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Biblical evidence of Jesus being a servant of God and having no share in Divinity

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Jesus and  Muhammad (peace be upon them) in the BIBLE and the QUR’AN
Biblical evidence of Jesus being a servant of God and having no share in Divinity

by Dr. M. Taqi-ud-Din al-Hilali, Ph.D.
Professor of Islamic Faith and Teachings, Islamic University, Al-Madina

INTRODUCTION

All praise be to the One to Whom all Dignity, Honour and Glory are due; the Unique with perfect attributes, Who begets not, nor is He begotten. He has no equal but He is the Almighty, Omnipotent. He sent His Messengers and Prophets to guide humanity towards monotheism; to worship Him Alone, the only One Worthy of worship, and to warn them of the eternal dire consequences of polytheism; associating partners with One Allah and the worship of creatures.

Peace and Blessings of Allah be upon all the Prophets and Messengers, especially on Muhammad, the last of the Prophets, and on all who follow him in righteousness until the Day of Recompense.

CHRISTIANITY: MEN WITHOUT RELIGION

ISLAM: RELIGION WITHOUT MEN

A Muslim never lacks proofs about the purity and truthfulness of his religion, but what he lacks are those truthful brothers who stand for Allah and His Prophet SAW testifying to the truth. Indeed, in this age, Islam is a religion without men (custodians and propagators) whereas Christianity is men without a religion; yet, by their endeavour, adventurous spirit, patience and monetary contributions they are able to falsify truth and make falsehood appear true. In this materialistic age most of humanity have become slaves to wealth, fashions, and mansions.

There is none worthy of worship but Allah and in Him (Alone) do I put my trust, and towards Him am I destined.

JESUS AND THE DEVIL IN THE BIBLE

In the New Testament of the Bible, in the fourth chapter of the Gospel according to Matthew, the sixth and seventh verses clearly indicate that Jesus is an obedient mortal and God is the Master and Lord according to his saying in the seventh verse:

“It is written again, Thou shalt not tempt the Lord, thy God.”

In this chapter we read that the Devil actually carried the Messiah, and took him from place to place. How can the Devil carry God? Glory be to Allah; He is above such blasphemy!

Then the Devil orders him to prostrate before him and worship him, even tempting him with worldly possessions. How can the Devil even dare such an audacity with God? When the Devil wanted Jesus to comply with his orders, he (Jesus) replied by saying that it was written (in the previous Books):

“Thou shalt worship the Lord, thy God; And Him only shalt thou serve.” Matthew 4:10.

CHILDREN OF GOD

Jesus never called himself Son of God as far as I know but he used to call himself the ‘Son of Man’ (ref. Mark 2:10) although he heard himself being called by that name he did not object as assumed in the Bible and did not consider the title exclusively for him.

According to the Biblical term in the Old and New Testaments, every God- fearing righteous person is called ‘Son of God’. In Matthew 5:9 we read:

“Blessed are the peace-makers, for they shall be called the children of God.”

In Matthew 5:45 –

“That ye may be children of your Father which is in heaven…”

GOD THE FATHER

In Matthew 5:48 –

“Be ye therefore perfect, even as your Father which is in heaven is perfect.”

In Matthew 6:1 –

“… otherwise ye have no reward of your Father which is in heaven.”

Matthew 7:21 –

“Not every one that sayeth unto me (Jesus), Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father, which is in heaven.”

N.B. The word ‘Lord’ here was translated as Rabb in the Arabic version of the Bible so that people may be convinced that Jesus is God! But if one studies the rest of the verse, one will note that the verse bears testimony to the subservience (to God’s Will) of the Messiah (Jesus). Therefore the correct translation should be:

“Not every one that sayeth to me, O my Master, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.”

It is obvious from the above readings from the Bible that the term ‘Father’ is used for God in numerous places in the Bible. It is never used exclusively for the Messiah (Jesus).

Matthew 11:25 –

“At that time Jesus answered and said, ‘I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent and has revealed them unto babes.'”

JESUS THE WORSHIPPER

Matthew 14:23 –

“And when he had sent the multitudes away, he went up into a mountain apart to pray…..”

I say: If he (Jesus) is God or a part of God then why did he pray? In fact, prayer is always from a submitting, needy and dependent one for the Mercy of Almighty Allah as mentioned in the Qur’ân. (V. 35:15):-

“O mankind! it is you who stand in need of Allah but Allah is Rich (Free of all wants and needs), Worthy of all praise” (35:15).

And in (V. 19:93) of Qur’ân:-

“There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave.”

A BIBLICAL STORY

Matthew 15:22-28 –

“And, behold, a woman of Canaan came out of the same coasts and cried unto him, saying, ‘Have mercy on me, O Lord, thou son of David: my daughter is grievously vexed with a devil.’ But he answered her not a word. And his disciples came and besought him, saying; ‘Send her away, for she crieth after us.’ But he answered and said, ‘I am not sent but unto the lost sheep of the house of Israel.’

Then came she and worshipped him, saying, ‘Lord, help me.’ But he answered and said, ‘It is not meet to take the children’s bread and to cast it to dogs.’

And she said, ‘Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.’

Then Jesus answered and said unto her, ‘O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.’ “

In this story about a woman from Canaan there are noteworthy points:

(1) Lack of mercy and love charged against Jesus (if the incident is reported correctly).

(2) Degraded discrimination in regard to the uplifting of his tribe and not for the others.

(3) Tribal pride of descendance and prejudice against others and calling them dogs.

(4) An ignorant polytheist woman debated with him and won him over.

JESUS: A PROPHET OF ALLAH.

Matthew 19:16-17 –

“And behold, one came and said unto him, ‘Good master, what good thing shall I do that I may have eternal life?’ And he said unto him, ‘Why callest thou me good? (There is) none good but one, (i.e.) God, but if thou wilt enter into life, keep the commandments.’ “

In the above verses we note this acknowledgment of his submissiveness (to Allah’s Will).

Matthew 21:45-46 –

“And when the chief priests and pharisees had heard his parable, they perceived that he spoke of them. But when they sought to lay hands on him, they feared the multitude because they took him for a Prophet.”

Here it is proved that all those who believed in Jesus during his life-time did not believe in him being God or the Son of God or one in the doctrine of Trinity; but they believed in him as being a Prophet only. This is indeed one of the strongest points of evidence against those who believe in the Divinity of Jesus (Incarnation of God) if only they pondered.

JESUS: A SERVANT OF ALLAH.

Matthew 23:8 –

‘But be not ye called Rabbi: for one is your master, even Jesus, and all ye are brethern.”

Here it is clearly proved that Jesus was servant of Allah, and that there is only One Master and He is Allah. In the Arabic version of the Bible this verse has been translated so that Jesus is meant to be the master whereas the English rendering is nearer the original sense.

Matthew 23:9 –

“And call no man your father upon the earth: for one is your Father which is in heaven.”

From this you will note that fatherhood and sonship is meant to be the relationship between the Lord and His servants: it is meant in a general sense and not specifically for Jesus.

Matthew 24:36 –

“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

This is a definite proof that the Final Hour is unknown to any but Allah, thus Jesus’ knowledge is imperfect like all other men; Allah Alone is All-Knowing, Omniscient.

Matthew 26:39 –

“And he (Jesus) went a little farther, and fell on his face and prayed, saying, ‘O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as Thou wilt.’ “

We note here that the person speaking is unaware of Allah’s Will and realizes the fact that he is a servant of Allah. He (Allah) Alone can cause the change.

THE COMPILATION OF THE BIBLE

Matthew 27:7-8 –

“And they took counsel and bought with them the potter’s field to bury strangers in. Wherefore that field was called the Field of Blood, unto this day.”

From these verses we understand that the Bible (the New Testament) was not written during Jesus’ life-time but long after the occurrence of the events described, having been retained in the memory of the people.

Matthew 27:46 –

“And about the ninth hour Jesus cried with a loud voice, saying, ‘Eli,Eli, lama sabachthani? (My God, My God, why hast thou forsaken me?’)”

This is according to their (Christians’) assumption that Jesus cried in a loud voice saying the above words while he was being crucified. This is a great insult as such words could only come from unbelievers in Allah. Further, it is incredible that such words should come out from a Prophet of Allah because Allah never breaks His Promise and His Prophets never complained against His Promise.

JESUS: PREACHER OF MONOTHEISM (TAUHID)

In John 17:3 –

“And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou has sent.”

In Mark 12:28-30 –

“And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, ‘Which is the first commandment of all?’ And Jesus answered him: ‘The first of all the commandments is; hear O Israel, the Lord thy God is One Lord: and thou shalt love the Lord, thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.’ “

In Mark 12:32 –

“And the scribe said unto him, ‘Well, Master, thou hast said the truth: for there is One God; and there is none other but He.’ “

In Mark 12:34 –

“…he (Jesus) said unto him, ‘Thou art not far from the kingdom of God…’ ”

In these verses, Jesus (peace be upon him) himself had testified that Allah is the One God, there is none other than Him, and that whoever believes in His Oneness, he is near the Kingdom of Allah. Therefore whoever associates partners with Allah or believes in the Trinity is far away from the Kingdom of Allah, and whoever is far away from the Kingdom of Allah he is the enemy of Allah.

In Matthew 24:36 –

“But of that day and hour knoweth no man, no, not the angels of the heaven, but my Father only.”

I say: A similar text was quoted from S.Matthew which is exactly as proclaimed by the Qur’ân in that none knows when the Hour will come except Allah. This establishes the fact that Jesus was subservient to Allah and that he had no share in Divinity: that he was an incarnation of God, was an innovation by the people of Canaan.

In John 20:16 –

“Jesus said unto her, ‘Mary’. She turned herself, and sayeth unto him, ‘Rabboni’, which is to say, Master, Jesus saith unto her, ‘Touch me not: For I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God.’ Mary Magdalene came and told the disciples that she has seen the Lord, and that He had spoken these things unto her.”

In the above narrative Jesus clearly testified that Allah is his God and their God, making no difference between him and them in the worship of the One Allah. Whoever believes that Jesus is God has indeed blasphemed against Allah and betrayed the Messiah (Jesus) and all the Prophets and Messengers of Allah.

BIBLICAL PROPHECY ON THE ADVENT OF MUHAMMAD (peace be upon him)John 14:15-16 –

“If you love me, keep my commandments. And I will pray the Father and He shall give you another Comforter that he may abide with you forever.”

Muslim theologians have said that “another Comforter” is Muhammad, the Messenger of Allah; and him to “abide forever” means the perpetuity of his laws and way of life (Sharia’) and the Book (Qur’ân) which was revaled to him.

John 15:26-27 –

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning.”

John 16:5-8 –

“But now I go my way to Him that sent me and none of you asketh me ‘Whither goest thou?’ But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and approve righteousness and judgment.”

