Know that your possessions and your children are but a trial (fitnah) – Explained by Shaikh Muhammad Baazmool

[The following article has been extracted from Al-Ibaanah e-Book :
Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool ]

Know that children are a source of trials (fitnah).

Allaah says:

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ

“And know that your possessions and your children are but a trial and that surely, with Allaah is a mighty reward.” [Surah Al-Anfaal 8: 28]

It is stated in Adwaa-ul-Bayaan:

“Allaah ordered the people in this noble ayah to be aware that their properties and children are a trial for them by which they will be tested. Will your wealth and your children be a cause for you to fall into that which Allaah is displeased with?! Elsewhere (in the Qur’aan), He adds to this saying that wives are also a trial just like wealth and children, thus ordering the individual to beware of them putting him into that which Allaah is not pleased with.

Then He orders the individual – if he should see something he dislikes from these enemies who are the closest and most special of people to him, i.e. his children and wives – to forgive them, pardon them and not hold them accountable. So he should beware of them firstly and then pardon them if some thing should occur from them. This is found in His statement in Surah At-Taghaabun:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ ۚ وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ – 64:14

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ – 64:15

‘O you who believe, verily among your wives and your children are enemies for you, so beware of them. But if you pardon (them) and overlook and forgive (their faults), then verily, Allaah is All-Forgiving, Most-Merciful. Your wealth and your children are only a trial, whereas Allaah – with Him is a great reward.’ [Surah At-Taghaabun 64: 14-15]

He then asserts somewhere else (in the Qur’aan) that it is forbidden for the believers to let their wealth and children divert them from His Remembrance, stating that whoever let’s this happen is a loser who has been duped out of his shares. The ayah being referred to is Allaah’s saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ – 63:9

‘O you who believe, let not your properties or your children divert you from the Remembrance of Allaah. And whosoever does that, they are the losers.’ [Surah AlMunaafiqoon 63: 9]

The word ‘fitnah’, as mentioned in these verses, means a trial and a test. This is one of the many meanings this word possesses in the Qur’aan.” [28]

~~

Neither the wife nor the children of an individual will pick up the burden of his shortcomings and deficiencies on his behalf. Allaah says:

لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ ۚ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ – 60:3

“Neither your relatives nor your children will be of avail to you on the Day of Resurrection. He will judge between you. And Allaah is All-Seer of what you do.” [Surah Al-Mumtahanah 60: 3]

So children are a source of fitnah – they are a trial and a test. Allaah will test us by them. So we should fear Allaah with regard to them and give them the proper rights that they deserve. Or should we forfeit these rights, when Allaah will ask us about them?!

Al-Hasan (rahimahullah) reported: ‘Ubaidullaah bin Ziyad went to visit Ma’qil bin Yassaar while he was suffering from the illness that he eventually died from. So Ma’qil said: “I will indeed narrate a hadeeth to you that I heard from Allaah’s Messenger (صلّى الله عليه وسلّم ) . I heard the Prophet (صلّى الله عليه وسلّم ) say:

‘There is no servant whom Allaah has granted responsibility over a group of people, then fails to look after them in an honest manner, except that he will not experience the fragrance of Paradise.’

And in another narration of this hadeeth:

“There is no servant whom Allaah has granted responsibility over a group of people, then dies on the day that he dies whilst in a state of deceiving his people, except that Allaah makes Paradise forbidden for him.” [29]

Children are a source for causing one to divert away from the Remembrance of Allaah. At times, they may even lead you to disobey Him. In these cases, they are an enemy that you should beware of!

The Messenger of Allaah (صلّى الله عليه وسلّم ) has instructed us how to expiate this fitnah. Hudhaifah ( رضي الله عنه ) reported: “We were sitting one day with ‘Umar ( رضي الله عنه ) when he asked us: ‘Which one of you memorized the words of Allaah’s Messenger (صلّى الله عليه وسلّم ) concerning trials?’ I replied: ‘I did, just as he (صلّى الله عليه وسلّم ) said it.’ He said: ‘You are quick to respond!!’ I said:‘A man’s trials with regard to his family, his wealth, his children and his neighbor are expiated by prayer, fasting, charity, and commanding (good) and forbidding (evil).’” [30]

Footnotes:

[28] Adwaa-ul-Bayaan (2/51-52) of Imaam Muhammad Al-Ameen Ash-Shanqeetee
[29] Reported by Al-Bukhaaree in his Saheeh: Book of Rulings (no. 7150) and Muslim in his Saheeh: Book of Faith (no. 142)
[30] Reported by Al-Bukhaaree and Muslim

URL of this article: http://wp.me/p1VJ3-bMK

 

Knowledge means: The statements of Allaah & His Messenger & the statements of the Sahaabah, along with ijmaa and Qiyaas – Shaikh Muhammad Bazmool

THE FOURTH FOUNDATION:

Knowledge means: The statements of Allaah and His Messenger and the statements of the Sahaabah (Companions), along with the unanimous agreement of the scholars (ijmaa’) and correct logical conclusion (qiyaas).

Therefore, the Qur’aan and Sunnah must be understood in light of the understanding of the Companions and those who followed them in goodness. This is the Way of the Believers, as Allaah says:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ
سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

“And whoever opposes the Messenger after the guidance has been made clear to him, and follows a way other than the Way of the Believers, We will turn him to what He has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

How excellent is the statement of the one who said:

“Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said, there being no variance in this. Knowledge is not that you present a difference imprudently between the Messenger and the view of a fool. Nay, nor is it the presenting of a difference ignorantly Between the texts and the view of a Faqeeh (Scholar) Nay, nor is it the rejection of texts intentionally out of fear of falling into tajseem [14] and tashbeeh.” [15]

Al-Awzaa’ee, may Allaah have mercy on him, said:

“Knowledge is what the Companions of Muhammad صلى الله عليه وسلم have reported. Anything beyond this is not knowledge.” [16]

Az-Zuhree, may Allaah have mercy on him, would write down the statements of the Taabi’een, and Saalih bin Kaysaan would oppose him in this. Later, he felt remorse for having abandoned that. [17]

This is also the path that Abu Haneefah An-Nu’maan followed, may Allaah have mercy on him and be pleased with him.

Ibn Al-Mubaarak, may Allaah have mercy on him, said: “I heard Abu Haneefah say:

‘When something is reported from the Prophet, we take it. And when something is reported from the Companions of the Prophet صلى الله عليه وسلم, we choose from their opinions. And when something is reported from the Taabi’een, we contest with them (with our views as to which is correct).’” [18]

This was the same path taken by Maalik bin Anas Al-Asbahee, the Imaam of Madeenah, may Allaah have mercy on him and be pleased with him.

When his book al-Muwatta’ was mentioned to him, Maalik said:

“It contains the hadeeth of Allaah’s Messenger and the statement(s) and opinion(s) of the Sahaabah and the Taabi’een. I also voiced my opinion based on Ijtihaad (scholarly deduction) and on what I found the people of knowledge upon in our lands, not transgressing that for the views of others.” [19]

This was also the path that Ash-Shaafi’ee adhered to, may Allaah have mercy on him and be pleased with him. [20]

Ash-Shaafi’ee, may Allaah have mercy on him, said:

“Knowledge is of several categories:

First: The Book and the Sunnah, if it is an authentically reported Sunnah;

Second: The unanimous agreement of the scholars in those matters in which proof from the Book and the Sunnah cannot be found;

Third: When some (or one) of the Companions of the Prophet صلى الله عليه وسلم said something and we don’t know of any opposition to that from the rest of them;

Fourth: When the Companions of the Prophet صلى الله عليه وسلم differed among themselves, yet he صلى الله عليه وسلم did not object to them.

Fifth: Qiyaas (analytical deduction) of one of these categories.

One should not go to another source apart from the Book and the Sunnah so long as they are both present (i.e. proof is found in them). Knowledge should be taken from the highest source.” [21]

This was also the way of Ahmad bin Muhammad bin Hanbal, may Allaah have mercy on him and be pleased with him.

Ahmad bin Muhammad bin Hanbal said:

“If a hadeeth from the Prophet صلى الله عليه وسلم exists on an issue, we should not take the opinion of someone else that is in opposition to it – regardless if he is one of the Companions or those that came after them.

