Points of Benefit Deduced from Aayatul Kursi – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Related Points of Benefit from the Shaykh Uthaymeen’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

1. Affirming Five Names of the Names of Allaah.

Allaah, al-Hayy, al-Qayyoum, al-’Aliyy, al-’Atheem. [85]

2. Affirming that Allaah is singled out with all worship (al-uloohiyyah): He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservingly:

{ لا إلهَ إلاَّ ُ هوَ }
None has the right to be worshipped but He [Allaah].

3. Refuting the claim of the polytheists who affirm other gods beside Allaah.

4. Affirming the sifah (attribute) of hayaat (Life) for Allaah, and that His life is one of perfection, neither preceded by ‘adam nor coming come to naught nor characterized by imperfection. On the contrary, our life originates in ‘adam and will come to an end, and it is accompanied by imperfection. If fact, all of our life is imperfect, and that is why Allaah described it by ad-dunya. [86] The Life of Allaah, however, is perfection from all angles because of His saying: {الْحَيُّ}The Living, where the particle ال is for al-istighraaq, which comprises all the meanings of the qualities of the perfect life, as if He says, “There is no one who is truly living except He.” In fact, this is the case because there is none qualified with the life of perfection except Allaah, the Most Mighty and most Majestic.

5. Affirming the al-qayyoumiyyah [87] for Allaah (عزَّوجَلََّّ) because He said: { القَيُّوم }. Such a description does not apply to the human being. There is not any person who is established on his own nor is there anyone who takes full charge of others by whom they subsist, because there is no human being except that he is in need of others. We need workers, and they need us. We need [our] women and they need us. We need our sons and daughters and they need us. There is no one who is absolutely in full charge (giving them care, maintenance, providing for them, etc.) of others. I may be able to take charge of someone else, but in a limited sense. That is why Allaah تعالى said:

[ أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ]

Is He [Allaah] Who takes charge (guards, maintains, provides, etc.) of every person and knows all that he has earned (like any other deities who know nothing)? [Qur’aan, Soorat Ar-Ra’d (13:33)].

6. The aayah contains ismullaahi al-aa’tham (Allaah’s Most Greatest Name) affirmed in His Saying:

[ الحيُّ الَقيُّوم ]

Allaah, there is no god worthy of worship except He, the one who possesses the perfect living, and Who is established on His Own, Self-subsisting, and by Whom all things subsist.[88]

These two Names were mentioned in three places in the Qur’aan, in the two soorahs known as az-zahraawayn [89] (AlBaqarah and Aal-’Imran), and in Soorat Taha.[90]

The people of ‘ilm (ahlul-‘ilm) said: The Most Great Name of Allaah is only in these two Names since they comprise the Most Beautiful Names in their entirety, and hence the attribute of Perfection is implied in the Name [ الحيُّ ]and the attribute of ihsaan (beauty) is entailed in the Name: [ الَقيُّوم]

7. The perfection of Allaah’s Life and qayyoumiyyah such that they are free from the slightest imperfection. The evidence is in His Saying:

[ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
Neither slumber, nor sleep overtakes Him.

Perfection may be generalized considering what is predominant or more numerous although it may be deficient in certain aspects. However, negation of imperfection means that the perfection is absolute and in every respect is free from deficiency. In this sense, the negation occurred in His Saying:

[ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
Neither slumber, nor sleep overtakes Him.

8. Affirming as-sifaat as-salbiyyah for Allaah because of His saying:

[ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
Neither slumber, nor sleep overtakes Him.

and His saying:

[ وَلَا يَئُودُهُ حِفْظُهُمَا ]
He feels no fatigue in guarding and preserving them.

The sifaat as-salbiyyah are those attributes that Allaah has denied for His Self and which imply affirming the perfection of their opposites.

9. Affirming that Sovereignty of Allaah comprehends everything. The evidence is in His Saying:

[ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]
To Him belongs whatever is in the heavens and the earth.

10. This Sovereignty is exclusively His. The evidence lies in the same aayah:

[ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]

To Him belongs whatever is in the heavens and the earth, in which the predicate (gram. khabar) { له } “To Him” has preceded the subject (gram. mubtada’) which is the conjunctive noun { ما } “Whatever”. In this way, there is a grammatical state of hasr (exclusivity, restriction) which signifies that: “To Him (Allaah) alone belongs whatever is in the heavens and the earth.”

11. Affirming the heavens and the earth, as in His Saying:

[ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]
To Him belongs whatever is in the heavens and the earth.

The “heavens” is a number. They are seven in number and similarly is the number of the earths as proven from other texts.[91]

12. The Perfection of the Kingship of Allaah, as evident in His saying:

[ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ]
Who is he that can intercede with Him except with His Permission?

This Kingship of Allaah (سبحانه و تعالى ) is not the same as His all comprehensive Sovereignty. In fact, power and full kingship are more perfect than just all-comprehensive sovereignty.

13. Affirming the intercession that is approved by Allaah as evident in His saying:

[ إِلَّا بِإِذْنِهِ ]

[None can intercede] except by Allaah’s Permission, otherwise, the exception would not be correct. Hence, had the approved intercession been not affirmed, the exception would not be correct.

14. Affirming the “Permission” which is His Command:

[ إِلَّا بِإِذْنِهِ ]
[None can intercede] except by Allaah’s Permission.

15. Affirming the ‘ilm (Knowledge) for Allaah and that His Knowledge comprehends the past, the present, and the future. The evidence is in His Saying:

[ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ]

And Allaah Knows what happens to them (His creatures) in the future and what happened to them in the past.

16. Refuting the claims of the extremists from the Qadariyyah[92] by affirming Allaah’s all-encompassing Knowledge as in the statement. This constitutes a rebuttal of the extremist from the Qadariyyah who say that Allaah knows the actions of His salves only after they are carried out, denying that Allaah knowledge comprehends everything.

17. The rebuttal of the two sects, the Khawaarij [93] and the Mu’tazilah [94] by affirming the shafaa’ah. Both sects deny the general intercession approved for the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and for others and which applies to the people who committed sin. This negation is based upon their doctrine that the person who commits a major sin and die without repenting from it will be punished in the Fire forever. The two sects differed, however, as to whether such a person is considered a kaafir, or neither a believer nor a kaafir.

The Kharijites, courageous against the truth and for it, said, “The one who commits a major sin is kaafir and no longer belongs to the fold of Islam.” The Mu’tazilites were fearful to oppose the people of ahlus-sunnah and the kharijites. They took a cowardly position and said, “We will sit in the middle of the road and say that the one who has committed a grave sin is in a position somewhere between the two; we neither say he is a believer nor a kaafir!” Both sects, however, agreed that in the hereafter he would be in the Fire of Hell forever.

That is why they denied the shafaa’ah (intercession). The generality of the aayah refutes the position held by both sects:

[ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِه ]
Who is he that can interceded with Him except with His Permission?

18. None will ever encompass anything of Allaah’s knowledge nor of His Hearing or His Sight:

[ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ]
And they will never compass anything of His Knowledge except that which He wills.

19. We comprehend no knowledge about Allaah or about His creation except that which He wills for us to know.[95]

20. Forbidding the takyeef (assigning a manner or a “how”) to the Attributes of Allaah, because He did not inform us of the how they are. So if we claim the knowledge of the kayfiyyah (i.e. the condition or the “how”) of His Attributes, then we are lying.

21. Rebutting the Mu’attilah, due to His saying:

[ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ ]
And they will never compass anything of His Knowledge

This is evidence against the Mu’attilah because they say, for example, that Allaah (سبحانه و تعالى) has no real Hand. This necessitates that they encompass the negation of one of His Attributes. In this respect, both sects, the Mu’attilah and the people of takyeef (Mukayyifah) lied because Allaah affirmed this Attribute (i.e. the Hand) to Himself. Accordingly, their claim that the true and real Attributes like the Hand, the Face, the Eyes, and so forth do not befit Allaah is false and void. The basis for this fact is that knowledge is of two kinds: (a) Affirmation, and (b) Negation.

Therefore, you cannot negate anything as being a quality of someone (something) except with knowledge, just like you cannot affirm anything for someone (something) except with knowledge. So if those sects would deny the realities of the aforementioned Attributes of Allaah then they must bring forth their proofs, if they are truthful. For example, Allaah (سبحانه و تعالى) did not negate that the Attribute of the Hand from His Self, not even in one single aayah in the Qur’aan, nor did the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) negate this Attribute in any hadeeth, nor did the righteous predecessors (as-salaf-us-saalih). Those sects, however, utter the negation of Allaah’s true and real Hand.

22. Rebutting the position of the Mumathilah (those who liken Allaah to His creation). Since the aayah:

[ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ ]
And they will never compass anything of His Knowledge.

implies a rebuttal of the Mukayyifah, then by all reason it is a rebuttal of the Mumathilah.

23. Affirming the mashee’ah (Will) for Allaah because of His saying:

[ إِلَّا بِمَا شَاءَ ]
Except that which he Wills.

24. Rebutting the Qadariyyah and the Mu’tazilah who say that Allaah, the Most High, does not Will anything as far as man is concerned.[96] This is evident in Allaah’s saying:

[ وَلَا يُحِيطُونَ ]
And they will never compass…

Knowing that man’s compassing of something is from his qualities and his qualities are a creation of Allaah, [and hence man’s will is not independent from the Will of Allaah].

25. The greatness of the kursi, for His saying:

[ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ]
His kursi extends over and encompasses the heavens and the earth.

26. The Greatness of the Creator of the kursi because the greatness of the created implies the Greatness of the Creator.

27. The kufr of the person who denies the heavens and the earth because this necessitates accusing Allaah of lying. As far as the earth is concerned, I believe that no one denies it [its existence]. However, as regard to the heavens, there are those who deny them saying that what is above us is boundless and limitless space, and that there is only stars and diffused dust (sadoom) or the like. There is no doubt that the one who holds to this belief is a kaafir, whether he himself believes in this or he imitates those whom he reveres from the people who hold to this belief—while knowing the truth implied from the proofs of the Qur’aan and the sunnah.

28. Affirming the Strength of Allaah, and the proof is His saying:

[ وَلَا يَئُودُهُ حِفْظُهُمَا ]
He feels no fatigue in guarding and preserving them.

29. Denying the mashaqah (fatigue) from Allaah, the Mighty and Majestic, because of His saying:

[ وَلَا يَئُودُهُ ]
He feels no fatigue.

This is one of the sifaat as-salbiyyah just like saying of Allaah:

[ وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ ]

And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched us. [Qur’aan, Soorat Qaaf (50:38)].

30. Affirming what is implied by the above statement:

[ وَلَا يَئُودُهُ حِفْظُهُمَا ]
He feels no fatigue in guarding and preserving them,

from the attributes of Knowledge, Ability, Life, Mercy, Wisdom, and Strength.

31. Affirming that the heavens and the earth are in need for someone who guards them, as stated in Allaah’s saying (which means): He feels no fatigue in guarding and preserving them. Had it not been for the guarding and preserving of Allaah, they would have been ruined. Allaah Says:

وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا

Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid (mosques), wherein the Name of Allaah is mentioned much would surely have been pulled down. [Qur’aan, Soorat Al-Hajj (22:40)].[97]

And His Saying:

وَيُمْسِكُ السَّمَاءَ أَن تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ
He withholds the heavens from falling on the earth except by His Leave.
[Qur’aan, Sooart Al-Hajj (22:65)].

إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ

Verily! Allaah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that can grasp them after Him. [Qur’aan, Sooart Faatir (35:41)].

32. Affirming al-’uluw ath-thaati (the Transcendence of Allaah in His Essence) and al-’uluw as-sifaati (the Transcendence of Allaah’s Attributes) because of His saying:

[ وَهُوَ الْعَلِيُّ ]
And He [Allaah] is the Most High, above everything.

33. Rebutting both the Hulooliyyah [98] and the Mu’atilah who negate this Attribute of Allaah تعالى. The Hulooliyyah say, “Allaah is not above everything but rather He is everywhere.” And the Mu’attilah, the people who deny Allaah’s Attributes, say, “He cannot be described as being High or low, to the left or the right, or as being separated from or associated with His creation.”

34. Warning against transgression upon others because of His saying:

[ وَهُوَ الْعَلِيُّ الْعَظِيمُ ]
And He is the Most High, above everything, and He is the Most Great.

That is why Allaah (تعالى) said in Soorat An-Nisaa’ [(4:34)]:

فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا

And if they [women] return to obedience [to their husbands], then seek not against them means [of annoyance]. Surely, Allaah is ever Most High, above everything, Most Great.

So if you think proudly of yourself, then remember the Highness of Allaah above everything, the Most Mighty and Majestic. And if you think of yourself as being great, then remember the Greatness of Allaah.

35. Affirming the Greatness of Allaah because of His saying:

[ الْعَظِيمُ ]
The Most Great.

36. Affirming the Attribute of Perfection that is implied in the combined Attribute of Transcendence and Greatness.

37. Knowing that the mulk (Sovereignty) belongs to Allaah then:

We must not behave or act in His kingdom except in accordance with that which He is pleased, because of His saying:

[ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]
To Him belongs whatever is in the heavens and the earth.

The judicial rulings and decreeing amongst the people must be based upon the Judgment of Allaah. Indeed the reliance of man upon the judicial decrees laid by the created and the system of laws laid down by man is one kind of setting up rivals with Allaah (shirk billaah)[99], the Most Mighty and Most Majestic.

Contentment with the Pre-decree of Allaah, the Most Mighty and Most Majestic, because if you know that the Sovereignty exclusively belongs to Allaah (سبحانه و تعالى ) then you would say, “This is the disposal of affairs by a Sovereign in His Kingdom, and He has the right to do whatever He wants.”

[ لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ ]

He cannot be questioned as to what He does, while they [the creation] will be asked. [Qur’aan, Soorat Al-Anbiyaa’ (21:23)].

Accordingly, this understanding was part of the condolence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to his daughter [following the death of her child] when he said:

“Whatever Allaah takes belongs to Him, and to Him belongs what He grants, and everything with Him has an appointed fixed term [in this world].” [100]

Man should not act conceitedly upon accomplishing something because this accomplishment is from Allaah and the Sovereignty is exclusively His.

Footnotes:

[85]The Shaykh Uthaymeen also stated that he is in doubt whether the word إله is a Name of Allaah because it is an indefinite noun (gram. nakirah).

[86] Ad-Dunya (fem. of adna): Denoting what is low or inferior.

[87] Qayyoumiyyah: One of Allaah’s Attributes implied in His Name Al-Qayyoum.

[88]Allaah is the one who sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice.

[89] Zahraawayn (dual form of zahra): The bright ones. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said,

“Recite the Qur’aan, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, Al-Baqarah and Soorat Aal-’Imraan, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat Al-Baqarah, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

Reported in Saheeh Muslim (English Translation), vol. 2, no. 1757.

[90] In Al-Baqarah (2:255), in Aal-’Imraan (3:2), and in Taha (20:111).

Abu Umaamah (رضي االله عنه) reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said,

“Allaah’s Most Great Name is in three soorahs in the Qur’aan, in Soorat Al-Baqarah and in Aal-’Imraan and in Soorat Taha.”

Al-Qaasim bin ‘Abdur-Rahmaan, one of the narrators of this hadeeth, searched the Qur’aan and found

Aaytul-Kursi in Soorat Al-Baqarah (2:255):
[ االلهُ لا إله إلاَّ ُ هوَ الحَيُّ القَيُّوم ]

And in Soorat Aal-’Imraan (3:2):
[ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ]

And in Soorat Taha (20:111)
[ وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ]

Reported by al-Haakim, Ibn Maajah, at-Tabarani, at-Tahaawi, and others. Shaykh al-Albaani authenticated its isnaad (As-Silsilah As-Saheeha), vol. 2, no. 746.

[91] The Shaykh (رحمه االله) made the above statement in his explanation of Soorat Al-Kahf, in the month of Rabee’ al-Awwal,1419. Evidence from the Qur’aan is in Soorat AtTalaaq (65:12) and from the sunnah as in the agreed upon hadeeth, “Whoever usurps the land of somebody unjustly, his neck will be encircled with seven earths [on the Day of Resurrection].” [See Saheeh Al-Bukhaari (Arabic/English)], vol. 3, no. 632.

[92] Those who say that whatever man does it is entirely of his own ability and free will, and that Allaah’s mashee’ah (Will) and qudrah (Ability) have no influence whatsoever on what man does. They also claim that the knowledge of Allaah does not comprehend the actions of the creation until after they are executed.

[93] Khaarijites (Ar.Khawaarij, sing. Khaariji). See Appendix B.

[94] The Mu’tazilah (from i’tazala: “to remove oneself” or “to withdraw”). See Appendix C.

[95] See both interpretations of this aayah (which means): And they will never compass anything of His Knowledge except that which He wills, pp. 60-61.

[96] Meaning that man has a totally independent free will and that Allaah’s Will and Power has no effect in this.

[97] See Appendix D.

[98] Hulooliyyah [from hulool (lit. “settling,” “alighting,” “lodging,” “descent,” and by extension “incarnation”]. The most common definition is that it refers to the doctrine of Divine incarnation in the human form. In mystic sufism, it refers to the Divine incarnation in the sufi saints.

Imaam Ibn Taymeeyah classified the Hulooliyyah into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in ‘Eesa (alaihissalam) and like that of the extremist raafidah and sufi mystics who claim that Allaah is incarnated in ‘Ali Ibn Abee Taalib (رضي االله عنه) and in special sufi saints, respectively. The second kind is the general hulool and it is the saying that “Allaah, in His Essence, is everywhere.” [See Al-Fataawaa], vol. 2, pp. 171-172.

