourage [5] the leaders to be just and fair and righteous and to abandon oppression, sin and transgression. And he should encourage the people to take on the task of commanding good and forbidding evil, which is a cause for which trials are removed and victory is gained over the enemies. And for which reason the Lord of all lords answers the supplication and the blessings are sent down and the sins are forgiven.

And he could mention the virtuous times and months and years [6] and encourage people to pray and fast and make Hajj and to abide by all the precepts of the Religion. This was the way of the Messenger of Allaah, the rightly guided Khaleefahs, and the Imaams and Scholars with regard to their khutbahs, admonitions and reminders. And their objective and aim was to give warning and to give good tidings. So this is the Sunnah, and what is outside of this then it is an innovation.”

Ibn Qayyim Al-Jawziyyah (rahimahullaah) said:
“The scope of the Prophet’s khutbah would be centered on: Praising Allaah, thanking Him for His blessings, describing His perfection and praiseworthy Attributes, teaching the principles of Islaam, mentioning Paradise, the Hellfire and the final Day of Return, commanding the people to be dutiful to Allaah, and explaining what causes Allaah’s Anger and what brings about His Contentment. This is what the khutbahs of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would be centered around.” [7]

He also said: “In his khutbah, he would teach his Companions the foundations and legislations of the Religion. And he would command and forbid them in his khutbah if a command or a prohibition was presented to him.” [8]

Imaam Al-Bayhaqee (rahimahullaah) said: [9]
“I love that the Imaam limit his khutbah to the praising of Allaah, sending Salaat on Allaah’s Messenger, admonishing the people and reciting the Qur’aan – and that he not go beyond this.” [10]

He also said: [11] “’Abdul-Majeed reported to us from Ibn Juraij that he said: ‘What the people call to nowadays in the khutbah, has it been conveyed to you from the Prophet (sallAllaahu ‘alayhi wa sallam) or from someone after the Prophet?’ So he responded: ‘No, rather it was innovated. The khutbah used to just be a reminder.’” [12]

Shaikh Sideeq Hasan Khaan (rahimahullaah) said:
“Furthermore, you must know that the legislated khutbah is that which the Prophet (sallAllaahu ‘alayhi wa sallam) would constantly do, from inciting the people towards good while forbidding them from evil (i.e. targheeb wa tarheeb). In fact, this is the main essence of the khutbah for which reason it was legislated.” [13]

In his book As-Sunan wal-Mubtad’iaat (pg. 90), Ash-Shuqairee (rahimahullaah) lists as one of the innovations of the Jumu’ah khutbah: “That one make his khutbah void of any admonishing, instructing and reminding, inciting and warning (targheeb wa tarheeb), and commanding good and forbidding evil.”

Ibn Qudaamah (rahimahullaah) said, while listing the obligations of the Khutbah:
“Third: The Admonition – This is because the Prophet (sallAllaahu ‘alayhi wa sallam) used to admonish the people. And this is the whole point behind the khutbah, so it is not permissible to make one’s khutbah void of admonition.” [14]

In Summary: [15] The essence of the khutbah is that it be a fair admonition derived from the Qur’aan or other sources, as has been stated previously in the words of some scholars.

Considering the way the Prophet preserved his khutbah to consist of (mainly) the command to fear and be dutiful to Allaah, warning against His anger and inciting towards what brings about His contentment and recitation of the Qur’aan, it becomes clear that having these things in the khutbah is an obligation. This is because the Prophet’s action is an explanation of what is stated generally in the verse concerning Jumu’ah. And also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [16]

Other scholars stated that the Prophet’s constant persistence upon a matter indicates an obligation. It is stated in Al-Badr at-Tamaam: “This is the most dominant opinion and Allaah knows best.”

Jaabir Ibn Samurah described the Prophet’s khutbah and what it contained and was about – in brief – saying: “The Prophet (sallAllaahu ‘alayhi wa sallam) would give two khutbahs and sit once between them. And he would recite the Qur’aan and remind the people.” [17]

I will now summarize some things a speaker must abide by during his khutbah. So I say: Upon him are the following matters: [18]

1. He must instruct the common folk towards having knowledge of Allaah, and what is obligatory to affirm for Him from His perfect Attributes, what is permissible and impermissible with respect to Allaah and what the rights of Allaah’s prophets and messengers are.

2. He must educate them about the pillars of the Religion, such as the prayer, fasting, Hajj and Zakaat, and he must explain to them the wisdom of performing these pillars and the many benefits that they will profit from in this world and the Hereafter as a result of that.

3. He must call them to good and call them away from evil. And he must command them to do good and forbid them from evil, and incite them to hold onto the Religion, by way of it’s manners and virtues, and what Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) have commanded.

4. He must incite them to act and strive for the above, and He must tell them that each soul will be rewarded for what good it earns and punished for what evil it earns. Allaah says: “So whoever does an atom’s weight of good, he will see it. And whoever does an atom’s weight of evil, he will se it.” [Surah Az-Zalzalah: 7-8]

5. He must incite them to assist one another in performing the obligations and educating and upbringing the children, and he must encourage them to enter into every matter from its proper perspective and to guard their trusts and actualize the brotherhood, which is the source for the livelihood of all nations, and the cause for their prosperity in this world before the Hereafter. Allaah says: “And whoever seeks the reward of this worldly life, We will give him that (only).”[Surah Aali ‘Imraan: 145]

6. He must cleanse their hearts from the false conceptions, before they grow to become corrupt beliefs. And how many they are in these days, which have spread amongst the Muslims. This is such that the people can submit themselves to the Creator of the Heavens and the Earth, and the Compeller of all mankind. And this is such that they will say what Ibraaheem said: “Verily, I have turned my face towards Him who has created the Heavens and the Earth, sincerely for Him alone. And I am not from the polytheists.” [Surah Al-Ana’aam: 79] Similarly, Allaah Messenger commanded us to say: “Say: ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, Lord of the Worlds.’” [Surah Al-Ana’aam: 162]

So O you political speakers! What situation is it that calls you to tread such a methodology? We have stated here the way of the Prophet (sallAllaahu ‘alayhi wa sallam) and his righteous Khaleefahs in this regard, and it contains nothing of what you have brought forth in your politically based khutbahs! And here are the books of the Sunnah and History before you, which dictate the methodology of our Salaf (Predecessors). So anything that was newly introduced in opposition to what they were upon – in the least way of describing it – it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

So come with us and let us all act on the way Allaah has instituted for us in His saying: “Let there come out from you a group of people calling to that which is good, commanding the good and forbidding the evil. These are the successful ones. And be not like those who divided and differed among themselves after the clear proof had come to them. It is they for whom there is an awful torment. On the Day when some faces will become white and some faces will become black. As for those whose faces will become black, (it will be said to them): ‘Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.’ And as for those whose faces will become white, they will be in Allaah’s Mercy (in Paradise), dwelling therein forever.” [Surah Aali ‘Imraan: 104-107]

Footnotes:

[1] Fataawaa Al-‘Izz Ibn ‘Abdis-Salaam (pg. 77-78)

[2] It is reported in Saheeh Muslim (pg. 873) that Umm Hishaam Bint Haarithah said: “I did not memorize (surah) ‘Qaaf. By the Glorious Qur’aan’ [Surah 50] except from the tongue of Allaah’s Messenger, which he would recite every Friday while on the mimbar (pulpit) while he was giving the sermon to the people.”

[3] In his Tafseer (18/107), Al-Qurtubee quoted Az-Zamakh-sharee as saying: ‘If it is said to you: How can the Remembrance of Allaah (mentioned in Surah Al-Jumu’ah) here refer to the khutbah, when it contains other than it in it. I say: What is found in the mention of Allaah’s Messenger, praise for him, his righteous Khaleefahs and the pious believers, admonishing and reminding – all of this – is from theRemembrance of Allaah. As for what is beyond that from mentioning the tyrannical leaders and their titles, praising them and making du’aa for them, even though the are more deserving pf the opposite of that – then that is from the Remembrance of the Devil.’” I say: The correct opinion, is that there is nothing wrong with supplicating for the oppressive leaders – that Allaah guide them – and so on. This is on the condition that it is not taken as a sunnah (constant habit), such that it would be considered as being part of the Jumu’ah khutbah. The previous words of Az-Zamakh-sharee come as a result of his Mu’atazilah Creed and their beliefs with regard to the Leaders.

[4] Adab-ul-Khateeb (pg. 125-126)

[5] According to the manners dictated in the Religious texts!

[6] Those times of which their virtues have been established in the Qur’aan and Sunnah!

[7] Zaad al-Ma’aad (1/188)

[8] Zaad al-Ma’aad (1/427)

[9] Ma’arifat as-Sunan wal-Athaar (4/373)

[10] See Al-Umm (1/202-203)

[11] Ma’arifat as-Sunan wal-Athaar (4/373)

[12] See Al-Umm (1/203; “Chapter: What type of speech is disliked in the Khutbah”)

[13] Ar-Rawdat-un-Nadiyyah (1/345)

[14] Al-Kaafee (1/328)

[15] See the book Al-Qawl-ul-Mubeen fee Akhtaa al-Musalleen (pg. 387)

[16] Reported by Al-Bukhaaree

[17] Reported by Muslim in his Saheeh (no. 862)

[18] See Tuhfat-ul-Waa’idh fee Al-Khutab wal-Mawaa’idh of Ahmad Fareed (pg. 11-12)

Can a Hadeeth contradict a Verse from the Qur’aan? – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 11-17)
PRODUCED BY: Al-Ibaanah.com

[3] Question: There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth:“Indeed the deceased person will be punished due to the weeping (i.e. wailing) of his family over him”[1] and use the statement of ‘Aa’ishah in which she quoted Allaah’s saying to refute this hadeeth: “And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18] So how do we respond to those who say this?

[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.

As for the response to this hadeeth – and I am referring here particularly to those who use the hadeeth of ‘Aa’ishah, may Allaah be pleased with her – then it is as follows:

First:
From a Hadeeth Standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:

1. It has been reported through an authentic chain of narration from Ibn ‘Umar (radyAllaahu ‘anhu).

2. Ibn ‘Umar (radyAllaahu ‘anhu) is not alone in reporting it since he was followed in that by ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu). Furthermore, he and his son are both not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah (radyAllaahu ‘anhu). This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.

Additionally, if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration. So they cannot be rejected merely on the claim that they “contradict” the noble Qur’aan.

Second:

From a Tafseer Standpoint: This is since the scholars have explained this hadeeth in two ways:

1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death but yet he did not advise them. So (for example) he did not direct them to not weep over him since this weeping would serve as a means for him being punished in the grave.

The usage of the word “the” when referring to the “deceased person” is not all-encompassing and inclusive. So the hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” here is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the weeping of his family over him.

As for the one who takes charge of advising his family and directing them with religious guidelines such as not to wail over him and not to commit the offenses that are done particularly in these times, then such a person will not be punished. However, if he does not direct and advise (his family) with this, he will be punished.

This is the detailed breakdown that we must be aware of with regard to the first explanation. It is in accordance with the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement: “And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]

A contradiction only arises if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we understand the (true) meaning of the hadeeth that we just mentioned previously, then there is no more contradictions or obscurities since we would come to realize that the one who is being punished is only that way because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”

2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather that it refers to pain and sorrow. Meaning: When a dead person hears his family members weeping over him, he will feel bad and sorrowful for their grief over his loss.