And if there exist conflicting views from the Companions of Allaah’s Messenger on a particular issue, we may choose from their opinions. However, we do not transgress from their opinions to the views of someone else.

And if no statement from the Prophet or his Companions exists on an issue, we may choose from the opinions of the Taabi’een…” [22]

Muhammad bin Al-Hasan said:

“Whoever is knowledgeable of the Book and the Sunnah, and of the opinions of the Companions of Allaah’s Messenger صلى الله عليه وسلم, and the views favored by the Muslim Fiqh scholars is allowed to exert his opinion by way of (scholarly) Ijtihaad in those matters in which he finds difficulty, thus ruling by it and implementing it in his prayer, fast, Hajj, and all of the other things he was commanded and prohibited to do.

But if he exerts his efforts to come up with an opinion, and investigates and applies analytical deduction, and still doesn’t come up with the correct view, he is permitted to act on his resulting view, even if he did err in attaining the correct view that should be followed.” [23]

Muhammad bin Al-Hasan also said:

“Knowledge is of four types:

1. That which is found in the clear Book of Allaah, and what is analytically deduced from it;

2. That which is found in the reported Sunnah of Allaah’s Messenger, and what is analytically deduced from it;

3. That which the Sahaabah (Companions), may Allaah have mercy on them, unanimously agreed on, and what is analytically deduced from it;

This also includes the issues they differed on, so long as it doesn’t transgress beyond their views. If one of their opinions is chosen, that (view) is considered knowledge that was analytically arrived at.

4. That which the majority of the Muslim Fiqh scholars have favored as well as what is analytically deduced from that and which serves as an equivalent to it.

Knowledge does not exceed the boundaries of these four types.” [24]

* This foundation consists of several matters, amongst which are:

1. A student of knowledge should accustom himself to connect issues with their evidences from the Book and the Sunnah, according to the understanding of the pious predecessors (Salaf as- Saalih). This is where the importance of the books written on the rulings found in ayaat and ahaadeeth and the books on the narrations of the Companions comes in.

2. The Sunnh of the Messenger of Allaah صلى الله عليه وسلم is divided into two types:

A. The apparent Sunnah, which is explicitly clear, and

B. The unapparent Sunnah, which is not explicitly clear.

As for the first type of Sunnah, which is the clear and apparent Sunnah, then it refers to what is clearly attributed to the Prophet صلى الله عليه وسلم from statements, actions, tacit approvals, behavioral descriptions and physical attributes. This is considered “the Sunnah” according to the scholars of Hadeeth.

From the categories above, those that are related to religious rulings, and which serve to establish obligations and laws, are: his صلى الله عليه وسلم statements, actions, and tacit approvals. This is why the scholars that formulate principles (Usooliyoon) and those that excel in Jurisprudence (Fuqahaa) have limited the definition of the Sunnah to just these categories, since their main objective was just to clarify the religious laws.

The second type of Sunnah, which is the Sunnah that is not explicitly clear, refers to that which is attributed to one of the Companions for which there is no room for opinions in the matter or that which takes on the ruling of being raised to a saying or action of the Prophet.

This consists of the following scenarios:

A. When a Companion makes a statement on a matter in which there is no room for one’s opinion to enter into it (i.e. so naturally he received knowledge of it from the Prophet);

B. When a Companion issues an opinion and there is no text that contradicts it;

C. When a Companion explains the circumstances under which a verse from the Qur’aan was revealed, in a clear manner;

D. When a Companion explains something that has been reported;

E. What has been reported from the Companions concerning their difference of opinion in the description of acts of worship;

F. What has been reported from the Companions, in that which is known as “Interpretative Recitation”;

G. What has been reported from them as interpretations of the noble Qur’aan from some of the scholars.

It is for this reason that a student of knowledge must strive to find out what has been reported on the Companions with regard to issues of knowledge.

However, there are some shortcomings that occur in this aspect, and that is due to several reasons:

First: There is a general lack of concern for finding out which narrations are authentic from which are weak.

Second: Verifying the opinion of a Companion on an issue.

Third: Discrediting the ascription of an opinion to a Companion before verifying if it was the last of the views he had on the issue or not.

3. In order to fully implement this principle, you must know that it is not permissible for us to introduce an opinion on a particular issue that is outside the realm of their views.

Their statements – may Allaah have mercy on them – show a unanimous agreement on this approach. So whoever transgresses beyond the fold of their views has departed from the path of the believers. We also just recently quoted their statements in this regard.

Abul-Mudhfar As-Sama’aanee, may Allaah have mercy on him, said:

“We were ordered to follow and encouraged to do that. And we were prohibited from innovating as well as warned against it. The trademark of Ahlus-Sunnah is their following of the Salaf whilst abandoning everything that is innovated and newly-introduced.” [25]

Ibn Taimiyyah, may Allaah have mercy on him, said:

“Whoever interprets the Qur’aan or the Hadeeth, explaining them in a way that is different from the well-known interpretations of the Companions and Successors, is fabricating a lie on Allaah, denying Allaah’s verses and distorting words from their proper places. This is opening the door to heresy and atheism. The falsehood of this is known in the religion of Islaam by necessity.” [26]

So it is not for anyone to interpret a verse or a hadeeth in a manner that contradicts the interpretation of the Companions of Allaah’s Messenger, may Allaah be pleased with them.

Ibn Rajab, may Allaah have mercy on him, said:

“And in our time – I say: And in our time, this applies even more [27] – the recording of the statements of the exemplary Salaf is restricted to the time of Ash-Shaafi’ee, Ahmad, Ishaaq and Abu ‘Ubayd. So let the individual beware of what was introduced after them, for indeed there were many innovations that were introduced after their time. And there appeared those who ascribed themselves to following the Sunnah and the Hadeeth, such as the Dhaahirees and their likes who are the greatest in opposing it (i.e. the Sunnah) due to their deviation from the Imaams and their isolation from them in coming up with an understanding (of the texts), or their taking a view that the Imaams before them never held.” [28]

I say:
Ahmad bin Hanbal, may Allaah have mercy on him, said:

“Beware of speaking on an issue for which you do not have an Imaam (i.e. scholar who preceded you in it).” [29]

4. It is due to this principle – which is understanding the Glorious Qur’aan and the Prophetic Sunnah in light of the understanding of the Companions, may Allaah be pleased with them – that you will not find Ahlus-Sunnah wal-Jamaa’ah, the people of Hadeeth, engaging in the interpretation of the glorious Qur’aan or the explanation of the meanings of the Hadeeth from a linguistic and intellectual standpoint. Rather, you will find them investigating into the narrations, compiling the reports of the Salaf in their books, and basing their understanding and analytical deductions on that, contrary to the people of innovations and desires!!

Ibn Taimiyyah, may Allaah have mercy on him, said:

“The Murji’ah have deviated concerning this foundation (i.e. Eemaan) from what is clearly stated in the Qur’aan, the Sunnah and the statements of the Companions and those who follow them in righteousness. Instead, they have relied on their personal views and on the perverted interpretations they have reached from their understanding of the (Arabic) language. This is the way of the people of innovation. And this is why Imaam Ahmad would say: ‘The majority of the time that people fall into error is due to misinterpretation and incorrect analogy.’

This is why we find the Mu’atazilah, the Murji’ah, the Raafidah and other groups of innovators interpreting the Qur’aan with their own opinions and intellects and what they understand from it linguistically. As a result of this, you will find that they do not rely on the narrations of the Prophet, the Companions, the Successors or the Muslim Imaams. So they neither rely on the Sunnah nor do they rely on the unanimous consensus or reports of the Salaf. Rather, they just rely on the intellect and the language.

We also do not find them relying on the recorded books of Tafseer and Hadeeth and the narrations of the Salaf. Instead, they only rely on the books of literature and rhetoric that their leaders fabricated. This is also the way of the heretics. They only accept what is in the books of philosophy, literature and language. As for the books on Qur’aan, Hadeeth and Narrations, they do not give any importance to them.

These individuals turn away from the texts of the Prophets since according to them, they do not produce any knowledge!