[99] It could be a major or a minor form of shirk depending upon the motive behind his reliance. Al-Hamdullilaah, the author, Shaykh Muhammad bin ‘Uthaymeen (رحمه االله ) personally affirmed this explanation to me in Jamaada Al-Aakhirah, 1419Hj.

[100] An agreed upon hadeeth. [See Saheeh al-Bukhaari (Arabic/English)], vol .2, no .237.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen. With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

The knowledge of Allaah is the basis of every other knowledge, for the one who knows of Allaah knows other than Him

Based upon the work of Shaykh Ibn Al-‘Uthaymeen
Explained by Dr Saleh As-Saleh, rahimahumaa Allaah

The most honorable and greatest knowledge is the knowledge of Allaah, whom there is no God except Him, the true God, the Lord of all that exists. And the knowledge of Allaah is the basis of every other knowledge, for the one who knows of Allaah knows other than Him.

[Souncloud Audio Link]

The one who knows of Allaah knows other than Him, and the one who is ignorant of Allaah is therefore by all means ignorant of every other thing.

Allaah says,

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ

‘And be not like those who forgot Allaah, so He made them forget themselves. Those are the defiantly disobedient.’ {Suraah Anfaal 8: 47}

And don’t be like those who forgot Allaah- because of their disobedience, so He let them forget their own selves- for they were not able to do righteous deeds.

If you contemplate this aaayah, you will find a noble and honourable meaning and a great one implicated in this verse that anyone who forgets Allaah, Allaah will make him forget his own self, and therefore will not realise his reality nor would he realise that which benefits or harms him.’

So he will be crippled like cattle, even cattle could be more knowledgeable of its benefits in this sense. What is meant is that the knowledge of Allaah is the basis and foundation of every other knowledge and it is the basis of the slave of Allaah to know of his happiness, and to perfect his affairs and to work for his other life.

Therefore he would properly estimate Allaah, the proper estimation He deserves. And it will lead him to be shy of Allaah, out of love and magnification- his heart being attached to Him, yearning to meet Allaah and be close to Him, turning His affairs to Him and having awe and fear of Him. And mankind, with this respect, differ in such an estimation of Allaah.

The prophet  said in invocation to Allaah,

…لا أحصي ثناء عليك أنت كما أثنيت على نفسك

[صحيح مسلم و غيره]

‘I cannot enumerate praising You, as You (o Allaah) are as You have praised Yourself’ [Muslim and others]

The prophet  indicating those most knowledgeable of Allaah, even invoke Allaah with this saying:

…لا أحصي ثناء عليك أنت كما أثنيت على نفسك

‘I cannot enumerate praising You, as You are as You have praised Yourself (O Allaah)’

Love and eagerness are matters that follow the knowledge of Allaah, so the knowledge of Allaah brings forth and leads to love of Him and yearning to meet Him.

And therefor the knowledge of Allaah, is the most great and honorable knowledge and this leads to the proper estimation of Allaah, loving Him and eagerness to meet Him. The more a person is knowledgeable of Allaah, the more perfection he is in his love of Him.

Ad therefore ‘whoever believes in Allaah and His names and attributes’ and knows of Him in this respect will love Him more, and then he would achieve a state of sweetness in his heart, and this sweetness puts him in a state whereby he will always love to meet Allaah and be close to Him, and to sense and look at His Face, and listen to Him and to His words.

The knowledge itself leads to the proper estimation of Allaah.

Maalik ibn Dinaar rahimahullaah said ‘the people of this life they left it and didn’t take the best of it,’ they said to him, ‘and what is it o Abaa Yahya?’ He said, ‘knowing  of Allaah The Most Mighty and Majestic.’

Those who know of Allaah are the ones who have really tasted what is best in this life, and that is the knowledge of Allaah in this life as Maalik bin Dinaar stated.

وَمَا قَدَرُوا اللَّـهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ اللَّـهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ ۗ

‘And they did not appraise Allaah with true appraisal when they said, “Allaah did not reveal to a human being anything.”’ {Suraah Al-An’aam 6: 91}

‘They (kuffar) did not estimate Allaah with the estimation due to Him’ when they said that Allaah sent nothing down to the human being- so what is meant by saying what is due to Him is what is meant by the proper estimation of Him.

When the knowledge of Allaah is strengthened then his eagerness for Allaah also strengthens.

Abdullah ibn Masoud radhi Allaahu anhu said, ‘the believer will not feel at rest without the meeting of his Lord Allaah, therefore anyone who sets his resting coat in this life in the meeting of Allaahسبحانه و تعلى, then it is as if He has reached that.’

Meaning the believer would not have any real rest without being keen about the matter of meeting Allaah, yearning so that he can reach Him. As Allaah سبحانه و تعلى says,

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّـهِ ۗ أَلَا بِذِكْرِ اللَّـهِ تَطْمَئِنُّ الْقُلُوبُ

Those who have believed and whose hearts are assured by the remembrance of Allaah. Unquestionably, by the remembrance of Allaah hearts are assured.” {Suraah Ar-Ra’ad 13: 28}

This is what ibn Masoud was speaking about in his saying that there will be no real rest for the believer unless he meets Allaahسبحانه و تعلى; therefore this matter should be alive, as mentioned in the aayah in Suraatur Ra’ad, they will achieve that.

Allaah gave the prophets عليهم السلام the choice between increasing their stay on earth or death, and they would choose the meeting with Allaah the most High.

As Imaam Bukhaari entitled the chapter in his saheeh – “the one who loves to meet Allaah, Allaah will love to meet Him”. Under this chapter he gave the situation with the prophet  from his wife,

حدثنا بشر بن محمد حدثنا عبد الله قال يونس قال الزهري أخبرني سعيد بن المسيب في رجال من أهل العلم أن عائشة قالت كان النبي صلى الله عليه وسلم يقول وهو صحيح إنه لم يقبض نبي حتى يرى مقعده من الجنة ثم يخير فلما نزل به ورأسه على فخذي غشي عليه ثم أفاق فأشخص بصره إلى سقف البيت ثم قال اللهم الرفيق الأعلى فقلت إذا لا يختارنا وعرفت أنه الحديث الذي كان يحدثنا وهو صحيح قالت فكانت آخر كلمة تكلم بها اللهم الرفيق الأعلى

موطأ مالك, صحيح البخاري, صحيح مسلم, مسند أحمد

Aisha (رضي الله عنها) who said, ‘Rasoolullah صلى الله عليه وسلم used to say, ‘no prophets soul will be taken by Allaah until he sees his seat in Paradise then he will be given the choice’ so when he صلى الله عليه وسلم  became ill and the moment of death approached and his head was on my thigh, when he صلى الله عليه وسلم used to go into the state of unconsciousness and woke up, finally I saw him gaze in the direction of the roof and said ‘O Allaah, the Highest companionship.’ Aisha said, ‘so I knew he didn’t choose us, and I remember the statement he  صلى الله عليه وسلم used to say to us and it is true. And the last words he spoke was ‘Allaahumma rafeequl a’laa.’ (O Allaah, the Highest companionship)

[Muwatta of Maalik, Bukhaari, Muslim and Ahmed (with slight difference in wording)]

So how is it that these rough hearts and stone hearts are able to accuse other Muslims when they speak about knowing Allaah’s names and attributes and defending them in the proper way, as Allaah intended and as Allaah affirmed for Himself, and by the prophet Muhammad صلى الله عليه وسلم .

Knowing Allaah: Through His Beautiful Names
Dr Saleh As Saleh رحمه الله d.1421AH

Listen to the full audio series @
https://abdurrahman.org/2014/12/13/the-meaning-of-allaahs-most-beautiful-names-dr-saleh-as-saleh/

Types of Showing Off in Worship – Dr. Saleh As Saleh

If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

“O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people.”

Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Footnotes:
[3] Reported in Saheeh Muslim, (English translation no. 7114, book 42)

SourceAl-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah. The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations. Foundation -5

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon: (1) Sh. Ibn Sa’di’s original explanation, (2) Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and (3) Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=195

Related Links:

Testing, Afflictions and Calamities – Dr Saleh As-Saleh [Audio & Article]

[Download PDF] – [Download Mp3 Here]


Read the Transcribed Audio:

Al-Hamdulillaah (all praise is due to Allaah), the Most High, the One who said (in the translation of the meaning):

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.

Surah al-Baqarah (2:155-157)

May the salaah and salaam of Allaah be upon His Messenger Muhammad (صلى الله عليه وسلم : sallallaahu ‘alayhi wa sallam), the one who was tried and tested in various ways and who was patient and persevered. And may Allaah’s (سبحانه و تعالى : subhannahu wa ta’ala) salaah and salaam be upon his household, the noble companions who also were also tested and tried, as well as upon the righteous predecessors and those who follow them in righteousness until the Day of Resurrection.

The Nature of Tests and Trials

It is clear that this life is filled with calamities, tests, and trials and that every believer will be subjected to many of these. Sometimes these trials are within himself, sometimes with his wealth and sometimes with his loved ones. These preordained trials and calamities, from the One who is All-Wise, will touch the believer in various ways and manners; if the believer does not have the correct view regarding the matter of testing, then he may err seriously, especially since some of the calamities are painful and profound.

Many people are negligent about the wisdoms behind trials and testing; they may not understand that Allaah (سبحانه و تعالى) does not test us as a punishment, but rather as a mercy. The believer should look at the matter of ibtilaa’ (testing and trials) through the textual proofs in the Qur’aan and authentic Sunnah of the Prophet (صلى الله عليه وسلم) so that he can stand on a firm ground regarding these matters.

Yes, life is a test and a trial; we are tested everyday in this life. Our wealth is a test; the spouse is a test; the children are tests; poverty and wealth are tests, and likewise health and illnesses are tests. We are tested in everything we possess and in that which we encounter in this life until we meet Allaah, the Most High.

Allaah (سبحانه و تعالى) said (in the translation of the meaning):

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ

Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned. – Surah al-Anbiyaa’ (21:35)

In addition, Allaah (سبحانه و تعالى) stated (in the translation of the meaning):

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test). – Surah al-‘Ankabut (29:2-3)

Even the one who is healthy is tested, and also, the one who is ill is tested. The one who is healthy may not know this until he is touched by a trial, and the one who is ill will may not feel that he is in a testing situation until he is cured. No one is safe from trials because of their prestige or status; such things do not safeguard us from the tests as proven by the hasan (good) hadith in which the Prophet (صلى الله عليه وسلم) said:

“The people who receive the severest trial are the Prophets, then those most like them and then those most like them.”

[Reported by at-Tirmidhi, hadith no. 2400 and ibn Maajah, hadith no. 4023; at-Tirmidhi said “hasan-saheeh; authenticated by Ibn al-Qayyim (Tareequl Hijratayen, p. 226), Ahmad Shaakir (Musnad Ahmad 3/52), and al-Albaani (see as-Silsilah as-Saheehah, p.19).]

Response of the Believer to Tests and Trials

Amongst us, there is no one who possesses the ability to reject the tests, but there are those who are tested and succeed through good faith in Allaah, patient persevering, and by anticipating Allaah’s reward. Also, amongst us are those who are tested but fail because of weak faith and objection to Allaah (سبحانه و تعالى); we seek refuge in Allaah from that.

al-Fudayl ibn ‘Iyaad (rahimahullaah) said:

“As long as people are in a state of good welfare, then once they are tested, they will return to their reality. The believer will go to his faith, and the hypocrite will go to his hypocrisy.”

Allaah (سبحانه و تعالى) preordained everything for us including our sustenance and our lifespan. He (سبحانه و تعالى) said (in the translation of the meaning):

نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا 

“It is We Who portion out between them their livelihood in this world”
[Surah az-Zukhruf (43:32)]

Sustenance and livelihood are preordained in certain measures; illness is preordained, and one’s welfare is preordained; everything in this life is preordained. The person should accept what Allaah has preordained for him and should not hate, dislike, or show discomfort towards these preordainments. Since this is the nature of the matter, one should submit his entire affair to Allaah and know that whatever befalls him will not miss him and whatever misses him will not befall him. It is as if the one who prefers this life to be monotonic wants the predecree of Allaah to be in accordance with his desires, and this is wishful thinking. Irrespective of the preordinance or test, it is a matter that is good for the believer; however, this is with the condition that one gives thanks for Allaah’s favor and is patient, as in the authentic hadith of the Prophet (صلى الله عليه وسلم)

“Amazing is the matter of the believers, his affair to him is all good, and this is for none except for the believer, if he is touched by something good and then he thanks, then this is good for him. And if he is touched by a calamity or hardship, then he is patient and this is good for him.”

[Reported by Muslim, hadith no. 2999]

Allaah, the Most High, stated (in the translation of the meaning):

فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا

“It may be that you dislike a thing and Allaah brings through it a great deal of good.” – Surah an-Nisa (4:19)

Moreover, Allaah (سبحانه و تعالى) said (in the translation of the meaning):

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know. – Surah al-Baqarah (2:216)

Everyone should know that the One who tests us is also the One who bestows favors upon us. Furthermore, we should know that not everything we dislike is to be disliked in reality and that not everything that we desire is really beneficial for us; Allaah knows and you do not know.

Some of the Salaf (rahimahumullaah) said that:

If you were afflicted by a calamity, and you were patient, then your calamity is one; however, if you were impatient, then your calamity is double because of the loss of the reward as well as the beloved one, the Hereafter (i.e. Paradise).

This saying was in relation to what Allaah (سبحانه و تعالى) mentioned in Surah al-Hajj (in the translation of the meaning):

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss.” – Surah al-Hajj (22:11)

Rewards Associated with Tests and Trials

Certainly, testing is a station for a while, which will erase the sins. The sins will be removed as the leaves of a tree fall down, as in the ahaadeeth of Abu Sa’eed al-Khudri and Abu Hurairah (radiya Allaahu ‘anhumaa) from the Prophet (صلى الله عليه وسلم) who said:

“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim even if it were the prick he receives from a thorn but that Allaah expiates some of his sins for that.”

[Reported by al-Bukhaari, hadith no. 5641 & 5642 respectively]

Abu Hurairah (radiya Allaahu ‘anhu) also narrated that the Messenger (صلى الله عليه وسلم) said,

“If Allaah wants to do good for somebody, He afflicts him with trials.”

[Reported by al-Bukhaari, hadith no. 5645]

In addition, ‘Abdullah ibn ‘Umar (radiya Allaahu ‘anhu) narrated:

“I visited the Prophet (صلى الله عليه وسلم) during his ailments, and he was suffering from a high fever. I said, ‘You have a high fever. Is it because you will have a double reward for it?’ He said, ‘Yes, for no Muslim is afflicted with any harm but that Allaah will remove his sins as the leaves of a tree fall down.’”

[Reported by al-Bukhaari, hadith no. 5647]

The reward is affirmed regarding every kind of harm or hurt, tangible or intangible, if the believer is patiently persevering and anticipates the reward. It was reported by Anas ibn Maalik (radiya Allaahu ‘anhu) that he heard the Prophet (صلى الله عليه وسلم) say:

“Allaah said, ‘If I deprive my slave of his two beloved things (i.e. his eyes) and he remains patient, I will let him enter Paradise in compensation for them.’”

[Reported by al-Bukhaari, hadith no. 5653]

Tests and trials remove sins from the believers of the children of Adam, and all of the children of Adam commit sins. The tests and trials can also raise one to a higher degree in Paradise. It is reported that the Prophet (صلى الله عليه وسلم) said:

“Allaah (سبحانه و تعالى) says to His angels when they take the soul of a person’s child, ‘You took the fruit of his heart.’ They (the angels) say, ‘Yes.’ So Allaah says, ‘What did My slave say (upon that)?’ They say, ‘He praised you and made istirjaa’ (meaning he said, Innaa lillaahi wa inna ilayhi raaji’oon’ – verily to Allaah we belong and to Him we shall return). So Allaah (سبحانه و تعالى) says, ‘Build for My slave a house in Paradise and name it the house of praise.’”

[Reported by Imaam Ahmad in his musnad and graded hasan (good) by Shaykh al-Albaani].

Furthermore, the Prophet (صلى الله عليه وسلم) said in the authentic hadith:

“No Muslim is hurt by a thorn or something greater than a thorn except that Allaah elevates him in rank or effaces his sins because of that.”

[Reported by Muslim, hadith no. 6238]

The believer’s degree will be raised until he reaches his final degree in Paradise; this will be due to his patience and more importantly because of the favor of Allaah (سبحانه و تعالى). Allaah, the Most High, said (in the translation of the meaning):

إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ

“Only those who are patient shall receive their rewards in full, without reckoning.” – Surah az-Zumar (39:10)

Calamities, trials, and tests are signs of Allaah’s love for the believer. Indeed, they are like a cure; although it may be bitter, we accept them since they are from the One whom we love, and to Allaah belongs the best example. The Prophet (صلى الله عليه وسلم) said:

“The greatest reward comes with the greatest trial. When Allaah loves a people, He tests them. Whoever accepts that wins His pleasure, but whoever is discontent with that earns His wrath.”

[Reported by at-Tirmidhi (2396) and ibn Maajah (4031). Shaykh al-Albaani (rahimahullaah) considered it hasan]

Imaam ibn al-Qayyim (rahimahullaah) said:

“The ibtilaa’ (testing) of the believer is like medicine for him. It extracts from him the illnesses which if they had remained, would destroy him or diminish his reward and level. The tests and the trials extract these illnesses from him and prepare him for the perfect reward and the highness of degree.”

[Ighaathatul Lahfan, p. 286]

Certainly, the affliction by test and trials is better to the believer than punishment in the Hereafter, and in that, there is an elevation of his rank and expiation for his sins. Therefore, it is better for him. The Prophet (صلى الله عليه وسلم) said:

“When Allaah wills good for His slave, He hastens the punishment for him in this world, and when Allaah wills ill for His slave, he withholds the punishment for his sins from him until he comes with all his sins on the Day of Resurrection.”