This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it were correct, it would remove the misconception from its root. However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:

The First Fact: The report from Al-Mugheerah bin Shu’abah (radyAllaahu ‘anhu) that I indicated previously has an addition to it, which clarifies that the punishment here does not refer to just pain and sorrow but rather to actual punishment, i.e. punishment in the Hellfire, unless Allaah grants His forgiveness. This is clearly stated in Allaah’s saying: “Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]

In the narration of Al-Mugheerah (radyAllaahu ‘anhu) it states: “Indeed, the deceased person will be punished due to the weeping of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.

The Second Fact: When a person dies, he no longer has a sense of anything that goes on around him whether good or bad, as indicated by evidences from the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for only some, such as those whom Allaah enables to hear certain things that will cause them pain.

So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik (radyAllaahu ‘anhu) in which he narrated that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.”[2]

This authentic hadeeth affirms a special type of hearing that the deceased will have at the time of his burial while the people are walking away from him. This means that at the time the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away). So the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they are resurrected. No.

This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has come back to him.

Therefore, if we were to go by the interpretation of Ibn Taimiyyah, we would then be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before burial or after he is placed in his grave so that he can hear his living family members weeping over him. Such a claim requires textual proof, which is not present. This is the first point.

Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a vast topic and it requires an in-depth discussion. However I will mention one hadeeth with which I will conclude the answer to this question. And it is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam) in which he said: “Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [3]

What is meant by “roam” here is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet (sallAllaahu ‘alayhi wa sallam). Therefore, if the deceased were able to hear, the one with the most right to hear out of all of those deceased would be our Prophet (sallAllaahu ‘alayhi wa sallam) due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would be the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). And furthermore, if the Prophet (sallAllaahu ‘alayhi wa sallam) were able to hear anything after his death, he would hear the Salaat (praises) of his ummah on him.

So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet (sallAllaahu ‘alayhi wa sallam) – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger (sallAllaahu ‘alayhi wa sallam), he would not be able to hear them as is clearly stated in the Qur’aan: “And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]

And in His saying: “If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]

So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular issue – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.

Footnotes:

[1] Saheeh al-Jaami’-us-Sagheer (no. 1970)

[2] Saheeh al-Jaami’-us-Sagheer (no. 1675)

[3] Saheeh al-Jaami’-us-Sagheer (no. 2174)

Published on: May 9, 2007

The Relationship between Fiqh and Hadeeth – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Al-Asaalah Magazine (Issue # 7)
PRODUCED BY: Al-Ibaanah.com

[21] Question: What is the relationship between the Science of Fiqh and the Science of Hadeeth? And is a Muhaddith required to be a Faqeeh or just a Muhaddith only?

Answer: A Faqeeh is required to be a Muhaddith while a Muhaddith is not required to be a Faqeeh. This is since a Muhaddith is a Faqeeh automatically due to the nature of his condition. Did the Companions of Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, used to study Fiqh or not? And what was the Fiqh that they used to study? It is that which they used to take from the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam (i.e. the hadeeth). So they were in fact studying the Hadeeth.

As for those Fuqahaa who study the opinions of the scholars and their Fiqh, while not studying the Hadeeth of their Prophet, sallAllaahu ‘alayhi wa sallam, who is the source of (all) Fiqh, it must be said to them: “You must study the Science of Hadeeth.” This is since we cannot imagine there being a correct Fiqh without knowledge of the Hadeeth, memorizing them, authenticating them and declaring them weak. And at the same time, we cannot imagine there being a Muhaddith that is not a Faqeeh.

Thus, the Qur’aan and the Sunnah are the source for all of the Fiqh. As for the Fiqh that is commonly known today then it is the Fiqh of the scholars and not the Fiqh of the Book and the Sunnah. Yes, some of it exists in the Book and the Sunnah, but some of it consists purely of opinions and scholarly deductions. However, in much of these (opinions and deductions), there is a contradiction on their part with the hadeeth, for they were not able to encompass all the knowledge of it. [Al-Asaalah, Issue #7]

Published: March 26, 2006

Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

These are some questions and answers related the subject of this lecture, which we wanted to include here in order to complete the benefit:

[1] Question: It has been mentioned in a hadeeth that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The sins of my ummah were displayed before me, and so I didn’t see anything worse than that (sin) of a man who memorized a verse (from the Qur’aan) then forgot it.” What does this hadeeth mean?

[1] Answer:I am not aware of this hadeeth nor did I come across it in my research. However, I will note that forgetfulness is of two types: The first type is when forgetfulness occurs due to someone becoming confused and distracted or due to some sickness that has stricken him. In this case, he will not be held accountable for his forgetfulness. The second type is if the forgetfulness occurs due to him turning away from reciting the Book of Allaah. In this case, the person will be held accountable for his action, since he forgot it due to negligence.

[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?

[2] Answer: The solution can be found in that which Allaah has instructed when He said: “So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 98-100]

Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.

And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.

[3] Question: What is your advice to the youth concerning the simplest way to memorize the Book of Allaah?

[3] Answer: The Qur’aan is simple and easy to memorize. Allaah says: “And We have indeed made the Qur’aan easy to understand and remember, so is there anyone who will remember it?” [Surah Al-Qamar: 17]

The problem lies in a person’s determination and the truthfulness of his intention. So if a person has true determination and a strong interest in the Qur’aan, Allaah will facilitate and make easy his memorization of it. There are also some other things one could do to help in memorizing the Qur’aan such as allotting a specific suitable time every day for attending classes with one who teaches the Qur’aan in the masjid. All praise be to Allaah, the teachers today are many. You will not find a neighborhood except that amongst them there lives one who teaches the Qur’aan. This is a great opportunity that didn’t exist in previous times. So a person should choose anyone of the many gatherings or anyone of the many teachers present today and constantly attend these gatherings/sittings with a teacher daily until he completes the Qur’aan.

You should also constantly repeat over and over again what you recite, until it becomes firmly established in your heart and mind. You must also act upon (what you learn from) the Book of Allaah, for that is the greatest means of learning the Qur’aan. Allaah says: “So be dutiful to Allaah and Allaah will teach you. And Allaah is the All-Knower of everything.” [Surah Al-Baqarah: 282]

[4] Question: Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.

[4] Answer: The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed. What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.

There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.

As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.

[5] Question: What are the most important lessons that a student of knowledge should begin with, and what advice do you give him? Also, what do you say concerning someone that makes excuses for himself from studying when we desire to take him to attend lessons and lectures?

[5] Answer: The student of knowledge (in Riyadh) must enroll himself in one of the educational institutes under the Imaam Muhammad bin Su’ood Islamic University for they have excellent curriculums that are arranged according to the levels of the students – step by step – the first year, then the second year, then the third and the fourth. There is a curriculum for each year, which differs from the curriculum of the previous year and they progress in levels after each year. These are curriculums that have been chosen by our scholars and teachers who did well in establishing these institutes and selecting syllabuses for them.

So I advise the student of knowledge to enroll in one of these institutes, however he is able to do that. Thereafter, he should register with one of the collegiate faculties of the University, such as the faculty of Sharee’ah, the faculty of Usool-ud-Deen, the faculty of Hadeeth and its Sciences, the faculty of the Arabic Language and so on. If the student of knowledge is not able to enroll in one of these institutes and collegiate faculties, he should try to make time to sit in the classes of the scholars who teach in the masaajid. And they, all praise be to Allaah, are many and the classes they give cover a wide range of Islamic sciences.

I advise the student of knowledge to firmly adhere to these classes, whether those given in the University or those held in the masaajid. So it is not enough for him that he attend classes one week then is absent from them for several weeks afterward or that he attend one month, then is absent for several months. This person will not benefit at all. This is since if he misses out on receiving some of the knowledge, there will remain a void in his mind and comprehension and he will miss out on much good. So the student of knowledge must have diligence, a strong interest and eagerness.

[6] Question: Noble Shaikh, what is your opinion concerning what some people do today in that when the Imaam passes by a verse related to (Allaah’s) punishment during prayer, they seek refuge in Allaah (out loud) even though they are praying, and when he passes by a verse related to (Allaah’s) Mercy, they supplicate to Allaah. What is the ruling on this? May Allaah reward you.

[6] Answer: there is no doubt that this is something prescribed in the supererogatory prayers since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would do it in the recommended prayers. As for the obligatory prayers, then I hold that is not legislated to do this since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would not do this in the obligatory prayers. Rather, he (sallAllaahu ‘alayhi wa sallam) would only do this in the recommended prayers. So the one following in prayer should remain silent for the Qur’aan during prayer and not say anything at all. Allaah says: “And when the Qur’aan is recited, then listen to it and be silent in order that you may gain mercy.” [Surah Al-A’raaf: 204]

Imaam Ahmad, may Allaah be pleased with him, said: “This ayah was revealed concerning the prayer” – meaning: The reason it was revealed was with regard to the prayer.

So the one following in prayer should listen to the recitation of his Imaam during the obligatory prayer and not supplicate (to Allaah) upon hearing a verse related to Mercy or seek refuge in Allaah (by saying ‘Audhu billaah) upon hearing a verse related to punishment. This only applies to the recommended prayers.

[7] Question: Noble Shaikh, there is an Imaam in one of the masaajid in Riyadh that has a beautiful and pleasant voice when reciting the Qur’aan. This is such that people have begun to go pray with him in large amounts from remote areas, leaving off the masaajid in their vicinities. They do this during the prayers in which the Qur’aan is recited out loud and especially during the nights of Ramadaan for Taraaweeh. Is this permissible? Please benefit us, may Allaah reward you.

[7] Answer: Yes, this is a phenomenon that exists today, and it is that many people gather together in one of the masaajid, coming from distant areas, just for this masjid. This is something that is not encouraged, and I don’t consider it to be a good practice, since it is better to pray in and frequent the masjid that is in the vicinity of your home. The reason for this is because there is less of a burden in doing this and also because it is less likely that one will do this for showing off or to be seen by the people. Furthermore, there may occur personal differences and division between the Imaam of the abandoned masjid and his former congregation who no longer pray with him. If the people abandon their masaajid and instead go to pray in specified masaajid, the other masaajid will become inactive and close down. So I don’t approve of this. It is better for the residents of an area to pray in the masjid of that area.

Secondly, if too many people accumulate in one masjid, this may lead to people praying in the streets. And praying in the streets is not permissible except in cases of emergency, such as during the ‘Eid prayer or the Jumu’ah prayer, for in these occasions, the masjid becomes constricted and it is permissible to pray in the streets in these situations – when the masjid is overcrowded, since this is not done in other than these occasions. So if the result of too many people gathering in one of the masaajid is that the people will end up praying in the streets, on occasions other than the Jumu’ah prayer, then this is not permissible because praying in the streets is only allowed in cases of emergency.

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

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

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

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

[9] Question: What is your opinion concerning someone who preoccupies himself with the significant affairs of the Muslims, such as Calling to Allaah and raising the youth upon the noble Qur’aan and the purified Sunnah, but does not find time to memorize the Qur’aan? What is your advice to these kinds of people?