And they are the ones who interpret the Qur’aan according to their own personal views and understanding, without resorting to any of the narrations of the Prophet and his Companions. We already mentioned previously the statements of Imaam Ahmad and others which show the prohibition of this and an indication that this is the way of the people of innovation.” [30]

He also said:

“Innovations only entered into the beliefs of the innovators because of the fact that they turned away from this path and began to base the Religion of Islaam on leads that were not correct, either due to what the verbatim indicated or what was understood from the meanings. They did not reflect on the explanation that came from Allaah and His Messenger. All leads that contradict the explanation of Allaah and His Messenger are considered misguidance.” [31]

Disregarding the ahaadeeth and narrations of the Salaf while relying on just the language and intellect to understand the Qur’aan and Hadeeth is a method that has been embarked upon in recent times by the Orientalists. So when they need to research a narration, they simply quote from the books of Al-Jaahidh or from the book al-Aghaanee or from al-‘Aqd-ul-Fareed. And if quoting becomes hard on them, they just say: “This conforms to the intellect!”

Contrary to this, a Muslim who follows what the Prophet and his Companions were upon confines his comprehension and understanding of the Glorious Qur’aan and Prophetic Sunnah to conform to the understanding of the Companions, may Allaah be pleased with them, and doesn’t leave from their fold.

And if he must resort to Ijtihaad (scholarly deduction) or investigation on an issue, he searches if there is someone before him (Salaf) that held that view so that he may follow him, and if not, he leaves it alone. This is since all good lies in following those who preceded (Salaf), while all evil lies in the innovating of those who came after (Khalaf). So stick to the early generation.

Footnotes:

14 Translator’s Note: The evil act of ascribing anthropomorphic qualities to Allaah such as claiming that He has a physical hand.

15 Translator’s Note: The evil act of comparing and likening Allaah’s attributes to the attributes of a created being, such as by saying Allaah’s hand is like a human’s hand.

16 Transmitted by Ibn ‘Abdil-Barr in Jaami’ Bayaa al-‘Ilmi wa Fadlihi (2/29)

17 Reported by Al-Khateeb Al-Baghdaadee in Taqyeed-ul-‘Ilm (pg. 106-107) and Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/76-77) in the footnotes of brother Muhammad Naasir Al-‘Ajamee to Bayaan Fadlu ‘Ilm-is- Salaf (pg. 69)

18 Akhbaar Abee Haneefah of As-Saymaree (pg. 10) on the authority of Abu Yoosuf and Eeqaadh Himam Uleel- Absaar (pg. 70)

19 Tarteeb-ul-Madaarik (1/193)

20 His statement preceded in the first part of this foundation, but this is another one of his statements.

21 Al-Madkhal ilaas-Sunan-il-Kubraa (pg. 110)

22 Al-Musawwadah (pg. 276)

23 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/61)

24 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/26)

25 Al-Intisaar Li-Ahlil-Hadeeth of Abul-Mudhfar As-Sama’aanee, which is found in Sawn-ul-Mantiq wal-Kalaam (pg. 158)

26 Majmoo’-ul-Fataawaa (13/243)

27 Translator’s Note: This statement is from the author, Shaikh Muhammad Baazmool.

28 Bayaan Fadlu ‘Ilm-is-Salaf (pg. 69)

29 This was quoted in Majmoo’-ul-Fataawaa (21/291) and Ibn Al-Jawzee mentioned its chain of narration in Manaaqib-ul-Imaam Ahmad bin Hanbal (pg. 178)

30 Al-Eemaan (pg. 114)

31 Majmoo’-ul-Fataawaa (7/288)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Keys for Receiving Provisions – Shaykh Muhammad Bazmool

 ‏للـــرزق مفاتيـــح أهمهــــا خمســـة

The Keys for Receiving Provisions
By Shaykh Muhammad bin Umar bin Salim Bazmool
[From the ‘My Religion taught me’ series]

Translated by Abbas Abu Yahya

Receiving Provisions has keys, the most important are five:

The First: Being continuous upon the five daily prayers.

This is from the secrets of where paying Zakat is repeatedly connected to establishing the prayer.

This is – and Allaah knows best – an indication that whoever established the prayer then their provision will increase and they will possess wealth more than they need, so much so that paying Zakat becomes obligatory upon them. This is why the saying of Allaah is repeated [in the Qur’aan]:

(اقيموا الصلاة وآتوا الزكاة).

<<establish the prayer and pay the Zakat>>

The Second: Seeking Forgiveness

Allaah Subhanahu says:

{وَيَا قَوْمِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلاَ تَتَوَلَّوْاْ مُجْرِمِينَ }

<<And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allaah).>> [Hud:52]

And Allaah Subhanahu says:

[فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً{10} يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً{11} وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً{12} مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَاراً].

”I said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” What is the matter with you, [that you fear not Allaah (His punishment), and] you hope not for reward (from Allaah or you believe not in His Oneness).》[Nuh:10-13]

The Third: keeping good relations with relatives

The most important and at the forefront is being good to parents.

From Anas bin Malik -Radhi Allaahu anhu- who said I heard the Messenger of Allaah –sallAllaahu alayhi wa Salam– saying:

((مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ أَوْ يُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ ))

‘Whoever is pleased that his provision is increased or that his life is lengthened then he should keep good relations with his relatives.’ [Collected by Bukhari]

The Fourth: Taqqwa of Allaah

Allaah Ta’ala said :

(وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً{} وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْراً).

And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things.》[Talaq: 2-3]

The Fifth: Performing Hajj & Umrah a lot.

From Abdullaah -Radhi Allaahu anhu- who said that the Messenger of Allaah –sallAllaahu alayhi wa Salam – said:

«تَابِعُوا بَيْنَ الْحَجِّ وَالْعُمْرَةِ؛ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَالذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ مِنَ الذَّهَبِ وَالْفِضَّةِ، وَليْسَ لِلْحَجَّةِ الْمَبْرُورَةِ ثَوَابٌ دُونَ الْجَنَّةِ»

‘Follow up between Hajj and Umrah since they wipe out poverty and sins, just as the furnace separates the iron slag from gold and silver. There is no reward for a Hajj done correctly except Paradise.’

[Collected by Tirmidhi, Nisa’ee & authenticated by Albaani in Saheeh Sunnan Tirmidhi]

[Taken from https://www.facebook.com/mohammadbazmool?fref=nf]

Day 8 – Bite Size Ramadan – 1437 A.H. – Miraath Publications

Posted from: https://followingthesunnah.wordpress.com/2016/06/13/day-08-the-keys-for-receiving-provisions/

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Over 60 min. of Q & A with Sh. Muhammad ibn ‘Umar Baazmool [Audio|Ar-En]

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The “Knowledge” that is Mentioned in The Ayaat And The Ahaadeeth is Knowledge of The Religion – Shaykh Muhammad Baazmool

THE SECOND FOUNDATION:

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

These sciences fall under Allaah’s statement:

“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]

They also fall under the principle: “There is no harming (of oneself) or harming others.” And they fall under the principle: “That which is necessary for the fulfilment of an obligation becomes itself obligatory.”

This principle consists of the following matters:

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

2. The type of knowledge that the Salaf praised and which they intended by their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh (radhi Allaahu anhu), when he said:

Learn knowledge, for indeed learning it for the sake of Allaah is awe (of Him), seeking it is worship, studying it is glorification (of Allaah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise.

Allaah raises people by way of it, thus making them noble leaders, emulated chiefs in matters of good, and guides to goodness whose footsteps are followed and whose deeds are highly regarded.”

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

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

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

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

Acquiring knowledge of these sciences falls under the statement of Allaah:

And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]

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

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

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

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

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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

Meaning of Izhaar al-Din (Openly Practicing the Religion) in the lands of Disbelief – Shaykh Muhammad Bazmul [Video|Ar-En Subtitles]

What the Term Iẓhār al-Dīn (Openly Practicing the Religion) Entails – Shaykh Muḥammad Bāzmūl حفظه الله
Translated by Mikail Ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim

Islam is Moderate among Religions – Shaykh Muhammad Bazmul

Islam is Moderate among Religions
أدلّة الوسطيّة :Original Title
Author: Muhammad Ibn ‘Umar Bāzmūl
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Click the below link to read or download the full document

Islam is Moderate among Religions – Muhammad Baazmool- Authentic-Translations.com [PDF]

A Literal Explanation of a Hadith: Religious Moderation – Shaykh Muhammad Baazmool

A Literal Explanation of a Ḥadīth: Religious Moderation
أدلّة الوسطيّة :Original Title
Author: Muhammad Ibn ‘Umar Bāzmūl
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Abū Hurayrah reported that the prophet (Sallallaahu alaihi wa sallam) said:

The religion is indeed easy, and no one contends with the religion except that it will overwhelm him. So seek out a balanced correctness, do as much as you can,  and rejoice (at your reward). And seek assistance (from Allah) in the early  morning, the afternoon, and some part of the late night.