[Reported by at-Tirmidhi (2396) and Shaykh al-Albaani (rahimahullaah) classified it as saheeh (authentic) in Saheeh at-Tirmidhi]

Ahlul-‘Ilm (the people of knowledge) made it clear that this hadith refers to the hypocrites; Allaah (سبحانه و تعالى) withholds the punishment from them in this life in order to give them their full account on the Day of Resurrection.

Lessons of the Tests and Trials

In the test and trials, there are lessons.

The first lesson is that tests and trials are beneficial to the believer’s tawheed (worship of Allaah), imaan (Faith), and tawakkul (reliance upon Allaah). They force mankind to examine the reality that they are in fact a weak creation who has no power or strength, except in their Lord, Allaah. As such, we should resort to Him and depend upon Him, at which point arrogance, false pride, puffing, and negligence will be removed. We will come to know that we are really poor and in need of our Creator, the Almighty, the Most Perfect, so that we resort to Him.

The second lesson is that the tests unravel the reality of this life. They show that this life is a temporal stay for amusement, and the perfect life is the one after that, where there is no toil, worry, fatigue, or disease. Allaah (سبحانه و تعالى) stated (in the translation of the meaning):

وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

“And this life of the world is only amusement and play! Verily, the home of the Hereafter, that is the life indeed (i.e. the eternal life that will never end), if they but knew” – Surah al-‘Ankabut (29:64)

Even with amusement and play, there is also toil and fatigue. This is the reality of this life; one day it smiles at you, and the next day it turns its back to you. This is its nature, but man forgets that. Therefore, the trials and tests come, and they make the person understand the nature of this life and that he should not attach himself to it.

The third lesson is that the test and trials remind the person of Allaah’s favor upon him and how this is only a transitional existence.

The fourth lesson is that they remind us that we should not be in such a state of joy that we feel arrogant. Likewise, we should not be in such a state of sadness and grief that one feels despair. Allaah (سبحانه و تعالى) affirmed (in the translation of the meaning):

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ

لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-Lauh al-Mahfuz), before We bring it into existence. Verily, that is easy for Allaah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allaah likes not prideful boasters. – Surah al-Hadid (57:22-23)

The fifth lesson is that trials and tests remind the person of his shortcomings and defects so that he can repent from them. Allaah (سبحانه و تعالى) stated (in the translation of the meaning):

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad صلى الله عليه وسلم) as a Messenger to mankind, and Allaah is Sufficient as a Witness. – Surah an-Nisa (4:79)

Also, He (سبحانه و تعالى) said (in the translation of the meaning):

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. – Surah ash-Shura (42:30)

Thus, there is still chance for repentance before the greater torment may occur. In addition, Allaah (سبحانه و تعالى) affirmed (in the translation of the meaning):

وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities, etc.) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam). – Surah as-Sajdah (32:21)

The lesser torment in this life is calamities, disasters, and hardship.

The sixth lesson is that test and trials are a great teaching process whereby the person learns to become patient. We cannot stand on the truth and obedience, except with patience, and we cannot stay away from falsehood, except with patient perseverance regarding disobedience; we cannot walk the paths of this life, except with patience regarding the preordinances of Allaah. The outcome is jannat al-khuld war-ridwan (endless bliss in Paradise and the pleasure of Allaah). Allaah (سبحانه و تعالى) mentioned (in the translation of the meaning):

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). Surah al-Fussilat (41:35)

Conclusion

Thus, if a calamity befalls us and we pass it, then we have learned the lessons. The Salaf (rahimahumullaah) more appropriately dealt with tests and trials than us. They left magnificent examples of patience in anticipation of reward. It is reported that ‘Umar (radiya Allaahu ‘anhu) used to praise Allaah (سبحانه و تعالى) for the test and trials. When he was asked about it, he said:

“I was never touched by a test, except that Allaah bestowed four favors upon me; they (the favors) were that the test was not one in my deen (religion), was not greater than me, was not greater than what befell me, and I was not deprived of contentment and patience, and I hoped for the reward of Allaah for it.”

Therefore, we should not forget that in the test there is a reward, and it cannot be attained except with patience and that patience cannot be attained except with a strong will and faith. We should not forget to remember Allaah, being thankful for His favors and be patient with His tests and trials. Let this be a sincere and hidden matter between us and our Rubb (Lord) because He knows and He sees; He is more Merciful to us than ourselves and of all of mankind, so we should turn our affairs to Him. As the poet said:

“If you complain to the son of Adam, it is like you are complaining to the one who has no mercy towards you.”

We should not forget that if we are touched by a calamity, then we should praise Allaah and be thankful that He did not touch us with something more intense and far greater. Whatever befalls us is not going to miss us, and whatever has missed us is not going to befall us. The magnitude of reward is proportionate to the magnitude of testing and to Allaah (سبحانه و تعالى) is that which He gives and to Him is that which He takes.

Leave complaints and discontentment because it will not help, rather it will magnify our calamity and causes us to miss the reward and subject us to being held sinful. Let each of us remember that no matter the magnitude of the calamity that may befall us, it will not reach the level of the calamity which touched the entire Ummah because of the loss of its beloved one, Muhammad (صلى الله عليه وسلم), who reminded of this when he stated:

“If any one of you is touched by a calamity, let him remember the calamity that befell him concerning me because it is of the greatest calamities.”

[Reported by al-Bayhaqi and authenticated by Shaykh al-Albaani (rahimahullaah)].

When we are touched by a calamity, we should not forget to say “Innaa lillaahi wa inna ilayhi raaji’oon. Allahumma aajirnee fee museebatee wakhluf lee khairan minha”(1)(Verily, to Allah we belong, and truly to Him we shall return, reward me for my affliction and give me something better than it in exchange for it”). The Prophet (صلى الله عليه وسلم) said: “Allah will give him something better than it in exchange.”[1]

[1] Part of a hadith reported in Saheeh Muslim (English Translation No.1999; Chap 174)..

We should not despair regarding the Mercy of Allaah (سبحانه و تعالى) no matter how the calamity may befall us or how intense it may be, because Allaah (سبحانه و تعالى) affirmed (in the translation of the meaning):

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا

إِنَّ مَعَ الْعُسْرِ يُسْرًا 

So verily, with the hardship, there is relief. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs). – Surah ash-Sharh (94:5-6)

As ‘Umar (radiya Allaahu ‘anhu) stated, one hardship cannot beat two reliefs. We should not forget the favor of Allaah (سبحانه و تعالى) if He restores your welfare and soundness, lest we should become like those Allaah (سبحانه و تعالى) mentioned in Surah az-Zumar (in the translation of the meaning):

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَابِ النَّارِ

And when some hurt touches man, he cries to his Lord (Allaah Alone), turning to Him in repentance, but when He bestows a favor upon him from Himself, he forgets that for which he cried for before, and he sets up rivals to Allaah, in order to mislead others from His Path. Say: “Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!” – Surah az-Zumar (39:8)

We should not forget that tests, calamities and trials remind us of an hour that is surely coming; a time that will end. This life is not an endless abode. Therefore, we must work for the Hereafter. At the end, the reminder and the glad tidings lie in the same verse we began with (in the translation of the meaning):

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. – Surah al-Baqarah (2:155-157)

Imaam ibn al-Qayyim (rahimahullaah) said:

“This statement is of the most effective and beneficial cure for the afflicted person in his sooner or later life since it comprises two great foundations such that if the slave comes to know them then he will be comforted in his affliction:

One is that the slave and his wealth and family truly belong to Allaah, most Mighty and Majestic. Allaah made them as a loan. So if He takes them from him then it is like the lender taking his possession from the borrower (and to Allaah belongs the Best Example).

The second is that the slave will return to Allaah, his true Master, and it is inevitable that he will leave this worldly life behind him and comes unto Allaah alone (without wealth, companions, or anything else) as Allaah created him the first time [see verse 6:94]. He will come only with his deeds, the good and the bad. So if this is the beginning and end of the slave, then how could he be pleased for the existence of someone or grieved for a missed one? So his contemplation of his beginning and end is from the greatest cures of this illness.”

I ask Allaah (سبحانه و تعالى) to make us from those who when afflicted with a calamity, truly remember and manifest the saying of Allaah, “Innaa lillaahi wa inna ilayhi raaji’oon,” asking Him to help us with the calamities, testing, and trials, to persevere patiently, to overcome, to ask Him for reward, to anticipate the reward from Him (سبحانه و تعالى), and to compensate us with that which is better.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
21st Sha’baan, 1427 AH
14th Sept. 2006
Acknowledgement: based upon an article prepared by ‘Ali bin Salih al-‘Aayid for Daaril Watan, Riyadh (n.d.)

Transcribed from www.understand-islam.net by sister Umm Maahir al-Amreekiyyah and sister Umm_Amatillaah as-Sweediyah. Emended by Br. Abu ‘Abdullaah al-Amreeki. Edited by sis Umm Ahmad al-Kanadiyyah.

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The Transcendence (‘Uluw) of Allaah – Refuting Doubts and Misconceptions – Dr Saleh as Saleh

The Transcendence (‘Uluw) of Allaah - Refuting Doubts and Misconceptions - Dr Saleh as Saleh

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Transcendence of Allaah – Refuting Doubts About Uluw (87:31 Min)


Interview with Umm ‘Abdullaah, Wife of Shaykh Uthaimeen – Dr. Saleh As-Saleh

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Interview with Umm ‘Abdullaah Wife of Shaykh Muhammad ibn Saalih Al-‘Uthaimeen (rahimahullaah)

Interview conducted by Sis. Maha bint Husein Ash-Shammari & Published in “Al-Mutamayyizah” Magazine; Issue No. 45, Ramadhan, 1427. Confirmed & Presented in English by Dr. Saleh As-Saleh. Transcribed from the audio presentation by Br. Abu Abdullah Al-Amreeki, Reviewed and finalized by Dr. Saleh As-Saleh January 7, 2007

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

The following is an interview with Umm ‘Abdullaah, the wife of our Shaykh, Muhammad ibn Saleh al-‘Uthaimeen (رحمه الله : rahimahullaah). The interview was conducted by Sis. Maha bint Husein Ash-Shammari & Published in “AlMutamayyizah Magazine,” Riyadh, KSA; Issue No. 45, Ramadhan, 1427.

Question 1: Was there any change in the motivation of the Shaykh regarding ‘ilm (knowledge), dawah, and worship between his youth and his elder years?

Answer: I did not find any diminishing or weakness in his motivation (رحمه الله ) in knowledge, dawah, and worship despite his progress in age. On the contrary, his busy schedule continued to increase with time, as was the case with his worship and call to the extent that during his intense illness, he (رحمه الله ) was not negligent with one moment; he would spend every second in remembrance of Allaah (سُبْحَانَهُ وَ تَعَالَى), worshipping Him, teaching, or directing.

Question 2: What did you see that was amazing in the Shaykh’s (رحمه الله ) life?

Answer: His life was an example to follow, especially his patience and motivation to seek the knowledge as well as teach and dissipate it. Also, his piety (رحمه الله ) was something that those who were not close to him may not have known about.

Question 3: How did the Shaykh interact with his children in their private lives?

Answers: His dealings with his sons and daughters fell into two stages.

First, in their childhood, he (رحمه الله ) was keen to be close to them, take care of them, raise some of the Islamic principles in them, and follow their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fard prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that.

In the stage of youth and maturity, he (رحمه الله ) was firm concerning their fulfilling of the religious obligations and in discipline in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he (رحمه الله ) used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.

Question 4: Why did the Shaykh (رحمه الله ) not use henna on his beard?

Answer: Maybe he did not have the time to do that. I think I heard him saying something to this effect.

Question 5: When did the Shaykh anger intensify, and how did he deal with your anger?

Answer: His anger used to intensify if the inviolable matters of Allaah (سُبْحَانَهُ وَ تَعَالَى) were violated. Regarding my anger with the children, he would try to calm me down first and then give the admonition to the one that was mistaken. In general, he (رحمه الله ) was quiet and did not anger quickly; when he (رحمه الله ) did, his anger would quickly dissipate, and this is from the favors of Allaah (سُبْحَانَهُ وَ تَعَالَى) upon him, something which I wished for the like of his condition.

Question 6: How did he (رحمه الله ) get up from his sleep? Did he depend on an alarm clock, or would he ask someone to wake him?

Answer: He used to depend upon Allaah (سُبْحَانَهُ وَ تَعَالَى), then the alarm clock and then us. Usually he awoke before the alarm and before I would go to wake him.

Question 7: Would the Shaykh (رحمه الله ) ever go outside with his family for a picnic?

Answer: Yes, the family used to have a weekly picnic on Fridays after salaat aljumu’ah; we would go to an area in the wilderness close by and bring our lunch. He utilized this time to share in some activities with the children, like foot racing and solving puzzles. Also, he would bring a small rifle and compete with his children in aiming and shooting.

Question 8: How did the Shaykh fast during the year?

Answer: The Shaykh (رحمه الله ) consistently fasted three days each month throughout his life. In addition, he would fast six days in Shawwal, the ten days of Dhul-Hijjah, and the day of ‘Aashooraa’.

Question 9: How did the Shaykh select the names of his children?

Answer: He used to choose names like ‘Abdullaah and ‘Abd ar-Rahman [1]; he left the rest for consultation amongst us. We would pick a name and present it to him; he would either agree or ask us to select another.

Question 10: What were some of the things that would please the Shaykh (رحمه الله )?

Answer: There is no doubt that the Shaykh’s (رحمه الله ) happiness used to increase whenever he saw the strength of Islam and Muslims. Regarding happiness at home, it was manifested in meetings with his family and children.

You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.

Question 11: How many children did the Shaykh (رحمه الله ) have?

Answer: The Shaykh had five sons and three daughters.

Question 12: Who amongst his children was the closest to his heart?

Answer: The Shaykh used to deal justly with his children in all affairs, major and minor. If he found any kind of distinction between them, he would never declare it openly because this is not from justice. If he was keen to be just in matters lighter than this, then what should we expect here?

Question 13: Who amongst his children was most affected by his death?

Answer: All of them were, and the reality of the matter is that I used to feel that we were not alone in this as he was a father to Muslims around the world, who all felt a great shock by his death.

Question 14: Who is his youngest child?

Answer: The youngest is a daughter who is 21 years old.

Question 15: What were the steps the Shaykh took in seeking knowledge, and what was your role in that?

Answer: The Shaykh (رحمه الله ) began teaching in the Grand Mosque in Unayzah following the death of his Shaykh, ‘Abd ar-Rahman ibn Naasir as-Saa’di (رحمه الله ) even before I married him. At that time, he used to consider himself a student of knowledge.

Concerning my assistance, it was manifested in not distracting him from seeking knowledge and propagating it. I used to serve and make available to him what would support his efforts. I would also follow the children and take care of them, except in matters that required his notification so that he could direct, admonish, and seek a solution.

Question 16: How did he reconcile between the dawah, which took most of his time, and his familial and social responsibilities?

Answer: He used to organize his time and gave this great attention. For instance, he would dedicate time for teaching, fatawa, dawah, worship, the family, the children, social responsibilities, and upholding the ties of kinship. If he, at certain times, was unable to directly share in some of these responsibilities, he was still keen to share even by phone.

Question 17: What was his policy regarding educating and directing his children?

Answer: His policy was education; however, he did not force his children to seek a specialty but instead used to consult with them regarding this decision. The obvious proof is that his children graduated from different types of colleges, some sharee’, others military, and also educational.

Question 18: Taking into consideration the Shaykh’s work and commitments, this inevitably led to him being away from home and the family. What was your role regarding this matter, and how did you cover for his absence (رحمه الله )?

Answer: Even if he was away from home whether for teaching and propagating inside Unayzah or while traveling, he used to follow up with his children through phone calls and by checking on their affairs upon his return. My role is not even worth mentioning because we always felt his presence with us. In general, I used to make the children feel their father’s responsibilities were great and his works many. As such, I would incite them to be patient on that, and he (رحمه الله ) used to compensate them on his return.

Question 19: Could you tell us about his worship at home?

Answer: He was keen to perform the as-sunan ar-rawatib (regular sunnah prayers), except in limited circumstances. He (رحمه الله ) used to wake up in the latter part of the night as much as possible and then make the witr before fajr, in addition to the remembrances and istighfar that he did not discontinue.

Question 20: What was his daily program? For example, when did he sleep and wake, and when did he eat breakfast, lunch, and dinner?

Answer: The Shaykh used to get up in the last third of the night, praying as much as Allaah (سُبْحَانَهُ وَ تَعَالَى) wished and then make the witr before the adhan of fajr. Following the adhan, he would pray the regular sunnah of fajr. Next, he would wake his family before going to perform salaat al-fajr at the masjid. He would then return home to read his daily remembrances in the courtyard as well as some of the Qur’aan until about sunrise. He would then sleep till about 8 am. This was on the days that he was not teaching at the university.

After waking again, he would eat some breakfast and then finish his work and readings in his study. He would also pray salaat ad-duhaa before going to the masjid for salaat adh-dhuhr. Upon his return, he would eat lunch with his family at about 1:30. Next, he would take phone calls until about 20 minutes before ‘asr. He would then rest for fifteen minutes or less before going to the masjid to pray ‘asr and meet the needs of people who went to the masjid knowing he would be there. He would return to his study after addressing the people’s needs to read before going again to the masjid for maghrib and his daily classes that would last until isha. Usually he would return home after that to eat a light dinner before going to his study to either give lectures outside of the Kingdom via telelink or hold meetings. This was almost his regular schedule throughout most the year, although it would change during some seasons such as Ramadan, Hajj, and the summer break.