[9] Answer: It is obligatory upon the Caller to first become qualified before he sets out on Da’wah (Calling), by way of studying the noble Qur’aan, its meanings and interpretation, and by way of studying the prophetic Sunnah, as much as he is able to, reading its explanation and learning the religious laws. So it is obligatory upon the Caller to Allaah to be qualified. No one is fit for Da’wah (Calling) except for he who has knowledge. Allaah says: “Say: This is my path, I call to it upon clear insight – I and those who follow me.” [Surah Yoosuf: 108]

“Clear insight” here refers to knowledge and wisdom. Allaah says: “Call to the way of your Lord with wisdom and good admonition.” [Surah An-Nahl: 125]

Therefore, an ignorant person is not fit to carry out the Da’wah since perhaps he might mess up the Da’wah by making lawful the forbidden or making unlawful the permitted. Or he may be severe on a matter that does not require that harshness be applied and so on. So there must be conditions for the Caller, amongst which the most fundamental of these conditions is that he acquires knowledge by which he can call the people to the Religion of Allaah.

Also, perhaps doubt-raising arguments may be presented to the Caller for which he will need to provide answers. So if he is ignorant, how can he respond to these doubts?

How can he reply to the objections of his opponents? How can he confront the deviants, sinners and confused individuals? If he doesn’t have knowledge, he will indeed face defeat in front of them. So the Caller must have knowledge of the Qur’aan, the prophetic Sunnah, the Hadeeth, Fiqh (Jurisprudence), ‘Aqeedah (Creed) and all of the other Islamic sciences.

Published: July 14, 2005 | Modified: July 14, 2005

Playing the Qur’aan (on tape) while not Listening to it – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 17-19)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

[4] Question: In the case where a recorder is turned on and the recitation of the noble Qur’aan is played, but some of the surrounding people do not listen to it because they’re busy talking with one another, what is the ruling concerning their not listening to the Qur’aan? Are these people sinning or just the person who plays the Qur’aan on the recorder?

[4] Answer: The answer to this issue varies depending on the different scenarios in which the Qur’aan is being recited from the recorder. So if the scenario is a gathering of knowledge, remembrance and the recitation of the Qur’aan, then in this situation, it is obligatory to pay complete attention to it. And whoever doesn’t do so, is sinning because he is disobeying Allaah’s statement in the Qur’aan: “And when the Qur’aan is recited, then listen to it and remain silent, in order that you may receive mercy.” [Surah Al-A’raaf: 204]

And if it is not a gathering of knowledge, remembrance and recitation of the Qur’aan, but rather, a normal gathering, such as when a person works at home or studies or researches, then in this situation it is not permissible for this person to turn the recorder on and raise the volume of the recitation such that the sound reaches the ears of the other people inside the house or gathering. This is since, in this scenario, these people are not responsible for listening to the Qur’aan, since they did not gather for that occasion. The one who will be held accountable is the person who raises the volume on the recorder and causes everyone else to hear it. This is since he is burdening the people and forcing them to listen to the Qur’aan in a situation in which they are not prepared to do this type of listening.

The closest example we can give of this is when one of us walks down a street and hears the sounds of the butter merchant and the falafel sellers as well as the one who sells these recorded cassette tapes. So the sound of the Qur’aan fills the street, and wherever you go, you hear its sound. So are those people who walk on the street – everyone on his separate way – responsible and required to remain silent for this Qur’aan that is being recited in other than its proper place?! No, rather the one who will be held accountable is only the person who burdens the people by causing them to hear the sound of the Qur’aan, whether because he does it for business purposes or because he wants to get the people’s attention or for whatever other materialistic gains he does it for.

So therefore, they are treating the Qur’aan, from one perspective, as musical instruments, as occurs in some ahaadeeth.[1] So they are purchasing a small gain with Allaah’s verses through this method, which differs from the method used by the Jews and the Christians, about whom Allaah said: “They purchased a small gain with the verses of Allaah.” [Surah At-Tawbah: 9]

Footnotes:

[1] Silsilat-ul-Ahaadeeth as-Saheehah: 979

Published: July 5, 2004 | Modified: July 16, 2005

The Ruling on Kissing the Qur’aan – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 28-34)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

Question: What is the ruling on kissing the Qur’aan?

Answer: According to our beliefs, this act falls into the general meaning of certain ahaadeeth (forbidding innovations), such as the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “Beware of newly invented matters for indeed every newly invented matter is an innovation, and every innovation is a misguidance.” [1] And in one narration of the hadeeth, it states: “And every misguidance is in the Hellfire.” [2]

Many people hold a certain position with regard to this issue, saying: “What’s wrong with that? It’s only a way of showing our love and respect for this noble Qur’aan.” So we say to them: Yes, that’s true. This only shows one’s love and respect for the noble Qur’aan. However, was this form of respect hidden from the first generation, which consisted of the Companions of Allaah’s Messenger? And likewise was it unknown to those who succeeded the Companions (Taabi’een), as well as their successors (Atbaa’ at-Taabi’een) who came after them? No doubt the answer will be as the scholars amongst the Salaf used to say: “If it were good, they would have preceded us in (doing) it.”

This is one perspective. As for another perspective then we must ask the question: What is the foundation with regard to kissing something – that it is permissible or forbidden?

This requires us to mention the hadeeth reported by the two Shaikhs (Al-Bukhaaree and Muslim) in their Saheeh collection, to remind those who wish to remember, and to make it known how far the Muslims are today from their righteous predecessors, their understanding and their methods used to resolve matters that occurred to them.

The hadeeth I’m referring to is the one reported by ‘Abbaas bin Rabee’ah who narrated: “I saw ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu) kissing the (Black) Stone and saying: ‘I know that you are just a stone and that you can’t cause harm or bring benefit. So if it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you.’”

What is the meaning of these words from Al-Faarooq: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!” [3]

So why then did ‘Umar kiss the Black Stone, which as is stated in the authentic hadeeth: “The Black Stone is from Paradise?” [4]

Did he kiss it based on some logical reasoning that came from him, like that made by those who this question is about, who use their logic on this issue, saying: “This is the Speech of Allaah, and we will kiss it?”

Did ‘Umar say: “This stone is a relic from Paradise, which was promised to those who obey Allaah, so I will kiss it – I don’t need any text from Allaah’s Messenger to show me that it is legislated (in the Religion) to kiss it?!” Or did he treat this “trivial” matter, as some people nowadays want to say, with the slogan that we invite to, which we call the Salafee slogan – which is sincerely following only the Messenger and those who abide by his Sunnah until the Day of Judgement? This was the stance of ‘Umar (radyAllaahu ‘anhu), such that he said: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!”

So the foundation with regard to this type of kissing is that we treat it based on the past Sunnah, not that we pass judgement on matters based on our whims, as we indicated earlier, such that we say (for example): “This is something good, so what’s wrong with it?!”

Recall with me what the (first) reaction of Zayd bin Thaabit (radyAllaahu ‘anhu) was when Abu Bakr and ‘Umar presented him with the task of compiling the Qur’aan in order to protect it from being lost. He (radyAllaahu ‘anhu) told them: “How can you do something that the Messenger of Allaah didn’t do?” [5]

But the Muslims of today do not have this kind of understanding at all.

If it is said to the one who kisses the mus-haf: “How can you do something that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) didn’t do?” He will counter you with many strange answers, such as: “My brother, what’s wrong with that?! I’m only showing respect for the Qur’aan!” So tell him: “My brother, these words fall back on you! Are you saying the Messenger of Allaah didn’t used to show respect to the Qur’aan?!” There is no doubt that the Prophet (sallAllaahu ‘alayhi wa sallam) used to respect the Qur’aan, but in spite of this, he wouldn’t kiss it.

Or they may argue: “You forbid us from kissing the Qur’aan, yet look at you, you ride in cars and travel by plane. And these things are innovations!” The refutation of this is based on what you heard previously – that the innovation that is misguidance is only that which occurs with regard to the Religion.

As for those innovations that occur with regard to worldly matters, then as we stated previously, they may at times be permissible and at times be prohibited, and so on. This is something that is well known, and needs no examples.

So a person that rides aboard a plane in order to travel to the Sacred House so that he can make pilgrimage (Hajj), there is no doubt that this is permissible. And a person that rides on board a plane in order to travel to the west to make pilgrimage there, there is no doubt this is a sin, and so on and so forth.

As for matters related to worship, for which if someone is asked about it: “Why do you do it(?)”, his reply is: “To get close to Allaah!”

I say: There is no way to get closer to Allaah except by that which Allaah legislated and prescribed. However, I would like to remind you about something which, in my opinion, is very important for strengthening and supporting this principle “Every innovation is a misguidance” – there being no room for my intellect to consent with it at all.

Some of the Salaf used to say: “No innovation is introduced except that a Sunnah is caused to die.”

I take this fact to heart as if I can feel it with my hand, due to my constant scrutinization of matters to see if the are innovations, and if they contradict what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) brought,

When the true people of knowledge and virtue take hold of the Qur’aan in order to recite from it, you do no see them kissing it. Rather, they only act in accordance to what is in it. But as for the common people, who have not set of rules or guidelines to curb their emotions, then they say: “What’s wrong with that?” But yet they don’t act in accordance to what is found in it (from laws and rulings)!

So we say: “No innovation is introduced except that a Sunnah is caused to die.”

There is another innovation similar to this one. We see some people – even the vile sinners amongst them who only have a small portion of Faith left in their hearts – who when they hear the Mu’adhin calling to prayer, they stand up! And when you ask them: “Why are you standing up?” They reply: “Out of respect for Allaah!!” But yet, they don’t even go to the masaajid! They spend their time playing chess and backgammon and so on. And yet, they believe they are showing respect to their Lord by standing up like this. Where did this form of standing come from?? Naturally, it came from a fabricated hadeeth that has no source to it, which is: “When you hear the Adhaan (call to prayer), then stand up.” [6]

There is no source for this hadeeth. Rather, it came by way of a distortion (of an authentic hadeeth) by some weak narrators and liars, who reported “Stand” (qoomoo) instead of “Say” (qooloo), whilst at the same time abridging the authentic hadeeth: “When you hear the Adhaan, then say (qooloo) just as he says. Then send Salaat upon me…” [7]

So look at how the Devil beautifies innovations to people, such that they feel content with themselves that they are believers who respect the rites of Allaah – the proof for this being: when they take the mus-haf, they kiss it, and when they hear the Adhaan, they stand up!!

But does he act upon the Qur’aan? He doesn’t act upon the Qur’aan! So, for example, he may pray, but does he avoid delving into prohibitions? Does he avoid taking interest or giving it? Does he avoid spreading amongst the people the means that will increase them in their disobedience to Allaah? Does he…Does he…, and so on and so forth?? These questions may never end. This is why we stop and suffice with that which Allaah has legislated for us from acts of obedience and worship without adding one single letter to that. This is since the matter is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I have not left behind anything that Allaah commanded you with except that I ordered you to do it.”

So this thing that you do, will it bring you closer to Allaah? If the answer is yes, then bring a text from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) concerning that. Their answer will be: “There is no text for that.” So therefore, it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

No one should find difficulty with this issue saying: “This is a minor issue, but yet in spite of that, it’s a misguidance that will take the one who does it to the Hellfire??”

Imaam Ash-Shaatibee responded to the likes of this question, saying: “Every innovation, no matter how small it may be, is misguidance.”