Recorded by al-Bukhārī (no. 39) and Muslim (no. 2816)

Click the below link to read or download the full document

A Literal Explanation of a Hadith Religious Moderation – Muhammad Baazmool [PDF]

Saying Ameen Aloud After Reciting Fatiha – Shaykh Muhammad Bazmool

An Explanation By Muhammad bin Umar Bazmool
of the book  ‘Sifat as-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Umm Yahya

Shaykh Albaani Wrote:

The Imam Saying Ameen Aloud After Reciting Fatiha

When the Messenger of Allaah  had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.

He would command those praying behind him to say Ameen loudly just after the Imam said it.

The Prophet  would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >>  then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’

And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’

In another Hadeeth: ‘Say Ameen and Allah will love you.’

And the Messenger of Allaah  also said: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam’

______________________

Muhammad bin Umar Bazmool explained:

This chapter of saying Ameen has a few issues, which will be discussed below.

Firstly

The linguistic meaning of ‘Ameen’ is ‘O Allaah respond / answer.’

It has also been said it means ‘Subhanaka Ya Allaah’ (How far you are from imperfection) and it has been said it means ‘O Allaah’.

So when one who prays behind the Imam hears the Imam recite Surah Fatiha and reaches the part that says: << not of those who have evoked [Your] anger or of those who are astray. >>  Then it is the Sunnah for him to say Ameen after this, as the Messenger of Allaah would say. This is due to the general statement of the saying of the Prophet : ‘Pray as you have seen me praying.’

Secondly

The saying of Ameen is Sunnah for the Imam and those following him. It is the Sunnah for the Imam in those prayers that are audible and he says Ameen audibly/ with a raised voice after he recites Surah Fatiha. It is also the Sunnah for those praying behind him to say Ameen after he finishes reciting << not of those who have evoked [Your] anger or of those who are astray. >>

The scholars -may Allaah have mercy upon them- have mentioned that this is the point at which the saying of the word ‘Ameen’ of both the Imam and those following him coincide.

I asked Shaykh Al-Albaani -may Allaah have mercy on him- during his visit to the Kingdom in the year 1410 A.H. regarding the matter of the Imam saying Ameen and those who follow him, and the Shaykh -may Allaah have mercy on him- said that it is upon those who are following the prayer to say Ameen just after the Imam, to the count of one or two letters, as the saying of Ameen will then be after the Imam and they will join in saying some of the letters of the word. Therefore, if the Imam saysAmeen then those following say it in order for some of the letters of the word to coincide with one another, and at the same time the Imam will precede in one or two letters of the word. Thus in this manner the Imam saying Ameen and the followers will coincide in some of the letters and the end result will be that the saying of Ameen by the follower will be just after the Ameen of the Imam.

Thirdly

The virtue of saying ‘Ameen’. The author -may Allaah have mercy on him- mentions from the Messenger , that if the Imam says Ameen and the Angels say Ameen and those following say Ameen, and they coincide with one another Allaah will forgive them all their previous sins.

Another virtue is that Allaah –Subhanahu wa Ta’ala– answers your saying of the word ‘Ameen’ because it means ‘O Allaah answer \ respond.’

The third virtue is what the Messenger  mentioned in his saying: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam.’

This is why it is incumbent upon us, to ensure we say Ameen.

Fourthly

Due to what is mentioned with regard to the coinciding of saying Ameen of the Imam and those following him in prayer necessitates that those following are attentive in their prayer whilst following the Imam and the Imam’s recitation to ensure that he does not miss saying Ameen in the correct place. If he misses saying Ameen he loses great reward and recompense, which is mentioned in this hadeeth.

And this summons the presence of the heart and humility of the soul and the body whilst in prayer behind the Imam, and Allah knows best.

Fifthly

I would like to bring to attention that which is relevant to this discussion of saying ‘Ameen’, which is, once one is aware of the meaning of the word ‘Ameen’, (O Allaah answer or O Allaah). Some people, whilst the Imam reads Qunoot and Exalts Allaah, Praises Him –Subhanahu wa Ta’ala– and glorifies Him, stop saying ‘Ameen’, replacing it by saying ‘Subhanak’ (Glory be to You) or similar words. This clearly opposes the Sunnah as the word ‘Ameen’ is sufficient for all supplication regardless of whether it isDua’ praising Allaah Ta’ala or Dua’ of asking from Him or declaring Allaah’s Majesty and Greatness.

[Taken from: ‘Sharh Kitab Sifat Salat an-Nabi’ by Muhammad bin Umar Bazmool  p.187-188]

The Tongue must move in the Recitation of the Prayer and in your Supplications – Shaykh Muhammad Bazmool

The correct way to recite in your prayers (Salah) and in Morning & Evening supplications : By Muhammad bin Umar Bazmool
Translated & Foreword by Umm Yahya

Foreword:

Are you saying your morning and evening Dua’ yet being afflicted by trials? This concise article may shed light on some questions.

Shaykh Muhammad bin Umar Bazmool says speaking about the correct way in which one should recite silently:

‘Once one is aware concerning the conditions of reciting audibly and silently, the way in which some people pray with their lips closed and not moving their tongue until they complete their prayer. They do not move their tongues to recite whilst standing in their prayer. Yet they are meant to be reciting but yet they do not move their tongues in remembrance, nor whilst in Ruku (bowing) or while standing up from it, nor in Sajood (prostration)  or as they come up from Sajood or while they sit in the Tashahood (sitting at the end of the prayer).

So we say that those people who pray like this, in fact their prayer is nullified because they have not recited in their prayer.

This is because the tongue must move in recitation, and according to some of the Scholars (Fuqaha) it is necessary to move the tongue in the silent prayers and you must be able to hear yourself. And this matter is of utmost importance.

Many people say: ‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’

So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.  This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

[Taken from: ‘Sharh Sifat Sallat an-Nabi –-sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]

Related Linkhttps://abdurrahman.org/translations/abbas-abu-yahya

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

The First Foundation:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This foundation consists of the following things:

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

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

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

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

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

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

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

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

Footnotes

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

[2] Majmoo’-ul-Fataawaa (28/80)

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

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

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

Published: April 2, 2006

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Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

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

THE THIRD FOUNDATION:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

References

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

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Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

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

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

The Second Foundation:

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

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

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

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

* This principle entails the following matters:

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

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

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

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

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

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

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

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

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

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


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

The Ways of Maintaining Knowledge – Shaykh Muhammad Bazmool

AUTHOR: Shaikh Muhammad ‘Umar Bazmool
SOURCE: His book “At-Ta’seel fee Talab al-‘Ilm” (pg. 29-31)
PRODUCED BY: Al-Ibaanah.com

The Seventh Foundation: The Ways of Maintaining Knowledge

From the most significant ways of upholding and preserving knowledge is: (1) Acting on it, (2) teaching it to others, and (3) writing concerning it.

These three principles have been indicated in Allaah’s statement: “By the time. Verily, mankind is at loss – Except for those who believe and do righteous deeds and mutually advise one another towards truth and mutually advise one another towards patience.” [Surah Al-‘Asr]

Allaah has ruled that all of mankind is at loss, but then makes an exception to this for those who believe, so long as they remain believers. This is since they have acquired beneficial knowledge, then acted on it, then called others to this action and to the beneficial knowledge that is with them. So the most important way of consolidating knowledge is acting upon it, teaching it to others and writing about it.

Acting upon one’s knowledge is one of the most significant ways by which knowledge can become firmly rooted in a person. Rather, this is the primary objective for seeking knowledge. It has been reported on the Salaf that they used to say: “Knowledge summons actions, so if it does not respond, it departs.”