There were also some weekly commitments, and these would take place either at home or outside. Some of his weekly commitments included: Wednesday night meetings with the judges, meetings with the imaams that were scheduled to give the khutbah of jumu’ah in the masajid, meetings with university staff and professors, and meetings with the people of hisbah (those that enjoin what is right and forbid what is wrong) until 11 or 12 pm then he would go to sleep.

Question 21: What was his schedule during Ramadan, especially after iftaar?

Answer: During Ramadan, the Shaykh (رحمه الله ) had a different schedule. He would spend most of the time at the masjid reciting Qur’aan and meeting the needs of the people. Also, he would invite some of the students of knowledge and the poor to eat iftaar at our home. After salaat al-isha, he would return home for dinner and to give fatawa over the phone. In addition, many people would visit our house to either say salaam to the Shaykh (رحمه الله ) or seek a fatwa.

Question 22: Where did the Shaykh (رحمه الله ) like to spend his rest time?

Answer: In reality, the Shaykh (رحمه الله ) did not know rest time; all of his time was busy. Even when he was sitting with us, the phone sometimes would ring, and he would spend a long time addressing the call. His rest time was in propagating the knowledge, meeting people’s needs, and fatawa.

Question 23: How many hours a day did the Shaykh (رحمه الله ) sleep?

Answer: The connected time did not exceed 3 to 4 hours. In total, it did not exceed 6 hours daily.

Question 24: Who amongst the students of the Shaykh did he praise, mention often, and was pleased with their visits?

Answer: He (رحمه الله ) looked the same upon all of his students. All of them were like his sons, and he did not praise any of them in particular, but he looked upon them equally when he would meet or welcome them to the house. Also, he would share in their special occasions, meetings, trips, or support them if they were in need of something.

Question 25: How did the Shaykh’s (رحمه الله ) family deal with his asceticism and piety?

Answer: We used to see him (رحمه الله ) as an example in all things, and we used to revere his asceticism and piety, which would comfort us since he (رحمه الله ) did not like any unnatural mannerisms nor did he want that around him. He was a simple person who liked ease in all of his matters.

Question 26: Did he (رحمه الله ) cry upon the death of Shaykh ‘Abd al-‘Aziz ibn Baaz (رحمه الله )?

Answer: He was greatly affected by the death of his Shaykh, from whom he took knowledge. Everyone around him felt the extent of the profound impact it had. May Allaah (سُبْحَانَهُ وَ تَعَالَى) make us meet them all in the Paradise of bliss.

Question 27: Did he travel for other than seeking knowledge?

Answer: No, he did not travel except to seek knowledge. He used to travel to Makkah for ‘Umrah, where he would dedicate times for duroos (talks). In addition, he went to Riyadh and Ta’if to attend the meetings of the Grand Scholars Committee, where he would also schedule duroos and lectures.

Question 28: Can you tell us about the apparent generosity of the Shaykh with those in need?

Answer: We used to feel his care (رحمه الله ) for the people in need, whether they were distant or close. For instance, he used to check on the affairs of his family and relatives that were in need. Also, he would do the same with his neighbors, helping them in all that they needed, comforting them concerning their worries, and sharing in their joyous occasions.

Question 29: What did you learn from the Shaykh? Did you learn matters of fatawa? Did you ever give fatawa?

Answer: I learned from the Shaykh (رحمه الله ) everything that relates to the affairs of this life, whether from the social or legal aspects. Concerning giving fatawa, I would not even dare to do this. I only used to present the Questions I received to him and then relate the Answers and fatawa to those that had asked.

Question 30: Before the Shaykh’s (رحمه الله ) death, what did he admonish his household and beloved ones with?

Answer: The Shaykh (رحمه الله ) did not give a specific direction before his death, but throughout his life, he would direct everyone to that which benefited them in their life and in their deen (religion).

Question 31: We would like an admonition from you to the wives of the callers and students of knowledge.

Answer: They should preserve their husbands, openly and secretly. In addition, they should prepare for them the best situations and conditions to continue providing their duties of dawah and knowledge. Also, I incite them that they should not be bothered by the busy schedule of their husbands and their time spent traveling, seeking knowledge, reading, and doing dawah. By Allaah’s (سُبْحَانَهُ وَ تَعَالَى) Will, they are sharing in the reward.

Question 32: Could you tell us about the way the Shaykh (رحمه الله ) used to receive his guests?

Answer: He (رحمه الله ) would receive his guests with simplicity and a real sense of welcoming. He ensured that they felt like guests, and no day passed, except that he brought a guest either for lunch, dinner or in between. We were pleased with his guests and would honor them.

Question 33: What about a rare and pleasing encounter he had with his children or neighbours?

Answer: The Shaykh (رحمه الله ) acted with simplicity towards his children and neighbors and all those surrounding him. And one of those rare and nice occasions is that the Shaykh (رحمه الله ) used to record some short recitations and nasheed [2] for his children and sometimes in the presence of one of the neighbors’ kids. He then would re-play the cassette to them during some meeting with them at older ages. We even still keep some of these recording to this date.

Question 34: What is your advice to those that spread mischief in our Kingdom?

Answer: We ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to preserve our land and to continue to bestow upon us the favor of security and safety. The Shaykh (رحمه الله ) would often repeat and mention that he does not know any nation on the face of the earth that applies the sharee’ah and holds to the correct creed like this one. Similarly, he (رحمه الله ) used to incite us to deal with affairs using wisdom, good admonition, and leniency instead of resorting to violence.

Question 35: Is there anything that the Shaykh (رحمه الله ) asked you to do that seemed strange and made you feel hesitant?

Answer: It may be unknown to most that I was illiterate and did not receive any kind of formal education. When I first married the Shaykh (رحمه الله ), I was fully busy in his service and in providing him the correct, comfortable environment to seek knowledge and teach. After we had our children, I was busy with them, and it took all my time to raise them, in addition to the time I used to spend to help and support the Shaykh ( rahimahullaah) in seeking knowledge. After the children grew up and my responsibilities began to ease slightly, I was surprised that the Shaykh (رحمه الله ) began to incite me to join the schools for the elderly. Although hesitant at first, I decided to join. During this period, he followed my achievements and would not accept for any of my sons to sign my transcripts of record. He (رحمه الله ) would say, “I am the one to sign for all that relates to your academic achievements.” This moment of learning is a period that can not be forgotten because of the great, innumerable benefits.

Question 36: What kinds of gifts would the Shaykh (رحمه الله ) give you, his children, and people in general?

Answer: During his lifetime, he (رحمه الله ) would not withhold anything from those that were close and those that were distant, to the best of his ability. The greatest gift he used to give us was his dawah and du’aa; I ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to accept his du’aa, hold them for him in his good record, and bestow upon us the ability to be righteous to him after his death.

Question 37: Did the Shaykh (رحمه الله ) relate to you anything nice that occurred in the masjid?

Answer: He (رحمه الله ) would always tell us those things that he thought were fit to mention.

Question 38: When did the Shaykh (رحمه الله ) travel for dawah, and how would you deal with him concerning that?

Answer: I used to incite and encourage him as well as make things easy for him by providing him what he needed. In general, his trips were few, and I used to join him on most of them.

Concerning travel outside of the Kingdom, he did not leave the country, except to seek treatment in America for ten days, and I joined him during that.

Question 39: Could you tell us about the Shaykh’s use of the internet when it was first introduced to the Kingdom?

Answer: He was one of the earliest to hasten to benefit from this service and tried to utilize it to dissipate, propagate, and serve the Islamic knowledge. There is nothing more evident of this than the establishment of his website, which contains all of his works. His site is currently supervised by the charitable organization that was setup after his death.

Question 40: When did the Shaykh (رحمه الله ) buy the automatic, telephone Answering machine?

Answer: From the things that are unknown to many is that the Shaykh (رحمه الله ) was keen and had interest in modern electronic instruments. There were those that used to provide him with the newest technology, such that you would often find with him some electronics that had not yet been released to the open market; examples include: electronic watches, instruments that could determine the direction of the qiblah, audio recording devices, mobile phones, and automatic telephone Answering machines among many other gadgets. He (رحمه الله ) acquired the automatic Answering machine as soon as it became available in the Kingdom. He used it a great deal, often programming it and recording the messages himself, to the extent that when he would travel, he would leave a detailed message on how to contact him while he was away. He was in that, a reference to all of us.

Question 41: Did the Shaykh (رحمه الله ) buy newspapers, and how did he learn about local and national news?

Answer: We used to receive one of the newspapers at our home as a gift, and he ( rahimahullaah) would look at it if he had time. Sometimes he would ask us for scissors to clip out important articles or news so he could keep it. Also, he would hear the news on the radio, especially during breakfast around 7 or 8 in the morning when he would listen to either the Qur’aan broadcasting station from Riyadh or the BBC. In addition, he would listen sometimes at length to the analysis of the news if there were important developments.

Question 42: Was there ever an offer for the Shaykh to move to Riyadh?

Answer: Several times he was asked to move to Riyadh, Madinah, and Makkah. He was even assigned as a judge in the eastern province of al-Ihsaa, but he used to see that his staying in Unayzah had a great benefit, so he (رحمه الله ) refused these offers.

Question 43: During the visits of King Faisal (رحمه الله ), King Khaled (رحمه الله ), King Fahad (رحمه الله ), and other princes, what did the Shaykh (رحمه الله ) offer them?

Answer: When he was at his home which is made of mud in Unayzah, he was visited by King Saud (رحمه الله ), King Khaled (رحمه الله ), and King Fahad (رحمه الله ); they were amazed by his humbleness, piety, simplicity, and asceticism.

Question 44: Did anyone offer to install any echo instruments for the microphone in the Shaykh’s masjid?

Answer: The Shaykh (رحمه الله ) did not see to that.

Question 45: Was the Shaykh (رحمه الله ) married to anyone else other than you, and how many wives did he have?

Answer: No, the Shaykh (رحمه الله ) was not married to other than me. He married two wives before me; his first wife died, and Allaah (سُبْحَانَهُ وَ تَعَالَى) did not intend for the second marriage to continue.

Question 46: We need from you an admonition to men who have more than one wife.

Answer: Justice. Justice. Justice.

Question 47: If one would ask the father (i.e. the Shaykh) to admonish me as a girl, what would you expect him?

Answer: He would admonish you as he would admonish one of his daughters and all of the daughters of the Muslims to fear Allaah (سُبْحَانَهُ وَ تَعَالَى) openly and secretly, to be righteous to the parents, uphold the ties of kinship, preserve the husband, and fear Allaah (سُبْحَانَهُ وَ تَعَالَى) regarding raising the children Islamically based on leniency and kindness.

Question 48: Did the Shyakh (رحمه الله ) use to tell you about the Mujaahideen in Sheeshaan (Chechnya) and other places especially since it reached us that he was keen concerning their news and Fatwa?

Answer: He (رحمه الله ) was keen on following the status (affairs) of Muslims everywhere, in Palestine, Algeria, Afghanistaan, and Sheeshaan. [3]

Question 49: How did the Shaykh (رحمه الله ) receive the news of his illness, and how did he tell you about it?

Answer: He (رحمه الله ) received the news with patience, anticipating the reward. One of my sons reported to me that after they (رحمه الله ) received the news, he instructed them not to mention anything to their brothers, sisters, or me and that the matter should be left to him. He (رحمه الله ) related the news to us gradually. We ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to forgive him and give him a spacious residence in Paradise.

Question 50: We came to know that the Shaykh (رحمه الله ) during his illness refused to call his cancer the “evil disease,” choosing instead to simply refer to it as dangerous. Would you tell us about this and his patience?

Answer: This was not only after his illness, but rather he had this opinion before because he disliked using the term “evil” for this disease.

As for his patience, this was manifested in his illness, and I knew that he suffered greatly from it. The pain would wake him many times during the night; whenever he was asked about it, he would confirm that it existed, adding that he only told them this as information and not as a complaint, since he (رحمه الله ) knew the reward for those that were patient.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Footnotes:

[1] These are the names of two of his sons.

[2] The Shyakh’s (rahimahullaah) position on the so-called Islamic Nasheeds as posted on the site (www.understand-islam.net) is not to be confused with this innocent children-directed recordings referred to here.

[3] It is known that the Shaykh (rahimahullaah) like the other reliable scholars of our times, al-Albani and Bin Baaz (rahimahumullaah), as well as Shaykh Saalih al-Fawzaan (hafidhahullaah), exerted great efforts to correctly direct the Muslims in these countries and in others as well as to the reality and conditions of Jihaad and warned them from deviation as evident in their published fatawaa and advices. The reader is referred to www.understand-islam.net for further details on this, especially under “Contemporary issues,” “Jihaad,” “Clarifications,” etc. May Allaah, the Most High, guide all Muslims to understand and properly adhere to the true conditions and rulings regarding Jihaad. Aameen.

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The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution – Umdatul-Ahkaam

Explanation of: ‘Umdatul-Ahkaam (The Reliance of Rulings: a Collection of Authentic Ahadeeth of Fiqh Relevance)

Collected by Imam Taqiyy-ud-deen ‘Abdul Ghani bin ‘Abdilwaahid bin ‘ali Al-Maqadissee (rahimahullaah).Prepared by Saleh As-Saleh .Based Upon the Explanation of Our Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullaah)

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The Book of Purification

The Second Hadeeth

Narrated Abu Hurayrah (May Allaah be pleased with him): Allaah’s Apostle (sallAllaahu ‘alayhi wa sallam) said,

“The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution.”

[Sahih al-Bukhari, Volume 1, Book 4, Number 137 and Sahih Muslim Kitaab at-Taharah #559]

The Narrator

The narrator is Abu Hurayrah (radiyallaahu ‘anhu). His name is ‘Abdur-Rahmaan bin Sakhir ad-Dawsee. He accepted Islaam in the year of the battle of Khaybar (6 AH), and he witnessed the battle. He was in the company of the Prophet (sallallaahu ‘alayhi wasallam), and was very much interested in the hadeeth of the Prophet (sallallaahu ‘alayhi wasallam).

The Prophet (sallallaahu ‘alayhi wasallam), testified to Abu Hurayrah’s keenness regarding the hadeeths.

Ibn ‘Umar (May Allaah be pleased with him and his father) said: “You were closest to the Prophet (sallallaahu ‘alayhi wasallam), being with him, and most knowledgeable in hadeeth”. The same had been reported from ‘Umar (radiyallaahu ‘anhu) himself.

Al-Imaam al- Bukhaaree (rahimahullaah) said: “Abu Hurayrah was the most diligent one in preserving the narrations of the Prophet (sallallaahu ‘alayhi wasallam), in his time”.

The people of knowledge related that Abu Hurayrah (may Allaah be pleased with him) narrated 5,374 hadeeths. He died in the year 57 AH in the city of Madeenah.

The Subject and Overall Explanation

The subject of this hadeeth is “The ruling concerning salaah without wudhuu’”. In this hadeeth it is clear that the importance of salaah ranks high with Allaah (subhaanahu wa ta’aalaa), because it is the best of worship after the shahaadah. And it is the relation between the slave and his Lord. And for this reason, the believer is not permitted to indulge in the salaah until he is pure, as this hadeeth illustrates. So Allaah (subhaanahu wa ta’aalaa), does not accept the salaah of the slave and will not reward him for it if he breaks the wudhuu’ until he repeats the ablution.

From the Benefits of this Hadeeth

1. The hadeeth tells that from the salaah, there is the salaah which is accepted and the salaah which is rejected. The salaah which is in accordance with the shari’ah is accepted. And the salaah which is in opposition to the shari’ah is rejected. This applies to all types of worship, because the Prophet (sallallaahu ‘alayhi wasallam) said: “Whoever does an action which is not in accordance with our matter, then it is rejected.” [Al- Bukhaaree and Muslim]. So it must comply with the shari’ah to be accepted.

2. Whether the salaah is an obligatory one or an optional one (even the salaatul-janaazah i.e. funeral prayer), it is not accepted if the person performs it while in a state of ritual impurity, even if he forgets being in such a state. It is only accepted when he repeats the wudhuu’. Similarly, the salaah of one in a state of sexual defilement is not accepted if he performs the salaah before taking the ghusl – the complete bath.

3. The salaah of the muhdith (the one in a state of ritual impurity), is forbidden until he makes the wudhuu’, because Allaah does not accept it. And offering means of nearness to Allaah, knowing that Allaah does not accept them, is like mocking at Allaah.

4. If a person makes wudhuu’ to perform a certain salaah then the second salaah approaches and he attains the time of the second salaah while in a state of purity then it is not an obligation on him to redo the wudhuu’. He or she can pray on the same wudhuu’ done for the previous salaah. And this is very important because some people think that it is an obligation to make wudhuu’ for each salaah. It is not an obligation as long as the state of wudhuu’ is maintained.

5. Ritual purity is a condition for the correctness and acceptance of the salaah.

6. Breaking the wudhuu’ during salaah invalidates the salaah.

The invalidators of wudhuu’ are:

a. Responding to the call of nature or passing wind

b. Intoxication, unconsciousness, deep sleep and insanity

c. Touching the genitals skin to skin, and some scholars conditioned that it must be with a sexual desire

d. Sexual activity which necessitates a ghusl

e. Eating camel’s meat

f. Apostasy (ar-Ridda)

g. Washing a dead body or carrying it. There is a difference of opinion on this, but to be on the precautionary side, one does that. The Prophet (sallallaahu `alayhi was-sallam) said: “He who washes the dead let him take a bath, and he who carries the dead let him make wudhuu’.”

