The Foundation of Al-Haneefiyyah, The Religion of Ibraaheem

Bismillaah

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

Know, may Allaah grant you the ability to obey Him, that the Haneefiyyah, the religion of Ibraaheem is that you worship Allaah alone, making the Religion sincere for only Him, as Allaah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

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

So when you come to realize that Allaah created you in order to worship Him, then know that worship is not called worship unless it is accompanied by Tawheed, just as prayer is not called that unless it is accompanied by (ritual) purity. So if Shirk (mixing partners) enters into one’s worship, it ruins it, just like impurity when it enters into the (ritual) purity.

So when you come to realize that Shirk – when mixed into one’s worship – spoils it, invalidates one’s actions, and makes the person who possesses it into one who will reside eternally in the Hellfire, you will know that the most important thing that is binding upon you is to gain knowledge of that, so that perhaps Allaah may absolve you from this trap, which is ascribing partners to Allaah (i.e. Shirk) about which Allaah said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

“Verily, Allaah does not forgive that partners be ascribed to Him in worship, but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

This can be achieved by knowing Four Rules that Allaah has mentioned in His Book.

[Explanation]

Language:

Al-Haneefiyyah comes from Haneef, which is someone that turns away from Shirk while being firmly established upon Tawheed; ahbata (invalidates) nullifies; maa doona dhaalik (what is less than that) i.e. what is less than Shirk such as sins and so on.

Explanation:

The Shaikh, may Allaah have mercy on him, began by clarifying the foundation of AlHaneefiyyah, which is the upright religion of Ibraaheem. Its basis is found in what Allaah has stated, calling the people to follow Ibraaheem:

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا

“And who can be better in religion than one who submits his face (i.e. himself) to Allaah, while being a good-doer, and follows the Religion of Ibraaheem as a Haneef (i.e. rejecting Shirk and affirming Tawheed)?” [Surah An-Nisaa: 125]

And Allaah says:

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

“Say (O Muhammad): ‘Truly my Lord has guided me to a Straight Path, and upright religion, the religion of Ibraaheem – Haneef – and he (i.e. Ibraaheem) was not from the polytheists.’” [Surah Al-An’aam: 161]

So its foundation is: Singling Allaah out in the worship and sincerity that is due to Him, as Allaah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“And I did not create the Jinn and mankind except to worship Me.”
[Surah AdhDhaariyaat: 56]

So Allaah did not create mankind except for them to worship Him. And it is not truthful to call worship by this name unless Tawheed accompanies it, since one of the conditions for its validity is that it (i.e. worship) must be done sincerely for Him alone. Similarly, it is not truthful to call prayer by this name unless (ritual) purity accompanies it, since it is a condition for its existence.

And if this is not so, then if a condition is absent this means that the thing that requires this condition will also be absent. Shirk entering and mixing into worship spoils and nullifies it, just as an impure occurrence (hadath) causes the (ritual) purity to be spoiled and nullified.

So when it becomes clear that Shirk spoils the worship once it mixes into it, causing its reward to be lost and it to return rejected to the one that performed it, as well as canceling out his deeds, as Allaah says:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

“Had you committed Shirk, we would have surely cancelled out your deeds and you would have indeed been one of the losers” [Surah Az-Zumar: 65]

and that the one who falls into this Shirk by committing it deserves eternity in the Hellfire, as Allaah says in His Book:

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ

“And those who disbelieve and reject Our signs (i.e. verses), they are the inhabitants of the Hellfire, wherein they will reside forever – what an evil destination” [Surah At-Taghaabun: 10]

then at this point it will become clear that the most important thing that is obligated on the servant is that he know how to single Allaah out solely for worship and how to avoid Shirk.

By this, perhaps he may be set free from this satanic trap, which the Devil has set up in order to mislead the people away from their Lord and into committing Shirk with Allaah. This is the sin that Allaah does not forgive, as He says:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

“Verily, Allaah does not forgive that partners be ascribed to Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And this cannot be accomplished unless one knows the following four rules, which Allaah has mentioned in His Book.

Summary:

1. The foundation of the Religion of Ibraaheem is to make one’s worship sincerely for Allaah alone and not mix partners into His worship.

2. Shirk spoils one’s worship and causes a person’s good deeds to be invalidated. And the person that commits it will reside eternally in the Hellfire.

3. The most important thing that the servant (of Allaah) is obligated to learn is knowledge of Tawheed so that he may act on it, and knowledge of Shirk so that he may avoid it.

Examination:

1. What is the foundation of the Religion of Ibraaheem and what is the proof for it?

2. Explain the effect that Shirk has on worship and what it resembles. Give an example for it?

3. What is the most important thing the servant (of Allaah) is obligated to learn and know?

Extracted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk, Al-Ibaanah book publishing [e-Book]

Related Links:

Book Study: Four Rules Regarding Shirk – Shaykh Muhammad bin AbdulWahhab

Tawheed & Shirk : https://abdurrahman.org/tawheed

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

The Need for the Sunnah in order to Understand the Qur’aan, and Examples for that:

Allaah’s statement:

“The male and the female thief – cut off their hands” [Surah Al-Maa’idah: 38] is a good example of this, for the word “thief” mentioned in it, is absolute, as is the case with the word “hand.”

The verbal Sunnah explains the first of these two (words) and restricts it to mean just the thief that steals a quarter of a dinaar. The Prophet صلى الله عليه وسلم: “There is no cutting off of the hand except in (cases where one steals) a quarter of a dinaar and more.”

[Reported by Al-Bukhaaree and Muslim]

Likewise, the Prophet صلى الله عليه وسلم explained the second (word) with his action or with the action of his Companions and his approving of that. This is since they would cut the hand of the thief off from the wrist, as is well known from the books of Hadeeth.

The verbal Sunnah also explains the “hand” that is mentioned in the verse concerning Tayammum:

“Then wipe your faces and hands” [Surah An-Nisaa: 43, Surah Al-Maa’idah: 6] in that it can also refer to the palm.This is based on the Prophet’s saying: “Tayammum is a tap (i.e. wipe) of the face and hands.”

[Reported by Ahmad, Al-Bukhaaree, Muslim and others from the narration of ‘Ammaar bin Yaasir radhi Allaahu anhu]

Below are some other verses from the Qur’aan that cannot be understood correctly, according to what Allaah intended, unless by way of the Sunnah.

1. Allaah says:

“It is those who believe and mix not their Faith with dhulm (wrong) – for them (only) there is security and they are the guided ones.” [Surah Al-An’aam: 82]

The Companions of Allaah’s Messenger صلى الله عليه وسلم understood the phrase “with dhulm (wrong)” according to its general sense, which includes every wrong, even if it be small. This is why they had difficulty understanding the verse and so they said: “O Messenger of Allaah! Which one of us doesn’t mix their Faith with wrong?” So the Prophet صلى الله عليه وسلم said: “It doesn’t mean that. It only means Shirk (here). Didn’t you hear Luqmaan say:

‘Verily Shirk is a great wrong?’ [Surah Luqmaan: 13]”

[Reported by Al-Bukhaaree, Muslim and others]

2. Allaah’s says:

“And when you travel in the land, there is no sin on you if you shorten your prayer, if you fear that the disbelievers may attack you.” [Surah An-Nisaa: 101]

The literal wording of this verse necessitates that shortening the prayer while on a journey can only be done on the condition when one is in the state of fear. This is why some of the Companions asked Allaah’s Messenger: “So then why do we shorten the prayer when we are in a state of security?” He صلى الله عليه وسلم replied: “This is a charity that Allaah has expended to you, so take His charity.” [Reported by Muslim]

3. Allaah says:

“Forbidden to you (for food) are: al-maytatah (dead animals), blood, the flesh of swine…” [Surah Al-Maa’idah: 3]

But the verbal Sunnah explains that deceased locusts and fish, as well as liver and spleen (types) of blood are lawful. The Prophet صلى الله عليه وسلم said: “Two types of deceased animals and two types of blood have been made lawful for us: locusts and sea fish [meaning all types of fish], and the liver and the spleen.”

[Reported by Al- Bayhaqee and others in marfoo’ and mawqoof form. The chain of the mawqoof narration is authentic and it takes on the ruling of being marfoo’ since it cannot be stated based on one’s mere opinion.]