Wakee’ said: “We would seek assistance for memorizing hadeeth, by acting upon them.” [1]

What falls under the subject of acting upon knowledge is the talk about one’s abandonment of committing sins and acts of disobedience. This is since falling into these acts contradicts everything that knowledge mandates.

There are some famous verses that elaborate this understanding further:

“I complained to Wakee’ about my poor memory
So he advised me to abandon sins
And he informed me that knowledge is a virtue
And Allaah’s virtue is not given to a sinner.” 

Muhammad bin an-Nadr Al-Haarithee said: “It used to be said that the first instruction (for knowledge) was: Remaining silent for it (i.e. knowledge), then listening to it, then memorizing it, then acting upon it, then spreading it.”

Sufyaan said: “The scholar does not argue nor does he flatter (others). He only spreads the wisdom of Allaah. If it is accepted from him, he praises Allaah. And if it is rejected, he praises Allaah.” [2]

Jaabir reported: “Learn to remain silent, then learn to be refrained, then acquire knowledge, then learn to act on it, then spread it.” [3]

They would also be eager to act upon the ahaadeeth that would reach them from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), even if there did not appear any directive towards worship in them. This was only done because of their attempt to follow the chosen one (sallAllaahu ‘alayhi wa sallam).

‘Abdur-Rahmaan bin Mahdee reported: I heard Sufyaan say: “No hadeeth from the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was ever conveyed to me except that I acted upon it, even if it was just once.” [4]

And Ahmad bin Hanbal, may Allaah have mercy on him, said: “I never wrote down a hadeeth except that I acted upon it. This was such that it reached me that the Prophet (sallAllaahu ‘alayhi wa sallam) was cupped (Hijaamah) and gave Abu Tayyibah a deenar. So I gave the blood-cupper a deenar when he cupped me.” [5]

So when a person is sincere with knowledge and acts upon it, his aspiration is for the Hereafter and he walks upon the earth in humility.

Ibraaheem bin Adham said: “Whoever seeks knowledge with true sincerity, in order to benefit the servants of Allaah with it and benefit himself, being unknown will be more beloved to him than being arrogant. This is what will cause him to increase in humility with regard to himself, exertion with regard to worship, fear from Allaah, longing for Him, and humbleness in front of the people – not caring for what goes on in the day and night of this worldly life.” [6]

Teaching knowledge also helps one to maintain it. This does not mean that one should actively seek to put himself forward before he is ready. Rather, what it means is that he strives to mutually confer his knowledge and give it to those colleagues who ask him about it, as well as those below him. So he teaches them and repeatedly holds lessons with them. This does not mean that he rushes to be their shaikh (teacher) or seeks leadership before his due time, for indeed these are from the great dangers, as the saying goes: “He becomes a raisin before becoming a dried grape.” And Ash-Shaafi’ee said: “If the young person is put in a leadership role, he is deprived of much good.”

Authoring on knowledge means that you write down the issues, arranging them in order and providing research for them based on the foundation of evidence. And it means that you collect the statements of the people of knowledge on every issue, writing them down and putting them in order, whilst avoiding the strange and irregular ones among them, in your earnest attempt to search for the truth.

We don’t mean by a student preoccupying himself with authoring that he strives hard in writing a book and giving it out to the people, since the student, at this stage, has not reached this level yet. Rather, he should present his books and writings to the scholars as well as those above him and those who preceded him in seeking knowledge, for the purpose of seeking their advice and heeding their statements and instructions. What is intended here is that writing down knowledge helps one to memorize and remember knowledge and its issues.


Footnotes:

[1] Siyar A’alaam an-Nubalaa (6/228)
[2] Shu’ab-ul-Eemaan (2/288)
[3] Shu’ab-ul-Eemaan (2/288)
[4] Siyar A’alaam an-Nubalaa (7/242)
[5] Siyar A’alaam an-Nubalaa (11/213)
[6] Shu’ab-ul-Eemaan (2/288)


Published: July 17, 2005 | Modified: July 17, 2005

Obstacles in the Path of Seeking Knowledge – Shaykh Muhammad Bazmool

The Sixth Foundation: Obstacles in the Path of Seeking Knowledge

Since knowledge is a path that leads towards Paradise, and Paradise is surrounded by many dangers, this means that the path of knowledge is also surrounded by many dangers. So there are many things in it that the evilly-inclined soul dislikes.

And since knowledge facilitates the path to Paradise, and the Devil has made a covenant that he will cut off the path to Paradise, then indeed, the path of knowledge is a path in which the Devil places what deceptions he can in order to divert the person on the path away from his objective.

The origins for sins lie in three things: greed, jealousy and pride.

It was greed that cast our father Aadam out from Paradise. This is what the Devil whispered to him when he saw his eagerness for Paradise: “Then the Devil whispered suggestions to them both in order to uncover that which was hidden from them (before) of their private parts. He said (to them): ‘Your Lord did not forbid you from this tree save you should become angels or become of the immortals.’ And he (the Devil) swore by Allaah to them both (saying): ‘Verily, I am one of the sincere well-wishers for you both.’” [Surah Al-A’raaf: 20]

“Then the Devil whispered to him saying: ‘O Aadam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’” [Surah TaHa: 120]

It was jealousy that caused the enmity to occur between the two sons of Aadam, when they both brought sacrificial offerings and it was accepted from one of them but not from the other, who then raised his hand to kill the other one out of jealousy.

It was pride that brought Iblees into disbelief: “And (remember) when We said to the angels: ‘Prostrate to Aadam.’ So they all prostrated except for Iblees – he refused and was proud and was one of the disbelievers.” [Surah Al-Baqarah: 35]

Since these three things are the foundations for all sin, and all offenses can be traced back to them, then indeed the distractions and obstacles of seeking knowledge can also be traced back to them!

Examples of this are as follows:

1. A student’s greed for knowledge – if he doesn’t pay attention to his other rights – may cause him to eventually abandon and squander knowledge. There are several scenarios for this, such as:

– When a student crams his daily schedule with acquiring knowledge, thus preoccupying himself with it every day, attending numerous classes and study circles. So his body does not rest, whereas your soul indeed has a right over you and your body also has a right over you. So you must give everything that has a right (over you) its due right.

– Greed may also bring a student to change from one form of knowledge to another before having completed the first one. By doing this, he deprives himself of having the correct understanding and command of both forms of knowledge. An example of this is when a student starts studying a book, then hears about another class in a different place, so he leaves off from finishing the first book with the instructor and goes to the other class.

All of this is as a result of greed. On the outset, this is good but it can lead to the opposite of what was intended. This reminds me of a statement made by one of the Salaf: “Verily, the Devil opens ninety-nine doors from the doors of good, just so that he can place you into one door from the doors of evil.”

Ibn Shihaab Az-Zuhree, may Allaah have mercy on him, once said to Yoonus bin Yazeed: “O Yoonus! Do not strive to surpass knowledge, for knowledge is like river basins – whichever of them you set out after, it will cut you off before you can reach it. Rather, you must take it with (the passage of) days and nights. And you must not take knowledge all at once for indeed whoever seeks to attain it all at once, it will leave him all at once. Rather, knowledge must be taken step by step, with (the passage of) days and nights.” [1]

2. Jealousy can prevent a student of knowledge from acquiring knowledge. Examples of this are:

– When a student envies his colleagues over seeking knowledge and lacks understanding over an issue. So he stubbornly refrains from asking them because he is jealous of them. So he doesn’t research or study with them, whereas the thing that gives knowledge life is consulting and reminding one another about it. Therefore, this deprives him from seeking knowledge.

– When a student envies his professor or teacher for what he has and as a result rebels against him in his class and doesn’t want him to teach and benefit the other students. So he feels that there is no difference between him and his teacher. This also prevents him from acquiring knowledge.

– When a person feels jealous of his colleagues because of their level of understanding and desire to learn, so he causes disturbances in the class to the point that he deprives them of the ability to benefit, out of jealousy. But he in fact is only depriving himself by doing this.

3. Pride can also prevent the student of knowledge from learning and education. Examples of this are:

– Perhaps Allaah has granted someone the ability to attain knowledge. But the envious arrogant person considers him to be lower than himself, so as a result of this, he doesn’t learn from him.