[Ahmed, Abu Daawood and at-Tirmidhee, and Al-Albani graded it as saheeh as in saheeh sunan Abi Daeeod, 2:609)].

The Questions for this Hadeeth

1. What is the full name of Abu Hurayrah?
2. When did he accept Islaam?
3. How many Hadeeths did he report?
4. When did he die?
5. If someone prayed without having wudhuu’ due to forgetfulness, is his salaah acceptable or not?
6. Is it a must to have (make) wudhuu’ for each salaah?

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Certainty is never annulled except by certainty; it can never be annulled by mere doubt – Shaykh As-Sa’di | Dr. Saleh As-Saleh

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah

The Basic Rulings and Principles of Fiqh
The Beneficial, Eloquent Classifications and Differentiations
Foundation -11

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah)

 

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

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All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection. This is a continuation of the explanation of The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations by Imaam ‘Abd ar-Rahman bin Naasir as-Sa’di (rahimahullaah).

Foundation eleven is entitled:

The asl (i.e. previous state or condition) remains in effect, and certainty is not annulled by mere doubt.

This great foundation covers many matters including:

1) Acts of worship
2) Salaah (prayer)
3) Zakaah
4) Fasting
5) Hajj
6) Nikaah (marriage)
7) Divorce

Evidence for Foundation 11

This foundation is established on the authentic hadeeth from ‘Abbaad bin Tamim ( radiyallaahu ‘anhu):

“My uncle (radiyallaahu ‘anhu) asked Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) about a person who imagined to have passed wind during the salaah. Allaah’s Messenger (صلى الله عليه وسلم) replied: He should not leave his salaah unless he hears sound or smells something.’” [1]

Therefore, the person should not discontinue his prayer due to mere doubt. He should only leave when he is certain he has invalidated his state of purity.

Examples:

1) A person makes wudhu and later doubts whether he performed an act that would nullify it. In such a situation, the asl is the existence and continuity of purity. The fact that he thinks he may have done a ritual impurity is not to be considered as in origin, the person was in a state of purity. Certainty is never annulled except by certainty; it can never be annulled by mere doubt. Rather, it is strange that some people when they have doubts, they experience whispering which drives them to remove the doubt with certainty by intentionally invalidating their wudhu.

2) A person was certain that he was in a state of ritual impurity. Later, he doubts whether he made wudhu. In this case, the asl is that the state of ritual impurity remains in effect.

Therefore, the asl remains, and it does not cease except when there is certainty that renders it annulled.

Doubt in the Purity of an Object

Purity (at-tahaarah) is the origin of things (e.g. water, clothing, etc.); whenever someone doubts the purity of something, then he builds upon the asl that it is pure. For instance, if some water from a drain falls on him or he steps in moisture, then the origin is that this water is pure. However, if someone is sure filth has fallen on his garment but later doubts whether he washed it, then the asl is that the ritual impurity remains.

Doubt in the Number of Completed Rakaah in Salaah

In salaah, a person may doubt exactly how many rakaah he has performed. Such situations are divided into two categories: preponderance and total doubt. For example, if someone doubts how many rakaah he has already prayed (e.g. three or four units) but preponderates a certain number, then he builds on that preponderance and later makes two prostrations of forgetfulness (sujuud as-sahw).

The evidence for relying on preponderance came in the sunnah from the hadeeth of Abdullaah bin Masood (radhi Allaahu anhu):

“The Prophet (صلى الله عليه وسلم) prayed [and the subnarrator Ibrahim (rahimahullaah) said, ‘I do not know whether he prayed more or less than usual’], and when he had finished the prayers he was asked, ‘O Messenger of Allaah! Has there been any change in the prayers?’ He (صلى الله عليه وسلم) said, ‘What is it?’ The people said, ‘You have prayed so much and so much.’ So the Prophet bent his legs, faced the qiblah and performed two prostrations (of sahw) and finished his prayers with tasleem (by turning his face to the right and left saying: ‘As-salaamu ‘alaykum wa rahmatullaah’). When he turned his face to us, he (صلى الله عليه وسلم) said, ‘If there had been anything changed in the prayer, surely I would have informed you, but I am a human being like you and liable to forget like you. So if I forget, remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct (falyataharra as-sawab) and complete his prayer accordingly and finish it and do two prostrations (of sahw).’” [2]

However, when a person is in total doubt concerning how many rakaah he has already completed (e.g. two or three), then he builds upon certainty which is the lesser number; he then makes sujuud as-sahw.

Example:

1) A person is unsure whether he prayed three or four rakaah and is unable to determine which is more likely. He should therefore build on certainty which is the lesser number (i.e. three) and make sujuud as-sahw.

2) A person is not certain whether he prayed three or four rakaah but preponderates that he prayed four. He should therefore build on the preponderance (i.e. four rakaah) and make sujuud as-sahw.

In addition, preponderance is used to determine the number of completed rounds in tawaaf and walks in saa’ee between Safa and Marwah. For instance, if a person is in total doubt as to whether he completed six or seven walks in saa’ee, then he builds on certainty and considers it to be as if he made six trips. Similarly, if he is able to preponderate that it is the sixth walk, then he should consider it the sixth and bring the seventh. However, there is no sujuud as-sahw legislated for tawaaf or saa’ee given the weakness of the narration from ibn ‘Abbaas (radhi Allaahu anhu) that the tawaaf is salaah. This foundation also is applicable to washing a utensil seven times after a dog has licked it. If someone is entirely unsure whether he washed it three or four times, then he builds upon certainty, but if he is able to preponderate, then he builds upon that.

Doubt in the Number of Missed Prayers and Fasts

When making up missed prayers or days of fasting, the person builds on certainty. However, this can be problematic. For instance, someone is unsure whether he broke his fast three or four days in Ramadan. In principle, he is certain he broke it at least three times. However, this origin is opposed by another asl, which is the obligation to fulfill that which is binding upon one’s self. This can not be attained except by fasting four days.

Similarly, if someone does not know if he missed five salaah or six, then in origin he certainly missed at least five, but this is in opposition to the obligation to free one’s responsibility. This can not be fulfilled except by performing six. In this case, he brings that which is higher.

Doubt Concerning which Specific Prayer was Missed

If someone knows that he missed one salaah on a given day but does not remember which prayer (e.g. duhr, ‘asr, etc.), then there are the following opinions concerning that:

1) The person should pray all five prayers because it is possible the missed salaah is any one of them.

2) He should pray one salaah with four rakaah, another salaah with three rakaah, and one salaah of two rakaah. This is because the salaah of four rakaah would cover for duhr, ‘asr, and isha’ while the other two salaah would cover for maghrib and fajr respectively.

3) Our Shaykh, Muhammad bin Saalih al-Uthaymeen (rahimahullaah) said, “He should exert the effort until he preponderates which is the correct one.” If the person sincerely attempts to recall which salaah he missed, Allaah (subhaanallaahu wa ta’aalaa) will let him remember.

Doubt in Divorce

There are many different situations in which doubt in divorce can occur. They include:

1) A person doubts whether he uttered the statement of divorce at all. In this situation, the asl is that he did not say it, and the couple is still married. This is because the marriage is certain and is not annulled by mere doubt.

2) If someone doubts whether he conditioned the divorce on something, then the asl is that the divorce is unconditional.

3) Someone conditions his divorce on some matter. Later, he doubts whether the condition was fulfilled. The origin therefore is that it did not take place.

4) A person divorced his wife but is uncertain how many times he uttered the statement (i.e. once, twice or thrice). The asl is that he said it once.

5) A man has two wives (for example Hind and Fatimah), and he doubts which of his wives he uttered the divorce concerning. This matter should be decided by drawing lots. If the lot came on Fatimah, then she is divorced, and Hind remains his wife. If he later remembers he actually divorced Hind or found a paper documenting that, then he leaves Hind and returns Fatimah as long as the drawing of the lots and the accompanying decree was not issued by a judge (if it was performed by a judge, then it would be classified as the judge’s direct ruling). However, if Fatimah got married to someone else in the meantime, then the husband can not return Fatimah because she is now the right of her new husband unless he brings proof, such as a document with testimony, that the divorce was for Hind; in this case, Fatimah can return to him.

6) A person doubts whether his wife finished her waiting period. The asl is that she has not finished it and is still in her ‘iddah.

Doubt in Suckling

Concerning suckling, doubts affect whether or not there is prohibition (tahreem) to marry the wet nurse and her daughters. Cases include:

1) Doubt exists concerning whether a particular child nursed from a woman at all. The asl in this situation is that he did not.

2) Someone doubts whether he suckled from a woman five times or less than that. This person builds upon certainty, which is that he suckled on less than five occasions.

3) There is doubt around when a child suckled from a wet nurse. In this matter, the scholars have two opinions.

a. Some scholars hold that for tahreem to exist, the child must have suckled within the first two years. If there is doubt as to whether a child suckled from a woman within the first two years, then in principle the asl would be that he suckled within that period, which would entail tahreem. However, the scholars have explained that since this asl leads to tahreem, the origin is that there is no forbiddance.

b. Other scholars have mentioned that the condition for tahreem is whether the child suckled before or after weaning. If there is doubt as to whether the child suckled before or after weaning, then in principle the asl would be before weaning. However, just as with the other opinion, the scholars have explained that in origin there is actually no forbiddance in this case.

Thus, with either opinion, there is no tahreem.

4) A mother is certain that a woman in a particular household nursed her child but is unsure as to which specific woman did it. In this case, the tahreem is upon all of the women in the household. For example, if there are two women in that house, then both women and their daughters are haraam for him to marry.

5) A woman is certain that she nursed a child in a particular household but is unsure as to which child. Therefore, it is as if she nursed all of them. Hence, all of the boys of this house are prohibited from marrying her as well as her daughters, and they become mahaarim (pl. of mahram) for her and her daughters.

Doubt in the Hunting of Game

When a person is hunting game, doubt can exist concerning whether the animal was killed by his shot or some other cause. Such situations are divided into two categories.

1) No cause is found for the death of the animal other than the shot. Therefore, the meat is halaal.

Example: Someone says the basmalah and shoots an animal. He later finds the animal dead with no sign of another cause for its death. As such, the asl is the nonexistence of another cause, which makes the meat halaal.

2) Another cause is found for the animal’s death that is equally or close to equally as likely as the shot to have killed it. Therefore, the meat of the animal is haraam. This is proven by the hadeeth of Adi bin Hatim (radhi Allaahu anhu) that the Messenger (صلى الله عليه وسلم) said,

When you set off your dog, recite the name of Allaah, and if it catches (game for you) and you find it alive, then slaughter it. If you find it dead and that (your dog) has eaten nothing out of that, (even then) you may eat it, but if you find along with your dog another dog and a kill has been made, then do not eat, for you do not know which of the two has killed it. And if you shoot your arrow, recite the name of Allaah, but if it (game) goes out of your sight for a day and you do not find on that but the mark of your arrow, then eat that it you so like, but if you find it drowned in water, then do not eat that.” [3]

Example: A person shot an animal, but the shot did not kill it immediately. The animal was later found dead in a pool of water. It can not be known whether the shot killed the animal or it drowned. Thus, as proven by the hadeeth of Adi (radhi Allaahu anhu), this meat is forbidden.

Conclusion

Under this foundation many matters fall; anyone that studies fiqh will surely be benefited by it and will be better able to relate matters to their principles and origins. In summary, the continuity of the asl remains whenever the existence of a cause to nullify it is doubted. Similarly, in every matter where there is a doubt about the number, we build on preponderance, and if there is no preponderance, then we build on certainty.

The eleventh foundation in Imaam ‘Abd ar-Rahman bin Naasir as-Sa’di’s book, al- Qawaa’id wal-Usool al-Jaami’ah wal-Furooq wat-Taqaaseem al-Badee’ah an- Naafi’ah (The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations), is entitled:

The asl remains in effect, and certainty is not annulled by mere doubt.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Footnotes:

[1] Agreed upon. Reported in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 139) and with a similar wording in Saheeh Muslim (English translation no. 702, book 3).

[2] Reported in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 394).

[3] Agreed upon. Reported in Saheeh Muslim (English translation no. 4741, book 21) and with a similar wording in Saheeh al-Bukhaari (English translation vol. 7, hadeeth no. 384, 385, 386, 392, 393, 394, & 395).

Posted from: Explanation of Basic Rulings and Principles of Fiqh of Shaykh Ibn Sa’di

The Means Take on the Same Rulings as their Aims – Shaykh As-Sa’di | Dr. Saleh As-Saleh

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah

The Basic Rulings and Principles of Fiqh
The Beneficial, Eloquent Classifications and Differentiations
Foundation -2

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah)

 

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

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Basic Rulings and Foundations of Fiqh-2

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection. This is a continuation of the explanation of The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations by Imam ‘Abd ar-Rahman ibn Naasir as-Sa’di (rahimahullaah).

Foundation two is entitled:

The means take on the same rulings as their aims.

What branches from this foundation is the following:

1) Whatever is required to fulfill an obligation is itself an obligation.
2) Whatever is required to fulfill a recommendation is itself recommended
3) Whatever leads to the establishment of a haraam (prohibition) is itself prohibited.
4) Whatever leads to the establishment of a makrooh (detested act) is itself detested.
5) Whatever follows-on from acts of worship and actions takes the same rulings as they do (i.e. worship and actions).

All of these stem from the second foundation, “The means take on the same rulings as their aims do.” In this comprehensive foundation, the phrase, “The means” refers to the methods and ways taken to achieve the aim or the cause that leads to the objectives; in addition, it implies the matters upon which the aims depend as well as what it entails from the existence of something and also the rulings’ conditions. If Allaah (سبحانه و تعالى) and His Messenger صلى الله عليه وسلم command a matter, then it is a command concerning the matter itself and also what is required to fulfill it; this is because the One Who legislated the rulings is al-‘Aleem (All Knowledgeable) al-Hakeem (All Wise) and knows rulings’ requirements, conditions, and fulfillments. Similarly, forbidding something means forbidding it in essence as well as all that leads to it.

Examples:

1) Walking to the congregational prayers, circles of knowledge or to uphold the ties of kinship as well as to visit the sick and to follow the funerals are parts of their respective acts of worship.

2) From the moment the person leaves his residence for Hajj, Umrah, or Jihaad in the cause of Allaah, he is in a state of continuous worship since these are means to the completion of those acts.

Allaah (سبحانه و تعالى : subhannahu wa taa’alaa) says (in the translation of the meaning):

It was not becoming of the people of Al-Madinah and the Bedouins of the neighborhood to remain behind Allaah’s Messenger (Muhamamd صلى الله عليه وسلم when fighting in Allaah’s Cause) and (it was not becoming of them) to prefer their own lives to his life. That is because they suffer neither thirst nor fatigue, nor hunger in the Cause of Allaah, nor they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy but is written to their credit as a deed of righteousness. Surely, Allaah wastes not the reward of the Muhsineen. Nor do they spend anything (in Allaah’s Cause) – small or great – nor cross a valley, but is written to their credit, that Allaah may recompense them with the best of what they used to do (i.e. Allaah will reward their good deeds according to the reward of their best deeds which they did in the most perfect manner). [Surah at-Tawbah (9:120-121)]

The point of evidence in this verse is clear. Also, in the Sunnah, it is reported that the Prophet ( : sallallaahu ‘alayhi wa sallam) said concerning the seeker of knowledge,

“Whoever pursues a path to seek knowledge, then Allaah will thereby make easy for him a path to Paradise” [1]

We ask Allaah (سبحانه و تعالى) from His bounty.

Replete are the evidences from the authentic Sunnah concerning the reward of the person who walks to the congregational prayers; one example is the authentic hadeeth reported by Abu Hurairah who narrated that the Prophet صلى الله عليه وسلم said,

“Prayer offered in congregation is twenty-five times better than prayer offered at home or in the marketplace alone. If any one of you does wudoo’ and does it perfectly, then comes to the masjid for no other purpose than to pray, then he does not take a single step but Allaah raises him in status one degree thereby and removes one sin from him, until he enters the masjid.”

Likewise, concerning verse 12 from Surah Ya-Sin (in the translation of the meaning):

Verily, We give life to the dead, and We record that which they send before (them), and their traces [Surah Ya-Sin (36:12)]

some maintained that the phrase, “We record that which they send before (them), and their traces,” refers to the recording of their footsteps and of the deeds performed to conclude the acts of obedience or disobedience; in another interpretation, others asserted that this verse discusses that which is left behind from righteous deeds after one’s death, such as: beneficial knowledge, authorship, endowments, continuous charity, etc.

Therefore, the footsteps leading to the salaah are something that follows-on the worship. Correspondingly, the footsteps that lead to sin fall under the same ruling as the sins themselves do; as such, these footsteps would also be sins. The command to perform the salaah is a command to do the salaah as well as to do that, without which, the salaah would not be complete, such as the tahaarah (purification), placing a sutrah, facing the qiblah, learning the rulings of salaah, and the rest of the salaah’s conditions. The same applies to the other of the acts of worship. Thus, with this insight, the branches of this foundation that were mentioned previously become clear.

Additional Branches of This Foundation

1) The ‘ulama’ (scholars) said that if the time of a prescribed prayer commences upon someone who has no water available, then he should seek it in the places he hopes to find it. Likewise, it is required that he buys water or a sutrah in situations where he may not have them available. This is because whatever is required to fulfill an obligation is itself an obligation.