4. Allaah says:

“Say (O Muhammad): ‘I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be maytah (a dead animal) or blood poured forth (by slaughtering), or the flesh of swine (pork), for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for other than Allaah…’” [Surah Al-An’aam: 145]

Then the Sunnah came and forbade other things that haven’t been mentioned in this ayah, such as the Prophet’s صلى الله عليه وسلم saying: “Every predatory animal that has fangs and every bird that has claws is unlawful (for eating).” There are also other ahaadeeth on this subject that forbid other animals, such as what the Prophet صلى الله عليه وسلم said on the Day of Khaybar: “Verily Allaah and His Messenger forbid you from (eating) domesticated donkeys, for they are impure.” [Reported by Al-Bukhaaree and Muslim]

5. Allaah says:

“Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for his slaves, and the good (lawful) things from provision?’” [Surah Al-A’raaf: 32]

But the Sunnah explains that there are certain types of adornments that are forbidden. It is authentically reported that the Prophet صلى الله عليه وسلم went out one day to meet his Companions holding silk in one hand and gold in the other, and said: “These two things are unlawful for the males of my ummah, (but) lawful for the females.” [Reported by Al-Haakim who authenticated it] The ahaadeeth bearing this same understanding are many, well known and can be found in the two Saheeh collections as well as other collections.

There are many more examples like these (above) that are known to the people who have knowledge of Hadeeth and Fiqh. So from what has been stated previously, it should become clear to us, O brothers, the importance of the Sunnah in deriving Islamic laws. For indeed if we look back again at the examples I mentioned before, not to mention those that I didn’t mention, we will have certainty that there is no way to understand the noble Qur’aan, unless we understand it along with the Sunnah.

In the first example, the Companions understood the word “dhulm” mentioned in the ayah according to its literal meaning. This was even though they, may Allaah be pleased with them, were as Ibn Mas’ood said: “The best of this ummah, possessing the most pious of hearts, profound in learning and the least of constraints.” But in spite of this, they erred with regard to understanding that. So if it were not for the Prophet refuting their error and guiding them to what was correct with regard to the meaning of “dhulm” – that it in fact meant Shirk here – we would have followed them upon their error. However, Allaah, Mighty and Majestic, saved us from that due to the grace of the Prophet’s guidance and Sunnah.

And in the second example: if it weren’t for the afore-mentioned hadeeth, we would have remained in doubt, to say the least, regarding shortening the prayer while on a journey in the state of security. That is to say if we wouldn’t have already taken the view of making being in the state of fear a condition, as is literally stated in the ayah. This is also just what the Companions themselves understood (about the ayah) until they saw the Prophet صلى الله عليه وسلم shorten his prayer, and they shortened their prayer along with him, while they were in a state of security.

In the third example: If it weren’t for the hadeeth, we would have been forbidden from foods that were made lawful for us, such as (dead) locusts and fish, and liver and spleen.

In the fourth example, if it weren’t for the hadeeth, which mentions some things (not mentioned in the ayah), we would have made lawful what Allaah had made forbidden through the tongue of the Prophet صلى الله عليه وسلم, such as predatory (fanged) animals and birds with claws.

The same goes for the fifth example, if it weren’t for the ahaadeeth reported in that regard, we would have made lawful that which Allaah made unlawful upon the tongue of the Prophet, such as silk and gold. This is why some of the Salaf used to say: “The Sunnah judges upon the Book (i.e. Qur’aan).”

Posted by AbdurRahman.Org from al-ibaanah eBook:
The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Obligation of Sticking to the Jamaa’ah – Proof from the Qur’aan – Shaikh ‘Abdus-Salaam Ibn Burjiss

There is a unanimous agreement amongst Ahl-us-Sunnah wal-Jamaa’ah that it is an obligation to stick to the Jamaa’ah [1] and that it is forbidden to break away from it, and that sticking to it is a virtue while separating oneself away from it is a vice.

Many evidences from the Qur’aan and the Sunnah, reaching the level of tawaatur, have been reported concerning this, and likewise there are many narrations from the Salaf with this regard. Allaah says:

“And hold onto the Rope of Allaah, all of you together, and be not divided…” [Surah Aali ‘Imraan: 103]

Ibn Abee Haatim [2] said: “My father narrated to me saying: ‘Amr Ibn ‘Alee As-Sairafee informed me, saying: ‘Abdu Rabbihi Ibn Baariq Al-Hanafee – and he praised him with good – narrated to me, saying: Simaak Ibn Al-Waleed Al-Hanafee narrated to me that he met Ibn ‘Abbaas in Madeenah and said:

‘What do you say about a ruler who governs us, yet oppresses and abuses us, shall we not prevent him?’

So Ibn ‘Abbaas said: ‘No, obey him, O Hanafee.’

And he said: ‘O Hanafee, the Jamaa’ah, the Jamaa’ah! Indeed, the nations that came before you were only destroyed because of their splitting up. Did you not hear Allaah say: ‘And hold onto the Rope of Allaah, all of you together, and be not divided…'”

Ibn ‘Atiyyah said in his Tafseer:[3]

“The expressions of the scholars of Tafseer have varied with regard to the meaning of this (part of the) ayah ‘The Rope of Allaah.’ So Ibn Mas’ood said:

‘The Rope of Allaah is the Jamaa’ah.’

Anas Ibn Maalik narrated that the Prophet (صلى الله عليه و سلم) said:

‘Indeed, the tribe of Israa’eel split up into seventy-one sects. And my ummah (nation) will split up into seventy-two sects – all of them will be in the Hellfire except one.’

So it was said to him: ‘O Messenger of Allaah (صلى الله عليه و سلم), which is this (saved) one?’

So he (صلى الله عليه و سلم) clenched his fist and said: ‘The Jamaa’ah.’

Then he recited the ayah: ‘And hold onto the Rope of Allaah, all of you together.’[4]

Ibn Mas’ood said in one of his khutbahs:

‘All of you together, adhere to obedience (of Allaah) and the Jamaa’ah, for indeed it is the Rope of Allaah that He has commanded us with.’

Qataadah said:

‘The Rope of Allaah that He commanded us to hold onto is the Qur’aan.’

As-Suddee said:

‘The Rope of Allaah refers to the Book of Allaah.’

Ibn Mas’ood and Ad-Dahhaak also said this. And other things have been said, all of which are similar to what has been mentioned.

The word jamee’an (all of you together) is connected to the command ‘Itasimoo (Hold onto), so the meaning becomes: ‘Be united upon your mutual holding of it (the Rope of Allaah).’

‘And be not divided’ refers to the kind of division that leads to not uniting for Jihaad and for protecting the Religion and the Word of Allaah. This is the dividing that comes from tribulations (fitan) and dividing in matters of Creed.” [End of Ibn ‘Atiyyah’s words, rahimahullaah]

I say that their differing on the tafseer of the part of the verse: “Rope of Allaah” is a differing indicating variety in meaning, not a contradiction in meaning, as has been indicated here by Ibn ‘Atiyyah, Ibn ‘Abdil-Barr and other muhaqqiqeen. And his interpreting it to be the Book of Allaah combines all of the mentioned statements (of the Salaf). [5]

Al-Qurtubee mentioned in his Tafseer[6] the opinion of those who say that the “Rope of Allaah” means the Qur’aan and the opinion of those who say it means the Jamaa’ah. Then he said: “The intended meanings are all close and similar for indeed Allaah commands unity and forbids division. This is since division is destruction while the Jamaa’ah is salvation.”

Shaikh-ul-Islaam Ibn Taimiyyah said:

“The ‘Rope of Allaah’ has been interpreted as Allaah’s Book (i.e. the Qur’aan), His Religion, Islaam, Sincerity, His Command, His covenant, Obedience to Him and as the Jamaa’ah. All of these sayings have been stated by the Companions and those who followed them in goodness until the Day of Judgement. And all of it is correct, for the Qur’aan commands towards the Religion of Islaam – and this is Allaah’s Command, His covenant and obedience to Him. And adhering to it jamee’an (in a unified group) can only be done with the Jamaa’ah. And the Religion of Islaam in reality is Sincerity to Allaah.” [7]

By this, it is understood that their sayings (i.e. of the Salaf) in their interpretation of “The Rope of Allaah” are not contradictory of one another but rather each saying compliments the other such that Allaah’s intended meaning becomes clear.

Ibn Jareer At-Tabaree reported in his Tafseer [8] that Qataadah said concerning the ayah:

“And do not be divided – and remember Allaah’s blessing on you.”

“Verily, Allaah hates that you be divided – and He forbade you from it. And He loves that you hear and obey and (stick to) the Jamaa’ah. So love for yourselves what Allaah loves for you – if you are able. And there is no might except by (the leave of) Allaah.”

Footnotes:

[1] Translator’s Note: The Jamaa’ah refers to a collective body of Muslims upon the truth or upon a true state of affairs.

[2] Tafseer Ibn Abee Haatim (2/455) and in its chain of narration is ‘Abd Rabbihi Ibn Baariq Al-Hanafee. Al-Haafidh Ibn Hajr said of him: “He is honest but made mistakes (in narration).”