John 16:12-14 –

“I have yet many things to say unto you, but you cannot bear them now. How be it when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me: for he shall receive of mine, and he shall shew it unto you.”

John 16:16 –

“A little while and ye shall not see me: and again a little while, ye shall see me, because I go to the Father.”

Muslim theologians have stated that the person who is described by Jesus to come after him in the above verses does not comply with any other person but Muhammad (peace be upon him) the Messenger of Allah. This ‘person’ whom Jesus prophesied will come after him is called in the Bible ‘Parqaleeta’ This word was deleted by later interpreters and translators and changed at times to ‘Spirit of Truth’, and at other times, to ‘Comforter’ and sometimes to ‘Holy Spirit’. The original word is Greek and its meaning is ‘one whom people praise exceedingly.’ The sense of the word is applicable to the word ‘Muhammad’ (in Arabic).

FINALITY ON PROOFS ON THE FABRICATION OF THE STORY OF THE CROSS

(1) The Bible testifies to the fact that Jesus was known among the Jews; he used to preach and deliver sermons in the Temple of Solomon in Jerusalem. It was therefore, unnecessary to hire a Jew for thirty pieces of silver to direct them to him as related in S. Matthew.

(2) It is related that one of the twelve disciples named Judas Iscariot was hired to direct the Jews to Jesus. They then sentenced him after which Judas was greatly ashamed and dissociated himself from their act and then committed suicide. All this took place within twenty four hours. The contradictions are obvious.

(3) The clearest proof which alone is sufficient to discredit this story is when the Jews passed the sentence of death against Jesus and intended to get the approval of the governor, Pontious Pilate.

Matthew 27:11-14 –

‘And Jesus stood before the governor: The governor asked him, saying, ‘Art thou the king of the Jews!’ And Jesus said unto him, ‘Thou sayeth (sayest)’: And when he was accused of (by) the chief priests and elders. He answered nothing. Then said Pilate unto him, ‘Hearest thou not how many things they witness against thee?’ And he answered him never (to) a word…”

The Christians will interpret the above verse to mean that Jesus wanted to die on the Cross for the redemption of mankind and for the forgiveness of their sins: if so, then why did he ask to turn away that cup from him (i.e. death)? Why did he cry out while on the Cross (as they assume): “O Lord, why hast thou forsaken me?” How could he have remained silent when the truth was being challenged? He was known for his soul-inspiring sermons challenging the learned Jewish Rabbis. No sane person can believe in this. If the story of the Cross is disproved then the very foundation on which Christianity is based, will be demolished.

Muslims believe that Jesus was not crucified by the Jews as revealed in the Holy Qur’ân by Allah in a crystal clear manner: V. 4:157,158.-

“And because of their saying (in boast): ‘We killed Messiah Jesus, son of Mary, the Messenger of Allah’; – but they killed him not, nor crucified him, but the resemblance of Jesus was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely, they killed him not (i.e., Jesus, son of Mary). But Allah raised him (Jesus) up (with his body and soul) unto Himself (and he alai-hiss-salaam is in the heavens).. And Allah is Ever All-Powerful, All-Wise.”

The Jews themselves, together with the entire Christian world, believe that he was crucified. As proofs against their views and to prove the truth of the Muslim verdict through the Bible, I prepared the following set of questions based on the Book of S. Matthew in the New Testament of Bible. (Chapters 26 and 27):

(1) Did those who captured Jesus (according to their assumption) know him in person? or did they not know him?

S. Matthew testifies that they did not know him.

(2) Was it during the day or night that he was captured?

S.Matthew says it was during the night.

(3) Who was the one that directed them to him?

S. Matthew says: He was one of his twelve disciples called Judas lscariot.

(4) Did he direct them free of charge or for a fixed reward which they specified, for him?

S. Matthew says: He directed them to him for a fixed reward of thirty pieces of silver.

(5) What was the condition of Jesus during that night?

S. Matthew says: He was fearful and prostrated in prayer saying: “O God, if it is possible for You to let this cup pass from me, then let it pass.” It is incredible that such words could come from a believer in God, let alone a Prophet of God, because all believers believe that God has power over all things.

(6) What was the condition of his eleven disciples?

S. Matthew says: Sleep overcame them that night together with their teacher (according to their assumption) out of fear.

(7) Was Jesus contented with their condition?

S. Matthew says (verses 40-46): He was not satisfied. He used to come to them to wake them up saying: “Watch and pray, that ye enter not into temptation; the spirit indeed is willing but the flesh is weak.” Then he would come again to find them asleep and he would again wake them up and say the same thing. This weakness could not have been spoken of righteous pupils even if they were pupils of an ordinary pious teacher, let alone the disciples of Jesus, son of Mary.

(8) Did they help him when those ruffians captured him?

S. Matthew says: They forsook him and fled.

(9) Did Jesus have confidence in his disciples that night?

S. Matthew says: Jesus informed them that they will all forsake him. Then Jesus said unto them: “Verily I say unto thee that this night before the cock crows, thou shall deny me thrice.” Peter said unto him, “Although I should die with thee, yet will I not deny thee.” Likewise also said all the disciples. And so it happened.

(10) How did those ruffians capture him?

S. Matthew says: They came to him with swords and staves after they were directed to him by a Jew, then they captured him as described in verse 57:

“And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where the elders were assembled.”

There they passed the sentence of death on him. The ruffians then took him away, spat on his face and struck him with their hands after which they stripped him of his clothes and clad him in scarlet robes, then placed a crown of thorns on his head and took him about, teasing and mocking him. They said to him: ‘You are the king of Israel according to your claim.’ They severely degraded him.

(11) Who finally decided to pass the death sentence against him?

S. Matthew says: He was Pontious Pilate, a Greek Roman, who was at that time the governor of Palestine.

(12) When the ruffians brought that man before the governor and informed him that the priest of the Jews passed the sentence of death by crucifixion according to their law (Torah), did he believe in them without investigation?

S. Matthew says: He did not believe them but asked that man: “Is it true what they have said?” He remained silent. The question was repeated and he continued to remain silent. He remained silent in view of the truth; it was essential for him even if he was not a Prophet to clarify the truth and deny the false accusation of the Jews. The governor’s wife went to the governor and she said to him: “Have thou nothing to do with that just man? for I have suffered many things this day in a dream because of him.”

The Bible states that Jesus delivered lengthy speeches to the Jews rebuking and warning them which amounted to defaming them. Then why was he silent that day? The governor’s intention for asking him was to stand for the truth.

(13) How was he crucified according to their assumption?

S. Matthew says: They crucified him between two thieves both of whom abused him by saying to him, “If you are truthful then save yourself.”

(14) This was a great calamity. What did he say while on the cross (according to their assumption)?

S. Matthew says (27:46):

Jesus cried with a loud voice, saying, “Eli, Eli, Iama sabachthani? (that is to say,) my God, my God, why has Thou forsaken me?”

This is a blatant declaration of disbelief according to all theological authorities. Whoever relates it to a Prophet is a disbeliever according to the revealed religions.

Almighty Allah, in the Qur’ân warns, the Jews and the Christians against their blasphemy; that Jesus is an incarnation of God (Allah) or the son of God (Allah) or in rejecting him totally; and that they must believe in him as a Messenger of Allah only:

“And there is none of the people of the Scripture (Jews and Christians), but must believe in him (Jesus, son of Mary, as only a Messenger of Allah and a human being), before his (Jesus alai-hiss-salaam or a Jew’s or a Christian’s) death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he (Jesus) will be a witness against them.” (V.4:159).

 Dr. M. Taqî-ud-Din Al-Hilâlî
Dr. Muhammad Muhsin Khân
Islamic University, Al-Madina Al-Munawwara

Why Allah sent Prophets and Messengers ? – Muhsin Khan & Hilaali

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Why Allah sent Prophets and Messengers ?
Source:  Appendix II from  ‘Interpretations and Meanings of the Noble Qu’ran’
By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan

Ever since people innovated the dogma of joining others in worship along with Allah, Allah had been sending Prophets and Messengers to His devotees in order to invite them to the worship of Allah and Allah Alone, to order them not to ascribe partners unto Him and bring them out of the darkness of polytheism and into the light of Monotheism. All the Prophets preached the belief in the Oneness of Allah. The following verses from the Noble Qur’an illustrate this fact:

“Indeed, We sent Nooh (Noah) to his people and he said: ‘O my people! Worship Allah! You have no other Ilaah (God) but him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah). Certainly, I fear for you the torment of a great Day!'” (Al-A’araaf, The Heights 7:59)

“And to ‘Aad (people, We sent) their brother Hood. He said: ‘O my people! Worship Allah! You have no other Ilaah (God) but Him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah). Will you not fear (Allah)?'” (Al-A’araaf, The Heights 7:65)

“And to (the people of) Madyaan (Midian), (We sent) their brother Shu’ayb. He said: ‘O my People! Worship Allah! You have no other Ilaah (God) but Him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah). Verily, a clear proof (sign) from your Lord has come unto you, so give full measure and full weight and wrong not men in their things, and do not make mischief on the earth after it has been set in order, that will be better for you, if you are believers.'” (Al-A’araaf, The Heights 7:85)

“And to Thamood (people, We sent) their brother Saalih. He said: ‘O my people! Worship Allah! You have no other Ilaah (God) but Him. (Laa ilaaha ill Allaah, none has the right to be worshipped but Allah).'” (Al-A’araaf, The Heights 7:73)

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): Worship Allah (Alone) and avoid (or keep away from) Taaghoot (all false deities etc. do not worship Taaghoots besides Allah).” (An-Nahl, The Bee 16:36)

Every Prophet was sent unto his own nation for their guidance, but the Message of Prophet Muhammad (sallallaahu ’alayhi wa sallam – peace be upon him) was general for all mankind and jinn (a being created from smokeless flames).

“Say [O Muhammad (sallallaahu ’alayhi wa sallam)]: ‘O mankind! Verily, I am sent to you all as the Messenger of Allah.'” (Al-A’araaf, The Heights 7:158)

So the aim of sending these Prophets and Messengers to mankind and jinn was only that they should worship Allah Alone, as Allah said:

“And I (Allah) created not the jinn and men except they should worship Me (Alone)” (Adh-Dhaariyaat, The Winds that Scatter 51:56)

And to worship Allah means to obey Him and to do all that He has ordained, – and to fear Him by abstaining from all that He has forbidden. Then those who will obey Allaah will be rewarded in Paradise, and those who will disobey Him will be punished in the Hell-fire.

The Ruling Concerning Performing a Cesarean Section – Shaykh ibn Uthaymeen

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The Ruling Concerning Performing a Cesarean Section

This issue occurs in one of four situations:

  • [1] That the mother is alive and the baby is alive:  In which case it is not permissible to do any surgical operation except under necessity such as when delivery becomes difficult, etc.  This is because it is not permissible to perform operation when there is no need, as the body is a trust that must be cared for by every person.  He must not do anything that threatens it except for a more useful goal, because the operation may harm the child.
  • [2] That both mother and child are dead:  Here, it is not permissible to perform the operation for there is no benefit in it.
  • [3] That the mother is alive while the child is dead:  Here it is permissible to perform operation to remove it.  Because, obviously – and Allah knows best – it will not be removed except by an operation.