– Pride can prevent a person from seeking to learn something he doesn’t understand or from asking his teacher about it in order to understand it. In fact, seeking knowledge primarily due to pride can prevent him from sitting in the gatherings of the students of knowledge in front of shuyookh(teachers).

– A person may be jealous of his colleagues and thus refrain haughtily from asking them and trying to learn from them those issues he has difficulty with or those subjects he was not present for.

Al-Bayhaqee reported in Shu’ab-ul-Eemaan from Abu Haazim that he said: “You cannot be a scholar until you have three characteristics in you: (!) Do not transgress over those above you, (2) Do not look down with contempt at those below you, and (3) Do not take the worldly life in exchange for your knowledge.”

– Pride may lead a person to boast, make pretentious claims, and to argue with others, and these are things that are prohibited in the Religion. Jaabir bin ‘Abdillaah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Do not acquire knowledge for the sake of competing with the scholars or to argue with the foolish or to take control over a gathering, for whoever does that, then (for him will be) the Hellfire, the Hellfire.” [2]


Footnotes:

[1] Jaami’ Bayaan-il-‘Ilm wa Fadlihi (1/138)

[2] Shu’ab-ul-Eemaan (2/288)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Categorization of People with Regard to Knowledge – Shaykh Muhammad Bazmool

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

The Ninth Foundation:

People are divided into two categories with respect to knowledge: (1) Those who know, and (2) those who don’t know.

Those who don’t know are obligated to ask the people of knowledge and accept their statements, while expending what effort they can in order to know the proofs and evidences.

Allaah says: “And We did not send before you anyone except men that we gave revelation to. So ask the people of remembrance (knowledge) if you don’t know. With clear signs and books (We sent the Messengers). And We also sent down unto you the Reminder (i.e. Sunnah) so that you may explain clearly to the people what was revealed to them (i.e. the Qur’aan), and that they may give thought.”[Surah An-Nahl: 43-44]

The one who knows the religious ruling on an issue, based on its evidences, is from those who know. So he is a person of knowledge (‘aalim).

And whoever takes the opinion of someone else without knowing its proof, he is a blind-follower (muqallid), and not a person of knowledge. Ibn ‘Abdil-Barr relayed the consensus (Ijmaa’) that the blind-follower – who is the one who accepts the opinion of someone else without knowing its evidence – is not from the scholars.

And as for the one who knows an issue based on its evidence, while investigating the different views and proofs used on the issue, while taking the view that appears most correct to him, then he is aMujtahid.

As for the one who has knowledge of an issue based on its evidences, meaning that he has accepted the view for which the proofs are most convincing to him on that issue, without making efforts into examining or looking into the other (differing) opinions. So he only has knowledge of the most correct view based on its evidences. This person is a follower (muttabi’).

If the Mujtahid is one who abides by this methodology in all of the issues of knowledge and doesn’t restrict himself to just looking into the principles of one specific madh-hab, then this person is an absolute Mujtahid.

If he limits himself to investigating an issue by only looking into the principles of one particular madh-hab, then he is a limited Mujtahid.

So if his condition is that he performs Ijtihaad in all of the issues of the Religion, then he is a completeMujtahid.

And if his condition is Ijtihaad in just some issues, apart from others, then he is a partial Mujtahid. So with regard to an issue, a person can be a Mujtahid implementing partial Ijtihaad, and some another issue he could be a muttabi’ (follower), and yet in another issue, he could be a muqallid (blind-follower). This varies according to what is easy for him during the occurrence of an event that this issue relates to.

One must also beware of opinions. This refers to statements in the Religion of Allaah that have no authentic or considerable evidences.

You must also know, my brother, that the Qur’aan and the Sunnah serve as the foundation for opinion and they act as the standard by which opinion is determined. The opinion is not the standard used to determine the Sunnah. Rather, the Sunnah is the standard used to determine the opinion. So whoever doesn’t know the foundation will never attain the branch.

Ibn Wahb said: Maalik narrated to me that Iyyaas bin Mu’aawiyah said to Rabee’ah: “When something is built upon crookedness, it will never be able to straighten itself.” Maalik said: “He means by this, the Muftee that speaks based on a foundation, which he builds his speech on.” [1]

Ash-Shaafi’ee, may Allaah have mercy on him, said: “Whoever learns the Qur’aan, his value becomes magnified. And whoever speaks about Fiqh, his status becomes increased. And whoever records Hadeeth, his arguments become strengthened. And whoever looks into accounting, his views will become unerring. And whoever does not maintain himself, his knowledge will not benefit him.” [2]

Ibn Hibbaan, may Allaah have mercy on him, said: “Verily, in adhering to his Sunnah (sallAllaahu ‘alayhi wa sallam) there is the most complete form of salvation and the most comprehensive form of nobility. Its lights cannot be doused nor can its arguments be refuted. Whoever adheres to it will be protected, and whoever opposes it will be condemned. This is since it is the stronghold and the firm support, whose merit is clear and whose rope is solid. Whoever holds onto it prevails and whoever opposes it becomes destroyed. So those who stick to it will be successful in the next life and blessed amongst the creatures in the present life.” [3]

Footnotes:

[1] Jaami’ Bayaan-il-‘Ilm wa Fadlihi (2/166-172) with some very light abridgement and adaptions.

[2] Siyar A’alaam-in-Nubalaa: 10/24

[3] Saheeh Ibn Hibbaan (Al-Ihsaan): 1/86

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

How do we Fulfill the Rights of our own Flesh and Blood? – Shaykh Muhammad Baazmool

AUTHOR: Shaikh Muhammad ‘Umar Baazmool
SOURCE: Fildhaat-ul-Akbaad (pg. 18-25)
PRODUCED BY: Al-Ibaanah.com

This is an excerpt from an upcoming e-book entitled “Your Flesh and Blood – The Rights of Children” by Shaikh Muhammad ‘Umar Baazmool, may Allaah facilitate it.

Chapter Five:
How do we Fulfill the Rights of our Flesh and Blood?

I will mention here some examples of this:

1. Choosing a good name for him:

The proof for this is the fact that it is authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) that he would change vile names and that he would encourage (his followers) to choose good names (for themselves and their children).

Ibn ‘Umar (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Indeed the most beloved of your names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan.” [1]

‘Aqeel bin Shabeeb reported from Abu Wahab Al-Jushamee – one of the Companions – that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Name yourselves with the names of the prophets. And the most beloved of names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan while the most truthful of them are: Al-Haarith and Hammaam. And the vilest of them are Harb and Murrah.” [2]

2. Holding an ‘Aqeeqah for him:

On the authority of Muhammad bin Sireen: Salmaan bin ‘Aamir Ad-Dabbee narrated to us, saying: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: “The ‘Aqeeqah is to be offered for the (newborn) boy. So spill blood on his behalf (i.e. offer a sacrifice) and remove the harm from him.” [3]

3. Breastfeeding him:

This is one of the initial rights that a child gets after birth. The noble Qur’aan has affirmed it and defined the maximum time-frame for it, saying: “The mothers shall give suck to their children for two whole years (that is) for those (parents) who desire to complete the term of suckling.”[Surah Al-Baqarah: 233]

4. Paying his expenses:

Allaah says: “But the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear.” [Surah Al-Baqarah: 233]

And He says: “And kill not your children because of poverty. We provide sustenance for you and for them.” [Surah Al-An’aam: 151]

And He says: “And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin.” [Surah Al-Israa: 31]

So if it were not for the fact that spending on them was an obligation, they would not have any fear of poverty. However, Allaah affirmed that and shows them that He is the One who provides for them and their offspring.