2) It is obligated for people to learn the industrial knowledge, small or great, that they need in their deen or dunyah. These skills will help reduce the people’s reliance on other nations, especially the kufar, through increased selfsufficiency. Beneficial knowledge is of two types.

a. The first type of knowledge is an individual obligation (fard ‘ayn); it includes all that which is needed by the person for his deen, worship, and transactions, each in accordance with his own condition. This is required of every legally and morally responsible, mature, and sane individual. Example: if a person has wealth then it is binding upon him to learn the rulings of Zakaat, otherwise it is not mandatory if he does not possess wealth. Similarly with respect to the one who wants to go for Hajj or want to be an Imaam. He must learn the related rulings, otherwise the knowledge thereof is of the second type (collective duty).

b. The second type of knowledge is a collective obligation (fard kifaayah); it includes all that which people need but is not required of them individually. Examples of communal obligations are: the learning of the different branches of knowledge, the adhaan, the lesser and greater leadership, enjoining that which is right, forbidding that which is evil, preparing the deceased for burial, the funeral prayer, carrying the body to the graveyard, the burial itself, agriculture, and irrigation. The performance of these is sought from the morally responsible collectively, not from every person individually.

3) The measures taken to earn that which is needed to establish the rights of the self, family, children, and animals fall under this principle. For instance, if a person does not have wealth and he fears his destruction, then saving the self is an obligation. Whatever is required to fulfill an obligation is itself an obligation; as such, the seeking of sustenance would be an obligation.

4) It is obligated to learn the evidences for the direction of the qiblah, time, as well as directions in general for those who need them.

5) The sharee’ah knowledge is of two types, objectives and means. The objectives are learning the Book and the Sunnah; the means to that is the Arabic sciences. This is because the knowledge of the Book and Sunnah is dependant upon knowing the Arabic sciences and cannot therefore be completed except through that. However, if someone learns Arabic to become a writer or a poet, then this is mubaah (allowable) and will be neither for him nor against him, as it is independent of the sharee’ah knowledge.

6) Every allowable matter taken to abandon an obligation or to perform a forbidden act is itself haraam (forbidden). This is because in this foundation, the means take on the same ruling as there aims. That is why it is forbidden to trade or buy after the second call for jumu’ah; Allaah (سبحانه و تعالى) states.

O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allaah [Jumu’ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing), that is better for you if you did but know! [Surah al-Jumu’ah (62:9)]

Similarly, it is forbidden to indulge in trade if someone fears missing the time of the salaah or the congregational prayers. In addition, it is not permissible to sell something to one who intends to use it in a sinful manner. For example, selling weapons to the people of fitnah or bandits is forbidden. Likewise, one can not sell an ingredient that is used in alcohol preparation if you know it will be used for that purpose. Moreover, deceptive practices in transactions are forbidden if they lead to haraam, such as the trade in ‘eena (selling a commodity to another person for a deferred price due at a certain time while then buying the same commodity from him at a lesser price).

7) Those who take wealth through illegal means will be prevented from achieving what they intend. An example of this would be the deliberate killing of person to whom a bequest has been made or an heir. Likewise, the one who divorces his wife during an illness he fears is incurable will be treated in a manner opposite to his intention; as such, she will still inherit from him since the man only divorced her in order to deprive her of the inheritance. Also, one cannot treat his wife harshly in order to take back some of the mahr (bridal money given by the husband to his wife at the time of marriage) by forcing her to resort to khula’. Allaah (سبحانه و تعالى) says:

You should not treat them with harshness, that you may take away part of the Mahr you have given them. [Surah an-Nisa (4:19)]

Similarly, the husband should not send his wife to her parents’ house and leave her situation suspended in order to force her to seek khula’. In such situations, it is not permissible for him to take any of the mahr since anyone who hastens something before its proper time will be prevented from achieving what he intends.

8) If someone gives a gift out of bashfulness or fear, then it is obligatory that the gift to be returned to him.

9) This foundation includes the deceptive approach used by some to make the wife permissible for her former husband who had divorced her three times.

This is forbidden, and the person who engages in this is cursed. For example, if an individual instructs someone to marry his former wife whom he had divorced three times, with the intention of marrying her later, and that person makes a contract to marry her, this is in fact adultery, even though it takes the form of a contract.

10) Allaah (سبحانه و تعالى) forbade all fawahish (evil things and sins) as well as all the means of approaching them when it is feared that the person may fall into haraam. For instance, being in seclusion with women who are legally unrelated to person as well as looking at the haraam are both forbidden. That is why the Prophet صلى الله عليه وسلم said:

“That which is lawful is plain and that which is unlawful is plain, and between the two of them there are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allaah’s sanctuary is His prohibitions.”

11) The prohibition regarding that which instigates enmity and hatred between Muslims as well as the incitement to all that which encourages friendship and cooperation from sayings and actions are branches of this principle.

12) This foundation includes what Allaah (سبحانه و تعالى) said concerning trusts; He (سبحانه و تعالى) affirmed (in the translation of the meaning):

Verily! Allaah commands that you should render back the trusts to those, to whom they are due. [Surah an-Nisa (4:58)]

This verse covers all types of trusts, such as what someone deposits with you, taking care of an orphan’s wealth, taking care of an endowment, etc. One of the means of rendering back the trusts to their people is by preserving them and spending upon them if they are creatures with souls (e.g. animals). Likewise, the one who is entrusted must not be negligent nor do to them that which is not permissible.

The Association between the Act and the Intention

Many of the branches previously mentioned are governed by their intentions. For instance, the deceitful act done with the intention of achieving something forbidden or to abandon an obligation is haraam. However, if deceit is used to extract lawful, permissible rights, then this is lawful and may even be commanded, except in cases where it may be harmful to the person; this is because the slave is ordered to take his rights in open ways, but also sometimes in hidden ways. This is clear when we examine the situation of Prophet Yusuf (‘alayhis salaam); Allaah spoke about him, saying (in the translation of the meaning):

So he [Yusuf (Joseph)] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf (Joseph). He could not take his brother by the law of the king (as a slave), except that Allaah willed it. [Surah Yusuf (12:76)]

In addition, the same applies to methods taken to protect lives or wealth. An example of this is the case of Khidr and the ship, in Surah al-Kahf, where he made a hole in the boat in order to save it from the oppressive king who would have unlawfully taken over any working vessel. Therefore, such plots depend on their intention, good or bad.

Exclusion of Vows

Excluded from this foundation are vows due to a specific wisdom, particular to them. Vows of obedience are obligatory to fulfill. However, the making of the vow itself is makrooh (detested) as it does not bring good as the Prophet صلى الله عليه وسلم said; rather, vows simply extract things from the miser. Similarly, they diminish and reduce sincerity. What Follows the Objective Takes the Same Rulings as Objective Itself Finally, in is as much as the means taken to reach the objectives inherit the same rulings as the objective itself, what follows or completes the aims also takes the same ruling as their aims do. Accordingly, going to perform good deeds as well as returning to the place of departure are acts of worship. That is why some of the companions said:

“I anticipate my return to my home from salaah as I anticipate my departure from my home for salaah.”

Conclusion

The second foundation in Imam ‘Abd ar-Rahman ibn Naasir as-Sa’di’s book, alQawaa’id wal-Usool al-Jaami’ah wal-Furooq wat -Taqaaseem al-Badee’ah anNaafi’ah (The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations), is entitled: The means take on the same rulings as their aims do.

And Allaah, the Most High, Knows Best.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
Edited 27th Sha’baan, 1427 AH
20th Sept. 2006 C.E.

Footnotes:

[1] Part of a hadeeth reported in Saheeh Muslim (English Translation No. 6518, Book 35)
[2] In the wording of al-Bukhari, vol. 1, hadeeth no. 621. It is also reported by Muslim.
[3] Part of a hadeeth reported in Saheeh Muslim (English Translation No. 1599)

Prepared by Saleh As-Saleh (rahimahullaah)

Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1” room. Text edited by sis Umm Ahmad al-Kanadiyyah, Jazaahaallaahu Khairan.

Posted from: Explanation of Basic Rulings and Principles of Fiqh of Shaykh Ibn Sa’di

Related Link: Does The Ends Justify The Means ? – Shaykh Salih Ali-Shaykh

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

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

Man & Nature?

Compiled By Dr. Saleh As-Saleh (rahimahullaah)

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CONTENTS

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

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

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

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

INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The objectives of this book are to:

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

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

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

From A Small Animal to Man!

A Theory With A Broken Chain

The Background and Basics of The Theory:

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

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

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

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

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

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

REALITY VS THEORY

(1) The Points about Archeology

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

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

(2) The Point About Embryos

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

(3) The Point About The Appendix

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

(4) The Point About Natural Selectivity

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

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

(b) Natural Selectivity or “Mother Nature”

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

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

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

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

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

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

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

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

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

(d) The “Laws” of Nature

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

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

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

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

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

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

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

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

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

(e) A God Other Than Allaah!?

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

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

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

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

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

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

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

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

Where did they find “Names” for them?

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

Where are the things they have created?

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

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

In fact they are unable to create even a fly:

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

They themselves are created, aren’t they?

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

They cannot even help themselves!

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

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

They cannot answer those who invoke upon them!

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

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

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

(6) The Point About “Sexual Selection”

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

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

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

Their children are not born circumcised!

(7) “Under-developed Theory”

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

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

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

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

DANGEROUS CONSEQUENCES

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

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

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

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

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

Why Did The “Theory” Spread?

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

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

THE QUR’AN AND THE “THEORY”

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

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

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

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

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

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

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

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

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

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

Allaah shaped Adam by His own Hands [8]:

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

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

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

Allaah then changed this clay into “sounding clay:”

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

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

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

Right after Adam’s creation he started to speak:

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

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

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

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

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

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

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

THE TEST

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

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

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

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

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

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

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

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

The slave of Allaah
Saleh As-Saleh

Footnotes:

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

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

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

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

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

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

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

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

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

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

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

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

Posted from: http://understand-islam.net

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

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

Table of Contents

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

بسم االله الرحمن الرحيم

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

Introduction

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

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

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

Saleh As-Saleh

THE PURPOSE AND THE RETURN

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

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

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

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

He stated that:

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

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

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

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

Allah made it clear that:

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

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

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

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

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

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

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

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

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

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

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

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

CREATION IS IN NEED OF ALLAH

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

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

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

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

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

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

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

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

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

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

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

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

When we read in the Qur’an that:

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

and when we read:

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

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

And when we read that:

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

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

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

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

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

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

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

THE MODERN CIVILIZATION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Another reminder on the road to build the responsible society:

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

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

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

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

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

The Way Out

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

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

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

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

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

And when man forgets Allah and His reminders:

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

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

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

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

A Final Word to Those Who Submitted to Allah in Islam

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

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

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

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

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

Saleh As-Saleh.

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

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

Read Further: 

Invitation to Islam

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

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

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

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

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

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

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

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

Contemplate what He has said:

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

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

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

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

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

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

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

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

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

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

That is why He stated:

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

6-And that is why He mentioned:

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

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

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

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

[Reported in Saheeh Muslim, No. 6246]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Download PDF version of this article Here]

Read Further: 

https://abdurrahman.org/blogs/invitation-to-islam/

The Shahaadah – IS IT ENOUGH TO “SAY” IT? – Dr Saleh as Saleh

The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb (Lord). The person who admits to this fact yet at the same time insists to associate partners with Allaah in worship, is a Mushrik (committing Shirk) even though he may daily utter the Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone. All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم):

“Allaah forbade the admittance to Hell of anyone who says laa ilaaha illal-laah ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.” [Reported by Al-Bukhaaree and Ahmad].

The hypocrites may utter the Shahaadah yet it is known that they are in the lowest part of Hell . Their declaration is not sincere:

“Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.”(Qur’an, soorat an-Nisaa’, 4:145)

It is a must that the declaration of the Shahaadah be confirmed in the heart as well as by the tongue. The heart is the “king” and the rest of the body is the “army” under its command. The Prophet (صلى الله عليه وسلم) said:

“Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim].

Once the Shahaadah is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that the Prophet (صلى الله عليه وسلم) said:

“Whoever says laa ilaaha illal-laah, ‘there is no true God Who deserves to be worshipped but Allaah’ and declares Kufr (Disbelief) in whatever is worshipped besides Allaah then his money and blood are Haram (forbidden to be harmed in his money and blood) and the judgment (upon this person) is up to Allaah.” [Collected by Muslim and Ahmad].

The above hadeeth is a great explanation for the true meaning of ‘There is no true God but Allaah’. It emphasizes that there must be a complete dissociation from anyone /anything taken as a deity besides Allaah. There can be no worship offered to a righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini, Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth. Islaam abolishes all forms of man-made deities. When the person disbelieves in offering worship to other than Allaah, then he becomes a Muslim.

It is very clear that the disbelievers (Kuffar) of Mecca knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: “There is no true God but Allaah.” They believed that Allaah was the Sustainer, the One Who gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: “There is no true God Who deserves to be worshipped except Allaah,” their answer was:

“Has he made the “gods” (all) into one God (Allaah) Verily, this is a curious thing !” (Qur’an, soorat Saad, 38:5).

They knew that the declaration of the Shahaadah meant the abolishing of everything introduced between them and Allaah; an end to their intermediary “gods.” This was the reason behind their rejection.

This testimony of Tawheed is pure from any falsehood. It brings eternal abode in Paradise for those who fulfill its conditions and what it entails. Its rejection brings eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those who love this declaration as well as abide by its meaning.

Posted from eBook: (pg 12-13)

Important Lessons for the Muslim Ummah – Imam Ibn Baz | Dr Saleh As-Saleh [eBook]

Author: Sheikh Abdul Aziz Bin Abdullah Bin Baz (rahimahullaah)
Translated by: Khalid A. Al-Awadh
Reviewed and Edited By: Dr. Saleh As-Saleh (rahimahullaah)
Published by : Co-Operative office for Call and Guidance, Riyadh

[Download PDF]

Introduction

All Praise is due to Allah, we praise Him, and seek His help and forgiveness. We seek refuge in Allah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allah, none can misguide him, and whomsoever has been misguided by Allah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allah, alone, without partner or associate. I further bear witness that Muhammad is His true slave and Messenger. May Allah, the Exalted, bestow His peace and blessings on the final Prophet Muhammad, upon his good and pure family, and upon all of his noble companions.

“O you who believe! Fear Allah (by doing all that He ordered and abstaining from all that He has forbidden) as He should be feared, and die not except in the state of Islam (as Muslims with complete submission to Allah).” [Al-Qur’an 3:102]

“O mankind! Be dutiful to your Lord, Who created you from a single person (‘Adam) and from him He created his wife, and from them both He created many men and women; and fear Allah through Whom you demand your mutual (rights) and (do no cut the relations of) the wombs (kinship). Surely, Allah is ever an All Watcher over you.” [Al-Qur’an 4:1]

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth, He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great success.” [Al-Qur’an 33:70-71]

Know that the most truthful speech is that of Allah’s Book (the Qur’an), and that the best of guidance is that of Muhammad, sallallahu ‘alayhi wa sallam. The worst of evils are innovations (foreign to the true teachings of Islam), and every innovated matter (in religion) is a bid’ah, and every bid’ah is a misguidance, and every mean of misguidance is in the Fire of Hell.

This is an introductory book for every Muslim. It is a summary of basic Islamic beliefs and acts of worship. We ask Allah by His Names and Attributes to accept this work and make it a benefit for those who read it and / or distribute it.

Khalid al-Awadh and Dr. Saleh As-Saleh

24/2/1413

8/12/1993

Contents

  • Introduction
  • The First Lesson – Memorise the Small Chapters of the Qur’an
  • The Second Lesson – The Conditions of the Shahadah
  • The Third Lesson – The Six Fundamentals of Faith
  • The Fourth Lesson – What is Tawhid and Shirk?
  • The Fifth Lesson – The Five Pillars of Islam
  • The Sixth Lesson – The Nine Conditions of Prayer
  • The Seventh Lesson – The Basic Elements of Prayer
  • The Eighth Lesson – The Obligatory Acts of Prayer
  • The Ninth Lesson – The Contents of At-Tashahud
  • The Tenth Lesson – The Sunan Acts of Prayer
  • The Eleventh Lesson – Invalidation of the Prayer
  • The Twelfth Lesson – The Conditions for Ablution
  • The Thirteenth Lesson – The Obligatory Elements of Ablution
  • The Fourteenth Lesson – The Six Nullifying Acts of Ablution
  • The Fifteenth Lesson – Recommend Morals
  • The Sixteenth Lesson – Islamic Decencies
  • The Seventeenth Lesson – Warning Others
  • The Eighteenth Lesson – The Funeral Prayer

The First Lesson – Memorise the Small Chapters of the Qur’an

Memorizing the opening surah (chapter) of the Qur’anal-Fatihah (the Opening) and some short passages and chapters from No. 99 (az-Zalzalah) to 114 (an-Nas). Every Muslim must make an effort to memorize, recite and understand passages and/or chapters from the Noble Qur’an.

The Second Lesson – The Conditions of the Shahadah

Knowing the meaning and the conditions of the declaration of ash-shahadatan that, “There is no true God except Allah, and that Muhammad, sallallahu ‘alayhi wa sallam, is the Messenger of Allah”. The phrase that “there is no true God” negates anything or anyone that is being worshipped other than Allah, and the phrase, “except Allah”, confirms that all forms of worship, submission and adoration must be for Allah Alone, without setting up rivals with Him. The conditions needed to fulfill the meaning of ash-shahadatan are:

  1. Knowledge about what it means;
  2. Certainty about its meaning which dispels doubts and suspicions;
  3. Sincerity that purifies its declarer from any form of shirk (association);
  4. Honesty which negates hypocrisy;
  5. Love and attachment to the declaration of ash-shahadatan, which leads to the dispel of uneasiness, dislike, or hate to what it implies;
  6. Adherance – conducting what Allah has decreed regarding His worship;
  7. Accepting to obey Allah by this declaration; and
  8. Dissociating from anything or anyone being worshipped other than Allah.