– If there is a fear for the mother with the operation, it is not permissible to perform the operation as the fear of the harm prevents doing what may benefit.
– If the possibility of harm is very low, and the child may continue to remain in her womb, then there is no problem with the operation, because the continued existence of the baby in her womb prevents her from pregnancy.

  • [4] That the mother is dead while the baby is alive:  Hanbali scholars have stated that it is forbidden to operate in order to remove the child.  Their reason for this ruling is that is involves mutilation and a transgression upon an honour that is existent for the sake of a life supposed to be existent, except where part of the child has started coming out, in which case it is allowed to operate to bring out the rest.  They said, ‘it is allowed for a midwife to pounce on it so as to force it out’.

Ibnul-Qayyim stated in his book – I’laa, al-Muwaaqqi’een [3/413] – that is was said to Imam Ahmad that Sufyaan was asked concerning a woman who died with a baby moving in her womb, that he said: “I don’t see anything wrong with slitting her stomach to remove it.”  On hearing this, Ahmad said:  ‘Evil indeed is what he said.’  And he continued to repeat that, saying ‘Subhaanallah – glory be to Allah, ‘Evil indeed is what he said.’

I say [the author], the reasoning of our scholars, which is that this involves mutilation, implies that it should be permissible in these days since the operation does not involve any mutilation.

  • Based on this, the correct view is that of Sufyaan, which is that it is compulsory (Waajib) to operate if there is a high probability of the baby’s safety,
  • Or strongly encouraged (Mustahab), if it is likely that he survives,
  • And permissible (Mubaah), where there is a low chance of its survival.

This is so because of many reasons:

One:  Because it is based on that which was forbidden by our scholars, their reason no longer existent as, once the stomach is incised and then stitched back, after removing the baby, there is no mutilation.

Two:  The honour of the living is greater than that of the dead.  So, if we were to assume that incising her stomach involves dishonouring her, then doing that is less than dishonouring the living (baby which is exposed to death).

Three:  The baby is a living and honourable human being exposed to death, and operating to remove it involves saving a human soul from death, which is compulsory, as the benefit can be achieved without any harm.

Four:  That our scholars have permitted operating the case of a child who is half into the world, to remove the rest – based on the reason that his life is known (for sure), whereas before it comes out its life is only imaginary – implies that there shouldn’t be a difference between the two situations, before or after it has started coming out, so long as we are sure of its life.

Five:  The benefit in it outweighs the harm and it is well known that Islam either compels Muslims or encourages them (to do things) whenever their benefit is higher than their harm; For there is no doubt that incising the stomach of a dead, pregnant woman, to save her baby is a benefit that outweighs the harm in it.  Hence, the thing boils down to either being compulsory  or encouraged, or (at worst) permissible, according to the level of hope in saving the life of the child, or otherwise.

[Ibn Uthaymeen, Al Muntaqaa min Faraa’id al-Fawaa’id]

Al Ahkaam wal Fataawaa as Shar’iyyah li Katheerin minal Massailit Tibbiyyah
(Guidelines and Fataawa Related to Sickness and Medical Practice, pgs. 69-71)

Imam Ahmad A Good Example Of Implementing The Sunnah Over Desires – Shaikh Jamaal Al-Haarithee

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Bismillaah Al-Hamdulillaah wa salatu wa salamu ‘ala Rasool Allaah

The following is from Shaikh Jamaal Al-Haarithee from his comments on Shaikh Saalih al-Fawzaan’s Beneficial Answers to Questions on Innovated Methodologies (hafidhahumullaah):

It is reported in the book as-Sunnah of Ibn Abee ‘Aasim (2/351), al-Mustadrak of Al-Haakim (3/290) and the Musnad of Imaam Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said:

 “Whoever has some advice for the leader should not speak it out in public. Rather, he should take his hand and sit with him in privacy. So if he [the ruler] accepts it, then he accepts it, and if he doesn’t, then he [the advisor] has performed what is required of him and what is for him.”

The wording of this hadeeth is from Al-Haakim, and it is a sound hadeeth.

Look at the example of the Imaam of Ahlus Sunnah, Ahmad ibn Hanbal (rahimahullaah). He was beaten with a whip, dragged on the floor, and imprisoned due to the [the deviants’ claim] of the Qur`an being created. But in spite of this, he would refer to him [the ruler] as the “Commander of the Believers” and tell the people: “Do not rebel (against the leader); be patient.” Don’t we have a good example in our righteous predecessors? Or is it that we are more knowledgeable and braver than them?!

Imam Ibn Rajab al-Hanbalee (rahimahullaah) said in his book Jaami’ul-‘Uloom wal Hikam (pg. 113):

“Sincere Advice to the Muslim leaders means cooperating with them upon the truth, obeying them, reminding them, cautioning them with gentleness and ease, preventing an uprise against them, and supplicating for them to be guided.”

Imaam Ash-Shawkaanee said in his book Raf’-ul-Asaateen fee Hukm-il-Ittisaal bis-Salaateen (pg. 81-82):

 “It is well established in the Mighty Book (Qur`an) that we are commanded to obey the ruler. Allaah put obeying the rulers after obeying Him and obeying the Messenger (salallaahu ‘alaihiwasallam). There are many ahaadeeth in the purified Sunnah, i.e. the main collections, and other books that state that it is obligatory to obey them [the rulers] and to be patient with their oppression. One of the ahaadeeth in which the Prophet (salallaahu ‘alaihiwasallam) commanded us to obey them [the rulers] consists of the words: ‘…even if he beats your back and takes your money.’ It is also authentically reported on him (salallaahu ‘alaihiwasallam) that he said:  ‘Give them what they are entitled to (of rights), and ask Allaah for what you are entitled to (of rights).‘”

Note: From the comments that follow the 31st question and answer in Beneficial Answers to Questions on Innovated Methodologies.

The Majority is Not a Proof that Something is Correct – Shaikh Saalih Al-Fawzan (hafidhahullaah)

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From the characteristics of the people of the Days of Ignorance is that they would view the majority as proof that something was true and the minority as proof hat something was false. So according to them, whatever the majority of the people was upon, that was the truth. And whatever the minority was upon, that was not the truth. In their eyes, this was the balance used to determine truth from falsehood.

However, this is wrong, for Allah says: And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An’aam, ayah 116]

And He says: But most of mankind doesn’t know. [Surah Al-A’raaf, ayah 187]

And He says: And most of them We found to be not true to their covenant, but most of them We found indeed to be evil sinners. [Surah Al-A’raaf, ayah 102]

So the balance is not the majority and the minority. Rather, the balance is the truth. So whoever is upon the truth – even if he is by himself – he is the one who is correct and deserves to be emulated. And if the majority of the people are upon falsehood, then it is obligatory to reject them and not be deceived by them. So consideration is given to the truth. This is why the scholars say: “Truth is not known by way of men, but rather men are known by way of the truth.” So whoever is upon the truth, then he is the one we must follow and emulate.

In Allaah’s stories about the prior nations, He informs us that it is always the minority that is upon the truth, as Allah says: And no one believed with him except for a few. [Surah Hood, ayah 40]

And in a hadeeth in which the nations were presented to the Prophet, he (sallallahu ‘alayhi wa sallam) said that he saw a prophet who had a small group of followers with him, and a Prophet who had a man or two men following him, and another Prophet who had no one with him. (Sahih Al-Bukhari).

So consideration is not given to which opinion or view has the most followers. Rather, consideration is given to its being either true or false. So whatever is true, even though a minority of the people or no one is upon it – so long as it is the truth – it must be adhered to, for indeed it is salvation. Falsehood is not aided by the fact that it has a majority of people following it – ever. This is a determining measure that the Muslim must always abide by.

The Prophet (sallallahu ‘alayhi wa sallam) said:
“Islam began strange and it will return back to being strange as it began.” (Saheeh Muslim)

This will occur at the time when evil, calamities and misguidance increase. So no one will remain upon the truth except for the strange ones amongst the people and those who extract themselves from their tribes (for the sake of their religion). They will become strangers in their society.

The Messenger (sallallahu ‘alayhi wa sallam) was sent while the whole world was submersed in disbelief and misguidance. And when he called the people, only one or two answered his call. It was only until later on that they grew to be many. The tribe of Quraish, not to mention the whole of the Arabian Peninsula and the whole world, was upon misguidance. And the Messenger of Allaah (sallallahu ‘alayhi wa sallam) was the only one calling the people. So those who followed him were few with respect to the entire world.

So consideration is not given to the majority. Consideration is only given to what is correct and to achieving the truth. Yes, if the majority of the people are upon correctness, then that is good. However, the way of Allaah is that the majority of the people is always upon falsehood.

And most of mankind will not believe even if you desire it eagerly. [Surah Yoosuf, ayah 103]

And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An’aam, ayah 116]

* [In his sharh (explanation) of Imam Muhammad ibn ‘Abdul-Wahhab’s (rahimahullaah) statement: From the greatest of their principles was that they would be deluded by the majority, using that to determine the correctness of a matter. They would also determine the falsehood of something if it was strange and that its adherents were few. So Allaah brought them the opposite of that, clarifying this in many places of the Qur`an.]

Source: Sharh Masaa’il-ul-Jaahiliyyah (pg. 60-62) of Shaikh Muhammad ibn ‘Abdul-Wahhab (rahimahullaah), via al-Ibaanah.

Sage Advice by Imaam Sufyaan Ath-Thauree (rahimahullaah)

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Imaam Sufyaan (may Allaah have mercy on him) said:

Be truthful at all times and in all places. Stay away from lying and from deception, and do not sit alongside liars and deceivers, for all such deeds are sins.

My brother, be careful not to show off, either in speech or in deed, for showing off is Shirk itself (Shirk being to associate partners with Allaah in worship).

Do not be conceited, for even a good deed is not raised (to the heavens) if any conceitedness is involved in it.

Take your religion only from one who is sincerely and compassionately concerned about his own religious guidance. The example of a scholar who is not concerned about his own religious well-being is that of a sick doctor: If he cannot treat his own disease…then how can he treat the diseases of others…? Likewise, if one is not concerned about his own religious well-being, then how can he be concerned about the religious well-being of others?

My brother, your religion is nothing more than your flesh and blood (i.e., You should be concerned about your religious well-being, because if you aren’t, it is your flesh and blood that will pay the penalty through the punishment of Allaah). Cry out of concern for your soul and have mercy on it; if you do not have mercy on it, then mercy will not be shown to it.

Sit only in the company of one who advises you to desire little from this world and who encourages you to put your hopes in the Hereafter. Take care not to sit with worldly people who speak constantly about worldly affairs; such people will ruin your religious well-being and will corrupt your heart.