[3] Al-Muharrar Al-Wajeez fee Tafseer Al-Kitaab-il-‘Azeez (3/182) [Printed by Al-Maghrib]

[4] Reported by Ibn Jareer in his Tafseer (4/32), Ibn Abee Haatim in his Tafseer (2/452-453) from the path of Yazeed Ar-Raqaashee on Anas and its chain is weak. This hadeeth has been reported from numerous paths on the authority of Anas and others. All of them add strength to one another, except that there is not found in any of their wordings mention of this ayah besides this present narration of Anas, according to what I am aware of.

[5] They are six statements which Ibn Al-Jawzee has mentioned in his Tafseer Zaad Al-Maseer (1/432) [Printed by Al-Maktab Al-Islaamee]

[6] Al-Jaami’ Li-Ahkaam-il-Qur’aan (4/159) [Printed by Dar Al-Kutub]

[7] Minhaaj As-Sunnah (5/134) [Printed by Jaam’iah Al-Imaam Muhammad Ibn Sa’ood Al-Islaamiyyah]

[8] Jaami’ Al-Bayaan ‘an Ta’weel Ayy-il-Qur’aan (4/32)

Source: Shayks’s book “Al-Amr Bi-Luzoom Jamaa’at-il-Muslimeen” (pg. 7-11)
Translator: isma’eel alarcon

Advice to the Youth concerning Palestine – Shaikh ‘Ubaid Al-Jaabiree

This was a three part question asked over Paltalk. The first two questions were about du’aa and and so they were left out and consequently the tape recording was edited and abridged to pertinent part only. The recording is not clear in some parts, which we have highlighted in the text with […].

Question: The youth would like your advice O Shaikh, on what our obligation is with regard to what is occurring currently in Palestine. May Allaah reward you! As-Salaam ‘Alaikum wa Rahmatullaahi wa Barakaatuh.

Answer: Wa ‘Alaika as-Salaam wa Rahmatullaahi wa Barakaatuh…

As for your third question, which is on directing the youth, or advising the youth concerning what is occurring in Palestine, then (we say that) Allaah knows that our hearts have become broken (over the current situation). However, we do not let our passions overtake us, rather we let the Sunnah direct us. And the Sunnah in this regard is to return the matter to those people who are capable of producing solutions and conclusions (Ahlul Halli wal-‘Aqd) – the leaders and rulers.

So it is not permissible for every Tom, Dick and Harry to speak his mind, because this falls into provoking and instigating turmoil.

Firstly, I will mention the legislated principle that has been stated in the Noble Qur’aan, which is: “And when a matter concerning (public) fear or security comes to them, they spread it (out to the people). But if they had only returned it back to the Messenger and to those in authority among them, those who derive (the correct understanding) among them would have made (the matter) known (upon its correct understanding).” [Surah An-Nisaa: 83]

Secondly, I warn the Muslim youth, specifically, and all the Muslims, generally, to not oppose this principle by instead accepting the call of these foolish speakers, who send messages asking for certain things which they have no right over, such as boycotting the purchase of American products, for example. Or they send letters over the commercial lines or by fax saying: “Give your support, Give your support!”…

So these people are assuming a responsibility that they have no authority over. And furthermore, we, all praise be to Allaah, in the Kingdom of Saudi Arabia, and in the Gulf states and other neighboring states, as well as the Arab lands, are being ruled by Muslims from among us. We do not claim that they are infallible or that they are free from error. However, they are Muslims and there are scholars around them. And they have advisors from the scholars, judges, ministers, and those who have experience in law and politics.

So it is not permissible to follow other than them, the command is solely for them…

And I advise you to seek refuge in Allaah, by making supplication (for them) – that He alleviate their suffering and relieve them from their distress. And ask that He solve their dilemma and grant them victory over the Jews in the state of the Tribe of Isra’eel, as well as those who join sides with them, from the disbelievers and polytheists. This is the advice in brief and Allaah knows best.

Source: Question and Answer Session after his class on ‘Umdat-ul-Ahkaam over Paltalk (4/6/02)
Translator: isma’eel alarcon

The Strangers (Ghurabaa) & The Evils of Doubts and Desires – Al-Haafidh Ibn Rajab

l praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is required for attaining the honor of His most Sublime Face.[1] And may the peace and blessings of Allaah be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.Imaam Muslim reported in his Saheeh from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:“Islaam began as something strange and it will return to being strange as it began. So Toobaa [2] is for the strangers.” [3]

Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood, radyAllaahu ‘anhu, with the addition at the end of it:“It was said: ‘O Messenger of Allaah, and who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves) from their families and close relatives.’” [4]

Abu Bakr Al-Aajuree also transmitted it and in his report there occurs: “It was said: ‘Who are they, O Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others) when the people have become corrupt.’” [5]

Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said: “They are those who flee from trials (fitan) for the sake of their Religion.”

At-Tirmidhee reported it from the hadeeth of Katheer Ibn ‘Abdillaah Al-Maznee on the authority of his father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Verily, this Religion began as something strange. And it will go back to being something strange. So Toobaa is for the strangers – those who rectify what the people have corrupted after me of my Sunnah.” [6]

It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:

“It was said: ‘And who are they, O Messenger of Allaah?’ He said: ‘They are those who rectify and make corrections when the people have become corrupted.” [7]

He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa’ad, radyAllaahu ‘anhu, with a similar wording.[8]

Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth: “So Toobaa on that day will be for the strangers – when the people have become corrupt.” [9]

In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, the Prophet,sallAllaahu ‘alayhi wa sallam, said: “Toobaa is for the strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said:“A righteous people surrounded by people abounding in much evil. Those who disobey them are more numerous than those who obey them.” [10]

And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof [11] form in this hadeeth, that: “It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them with ‘Eesaa Bin Maryam’” [12]

Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is referring to the people before his advent, who were upon widespread deviance. This is as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed Allaah looked at the people of the earth and hated them, both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” [13]

So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for sake of Allaah.

Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice – to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers.

Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar (during their Khilaafah).

Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Ash-Shubuhaat) andDesires (Ash-Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the creation obeyed him.

So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash-Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And from among them, were those who combined between them both. All of that was from what the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.

As for the evil of Doubts:
Then it has been reported on the Prophet through many paths of narration that his ummah would divide into more than seventy sects. This is based on the differing found in the reports concerning the exact number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which adheres to what he and his companions were upon (during their time). [14]

And as for the evil of Desires:
It is reported in Saheeh Muslim on the authority of ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:“When the treasures of the Persians and the Romans are opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf,radyAllaahu ‘anhu, said: “We will say what Allaah has ordered us (to say).”[15] He, sallAllaahu ‘alayhi wa sallam, said: “Or other than that. You will compete against each other, then you will envy one another, then you will turn your backs on one another.” [16]

And in Saheeh Al-Bukhaaree on the authority of ‘Amr Ibn ‘Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said: “I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear the most for you is that the pleasures of this world will be presented to you as they were presented to those before you. And you will compete against each other for it, as they competed against each other. And it will destroy you, just as it destroyed them.” [17]

And there occurs in the two Saheeh collections on the authority of ‘Uqbah Ibn ‘Aamir, radyAllaahu ‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.

And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep and said: “Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord between them.” [18]

The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed, I only fear for you the desires of transgression found in your stomachs and your private parts and the calamities (fitan) that lead people astray.” And in another narration there occurs: “…and the desires (hawaa) that lead people astray.” [19]

So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with one another and they began to hate one another. This only came after them having been brothers, loving and supporting one another. Indeed the evil of Desires became something common and accepted amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So that became the goal of the people’s striving. They sought after it and became pleased with it. They became angry due to it and they hated for its sake and loved for its sake. Because of this, they would sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to Allaah.

As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies, divided into groups and parties. This only happened after having been brothers. Their hearts were united upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al-Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa sallam:

“There will not cease to be a group from my ummah triumphant upon the truth. Those who oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order comes about (Day of Judgment) and they are in that state.”[20]

They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the Last Days. They are the ones who will correct others when the people have become corrupt. They are those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee from affliction for the sake of their Religion. They are the ones who will extract themselves from their close relatives (for Allaah’s sake).

This is because they are so few that you will not find any among them in an entire tribe (family), except one or two. In some tribes, you will not find any of them, just as it was when the first people entered into Islaam. This is the way the majority of the scholars have explained this hadeeth.


FOOTNOTES:

[1] What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the Face of Allaah, as has been stated in various texts of the Qur’aan and the Sunnah.

[2] It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.” According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said: “Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).

[3] Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)

[4] Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad (5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee declared it weak (da’eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)

[5] This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording from the hadeeth of ‘Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)

[6] This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also reported by Ibn ‘Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer(17/16), Abu Nu’aim in Al-Hilyah (2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami’ (1/112) as well as others. In his checking to the book Al-‘Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee’s authentication of this hadeeth: “This is from the hadeeth that he, may Allaah have mercy on him, has overlooked. For indeed, Katheer (Ibn ‘Abdillaah) is very weak. Rather, Ash-Shaafi’ee accused him of being a liar! And he described him with that (lying) as being one of his main supports, as occurs inManaaqib-ush-Shaafi’ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity. Thus his hadeeth are to be disregarded completely.” Therefore, the hadeeth is da’eef jiddan (very weak) as is stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)

[7] This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa’ee in Sharh Usool ‘Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee attributed it to At-Tabaraanee in his book Majma’-uz-Zawaa’id (7/278), saying: “In its chain is ‘Abdullaah Ibn Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable.”