One should not look at this ruling – in the fact that it’s misguidance – to the innovation itself. Rather, one should look at this ruling to the place in which this innovation has been newly introduced into. What is this place? The place I am referring to is the Legislation of Islaam, which is perfect and complete. So it is not proper for anyone to try to “amend it” by introducing an innovation into it, whether big or small. This is where the “misguidance” of innovations comes from. The misguidance doesn’t come from just him introducing the innovation into Islaam, but rather because of the fact that he is giving (himself) the ability to amend the Legislation (of Islaam), above that of our Lord and above our Prophet (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Saheeh At-Targheeb wat-Tarheeb (1/92/34)

[2] Salaat at-Taraaweeh (pg. 75)

[3] Saheeh At-Targheeb wat-Tarheeb (1/94/41)

[4] Saheeh al-Jaami’-us-Sagheer (3174)

[5] Translator’s Note: Refer to Saheeh Al-Bukhaaree (Eng.) (vol. 6, hadeeth no. 201). Zayd bin Thaabit (radyAllaahu ‘anhu) was one of those who used to write down the revelation for the Prophet.

[6] Silsilat-ul-Ahaadeeth ad-Da’eefah (711)

[7] Saheeh Muslim (384)

Published: July 1, 2004 | Modified: July 2, 2007

The Tafseer of Surah Al-Faatihah – Shaykh Abdul-Muhsin Al-Abbaad

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AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
SOURCE: Sharh Shuroot-is-Salaat (pg. 48-61, Dar-ul-Imam Ahmad)
PRODUCED BY: Al-Ibaanah.com

The author states: “The Third Pillar: Then there occurs the recitation of Surah Al-Faatihah, which is a pillar in every rak’ah (unit), as occurs in the hadeeth: ‘There is no prayer for he who does not recite the opening (chapter) of the Book.’ It is the foundation of the Qur’aan.”

— the explanation —

Reciting Surah Al-Faatihah in every one of the rak’aat (units) of prayer is obligatory upon the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid). This is based on the Prophet’s statement (sallAllaahu ‘alayhi wa sallam): “There is no prayer for he who does not recite the opening (chapter) of the Book.” [Reported by Al-Bukhaaree (756) and Muslim (393)]

The one being led in prayer should recite it behind his Imaam in both the silent and audible prayers. What proves that it should be recited behind him in the audible prayers is the hadeeth in which a man from among the Prophet’s Companions reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps you recite behind the Imaam while the Imaam is reciting?” They replied: “Yes, we do that.” He (sallAllaahu ‘alayhi wa sallam) said: “Then do not do it, unless one of you is reciting the beginning (chapter) of the Book.” Or he said: “The Faatihah (opening chapter) of the Book.” [Reported by Ahmad in his Musnad (18070) with an authentic chain of narration]

Something similar to this has been reported by ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) and in its chain of narration is Muhammad bin Ishaaq who narrated hadeeth explicitly which made his tadlees safe. It was reported by Ahmad in al-Musnad (22745).

The way to combine between this report, the hadeeth that was reported about people refraining from reciting behind the Imaam, the hadeeth: “Whoever has an Imaam, then his recitation serves as a recitation for him”, and the hadeeth: “When he recites, then remain silent” is to understand all of these texts to refer to the recitation of any surah apart from Al-Faatihah.

Then the author, may Allaah have mercy on him, goes on to provide a brief interpretation of (Surah) Al-Faatihah, saying:

*****

“Bismillaah-ir-Rahmaan-ir-Raheem” (In the Name of Allaah, the Most Merciful, Bestower of Mercy) is a request for blessing and assistance.

— the explanation —

What is meant by this is that a Muslim says Bismillaah seeking blessing from Allaah’s Name and seeking assistance in Allaah for his recitation. This applies also to anything for which he mentions Allaah’s Name prior to doing it. He is stating Allaah’s Name in order to seek blessing and assistance (by it).

He should recite the Bismillaah silently even though it is an ayah from the Qur’aan. Is it an ayah in every surah (chapter) or is it just an independent ayah used as a divider between surahs? And is it an ayah in Surah Al-Faatihah or is it not part of the surah at all? The scholars have many opinions on this. What indicates that it is part of the Qur’aan is that the Companions included it in the mus-haf and they didn’t include anything in there except for the Qur’aan. It is reported in the Sunan of Abu Dawood with an authentic chain (788) that Ibn ‘Abbaas said: “The Prophet (sallAllaahu ‘alayhi wa sallam) was not aware of the separation of a surah until Bismillaah-ir-Rahmaan-ir-Raheem was revealed to him.”

There is no disagreement amongst the scholars over the fact that the Bismillaah is part of an ayah within Surah An-Naml.

Surah Al-Faatihah consists of seven verses. Those scholars that believe that it is an ayah in Surah Al-Faatihah count the Bismillaah as being one of the seven verses. Those who believe that it is not part of Al-Faatihah make the seventh verse: “Not of those who earned Your wrath nor of those who went astray.”

From the proofs that are used to indicate that the Bismillaah is not an ayah from Al-Faatihah is the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement in the qudsee hadeeth: “I have divided the Prayer between Myself and My servant into two halves, and My servant will have what he asks for. So when the servant says: ‘Al-Hamdulillaahi Rabbil-‘Aalameen’, Allaah says: ‘My servant has praised Me…’” [Reported by Muslim from Abu Hurairah (radyAllaahu ‘anhu) (395)]

So he (sallAllaahu ‘alayhi wa sallam) did not mention the Bismillaah in it.

*****

“Al-Hamdulillaah” (All praise is for Allaah): “Hamd” means praise. The definite article (Al) before Hamd is for including all the commendable acts He does. As for the good things that one has no role in bringing about, such as beauty and so on, then praising that is called madah and not hamd.

— the explanation —

The servants’ praising of their Lord is worship and it falls under Tawheed-ul-Uloohiyyah, which is the Oneness of Allaah in His servants actions (i.e. worship). Allaah is the One deserving of praise and commendation for every blessing that the servants achieve regardless if one of the servants played a part in it or not. This is since all of the credit in that matter belongs to Allaah, as He says: “And whatever blessings you have, it is from Allaah.”[Surah An-Nahl: 53]

In his advice to Ibn ‘Abbaas (radyAllaahu ‘anhu), the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And know that if the entire ummah were to gather together to bring you some benefit, they would not be able to benefit you except with something that Allaah has already decreed for you.”

So therefore all commendable acts in reality belong to Allaah. So He alone is the One who deserves praise in every circumstance. And as for the servants, whatever good things they do out of their own free will and choice, such as nobility, kindness and doing good deeds, then they should be praised and lauded for that. And whatever good that is in them, which they played no part in producing, such as beauty and good appearance, then they should be commended for it but not praised.

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“Rabb-il-‘Aalameen” (Lord of all that is created): Rabb means the One who is worshipped, the Creator, the Sustainer, the King, the One who administers and brings up all of the creation through His favors. With regard to‘Aalameen, everything that is apart from Allaah then that is considered ‘Aalam. He is the Lord of everyone and everything.

— the explanation —

This consists of Oneness of Allaah in His Lordship, Names and Attributes since Tawheed ar-Ruboobiyyah means the Oneness of Allaah in His Actions. So He is One in His creating, sustaining, giving of life, and causing of death. He has no partners in His Lordship nor does He have any partner in His Worship. To Allaah belong the most perfect of Names and Attributes. Two of Allaah’s names have been mentioned in this ayah: “All praise is for Allaah, Lord of all that is created.” They are Allaah and Ar-Rabb. In another ayah, Allaah says: “Salaam – a word from the Lord (Rabb), Most Merciful.” [Surah YaaSeen: 58]

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“Ar-Rahmaan” (The Most Merciful): means He grants a general mercy for all of the created beings. “Ar-Raheem” (The Bestower of Mercy): means He gives a specified mercy for just the believers. The proof for this is Allaah’s statement: “And He is ever an All-Bestower of mercy to the believers.” [Surah Al-Ahzaab: 43]

— the explanation —

Ar-Rahmaan and Ar-Raheem are two of Allaah’s names that indicate one of His Attributes, which is mercy. All of Allaah’s names are derivatives that indicate meanings, which are attributes. So an attribute from among His many Attributes can be extracted from every one of Allaah’s Names.

The name Ar-Rahmaan is more general than Ar-Raheem and it cannot be applied to anyone except for Allaah. So it can’t be said to someone that he is Rahmaan. But as for Raheem, it can be applied to Allaah as well as others. Allaah said about His Prophet (sallAllaahu ‘alayhi wa sallam): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you. For the believers, he is full of pity, kind and merciful (raheem).” [Surah At-Tawbah: 128]

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“Maaliki-Yawm-id-Deen” (Master of the Day of Judgement): refers to the Day of Reward, Recompense and Accountability, the Day when everyone will be compensated for his deeds – if they are good, then there will be good (for him) and if they are evil, then there will be evil (for him). The proof for this is Allaah’s statement: “And what will make you know what the Day of Recompense is? Again, what will make you know what the Day of Recompense is? (It will be) The Day when no person shall have power (to do anything) for another, and the decision that Day will be wholly with Allaah.” [Surah Al-Infitaar: 17-19]

There is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “The shrewd person is the one who subjects himself and works for what comes after death. And the feeble person is the one who allows his soul to follow its vain desires, while aspiring for Allaah to grant his ambitions.”

— the explanation —

Allaah is the Owner of everything. He is the Owner of the worldly life and the Hereafter. Allaah has only particularized the Day of Recompense here as Him being the Owner of it because it is the day in which all of the created beings will submit themselves to the Lord of all that exists. This is contrary to the worldly life for there can be found in it those who are insolent and haughty and who say such things as “I am your lord, most high” and“I didn’t know you had a god besides me!”

The hadeeth mentioned by the author was reported by At-Tirmidhee (2459) and its chain of narration contains Abu Bakr bin Abee Maryam who is weak.

*****

“Iyyaaka Na’budu” (You alone do we worship): meaning we don’t worship anyone except You. This is a covenant between the servant and his Lord that he will not worship anyone besides Him.

“Wa Iyyaaka Nasta’een” (And in You alone do we seek assistance): This is a covenant between the servant and his Lord that he will not seek the assistance of anyone besides Allaah.

— the explanation —

Allaah says: “And I did not create the jinn and mankind except to worship Me.” [Surah Adh-Dhaariyaat: 56]

When you place the object of the verb (You alone) before the verb (we worship) in issues of worship and seeking assistance, this indicates a limitation and particularization. So you are limiting the worship to only Allaah and particularizing Him alone by it. So no one is worshipped except Allaah and no one’s assistance is sought except for Allaah’s.

Therefore, a servant (of Allaah) does not ask assistance from the angels or the jinn or anyone absent. But as for him asking assistance from a person that is present and who is able to assist him and help him achieve the benefit or repel the harm, this is permissible and not forbidden.

*****

“Ihdinaas-Siraat-al-Mustaqeem” (Guide us to the Straight Path) means direct us, show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also believed that it refers to the Messenger and likewise that it refers to the Qur’aan. All of these meanings are true. What is meant by Mustaqeem (Straight) is that which has no deviations in it.

— the explanation —

The people’s need for being guided to the Straight Path is greater than all of their other needs. And their requirement of it is above any other requirement they may have. Their need for it is greater than their need for food and drink since food and drink are only means for them to continue remaining in this worldly life. But as for their being guided to the Straight Path, then it is a cause for their success and happiness in both this worldly life and the Hereafter.