Remember death frequently, and just as frequently ask Allaah to forgive you for your past sins.

Ask Allaah to keep you safe (safe from evil, from dangerous diseases, from trials and tribulations, etc) for the remainder of your life.

My brother, develop a good character and noble manners.

Do not act contrary to the Jamaa’ah (the general body of Sunni Muslims), for goodness and safety are the consequences of being in harmony with the Jamaa’ah.

Someone who strives constantly for this world is like a person who builds one home and destroys another (because he builds prosperity for himself in this world, while he destroys all chances of becoming prosperous in the Hereafter).

Give sincere advice to every believer who asks you a question regarding his religion. And never hide good advice to someone who asks you about a matter that leads to the Good Pleasure of Allaah (subhaanahu wa ta’aala).

If you love your (Muslim) brother for the sake of Allaah, then give him generously from your self and your wealth.

Stay far away from arguments, quarrels, and disputes; otherwise, you will become a wrongdoer, a transgressor, and a deceiver.

Be patient at all times and in all places, for patience leads to righteousness, and righteousness leads to Paradise. Do not become angry and furious, for those two emotions lead to wickedness, and wickedness leads to the Hellfire.

Do not argue with a scholar, for that will lead to him loathing you. Being able to visit scholars (and learn from them) is a mercy, and cutting oneself off from them means that one is bringing down upon himself the wrath of Allaah (subhaanahu wa ta’aala). Verily, the scholars are the treasurers of the Prophets (‘alayhumus salaam) and are also their inheritors.

Turn away from worldly pleasures and things (to a certain degree), and, as a result, Allaah will enable you to see the faults and defects of this world. Be a man of Wara’ (one who forsakes all dubious and some lawful things because he fears that those things will lead to what is prohibited in Islaam), and (on the Day of Resurrection) Allaah will make your session of accountability easier for you.

Leave many of the things regarding which you are doubtful, and replace them with things regarding which you are not doubtful, and you will, as a result, remain safe: So by warding off doubt with certainty, you will remain safe in your religion.

Enjoin good and forbid evil — thus will you become loved by Allaah. Despise wicked-doers, and drive away devils (regardless of whether they are humans or jinn).

If you want to become strong (in faith)…then be exultant only a little and laugh only a little when you get something you want from this world. Concentrate on working for the Hereafter; if you do that, Allaah will be sufficient for you regarding your worldly concerns….

Ask Allaah for safety (in both your religious and worldly affairs). If you intend to something for your Hereafter – such as giving charity – then apply yourself to doing it quickly before the Shaytaan (the Devil) weakens your resolve and thus prevents you from doing it.

Do not be a heavy eater, whereby you work less than you eat, for that is disliked (in Islaam). Do not eat without an intention, and do not eat when you are not hungry. And do not fill your stomach constantly until you become a corpse, not having remembered Allaah while you were alive (but instead having been concerned with eating to your full and fulfilling your desires).

Decrease the frequency with which you fall into error, accept apologizes (from those who wronged you), and forgive the person who wronged you.

Be the type of person from whom people generally expect good things and from whose evil people feel safe.

Do not hate anyone who obeys Allaah, and be merciful both towards people in general and towards those with whom you are well-acquainted (or both to the general masses of Muslim and to people of high standing in society).

Do not sever the ties of the womb (i.e., do not cut off relations with family members and relatives), and join ties with those who have severed them from you. Pardon those who wronged you, and you will, as a result, become a companion of the Prophets and martyrs.

Do not be a frequent visitor of the marketplace, for the people there (mostly sellers, but some buyers also) are wolves in men’s clothing. Marketplaces are often frequented by devils – devils both of the human kind and of the jinn kind. When you enter the marketplace, it becomes obligatory upon you to enjoin good and forbid evil – but know that you will only see evil there. Stand to one side of the marketplace and call out: ‘I bear witness that none has the right to be worshipped but Allaah alone; He has no partner; the dominion of all that exists belongs to Him. He is deserving of all praise. It is He Who gives life, and it is He Who causes death. All goodness is in His hands, and He is upon all things capable. There is neither might nor power except with Allaah, the All-High, the All-Mighty. [ Check – 1 Million Virtues + 1 Million Sins Forgiven + 1 Million Grades Raised]

Do not enter into disputes with worldly people over their worldly things, and, as a result, Allaah will love you, and the people of earth will love you.

And be humble….When you are healthy, do good deeds, and you will be granted safety and health (physically and spiritually) from above.

Be a forgiving person, and you will get the things you want. Be a merciful person, and all things will be merciful towards you.

My brother, do not allow your days, nights, and hours to be wasted on falsehood. Spend from your self for yourself – for the Day of Thirst (the Day of Resurrection). My brother, your thirst will not be quenched on the Day of Resurrection unless the Most Merciful is pleased with you, and you will not achieve His Good pleasure unless you are obedient to Him. Perform many voluntary good deeds, for they have the effect of bringing you closer to Allaah.

Be generous, and your faults will be covered, and Allaah will make easier for you your session of accountability (on the Day of Resurrection) as well as the horrors (that will take place on that day).

Perform many good deeds, and Allaah will make you feel happy and at ease in your grave.  Stay away from all prohibited deeds, and thus will you taste the sweetness of faith (Eemaan). Sit in the company of righteous and pious people, and Allaah will make well for you the affairs of your religion. And in the affairs of your religion, consult those who fear Allaah. Hasten to perform good deeds, and Allaah will protect you from disobeying Him.

Remember Allaah frequently, and, as a result, Allaah will make you less desirous of this world (and its pleasures and possessions). Remember death, and, as a result, Allaah will make your worldly affairs easier for you. Yearn for Paradise, and, as a result, Allaah will help you obey Him. Be frightened by the Hellfire, and,  as a result, Allaah will make it easier for you to endure the hardships of this life.”

Transcribed from: The Biography of Sufyaan Ath-Thauree, p176-181
Compiled by:  Salaahud-Deen ibn ‘Alee ibn ‘Abdul-Maujood

It is Not Permissible to distinguish Ali with the Invocation Alaihis -Salam (peace be upon him)

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Question:

I was looking though the subjects covered in the book Aqd Ad-Durar fee Akhbar Al-Muntathar … in some of the narrations attributed to Ali bin Abi Talib, may Allaah be pleased with him, I find that they are written thus: It is reported on the authority of Ali bin Abi Talib, Alaihis-Salam (upon him be peace) that Allaah’s Messenger (sallallaahu alaihi wa sallam) said: There will come forth a man from among my family with nine banners. What is the ruling on using this expression, I mean Alaihis-Salam (upon him be peace) or the like for other then the Messenger of Allaah (sallallaahu alaihi wa sallam)?

Answer:

It is not appropriate to distinguish Ali with this saying. Rather, what is legislated is that it be said in his case and the case of other Companions: Radhi Allahu Anhu (may Allaah be pleased with him), Radhi Allahu Anhum (may Allaah be pleased with them) or: Rahimahullah (may Allaah have mercy on him). This is because there is no evidence for distinguishing him by it. Likewise is the expression used by some: Karram Allahu Wajhahu (may Allaah bless his countenance), there is no evidence for using it, nor is there any reason to distinguish him by it. It is best to treat him the same as the rest of the Well-Guided Caliphs and not to apply any special words to him which are not applied to the others, when there is no evidence to support it.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Vol. 1 Page 114
Dar-us-salam publication

Imam Bukhaaree and One Thousand Dinars

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In Al-Fawaaid Ad-daraaree, Al-Ajloonee related that Imam Bukhaaree (may Allah have mercy on him) once travelled by boat on a journey to seek out knowledge and that  he had taken with him one-thousand dinars. One of his fellow travelers ingratiated himself with Imam Bukharee, outwadly showing him love and admiration. During the sea-voyage, the man often made it a point to sit in his company. On long journeys, friendships develop faster than normal, and during the course of the time they spent together, Imam Bukhaaree informed the man that he had one-thousand dinars with him.

The morning after Imam Bukharee spoke about the money, the man woke up and began to cry, scream, rip his clothing apart, and slap his own face, as if he had just been afflicted with a great loss. His fellow shipmates asked him what was wrong, and he refused to answer at first, as if he was still in a state of  shock and could not bring himself to speak about his situation. After they continually insisted that he tell them what the matter was with him, he finally said, “I had a bag that contained one-thousand dinars, and I lost it.”

The crewmen who were incharge of the ship began to search the passengers. One by one everyone was being searched, and upon realizing what was happening, Imam Bukharee, making sure that no one was looking, threw his bag of money over the side of the ship. When it was his turn to be searched, nothing was found. When the entire ship and all of its passengers were searched, and when no bag of money was found, those in authority on the ship went back to the man who had made up the story and chastised him for making a false claim and for putting them through so much trouble. As soon as the ship finally reached shore, the passengers began to disembark;meanwhile, Imam Bukhaaree’s old friend went to him and asked him what he had done with the bag of money.

“I threw it into the sea,” Imam Bukhaaree matter-of-factly replied.

“And you are patiently accepting the fact that you have just lost such a huge sum of money?” the man asked in bewilderment.

“O ignorant one,” Imam Bukhaaree said,

“Do you not know that I have spent my entire life gathering the Ahadeeth of the Messenger (Sallalaahu alaihi wa Sallam) and that  the world now acknowledges my trustworthiness. Would it then have been befitting for me to subject  myself to the accusation of theft? And shall I lose the precious pearl (i.e my knowledge and achievements as a scholar) that I have earned over a lifetime over a limited number of dinars?”[1]

Footnotes:
[1] Refer Al-Fawaaid Ad-Daraaree As-Sujloonee, and to Seerathul Bukhaaree by Al-Mubaarakpooree

Source: The Boigraphy of Imaam Bukhaaree (May Allah have mercy on him), published by dar-us-salam. pg 143-144

Correct methodology with regard to advising the Rulers – Shaykh Saalih al-Fawzaan

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Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 51-55

Question :

What is the correct methodology for advising, particularly with regard to advising the rulers? Is it by publicising their evil actions from their evil actions from the mimbars or by advising them in private? I would like to know what the correct methodology is concerning this matter?

Answer

Infallibility is not for anyone except Allaah’s Messenger . Rulers are humans and they make errors. So no doubt they have errors and mistakes, as they are not infallible. But do not make their errors a reason for you to publicise them and remove yourself from obeying them, even if they may be oppressive and unjust  ,and even if they may be sinful, so long as they do not commit clear disbelief. This is that the Prophet commanded us.