Az-Zuhree said: Abu Idrees ‘Aa’idhullaah bin ‘Abdillaah informed me that ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) – who was present at the Battle of Badr and who was one of the chiefs on the night of ‘Aqabah – reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said while a group of his Companions were around him: “Give me the pledge that you will not worship anything along with Allaah, that you will not steal, that you will not commit illegal intercourse, that you will not kill your children, that you will not bring forth a slander which you fabricate between your hands and legs (i.e. by making illegal children belong to their husbands), and that you are not disobedient with respect to (implanting) good. Whoever amongst you fulfills his pledge will be rewarded by Allaah. And whoever indulges in any of these sins and is then punished for it in this worldly life, the punishment will serve as expiation for him. And whoever indulges in any of these sins and then Allaah conceals it for him, the matter is with Allaah – if He wishes, He will pardon him and if He wishes, He will punish him.” ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) said: “So we gave him the pledge of allegiance upon these conditions.” [4]

We also mentioned previously the report in which the Prophet (sallAllaahu ‘alayhi wa sallam) said:“It is sufficient sin for a man that he neglects those whom he supports.” [5]

Hishaam narrated: My father reported to me from ‘Aa’ishah that Hind bint ‘Utbah said: “O Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), Abu Sufyaan is a very miserly man and he doesn’t give me what suffices myself and my child, except for what I take from him without him knowing!” He (sallAllaahu ‘alayhi wa sallam) said: “Take what suffices you and your child in goodness.” [6]

Anas bin Maalik (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever supports two girls until they reach the age of puberty will come on the Day of Judgement – him and I.” And he (sallAllaahu ‘alayhi wa sallam) interlaced his fingers. [7]

5. Being fair when giving out gifts:

‘Aamir narrated: I heard An-Nu’maan bin Basheer say while he was on the mimbar: “My father once gave me a gift but ‘Amra bint Rawaahah (i.e. my mother) said she would not agree to it unless he made Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) a witness to it. So my father went to Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and said: ‘I have given a gift to my son from ‘Amra bint Rawaahah, but she ordered me to make you witness it O Messenger of Allaah.’ He (sallAllaahu ‘alayhi wa sallam) asked him: ‘Did you give the rest of your children a similar gift?’He said: ‘No.’ So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Then fear Allaah and be fair towards all of your children.’ So my father went back and took back his gift.” [8]

6. Commanding them to pray and being patient with them upon that:

This is based on Allaah’s statement: “And enjoin prayer on your family and be patient in offering it. We do not ask you for any provision, (rather) We provide for you, and the good end is for those with Taqwaa.” [Surah TaHa: 132]

‘Amr bin Shu’aib reported from his father who reported from his grandfather that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Order your children to pray when they are seven years old and beat them to it (if they refuse) when they are ten. And separate them in their beds.” [9]

7. Beware of supplicating against them:

‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) reported from Jaabir bin ‘Abdillaah (radyAllaahu ‘anhu) that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Do not supplicate against your own selves. Do not supplicate against your children. And do not supplicate against your wealth. Do not correspond with Allaah on an hour in which He is asked something and thus grants it.” [10]

8. The Order to Restrain Children during the Hours in which the Jinn spread out:

Jaabir (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “When night falls, restrain your children, for indeed the devils spread out at that time. So when an hour has passed from the evening, you may then release them. And close your door and mention Allaah’s Name. Turn off your light and mention Allaah’s Name. Cover your containers and mention Allaah’s Name – even if you put something across it.” [11]

9. Inciting them to keep good company and warning them about bad companions:

Abu Moosaa (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The example of a righteous companion and an evil companion is like that of a seller of musk and a blacksmith. From the first, you would either buy musk or enjoy its good smell while a blacksmith would either burn your home or your clothes or you would experience a foul smell from him.” [12]

10. Being merciful and compassionate towards them:

‘Urwah bin Az-Zubair reported from ‘Aa’ishah (radyAllaahu ‘anhaa), the wife of the Prophet (sallAllaahu ‘alayhi wa sallam), who narrated to him, saying: “A woman with two children came to me to beg but nothing could be found in my possession except one date, so I gave it to her. The woman took it and divided it between her two daughters. She then got up and left. When the Prophet (sallAllaahu ‘alayhi wa sallam) came in, I told him what had happened. So he said: ‘Whoever is put in charge of some affair of these daughters and is good to them, they will act as a shield for him from the Fire.’” [13]

Az-Zuhree reported: Abu Salamah bin ‘Abdir-Rahmaan narrated to us that Abu Hurairah (radyAllaahu ‘anhu) said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) once kissed Al-Hasan bin ‘Alee while Al-Aqra’ bin Haabis At-Tameemee was sitting next to him, so Al-Aqra’ said: ‘I have ten children and I have not kissed any of them.’ The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) cast a look on him and said: ‘Whoever is not merciful (to others) will not be treated mercifully.’” [14]

‘Aa’ishah, may Allaah be pleased with her, reported that once a Bedouin man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “You people kiss children but we don’t kiss them.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I cannot put mercy in your heart after Allaah has taken it away from it.” [15]

Abu Sulaymaan Maalik bin Al-Huwairith reported: “We came to the Prophet (sallAllaahu ‘alayhi wa sallam) when we were young men around the same age and stayed with him for twenty nights. He (sallAllaahu ‘alayhi wa sallam) then thought that we missed our families so he asked us whom we left behind to look after them, and we told him. He was compassionate and merciful and said to us: ‘Go back to your families and teach them and command them (with good). And pray as you have seen me praying. And when the time for prayer comes in, one of you should make the Adhaan for all of you, and the eldest amongst you should lead the prayer.’” [16]

11. Serving as good role-models for them:

A child’s guardians should behave in accordance with their responsibility due to the generality of the afore-mentioned hadeeth: ‘All of you are shepherds and each one of you is responsible over his flock.’

12. Teaching them the aspects of the Religion that they are required to learn:

Anas bin Maalik (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Seeking knowledge is obligatory upon every Muslim.” [17]

This goes along with a warning against children traveling abroad even for educational purposes until they first fortify themselves with religious knowledge and a righteous wife.

Footnotes:

[1] Reported by Muslim in his Saheeh: Book of Manners (no. 2132)
[2] Reported by Ahmad in al-Musnad (31/377, no. 19032), Abu Dawood in his Sunan: Book of Manners (no. 4950) and An-Nasaa’ee in his Sunan: Book of Horses (no. 3565); The chain of this narration revolves around ‘Aqeel bin Shabeeb who is unknown. No one reported on his authority except for one narrator. Ibn Hibbaan mentioned him amongst the reliable narrators. Those who have checked the Musnad have declared its chain of narration weak because of this.
[3] Reported by Al-Bukhaaree in his Saheeh: Book of ‘Aqeeqah (no. 5471)
[4] Reported by Al-Bukhaaree in his Saheeh: Book of Faith (no. 18) and Muslim in his Saheeh: Book of Punishments (no. 1709)
[5] Its references were mentioned previously. Its source is found in Saheeh Muslim but the wording here is from Abu Dawood who reported it with a good chain.
[6] Reported by Al-Bukhaaree in his Saheeh: Book of Provision (no. 5364) and Muslim in his Saheeh: Book of Judgements (no. 1714)
[7] Reported by Muslim in his Saheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2631)
[8] Reported by Al-Bukhaaree in his Saheeh: Book of Gifts, their Virtue and the Encouragement to Give them (no. 2587) and Muslim in his Saheeh: Book of Gifts (no. 1623)
[9] Reported by Ahmad in al-Musnad (2/180) and Abu Dawood in his Sunan: Book of Prayer (no. 495)
[10] Reported by Muslim in his Saheeh: Book of Abstinence and Heart-Softening Narrations (no. 3014)
[11] Reported by Al-Bukhaaree in his Saheeh: Book of the Beginning of Creation (no. 3280) and Muslim in his Saheeh: Book of Drinks (no. 2012)
[12] Reported by Al-Bukhaaree in his Saheeh: Book of Business Transactions (no. 2101) and Muslim in his Saheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2628)
[13] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5994) and Muslim in hisSaheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2639)
[14] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5997) and Muslim in hisSaheeh: Book of Virtues (no. 2318)
[15] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5998) and Muslim in hisSaheeh: Book of Virtues (no. 2317)
[16] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 6008)
[17] Reported by Ibn Maajah in the introduction to his Sunan: Book of the Virtue of the Scholars (no. 224)

Published on: May 31, 2007

[The above article has been extracted from Al-Ibaanah e-Book :
Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool ]

The Khilafah has Arrived. . . !!!- By Shaykh Muhammad bin Umar Bazmool

The Khilafah has Arrived. . . !!![1] – By Shaykh Muhammad bin Umar Bazmool
Translated by Abbas Abu Yahya

Shaykh Muhammad bin Umar Bazmool wrote:

‘My Noble Muslim brother, do not let yourself be deceived by the statement ‘Khilafah Rashida’ (Guided Caliphate), and the claim to having established the ‘Khilafah Rashida’!!