Asking to be guided to the Straight Path consists of requesting Allaah to direct and show you to the path of truth and guidance. It also entails asking Him to grant you the ability follow this Straight Path. When a servant asks his Lord in every rak’ah (unit) of the prayer to guide him to the Straight Path, this entails asking Him to keep him firm upon whatever he achieves from guidance. It also entails asking for an increased and additional guidance, as Allaah says: “And as for those who are guided, He increases them in guidance and gives to them their Taqwaa (dutifulness).” [Surah Muhammad: 17]

There is no contradiction between interpreting “Guide us” to mean “show us, “direct us” or “keep us firm” nor with interpreting the “Straight Path” to mean “Islaam”, “the Messenger” or “the Qur’aan because that is only a difference of diversity and not a difference of contrast. This is why the author went on to say: “All of these meanings are true.” The interpretations of the Salaf are for the most part like this. Either their interpretation is by way of words that are close in meaning, which are all true and don’t contradict each other, as is the case here, or it is by way of example, which is done by interpreting a general word to mean some of the parts that fall under it, such as Allaah’s saying: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good.” [Surah Al-Baqarah: 201]

There is no contradiction in interpreting the “good” of this world to mean a righteous wife or a righteous child or pure wealth. This falls under interpreting by way of example.

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“Siraat-aladheena An’amta ‘alayhim” (The Path of those You bestowed Your Favor on): meaning the way of those who have received your Bounty. The proof for this is Allaah’s saying: “And whoever obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed His Favor, such as the prophets, the first to believe (in the prophets), the martyrs and the righteous. And how excellent these companions are!” [Surah An-Nisaa: 69]

“Ghayr-il-Maghdoobi ‘alayhim” (Not those who earned Your Anger): They are the Jews since they have knowledge but do not act on it. You are asking Allaah to protect you from their way.

“Wa laad-Daalleen” {Nor of those who went astray): This refers to the Christians, who worship Allaah based on ignorance and misguidance. You are asking Allaah to protect you from their way. The proof for those who went astray is Allaah’s saying: “Say: Shall we inform you of the greatest losers with respect to their deeds? Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds.” [Surah Al-Kahf: 103-105]

And there is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “You will indeed follow the ways of those who came before you, in exactly the same manner, to the point that if they were to enter the hole of a lizard, you would also enter it.” They said: “O Messenger of Allaah, do you mean the Jews and the Christians?” He said: “Who else?” Al-Bukhaaree and Muslim reported it.

And the second hadeeth is: “The Jews split up into seventy-one sects and the Christians split up into seventy-two sects. And this ummah (of Muslims) will split up into seventy-three sects. All of them will be in the Hellfire except for one.” They said: “Who are they O Messenger of Allaah?” He said: “Those who are upon the same way that I and my Companions are upon.” 

— the explanation —

The Straight Path that a Muslim asks his Lord to guide him to is the path of those whom Allaah bestowed His Grace upon, such as the prophets, the siddeeqoon (first true believers), the martyrs and the righteous people, as Allaah says: “And verily, this is my Straight Path, so follow it. And do not follow the other paths, for they will separate you away from His path. This He has ordained for you so that you may become dutiful (Muttaqoon).” [Surah Al-An’aam: 153]

He asks Allaah in every one of the rak’aat (units) of his prayer to direct him to the path of truth and guidance and to protect him from the path of those who are astray and in error, such as the Jews and Christians.

The hadeeth: “You will indeed follow the ways of those who came before you…” was reported by Al-Bukhaaree (7320) and Muslim (2669) from Abu Sa’eed. Its first part is found in Saheeh Al-Bukhaaree with the wording: “You will indeed follow the ways of those who came before you hand-span by hand-span and forearm by forearm…” and in Saheeh Muslim with the wording: “You will indeed follow the ways of those who came before you inch by inch and cubit by cubit.”

The hadeeth about the splitting of the ummah has been reported by a group of the Prophet’s Companions. For the referencing of this hadeeth, see the comments to hadeeth no. 16937 in the Musnad of Imaam Ahmad. Also seeSilsilat-ul-Ahaadeeth as-Saheehah of Al-Albaanee (203-204) who quoted its authenticity on Ibn Taimiyyah, Ash-Shaatibee and Al-‘Iraaqee.

What is meant by the word “ummah” in this hadeeth is the ummah (nation of people) that have responded to the Call. These seventy-three sects are Muslims. The “Saved Sect” are those who are upon what the Prophet and his Companions were upon. Seventy-two of the sects are under the threat of being placed in the Hellfire due to their deviating from the path of truth. Their affair is up to Allaah – if He wishes, He will punish them and if He wishes, He will pardon them.

As for the ummah (nation of people) that requires the Call, they consist of every human being and Jinn from the time of the Prophet’s advent to the establishment of the Hour. Those who fall in this category are the Jews, the Christians and all of the other religions of disbelief. This is based on the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “By the One in whose Hand is the soul of Muhammad, no one from this ummah (nation of people) hears about me, whether he is a Jew or a Christian, then dies without believing in what I was sent with, except that he will be from the inhabitants of the Hellfire.” [Reported by Muslim (386) from Abu Hurairah; Also see the Fataawaa of Shaikh-ul-Islaam (7/218) and Fataawaa al-Lajnat-ud-Daa’imah (2/157)]

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Published on: June 11, 2007

The Taabi’een known for their Proficiency in Tafseer – Shaykh Uthaimeen

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AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: His treatise “Usool fee at-Tafseer” (pg. 40)
PRODUCED BY: Al-Ibaanah.com

Those who were well known for their Proficiency in Tafseer amongst the Taabi’een

There were many amongst the Taabi’een who became well known for their proficiency in Tafseer, amongst whom were:

1. The People of Makkah: They are the followers of Ibn ‘Abbaas (radyAllaahu ‘anhumaa), such as Mujaahid, ‘Ikrimah and ‘Ataa bin Abee Rabaah.

2. The People of Madeenah: They are the followers of Ubay bin Ka’ab (radyAllaahu ‘anhu), such as Zayd bin Aslam, Abul-‘Aaliyah and Muhammad bin Ka’ab Al-Qurtubee.

3. The People of Koofah (in ‘Iraq): They are the followers of Ibn Mas’ood (radyAllaahu ‘anhu), such as Qataadah, ‘Alqamah, and Ash-Sha’abee.

We will provide a biography of the lives of two of these individuals, namely Mujaahid and Qataadah:

Mujaahid:
He is Mujaahid bin Jabar al-Makkee, the freed slave of as-Saa’ib bin Abee as-Saa’ib al-Makhzoomee. He was born in 21H and learned the tafseer of the Qur’aan from Ibn ‘Abbaas, may Allaah be pleased with him. Ibn Ishaaq reported from him that he said: “I reviewed the entire mus-haf– from its beginning to its end – with Ibn ‘Abbaas on three separate occasions, stopping at each ayah and asking him about it.”

Sufyaan Ath-Thawree said: “If the interpretation (of an ayah) comes to you from Mujaahid, then it is sufficient for you.”

Ash-Shaafi’ee relied on his tafseer (of the Qur’aan), as did Al-Bukhaaree who quoted often from him in his “Saheeh.” In the last part of his biography of him, Adh-Dhahabee said: “The ummah is in unanimous agreement that Mujaahid is an Imaam and that his tafseer is to be relied on as proof.”

He died in Makkah while in the state of prostration in the year 104H at the age of 83.

Qataadah:
He was Qataadah bin Di’amah as-Sudoosee al-Basree. He was born blind in the year 61H and strove hard in seeking knowledge. He had very strong memory. This was such that he said about himself: “I never told a Muhaddith (narrator of hadeeth): ‘Repeat that (hadeeth) to me again.’ Nor did my two ears hear anything ever, except that my heart retained it (in memory).”

Imaam Ahmad mentioned him and spoke highly of him at great lengths. He would spread his knowledge and understanding of the differences of opinions and tafseer, and he described him as being strong in memory and possessing great understanding. He said about him: “Rarely do you find anybody placed before him.” And he said: “He is the best at memorizing from the people of Basrah. He did not hear anything except that he memorized it.” He died in the middle of the year 117H while 56 years old.

Published: July 16, 2005 | Modified: July 16, 2005

Tafseer Ibn Katheer or Fee Dhilaal-il-Qur’aan (of Sayyid Qutb)? – Imaam Muqbil

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Author: Imaam Muqbil bin Haadee Al-Waadi’ee
Source: Fadaa’ih wa Nasaa’ih (pg. 163-164)
Produced By: Al-Ibaanah.com

Question:

Al-Ahdal said: “A summary of Tafseer Ibn Katheer can be found in the tafseer Fee Dhilaal-il-Qur’aan (of Sayyid Qutb).”

Answer by Imam Muqbil (rahimahullaah):

Then let him bring us ten or twenty hadeeths with their chains of narration in the tafseer Adh-Dhilaal. Or let him bring us one example of where (Sayyid Qutb) declares a hadeeth authentic or weak! And let him show us where the ‘Aqeedah of the Salaf is in the tafseer, Adh-Dhilaal. Rather, the majority of what is in Adh-Dhilaal is from the (individual) ideologies of Sayyid Qutb.

As for Tafseer Ibn Katheer, then Imaam Ash-Shawkaanee said about it:

“His tafseer is from the best of tafseers, if not THE best.”

As-Suyootee said in “Tabaqaat-ul-Huffaadh”:

“His tafseer is from the best of tafseers.”

He has interpreted the Qur’aan with the Qur’aan, and he has interpreted the Qur’aan with the Sunnah. He has interpreted the Qur’aan with the statements of the Salaf, and he has interpreted the Qur’aan with the Arabic language. Then he authenticated and weakened (reports) and mentioned which ahaadeeth had no basis (i.e. source). And he refuted those who use some of these ahaadeeth as proof (for their views) by showing that they are not authentic.

I remember when I was in Madeenah, one person, who was from the seniors amongst the Ikhwaan al-Mufliseen, told me that he advises the youth to read tafseer Adh-Dhilaal, and that it is better for them than Tafseer Ibn Katheer!

But these farces will soon die just as the books of Sa’eed Hawaa, which served the ideologies of the Ikhwaan al-Muslimeen, died. And the books of Salaah as-Saawee, which aid the ideologies of the Ikhwaan al-Muslimeen will soon die as well.

And ‘Abdullaah bin Faysal Al-Ahdal will die (i.e. his da’wah) – the one who launches attacks against Ahlus-Sunnah. And we say to him: “Where is your attack against the Sufis, who have transgressed so much so that they supplicate and seek assistance from other than Allaah? Have you called the people to destroy and demolish the shrines (graves) in al-Hawta, and in al-‘Aynaat, and those which are in Shihr itself?

So I must say: It is as if the Devil has deceived you. So it is as if you are prepared to (only) wage war against Ahlus-Sunnah. However, Ahlus-Sunnah give no importance to you. And if it were not that I were encouraged and requested by others to make a refutation against you, I would not have refuted you. This is since these words that come out from you are demented and have no worth whatsoever. So all praise be to Allaah, the Sunnah and good are both widespread. And the people do not look to and rely in (anyone) except Ahlus-Sunnah.