Quote:
This is the Creed of Ahlus-Sunnah wal-Jamaa’ah with respect to the Muslim ruler. The author of Al-‘Aqeedah at-Tahaawiyyah said:“And we do not hold it permissible to rebel against our Imaams and our leaders, even if they may be oppressive. Nor do we supplicate against them or remove ourselves from obedience to them. And we hold that obeying them is part of obeying Allaah and hence an obligation so long as they do not order (us) commit sins. We supplicate to Allaah for them that He grant them rectification and pardon.”This is the same belief that the callers to truth are upon to this very day. These same words and those that bear a similar meaning to it were constantly repeated by our teacher, Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah have mercy on him, in his classes and lectures.

Quote:

He is referring to the hadeeth of ‘Ubaadah bin as-Saamit (radhiyAllaahu anh) in which he said:“The Prophet summoned us and so we gave him the oath of allegiance that we would hear and obey (the leader) in matters that we liked and matters that we disliked and in things that were hard upon us and things that were easy upon us, and (that we would give him) preference over ourselves. And that we would not oppose the authority of the leader unless we notice him having open disbelief, for which you would have a clear proof from Allaah against him.”(Fath-ul-Baaree: 13/5)

Ahmad added to this in his narration:

“And if you believe that you have some justification in the matter (i.e. of rebelling), do no act upon this suspicion. Rather, just hear and obey until it reaches you, without removing yourself from the obedience.”

And there is further addition in the report of Ibn Hibbaan and Ahmad:

“…even if they take your wealth and beat your back.”

(Fath-ul-Baaree: 13/8)

And if they have sins and commit oppression and injustice, then indeed having patience while obeying them  keeps the unity, maintains unification of the Muslims, and protects the lands of the Muslims. Furthermore, there are great evils that result from in opposing them and seceding from them, which are greater than the evils that (may) come from them. So there will occur greater evil –

Quote:
The Shaykh, may Allaah preserve him, is referring to the hadeeth of the Ibn ‘Abbaas (radhiyAllaahu anh) in which he narrated that the Prophet said:“Whoever sees in his leader something that he dislikes, then let him be patient with it, for indeed, whoever splits away from the Jamaa’ah (unified group) even an inch, and then dies, he does not die except the death of some in the Days of Ignorance.”(Reported by Al-Bukhaaree (7054); See Fath-ul-Baaree (13/5))And he is also referring to the hadeeth of Anas bin Maalik (radhiyAllaahu anh) in which the Prophet said:“You will indeed see things after me that you will disapprove of.”

So they said:“What do you order us to do with them, O Messenger of Allaah?”

He replied:“Give them (i.e. the leaders) their rights and ask Allaah for your rights.”

(Reported by Al-Bukhaaree (7052); See Fath-ul-Baaree (13/5) and Sunan At-Tirmidhee (2190))

Quote:

Such as the rallies and demonstrations that have appeared in some of the neighbouring countries. These demonstrations are from the practices of the disbelievers , and not from the Muslims. And it is not part of the Religion in any way. They result in the shedding of blood, the destruction of property, and that misery gained over the Sunnah and its adherents. So won’t the callers to political instigation reflect on these consequences?

– than that which comes from them in the first place, so long as this evil (on their part) is less than disbelief (Kufr) and polytheism (Shirk). We are not saying that one should remain silent at the errors that come out from the rulers. No, rather they should be corrected. But they must be corrected in a pure way, by advising them privately, and writing to them in private. By writing to them, we don’t mean that which is written down, passed through the hands of a group of individuals and then spread amongst the people. This is not permissible. Rather, a confidential letter, should be written, in which there is advice –

Quote:
(This is the methodology of the Salaf with regard to advising the rulers – that it be private and concealed so that there is no room for self-amazement (riyaa) to enter. And in these circumstances, it is much more likely that they (i.e. the leaders) will accept the advice and that Allaah will accept the (good) deed. We will mention some of the texts and narrations regarding this later.)

,and handed over to the ruler or read to him orally. As for a letter that is written, then photocopied, then distributed to the people, then this act is not permissible because it is publicising (his errors), and it is just like speaking against him from the mimbar. In fact, it is worse because it is possible for a person to forget a speech, but as for a written letter, it remains and passes through hands. So this is not from the truth. The Prophet said:

“The Religion is sincerity (advice). The Religion is sincerity (advice). The Religion is sincerity (advice).”

We said:

“To who, O Messenger of Allah?”

He said:

“To Allaah, His Book, His Messenger, the leaders of the Muslims and their common folk.”

(Reported by Muslim (55))

And in the hadeeth, it states:
“Verily Allaah is pleased with three things for you and He is displeased with three things for you. He is pleased that you (1) worship Him and not associate anything (in worship) with Him; and that (2) you hold tight onto the Rope of Allaah, all of you together, and not be divided, and that (3) you mutually advise he whom Allaah gives authority of your affairs.”

(Saheeh: An authentic hadeeth reported by Ahmad (2/367) and Maalik in Al-Muwatta (2/756) with the verification of ‘Abdul-Baaqee.)

The people most fitting and qualified to advise the rulers are the scholars, the members of legal and consultative decisions, and those responsible for making decisions and problem-solving. Allaah says:

When there comes to them some matter touching (public) safety or fear, they make it known (among the people). But if Only they had referred it to the Messenger or to those charged with authority amongst them, the proper investigators would have understood it from them (directly).And had it not been for the Grace and Mercy of Allaâh upon you, You would have followed Shaitân (Satan), except for a few (from you).
(Surah an-Nisaa: 83)

So not everybody is fit to do this. And disseminating and publicising their errors is not from advising at all. Rather, it is from spreading evil and wickedness amongst those who believe. And it is not from the methodology of the Salaf As-Saalih, even if the intention of the one who does it may be good and pure, such as for the sake of forbidding an evil, according to his view. However, what he did is a greater evil than that which he is forbidding. Therefore, forbidding an evil may be evil in itself if it is done in a way other than what Allaah and His Messenger have legislated.

Quote:
Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) said:“Gentleness is a way towards commanding good and forbidding evil. This is why it is said: “Let your commanding of good be good, and your forbidding of evil not evil.”And since commanding good and forbidding evil are from the greatest of obligatory and recommended acts, the benefit derived from it must always outweigh the evil… Rather, everything that Allaah commanded us with is in fact good. Allaah has praised good and the doers of good, and He has condemned evil and the doers of evil in many places (of the Qur’aan). So in the case where commanding good and forbidding evil will only bring about greater corruption, it is something that Allaah has not commanded, even if it results in a person abandoning an obligation and committing a prohibition, since the believer is only required to fear Allaah with regard to Allaah’s servants, and it is not upon him to guide.”(Al-Amr bil-Ma’roof wan-Nahee ‘anil-Munkar (pg. 19)This is since this person has not followed the legislated way of the Prophet, which he described when he said:“Whoever amongst you sees an evil, then let him change it with his hand. But if he is not able to, then with his tongue. And if he is not able to, then with his heart, and this is the weakest of Faith.”

(Reported by Muslim (49))

So Allaah’s Messenger divided people into three categories: Amongst them is he who able is able to terminate the evil with his hand, and he is the one in authority, such as the ruler and those entrusted with authority, such as committees, governors and leaders. The second type is the scholar who because he has no authority, forbids (evil) by explaining and advising with wisdom and fair admonition, and by advising those in authority in a wise manner. The third category consists of those who have no knowledge or authority. They should forbid the evil with their hearts, by hating it and by hating and withdrawing away from those who do it.

Reference: Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 51-55

Hope is the Guide & Fear is the Driver – The Journey to Allaah

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The Journey to Allaah[The Journey to Allaah : -Ibn Rajab al Hanbali ; pg 62 ]

And worship your Lord till the certainty comes to you . [al Hijr :99]

al Hasan said,

“Persistence, persistence! Surely Allaah  has appointed the time of cessation of deeds to be just before death,”

and the he recited the above verse. He also said,

“Your souls are your mounts ,so tend to your mounts, in this way they will convey you to your Lord, Mighty & Magnificent.”

The meaning of tending to one’s mounts is to be easy on them, to keep them fit & healthy, & not  to overburden them.

Therefore if one feels his soul is coming to a halt in its travel, he tends to it by inculcating in its the desire to finish the journey,as the situation may demand .

One of the salaf said,

” Hope is the guide & fear is the driver & the soul will stop & it will then need gentle treatment & song to provoke it to into recommencing its journey”.

In this respect the camel leader, who drives on his herd by singing,said,
“its guide gave it glad tidings saying: Tomorrow shall you see bananas & mountains.”

Fear is like a whip & when a person is excessively whips the animal, it could die.As such one must also strike it with  “songs” of hope that would encourage it to eagerly revitalize its efforts until it arrives at the destination .

Abu Yazeed said,

” I have persistently guided my soul to Allaah without letting up, it weeping all the way, then i urged it to on until it laughed”

it is said,

“When it complained of the burdens of the journey,
he promised  it Of the relief of arrival so it revitalized of its efforts.”

Is it permissible for a woman to slaughter an animal? – Shaykh Abdul-Azeez Bin Baz

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The Ruling on a Woman’s Slaughter

Question:
Is it permissible for a woman to slaughter an animal? And is it permissible to eat from it?

Answer:

It is permissible for a woman to slaughter an animal, the same as a man, as has been confirmed by the Sunnah from the Messenger of Allaah sallallaahu ‘alaihi wa sallam. It is permissible to eat from the animal she has slaughtered, if she is a Muslim or one of the People of the Scripture and the animal was slaughtered according to the Islamic Law, even if a man was available to do it for her. It is not a condition for the permissibility of her sacrificial animal that there be no man present.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Darussalam, vol 6, page 315

Truely thanking Allah – Shaykh Ahmad Fareed

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From the moral and manners of the Salaf was that they would testify against themselves that they had not really thanked Allah. That is because they would see all their praise for Him as another of Allah’s favours upon them; the favours of Allah remaining and unending, impossible for anyone to catch up with.

Abu Bakr ibn Abdullah al-Muzani (rahimahullaah) said, “Never does a slave say alhamdulillaah (Praise be to Allah) without more thanks becoming required for him!”

Wahb ibn Munabbih (rahimahullaah) would say, “If your thanking Allah the Most High is a favour to you from the favours of Allah then in reality there is no such thing as true thankfulness. All your thanks mean that you have realized Allah’s abundant favours upon you, and that you cannot praise Allah enough for them.”

Sahl at-Tustari (rahimahullah) said, “Showing thankfulness to Allah is not to disobey Him with His favours. The whole body is from the favours of  Allah and His gift, so do not disobey Him with any of it.”

Mujahib and Makhul (rahimahumallaah) used to say about the statement of Allah, “Then you will be asked that Day about the enjoyment” 1,“Indeed this is the cool drink, the shelter of a home, the satisfaction of one’s belly, the perfection of features, and the joy of sleep.”

If Sufyan ath-Thawri (rahimahullaah) passed by a policeman he would fall down in prostration to Allah the Most High saying, “Praise be to Allah who did not make me a policeman or a taxman.” Then he would say to his family, “Sometimes a person in trouble passes you by. He may be rewarded through his trial, but you ask your Lord to protect you (from it). But then some of those oppressors pass you by, sinning in their tribulation, but you do not ask for Allah’s protection!”