[8] At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in Majma’-uz-Zawaa’id (7/278): “Its narrators are all of the standards of the Saheeh (collections), except Bakr Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-‘Itisaam (1/18): “Bakr Ibn Saleem is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al-Haafidh (Ibn Hajr) said in At-Taqreeb: ‘He is acceptable’ meaning when a hadeeth needs to be supported. And if this is not the case, then he is layyin.”

[9] This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz-Zawaa’id (7/277): “Its narrators are the narrators of the standard of the Saheeh (collections).” Saleem Al-Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)

[10] Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa’id (7/278): “In its chain is Ibn Lahee’ah and there is weakness in him.” The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami’-us-Sagheer (no. 3291)

[11] A marfoo’ hadeeth is a statement that has been reported by a companion, yet “raised” to the level of being a saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and “stopped”, meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.

[12] This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’ form. It can be found in Az-Zuhd (77149). The hadeeth is da’eef as has been clarified by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)

[13] Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those who stuck to their religion upon truth without changing it.

[14] This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu’jam-us-Sagheer (no. 724), in which the Prophet said: “This ummah will split into seventy-three sects, all of which will be in the Hellfire, except for one.” They asked: “And which is that sect?” He, sallAllaahu ‘alayhi wa sallam, said: “(The ones that adhere to) That which I and my Companions are upon today.” In another narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Every one of them will be in the Hellfire, except one and it is the Jamaa’ah.” And in another narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: “The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, stood amongst us one day and said: ‘Indeed those before you from the People of the Book divided into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa’ah.’” This latter hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh-Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.

[15] He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.

[16] Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)

[17] Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351

[18] Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his book under the section of the Battle of Jaloolaa’.

[19] Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb (no. 49)

[20] Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn Maajah (no. 3952)

From the E-Book: Alleviating Grievances in Describing the Condition of the Strangers
isma’eel alarcon (all footnotes by translator)

Holding bad thoughts for the Muslim Leaders – Shaikh ‘Abdus-Salaam Ibn Burjiss

From his book Al-Amr Bi-Luzoom Al-Jamaa’ah wa Imaamihim (pg. 114-117)
Translator : isma’eel alarcon

Allaah says: “O you who believe! Avoid much suspicion. Verily, some (forms of) suspicion is sinful.” [Surah Al-Hujuraat: 12]

In the two Saheeh collections (of Al-Bukhaaree and Muslim), Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (صلى الله عليه و سلم) said: “Beware of suspicion, for indeed suspicion is the most false type of speech.”

Indeed, holding bad thoughts for the Muslim leaders in their administrative actions and the decisions that they make is truly a door to evil, which leads the one who engages in it to fall into matters forbidden in the Religion. And it’s harm can spread to the general masses of people.

So when the door to holding bad thoughts about the actions enforced by the Muslim leaders is opened and each person begins to express his thoughts about these actions, the people fall into the suspicion that is condemned in the Religion. And each person is brought into the talk of that which doesn’t concern him and liking the he said/she said (gossip) which is forbidden in the Religion. And those who have no say in matters or bear any position of responsibility (with respect to leadership) will begin to voice themselves. All of this has a harmful effect upon the people collectively, for it is one of the ways of the Devil in causing catastrophes and warranting rebellion against the leaders.

And whatever leads to an evil consequence must be prevented even if it is something that is allowed (mubaah). So how much more so when the thing that leads to it is forbidden (in itself) and when the thing being led to is the source of evil?

Shaikh Muhammad Ibn ‘Abdil-Lateef and Shaikh ‘Abdullaah Ibn ‘Abdil-‘Azeez Al-‘Anqaree said in a letter written [1] by them to the people during the time of the fitnah of the Ikhwaan against the king ‘Abdul ‘Azeez, may Allaah have mercy on him:

“From the things that the Devil causes to enter into some of the practicing Muslims is:

Accusing the Muslim scholars of flattering and kissing up (to the leaders), suspicious thoughts (about them), and not taking (knowledge) from them. This is all a cause for one’s being prevented from beneficial knowledge.

Another thing that the Devil puts into them is:

Holding bad thoughts for the leader and failing to obey him. Indeed, this is from the greatest types of sins and it is from the ways of the people of Jaahiliyyah, those who did not hold hearing and obeying (the leader) as being part of the Religion. Rather, each of one of them followed his own opinion.

The evidences from the Book and the Sunnah clearly demonstrate the obligation of hearing and obeying the (Muslim) leader in times of hardship and times of ease and in things that one likes and things that one hates. This is such that he (saws) said:

‘Hear and obey (the leader), even if he takes your money and whips your back.’

So it is forbidden to disobey him and oppose him in his authority, in his relations, in his agreements and in his treaties, for he is a representative of the Muslims and looking out for what is in their best interests. And his looking out for them is better than their looking out for their own selves. This is since through his leadership, the order of the Religion remains established and the unity of the Muslims remains in tact.

And this is especially the case since Allaah has blessed you with a leader whose authority is that of religious authority. [2] And he has guided the masses of his subjects from the Muslims, especially the practicing ones amongst them, by being kind to them and building masaajid for them and sending out callers (du’aat) to them and overlooking their errors and acts of ignorance.

And this existing in the last portion of these times is from the greatest bounties that Allaah has bestowed to the people of this (Arab) peninsula.

So it is an obligation upon them to be thankful for this bounty and to consider it. And they should support him and be loyal to him inwardly and outwardly. So it is not permissible for anyone to betray him, nor to carry out some matter except with his permission.

And whoever betrays him with treason then he has strove to sow the seeds of dissension amongst the Muslims against him, and he has split away from the Jamaa’ah (main body of Muslims). The Prophet (saws) said:

‘Whoever disobeys the Ameer (leader) has disobeyed me. And whoever disobeys me has disobeyed Allaah.’

What is intended by the word Ameer in this hadeeth is the person whom Allaah has given authority over the affairs of the Muslims, and he is the greater Imaam.”

FOOTNOTES:

[1] Ad-Durur As-Saniyyah fee Al-Ajwibah An-Najdiyyah (9/127, 133, 135)

[2] He is referring to the rule of the king (of Saudi Arabia) ‘Abdul-‘Azeez Ibn ‘Abdir-Rahmaan, may Allaah have mercy on him.

The Merits of the Sahaabah (Companions) – Shaykh Ibn Uthaymeen

A Sahaabee (Companion) is anyone that met the Prophet (sallAllaahu ‘alayhi wa sallam) while believing in him, and dying upon that condition.

The Companions (Sahaabah) of the Prophet (sallAllaahu ‘alayhi wa sallam) are the best from all those that accompanied the prophets, due to the statement of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “The best of people are my Companions.” [1] Al-Bukhaaree and others have reported this hadeeth.

The best among the Sahaabah are the Muhaajiroon (those who performed the migration from Makkah to Madeenah), due to their combining between migrating and giving support (in Allaah’s Cause). Then after them, are the Ansaar.

The best among the Muhaajiroon are the four righteous Khaleefahs: Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee.

Abu Bakr – He is “As-Siddeeq” ‘Abdullaah bin ‘Uthmaan bin ‘Aamir from the Tribe of Taym bin Marrah bin Ka’ab. He was the first male to believe in the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). He was his companion in the migration (Hijrah) and his deputy during times of prayer and Hajj. He was his Khaleefah (designated successor) for his nation. Five of those who were given the glad tidings of Paradise accepted Islaam through his hands.

They are ‘Uthmaan, Az-Zubair, Talha, ‘Abd-ur-Rahmaan bin ‘Awf and Sa’ad bin Abee Waqqaas. He died in Jumaadal-Al-Akhirah, in the 13th year of Hijrah, when he was 63 years old. The above five along with Abu Bakr, ‘Alee bin Abee Taalib and Zayd bin Haarithah form the eight that were the first of people to accept Islaam. Ibn Ishaaq stated this and what he meant by it, was that they were the first from amongst the males, after (the advent of) the Message.

Umar – He is Abu Hafs “Al-Faarooq” ‘Umar Ibn Al-Khattaab from the tribe of ‘Adiyy bin Ka’ab bin Lu’aa. He accepted Islaam in the sixth year after the Prophet (sallAllaahu ‘alayhi wa sallam) was sent, after nearly forty men and eleven women (had accepted Islaam). The Muslims were overjoyed by that occasion and Islaam spread in Makkah afterward. Abu Bakr entrusted him with the leadership of the Muslim nation, and so he rose to the hardship of the Khilaafah in the best manner. This was until he was killed and died as a martyr in Dhul-Hijjah of the year 23H, at the age of 63.