So your words will only increase the people in their trust and reliance in the da’wah of Ahlus-Sunnah. One time, when the Communists were in ‘Aden, one person from the inhabitants of ‘Aden said to me: “We came to love you before we even saw you.” So it was said to him: “How is that so?” He responded: “Because the Communists used to say to us: ‘There exists a people in Sa’adah who go to their slaves from behind when they want to pray’, so we knew that the Communists did not speak against anyone except for righteous people.”

The people know ‘Abdullaah Al-Ahdal and what he is upon from deviation and misguidance, so his words only serve to aid the Sunnah…

Published: October 7, 2004 | Modified: October 7, 2004

Repentance – Imaam Muhammad bin Saalih Al-‘Uthaimeen

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AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: Sifat Salaat-in-Nabee (pages 49-51)
PRODUCED BY: Al-Ibaanah.com

Repentance: Means turning back from disobeying Allaah to obeying Him.

Repentance: Is beloved to Allaah, as He says:

“Verily, Allaah loves those who repent and those who purify themselves.” [Surah Al-Baqarah: 222]

Repentance: Is an obligation on every believer.

Allaah says:

“O you who believe! Turn to Allaah in sincere repentance!” [Surah At-Tahreem: 8]

Repentance: Is from the means of attaining success.

Allaah says:

“And O believers, all of you, repent to Allaah in order that you may be successful.” [Surah An-Noor: 31]

Success is when someone gets what he is looking for and is saved from what he is running from.

Through Sincere Repentance: Allaah forgives sins no matter how big they are and no matter how many they are.

Allaah says:

“Say: O My slaves who have transgressed against themselves (because of sins), do not despair from the mercy of Allaah. Verily, Allaah forgives all sins. Verily, He is All-Forgiving, Most Merciful.” [Surah Az-Zumar: 53]

O my brother who has fallen into sins, do not despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west. The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Verily, Allaah extends His hand out at night in order to accept the repentance of the sinner by day. And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west.” [Reported by Muslim]

And how many people have repented to Allaah from numerous and enormous sins and Allaah has accepted their repentance?

Allaah says:

“And those who do not supplicate to another god along with Allaah, nor do they kill a person that Allaah has made forbidden (to kill) except with just cause, nor do they commit fornication. And whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection and he will abide therein in disgrace. Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds. And Allaah is Most Forgiving, Most Merciful.” [Surah Al-Furqaan: 68-70]

Sincere Repentance: Must meet five conditions (in order to be accepted), which are:

1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment.

2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it.

3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing. And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon.

4. Determination: to not go back to doing that sin again in the future.

5. The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west. Allaah says: “Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now.” The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever repents before the sun rises from its west, Allaah will accept his repentance.” [Reported by Muslim]

O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the All-Knowing.

Written by Muhammad As-Saalih Al-‘Uthaimeen 4/17/1406

The Scholars are the Inheritors of the Prophets – Shaykh Muhammad Bazmool

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AUTHOR: Shaikh Muhammad ‘Umar Bazmool
SOURCE: His treatise At-Ta’seel fee Talab-il-‘Ilm
PRODUCED BY: Al-Ibaanah.com

The Fifth Foundation: The Scholars are the inheritors of the Prophets, so one must observe good manners in front of them

Abud-Dardaa (radyAllaahu ‘anhu) reported: “I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” [1]

Abu Haatim Ibn Hibbaan, may Allaah be pleased with him, said: “There is a clear explanation in this hadeeth that the scholars, who possess the virtue we mentioned before, are the ones who teach the people the knowledge of the Prophet, apart from all of the other types of knowledge. Did you not see him say: ‘The scholars are the inheritors of the prophets?’ The prophets do not leave behind any inheritance except knowledge, and the knowledge of our Prophet r is his Sunnah. So whoever is deprived of learning it is not from the inheritors of the prophets.” [2]

This foundation necessitates the implementation of several things, which include:

1. One must have good manners with the scholars
He should not debate with his teacher
He should not ask his teacher too many questions
He should not cause commotions in his gathering
He should praise him when speaking to him and while mentioning him in his absence
He should hold good thoughts for him and his knowledge
He should behave while in his gathering
He should show respect for him in his daily transactions.

This does not mean that the student should not contradict his teacher when a proof that deserves to be followed becomes established to him. It has been narrated from Abu Ayyoob As-Sakhtiyaanee, may Allaah have mercy on him, that he said: “If you want to know the errors of your teacher, then sit with someone else (i.e. another teacher).”

2. Taking knowledge from the shuyookh (teachers) is the basis with regard to seeking knowledge. By doing this, the student takes knowledge from them face to face, and grasps from their manners and behavior. This only applies if the student is a contemporary of those teachers and around during their lifetime! Or he can take from their books and writings, thus reading from them in order to learn and understand, while of course, having good thoughts (for them)!

Footnotes:

[1] Reported by Abu Dawood, At-Tirmidhee and Ibn Hibbaan, and this is the wording found in his collection, in abridged form. Al-Bukhaaree mentioned in his Saheeh Collection in his Book of Knowledge, Chapter: Knowledge precedes Speech and Action, the part from it: “The scholars are the inheritors of the Prophets.”

[2] Al-Ihsaan bi-Taqreeb Saheeh Ibn Hibbaan: (1/295, under no. 88)

Published: September 18, 2004 | Modified: September 18, 2004

The Need for Returning to the Senior Scholars with regard to the Important Issues – Ahmad ash-Shihhee

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The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee
SOURCE: His book “Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah” (pg. 34-39)
PRODUCED BY: Al-Ibaanah.com

The scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever). [1]

Look at the example of Yahyaa bin Ya’mar Al-Basree and Humaid bin ‘Abdir-Rahmaan Al-Himayree Al-Basree, when the Qadariyyah appeared in their time and they began to manifest contradictions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be declared disbelievers or that they be pronounced innovators and removed from the fold of Ahlus-Sunnah wal-Jamaa’ah. However, they did not rush into making a ruling against them. Rather, they went to those who held the position of being referred to with regard to issues of knowledge, from the scholars. And he was ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa). So they informed him of what occurred to them and he issued a ruling to them stating the misguidance and deviation of (this group of) the Qadariyyah.

Yahyaa bin Ya’mar said: “The first person who spoke (deviant views) with regard to Al-Qadar in Basrah was Ma’bad Al-Juhnee. Humaid bin ‘Abdir-Rahmaan Al-Himayree and I set out to make Hajj or ‘Umrah, and we said to each other: “If only we could meet one of the Companions of Allaah’s Messenger so that we could ask him about what these people are saying about Al-Qadar. So Allaah granted us that ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa) enter the masjid So I and my companion gathered around him – one of us on his right and the other on his left. I felt as if my companion entrusted me with speaking to him, so I said:

“Abu ‘Abdur-Rahmaan, a people have appeared in our land that recite the Qur’aan and pursue knowledge…[and he mentioned some other points about them]…and they claim that there is no such thing as Al-Qadar (Divine Pre-Decree) and that it is rejected.”

He responded: “If you meet these people, inform them that I am free from them and thy are free from me. By the One whom ‘Abdullaah bin ‘Umar swears by, if one of them had the likes of Mount Uhud in gold and he were to give it away in charity, Allaah would not accept it from him, until he believes in Al-Qadar.“ Then he said: “My father reported to me…” [2]

And look at the example of Zubayd ibn Al-Haarith Al-Yaamee when the Murji’ah appeared in his time and he saw that they had oppositions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be ousted from the fold of Ahlus-Sunnah wal-Jamaa’ah. Yet, he did not rush into making a ruling against them. Instead, he went to one who had the position of being referenced in religious matters in his time from the people of knowledge and fatwaa, those who took their knowledge from the Seniors amongst the Companions, who in this case was Abu Waa’il Shaqeeq bin Salamah Al-Asadee Al-Koofee (rahimahullaah).

So Zubayd went to him informing him of what had occurred, and Abu Waa’il issued a fatwaa to him based on a text from Allaah’s Messenger, which indicated the falsehood of the misconceptions of the Murji’ah and their deviating from Ahlus-Sunnah. Zubayd said: “When the Murji’ah appeared, I went to Abu Waa’il and mentioned that to him, so he said: ’Abdullaah narrated to me that the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Reviling a Muslim is sinfulness and fighting against him is disbelief.’” [3]

So if you were to compare between the condition of these people with regard to how they looked toward the people of knowledge in their time and between the condition of many of those who have become unstable in their repentance in this time of ours, you would find a huge difference between the two examples.

Those people (in the first example) strove hard to implement this rule, and they did not rush to make a ruling against those people of their time whose deviation become apparent, until they first presented their case to the people of knowledge, those capable of issuing rulings (fatwaa) from Ahlus-Sunnah wal-Jamaa’ah. So when they heard the ruling, they bit onto it with their molar teeth and distanced themselves from those deviants who were in opposition to Ahlus-Sunnah wal-Jamaa’ah.

But as for today, then it is very rare that you can find those who strive hard to implement this rule. Rather, you will find those who have no concern for the words of the people of knowledge and fatwaa with regard to warning against the people of desires and innovation. So they wage war against the fataawaa (religious rulings) of the scholars and they distort their (intended) meanings. We ask Allaah to save and protect us!

Footnotes:

[1] This does not mean that a student of knowledge is not to rule on issues altogether. What is meant here is that he should not rule on issues related to current occurrences, from the outset, especially those that are ambiguous from it. As for the clear issues, which are not ambiguous, then he is not required to refer to them (i.e. the scholars).

[2] Saheeh Muslim (no. 93)

[3] Reported by Al-Bukhaaree (48) and Muslim (218)

Published: July 23, 2004 | Modified: July 23, 2004

The Signs of Beneficial and Non-Beneficial Knowledge – Ibn Rajab

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AUTHOR: Al-Haafidh Ibn Rajab Al-Hanbalee
SOURCE: Fadlu ‘Ilm-is-Salaf ‘alaa ‘Ilm-il-Khalaf (pg. 39-43, Dar-ul-Imam Ahmad Ed.)
PRODUCED BY: Al-Ibaanah.com

The Signs of Non-Beneficial Knowledge:

An indicative sign of this non-beneficial knowledge is that it breeds haughtiness, pride and arrogance in the one who possesses it. And it causes him to seek after grandeur and elevation in the worldly life and to compete for that. It also leads one to pursue competing with the scholars, arguing with the foolish and turning the people’s attention his way. And it has been reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said that whoever seeks knowledge for these reasons, then “the Fire, the Fire.” [1]

It could be that some of the people who possess these types of knowledge claim to know Allaah, seek after Him and abstain from everything apart from that, however, their goal behind that is for nothing else but to gain a high place in certain people’s hearts, such as that of the rulers and their likes. Perhaps their goal is to have these people think good thoughts about them or to gain large gatherings of followers or to have them venerate them because of that.

Another sign of this is when one openly claims to have a close relationship with Allaah, i.e. claims to be a walee, as the People of the Scripture would do, and as the Qaraamitah,[2] Baatiniyyah[3] and their likes would assert for themselves.

This is contrary to what the Salaf were upon for they would constantly belittle and scorn themselves, in hidden and in open. ‘Umar said: “Whoever says he is knowledgeable is really ignorant. And whoever says he is a believer is really a disbeliever. And whoever says he is in Paradise is in the Hellfire.”