Al-Hasan Al-Basri (rahimahullaah) used to say about the statement of the Most High, “Verily mankind is ungrateful to His Lord” 2, “This means that he remembers the tragedies that befell him but forgets the blessings.”

Awn ibn Abdullah (rahimahullaah) used to say about the statement of Allah, “They recognize the blessings of Allah and then they deny them” 3,“This means they see that the favours are from Allah but then they attribute their origin to the people, ignoring Allah the Most High. They say if it was not for so-and-so then these favours would not have come to them.”

Footnotes:

1. At-Takathur (102): 8

2. Al-’Adiyat (100): 6

3. An-Nahl (16): 83

Transcribed from: From the Ways of Our Pious Predecessors | Adapted from Ahmed Fareed’s Min Akhlaaq-us-Salaf

Regarding what is obligatory upon men and women to cover of their bodies

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A woman is commanded to cover her hair with a veil when she prays by herself in her house, whereby she is allowed to expose it outside the salât. Therefore, it is the Right of Allâh on us to take an adornment when praying.

No one has the right to circumambulate the Ka’bah nakedly[1] even if he is alone in darkness where no one can see him. Likewise, it is not permissible for him to pray nakedly even if he is by himself.

It is from this point that we understand that, taking of an adornment in salât, is not for the purpose of veiling from people. Doing that is one thing and veiling from people is another thing. Also, it is understood that, an individual may cover in salât that which is permissible for him to expose outside the salât, and a woman may expose in salât that which she covers from the sight of men.

The example of the first issue is like that of the shoulders. For verily the Prophet (Sallalaahu Alaihi wa Sallam), has forbidden one of us to pray in one cloth that covers not his shoulders this is because it is the right of salât that one covers his shoulders when he prays though it is permissible for him to expose his shoulders to men outside the salât.

Likewise the free woman,[2] it is a must on her to put on a head-covering when praying as the Prophet (Sallalaahu Alaihi wa Sallam),  said:

“لاَ يَقْبَلُ اللهُ صَلاَةَ حَاءِضٍ إِلاّ بِخِمَارٍ”

“Allâh the Almighty will not accept the prayer of the woman who reached puberty except with a head-covering” though it is not upon her to put on Khimâr [i.e., head-covering] whenever she is with her husband or her family members. That is because it is permissible for her to expose the hidden adornment to them, but it is not permissible for her to expose her head when praying, neither to her family members nor other than them.

And the opposite of that are the face, the hands and the feet. It is impermissible for her to expose these parts to foreign men according to the most correct opinion. Contrary to what was before the abrogation of that rule, as a matter of fact, she is only allowed to expose her garment. But as for covering those parts [face, hands and feet] in salât, it is not obligatory according to the consensus of the scholars though they are from the hidden adornment. But as for the ruling of the hands, the majority of the scholars like Abu Haneefah, Shafi’ee and others, have agreed upon the permissibility of exposing them in salât. And this is one of the narrations of Imam Ahmad. Also, according to Abu Haneefah it is permissible to expose the feet when praying, and this is the strongest opinion; because Ayesha has considered it from the apparent adornment.

[1] It is agreed upon. And it is emanated in “Sahih Abi Dawud” [637] and “Ir’waa Al-Ghalil” [275].

[2] I said: Particularization of Khimâr to the free woman is of the issues that has no proof for it. Rather, the generality of the following Hadith negates that. And look in the previous comment.

Taken from “The Veil of The Muslim Women and Her Dress in Salat” – by Sheikh-ul-Islâm Ibn Taymiyyah which has its verification by the Muhaddith of our times Sheikh Muhammad Nasrideen Al-Albaani may Allâh have mercy on them both. 

Buy the book here http://www.authenticstatements.com/bk-00052/

The Story of the People of the Elephant (Tafseer of Suratul-Fil – Ibn Kathir)

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[Taken from Tafseer Ibn Kathir] –

A Summary of the Story of the People of the Elephant

This is the story of the people of the Elephant, in brief, and summarized. It has already been mentioned in the story of the People of the Ditch that Dhu Nuas, the last king of Himyar, a polytheist — was the one who ordered killing the People of the Ditch. They were Christians and their number was approximately twenty thousand. None of them except a man named Daws Dhu Tha`laban escaped. He fled to Ash-Sham where he sought protection from Caesar, the emperor of Ash-Sham, who was also a Christian. Caesar wrote to An-Najashi, the king of Ethiopia (Abyssinia), who was closer to the home of the man. An-Najashi sent two governors with him: Aryat and Abrahah bin As-Sabah Abu Yaksum, along with a great army. The army entered Yemen and began searching the houses and looting in search of the king of Himyar (Dhu Nuwas). Dhu Nuwas was eventually killed by drowning in the sea. Thus, the Ethiopians were free to rule Yemen, with Aryat and Abrahah as its governors. However, they continually disagreed about matters, attacked each other, fought each other and warred against each other, until one of them said to the other, “There is no need for our two armies to fight. Instead let us fight each other (in a duel) and the one who kills the other will be the ruler of Yemen.” So the other accepted the challenge and they held a duel. Behind each man was a channel of water (to keep either from fleeing). Aryat gained the upper hand and struck Abrahah with his sword, splitting his nose and mouth, and slashing his face. But `Atawdah, Abrahah’s guard, attacked Aryat and killed him. Thus, Abrahah returned wounded to Yemen where he was treated for his injuries and recovered. He thus became the commander of the Abyssinian army in Yemen.

Then the king of Abyssinia, An-Najashi wrote to him, blaming him for what had happened (between him and Aryat) and threatened him, saying that he swore to tread on the soil of Yemen and cut off his forelock. Therefore, Abrahah sent a messenger with gifts and precious objects to An-Najashi to appease him and flatter him, and a sack containing soil from Yemen and a piece of hair cut from his forelock. He said in his letter to the king, “Let the king walk upon this soil and thus fulfill his oath, and this is my forelock hair that I send to you.” When An-Najashi received this, he was pleased with Abrahah and gave him his approval. Then Abrahah wrote to An-Najashi saying that he would build a church for him in Yemen the like of which had never been built before. Thus, he began to build a huge church in San`a’, tall and beautifully crafted and decorated on all sides. The Arabs called it Al-Qullays because of its great height, and because if one looked at it, his cap would be in danger of falling off as he tilted his head back. Then Abrahah Al-Ashram decided to force the Arabs to make their pilgrimage to this magnificent church, just as they had performed pilgrimage to the Ka`bah in Makkah. He announced this in his kingdom (Yemen), but it was rejected by the Arab tribes of `Adnan and Qahtan. The Quraysh were infuriated by it, so much so that one of them journeyed to the church and entered it one night. He then relieved himself in the church and ran away (escaping the people). When its custodians saw what he had done, they reported it to their king, Abrahah, saying; “One of the Quraysh has done this in anger over their House in whose place you have appointed this church.” Upon hearing this, Abrahah swore to march to the House of Makkah (the Ka`bah) and destroy it stone by stone. Muqatil bin Sulayman mentioned that a group of young men from the Quraysh entered the church and started a fire in it on an extremely windy day. So the church caught on fire and collapsed to the ground. Due to this Abrahah prepared himself and set out with a huge and powerful army so that none might prevent him from carrying out his mission. He took along a great, powerful elephant that had a huge body the like of which had never been seen before. This elephant was called Mahmud and it was sent to Abrahah from An-Najashi, the king of Abyssinia, particularly for this expedition. It has also been said that he had eight other elephants with him; their number was also reported to be twelve, plus the large one, Mahmud — and Allah knows best. Their intention was to use this big elephant to demolish the Ka`bah. They planned to do this by fastening chains to the pillars of the Ka`bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka`bah all at one time. When the Arabs heard of Abrahah’s expedition, they considered it an extremely grave matter. They held it to be an obligation upon them to defend the Sacred House and repel whoever intended a plot against it. Thus, the noblest man of the people of Yemen and the greatest of their chiefs set out to face him (Abrahah). His name was Dhu Nafr. He called his people, and whoever would respond to his call among the Arabs, to go to war against Abrahah and fight in defense of the Sacred House. He called the people to stop Abrahah’s plan to demolish and tear down the Ka`bah. So the people responded to him and they entered into battle with Abrahah, but he defeated them. This was due to Allah’s will and His intent to honor and venerate the Ka`bah.

The army continued on its way until it came to the land of Khath`am where it was confronted by Nufayl bin Habib Al-Kath`ami along with his people, the Shahran and Nahis tribes. They fought Abrahah but he defeated them and captured Nufayl bin Habib. Initially he wanted to kill him, but he forgave him and took him as his guide to show him the way to Al-Hijaz.

When they approached the area of At-Ta’if, its people — the people of Thaqif — went out to Abrahah. They wanted to appease him because they were fearful for their place of worship, which they called Al-Lat. Abrahah was kind to them and they sent a man named Abu Righal with him as a guide. When they reached a place known as Al-Mughammas, which is near Makkah, they settled there. Then he sent his troops on a foray to capture the camels and other grazing animals of the Makkans, which they did, including about two hundred camels belonging to `Abdul-Muttalib. The leader of this particular expedition was a man named Al-Aswad bin Mafsud. According to what Ibn Ishaq mentioned, some of the Arabs used to satirize him (because of the part he played in this historical in this historical incident). Then Abrahah sent an emissary named Hanatah Al-Himyari to enter Makkah, commanding him to bring the head of the Quraysh to him. He also commanded him to inform him that the king will not fight the people of Makkah unless they try to prevent him from the destruction of the Ka`bah. Hanatah went to the city and he was directed to `Abdul-Muttalib bin Hashim, to whom he relayed Abrahah’s message. `Abdul-Muttalib replied, “By Allah! We have no wish to fight him, nor are we in any position to do so. This is the Sacred House of Allah, and the house of His Khalil, Ibrahim, and if He wishes to prevent him (Abrahah) from (destroying) it, it is His House and His Sacred Place (to do so). And if He lets him approach it, by Allah, We have no means to defend it from him.” So Hanatah told him, “Come with me to him (Abrahah).” And so `Abdul-Muttalib went with him. When Abrahah saw him, he was impressed by him, because `Abdul-Muttalib was a large and handsome man. So Abrahah descended from his seat and sat with him on a carpet on the ground. Then he asked his translator to say to him, “What do you need” `Abdul-Muttalib replied to the translator, “I want the king to return my camels which he has taken from me which are two hundred in number.” Abrahah then told his translator to tell him, “I was impressed by you when I first saw you, but now I withdraw from you after you have spoken to me. You are asking me about two hundred camels which I have taken from you and you leave the matter of a house which is (the foundation of) religion and the religion of your fathers, which I have come to destroy and you do not speak to me about it” `Abdul-Muttalib said to him, “Verily, I am the lord of the camels. As for the House, it has its Lord Who will defend it.” Abrahah said, “I cannot be prevented (from destroying it).” `Abdul-Muttalib answered, “Then do so.” It is said that a number of the chiefs of the Arabs accompanied `Abdul-Muttalib and offered Abrahah a third of the wealth of the tribe of Tihamah if he would withdraw from the House, but he refused and returned `Abdul-Muttalib’s camels to him. `Abdul-Muttalib then returned to his people and ordered them to leave Makkah and seek shelter at the top of the mountains, fearful of the excesses which might be committed by the army against them. Then he took hold of the metal ring of the door of the Ka`bah, and along with a number of Quraysh, he called upon Allah to give them victory over Abrahah and his army. `Abdul-Muttalib said, while hanging on to the ring of the Ka`bah’s door, “There is no matter more important to any man right now than the defense of his livestock and property. So, O my Lord! Defend Your property. Their cross and their cunning will not be victorious over your cunning by the time morning comes.” According to Ibn Ishaq, then `Abdul-Muttalib let go of the metal ring of the door of the Ka`bah, and they left Makkah and ascended to the mountains tops. Muqatil bin Sulayman mentioned that they left one hundred animals (camels) tied near the Ka`bah hoping that some of the army would take some of them without a right to do so, and thus bring about the vengeance of Allah upon themselves.