Uthmaan – He is Abu ‘Abdillaah “Dhun-Noorain” ‘Uthmaan bin ‘Affaan from the tribe of Umayyah bin ‘Abd-ish-Shams bin ‘Abd Manaaf. He accepted Islaam after the Prophet’s entrance into Daar-ul-Arqam. He was a rich and generous man. He was given the Khilaafah after ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu), due to the agreement of the members of the governing body. He remained Khaleefah until he was killed and martyred in Dhul-Hijjah in the year 35H. He was 90 years old at the time of his death, according to one of several opinions.

Alee – He is Abul-Hasan ‘Alee bin Abee Taalib. The name of Abu Taalib was ‘Abd Manaaf bin ‘Abd-il-Muttallib. He was the first from the youth to accept Islaam. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) gave him the banner on the Day of Khaibar and Allaah granted victory at his hands. He was given the Khilaafah after the murder of ‘Uthmaan. Thus, he became the Khaleefah, governing until he was killed himself, and martyred in the month of Ramadaan in the 40H, at the age of 63.

The best of these four is Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. This is based on the report of Ibn ‘Umar (radyAllaahu ‘anhu): “We used to make preference between the people during the time of the Prophet (sallAllaahu ‘alayhi wa sallam). So we preferred Abu Bakr, then ‘Umar Ibn Al-Khattaab, then ‘Uthmaan bin ‘Affaan.” This was reported by Al-Bukhaaree.[2] It is also based on (the hadeeth) in Abu Dawood: “We used to say, while the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was alive: The best of the Prophet’s ummah after him, is Abu Bakr, then ‘Umar, then ‘Uthmaan.” At-Tabaraanee added to this in his report: “The Prophet would hear that and he would not oppose it.” I did not find the wording that the author mentions, in which there is the addition of ‘Alee bin Abee Taalib. [3]

The most deserving from them of the Khilaafah, after the Prophet, was Abu Bakr (radyAllaahu ‘anhu). This is since he was the best of them and foremost to them in accepting Islaam. Also, the Prophet (sallAllaahu ‘alayhi wa sallam) preferred him to lead the prayer. Furthermore, the Sahaabah agreed upon his superiority and upon giving him the oath of allegiance (bay’ah). And it is not befitting for Allaah to unite them in agreement upon an error. Then ‘Umar, since he was the best of the Sahaabah after Abu Bakr and because Abu Bakr entrusted the Khilaafah to him. Then ‘Uthmaan, due to his merits and due to his election by the Majlis Ash-Shooraa (governing body). They are the ones mentioned in this verse from a poem:

“’Alee, ‘Uthmaan, Sa’ad and Talha.
Zubair and Dhu ‘Awf — members of the governing body.”

Then comes ‘Alee, due to his merits and the consensus of the Muslims of his time upon it. These four are the rightly guided Khaleefahs, whom the Prophet (sallAllaahu ‘alayhi wa sallam) said concerning them: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me. Bite onto it (the Sunnah) with your molar teeth.” And he (sallAllaahu ‘alayhi wa sallam) said: “The Khilaafah after me will endure for thirty years.” Ahmad, Abu Dawood and At-Tirmidhee reported this hadeeth and Al-Albaanee said that its chain of narration was hasan. Thus, the last part of it, was the Khilaafah of ‘Alee. This is as the author has stated and it is as if he places the Khilaafah of Al-Hasan subordinate to his father’s or just doesn’t acknowledge it (i.e. Al-Hasan’s Khilaafah) at all, due to his yielding it.

The Khilaafah of Abu Bakr (radyAllaahu ‘anhu) endured for two years, three months and nine nights, from the 13th of Rabee’-ul-Awwal 11H to the 22nd of Jumaadal-Akhirah 13H.

The Khilaafah of ‘Umar (radyAllaahu ‘anhu) lasted ten years, six months and three days, from the 23rd of Jumaadal-Akhirah 13H to the 26th of Dhul-Hijjah 23H.

The Khilaafah of ‘Uthmaan (radyAllaahu ‘anhu) lasted twelve years minus 12 days, from the month of Muharram 24H to the 18th of Dhul-Hijjah 35H.

The Khilaafah of ‘Alee (radyAllaahu ‘anhu) lasted four years and nine months from the 19th of Dhul-Hijjah 35H to the 19th of Ramadaan 40H.

Combined, the Khilaafah of these four (Companions) lasted twenty-nine years, six months and four days.

Thereafter, Al-Hasan bin ‘Alee (radyAllaahu ‘anhu) was given the oath of allegiance on the day that his father, ‘Alee died. Then, in the month of Rabee’-ul-Awwal 41H, the command was given to Mu’awiyah (radyAllaahu ‘anhu) and due to that, the signs which the Prophet (sallAllaahu ‘alayhi wa sallam) spoke of in his statement: “The Khilaafah after me will endure for thirty years” and his statement: “Indeed, this son of mine is a Sayyid (noble) and perhaps it will be that Allaah will bring peace between two large parties (i.e. that of Al-Hasan and Mu’awiyah) through him”[4] came to pass.

Al-Hasan was the grandson of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and the fruit of his offspring. He was the Ameer-ul-Mu’mineen(Commander of the Believers), son of the Ameer-ul-Mu’mineen ‘Alee bin Abee Taalib. He was born on the 15th of Ramadaan in the third year after Hijrah. He died while in Madeenah and was buried in the graveyard Al-Baqee’ in Rabee-ul-Awwal 50H.

Al-Husayn was the grandson of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and the fruit of his offspring. He was the son of ‘Alee bin Abee Taalib. He was born in Sha’baan in the fourth year after Hijrah and was killed at Karbala on the tenth of Muharram 61H.

FOOTNOTES:

[1] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions of the Prophet (no. 3651) and Saheeh Muslim: Book of the Virtues of the Companions (no. 2533) from the hadeeth of Ibn Mas’ood (radyAllaahu ‘anhu). It is also reported on the authority of ‘Imraan bin Husayn (radyAllaahu ‘anhu) in Al-Bukhaaree (no. 2561, 3650, 6438 & 6695) and Muslim (no. 2535). Abu Hurairah (radyAllaahu ‘anhu) also reported it in Muslim (no. 534) as well as others. Furthermore, this is a mutawaatir hadeeth. Al-Haafidh Ibn Hajr stated the correctness of it being mutawaatir in the introduction to his Al-Isaabah.[2] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3655). And in another wording found in Al-Bukhaaree (no. 3697), it states: “During the lifetime of the Prophet, we used to not put anyone equal to Abu Bakr, then (the same was with) ‘Umar, then (the same was with) ‘Uthmaan. Then we left the (remaining) Companions of the Prophet alone, not distinguishing between any of them.”

[3] Isnaaduhu Saheeh: This is an authentic hadeeth reported by Abu Dawood (4628), At-Tirmidhee (3707) and Ibn Abee ‘Aasim in As-Sunnah (1190). Its chain of narration (isnaad) is authentic as has been stated by Al-Albaanee in his checking to As-Sunnah (2/567). As for the addition that Shaikh Ibn Al-‘Uthaimeen has mentioned, which is found in At-Tabaraanee, which is: “The Prophet would hear that and he would not oppose it”, then it is an authentic addition, which is established in many paths of narration found in Ibn Abee ‘Aasim (1194, 1195, 1196 & 1197), Ahmad (2/14) and others with authentic chains. Refer to the checking of Ibn Abee ‘Aasim’s As-Sunnah (2/568-569) as well as Fath-ul-Baaree (7/16-17)

[4] Saheeh Al-Bukhaaree: Book of Peace Making (no. 2704) from the hadeeth of Abu Bakrah (radyAllaahu ‘anhu).

Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: His Book Sharh Lum’at-ul-‘Itiqaad (pg. 140-143)
Translator: Isma’eel Alarcon

Related Link:  http://salaf-us-saalih.com/category/islam/companions-sahaba/

Claiming the people have control over the Divine Predestination – Shaykh Naasir ud-Deen al-Albaanee

Question:

The poet Abul-Qaasim Ash-Shaabee wrote: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.”

Answer:

This is a direct form of disbelief. And it indicates that the people have gone far away from the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah alone, as well as what is not permitted for those other than Him. This is due to neglectfulness – and it is from the factors that have made this poet say such a thing.

And some Arab radio broadcasts have even adopted this saying as a hymn of Arab nationalism! This poetry states: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.” So this means that Al-Qadar is under the Will of the people! And this is in opposition to Allaah’s saying: “And you will not will until Allaah, Lord of the worlds, has willed” [Surah At-Takweer: 29]

O Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having guided us. And grant us mercy from Yourself, indeed, You are the Grantor.