Can the shadow be straight if the twig is bent!?

Can guidance, and the truth, and establishing the Deen be reached by way of warring against the Deen and opposing it!?

Have you ever asked yourself: the ‘Khilafah Rashida’ has been absent for hundreds of years and there has not been from the Muslim scholars who have called and claimed to establishing a state and then these scholars going on to  rebelling against the established authority of the leaders in command at that time?

Will the Ummah of Islaam gather together upon misguidance?

Can you imagine: that if this matter was true that the Muslims or the scholars did not know about ‘Khilafah Rashida’ (Guided Caliphate), and these people know about it at this time?

Will the ‘Khilafah Rashida’ become a reality by rebelling against the leaders in authority, and invalidating the contract which is between them and their people while we have the Messenger sallAllaahu alayhi wa sallam saying, as what is brought from Ibn Abbas -Radhi Allaahu anhumma:

مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَمَاتَ إِلَّا مَاتَ مِيتَةً جَاهِلِيَّةً.

From the Prophet sallAllaahu alayhi wa sallam– who said:

‘Whoever sees from his leader something which he dislikes then he should be patient upon that, indeed whoever separates  himself from the Jammah (the collective Muslim Ummah) a hand span and dies then he dies the death of ignorance.’

Collected by Bukhari in ‘Kitab al-Fitn’, chapter the saying of the Prophet sallAllaahu alayhi wa sallam: ‘you will see. ..’ Hadeeth no. 7054 & by Muslim in ‘Kitab al-Imaraah, chapter the obligation of adhering to the Jammah of the Muslims when Fitn appear, Hadeeth no. 1848.

From Nafa’ who said: Abdullaah bin Umar came to Abdullaah bin Muteea’ when he was in command of a place called al Hurra at the time of Yazeed bin Muwaweeya and said:

اطْرَحُوا لِأَبِي عَبْدِ الرَّحْمَنِ وِسَادَةً!

‘Throw a pillow for Abu Abdurahman to recline upon.’

Abdullaah ibn Umar said:

إِنِّي لَمْ آتِكَ لِأَجْلِسَ أَتَيْتُكَ لِأُحَدِّثَكَ حَدِيثًا سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُهُ،
سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ:

He answered:  ‘I did not come to you to sit with you. I came to you to narrate a hadeeth which I heard the Messenger of Allaah saying, I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ لَا حُجَّةَ لَهُ وَمَنْ مَاتَ وَلَيْسَ فِي عُنُقِهِ بَيْعَةٌ مَاتَ مِيتَةً جَاهِلِيَّةً.

‘Whoever casts off his hand from obedience then he meets Allaah on the day of judgement without any justification and whoever dies and he does not have allegiance upon his shoulders dies the death of ignorance.’

Collected by Muslim in ‘Kitab al-Imaraah’, chapter the obligation of adhering to the Jammah of the Muslims when Fitn appear. Hadeeth no.1851.

Will the ‘Khilafah Rashida’ be established upon making the sacred blood of the innocent to be spilt, so that the people of Islaam are killed, and the people of Shirk and worshippers of idols are served. The Messenger -sallAllaahu alayhi wa sallam-said as is brought from Abdullah bin Umar:

(إِنَّ مِنْ وَرَطَاتِ الْأُمُورِ الَّتِي لَا مَخْرَجَ لِمَنْ أَوْقَعَ نَفْسَهُ فِيهَا سَفْكَ الدَّمِ الْحَرَامِ بِغَيْرِ حِلِّهِ)
Indeed from the critical problematic matters from which there is no exit for the one who immerses himself into them, is spilling unlawful blood without it being allowed. ‘

Collected by Bukhari in ‘Kitab ad-Deeyaat’, Chapter the saying of Allaah <<whoever kills a believer intentionally>>  Hadeeth no. 6866.

From Abdullaah who said that the Messenger of Allaah sallAllaahu alayhi wa sallam-said:

(لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ إِلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي وَالنَّفْسُ بِالنَّفْسِ وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ).

‘The blood of a Muslim may not be legally spilt[2] other than in one of three [instances]: the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the Jammah.’

Collected by Bukhari in ‘Kitab ad-Deeyaat’, Chapter the saying of Allaah <<a life for a life>>  Hadeeth no. 6878 and by Muslim in ‘Kitab al-Qasama wal Muharibeen wal Qassas wa Deeyat, Hadeeth no. 1676.

Do you not know my noble Muslim brother that by you carrying out this opposition you are aiding the enemies of Allaah – the Magnificent & the Most High-  in their plans and strategies in busying the people of Islaam and cause them to become weak, and cause them to overpower each other,  so that they do not develop or bring to reality the glory which they were once upon!?

Will the forth coming ‘Khilafah Rashida’ be upon the hands of those who have enmity to the Sunnah and its people, they do not regard the ties with the people of the Sunnah, either of kinship or of covenant with them!?

Will the establishment of the Deen be a reality at the hands of one who is ignorant of the Deen and does not know the Deen.  Wisdom says: ‘a lost thing cannot be given?’

Be careful do not become entangled and then become regretful,  when regret will be of no benefit!

Know with certainty that the ‘Khilafah Rashida’ is coming however its path is by returning to the Deen, and by following what the Messenger -sallAllaahu alayhi wa sallam- and his Companions Radhi Allaahu anhumm– were upon.

The way to Change the situation is by changing what is with oneself,  Allaah – the Magnificent & the Most High- said:

﴿إِنَّ اللهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ وَإِذَا أَرَادَ اللهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ﴾

<< Allaah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allaah). But when Allaah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector. >> [Ra’ad: 11]

Allaah has promised to grant authority on the earth, with strength and security for whoever worshipped Him alone and did not associate anything with Him,  and did righteous actions, Allaah – the Magnificent & the Most High-  said:

‏﴿وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْ‌ضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْ‌تَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِ‌كُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ‌ بَعْدَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ﴾

<< Allaah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islaam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fâsiqoon (rebellious, disobedient to Allaah).>> [Noor: 55]

So we must bring this in to reality of we want the ‘Khilafah Rashida’, Allaah is the Guardian to give success.’

Written by the Professor Dr. Muhammad bin Umar Bazmool
A Member of the Education Committe in Umm al-Qurra University of Makkah al-Mukkaramah
Taken from [http://www.alwaraqat.net/content.php?6297]

[1] For Further clarification & analysis see:

http://dawatussalafiyyah.wordpress.com/2014/07/05/the-caliphate-of-isis-a-response-by-shaykh-as-suhaymee/

The Caliph in Iraq is an Impostor and a Dajjal | Shaykh Saalih as-Suhaymee

http://safeshare.tv/w/TAheiGMScm

http://mtws.posthaven.com/isis-is-a-terrorist-organization-explained-by-shaykh-muhammad-bin-haadee

[2]Who implements the ruling of punishments?

Shaykh Salih ‘Ala Shaykh said:

‘Here is an issue connected to this hadeeth: if there is a country where there is no leader or Muslim ruler who can carry out that verdict, then is it allowed for any Muslim to carry out its ruling if one of these verdicts are established?

The answer: No, as is the saying of the general people of knowledge.  They make the condition for carrying out rulings which are connected to the allowance of spilling blood, wealth and honour, or things similar to this, that it is only for the leader, and if there is no leader then it is not allowed for anyone to carry it out.’

He continues:

‘That he is in a country where there is no-one who can carry out the rulings of Allaah –Jala wa ‘Uulaa – then it is not allowed to carry out the rulings of capital punishment, because this is for the Muslim leader.

The Prophet sallAllaahu alayhi wa sallam- was in Makkah and the Companions were in some countries where the Sharia’ was not established,  however, they did not carry out capital punishment, likewise the scholars were in some countries, like they were in the lands of the al-Ubaydeeyah and those similar to them, and the scholars did not carry out punishments of death and those type of punishments similar to it.’

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Salih ‘Ala Shaykh]

Posted with Permission from Abbas Abu Yahya hafidhahullah