When morning came, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud. He mobilized his army, and they turned the elephant towards the Ka`bah. At that moment Nufayl bin Habib approached it and stood next to it, and taking it by its ear, he said, “Kneel, Mahmud! Then turn around and return directly to whence you came. For verily, you are in the Sacred City of Allah.” Then he released the elephant’s ear and it knelt, after which Nufayl bin Habib left and hastened to the mountains. Abrahah’s men beat the elephant in an attempt to make it rise, but it refused. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned him towards Yemen, and he rose and walked quickly. Then they turned him towards Ash-Sham and he did likewise. Then they turned him towards the east and he did the same thing. Then they turned him towards Makkah and he knelt down again. Then Allah sent against them the birds from the sea, like swallows and herons. Each bird carried three stones the size of chickpeas and lentils, one in each claw and one in its beak. Everyone who was hit by them was destroyed, though not all of them were hit. They fled in panic along the road asking about the whereabouts of Nufayl that he might point out to them the way home. Nufayl, however, was at the top of the mountain with the Quraysh and the Arabs of the Hijaz observing the wrath which Allah had caused to descend on the people of the elephant. Nufayl then began to say, “Where will they flee when the One True God is the Pursuer For Al-Ashram is defeated and not the victor. Ibn Ishaq reported that Nufayl said these lines of poetry at that time,

“Didn’t you live with continued support We favored you all with a revolving eye in the morning (i.e., a guide along the way). If you saw, but you did not see it at the side of the rock covered mountain that which we saw. Then you will excuse me and praise my affair, and do not grieve over what is lost between us. I praised Allah when I saw the birds, and I feared that the stones might be thrown down upon us. So all the people are asking about the whereabouts of Nufayl, as if I have some debt that I owe the Abyssinians.” `Ata’ bin Yasar and others have said that all of them were not struck by the torment at this hour of retribution. Rather some of them were destroyed immediately, while others were gradually broken down limb by limb while trying to escape. Abrahah was of those who was broken down limb by limb until he eventually died in the land of Khath`am. Ibn Ishaq said that they left (Makkah) being struck down and destroyed along every path and at every water spring. Abrahah’s body was afflicted by the pestilence of the stones and his army carried him away with them as he was falling apart piece by piece, until they arrived back in San`a’. When they arrived there he was but like the baby chick of a bird. And he did not die until his heart fell out of his chest. So they claim. Ibn Ishaq said that when Allah sent Muhammad with the prophethood, among the things that he used to recount to the Quraysh as blessings that Allah had favored them with of His bounties, was His defending them from the attack of the Abyssinians. Due to this they (the Quraysh) were allowed to remain (safely in Makkah) for a period of time. Thus, Allah said,

(Have you not seen how your Lord dealt with the Owners of the Elephant Did He not make their plot go astray And He sent against them birds, in flocks (Ababil). Striking them with stones of Sijjil. And He made them like `Asf, Ma’kul.)

(For the Ilaf of the Quraysh, their Ilaf caravans, in winter and in summer. So, let them worship the Lord of this House, Who has fed them against hunger, and has made them safe from fear.) (106:1-4) meaning, that Allah would not alter their situation because Allah wanted good for them if they accepted Him. Ibn Hisham said, “Al-Ababil are the groups, as the Arabs do not speak of just one (bird).” He also said, “As for As-Sijjil, Yunus An-Nahwi and Abu `Ubaydah have informed me that according to the Arabs, it means something hard and solid.” He then said, “Some of the commentators have mentioned that it is actually two Persian words that the Arabs have made into one word. The two words are Sanj and Jil, Sanj meaning stones, and Jil meaning clay. The rocks are of these two types: stone and clay.” He continued saying, “Al-`Asf are the leaves of the crops that are not gathered. One of them is called `Asfah.” This is the end of what he mentioned. Hammad bin Salamah narrated from `Asim, who related from Zirr, who related from `Abdullah and Abu Salamah bin `Abdur-Rahman that they said,

(birds Ababil.) “In groups.” Ibn `Abbas and Ad-Dahhak both said, “Ababil means some of them following after others.” Al-Hasan Al-Basri and Qatadah both said, “Ababil means many.” Mujahid said, “Ababil means in various, successive groups.” Ibn Zayd said, “Ababil means different, coming from here and there. They came upon them from everywhere.” Al-Kasa’i said, “I heard some of the grammarians saying, “The singular of Ababil is Ibil.” Ibn Jarir recorded from Ishaq bin `Abdullah bin Al-Harith bin Nawfal that he said concerning Allah’s statement,

(And He sent against them birds, Ababil.) “This means in divisions just as camels march in divisions (in their herds).” It is reported that Ibn `Abbas said,

(And He sent against them birds, Ababil.) “They had snouts like the beaks of birds and paws like the paws of dogs.” It has been reported that `Ikrimah said commenting on Allah’s statement,

(birds, Ababil.) “They were green birds that came out of the sea and they had heads like the heads of predatory animals.” It has been reported from `Ubayd bin `Umayr that he commented:

(birds, Ababil.) “They were black birds of the sea that had stones in their beaks and claws.” And the chains of narration (for these statements) are all authentic. It is reported from `Ubayd bin `Umayr that he said, “When Allah wanted to destroy the People of the Elephant, he sent birds upon them that came from sea swallows. Each of the birds was carrying three small stones — two stones with its feet and one stone in its beak. They came until they gathered in rows over their heads. Then they gave a loud cry and threw what was in their claws and beaks. Thus, no stone fell upon the head of any man except that it came out of his behind (i.e., it went through him), and it did not fall on any part of his body except that it came out from the opposite side. Then Allah sent a severe wind that struck the stones and increased them in force. Thus, they were all destroyed.”

PS: Teach your children the below story

Whoever asks Allaah sincerely for martyrdom – Story of Umm Waraqah

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“Whoever asks Allah sincerely for martyrdom [Allahumma inni as’aluk ash-shahadah], Allah will cause him to reach the status of the martyrs even if he dies in his bed.” [‘Sahih al-Bukhari’; # 1909]’

[Al-`Adawee said it was sound, and that it was reported by by Muslim, page 55 of volume 13; Abu Dãwood, page 179 of volume 2; and Ibn Mãjah, #2797.]

Umm Waraqah bint ‘Abdullaah bin Haarith Ansariah (radiallaahu ‘anhaa)

The Prophet, salAllaahu ‘alaihi wa salaam said:

“ Umm Waraqah! Dwell in your House, Allaah will give you the death of a martyr”

The Ansaar of Al-Madeenah were standing on the outskirts of their city, looking with inpatient eyes towards the road approaching from Makkah.

Men, women, girls and boys, the young and the old were waiting for the arrival of their beloved Prophet salAllaahu ‘alaihi wa salaam who was migrating from his city to theirs at their invitation and at the command of Allaah, subhanna wa ta’alaa. Suddenly someone shouted, “ Here they come!”. And all the young girls and women burst into a song of praise of Allaah subhanna wa ta’alaa and a welcome to His Messenger salAllaahu ‘alaihi wa salaam.

Among the Ansaaree women was Umm Waraaqah bint ‘Abdullaah radiallaahu ‘anha. She was a learned, scholarly, pious and modest lady , who was well known amongst the female companions (May Allaah be pleased with them) as one who spent her nights and days in prayer and meditation. She used to recite the Noble Qu’raan beautifully; it was second nature for her to spend a lot of time meditating on the meaning of its Verses.

The Prophet salAllaahu ‘alaihi wa salaam valued her highly and he told her to lead the family in congregational prayers. The courtyard of the house was converted into a masjid; with the permission of the Prophet salAllaahu ‘alaihi wa salaam they had a Mu’aadheen to give the call for prayers. ‘Abdur-Rahmaan bin Khaalad says that he saw the Mu’aadheen, who was a very aged man. Thus Umm Waraqah bint ‘Abdullaah radiallaahu ‘anhaa was appointed by the Prophet salAllaahu ‘alaihi wa salaam to be an Imaam and lead the prayers for the women.

Besides her thirst for knowledge of the Qu’raan, Shar’eeah (Islaamic legislation) and Ahaadeeth, Umm Waraqaah radiallaahu ‘anhaa had a burning desire to die as a martyr in the cause of al-Islaam. When it was announced that the army should prepare to leave for the battle of Badr, Umm Waraaqah radiallaahu ‘anhaa went to the Prophet salAllaahu ‘alaihi wa salaam and volunteered her services to tend to the wounded in the battlefield. She told him salAllaahu ‘alaihi wa salaam that it was her earnest desire to die in the cause of al-Islaam. The Prophet salAllaahu ‘alaihi wa salaam could see her enthusiasm and ardour but he told her to stay at home and she would attain martyrdom there. She went back happily because it was her duty to yield to the command of the Messenger of Allaah salAllaahu ‘alaihi wa salaam.

The Prophet salAllaahu ‘alaihi wa salaam would sometimes take along some of His Companions and visit the home of Umm Waraaqah radiallaahu ‘anhaa. He would tell them to accompany him to the house of the lady who was a living martyr. He would ask about her welfare, rest for awhile and then offer supplications to Allaah, the High, for her well being and return. Allaah subhanna wa ta’alaa revealed to His beloved Messenger salAllaahu ‘alaihi wa salaam that Umm Waraaqaah radiallaahu ‘anhaa would die the death of a martyr in her own home. Nobody could understand how this would take place with her sitting in her house, but they were sure it would definitly happen, as this news had been given by their truthful Prophet salAllaahu ‘alaihi wa salaam.