Shaykh Naasir ud-Deen al-Albaanee
Al-Asaalah, No. 17
Translated by Ismaa’eel Alarcon

Story of a Beautiful woman in Makkah – Shaikh Zayd Al-Madkhalee

As for the story that contains admonition and reflection in it, then it is that which is reported in the biography of ‘Ubayd bin ‘Ameer Al-Makkee in the “Thiqaat” of Al-‘Ijlee, who said: “There used to be a beautiful woman in Makkah who was married. One day she looked at herself in the mirror and said to her husband: ‘Do you think there is anyone that can look at this face and not be enticed by it?’ He said: ‘Yes.’ So she enquired: ‘Who?’ He said: ”Ubayd bin ‘Ameer.’ So she said: ‘Grant me permission so that I may go entice him.’ He said: ‘I give you permission.’ So she went to see him and asked him for a fatwa (religious verdict). So he went with her to a part of Al-Masjid AlHaraam and sat in privacy with her. Then she uncovered her face, so that it looked like half of a moon. So he said to her: ‘O slave of Allaah, fear Allaah!'”

The author of Al-Hilyah mentioned this story from “Ath-Thiqaat” of Al-‘Ijlee in his biography of ‘Ubayd bin ‘Ameer Al-Makkee. Al-Albaanee also mentioned it in his book on Hijaab using it as a proof for the niqaab (face-veil).

The point of benefit that we can derive from this great noble scholar’s rebuking of that woman when she uncovered her face in front of him is that: The Taabi’een used to hold that a woman uncovering herself by unveiling her face in front of male strangers was a serious crime, which needed to be changed and great efforts needed to be made to terminate it. In fact, the matter should be this way, for indeed a person that looks at a woman’s face and hands, i.e. a woman he is prohibited from looking at, is enjoying the area of the body with the greatest temptation and the most severe in danger.

Posted from e-Book: The Obligation of Veiling the Face and Hands – Shaikh Zayd Al-Madkhalee (rahimahullaah)

Deceptively selling a product without informing the known defects of that product to the Buyer – Shaykh Salih Fawzan

And also from the business transactions that are forbidden is:

The Deceptive Sale, which is when you deceive your Muslim brother by selling him a product that has defects and you know about these defects yet you do not inform him about them.

So this kind of sale is not permissible and it is from deception, swindling and fraud. It is obligatory on the seller to make these defects clear to the seller and to let him know about them. But if he fails to inform him about them, then this is from deception and swindling, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade in his saying:

The two persons conducting a business transaction are in a state of goodness for as long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth) from one another, the blessing of their transaction is wiped out.

So it is obligatory upon us, O servants of Allaah, to be sincere.

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “The Religion is sincerity, the religion is sincerity, the religion is sincerity.” They (the Companions) said: “To who O Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the Muslim leaders and the Muslim general masses.”

So the Muslim must be sincere. What is meant when one is sincere towards something is that he is free or absolved from certain things. So being sincere means being free from cheating (for example).

One time the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) passed by a person selling some food in the marketplace who had his food in a pile. So the Prophet (sallAllaahu ‘alayhi wa sallam) put his noble hand inside the pile of food and found some wet portions in the bottom of the pile. So he said: “What is this O owner of the food?” He said: “The sky has affected it” – meaning the rain has damaged some of it. So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Then won’t you make it visible so that the people can see it? Whoever cheats us (i.e. swindles Muslims) is not from us.”

This hadeeth is considered one of the fundamental principles in conducting business transactions between the Muslims. So it is not permissible for a Muslim to conceal the defects. If his merchandise has a defect then he must make it visible so that the buyer sees it and is aware of it, and so that he could acquire the item for a price that is appropriate for this defect. He must not acquire the item for the price it would be if it were flawless, for then the seller would be deceiving, cheating, fooling and swindling, based on the saying of Allaah’s Messenger: “Then won’t you make it visible so that the people can see it? Whoever cheats us is not from us.”

So O servants of Allaah! How much of swindling do you see in these days? How many times do you see people placing the defective items in the bottom of the containers and cases while placing the good items on the top – whether vegetables or food items? They purposely put the defective item in the bottom while putting the flawless item on the top. This is trickery, which is done intentionally. We ask Allaah to pardon and forgive us and you, and that He make our rizq (sustenance) Halaal and that He make our earnings Halaal. And we ask Him to provide us from His vast Bounty.

O Allaah suffice us with what You have made Halaal over that which You made Haraam, and (suffice us) with Your Bounty over that of others besides You. And forgive us, have mercy on us and accept our repentance. Verily, You are the One who accepts Repentance, the Bestower of Mercy. And may the peace and blessings of Allaah be on Allaah’s Messenger.

This is Posted from eBook
Forbidden Business Transactions :  Shaikh Saalih Al-Fawzaan
http://salaf-us-saalih.com/2014/01/27/forbiddenbusiness

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee

We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it.

We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and

Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it.

Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:

“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever.

“Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

Footnotes :

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)
[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.
[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

Posted from : Sufficiency in Creed (Lum’at-ul-‘Itiqaad) –  Imaam Ibn Qudaamah Al-Maqdisee
http://salaf-us-saalih.com//2014/10/01/sufficiency-in-creed-lumat-ul-itiqaad-imaam-ibn-qudaamah/

Book Study : http://salaf-us-saalih.com/category/book-study/lumatul-ittiqaad/

The Sin of Listening to the Backbiting and not Prohibiting it – Imam Nawawi

Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens to it and approves of it.

Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting, to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned).

If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah (dhikr) with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it. After having done this, his hearing it without listening or paying attention to it will not harm him, while he is in this mentioned state. If he is able, after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah says:

“And when you see those who engage in false conversations about Our verses by mocking at them, then turn away from them until they engage in a different topic of speech. But if the Devil causes you to forget, then after remembering, do not sit in the company of those people who are the wrong-doers.” [Surah AlAn’aam: 68]

It has been reported that Ibraaheem bin Adham was once invited to a waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn’t come, saying: “He is truly lazy.” So Ibraaheem said: “I brought this upon myself, such that I attended a place in which people are backbiting one another.” So he left from there and did not eat for three days. What has been recited of poetry with regard to this is:

“And restrain your ears from hearing vile speech
Just as you restrain your tongue from speaking it
Because when you listen to this vile speech
You are a partner to the one saying it, so reflect.”

What Should One Do When He Hears His Shaikh, Friend Or Someone Else Being Backbitten?

Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.

Posted From the e-Book : Guarding the Tongue – Imaam An-Nawawee

Ruling on the Nasheeds (Songs) – Shaykh al-Albaani

[53] Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”

Answer:

If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.

However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.

And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.

Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.

As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.

[Al-Asaalah, Issue #2]

[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?

Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation.

Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).

And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.

[Al-Asaalah, Issue #17]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

Related Linkhttp://salaf-us-saalih.com/category/islam/nasheed/

The Prophets And Virtuous People Would Ask Allaah To Grant Them Righteous Offspring – Shaykh Muhammad Baazmool

Allaah, may He be Blessed and Exalted, says:

“This is the time when Zakariya invoked his Lord, saying: ‘O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocations.‘” [Surah Aali ‘Imraan: 38]

And He says quoting Zakariya:


And verily, I fear my relatives after me, since my wife is barren. So give me from Yourself a walee (righteous worshipper) who will inherit me and inherit the posterity of Ya’qoob. And make him, my Lord, one with whom You are well-pleased. [Surah Maryam: 5-6]

Ash-Shanqeetee said in Adwaa-ul-Bayaan:

“Allaah’s statement in this noble verse: ‘So give me from Yourself a walee’ – what is meant by the word walee here is a son specifically and not any other type of walee (righteous person). This is based on proof found in Allaah’s saying while relating the same story: ‘This is the time when Zakariya invoked his Lord, saying: ‘O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.” [Surah Aali ‘Imraan: 38]

Allaah also indicates that what is meant (by the word walee, i.e. righteous person) here is a child by His saying:

“And remember Zakariya when he cried to his Lord: ‘O my Lord, leave me not single! You are the best of the inheritors.”’ [Surah Al-Anbiyaa: 89] ‘Leave me not single’ means: ‘Alone and without a child.’”