The Third Lesson – The Six Fundamentals of Faith

The six fundamental articles of faith are:

  1. Believing in Allah (His Oneness);
  2. His Angels;
  3. All of His Messengers;
  4. All of His Scriptures (in their original and unaltered forms);
  5. In the Last Day (of Judgment); and
  6. Fate and Divine Decree (whether good or bad), which Allah Has measured and ordained according to His previous Knowledge and as deemed suitable by His Wisdom.

The Fourth Lesson – What is Tawhid and Shirk?

Tawhid (Faith in the Unity of Allah) is divided into three articles:

  1. Believing in the Oneness of Allah in the sense of His being the only Creator, Preserver, Nourisher, etc. This belief is called tawhid ar-rububiyah;
  2. Acknowledging that Allah Alone is the One and Only true God who deserves to be worshipped and thus abstaining from worshipping any other being or thing. This belief is called tawhid al-uluhiyah; and
  3. Having faith and belief in the Oneness of Allah’s Names and Attributes. This belief is called tawhid al-asma was-sifat.

As for shirk (associating anything or anyone in worship with Allah), it is divided into three types:

  1. Major shirk (ash-shirk al-akbar) which Allah does not forgive. Allah says regarding shirk:“But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.” [Al-Qur’an 6: 88]“It is not for the mushrikin (polytheists) to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to looking after their cleanness and their building, etc.), while they witness against their ownselves of disbelief. The works of such bear no fruit, and in fire shall they dwell.” [Al-Qur’an 9:17]The one who associate others with Allah and dies on this shirk will not be forgiven andJannah (Paradise) is forbidden to him, as Allah, Most Mighty and Honored, says:“Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [Al-Qur’an4:48]“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden the Jannah for him.” [Al-Qur’an 5:72]Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this shirk.
  2. Minor shirk (ash-shirk al-asgar) which is stated in the Qur’an or in the Prophet’s tradition but is not the same as major shirk. Riya (showing off) and swearing by other than Allah are examples of this kind of shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, said:“Of which I fear for you the most is minor shirk.” When he was asked what was it, he said, “Riya.”He, sallallahu ‘alayhi wa sallam, also said, “He who swears by anything other than Allah commits minor shirk.”The Prophet, sallallahu ‘alayhi wa sallam, also warned, “Do not say, ‘Had Allah and such and such (person) willed’, but say, ‘Had Allah then such and such (person) willed.’ “. This kind of shirk does not necessarily lead to disbelief from Islam or an eternal stay in Hell. It negates, however, the completeness of faith.
  3. Hidden shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, explained, “Shall I not tell you of which I fear for you more than I fear of the Antichrist?” They said, “Yes, O Messenger of Allah”, and he said, “Hidden shirk, where one beautifies his way of praying only because another one is looking at him.”

Alternatively, shirk could be divided into two kinds – major and minor. In this case, the hiddenshirk encompasses both the major and minor kinds depending upon the act committed. It is major if it is the same as the shirk of the hypocrites who hide their false beliefs while showing off Islam out of fear. It is minor if it is the same as riya.

The Fifth Lesson – The Five Pillars of Islam

The five pillars of Islam are ash-shahadatan (bearing witness that there is none worthy of being worshipped except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His Messenger), establishing prayers, paying the alms (zakah), fasting the month of Ramadhan, and performing pilgrimage (Hajj) if one can afford it.

The Sixth Lesson – The Nine Conditions of Prayer

The nine conditions of prayers are Islam, sanity, maturity, performing the ablution (wudu), cleanliness from impurities (on the body, clothes, and place of prayer), dressing properly, having the intention of prayers, facing the right direction of qiblah (direction of the Ka’bah at Makkah), and the praying at the proper time.

The Seventh Lesson – The Basic Elements of Prayer

The fourteen basic elements (arkan) of prayers are standing (if one is able), saying allahu akbar(Allah is the Greatest), reading the opening surah of the Qur’an (al-Fatihah), lowering the head and back down at the right angle (ruku’), resuming the initial standing position, prostrating with the toes of both feet, both knees, both hands and the forehead touching the ground (sujud), rising in a sitting position, a short rest in a sitting posture between the two prostrations, tranquility in all actions, performing the basic elements of prayer in order, the last tashahud (the second part), sitting for the last tashahud, exalting the Prophet Muhammad, sallallahu ‘alayhi wa sallam, and turning the face to the right side and to the left one saying as-salamu ‘alaykum wa rahmatullah (peace and mercy of Allah be upon you) one time on each side.

(Note: Salah is invalid if any of the above is missing.)

The Eighth Lesson – The Obligatory Acts of Prayer

The eight obligatory acts of the prayer are all the occasions of saying allahu akbar other thantakbirat al-ihram (which is basic); saying samiallahuliman hamidah (Allah accepts any who are thankful to Him) by the Imam as well as the one who is praying alone, and saying rabbana wa laka al-hamd (Our Lord, praise be to You) for both the Imam and the individual; saying subhana rabbi al-athim (Glory to my Lord, the Most Great) in ruku; saying subhana rabbi al-a’la (Glory to my Lord, the Most High) in sujud; saying rabighfirli (Oh my Lord, grant forgiveness to me) between the two prostrations; the first part (at-tashahud al-awwal); and sitting for it.

(Note: if any of the above is missing, the Muslim needs to make sujud al-sahw).

The Ninth Lesson – The Contents of At-Tashahud

Knowing the contents of at-tashahud:

First Part: “At-tahiyyato lillahi was-salawatu wat-tayyibat. As-salamu alayka ayyuha an-nabi warahmatullahi wa barakatuh, as-salamu alayna wa ala ibadillahi as-salihin, ashadu an la ilaha illallah, wa ashadu anna muhammadan abduhu wa rasuluh.”

“Greetings, prayers ant the good things of life belong to Allah . Peace be upon you, O Prophet, and the Mercy of Allah and His blessings. Peace be upon us all and on the righteous servants of Allah. I bear witness that there is no true God worthy of worship but Allah alone, and I bear witness that Muhammad is His true slave and Messenger.”

Second Part: “Allahumma salli ala muhammad wa ala ali muhammad kama sallayta ala ibrahima wa ala ali ibrahim. Wa barik ala muhammad wa ala ali muhammad, kama barakta ala ibrahima wa ala ali ibrahim, innaka hamidon majid.”

“Oh Allah! Exalt Muhammad and the family of Muhammad, as you did exalt Ibrahim (Abraham) and the family of Abraham. And bless Muhammad and the family of Muhammad, as you did bless Abraham and the people of Abraham, verily You are the Most Praised, The Most Glorious.”

Following the reciting of the tashahud, the slave asks Allah’s protection from the torment of Hell, the torment of the grave, the trials in life-time and after death, and from the impostor Anti-Christ. After that he may supplicate and ask Allah whatever he wishes, especially the type of invocation said by the Prophet, sallallahu ‘alayhi wa sallam:

“O Allah help me to perform remembrance of You and to give all due thanks to You and allow me to worship you in the good way (i.e. as ordained by Allah and His Messenger). O Allah I have inflicted a great deal of wrong upon myself and there is none other than You who can offer forgiveness. Grant me forgiveness from You and grant me your Mercy. You are the All-Merciful, The Oft Forgiving.”

The Tenth Lesson – The Sunan Acts of Prayer

The sunnan (supererogatory) acts of the prayer:

  • The opening call of the prayer;
  • Placing the right hand over the left one with both over the chest while in the standing position;
  • Raising the hands up to the level of the shoulders or near the ears with the fingers being close together (not separated) when saying “allahu akbar” at the beginning of the prayer, when performing the ruku, when resuming the standing position after ruku, and when standing to begin the third unit of the prayer;
  • Saying “subhana rabbi al-adhim” and “subhana rabbi al- a’la” more than once in ruku andsujud, respectively;
  • Saying “rabighfer li warhamni wahdini warzuqni wa’afni, wajburni” (Allah, my Lord, grant me forgiveness, have mercy on me, guide me, provide me with your blessings and console me) more than once between the two prostrations;
  • Bowing down, making the head and back on one level. This is the position of ruku;
  • While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs;
  • Raising the arms in sujud;
  • Praying for the Prophet and the family of Muhammad, Ibrahim and the family of Ibrahim (as in tashahud);
  • Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice;
  • Sitting between prostrations on the outer side of the left foot (i.e. laying it flat) keeping the right foot erected with the internal parts of the toes touching the ground. The same position is to be taken while sitting in the first part of tashahud;
  • Taking the position of tawartruk during the recitation of the full tashahud – the person sits on his left foot laid down with his right foot erected;
  • Making du’a (to invoke Allah) following the recitation of the last tashahud;
  • Whispering the recitation in the dhuhr (noon), ‘asr (late afternoon), the third raka’h ofmaghrib (sunset) prayer, and the last two raka’at of the isha’ (evening) prayer; and
  • Reciting another passage from the Holy Qur’an after the opening surah of al-Fatihah.

The Eleventh Lesson – Invalidation of the Prayer

Any prayer is invalid and nullified if any of the following acts are committed – Intentional talking, laughing, eating, drinking, uncovering the parts of the body of which are not allowed to be uncovered during prayer, excessive alteration in the direction towards the qiblah, excessive moving outside the regular acts and movements of prayer, without a proper reason and nullifying the ablution.

The Twelfth Lesson – The Conditions for Ablution

The ten conditions for performing ablution are:

  1. Islam;
  2. Sanity;
  3. Maturity;
  4. Intention;
  5. … its continuity (i.e. the person should not intend to discontinue his ablution before its completion);
  6. If one performs istinja’ (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (istijmar) before ablution;
  7. Water must be pure and mubah (i.e. it is not stolen or taken by force);
  8. The removal of all things that prevent water from reaching the parts of ablution such as mud;
  9. Those who continually lose their ablution (for example due to release of gas, urine, or any reason that nullifies ablution), must make prior to prayers; and
  10. Causes that requires ablution (e.g. urine, eating camel meat, sleep, etc.)

The Thirteenth Lesson – The Obligatory Elements of Ablution

The obligatory elements of ablution are:

  • Washing the face, including rinsing out the mouth with water and cleansing the nostrils of the nose;
  • Washing the two hands up to and including the elbows;
  • Wiping the whole head including the two ears;
  • Washing the two feet including the heels; and
  • Doing the ablution in the prescribed sequence, without delays.

The Fourteenth Lesson – The Six Nullifying Acts of Ablution

The six nullifying acts of the ablution are:

  1. Natural excretion, such as urine, feaces, gas, etc.;
  2. Any unclean substance excessively discharged from the body;
  3. Losing one’s reason due to sleep, loss of consciousness or otherwise;
  4. Eating camel meat (because the Prophet, sallallahu ‘alayhi wa sallam, ordered so);
  5. Rejection of Islam; and
  6. Touching the sexual organs with hand (without any barrier: clothes and so on).

Notice: Washing the dead does not nullify the ablution except for that the washer’s hand touches (without any barrier) the sexual organs. Kissing women with or without desire does not nullify ablution because the Prophet, sallallahu ‘alayhi wa sallam, once kissed one of his wives and prayed without performing ablution. This holds as long as there is no associated sexual excretions (e.g. semen). As for the saying of Allah, Most Glorified:

” … or you have been in contact with women (by sexual relations) … “ [Al-Qur’an 4: 43]

The contact with women is the involvement in a full sexual relation as related by Ibn Abbas (companion) and others, and it is the correct opinion.

The Fifteenth Lesson – Recommend Morals

The recommended morals for every Muslim are truthfulness, honesty, abstinence, modesty, courage, generosity, loyalty, refraining from everything that Allah had made unlawful, being a good neighbor, helping the needy, and other morals stated either in the Holy Qur’an or in the Prophet’s, sallallahu ‘alayhi wa sallam, tradition.

The Sixteenth Lesson – Islamic Decencies

Islamic decencies – greeting, cheerfulness, eating and drinking with the right hand, adhering to the Islamic conduct in entering and leaving homes and mosques and while traveling, dealing kindly with parents, relatives, neighbors, the old man and the young; congratulating, lamenting, and other Islamic ethics.

The Seventeenth Lesson – Warning Others

Warning against shirk (association) and against other wrongdoing such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day ofJihad (war), speaking evil of faithful women, disobeying parents, breaking up with one’s relatives, false witnessing, harming neighbors, committing outrage upon others, and other warnings as declared by Allah and His messenger, sallallahu ‘alayhi wa sallam.

The Eighteenth Lesson – The Funeral Prayer

Washing the dead body and performing the funeral prayer:

a) Washing the dead:

When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.

When washing the dead body, the whole body beginning with the exposed parts of ablution must be washed. The abdomen is gently squeezed and followed by washing of the anus and the sexual organs using a wet piece of cloth. Normal ablution will then be performed. The body is washed starting with the head and beard using water mixed with the leaves ofsidr (lote tree, if available). The right side must be washed before the left side and the body must be washed three times. Each time the abdomen is squeezed as above. The mustache and the nails are clipped, and when the body is clean, it is wrapped in three white cotton sheets covering all parts of the body and perfumed with incense. If the body is still unclean, ablution must be extended to 5-7 times after which the body is dried with a clean cloth. Men’s hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her (as done to the Prophet’s daughter).

It is preferred to shroud men with three white sheets without a gown or amamah (head cover); children in one up to three sheets and women in five sheets, these sheets are:

Dir’: a loose outer garment with sleeves slit in front.

Khimar: covering head and face.

Izar: a sheet wrapped around the waist, and

Two overall wrapping sheets.

Young girls can be wrapped with a gown and two sheets.

The one who has the most right to wash the dead body of a man is his chosen guardian (if any) then his father, his grandfather, then the closest of his relatives. The woman is best washed by her chosen female then the mother, the grandmother, then the closest one of her female relatives. The husband can wash the body of his wife and vice versa because Abu Bakr, may Allah be pleased with him, was washed by his wife; and Ali ibn Abi Talib, may Allah be pleased with him, washed his wife, Fatimah, the daughter of the Prophet, may Allah be pleased with her.

b) The funeral prayer (salat ul-janazah):

Saying takbir (allahu akbar) four times. Reciting al-Fatihah after the first takbir. Following the second takbir, one prays for the Prophet, sallallahu ‘alayhi wa sallam, as he does intashahud. Then after saying allahu akbar for the third time, one recites what is usually said in other prayers like asking Allah to forgive all Muslims or any supplications he knows, preferably this:

“Allahumma ighfir li hayyina wa mayyitina, wa shahidina wa ghaibina wa sagheerina wa kabeerina wa thakarina wa unthana. Allahumma man ahyaytahu minna fa ahyihi ala al Islam, wa man tawaffaytah u minna fa tawaffahu ala al-iman. Allahmma la tahrimna ajrah, wa la taftinna badah.”

“O Allah, grant forgiveness to our living and to our dead, and to those who are present and to those who are absent, and to our young and our old folk, and to our males and our females. O Allah, whomsoever you grant to live, from among us, help him to live in Islam and whomsoever of us you cause to die, help him to die in faith. O Allah, do not deprive us of the reward for patience on his (her, their) loss and do not make us subject to trial after him.”

Or one could say:

“Allahumma ighfir lah u warhamhu wa’afihi wa’fu anhu, wa’akrim nuzulahu wa wassi’ madkhalahu, wa’ghsilhu bil mae wathalgi walbarad, wanaqihi mina al-thunoubi walkhataya kama unaqa athawbo alabiado mina addanas, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa adkhilhu al-jannah, wa aidhu min adhabi al qabr, wa adhabi an-nar; wafsah lahu fi qabrihi, wanawir lahu fehi. Allahumma la tahrimna ajrahu, wa la tudhlilna ba’dahu.”

“O Allah forgive him (her, them) and have your Mercy upon him; protect him and pardon him, receive him with honor and make his grave spacious; wash him with water, snow and hail, and clean him from sins and wrong-doings as is cleaned a white garment from impurity; requite him with an abode more excellent than his, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire; widen his space in his grave and bring him light therein. O Allah don’t deprive us from his reward and don’t let us go astray after him.”

Then after saying allahu akbar for the fourth time one turns his head to the right (makingtaslim) and thus ending the funeral prayer.

It is best to raise one’s hand while saying allahu akbar. In the case when the dead is a child or an infant, the following du’a is made:

“Allahumma ejalhu dhiktan liwalidayehi, washafeean mujaban. Allahuma thaqil bihi mawazeenahuma wa a’dhun bihi ujorahuma wa alhiqhu bi salih al-mu’minin, waj’alhu fi kafalati ibrahim alayhi as-salam, waqihi bi rahmatika adhaba al-jahim.”

“O Allah make him a preceding reward and a reserve treasure (on the Day of Judgment) for his parents; a one whose intercession would be granted. O Allah make of him an excess in the measures and in the rewards (granted by Allah) to his parents. Let him join the company of the righteous believers and make him under the care of Abraham (may the peace of Allah be upon him), and protect him, by Your Mercy, from the torment of the blazing Fire.”

The tradition is for the Imam to stand right next to the head of the body if it is a man, and to the middle of the body if it is a woman. If the dead were many, men, women, male and female children in one funeral, the following positions are to be taken:

The men right in front of the Imam. The women further towards the qiblah. The male children are between the men and women and more towards the men while the female children follow women further down in the direction of qiblah (all of the dead bodies are to be laid parallel to those praying). The bodies are to be arranged such that the head of the male child lies next to that of a man while the middle of a woman lies next to the head of a man. The head of the female child lies next to the head of a woman.

The followers of Imam are to stand behind him just as in other prayers. It is acceptable for one to stand to the right of the Imam if he finds no place behind him.

All praise is due to Allah and His blessings and peace be upon His Prophet, his family and his companions.