Umm Waraqaah radiallaahu ‘anhaa herself was awaiting every moment to see how this auspicious event, which would be the fulfillment of her greatest dream, would take place. She waited patiently, for it would give her eternal life and a place in Paradise. When would it take place? How exactly would it take place? What shape would it take? How would it be possible to become a martyr sitting in the house? Lossed in these thoughts she passed her nights and her days. The Prophet salAllaahu ‘alaihi wa salaam passed. Abu Bakr Siddique radiallaahu ‘anhu succeeded and he also passed; ‘Umaar Farooq radiallaahu ‘anhu became the Khalifa.

Umm Waraqaah radiallaahu ‘anhaa had two slaves working for her, a girl and a man. She told them that after her death they would be free. One day they got together and decided that they were tired of waiting for this old lady to die. The planned to kill her in her sleep and escape to freedom. They were so tempted by the thought of freedom that they forgot to consider their future as well as their life in the Aakhiraah.

In the dead of night as Umm Waraqah radiallaahu ‘anhaa lay in a deep sleep, they killed her, covered her body with a sheet and crept away from the house silently. As day broke and the sun came up, the neighbours missed the sound of the beautiful recitation of the Noble Qu’raan by Umm Waraqaah radiallaahu ‘anhaa which used to fill the air early in the dawn. When they entered the house they were shocked to see her lying in the sleep of death. Then they saw that both the slaves were missing. They realized that they must be criminals. ‘Umaar ibn al-Khattaab radiallaahu ‘anhu ordered that people should be sent out to search for them. Finally, they were found hiding. When they were brought before the Khalifa in court, they admitted their guilt and were put to death.

Thus the Prophet salAllaahu ‘alaihi wa salaam was proven right, that Umm Waraqaah radiallaahu ‘anhaa died the death of a martyr in her own home, and attained Jannah.

Verily, the pious will be in the midst of Gardens and Rivers. In a seat of truth, near the Omnipotent King (Allaah, the One, the All-Blessed, the Most High, the Owner of Majesty and Honour) – 54:54-55

Excerpted from:
Pgs. 257-261 : Great Women of Islaam – By: Mahmood Ahmad Ghadanfaar
Revised by: Shaykh Safiur-Rahmaan al-Mubaarakpooree (May Allaah have Mercy on him)

Related Links:

Martyrdom without Fighting – Riyadh ul saaliheen

Adopting Children in Islam – The Pemanent Committee, Fataawa Islaamiyyah

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Question :

All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy.

The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance.

Answer :

1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).

2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving.

The Most High said :

“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)

Furthermore the Prophet sallallahu alayhe was salaam said :

” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]

3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.

a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :

“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)

b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :

“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)

So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.

4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:

a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.

b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
“……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)

Also the Prophet sallallahu alayhe was salaam said :
” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.” [Narrated by Ahmad and Muslim].

He sallallahu alayhe was salaam furthermore said :
” The believers amongst themselves are like a structure, parts of it srengthen others”
[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]

This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :

” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]

May Allah bless and send peace upon the Messenger , his family, and companions.

The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pgs 172-175

To Whom are the Deeds of a Child Written? – Shaykh Ibn Baaz

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Question posed to Shaykh Ibn Baaz, rahimahullah:

Q. Are the deeds of a child who has not yet reached the age of puberty such as prayer, Hajj and the reading of the Qur’aan attributed to his parents or are they attributed to him?

A.  The good deeds of a child who has not yet reached the age of puberty and their rewards are for him and not for his parents or anyone else.  His parents are rewarded for having taught him to perform these deeds, for directing him to do good and for helping him in them.  This is indicated by the hadeeth in Saheeh Muslim, narrated by Ibn Abbaas, that a woman lifted a child to the Prophet, salallahu ‘alayhi wa salam, during his farewell Hajj and said:  “O Messenger of Allah, is there Hajj for him?”  He, salallahu ‘alayhi wa salam, replied:  “Yes, and there is reward for you.”The Prophet, salallahu ‘alayhi wa salam, informed us that the Hajj is for the child, and that his mother is rewarded for her Hajj with him.  Similarly, there is reward for others besides the child’s parents, for the good they do such as teaching orphans, relatives, servants and others, due to the Prophet’s, salallahu ‘alayhi wa salam, saying:  “For the one who guides to good, a reward similar to that of the one who performs it.”  Narrated in Saheeh Muslim.  This is because it is from the assisting one another in virtue and fearfulness of Allah and that He, Glory be to Him, rewards for this.

Shaykh Ibn Baaz, rahimahullah  [Fataawa Islaamiyyah: 4/526]
(Also in Islamic Fataawa Regarding the Muslim Child, page 15)

Have Tawakkul on Allah when leaving Home – Saheeh Hadith

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Dua Upon Going Out of the Home

The Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: Whoever says – upon going out of his home:

Bismillãh, tawakkaltu `alã ‘allãh, lã hawla wa lã quwwata ‘illã bil-lãhi ta`ãla,

[I put my trust in Allah, there is neither might nor strength, except by Allah, the Most High]

Dua Upon Going Out of the Home

it is said to him:

“You have been sufficed, protected, and guided, and the shaytan would move aside from him, then say to another shaytan: What access do you have to a man that has been guided, sufficed, and protected?”

Reporters

Reported by Abu dawood, An-Nisã’ee , and At-Tirmithi and he said it was comely-sound. Al-Albãni said it is as At-Tirmithi said; rather, he said, it is sound, and he said that Ibn Hibbãn also reported it in his Saheeh. Al-Albãni included this hadeeth in The Authentic of Good Sayings as #44.

Free Mixing In Schools – Shaykh Ibn Baz

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Taken from the book: Islamic Fataawa Regarding The Muslim Child
Compiled By: Yahya Ibn Sa’eed Aale Shalwaan
Translation And Footnotes By: Abu Ziyaad Ibn Mahmood Abdul-Ghafoor
Pgs. 192-193

Fatwa 121:

All praise be to Allaah and may blessings and peace be upon His Messenger …To commence: I have read the article written by some journalists in the magazine “Al-Jazeerah” edition number: 3754 dated: 15/4/1403, according to the Hijri calendar, in which the free mixing of the sexes was suggested at the elementary school level. Due to the detrimental consequences of this suggestion, I see fit to warn against it, so I say: Free mixing is a medium that leads to much evil and corruption, so its practice is not permissible. The Prophet (sallAllahu ‘alayhi wa sallam) said:

“Order your children to perform the prayer at seven years,
spank them over it at ten and separate between them in the beds”

The Prophet (sallAllahu ‘alayhi wa sallam) ordered that they be separated between in their beds because their proximity to each other at the age of ten years or more can be a cause of the occurrence of indecent sexual acts due to free mixing.

No doubt, their gathering every day whilst they are in the elementary school level is also a cause of this, just as it is means for their free mixing in the remaining levels of education.

Under all circumstances the free mixing of boys and girls at this level is evil and not permissible due to it leading to various types of immorality. The perfect Sharee’ah has obligated the forbidding of the means that lead to Shirk and disobedience. Much evidence from the Verses of the Qur’aan and Ahaadeeth have indicated towards this principle, if it were not for lengthiness I would have mentioned many of them. The great scholar Ibn al-Qayyim, may Allaah have mercy upon him mentioned ninety-nine pieces of evidence indicating towards this principle in his book (E’laam al-Muwaqqi’een). My advice to these journalists and others is not to suggest matters that open the doors of evil upon the Muslims that have been closed. We ask Allaah for guidance and success for all. It is sufficient for the sound minded to see what has occurred of immense immorality in the countries that have legalised free mixing.

Sheikh Ibn Baaz.
[Majmu’ Fataawa wa Maqaalaat Mutanawwi’ah: 5/234]

The number of Takbirs during Salat-ul-‘Eid & Eid Coinciding with Jumu’a – alifta

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The number of Takbirs during Salat-ul-‘Eid is seven in the first Rak‘ah (unit of Prayer), including the opening Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting the Prayer), and five in the second Rak‘ah, not including the Takbir said upon rising from Sujud (prostration) to offer the second Rak‘ah. The positions of saying Takbir: in the first Rak‘ah after Takbirat-ul-Ihram, and in the second: after the Takbir said upon standing up from Sujud for offering the second Rak‘ah.

From: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=2857&PageNo=1&BookID=7

RECOMMENDED READING – Fataawa related to Salaatul ‘Eidayn (The Two Eid Prayers)

What to do if ‘Eid falls on a Friday

Question:

If ”Eid Al-/ Fitr or Eid Al-Adha fell on Friday, . In this case what should be done? Should we pray Zuhr if we dont offer the Friday prayer, or is there no requirement for it if we do not perform the Friday prayer?

Answer:

Whoever prayed the Eid prayer on Friday, it is permitted for him not to attend the Friday prayer on that day, except for the Imam, for he is obliged to perform it for whoever wishes to attend it -be they from among those who attended the Eid prayer , or those who did not attend it . If no one attends the Friday prayer , he is relieved of its obligation and he should offer the Zhur prayer. In saying this, the scholars cite as evidence the narration of Abu Dawud in his Sunan, on the authority of Iyyas bin Abi Ramlah Ash-Shami, who said : I witnessed Mu’awiyyah bin Abi Sufyan, may Allah be pleased with him , asking Zaid bin Arqam: Did you witness two Eids falling on the same day with the Messenger of Allah sallallahu alayhe was salaam ? He said : Yes . He asked : ” And what did he do ? He replied : ” He offered the Eid prayer , then he gave permission for those who wished, to perform the Friday prayer , saying : Whoever wants to pray, then let him pray . (Abu Dawud no . 1070)

Also cited as evidence is the narration of Abu Dawud in his Sunan, on the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah sallallahu alayhe was salaam , which states that he said : Two Eids have fallen on this day, so whoever wished, it will suffice him instead of the Friday prayer; and we are offering the Friday prayer.( Abu Dawud no 1074)

This proves that it is allowed on Fridays for those who have attended the Eid prayer not to perform the Friday prayer , but that the Imam is not excused, because he sallallahu alayhe was salaam said : And we are offering the Friday prayer.

Also cited as evidence is the narration of Muslim, on the authority of An-Nu’man bin Bashir, may Allah be pleased with him, that the Prophet sallallahu alayhe was salaam used to recite Surah Al-A’la and Surah Al-Ghashiyah in the Eid prayers and the Friday prayers and he might have prayed both of them one day and recited them in both prayers ( Muslim no 878) So whoever does not attend the Friday prayer from among those who have prayed the Eid prayer, he must pray it as Zhur , in accordance with the evidences which prove that it is obligatory to offer the Zhur prayer for those who do not attend the Friday Prayer .

And may peace and blessings be upon our Prophet, Muhammad and upon his family and Companions.

Permanent Committee for Research and Verdicts – Fataawa Islaamiyah Vol. 2 Pgs 453-454

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