Also from its signs is that one fails to accept and submit to the truth, and that he acts arrogantly towards those who speak the truth, especially if that person is considered below them in the eyes of the people. Also from its signs is that one persists upon falsehood out of fear that the people’s hearts will turn away from him if he openly shows his going back to the truth.

Perhaps these individuals may even openly condemn and belittle themselves with their tongues in front of large gatherings so that people will believe that they are truly humble, thus drawing (their) praises for that. And this is from the most intricate and subtle forms of showing off (riyaa), as indicated by the Taabi’een and the scholars that came after them. Furthermore, their blatant acceptance and receipt of such praise is to such an extent that it negates any honesty or sincerity on their part. This is since a truly honest person fears hypocrisy for himself and dreads the thought of having a bad end, whereas these individuals busy themselves with accepting and consenting to praises.

So based on this, one of the signs that people have beneficial knowledge is that they don’t see themselves as having any special position or status, and that they hate with their hearts any commendation or praise and that they do not exalt themselves arrogantly over anyone.

Al-Hasan said: “The Faqeeh (one with understanding of the Religion) is only he who abstains from the worldly life, longs for the next life, has deep insight into his Religion and is persistent in worshipping his Lord.” [4]

In another narration, he said: “He is one who does not envy those above him, nor does he belittle those below him, nor does he charge any fee for the knowledge that Allaah has given him.”

A statement with a similar meaning to this last one was reported on Ibn ‘Umar as a saying of his.[5] So every time the people who have beneficial knowledge increase in this type of knowledge, they increase in humbleness, fear, lowliness and submission to Allaah.

One of the Salaf said: “A person with knowledge should place dirt upon his head out of humbleness to his Lord.” [6]

For indeed every time he increases in knowledge and awareness of his Lord, He increases in fear and love for Him as well as submission and debasement towards Him.

The Signs of Beneficial Knowledge:
From the signs that one has beneficial knowledge is that it leads him to flee from the worldly life and its splendors, as well as from leadership, fame and praise. Keeping far away from these things and exerting one’s efforts in avoiding them are indications that one has beneficial knowledge. And if he were to fall into committing any of these things unintentionally and unwillingly, he would be in immense fear of being punished for that since he would fear that such (praise or leadership or fame) is perhaps a plot or gradual delusion (before inevitable punishment from Allaah). Such was the case with Imaam Ahmad, for he would fear for himself when his name became famous and his reputation spread.

Also from the signs of beneficial knowledge is that one does not claim to have knowledge nor does he use it to act arrogantly towards anyone, nor does he describe anyone as being ignorant – except for those who oppose the Sunnah and its followers, for in this case, he may speak about them out of anger for the sake of Allaah and not his own sake nor intending to elevate himself over anyone.

As for the one who does not have beneficial knowledge, his only concern is to use his knowledge to arrogantly elevate himself over people and to manifest the virtue of his knowledge to them while at the same time ascribing them to ignorance. His only concern is to belittle them so that he may exalt himself over them by doing that. This is one of the vilest and most despicable of actions. Perhaps he may even describe those scholars that came before him as being ignorant, negligent and forgetful. So his love for himself and his love for exposing himself leads him to think highly of himself while thinking poorly of those who preceded him!

Those who possess beneficial knowledge are upon the opposite of this, for they think poorly of themselves while thinking highly of those scholars that came before them. And they affirm with their hearts and souls the virtue and superiority that their predecessors have over them and their own inability to reach and attain the levels that they were at, let alone get near to them.

How beautiful was the response of Imaam Abu Haneefah[7] when he was asked about ‘Alqamah[8] and Aswad[9] as to which of them was better. He replied saying: “By Allaah, we are not qualified to even mention their names, so how can we choose between them?”

When the etiquettes of those who preceded would be mentioned, Ibn Al-Mubaarak would recite the following verses of poetry:

“Do not present our mention along with their mention,
The healthy one who walks is not like the crippled.”

So if this individual with non-beneficial knowledge feels that he is superior to those who came before him in terms of producing elaborate speech and statements, he will then assume that he is also superior to them in knowledge and rank before Allaah, due to his having a special virtue over those who preceded him. This will then lead him to scorn those who came before him (i.e. the Salaf) and audaciously accuse them of having little knowledge. However, this ignoramus doesn’t realize that the reason why the Salaf made such few statements was only because of their piety and fear of Allaah. Had they wanted to speak profusely and elaborate themselves through many statements, they would not have been unable to do it.

Footnotes:

[1] Saheeh: Reported by Ibn Maajah (254) from the narration of Jaabir bin ‘Abdillaah and authenticated by Al-Albaanee in Saheeh-ul-Jaami’ (7370).

[2] Al-Qaraamitah: They are one of the deviant factions that emerged from the Raafidah whose adherents follow Abu Sa’eed Bahraam Al-Hanaabee who was the founder of the Qaraamitee belief. They believed that ‘Abdullaah bin Al-Haarith Al-Kandee was a prophet and so would worship him. And they have other corrupt beliefs apart from that.

[3] Al-Baatiniyyah: This is a name given to a group that splintered from the Isma’eeli Shiites. They believe that the entire Book of Allaah is open to reinterpretation and claim that it cannot be understood in its apparent (literal) form and so as a result they went astray. Their beliefs have influenced the Sufi movement, which claims that all of the Qur’aan has an apparent as well as a hidden meaning.

[4] Reported by Ahmad in az-Zuhd (pg. 267), Ad-Daarimee (1/89), Al-Aajurree in Akhlaaq-ul-‘Ulamaa (pg. 74), and Abu Nu’aim in Hilyat-ul-Awliyaa (2/147) and its chain of narration is sound (hasan). [A]

[5] Reported by Ad-Daarimee (1/88) as a statement of Ibn ‘Umar. [A]

[6] Reported by Al-Aajurree in Akhlaaq-ul-‘Ulamaa (pg. 71 and Al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/113) as a statement of Ayoob, and its chain of narration is authentic (saheeh). [A]

[7] He was the great Imaam, Abu Haneefah An-Nu’maan bin Thaabit, the Jurist from Iraq. He saw Anas bin Maalik on more than one occasion. He was pious, knowledgeable and diligent in performing deeds. Ash-Shaafi’ee said about him: “With regards to Fiqh, the people are dependent upon Abu Haneefah.” He died in 150H.

[8] He was ‘Alqamah bin Qais bin ‘Abdillaah bin Maalik bin ‘Alqamah An-Nakha’ee from Koofah, Iraq. He was born during the lifetime of Allaah’s Messenger but never met him. He was from the major Taabi’een, being the main Jurist and Muhaddith of the people of Iraq. He studied very closely under Ibn Mas’ood and spread his knowledge after him, passing rulings and verdicts. He died in 72H and some say in 73H.

[9] He was Al-Aswad bin Yazeed bin Qais An-Nakha’ee from the companions of Ibn Mas’oodt. His kunyah was Abu ‘Amr, but he was also called Abu ‘Abdir-Rahmaan. He was from the major Taabi’een, reliable and knowledgeable, and he narrated many hadeeth. He passed away in either 74H or 75H.

Published on: March 19, 2007

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

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AUTHOR: Shaikh Muhammad bin ‘Umar Baazmool
SOURCE: At-Ta’seel fee Talab-il-‘Ilm” (pg. 10-14)
PRODUCED BY: Al-Ibaanah.com

The First Foundation:

Seeking knowledge – which a Muslim needs in order to establish what is binding on him from worship of his Lord – is an obligation that is compulsory on him. As for what exceeds those limits, then acquiring knowledge of that falls under the collective obligations (fard kifaayah), and it is something recommended and extra for the student of knowledge.

The proof for this foundation is what has been reported from the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Seeking knowledge is an obligation upon every Muslim.”

Another proof is the fact that this Religion is founded upon two basic principles, which are:

1. We don’t worship anyone except Allaah, and
2. We don’t perform worship except with what Allaah has legislated.

You cannot truly implement the worship of Allaah unless you first seek the necessary knowledge required for you to properly put into effect this worship that Allaah has made obligatory on you, and for which purpose He created you.

Elucidating this point further, Ishaaq bin Raahawaih said: “Seeking knowledge is obligatory, even though the report concerning it is not authentic. However, what it means is that the seeker of knowledge is required to acquire from it what he needs such as for (properly implementing) his ablution, his prayer, his Zakaat – if he has wealth, his Hajj and so on.”

He also said: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.” [1]

Ibn Taimiyyah, may Allaah have mercy on him, said: “Seeking religious knowledge is a collective obligation (fard kifaayah) except for that which is individually incumbent, such as every person seeking knowledge of what Allaah has ordered him to do and what Allaah has prohibited him to do, since this is an individual obligation.” [2]

This is one of the most important foundations, by which, the followers of Hadeeth are distinguished from those apart from them. It is due to this that the followers of innovation accuse the followers of Hadeeth by claiming that the highest objective of their speech is with regard to issues of purification, prayer and their likes!!

But in reality, this is not blameworthy, since it is with (knowledge) purification that you will have achieved the key to prayer.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The key to prayer is purification. Its tahreem (commencement) is the takbeer (i.e. saying Allaahu Akbar) and its Tahleel (ending) is the tasleem (i.e. saying As-Salaam ‘Alaikum).” [3]

He (sallAllaahu ‘alayhi wa sallam) also said: “Islaam is built upon five (pillars): (1) The testimony that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the prayer; (3) Paying the Zakaat; (4) Fasting in Ramadaan; and (5) the Pilgrimage (Hajj) to the Sacred House of Allaah for whoever is able to do it.” [4]

It is for this reason that the first thing a student of knowledge is advised to do is to strive to obtain the knowledge that is binding upon him first. This is why when Imaam Maalik was asked about seeking knowledge, he said: “All of it is good. However, look into what you need for (the transactions of) your day and night, and then seek (knowledge of) that.”

This is since you will not truly actualize the worship of Allaah until you first obtain knowledge of what Allaah has legislated for you in those matters (of worship). So once you obtain that knowledge, you will be aware of how to perform wudoo, how to pray, how to perform ghusl, how to give Zakaat – if you have wealth, how to perform the Pilgrimage (Hajj) – if you intend to perform it, the rules of marriage – if you intend to marry someone, the rules of divorce – if you intend to divorce someone, and so on.

This foundation consists of the following things:

1. The ruling of an obligation. This relates to a Muslim that is responsible for his actions. If he is young (i.e. under the age of puberty), then it is upon his parents to teach him the affairs of his Religion that he is in need of. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All of you are shepherds and all of you are responsible as to his flock.” [5]

And Allaah says: “O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels that are stern and severe – they do not disobey what Allaah has ordered them to do, and carry out what they are commanded.” [Surah At-Tahreem: 6]

Therefore, it is binding upon the Muslim father and the Muslim mother to teach their children what they are required to know from the matters of the Religion and from manners.

2. The student of knowledge must give precedence to acquiring knowledge of what is obligatory upon him to know over what is recommended for him to know. Preoccupying oneself with learning the recommended forms of knowledge whilst neglecting the obligatory forms of knowledge is one of the obstacles and impediments of seeking knowledge.

So, for example, you may find a person speaking about the intricate issues of the Language, on Grammar, Terminology, the Science of Eloquence and Principles, yet he is not able to properly perform ablution in the same manner as that of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), nor is he able to perform the prayer properly like the Prophet (sallAllaahu ‘alayhi wa sallam) used to pray…and so on and so forth!!