(s) A lesson given by Shaykh Abdul-‘Aziz ibn ‘Abdullah ibn Baz
(t) Khalid A. al-Awadh
(e) Dr. Saleh as-Saleh

This is an unauthorized modification of the English translation of the booklet. For any comments or suggestions, please write to:

Islamic Da’wah and Guidance Center
Dammam, Postal Code 31311
Saudi Arabia
Tel: 827-4800, 826-3535
Fax: 827-2772

Audio Explanations of this Excellent Book:

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Menses & Legal Sexual Intercourse – Shaykh Uthaymeen

Sixth : Menses & Legal Sexual Intercourse

It is prohibited for a husband to have sexual intercourse with his menstruating wife, and it is not allowed for her to make it possible for him. Allah (Azza wa Jal) says:

{ويسألونك عن المحيض قُل هُوَ أذًى فاعتَزِلُوا النِّساءَ في المَحيض ولا تقربوهُنَّ حتى يطْهُرن }

[Surah Al-Baqarah 2:222]

“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have been purified (from menses and have taken a bath).” (Qur’an 2: 222).

Menses here refers to the period of menstruation and the private part of the woman is the prohibited place. The Prophet (صلى الله عليه وآله وسلم) said: “Do everything except sexual intercourse.” [40]

All Muslims had Ijmaa’ prohibiting sexual intercourse with a menstruating woman. It is not permissible for anyone who believes in Allah and in the Day of Judgment to practice this act. Anyone who does this then he had disobeyed Allah and His Messenger and followed a path other than the believers path [41].

It is related that Imam Ash-Shaafiee’ had said:

Anyone who does such an act then he had committed a Great Sin“.

Other scholars of the same school said:

Anyone who sees it permissible to have sexual intercourse with a menstruating woman then a decree of his Kufr (rejection of Faith) should be made.”

In order to break the intensity of sexual desire, it is permissible (and praise is due to Allah) to kiss, hug and fondle a menstruating woman in places other than her private parts. It is important, however, that the husband does not approach the area between the knees and the navel without laying a cover sheet as ‘Aisha ( رضي الله عنها) explained:

“He (صلى الله عليه وآله وسلم) used to order me to put an Izar (dress worn below the waist) and used to fondle me (during her menses)” [42].

Footnotes:

[40] Saheeh Muslim (English) V 1. P.175, Hadeeth # 592.
[41] Allah (سبحانه و تعالى) warns saying:

{ ومن يُشاققِ الرَّسول من بَعدِ ما تبينَ لهُ الهُدى ويتَّبِعُ غيرَ سبيل المؤمنين نُوَلِّهِ ما تَولَّى ونصلِهِ جَهَنَّم وساءتْ مَصيراً }
– Surah an-Nisa 115

“And whoever contradicts and opposes the Messenger (Muhammad (صلى الله عليه وآله وسلم)) after the Right Path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell;–what an evil destination.” (Qur’an 4: 115)

[42] Saheeh Al-Bukhari (Arabic-English): V. 1, P.180, Hadeeth # 298.

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Nifass (Post Natal Bleeding) and Its Rulings – Shaykh ibn Uthaymeen | Dr Saleh as-Saleh

Chapter Six
Nifass And Its Rulings

Nifass: is the bleeding due to delivery by a pregnant woman. It may occur with delivery, after delivery (post-natal) or before delivery (by two or three days coupled to contractions).

Shayekh Al-Islam Ibn Taymeeyah said: “The blood seen when the woman starts her contractions is Nifass and it is not limited to two or three days. These contractions are followed by delivery or otherwise the released blood is not Nifass”.

The scholars differed as to whether there is a limit on its duration. Shayekul Islam Ibn Taymeeyah said: “Nifass has no limit on the duration of its shorter or longer periods. Assuming that a woman sees a flowing of blood for more than forty, sixty, or seventy days and then the blood flow stops. This kind of bleeding is Nifass. Suppose, however, that the bleeding continues, then a limit of forty days is set as Nifass because this period is the common period encountered by most women”.

This author said: “based upon the above, if the bleeding of a woman continues beyond forty days and if there are signs that indicate that it will come to a stop (based upon previous pregnancies or some other signs), then she should wait until the blood flow stops. If none of these signs are encountered by a woman, then she cleans herself (bath) upon the completion of forty days considering it the reference period for most women. On the other hand, if upon the completion of her forty days she gets her normal menses then she should wait until it ends. If the blood continues after her regular menses ends, then she is a Mustahadah and should apply the rules of Istihadah”.

If the Nifass bleeding stops before the forty day-reference period and she becomes clean, then she should take a bath, pray, fast and she may engage in sexual intercourse with her husband. The stopping of the flow of blood for less than a day does not qualify her to be clean (as mentioned in Al-Mughnee).

Nifass is not confirmed unless the woman delivers a human being with clear features. If a small body is delivered but clearly does not show the developed features of a human being, then the associated bleeding is not Nifass and it is considered as Irq blood (blood from a blood vessel). The least period for which a human form can develop is eighty days starting from the day of conception and most often it is ninety days. Al-Mujid Ibn Taymeeyah [57] said: “If she sees blood coupled to contractions prior to the 80/90-days she should not give it any consideration (i.e., she continues to pray and fast) but if she sees blood after this period she should then refrain from praying and fasting. If, however, she delivers her load and the new born has developed human features, then her bleeding (prior the 80/90 days) should be considered as Nifass and she should correct for her missed prayers and fasting. If on the other hand the newborn does not show developed human features then her bleeding should still not to be considered as Nifass and does not have to make up for her prayers and fasting.”

The Laws of Nifass

The laws of Nifass are the same as the laws governing menses, except in the following cases:

(1) The Idda is not related to Nifass, but rather to the rules of divorce. For example: if Talaq (divorce) was declared prior to delivery, then the Idda ends upon delivery and is not related to the Nifass period. If Talaq was declared after delivery, she waits for the return of her menses and accordingly calculates her Idda as explained earlier.

(2) The period of Eelaa’. The Eelaa’ is when the husband makes an oath to indefinitely (or for more than four months) not to have sexual intercourse with his wife. If his wife demands sexual intercourse, a period of four months starting from the day he took his oath, will be set. If this period is completed he will be ordered (by a Muslim Judge) either to perform sexual intercourse with his wife or request of separation by his wife will be fulfilled. Nifass will not be counted against the Eelaa’ period. An increment equal to the period needed for the wife’s Tahara from Nifass will be added towards the Eelaa’ period. This is in contrast with menses (Haid), whereby its period is counted against the Eelaa’ period.

(3) Puberty: It is clear that Nifass is related to pregnancy. A woman cannot get pregnant before she has her own sexual secretions. Haid (and not Nifass) indicates that puberty had been reached.

(4) What if the flow of Nifass blood stops before the forty days period and then resumes on the fortyth day? In contrast with Haid blood [58], the state of this resumption is considered to be “doubtful” according to famous sayings by the Hanabilah scholars. She, according to them, must fast and pray on time . All that which is forbidden on the Haa’id is forbidden on her, except obligatory acts. She must compensate all that which the Haa’id must compensate for. This author, however, is with the opinion that: “If the blood resumes within a period that may be a Nifass period, then her blood is Nifass blood. If not, then it is a Haid blood unless it continues to flow and it will then be an Istihadah blood. This opinion is close to that reported in Al-Mughnee (V.1, P. 349) in which it is mentioned that Imam Malik have said: “If she sees blood two or three days after its flow had stopped, then it is Nifass blood or otherwise it is a Haid blood.” This is also the choice of Shayekul Islam Ibn Taymeeyah.

Realistically, there can be no “doubt” about blood. It is, however, a relative matter in which peoples’ opinions may vary depending upon their knowledge and understanding. The Book of Allah and the Sunnah of the Prophet Muhammad (صلى الله عليه وسلم) are sources of clarification for everything. Allah (سُبْحَانَهُ وَ تَعَالَى) did not make it mandatory for someone to fast twice or make Tawaff twice except when there is something done wrong during the performance of these acts for the first time and that it cannot be corrected without actually making it up. However, in the case when someone performs a certain act to the best of his/her ability then he/she is relieved from any responsibility as Allah (سُبْحَانَهُ وَ تَعَالَى) says:

( { لا يُكَلِّفُ الله نفساً إلاَّ وُسعَها } (البقرة، 286
“Allah burdens not a person beyond his scope” (Qur’an 2: 286)

( { فاتَّقوا الله ما استَطَعتُم } (التغابن، 16
“So keep your duty to Allah as much as you can” (Qur’an 64: 16)

(5) What about sexual intercourse with a woman who becomes clean prior to the forty days-reference period of Nifass? In the case of the Haa’id, sexual intercourse is permissible if she becomes clean prior to her “normal” duration of her cycle.

In the case of Nifass and in accordance with the well known opinion of the Hanbali school of thought, sexual intercourse is disliked. The right opinion, however, is that it is not disliked and this is also the saying of the majority of Muslim Scholars, because to make something disliked requires a supporting evidence from Islamic Law. In this case there is no evidence except that which Imam Ahmad related: “the wife of Uthman the son of Abi Al-‘Aass approached him before the end of the forty -day period and he told her: ‘do not!'”. This does not necessitate that he disliked what she did because it is possible that he was acting cautiously being afraid that she was not certain that she was Tahira (clean from Nifass) or that bleeding may be re-activated following intercourse with her or for some other reason- and Allah knows best.

References :

[57] Al-Mujid Ibin Taymeeyah: Is the grandfather of the famous Ibin Taymeeyah. He was also a highly respected scholar.

[58] If menses blood stops and resumes then it is certainly Haid blood. For example, a woman has her normal monthly cycle for eight days. She says that the blood stops on the fourth day for two days and then it resumes on the seventh and eighth day. This resumed blood is a certainly a Haid blood.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Menses & Fasting – Shaykh ibn Uthaymeen

It is unlawful for a menstruating woman to perform all types of fasting: obligatory or optional.

It is, however, obligatory to make up for the missed obligatory days of fasting as explained by ‘Aisha (رضي الله عنها):

“We passed through this (period of menstruation), and we were ordered to complete (i.e., compensate) the fasts but we were not ordered to complete the prayers” (agreed upon Hadeeth) [34].

If the woman encounters menses while fasting then her fasting is negated even if her blood flow occurs a moment before sunset. If this day is one of the prescribed days of fasting then she must make up for this day once she becomes clean. If on her day of fasting she feels she is about to have her menses but no blood flow actually occurs till after sunset, then her fasting is complete and is not negated in accordance with the right opinion about this matter.

This is because there is no ruling regarding blood inside the woman’s body and because the Prophet (صلى الله عليه و سلم) when asked:

“Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge)?”

he replied: “Yes, if she notices a discharge.” [35]

So, he (صلى الله عليه و سلم) conditioned the ruling upon the actual seeing of the discharge and not upon its transfer (from inside-out). Similarly in the case of Haid, the ruling applies once there is an actual seeing of discharge.

Case: If a woman’s period continues till after dawn (Fajr), then no fasting will be acceptable from her on this day even if she becomes clean moments after dawn.

Case: If she becomes clean before Fajr and she fasted, then her fasting is correct even though she may have not taken her cleaning bath till after Fajr time. This is the same as in the case of the person who has Jannabah. If he (she) intends to fast and did not take his (her) bath until after Fajr, then his (her) fasting on this day is correct. This is in accordance with the Hadeeth of ‘Aisha (رضي الله عنها) who said that:

“The Prophet (صلى الله عليه و سلم) used to get up in a state of Jannabah (after sexual relations with his wives) and fast during the month of Ramadan.” [36]

Footnotes:

[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.
[34] The text is from Saheeh Muslim, V.1, P. 191.
[35] Saheeh Al-Bukhari (Arabic-English) V.1, P. 171-2, Hadeeth # 280.
[36] Aisha (رضي الله عنها) said: “The dawn broke upon the Messenger of Allah (صلى الله عليه و سلم) during the Ramadan in a state of Jannabah not becuase of sexual dream

***

Question 10:

Suppose a woman becomes clean from her menses before Salat Al-Fajr but she took her bath after the commencement of the Salat time, and fasted that day. Is her fasting correct?

Answer by Shaykh Uthaymeen:

If a woman becomes clean during the month of Ramadan one minute before the commencement of the prescribed time of Salat Al-Fajr, then she must fast that day and her fasting is correct and it is not mandatory upon her to make up the fast because she fasted while she was clean even though she did not take her bath till after the rise of Fajr. This is similar to the case when a man has a wet dream or in a state of Jannabah. He can have his Suhor (meal before Fajr), fast and take his bath after Fajr.

I want to caution some women who may think that if they get their menses after breaking the fast and before Isha’ then their fasting was incorrect. This understanding is wrong. Their fasting is correct and complete even if they get their respective periods one moment after sunset (Maghrib).

***

Question 6:

A woman has reached sixty five years of age. She did not give birth to any child during the last nineteen years. For the past three years she had continuous bleeding. What should she do for fasting and what should women like her do (regarding Salat and Fasting)?

Answer by Shaykh ibn Uthaymeen:

This type of woman should refrain from fasting and Salat during the time of her regular cycle of menses. If for example she used to have her normal period of menses during the first six days of the month, then she should refrain from fasting and praying during the first six days of each month. Once that is done, she should take a bath and perform Salat and fast.

As to the how she offers her Salat, she should wash her private part real well and apply a pad to it and make ablution. She does this at the time of the obligatory prayers. She could also do the same for the optional prayers at times other than the times of the obligatory prayers.

Because of the difficulty encountered by such woman, it is allowable for her to combine (but not shorten) the Thuhr with the ‘Asr prayer (and pray either at time of Thuhr or at time of ‘Asr) and the Maghrib with the Isha’ (and pray either at time of Maghrib or at time of Isha’). This way she can do this type of preparation for her Salat three times (including one for Fajr prayer) instead of five times a day. She can perform optional prayers based upon her ablution for either of the combined prayers.

Question 5:

What should a woman do when she does not make up for the days she did not fast in Ramadan due to her menses?

Answer by Shaykh ibn Uthaymeen:

It is regrettable for something like this to happen amongst the believing women. This is either due to ignorance or laziness and both reasons are wrong! because the cure for ignorance is to ask those who know and the cure for laziness is the fear of Allah and His punishment. So a woman who may have done this should sincerely repent to Allah and seek His forgiveness. She should also try her best to find out the number of days she missed and make up for it. I ask Allah to accept the repentance of such women.

Source[eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

Question 43: It was reported from the Prophet (صلى الله عليه و سلم) that he was bewitched. So we would like you to talk about the means by which he (صلى الله عليه و سلم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صلى الله عليه و سلم) took place?

The Answer: It has been confirmed in the Saheehayn (al- Bukhaaree and Muslim collections of Ahaadeeth) and in other traditions that the Prophet (صلى الله عليه و سلم) was enchanted. His bewitchment, however, did not affect him from the aspect of Legislation or Revelation. The utmost thing in this respect is that he (صلى الله عليه و سلم) reached a stage whereby he began to fancy that he was doing a thing which he was not actually doing. The magic material intended for the Prophet (صلى الله عليه و سلم) was the cast of a Jew known by the name Labeed ibn al-A’sam. Allaah, The One free of all imperfection and The Most High, protected the Prophet (صلى الله عليه و سلم) from it, until he was informed of what occurred to him by way of inspiration. He used to seek refuge in Allaah against evil by the recitation of al-Mu’awwithatayn, soorat al- Falaq and soorat An-Naas.

And this kind of magic does not influence the state of Prophethood, since it did not affect the behavior of the Prophet (صلى الله عليه و سلم) regarding the Revelation and acts of worship, as we have mentioned earlier. Some people have denied that the Prophet (صلى الله عليه و سلم) was bewitched under the pretext that such saying necessitates believing the unbelievers, and even the wrongdoers who said:

You follow none but a witched man. [Qur’aan, soorat al-Israa’ (17): 47].

There is no doubt, however, that such saying does not obligate approving those unbelievers and wrongdoers in what they have attributed to the Prophet (صلى الله عليه و سلم). Since they claim that the Messenger (صلى الله عليه و سلم) is bewitched in what he utters from Revelation, and what he has brought is mere hallucination, like the hallucination of the bewitched. However, the bewitching that occurred to the Prophet (صلى الله عليه و سلم) did not affect him in anything of the Revelation whatsoever, or in anything of the acts of worship. And it is forbidden that we deny his enchantment based upon our misunderstanding of the texts.

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Dr Saleh as Saleh

The Use Of Contraceptives to Avoid the Pregnancy – Shaykh Ibn Uthaymeen

FIRST: To Completely Prevent Pregnancy.

This is not permissible because:

  • (a) it will diminish the Islamic population and this is against the objective of Sharee’aa which aims at increasing the population of Muslims.
  • (b) the woman is unable to guarantee against the death of her existing children and thus she may die without having any children.

SECOND: To Temporarily Prevent Pregnancy.

This applies if the woman had many pregnancies and this is beginning to weaken her. If she wants to regulate her pregnancy so as to have it once every two years, then given the approval of her husband, it is permissible for her to use contraceptives as long as their use does not harm her. The Sahabah used to perform Coitus Interrupts [59] and they were not prevented (i.e., by the Prophet-صلى الله عليه و سلم). This method involves regular sexual intercourse with the wife except at the time of ejaculation, the husband pulls out and ejaculates outside the private part of the woman.

Footnotes:

[59] Narrated Jabir: “we used to practice Coitus Interrupts during the life of time of Allah’s Messenger (صلى الله عليه و سلم)”. Collected by Al-Bukhari in his in Saheeh (Arabic-English) V.7, P.102

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Also read : Birth Control & Family Limitation (of offspring) – Shaykh al-Albaani

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