[End of Ash-Shanqeetee’s words] [Adwaa-ul-Bayaan (3/365)]

It is for this reason that from amongst the supplications of the believers – “those from whom We shall accept the best of their deeds and overlook their evil deeds, they shall be among the dwellers of Paradise – a promise of truth, which they have been promised” – is that which Allaah has mentioned:

“My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my offspring good. Truly, I have turned to You in repentance, and truly I am one of the Muslims.” [Surah Al-Ahqaaf: 15]

Source: Al-Ibaanah e-Book : Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool

This Post URL / Linkhttp://wp.me/p1VJ3-8SV

Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

Shaikh-ul-lslaam Ibn Taimiyyah said in his book AI-‘Aqeedat-ul-Waasitiyyah:

“Among the Principles of Ahl-us-Sunnah wal-Jamaa’ah is maintaining pure hearts and tongues towards the Companions of Allaah’s Messenger (صلى الله عليه و سلم), as Allaah has described them in His saying: ‘And those who come after them say: ‘Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.’ [Surah Al-Hashr: 10]

And (from their principles is) obedience to the Prophet with regard to his (صلى الله عليه و سلم) saying: ‘Do not revile my Companions! For by the One whose Hand my soul is in, if one of you were to give away the size of mount Uhud in gold for charity, it would not equal a mudd of one of them nor even half of it.’

They accept what is stated in the Qur’aan, the Sunnah and the Consensus concerning their (the Companion’s) virtues and high status. And they give preference to those who spent their wealth and fought (in the Way of Allaah) before the Victory, which refers to the Treaty of al-Hudaibiyah, over those who gave their wealth and fought after it. They give precedence to the Muhaajireen over the Ansaar. And they believe that Allaah said to the people who fought in (the Battle of) Badr – who numbered over three hundred people: ‘Do whatever you wish, for I have already forgiven you.’

And they believe that no one who pledged their allegiance to the Prophet (صلى الله عليه و سلم) under the tree will enter the Hellfire, as the Prophet (صلى الله عليه و سلم) informed us. In fact, Allaah was pleased with them and they were pleased with Him. And they were more than one thousand four hundred people.

They designate to Paradise whoever the Messenger of Allaah testified will be in Paradise, such as the Ten (Companions), Thaabit bin Qays bin Shammas and others.

They confirm what has been reported in tawaatur form on the Commander of the Believers, ‘Alee Ibn Abee Taalib and others that: The best of this ummah after its Prophet are Abu Bakr; then ‘Umar. Then they place ‘Uthmaan third and ‘Alee fourth, may Allaah be pleased with all of them. This is as is indicated in the athaar (reports from the Sahaabah) and as was unanimously agreed upon that ‘Uthmaan had precedence (over ‘Alee) for being pledged allegiance to (for the Khilaafah).

In spite of this, after unanimously agreeing to the precedence of Abu Bakr and ‘Umar, some of Ahl-us-Sunnah have disagreed with regard to ‘Uthmaan and ‘Alee as to which of them is better. So a group of them gave precedence to ‘Uthmaan and then remained silent, and placed ‘Alee as the fourth. And another group gave precedence to ‘Alee. And yet another group remained neutral. But the affair of Al-us-Sunnah settled upon giving precedence to ‘Uthmaan and then ‘Alee.

Regardless, this issue of ‘Uthmaan and ‘Alee is not from the principles by which the one who disagrees concerning it becomes misguided (and deviant), according to the majority of the (scholars of) Ahl-us-Sunnah. Rather, the issue in which the one who opposes becomes misguided is the issue of the Khilaafah – and it is that they (must) believe that the Khaleefah after Allaah’s Messenger was Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. And whoever attacks the Khilaafah of any one of them, then he is more astray than the donkey of his people.”

Then he mentioned that they have love and affection for the Members of the Household of Allaah’s Messenger and that they preserve the Will (final requests) of Allaah’s Messenger concerning them. And that they have affection for the Wives of Allaah’s Messenger, the Mothers of the Believers and believe that they will be his wives in the Hereafter.

Then he said:

“They absolve themselves from the way of the Rawaafid – those who hate the Companions and revile them – and from the way of the Nawaasib – those who abuse the Members of the (Prophet’s) Household – through speech or action. And they refrain from (delving into) the disputes that occurred between the Companions. And they say: These narrations that have been reported concerning their faults have in them some that are false, some that have had things added to them, some that have had parts omitted from them, and some that have been changed from their original state. As for those narrations that are authentic (concerning their faults), then they (the Companions) are excused (and forgiven) – either they made Ijtihaad and were correct or they made Ijtihaad and were wrong.

Furthermore, they do not believe that each of the Companions is infallible and free from committing major or minor sins. Rather, they are capable of committing sins in general, however, they possess from precedence and virtues that which necessitates that they be forgiven for whatever (sins) they commit – if they did commit any. This is even to the point that they will be forgiven for evil deeds the likes of which those who come after them will not be forgiven for. This is because they possess good deeds that wipe out the evil deeds, the likes of which will not be for those after them.

It is established from the saying of Allaah’s Messenger (صلى الله عليه و سلم) that they are the best of generations and that if one of them were to give a mudd (of gold) in charity it would be better than if someone who came after them were to give the whole of Mount Uhud in gold. And if it was the case that one of them committed a sin, then either he repented from it or he performed some good deed that wiped it out. Or he will be forgiven for it due to the virtue of his precedence or because of the intercession of Muhammad H, of which the Companions have the most right among people of receiving. Or perhaps he was tested by some affliction in this world, by which it was expiated from him. So if this is with respect to the sins that were actualized (by them), then what about the matters in which they did Ijtihaad? If they were correct they will have two rewards and if they were incorrect they will have just one reward and their error will be forgiven.

Furthermore, the amount of (bad) deeds committed by some of them, that is forsaken yet forgiven, is tiny in comparison to their virtues and good qualities, such as their belief in Allaah and His Messenger, their Jihaad for His Cause, their performance of Hijrah, their support (of the Religion), as well as their beneficial knowledge and good deeds. And whoever studies the history of the ‘people’ (i.e. the Sahaabah) with knowledge and insight, and studies the merits that Allaah bestowed unto them, he will come to know with full certainty that they are the best of creation after the prophets. There was not nor will there be anyone like them. They are the safwah (chosen elite) from all the generations of this nation (of Muslims), which is itself the best and most honorable of all nations with Allaah.”

[End of Ibn Taimiyyah’s words]

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad (al-ibaanah e-Book)

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.

The books of Ahl-us-Sunnah are filled with a clarification of this pure and radiant Creed concerning these elite people, who were chosen amongst mankind to accompany the best of mankind H. May Allaah be pleased with them all.

An example of this is the statement of At-Tahaawee in his (book on the) Creed of Ahl- us-Sunnah:

“We love the Companions of Allaah’s Messenger. But we do not go to extremes in our love for anyone amongst them, nor do we absolve ourselves from any of them. And we hate anyone that hates them or anyone that talks about them in a bad way. And we do not mention them except with good. Loving them is Deen (Religion), Eemaan (Faith) and Ihsaan (Goodness) and hating them is Kufr (Disbelief), Nifaaq (hypocrisy) and Tughyaan (transgression).”

Ibn Abee Zayd Al-Qayrawaanee said in the introduction to his famous ar-Risaalah, in which he explains the Creed of Ahl-us-Sunnah:

“The best of generations is the one that saw the Messenger of Allaah. And the best of the Companions are the (four) rightly guided Khaleefahs – Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee, may Allaah be pleased with them all. None of the Companions should be mentioned except in the best of manners. We believe in refraining from (speaking about) the differences that occurred between them. And that they are the most deserving of people of having excuses made for them and (that) they are to be thought of in the best way.”

Imaam Ahmad bin Hanbal said in his book as-Sunnah:

“And from the Sunnah is mentioning the good qualities of the Companions of Allaah’s Messenger – all of them – and to refrain from (speaking about) what disputes occurred between them. So whoever reviles the Companions of Allaah’s Messenger or (just) one of them, then he is an innovator, a Raafidee. Loving them is a Sunnah and making du’aa (supplication) for them is a means of getting close to Allaah (taqarrub). Following them is a means and taking from their example is a virtue…”

And he said:

“It is not permissible for anyone to mention any of their faults. Nor can anyone disparage any of them. So whoever does that, then the authority (sultan) is obligated to reprimand him and punish him. And he is not to pardon him, but rather must punish him and then request him to repent. So if he repents, he should accept it from him. And if he doesn’t repent, he should reinitiate the punishment upon him and lock him in prison for good until he repents and recants (from his false belief).”

Imaam Abu ‘Uthmaan As-Saaboonee said in his book Aqeedat-us-Salaf wa Ashaab-il- Hadeeth:

“And they held it an obligation to refrain from (speaking about) the differences that occurred between the Companions of Allaah’s Messenger and to purify the tongues from mentioning anything that consists of a blemish on them or a degradation of them. And they held it an obligation to ask Allaah to grant mercy to all of them and to show friendship to all of them.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad (al-ibaanah e-Book)

The Strangeness Of The Sunnah And its Adherents – Imam Ibn Rajab

Concerning the statement of the Prophet (صلى الله عليه و سلم):

Islaam began as something strange and will return to being strange, as it began“,

Imaam Al-Awzaa’ee (rahimahullaah) said:

“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah [21] will go away, up to the point that there will not remain in a land, any from them except one person.”