3. A seeker of knowledge should not oppose his parents by traveling abroad in search of knowledge that in his case is considered to be recommended. But in the case where that knowledge that he intends to travel abroad for is from the forms of knowledge that is binding upon him to know in order to worship Allaah during the night and day, then he may go ahead and travel, as was advised by Imaam Ishaaq in his previously mentioned statement: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.”

4. The supportive sciences, or what some scholars commonly call “The applied sciences”, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best.

So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.

Footnotes

[1] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/9)

[2] Majmoo’-ul-Fataawaa (28/80)

[3] This is from the narration of ‘Alee (radyAllaahu ‘anhu). It was reported by Abu Dawood in his Sunan: Book of Purification: Chapter: The Obligation of Ablution (no. 61); At-Tirmidhee in his Sunan: Book of Purification: Chapter: What has been reported about the Key to Prayer being the Purification (no. 3); and Ibn Maajah in his Sunan: Book of Purification: Chapter: The Key to Prayer is the Purification (no. 27)

[4] This is from the narration of ‘Umar (radyAllaahu ‘anhu). It was reported by Al-Bukhaaree in his Saheeh: Book of Faith: Chapter: Islaam was built upon five things (no. 8); Muslim in his Saheeh: Book of Faith: Chapter: A Clarification of the Pillars of Islaam and its Great Foundations (no. 16)

[5] This hadeeth was reported by Al-Bukhaaree in several places in his Saheeh, such as the Book of Friday Prayer (no. 893), the Book of Leadership (no. 1829)

Published: April 2, 2006

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Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

Sincerity in seeking knowledge is a condition that is continuous and not just preliminary – Shaykh Muhammad Baazmool

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THE THIRD FOUNDATION:

Sincerity in seeking knowledge is a condition that is continuous and not just preliminary:

What this means is that the student of knowledge should continually strive to implement sincerity in himself, and that he should not refrain from his studies due to the claim that he did not achieve sincerity.

Some scholars have provided the following definition for sincerity (ikhlaas): Ibn Jamaa’ah said:

“It means that one has a good intention when seeking knowledge, by intending through his studies to please Allaah, to act in accordance with what he learns, to revive the Sharee’ah (Islamic legislation), to illuminate his heart, to elucidate its (i.e. knowledge’s) hidden meanings; to get near to Allaah on the Day of Judgement, and to subject oneself to what Allaah has prepared for those who possess it, such as His Contentment and great virtue.”

Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“I did not try to rectify anything that was more difficult upon me than my intention.”

One should not intend, by his search for knowledge, to fulfil some worldly goal such as assuming leadership, gaining status and wealth, competing with colleagues, having people extol him, taking the front seat in a gathering, and so on, since he will be exchanging that which is better for that which is lower.

Abu Yoosuf, may Allaah have mercy on him, said:

“Intend Allaah through your (search for) knowledge, for indeed I never sat in a gathering of people in which I made it my intention to humble myself except that I didn’t leave from it until I had surpassed them. And I never sat in a gathering of people in which I made it my intention to surpass them, except that I didn’t leave from it until I was disgraced.

Knowledge is one of the many acts of worship and one of the many ways of gaining nearness to Allaah. So if one purifies his intention while seeking it, his deed will be accepted and purified. And its blessing will become complete. However, if he intends other than the sake of Allaah when seeking knowledge, his deed becomes nullified and wasted and his transaction is lost. Perhaps he may even miss out on these (worldly) objectives and never achieve any of them. So in this case, he will have failed in his objective and at the same time wasted his efforts.” [11]

* This principle entails several matters, the most important of which is:

The Devil enters into the hearts of some people desiring to turn them away from knowledge based on the argument that one should leave off seeking knowledge until he first purifies his intention. This is a plot, scheme and deception of the Devil. Rather, it is upon a Muslim to continue and persevere in his search for knowledge, and to constantly re-evaluate his intention, as Sufyaan Ath-Thawree said: “I did not try to rectify anything that was more difficult upon me than my intention.”

And this is Sufyaan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge.

When Hishaam Ad-Dustawaa’ee, may Allaah have mercy on him, said;

“By Allaah, I cannot (honestly) say that I ever went out one day to seek hadeeth for the sake of Allaah”, Adh- Dhahabee, may Allaah have mercy on him, commented on this saying: “By Allaah, me either!”

The Salaf would seek knowledge for the sake of Allaah, and so they became dignified and went on to become Imaams that were followed and looked up to by the people. And there were other people from among them who did not seek knowledge for the sake of Allaah at first, but yet they still attained the knowledge, then they woke up and examined themselves. And so the knowledge led them to have sincerity while on their path (of seeking knowledge). This becomes clearer in what was stated by Mujaahid and others: “We sought this knowledge while not having a big intention concerning it. Then Allaah granted us the intention (for it) afterward.”

Others would say: “We sought this knowledge for other than the sake of Allaah. But the knowledge refused that it should be sought except for the sake of Allaah.” So this is also good.Then, afterwards, they went on to spread the knowledge with righteous intentions.

And there were other people that sought knowledge with corrupt intentions – for the sake of the worldly life and so that they could be praised by the people. So they got what they intended.

The Prophet (Sall Allaahu alaihi wa Sallam) said: “Whoever fights in battle with the intention of (getting) war booty, he will have what he intends.”

You will find this type of people not being illuminated by the light of knowledge. The knowledge has no impact on their souls nor does it produce a noticeable result in their actions. Rather, the one with knowledge is only he who fears Allaah.

Then there were other people that attained knowledge and achieved positions due to it, but they oppressed people and abandoned the requisites of knowledge, thus embarking on committing major sins and lewd acts!! So woe be to them – these people are not scholars.

Some other people do not fear Allaah with regard to their knowledge, but rather engage in schemes, issuing verdicts permitting prohibited matters and reporting unauthentic and irregular narrations.

Other people show audacity before Allaah and fabricate ahaadeeth, so Allaah exposed them and their knowledge left them. So their preparation became only for the Hellfire.

All of these types of people took in a large portion of knowledge, and they excelled in it, in the general sense. Then they were succeeded by later generations that had deficiency in knowledge and action. Then there followed a people after that who ascribed themselves to knowledge outwardly but were not well-versed in it, with the exception of a few among them who thought that because of that they had become noble scholars. However, it did not cross their minds that they were gaining nearness to Allaah through it.

The reason for this is because they did not experience any teacher that was taken as a role model with regard to knowledge. So they became like savage barbarians. The biggest aim of one of their teachers was to obtain and amass costly books which they could look into on any given day. So they would misinterpret what was stated therein and not agree with it. We ask Allaah for salvation and pardon.

Some of them have stated: “I am not a scholar, nor have I seen a scholar.” [12]

This third foundation is from amongst the important principles – and it is that a student strives to make his intention purely for the sake of Allaah when seeking knowledge. Achieving sincerity is something necessary. Allaah says:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
“And they were commanded not except to worship Allaah sincerely, making the worship purely for His sake.” [Surah Al-Bayyinah: 5}

As we mentioned before, seeking the religious knowledge that is required in order to properly worship Allaah is itself an act of worship and part of the implementation of Laa Ilaaha IllaaAllaah. So in summary, seeking knowledge is an act of worship that one must strive to have sincerity in whilst performing it. The Messenger of Allaah (Sall Allaahu alaihi wa Sallam) said: “Verily, actions are based on intentions. And verily, every man will have what he intends.” [13]

Based on this, we say: A student of knowledge must continuously strive to correct his intention and to make it purely for the sake of Allaah.

Someone may say: “Does this mean that I should not seek knowledge until I (first) correct my intention?”

I say: No. Rather, you should seek knowledge. But while you are seeking knowledge, you should examine yourself and rectify yourself by way of correcting your intention. If this person continues, saying: “I want to leave off seeking knowledge until I (first) correct my
intention!!”

I will reply by saying: This is a trap from the Devil. He has opened up for you one of the doors of good intending by that to turn you away from that which is better and greater. So therefore, you should continue and be perseverant in your search for knowledge. And you should continuously rectify yourself, for indeed your knowledge – Allaah-willing – will guide you to make your intention sincerely for the sake of Allaah.

The Salaf would say: “We sought this knowledge for other than the sake of Allaah. But the knowledge refused that it should be sought except for the sake of Allaah.”

References

[11] Tadhkirat-us-Saami’ wal-Mutakallim (pg. 69-70)
[12] Siyar A’laam an-Nubalaa (7/152-153)
[13] Al-Bukhaaree reported this hadeeth in his Saheeh: Book of the Beginning of Revelation (no. 1) on the authority of Umar bin Al-Khattaab (radhi Allaahu anhu) and Muslim in his Saheeh: Book of Leadership (no. 1907)

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Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Meaning of the “Knowledge” mentioned in the Ayaat and Ahaadeeth – Shaykh Muhammad Bazmool

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AUTHOR:Shaikh Muhammad ‘Umar Bazmool
SOURCE: His treatise “At-Ta’seel fee Talab-il-‘Ilm”
PRODUCED BY: Al-Ibaanah.com

The Second Foundation:

What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are a collective obligation.

These sciences fall under Allaah’s statement: “And prepare against them all you can of power, including steeds of war…” [Surah Al-Anfaal: 60]

They also fall under the principle: “There is no harming (of oneself) or harming others.” 

And they fall under the principle: “That which is necessary for the fulfillment of an obligation becomes itself obligatory.” 

* This principle entails the following matters:

1. The statement: “This is obligatory upon every Muslim or student of knowledge.” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”

2. The knowledge that the Salaf praised and which they intended in their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh RAA, when he said: “Learn knowledge, for indeed learning it for the sake of Allaah is fear (of Him), seeking it is worship, studying it is glorification of Allaah, researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a minister to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise. Allaah raises people by way of it, thus making them noble leaders and chiefs in matters of good who are emulated, as well as guides to goodness whose footsteps are followed and whose deeds are highly regarded.”

So therefore, from the things that this principle entails is that: The knowledge that Allaah, His Messenger and the predecessors, such as the Sahaabah and the Taabi’een have praised is nothing else but knowledge of the Religion. As for all of the other forms of knowledge, they were not the ones intended in the praise for “knowledge” found in these ayaat, ahaadeeth and statements of the Salaf.

So knowledge of medicine, engineering, chemistry, and physics is not what was intended in the ayaat and ahaadeeth.

When we come to understand this, we must ask: “What is the ruling on learning these sciences?”

I say: It falls under the collective obligations, Acquiring knowledge of it falls under (the principle): “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”

Acquiring knowledge of these sciences falls under the statement of Allaah: “And prepare against them all you can of power, including steeds of war…” [Surah Al-Anfaal: 60]

This is the ruling on these sciences. If some people take on the responsibility of learning them, the obligation becomes removed from everyone else.

What also falls under the requisites of this principle is what I mentioned to you previously – that it cannot be unrestrictedly said that these sciences or their likes are obligatory for every Muslim to know.

So for all the more reason, it is incorrect to unrestrictedly say that the knowledge of that which is associated with newspapers and magazines is from the “knowledge” that every student of knowledge is obliged to learn.

Published: November 22, 2005 | Modified: November 22, 2005
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