Based on this understanding, there can be found in the statements of the Salaf much praise for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few.

Al-Hasan Al-Basree (rahimahullaah) used to say to his companions:

“Oh Ahl-us-Sunnah! Be gentle with one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of people.” [22]

Yoonus Ibn ‘Ubayd (rahimahullaah) said:

“There is not a thing more stranger than the Sunnah. And what is more stranger than it, is the one who knows it.”

Sufyaan Ath-Thawree (rahimahullaah) said:

“Treat the Ahl-us-Sunnah kindly, for verily, they are strangers.” [23]

The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat).

Due to this, Al-Fudayl Ibn Tyaad (rahimahullaah) used to say:

“Ahl-us-Sunnah is he who knows what is entering his stomach from the halaal”

That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet and his companions were upon.

Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day, and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They compiled literary works concerning this knowledge and named them books of “Sunnah”. This knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all those who opposed it were on the brink of destruction.

And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this, its adherents are described as strange because of their small number and rarity in the Last Days.

This is why it has been mentioned in some of the previously stated reports that they are:

“A righteous people surrounded by people abounding in much evil. Those who disobey them are greater in number than those who obey them.” [24]

In this is an indication of the smallness of their amount in number and in the amount of those who answer and accept their call. We also are made aware of the greatness in number of those who oppose them and disobey them.

That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal. And that the one who acts upon it, will receive fifty times the reward more than those before him. [25] This is because he will not find any supporters in doing good deeds.

These strangers are of two categories:

The first of them are those who rectify themselves when the people have become corrupt.

The second category contains those who rectify what the people have corrupted of the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.

Footnotes

[21] What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their students and those that follow in their footsteps.

[22] This report was recorded by Al-Laalikaa’ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul- Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is: “For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of people in number who remain.” This narration is authentic. See Dr. Nasr Al-‘Aql’s book Maflioom Ahl-is- Sunnati wal-Jamaa’ah (pg. 84)

[23] This narration was recorded by Al-Laalikaa’ee in his Sharh Usool ‘Itiqaad Ahl-is-Sunnah (1/64) and it was mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-‘Aql mentioned it in his book Mafhoom Ahl-is-Sunnati wal-Jamaa’ah (pg. 85)

[24] Musnad Ahmad (2/177) and its checking has been stated previously.

[25] This saying is based on the following hadeeth of the Prophet: “Verily, after you there will come times requiring patience. (In those days) the one who holds fast to that which you are upon will have the reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the companions in later times).” Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer (17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)

Posted from : Alleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness – Shaykh Abdul-Muhsin al-Abbad

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessnessThe madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness. It is moderateness amidst the extremist fanatics who elevate the esteemed ones amongst them to a level that is only befitting for Allaah or for His messengers and moderateness amidst the heedless and harsh ones who belittle and revile them. So they are in the middle between those who are excessive and those who fall short – they love all of them and put each one of them in the due place that they deserve, with fairness and justice. So they do not elevate them to a level they don’t deserve, nor do they belittle them, taking away what they are worthy of. Their tongues are moist with mentioning them only in good, according to what is befitting for them. And their hearts are filled with love for them.

And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.

The books of Ahl-us-Sunnah are filled with a clarification of this pure and radiant Creed concerning these elite people, who were chosen amongst mankind to accompany the best of mankind (صلى الله عليه و سلم). May Allaah be pleased with them all.

An example of this is the statement of At-Tahaawee in his (book on the) Creed of Ahl- us-Sunnah:

“We love the Companions of Allaah’s Messenger. But we do not go to extremes in our love for anyone amongst them, nor do we absolve ourselves from any of them. And we hate anyone that hates them or anyone that talks about them in a bad way. And we do not mention them except with good. Loving them is Deen (Religion), Eemaan (Faith) and Ihsaan (Goodness) and hating them is Kufr (Disbelief), Nifaaq (hypocrisy) and Tughyaan (transgression).”

Imaam Ahmad bin Hanbal said in his book as-Sunnah:

“And from the Sunnah is mentioning the good qualities of the Companions of Allaah’s Messenger – all of them – and to refrain from (speaking about) what disputes occurred between them. So whoever reviles the Companions of Allaah’s Messenger or (just) one of them, then he is an innovator, a Raafidee.

Loving them is a Sunnah and making du’aa (supplication) for them is a means of getting close to Allaah (taqarrub). Following them is a means and taking from their example is a virtue…

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

Woman Disposing her Wealth without the Permission of her Husband – Shaykh Al Albaani

[43] Question: Is it permissible for a woman to freely dispose of her own money without the permission of her husband? And what if she knows prior to that, that her husband does not agree with her disposing of her money, even if it is for charity? And also, what about giving away her jewelry which she bought with her own money, without his permission. What is the ruling concerning this?

Answer: The ruling on this matter is clear from the hadeeth of the Prophet, sallAllaahu ‘alayhi wa sallam:

“It is not permissible for a woman to freely dispose of her wealth except with the permission of her husband.”

This is a hasan saheeh hadeeth, hasan by itself and saheeh based on its various routes of narration. And as for all the reports that it is thought present a contradiction to this hadeeth, then it is not correct to rely on that or claim that they contradict the hadeeth.

As for the hadeeth in which the women gave their rings and earrings away in charity, as is reported in the Saheeh, then this has been responded to from many different angles:

One of them is that it was probable that these charitable donations were given with the permission form the husbands of these women. And it is also possible that this event occurred before this ruling that occurs in the hadeeth became firmly established.

So due to this, we advise every Muslim woman that adheres to acting on the Qur’aan and the Sunnah to not give away from her wealth without the permission of her husband. This is because it will be a cause and a reason for the occurrence of disputes between the couple, and the end result of that will be very bad.

But in the case where a husband is mean and oppressive to his wife (by not granting her permission), she can take her case to the legal jurisdiction. And this is especially the case since today, the legal jurisdictions are in favor of the women. And in a more particular example, in cases like these, all of the judges are in agreement that the woman may freely dispose of her money without the permission of her husband. So if the matter is taken up to the court and the judge rules that this action was a violation on the part of the husband to his wife and he rules that she can give away her money, (she may do so). But if her husband objects and holds that by her doing so, she will be squandering money, at that point the judge can prevent her because, even though he bases it on the rule that it is allowed for her to spend from her wealth, he can not permit her to give away in charity that which is considered excessiveness and a squandering of money. And Allaah knows best.

[Al-Asaalah, Issue #19]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

It is not permissible for a girl’s guardian to force her into marriage – Shaykh al-Albaani

[45] Question: If a girl has reached the proper age for getting married, can her guardian force her to get married?

Answer: It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if the girl has not reached the proper age and has been forced into marriage, she can look for a way to dissolve this marriage after having reached the age of comprehension and maturity.

This is because there was a girl that was forced into marriage during the time of the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. After the marriage, she went to the Messenger, sallAllaahu ‘alayhi wa sallam, and said to him: “O Messenger of Allaah! My father has married me to a man that I dislike, in order to raise his own status.” So the Messenger, sallAllaahu ‘alayhi wa sallam, nullified her marriage.

Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a girl who has reached the legitimate age (of marriage) or she is divorced or she was married and then lost her husband. Rather it is only required of him to direct her towards what is most beneficial for her in her affairs of this world and the hereafter.

The Prophet, sallAllaahu ‘ alayhi wa sallam, said: “There is no marriage except with (the permission of) a guardian and (the presence of) two trustworthy witnesses.” And he, sallAllaahu ‘alayhi wa sallam, also said: “Do not force your women (to get married), but rather get their consent.” And he, sallAllaahu ‘alayhi wa sallam, said: “Her silence is her consent.”

These are etiquettes and conditions that must be adhered to. However, at times there occurs something that opposes the Divine Legislation, such as when the father prevents his daughter and delays her marriage because of a materialistic ambition. Or because the man proposing marriage to her is poor, and due to this, his status will not be elevated. And so the girl remains without a husband. In this situation, the Divine Legislation has permitted her to marry herself because the Messenger, sallAllaahu ‘alayhi wa sallam, has said:

“Any woman that marries herself without the permission of her guardian, then her marriage is invalid, her marriage is invalid, her marriage is invalid. But if they differ, then the authoritative figure (sultaan) is the guardian of one who has no guardian.”

Therefore, this girl – whose father has prevented her marriage due to an obvious materialistic reason – she can take her case to a legitimate judge. So he will investigate the guardian of the girl’s affairs and interrogate him as to the reason why he is preventing her (from getting married). So if he hears a legitimate reason from him, such as that the man intending marriage is an innovator or he doesn’t pray or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons from him, then at that point, the judge can assume guardianship of her marriage.

[Al-Asaalah, Issue #6]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon