Adding the title “Hajji” to the Name after completing the Hajj

Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

Source: Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo, Translator: isma’eel alarcon – al-ibaanah.com

Listen / Download this Mp3 Clip 

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Not Judging by the Book of Allaah: A cause for calamities to strike the Ummah

Al-Istiqaamah Magazine – Issue No.7
Rabee’ ul-Awwal 1418H / July 1997

By Shaykh Muhammad Ibn Jameel Zaynoo

Understand that judging by what Allaah revealed in His Book is incumbent upon the Muslim, and not doing so results an many calamities befalling the Ummah.

That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgment.

Allaah – the Most High – said:

“Say: Allaah has power to send punishment upon you from above you, or from under your feet; or to cover you in confusion with party strife; and make you taste the inter-fighting and violence of one another. See how We variously explain the Aayaat (proofs and signs), so that they may understand.” [Sooratul-An’aam 6:65]

Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, when this verse was revealed: “Say: Allaah has power to send punishment upon you from above you.” So he said: “I seek refuge in Your Face.” “Or from under your feet.” He said: “I seek refuge in Your Face.”

“Or to cover you in confusion with party strife, and make you taste the inter-fighting and violence of one another.” So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “This is lighter or easier.” [2]

The Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah gathered up the earth for me so that I saw its eastern and western parts, and indeed the dominion of my Ummah will reach what was gathered up for me from it. And I have been granted the two treasures of gold and silver. And indeed I asked my Lord for my Ummah that it should not be totally destroyed by a prevailing famine, nor to allow on enemy to totally conquer it, except from amongst themselves. So my Lord said: O Muhammad! When I decree a matter, then it is not reversed. I grant to you for your Ummah that it would not be totally destroyed by a prevailing famine, nor will it be totally conquered by on external enemy, even if all the notions were to rally against it However, a group from your Ummah will destroy one another and imprison one another.” [3]

The Prophet (sallallaahu ’alayhi wa sallam) also said: “I asked my Lord for three things, I was granted two; but prevented from one: I asked my Lord that He should not destroy my Ummah with drought and famine, so He granted it to me. I asked my Lord that He should not destroy my Ummah with drowning, so he granted it to me. And I asked Him not to cause my Ummah to fight amongst themselves, but he refused that to me.” [4]

And this inter-fighting that has befallen the Muslims has been further emphasized in his (sallallaahu ’alayhi wa sallam) saying: “And when your leaders do not judge by the Book of Allaah, not seeking the good and welfare with Allaah has revealed, then Allaah would cause them to fight one another.” [5]

The Prophet said, in an addition to the second narration: “Indeed, what I fear for my Ummah are misguided leaders, and that when the sword is drown out against them, it will not be lifted from them until the Day of Judgement. And the Hour will not come, until sections of my Ummah will follow the mushrikeen (those who worship others along with Allaah), and until many sections of my Ummah will worship idols. And there will be in my Ummah thirty liars; all of whom will claim that he is a Prophet. But I am the last and the seal of the Prophets; there is no Prophet after me. And there will not cease to be a group from my Ummah being helped upon the truth, not being harmed by those who oppose them; until the commend of Allaah comes.” [6]

SOME BENEFITS FROM THE ABOVE AAYAH AND HADEETH:

[1]: It shows the great power of Allaah – the Most High – in sending punishment to the previous nations, from above them, and from beneath their feet, causing them to be annihilated and destroyed. Due to this, Allaah’s Messenger (sallallaahu ’alayhi wa sallam) sought refuge and protection in the Face of his Lord against his Ummah being punished in a similar manner.

[2]: The first hadeeth (narration) affirms that Allaah – the Most High – has a wajh (Face), but in a manner that befits His Greatness and Majesty, there being any tashbeeh (resemblance) between Allaah and between that of His creation; as Allaah said: “There is none like Him; and He is the all-Hearing, the all-Seeing.” [Sooratush-Shooraa 42:11]

[3]: It shows the great power of Allaah – the Most High – in that whenever the Muslims abandon judging by the Sharee’ah (Divinely Prescribed Law) of Allaah; but rather take to manmade laws that oppose the Law of Allaah – which, with deep regret, is happening now – then Allaah causes the Ummah to split-up into sects and parties, and makes them fight one another.

[4]: It Shows the might of Allaah in that He gathered-up the earth for His Messenger (sallallaahu ’alayhi wa sallam), so that he saw its eastern and western parts; and that the dominion of his Ummah would extend over all that which was gathered-up for him, from it.

[5]: It shows the mercy of Allaah to the Muslim Ummah, in His not sending against them a punishment that would totally destroy the entire Ummah; but it would only cause destruction to parts of the Ummah.

[6]: An-Nawawee (d.676H) – rahimahullaah – said: “In this hadeeth is a clear and apparent miracle, all of which has come to pass – so all praise be to Allaah.” [7]

[7]: It also shows the mercy of Allaah to the Muslim Ummah in that He has not allowed an external enemy to overpower them, such that they have complete control over them. Rather, Allaah has caused some parts of the Ummah to fight against others; and this is far easier than the former case.

[8]: It Shows the fear that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) had for his Ummah with regards to the misguided leaders who would not take hold of the Book and the Sunnah; and how he warned against them.

[9]: That when the sword has been drawn out against this Ummah, then it would not be lifted from it until the Day of Judgement – as is happening at this very time now.

[10]: It proves that shirk would be present in the Ummah. And shirk is: Directing worship, or forms of worship, to other than Allaah, such as making du’aa (supplication) to other that Allaah, or judging by other than what Allaah has legislated and revealed.

[11]: We are informed about the existence of those who would claim that they are Prophets and that they are all liars in this claim; such as Musaylimah al-Kadhdhaab in earlier times, and in more recent times Ghulaam Ahmad Mirza, the Qaadiyaanee (whose followers are called Qaadiyaanees).

[12]: That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgement.

Imaam an-Nawawee – rahimahullaah – said:

“As for this group, then Imaam al-Bukhaaree (d.256H) said: “They are the people of knowledge.” And Imaam Ahmad Ibn Hanbal (d.241H) said: “If they are not Ahlul-Hadeeth (the Scholars of Hadeeth), then I do not know who they can be.” Qaadee ’Iyaad said: “What Imaam Ahmad meant by that was Ahlus-Sunnah wal-Jamaa’ah and whosoever holds the ’aqeedah (belief) of Ahlul-Hadeeth.” I say: It is possible that this group could be scattered amongst the various categories of Believers, from them:- the brave warriors, the Scholars of Hadeeth, the zuhhaad (those who abstain from the world in a praiseworthy manner), those that enjoin the good and forbid the evil, and other categories of people who do good.” [8]

Ibnul-Mubaarak (d.181H) – rahimahullaah – said: “In my view they are Ashaabul-Hadeeth (the companions of Hadeeth).” [9]

So the preferred saying is that this Aided and Victorious Group are those that act in accordance with the authentic hadeeth, not giving precedence to the saying of anyone over and above the saying of Allaah and His Messenger (sallallaahu ’alayhi wa sallam).

Footnotes:

[1] Tawjeehul-Muslimeen ilat-Tareeqin-Nasr wat-Tamkeen (p. 49-53)

2] Related by al-Bukhaaree (no. 4628), from Jaabir (radiyallaahu ’anhu)

3] Related by Muslim (no. 2889), from Thawbaan (radiyallaahu ’anhu)

4] Related by Muslim (no. 2216), from Sa’d Ibn Abee Waqqaas (radiyallaahu ’anhu)

5] Hasan: Related by Ibn Majaah (no. 4019), from Ibn ’Umar (radiyallaahu ’anhu) It was authenticated by al-Albaanee in as-Saheehah (no. 106).

6] Saheeh: Related by Aboo Daawood (no. 3952), from Thawbaan (radiyallaahu ’anhu)  It was authenticated by al-Haafidh Ibn Hajar in al-Mataalibul-’Aaliyah (4/264).

7] Sharh Saheeh Muslim (1/234)

8] Sharh Saheeh Muslim (13/67)

9] Related by al-Khateeb al-Baghdaadee in Sharaf Ashaabul-Hadeeth (p .26)

 

Methodology of the Saved Sect : Shaykh Muhammad Ibn Jameel Zaynoo

By Shaykh Muhammad Ibn Jameel Zaynoo [1]
Minhâj al-Firqatun-Nâjiyah wat-Tâ‘ifat al-Manrûrah (pp.6-17)
Al-Ibaanah Magazine, Issue No.3 – Dhul-Qa’dah 1416H / April 1996[1]

Allaah – the Most High – said,“And hold fast altogether to the Rope of Allaah and do not become divided.” [2]

[2] Allaah – the Most High – said,

And do not be of those who commit Shirk (associate partners with Allaah), those who split-up their Religion and become sects; each sect rejoicing in what is with them.” [3]

[3] The Prophet (sallallaahu ’alayhi wa sallam) said, “I advise you to have taqwaa of Allaah and to hear and to obey, even if an Abyssinian slave becomes your leader. Those of you who live long after me will see a lot of differences, so hold fast to my Sunnah and to the Sunnah of the Rightly-Guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” [4]

[4] He (sallallaahu ’alayhi wa sallam also said, “Indeed, the people of the Book before you split-up into seventy-two sects. And this nation will split-up into seventy-three sects, seventy two are in the Fire and one is in Paradise .” [5] And in another narration, “All of them are in the Fire except one.” It was asked, ‘Who is that one?’ He replied, “That which I and my Companions are upon.” [6]

[5] Ibn Mas’ood – radiyallaahu ’anhu – said, [7] Allaah’s Messenger (sallallaahu ’alayhi wa sallam) drew a line for us and then said, “This is Allaah’s Path.” Then he drew lines to its right and its left, and said, “These are differing paths, upon each of them there is a Shaytaan (devil) calling to it.” Then he recited, “And verily this is My Path, so follow it, and do not follow other paths for they will separate you away from His Path.” [8]

[6] Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “As for al-Firqatun-Naajiyah (the Saved-Sect) it is Ahlus-Sunnah wal-Jamaa’ah, and there is no name for Ahlus-Sunnah except one – and that is Ashaabul-Hadeeth (the People of Hadeeth).” [9]

[7] Allaah – the One free from all defects, the Most High – orders us to hold fast altogether to the Noble Qur‘aan; and not to be of the mushriks (those who associate partners with Allaah in that which is particular to Him) who split-up their Religion and become shee’an (sects) and hizbs (parties). And the Prophet (sallallaahu ’alayhi wa sallam) informed us that the Jews and the Christians will be divided into many sects and that the Muslims will split-up even more. And that these sects will be fitting for entry into the Fire, due to their deviations and their being far from the Book of their Lord and the Sunnah of their Messenger. And that only one sect will be saved from the Fire and enter Paradise – and that is the Jamaa’ah; those who cling to the Book and the authentic Sunnah and to the actions of the Companions of the Prophet (sallallaahu ’alayhi wa sallam. O Allaah! Make us from amongst the Saved-Sect; and grant the Muslims the guidance and ability to be from it.

Methodology of the Saved-Sect:

[1]al-Firqatun-Naajiyah (the Saved-Sect) is that which adheres to the manhaj (methodology) of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) during his lifetime, and to the minhaaj of his Companions after him: and that is the Noble Qur‘aan which Allaah revealed to His Messenger, and which he explained to his Companions in the authentic Sunnah – ordering the Muslims to cling to these two, saying, “I am leaving amongst you two things, you will never go astray as long as you cling to them: the Book of Allaah and my Sunnah. They will not separate from each other, until you meet me at the Lake .” [10]

[2] The Saved-Sect returns to the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) whenever there is disagreement or difference of opinion; acting upon the saying of Allaah – the Most High, “If you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you do believe in Allaah and the Last Day. That is best and most suitable for final determination.” [11] And He – the Most High – said, “But no, by your Lord! They cannot have any faith until they make you (the Messenger) a judge in all disputes that they have between them, and find in themselves no resistance against your decision, but accept them with full submission.” [12]

[3] The Saved-Sect does not give precedence to the word of anyone over the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam), acting upon His – the Most High – saying,

O you who believe! Do not put yourselves forward before Allaah and His Messenger, and have taqwaa of Allaah. Indeed, Allaah is all-Hearing, all-Seeing.” [13]

Ibn ’Abbaas – radiyallaahu ’anhu – said, “I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allaah said; and you say to me that Aboo Bakr and ’Umar say something else!” [14]

[4] The Saved-Sect values Tawheed: and it is to single-out Allaah alone in worship, in supplication, in seeking aid and assistance, in seeking refuge in times of ease and hardship, in sacrificing and vow-making, in placing total reliance and trust in Him and in judging by what Allaah has revealed; and all other forms of worship. These are the foundations upon which the true Islaamic governance is based. It is therefore essential to remove Shirk (associating partners with Allaah in those matters that are particular to Him) and its manifestations – which is present in all the Muslim lands – since this is a requirement of Tawheed. And victory is not possible when Tawheed is neglected, nor can Shirk be fought with its like. We must – in this – follow the examples of the Prophets and in particular, the example of our noble Prophet – may the Peace of Allaah and His Prayers be upon them all.

[5] The Saved-Sect revive the Sunnah of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) in their ’ibaadah (worship), sulook (behaviour) and in their lives, thus becoming strangers amongst the people – as Allaah’s Messenger (sallallaahu ’alayhi wa sallam) mentioned in his saying, “Islaam started as something strange and will return as something strange as it began, so Toobaa (a tree in Paradise) is for the Strangers.” [15] In another narration, “ … so Toobaa is for the Strangers. Those who correct and put right what the people have corrupted.” [16]

[6] The Saved-Sect does not have ta’assub (bigoted adherence) to the sayings of anyone, except the saying of Allaah and the saying of His infallible Messenger (sallallaahu ’alayhi wa sallam), who does not speak from his own desires. As for every other person – however elevated his rank – then he errs and makes mistakes, according to his (sallallaahu ’alayhi wa sallam) saying, “All the children of Aadam err and commit mistakes, and the best of those who make mistakes are those who turn in repentance.” [17]

Imaam Maalik (d. 179H) – rahimahullaah – said, “There is no one after the Prophet (sallallaahu ’alayhi wa sallam), except that you can take his saying or leave it, with the exception of the Prophet (sallallaahu ’alayhi wa sallam).” [18]

[7] The Saved-Sect are Ahlul-Hadeeth (the People of Hadeeth), about whom the Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious and uppermost upon the truth, those who abandon them will not harm them, until the command of Allaah comes about.” [19]

A poet said,

“Ahlul-Hadeeth are the people of the Prophet, although;

They accompany him not, they are with his every movement.” [20]

[8] The Saved-Sect love and honour the mujtahid Imaams (those Scholars who are able to extract rulings from the Book and the Sunnah). However, they do not have ta’assub (bigoted blind adherence) to any particular one of them. On the contrary, they take fiqh (rulings) from the Qur‘aan and the authentic ahaadeeth, upon the understanding, and the sayings, of all of the Scholars – if it is in agreement with the authentic ahaadeeth. Indeed, this agrees with their saying, that you should take it if it agrees with the authentic hadeeth and leave whatever disagrees with it.

[Imaam Aboo Haneefah (d.150H) – rahimahullaah – said, “If a hadeeth is found to be authentic, then that is my madhhab.” [21]

Imaam Maalik (d.179H) – rahimahullaah – said, “Indeed I am only a man. I am sometimes mistaken and at other times correct; so look into my opinions. All that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, then abandon it.” [22]

Imaam ash-Shaafi’ee (d.204H) – rahimahullaah – said, “Everything that I say, for which there is something authentically related from the Prophet (sallallaahu ’alayhi wa sallam) contrary to my saying, then the hadeeth of the Prophet comes first. So do not make taqleed (blind-following) of me.” [23]

Imaam Ahmad (d.241H) – rahimahullaah – said, “Do not make taqleed (blind-following) of me, nor make taqleed of Maalik, nor of ash-Shaafi’ee, nor of al-Awzaa’ee, nor of ath-Thawree. But take from where they took.” [24]]

[9] The Saved-Sect orders the good and forbids the evil. Thus it renounces the innovated ways and destructive parties and groups which split the Ummah: those that innovate in the Religion and innovate with regards the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and that of his Companions.

[10] The Saved-Sect calls the Muslims to cling to the Qur‘aan and to the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and to the way of his Companions, until victory is decreed for them; and until they enter Paradise by the Grace of Allaah and the shifaa’ah (intercession) of His Messenger (sallallaahu ’alayhi wa sallam).

[11] The Saved-Sect reject those laws which are man-made when they contradict the judgement of Islaam. Rather, it calls to the judgement by the Book of Allaah, which Allaah revealed for the happiness and benefit of mankind, both in this world and in the Hereafter, and Allaah – the Most Perfect, the Most High – knows what it is that will correct and reform them. So His Law is firm and constant, it will not alter for the rest of time, nor does the passage of time alter its values. Indeed, the reason for the misfortunes of this world in general, and the Islaamic world in particular – which is experiencing misfortune, lowliness and humiliation – is: abandoning judging by the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And nothing will make the Muslims strong again except by them returning to the teachings of Islaam – individually, collectively and in their governance – acting upon the saying of Allaah, the Most High,

Indeed, never will Allaah change the condition of a people until they change themselves.” [25]

[12] The Saved-Sect call the Muslims collectively to Jihaad in the path of Allaah – which is obligatory upon every Muslim in accordance with his ability and strength. And Jihaad comprises the following:-

[i]Jihaad with the Tongue and the Pen: to call the Muslims and others to the adherence of the true and correct Islaam and adherence to Tawheed free from the Shirk which has spread in the Islaamic lands; and which Allaah’s Messenger (sallallaahu ’alayhi wa sallam) informed us would appear amongst the Muslims, saying, “The Hour will not be established until a group from my Ummah will follow the mushriks, and large groups [26] of my Ummah will worship idols.” [25]

[ii]Jihaad with Wealth: and it is to give wealth for the propagation of Islaam and for printing da’wah books based upon the correct approach. It also consists of the distribution of funds to the weak Muslims to incline their hearts and to strengthen them. It also consists of the manufacture and purchase of weapons and equipping the mujaahideen – providing them with food, clothing and other requirements.

[iii]Jihaad with Oneself: it consists of fighting and participating in battle for the victory of Islaam, such that the Word of Allaah is made uppermost, whilst the word of kufr (disbelief) is debased and made low.

And the noble Messenger (sallallaahu ’alayhi wa sallam) pointed to these three types of Jihaad in his saying: “Make Jihaad against the mushrikeen with your wealth, yourselves and your tongues.” [28]

And the ruling concerning Jihaad in the path of Allaah is according to the following cases:-

Fard ’Ayn (individual obligation): When the enemy aggressors take over any part of the Muslim lands – such as Palestine – which has been over-run by the wicked Jews. So it is an obligation upon the Muslims – whether with their wealth or their selves – to drive out the Jews from Palestine and return Masjidul-Aqsaa to the Muslims – the Muslims being sinful until they do so.

Fard Kifaayah (collective obligation): If some Muslims carry it out, then it is no longer obligatory upon the rest of them. And it is to convey the da’wah (call) of Islaam to the rest of the lands until they are ruled by Islaam. So whosoever contends with and obstructs the da’wah, then they must be fought until the obstruction is removed and the da’wah is allowed to continue freely.

The Signs of the Saved-Sect:

[1]al-Firqatun-Naajiyah (the Saved-Sect) are few amongst the people. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) prayed for them in the following words: “Toobaa (a tree in Paradise) is for the Strangers – the people who are righteous amongst a people who are mostly wicked, those that disobey them are more than those who obey them.” [29] And the noble Qur‘aan inform about them. So it says in praise of them,

But few of My Servants are grateful.” [30]

[2] The Saved-Sect are abandoned by most people, who slander them and ridicule them with insulting names. So there is for them an example in the Prophets – ’alayhimus-salaam – about whom Allaah said,

And so We appointed for every Prophet an enemy; devils amongst mankind and jinn, inspiring one another with flowery discourses by way of deception.” [31]

And Allaah’s Messenger (sallallaahu ’alayhi wa sallam) was treated in this way by his people. So when he called them to Tawheed they called him a sorcerer and a liar – whereas prior to this they used to call him as-Saadiq (truthful) and al-Ameen (trustworthy).

[3] Shaykh ’Abdul-’Azeez Ibn Baaz – hafidhahullaah – was asked about al-Firqatun-Naajiyah (the Saved-Sect), so he said, “They are the Salafees [32] and all who adhere to the path of the Salafus-Saalih (the Pious Predecessors).”

The Aided and Victorious Group:

[1] The Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious upon the truth, not being harmed by those who oppose them until the command of Allaah comes about, and they are like that.” [33]

[2] He (sallallaahu ’alayhi wa sallam) said, “When the people of Shaam (Syria, Jordan, Palestine) become corrupt then there will be no good in you. And there will not cease to be a group from my Ummah being helped; those that oppose them will not harm them, until the hour is established.” [34]

[3] Ibnul-Mubaarak (d.151H) – rahimahullaah – said, “According to me, they are Ashaabul-Hadeeth (the Scholars of Hadeeth).” [35]

[4] Imaam al-Bukhaaree (d.256H) – rahimahullaah – said, “It means: Ahlul-Hadeeth (the People of Hadeeth).” [36]

[5] Imaam Ahmad (d.241H) – rahimahullaah – said, “If this Taa‘ifatul-Mansoorah (Victorious and Aided Group) is not Ashaabul-Hadeeth, then I do not know who they are.” [37]

[al-Qaadee ’Iyaad (d.544H) – rahimahullaah – said, “What Ahmad intended was Ahlus-Sunnah wal-Jamaa’ah: those who hold the ’aqeedah of Ahlul-Hadeeth.” [38]]

[6] Indeed, Ahlul-Hadeeth, by virtue of their competence in the study of the Sunnah, are not attached to any person, but are altogether concerned with the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam); his guidance, his manners, his battles, and whatever else pertains to him.

[7] Imaam ash-Shaafi’ee said, whilst addressing Imaam Ahmad, “You are more knowledgeable about Hadeeth than I am. So if there comes to you a Hadeeth that is authentic, then make me aware of it, until I accept it and accord with it – it is from Basrah.” [39]

So Ahlul-Hadeeth – may Allaah make us amongst them – do not have ta’assub (bigoted blind adherence) for the saying of any particular person, however elevated, or whatever position he holds. Rather, they cling to the Prophet (sallallaahu ’alayhi wa sallam), as opposed to those who do not ascribe themselves to Ahlul-Hadeeth; those who have ta’assub to their Imaams – who have actually prohibited them from this – just as Ahlul-Hadeeth readily cling to the sayings of their Prophet (sallallaahu ’alayhi wa sallam). So it is not surprising that Ahlul-Hadeeth are al-Firqatun-Naajiyah (the Saved-Sect ) and at-Taa‘ifatul-Mansoorah (the Aided and Victorious Group).

[8] al-Khateeb al-Baghdaadee (d.463H) said, “And if only the people of blameworthy opinion busied themselves with beneficial knowledge, and seeking the Sunnah of the Messenger of the Lord of Creation, and followed the way of the fuqahaa‘ and muhaddithoon – then they would find that this would be sufficient for them. And the narration would take the place of his opinion which he used to hold; since the Hadeeth comprehends the fundamentals of Tawheed, the reported Threats and the Promises, the Attributes of the Lord of Creation – who is High above the saying of the apostates, it also contains information about Paradise and Hell-Fire, and what Allaah has prepared therein for the pious and the wicked, and what Allaah has created in the earths and the heavens, and the remarkable things and great signs, and a mention of the nearest Angels – those drawn up in ranks and those who recite tasbeeh.

And the Hadeeth comprehends stories of the about the pious ascetics and Awliyaa‘, wonderful admonition and sayings of the Scholars. It contains histories of the kings of the ’Arabs and non-’Arabs, and the accounts of past nations, and descriptions of the battles of the Messenger (sallallaahu ’alayhi wa sallam); his expeditions, rulings, judgements, sermons, warnings, predictions and miracles. It also contains information about the number of his Wives and Children, his Relatives and Companions, and a mention of their excellence and merit, and a mention of their lives, their actions and their ancestry. And the Hadeeth contains tafseer of the Qur‘aan, information and the wise remembrance contained in it. It contains the sayings of the Companions about its preserved rulings, the different sayings they held, as well as those of the Scholars and mujtahideen.

And Allaah made Ahlul-Hadeeth (the People of Hadeeth) the pillar of the Sharee’ah and the destroyer of every despicable innovation. So they are Allaah’s wardens amongst His creation, and the link between the Prophet (sallallaahu ’alayhi wa sallam) and his Ummah, and the strivers to preserve His Religion. So their light shines brightly, their excellence remains, their signs are clear, their positions evident and their proofs are over-powering. And all the sects coil themselves around vain desires and prefer opinion which they cling to – except for Ahlul-Hadeeth, since the Book is their provision, the Sunnah is their proof, the Messenger their leader and to him is their ascription. They do not deviate upon vain desires, nor turn to mere conjecture. They accept what is reported from the Prophet (sallallaahu ’alayhi wa sallam) and they are the trustworthy and reliable ones, who memorise the Religion and are its treasurers, its storehouses of knowledge and its bearers. If anyone differs about a hadeeth, then it is referred back to them. Thus, their judgement is accepted and listened to. From them is every Scholar and Imaam, and every true ascetic, and one of excellence, and precise reciter and righteous Khateeb. They are the Saved-Sect and their way is the straight one…” [40]

May Allaah make us from amongst Ahlul-Hadeeth, and provide us with the ability to act upon it, love its people and to act in accordance with it.

Footnotes:

[1] Minhaajul-Firqatun-Naajiyah wat-Taa‘ifat al-Mansoorah (p. 6-17) – slightly adapted. Four additional narrations have been added to the main text, by the editors, and are indicated by […].

[2] Sooratul-’Imraan [3:103]

[3] Sooratur-Room [30:31-32]

[4] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137). The addition: “…and every misguidance is in the Fire.” was narrated by al-Bayhaqee (10/114) and others. It was authenticated by Ibn Taymiyyah in Iqtidaa‘us-Seeraatul-Mustaqeem (1/111).

[5] Hasan: Related by Aboo Daawood (no. 4597) and Ahmad (4/102) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeethul-Kashaaf (no. 63).

[6] Hasan: Related by at-Tirmidhee (5/62) and al-Haakim (1/128) and others. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/199) and al-Albaanee in as-Saheehah (no. 204).

[7] Saheeh: Related by Ahmad (1/435) and also al-Haakim (2/318) who authenticated it and adh-Dhahabee agreed.

[8] Sooratul-An’aam [6:153]

[9] al-Ghuniyatut-Taalibeen (p. 212).

[10] Saheeh: Related by al-Haakim from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Takhreejul-Mishkaat (no. 186).

[11] Sooratun-Nisaa‘ [4:59]

[12] Sooratun-Nisaa‘ [4:65]

[13] Sooratul-Hujuraat [49:l]

[14] Related by Ahmad (no. 3121), al-Khateeb in al-Faqeeh wal-Mutafaqqih (1/145) and Ibn ’Abdul-Barr in Jaami’ Bayaanul-’Ilm (2/196), from Sa’eed Ibn Jubayr. The isnaad is Hasan.

[15] Related by Muslim (2/175-176) and Ibn Maajah (2/320) from Aboo Hurayrah (radiyallaahu ’anhu).

[16] Saheeh: Related by Aboo ’Amrad-Daanee in as-Sunanul-Waaridah fil-Fitan (1/25) and al-Aajurree in al-Ghurabaa‘ (p. l5-16), from Ibn Mas’ood (radiyallaahu ’anhu). Shaykh al-Albaanee authenticated it in as-Saheehah (3/267).

[17] Hasan: Related by at-Tirmidhee (no. 2399), Ibn Maajah (no. 4251) and others, from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no. 3428).

[18] Related by Ibn ’Abdul-Haadee in Irshaadus-Saalik (227/l) who declared it Saheeh. Delighted with the beauty of this saying, Taqiyyud-Deen as-Subkee said in al-Fataawaa (1/148), “These words were originally those of Ibn ’Abbaas and Mujaahid, from whom Maalik took them and became famous for them.” Imaam Ahmad also took this saying from them, as Aboo Daawood relates in his Masaa‘il Imaam Ahmad (p. 276), “I heard Ahmad say: There is no one, except that his opinion is taken or is abandoned, except the Prophet (sallallaahu ’alayhi wa sallam).”

[19] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu).

[20] From the poetry of Hasan Ibn Muhammad an-Nasawee, as is quoted by al-Haafidh Diyaa‘ud-Deen al-Maqdisee in his booklet Fadlul-Hadeeth wa Ahlihi.

[21] Related by Ibn ’Aabideen in al-Haashiyah (1/63) and also in Rasmul-Muftee (1/4).

[22] Related by Ibn ’Abdul-Barr in al-Jaami’ (2/32) and Ibn Hazm in Usoolul-Ahkaam (6/149)

[23] Related by Ibn Abee Haatim in al-Aadaab (p. 93) and Ibn ’Asaakir in Taareekh Dimashq (15/9/2).

[24] Related by Ibnul-Qayyim in I’laamul-Muwaqqi’een (2/302).

[25] Sooratur-Ra’d [13:11]

[26] Arabic: fi’aam. In an-Nihaayah (3/406), Ibnul-Atheer (d.606H) explained fi’aam to mean: many groups.

[27] Saheeh: Part of a hadeeth which was related by Aboo Daawood (no. 4252), Ibn Maajah (no. 4000) and al-Haakim (4/448-449) who declared it Saheeh and adh-Dhahabee agreed. Refer to Tahdheerus-Saajid (p. 139) of Shaykh al-Albaanee. The hadeeth was reported by Thawbaan (radiyallaahu ’anhu).

[28] Saheeh: Related by Aboo Daawood (no. 2504) from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Jaami’us-Sagheer (no. 3090).

[29] Saheeh: Related by Ahmad (1/177), Ibnul-Mubaarak in az-Zuhd (p. 266) and others, from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhumaa.) Shaykh Saleem al-Hilaalee authenticated it in al-Ghurbah wal Ghurabaa‘ (p. 16).

[30] Sooratus-Saba‘ [34:13]

[31] Sooratul-An’aam [6:112]

[32] as-Sam’aanee (d.562H) said in al-Insaab (3/273), “As-Salafee: this is an ascription to the Salaf and following their ways, in that which is related from them.” Ibnul-Atheer (d.630H) said in al-Lubaab fee Tahdheebil-Insaab (2/162), commenting upon the previous saying of as-Sam’aanee, “And a group were known by this ascription.” So the meaning is: that the term Salafee, and its ascription to them was a matter known in the time of as-Sam’aanee, or before him. Likewise, in al-Qaamoosul-Muheet (no. 1060), al-Fayroozabaadee (d.817H) said – after mentioning a few Scholars who called themselves Salafee -: “They ascribe themselves to the Salaf.”

[33] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu).

[34] Saheeh: Related by at-Tirmidhee (2/30) who said, “The hadeeth is Hasan Saheeh.” It was also related by Ibn Maajah (1/6-7) and Ahmad (3/463), from Qurrah al-Muzanee (radiyallaahu ’anhu).

[35] Sharaf Ashaabul-Hadeeth (p. 26) of al-Khateeb al-Baghdaadee

[36] Sharaf Ashaabul-Hadeeth (p. 27)

[37] Related by al-Haakim in Ma’rifatu ’Uloomul-Hadeeth (p. 3), and al-Haafidh Ibn Hajr declared its isnaad to be Saheeh in Fathul-Baaree (13/293).

[38] Sharh Saheeh Muslim (13/67) of an-Nawawee

[39] Related by Ibn Abee Haatim in Aadaabush-Shaafi’ee (p. 94-95), Aboo Nu’aym in Hilyatul-Awliyaa‘ (9/106) and al-Khateeb in Ihtijaaj bish-Shaafi’ee (8/1). It was declared to be Saheeh by Ibn al-Qayyim in al-I’laam (2/325).

[40] Sharaf Ashaabul-Hadeeth (p. 7-9).

 

Factors which nullify Iman and Islam : Muhammad bin Jamil Zino

Taken from his book “The Pillars of Islam and Iman – and what every muslim must know about the religion

“There are things which nullify Imân (Faith) i.e. Belief, just as there are things which nullify Wudhû’. If a person does any single one of them, he loses his state of ritual purity. The same is true with Belief. The nullifiers of Belief can be classified into four categories:First category: Denial of Rabb’s existence or reviling and speaking ill of Him.

Second category: Denial of Allâh’s right to be worshipped or worshipping anything or anyone along with Him.

Third category: Denial of any of Allâh’s Names or Attributes established in the Qur’ân and Sunnah or reviling them.

Fourth category: Denial of the role of Muhammed (pbuh) as the messenger of Allâh, or reviling His Message.

1. Denial of the existence of Rabb nullifies Imân

This first category encompasses several types:

1. Pure atheism; such as the belief of communists who deny that the universe has a creator and say: “There is no god, and life is a purely material phenomenon.” They attribute the creation and all actions to pure chance, or “nature” but forget the One Who created even the “chance” and the “nature”, as Allâh said:

“Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affaires, Guardian, etc.) over all things.” (39:62)

This category of disbeliever is more hardened in their apostasy than the polytheist Arabs of post-islamic period, and even Satan himself, as those polytheist Arabs did admit the existence of their creator as the Qur’ân states about them saying:

“And if you ask them who created them, they will surely say: ‘Allâh…'” (43:87)

and the Qur’ân mentions the statement of Satan:

“(Iblîs) said: I am better then he, You (Allâh) created me from fire, and You created him from clay.” (38:76)

It is an act of disbelief for a Muslim to say, “Nature created something or that it came into being by chance.”

2. Or if a person claims to be the Rabb; as Pharaoh claimed saying:

“I am your lord, most high.” (79:24)

3. Or to claim that there are great saints [called “Qutb” in Sufi terminology, which literally means axes (of creation)] who have control over what happens in the universe, even if this claim is accompanied with the admissions that Allâh, the Soverign Lord exists. People who have this belief are in a worse condition than the idol worshippers before Islâm, who used to admit that Allâh is the Sole Controller of the affairs of the universe, as is indicated by Allâh’s statement:

“Say: ‘Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs? They will say: ‘Allâh.’ Say: ‘Will you not then be afraid of Allâh’s punishment (for setting up rivals in worship with Allâh?'” (10:31)

4. Or the statements of some Sufis that Allâh pervades in His creation, or became incarnate in it. The Sufi, Ibn Arabi, who is buried in Damascus, said:

“The Lord is a slave, and the slave is my Lord. I only wish I knew, which one is the Mukallaf.”

[Mukallaf is a basic Sharî’ah terminology, that refers to the essential role of the adult, sane human being: That he or she is charged by Allâh with a series of duties and responsibilities, orders and prohibitions, and he will be questioned on the basis of how well he discharged his responsibilities.]

And this transgressor of the Sufis has stated:

“And the dog and the pig is nothing other then our deity, nor is Allâh other then a monk in a church.”

And Hallâj (a Sufi of Baghdad) stated: “I am He (i.e. the Rabb) and He is I.” Due to this statement of his, which he would not retract; the scholars agreed that he should be executed as an apostate. High Exalted is Allâh above what such people say. 2. Shirk (polytheism) in Worship nullifies Imân

This second category includes the denail of Allâh as the object of worship or ascribing a partner along with Allâh. It too has various manifestations:

1. Those who worship the sun, the moon, the stars, the trees, Satan or any other created being, and abandon the worship of Allâh, Who created all these things which have no power to benefit nor to harm. Allâh said:

“And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allâh Who created them, if you (really) worship Him.” (41:37)

2. Those who worship Allâh, and worship along with Him some of His creations, such as saints, as embodied in idols, grave-worship, etc. The Arab idol worshippers before Islâm were of this category, as they used to call upon Allâh only in times of hardship and pressing need, and would worship others in times of ease. As the Qur’ân described them:

“And when they embark on a ship, they invoke Allâh, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worships to others.” (29:65)

They are characterized as Al-Mushrikûn, (i.e. those who associate and attribute partners with Allâh), even though they made supplication to Allâh Alone when they were afraid of drowning at sea, because they didn’t stay like that. Instead they called upon others after He saved them.

3. Since Allâh was displeased with the idol worshipping Arabs before Islam, He branded them as Kâfiroon (i.e. the disbelievers), and ordered His Prophet to fight them, because they called upon others besides Allâh at the time of ease. He didn’t accept their whole-heartedness when they called upon Him alone in hardship, and He labelled them Mushrikîn. Therefor, what can we say about certain Muslims today, who resort to dead saints at the time of ease as well as at the time of hardship? And they ask of them only Allâh has the power to bestow, like curing the sick, and granting sustance and guidance, etc., and they forget the Creator of those saints, whereas He is the only One Who cures, the Substainer, and the Guide. And those dead people have no power at all and cannot even hear those who are calling upon them, as Allâh stated:

“…And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammed pbuh) like Him Who is the All-Knower (of each and every thing).” (35:13,14)

This verse is explicit to the effect that the dead cannot hear those who call upon them, and explicit in stating that their supplication is major Shirk.

Some of them might say: “We don’t believe that these saints and righteous people have the power to benefit or harm. We only take them as intermediaries who will intercede with Allâh on our behalf, and through them we get closer to Allâh.” Our reply to them is that the idolaters before Islâm used to hold a similar belief, as is mentioned in the Qur’ân:

“And they worship besides Allâh things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allâh.’ Say: ‘Do you inform Allâh of that which He knows not in the heavens and on the earth?’ Glorified and Exalted is He above all that which they associate as partners with Him!” (10:18)

This verse is explicit in proving that whoever worships and supplicates other then Allâh, he is a Mushrik even if he believes that those other beings cannot benefit nor harm, but only sees them as intercessors.
Allâh said about the idolaters:

“…And those who take Awliya’ (protectors and helpers) besides Him (say): ‘We worship them only that they may bring us near to Allâh.’ Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” (39:3)

This verse is explicit in proving the disbelief of those who call upon other than Allâh with the intention of getting thereby closer to Allâh.
The Prophet (pbuh) said:

“Because supplication is worship” (Tirmidhi)

4. Among the nullifiers of Belief is to rule by other than what Allâh has revealed; if it is accompanied by the belief that Allâh’s Laws are inappropriate or less appropriate, or that man made laws which contradict them are equally appropriate; Allâh said:

“…The command (or the judgement) is for none but Allâh. He has commanded that you worship non but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.” (12:40)

And Allâh said:

“…And whosoever does not judge by what Allâh has revealed, such are the Kâfîrun (i.e. disbelievers – of a lesser degree as they do not act upon Allâh’s Laws).” (5:44)

If the ruler is applying a law other than what Allah has revealed, while believing that the revealed Law is the only Legitimate Law, but he is contradicting it on the basis of personal whims and inclinations or because of what he considers to be external pressure beyond his control, then he is injust and tyrannical or corrupt, but he did not cross the line of disbelief. This is according to the statement of Ibn Abbas who said:

“Whoever repudiates what Allâh has revealed, the he surely disbelieved, while one who accepted it (while acting in contradiction to it), he is unjust and corrupt.”

This is the interpretation of the verse chosen by the great exegete Ibn Jarîr At-Tabari, and ‘Atâ said with regard to the second state:

“A level of disbelief below the level which takes one out of Islâm.”

As for those who suspended the Laws of Allâh and replaced them with man-made laws which oppose them, believing in the validity of their man-made laws, they have disbelieved and gone out of Islâm by the consensus of the scholars.

5. Among the nullifiers of Belief is displeasure with Allâh’s Legislation, or the opinion that it is too confining and strict or that it imposes undue hardship. Allâh said:

“But no, by your Lord, they can have no Faith, until they make you (Muhammed pbuh) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (4:65)

Or to dislike the orded which is revealed, as Allâh said:

“But those who disbelieve (in the Oneness of Allâh – Islamic Monotheism), for them is destruction, and (Allâh) will make their deeds vain. That is because they hate that which Allâh has sent down (this Qur’ân and Islâmic laws, etc.), so He has made their deeds fruitless.” (47:8,9) 3. Shirk in Allâh’s Attributes nullifies Imân

This third category includes denail of some of all of Allâh’s Attributes or His Names or speaking ill of them.

1. It nullifies Belief when a believer denies the Names of Allâh or His Attributes which are established by the texts of the Qur’ân and the authentic Sunnah; for example, to deny that Allâh’s Knowledge is total, or His Power, or His Life or His Hearing or Sight or Speech or Mercy, or His Establishment over His Throne or His Transcendence above it, or His Descent to the lowest heaven or that He has a Hand or an Eye, or other than that of the Attributes which befit His Splendour and which do not resemble the attributes of anything in creation. Allâh said:

“…There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” (42:11)

In this verse Allâh denied His Resemblance to His creatures, and attributed to Himself the faculties of hearing and sight; and all His other Attributes must be understood in the same way.

2. It is an error and misguidance to interpret something some of His affirmed Attributes, and to change the meanings of the words used to describe them from their primary meaning in the Arabic language to obscure meanings, like the interpretation of the word Istawâ which means ascension and establishment above something, to mean Istilâ which means to take power. Imam Al-Bukhâri in his Sahîh transmitted the authentic interpretation of Istawâ from Mujâhid and Abul-‘Âliyah, two of the prominent scholars among the Tabi’în, the successors of the Sahâbah. The diversionary interpretation of Allâh’s Attributes leads to their denial. As the interpretation of Istawâ meaning to take power is, in fact, a denial of one of Allâh’s Attributes, which is Allâh’s Elevation above His Throne, which is established in numerous places in the Qur’ân and Sunnah. Allâh said:

“The Most Beneficent (Allâh) Istawâ (rose over) the (mighty) Throne (in a manner that suits His Majesty).” (20:5)

And Allâh said:

“Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you…” (67:16)

And the Prophet (pbuh) said:

“Allâh recorded a Book which is with Him above the Throne.” (Agreed upon)

This type of interpretation of the Divine Attributes is a form of distortion as Shaikh Muhammed Amîn Shinqeeti states in his book “Manhaj wa Darâsât feel-Asmâ’i was-Sifât – Studies in the (Divine) Names and Attributes” on page 26:

“To sum up the issue, I would like to make two points. First the interpreter should consider Allâh’s Statement to the Jews:

“…say Hittatun…” (2:58)

Hittatun means repentance, they added a letter “N” in it and said “Hintatun”, Allâh called this addition a change. Allâh said in Surah Al-Baqarah:

“But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allâh’s obedience.” (2:59)

Likewise are those who interpret Allâh’s Attributes with diversionary interpretation. It was said to them Istawâ so they added an “L” and said Istawlâ. Consider the resemblance between the “L” they added and the “N” the Jews added (this point was originally mentioned by Ibn Al-Qayyim).

3. There are certain Attributes which are exclusive to Allâh, like Knowledge of the unseen, which no one in creation possesses. Allâh said in his book:

“And with Him are the keys of the Ghaib (all that is hidden), non knows them but He…” (6:59)

Allâh might reveal certain aspects of the unseen to His Messengers through Revelation when He wants, Allâh said:

“(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to non His Ghaib (unseen) except to a Messenger (from mankind) whom He has chosen (He informs him of the unseen as much as He likes)…” (72:26,27)

Among the statements of disbelief and error is the statement of the poet Al-Busairy in Qasîdah Burdah describing the Prophet (pbuh)

“Verily, from your generosity is the world and its rival (that is the Hereafter) and a part of your knowledge is the knowledge of the Tablet and the Pen.”

This world and the Hereafter are certainly part of the creation of Allâh and from His Generosity, not from the generosity or creation of the Messenger, as the poet claimed.
Allâh said:

“And truly, unto Us (belong) the last (Hereafter) and the first (this world).” (92:13)

Allâh’s Messenger (pbuh) does not know what is in the Preserved Tablet, nor what the Pen wrote, as the poet claimed, since this is part of the absolute unseen, which no one knows exept Allâh. As the Qur’ân mentioned:

“Say: None in the heavens and the earth knows the Ghaib (unseen) except Allâh.” (27:65)

As for the saints, it is only logical that they have less access to knowledge of the absolute unseen as they do not even have access to direct Revelation by which Allâh informed His Prophets and Messengers of certain aspects of the unseen, because Revelation does not descend on saints; it is reserved for Prophets and Messengers, so whoever else claims knowledge of the unseen, and whoever believes their claims, has nullified his belief in Islâm. The Prophet (pbuh) said:

“Whoever goes to a fortuneteller or astrologer and believes what he says, has disbelieved in what was revealed to Muhammad.” (Ahmad)

Occasionally the predictions of these fortuntellers do turn out true, but part of that is due to chance, because they are guessing and trying to extrapolate on what they already know. If they were really truthful in their claim to knowledge of the unseen, they would be right all the time, and they would have informed us the secrets of the Jews, and they could have uncovered all the buried treasures of the earth, and they would not be dependent on the people for money, taking their wealth from them under false pretenses.

4. Defamation of Prophets nullifies Imân

This fourth category is the rejection of any of the messengers of Allâh or defaming their characters. These are the following:

1. To deny the Message of Muhammed (pbuh) because the testimony that ‘Muhammed is the Messenger of Allâh’ is one of the pillars of Belief.

2. To disparage the Messenger of Allâh (pbuh) or his truthfulness, or his faithfulness in discharge of what he was entrusted with, or his chasteness or to revile him or make fun of him, or make light of him, or find fault with any of his documented behaviour.

3. To attack his authentic Ahâdîth (transmitted sayings) and disbelieve them, or to reject the true news which he has described for us including his documented prophecies. Examples are the appearance of the Dajjâl (the Antichrist) or the descent of Jesus who will rule by the Sharî’ah of Muhammed (pbuh) and other prophecies documented in the Qur’ân and Sunnah. It is a nullification of Imân to reject these matters after accepting the attribution of the Ahâdîth to the Prophet (pbuh) as being authentic.

4. To deny any of the Messengers sent by Allâh before Muhammed (pbuh) or to deny the stories and sayings in regards to them and their nations, as reported in the Qur’ân or by the Messenger of Allâh (pbuh) in authentic Ahâdîth.

5. To claim Prophethood after Muhammed (pbuh) for example Ghulam Ahmed, the Qâdiyâni (i.e. from Qadiyan, India), who claimed Prophethood, while the Qur’ân says in this verse:

“Muhammed (pbuh) is not the father of any man among you, but he is the Messenger of Allâh, and the Last (end) of the Prophets…” (33:40)

And the Messenger of Allâh (pbuh) said:

“I am the last one, after whom there will be no Prophet.” (Agreed upon)

And anyone who believes that there is a Prophet after Muhammed (pbuh) whether he is a Qâdiyâni (follower of the deviant heretic, Ghulâm Ahmad) or from any other group, he has disbelieved and nullified his Belief.

6. To describe the Prophet (pbuh) with attributes which belong to Allâh only, such as unlimited knowledge of the unseen, as some Sufis claim. One of their poets said:
“Oh (total) knower of the unseen, we resorted to you; Oh curer of the hearts, blessing upon you.”

7. To supplicate to the Prophet (pbuh) for what only Allâh has the power to bestow, such as supplicating for victory and help, cure of illness, etc., as is happening today among the Muslims, especially among the Sufis as their poet, Al-Busairy said:
“Whoever asks by the Messenger of Allâh gets victory, even if a lion meets him in the forest;
Never did time impose on me a hardship and I sought his protection except that I got his protection and no harm came to me.”

This conception of the station of the Prophet (pbuh) is Shirk, contradicting the unequivocal announcement of the Qur’ân:

“…And there is no victory except by the help of Allâh…” (8:10)

and contradicting the order of the Prophet (pbuh):

“When you ask, ask from Allâh, and when you seek help, seek the help from Allâh.” (Tirmidhi)

So what should we think about those who attribute to “saints” knowledge of the unseen, or make a Nadhr (a vow to give charity or perform some other optional good deed) for their sake, or dedicate animal sacrifices to them or ask of them what may only be requested of Allâh, such as sustenance or cure of illness, or victory, etc.? No doubt, these are Shirk.

8. We do not deny the miracles that appeared from the Messengers of Allâh nor those miraculous feets that came from the saints, but what we deny is making them partners with Allâh, supplicating them as we supplicate Allâh, and dedicating sacrifies to them, and undertaking a regime of optional worship for their sake. It has gotten to the point that the graves of some notable “saints” are showered with donations which are appropriated by the custodians and servants of these shrines, who then divide them among themselves, consuming people’s money under false pretenses. At the same time they are surrounded by multitudes of poor people who don’t get enough to eat for a day.
One poet said: “Our living don’t even get a Dhirham (a coin of silver), while thousands and thousands go to the dead.”

Not all of these shrines and graves even contain the body of a saint. But swindlers erect some of them as a means of taking the money of the gullible.

For example, one of my fellow teachers related to me that a certain Sufi Shaikh came to his mother’s house requesting a donation in order to erect a green flag to indicate the presence of a saint on a certain street, so she gave him some money. He bought some green cloth and fixed it to a wall and started telling people, “There is a Wali (saint) here, one of the friends of Allâh. I saw him in my dream.” And thus he started collecting money. One day the government decided to widen that street, which would require removing the grave. The man who had started the whole story started telling people that they had tried to remove it, but the equipment used had broken, and some people believed him, and this rumor started circulating, which caused the government to proceed with caution. The Mufti of that country himself told me that the government called him in the middle of the night to the site of that saint’s grave. He found it surrounded by soldiers. Then the excavator was brought and the grave was dug up. The Mufti looked inside and found nothing there, and knew the whole thing was a lie and fabrication.

Another example, which I heard from a teacher in the Haram in Makkah: One poor man met another and they complained to each other of their poverty. Then they saw a saint’s grave which was filled with welth. One said to the other: “Come on, let’s dig up a grave and put a saint in it, and the money will start rolling in.” His friend agreed, so they set out until they came to a braying donkey. They killed it and laid it to rest in a pit, they raised a mausoleum with a dome over it. And then both of them proceeded to roll around in the dust of the grave to get the Barakat (blessing) from it. When people passing by asked them what they were doing they said: “This is the grave of the saint Hubaish bin Tubaish, who worked miracles which defy description.” People were taking in by their spell and they began laying donations before the grave as charity and to fulfill vows, until they had gathered great wealth. When they started dividing it, they got into argument and started shouting at each other, which attracted a crowd of spectators. One of the two said: “I swear to you by this saint I didn’t take anything from you.” His friend said: “You swear to me by this saint while the both of us know there is a donkey in this grave that we buried together?” The people were astonished and felt foolish due to the donations they had made as vows, and took them back after beating the two men.

from “The Pillars of Islam and Iman – and what every muslim must know about the religion”
Written by: Muhammad bin Jamil Zino

Published by dar-us-salam

 

Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo

Author:Shaikh Muhammad Ibn Jameel Zaynoo
Source:Al-Asaalah Magazine Issue 11 (pg. 45-47) 

Translator:isma’eel alarcon – al-ibaanah.com

Know, my fellow brother, that there are certain etiquettes to the Hajj, which one must abide by and adorn himself with, such as:

1. Maintain cleanliness in your clothes, your tent, the place where you stay, and in your food and drink. This is because keeping clean will aid in preserving your health and in repelling sicknesses.

2. Beware of dropping filth or spoiled food in the roads that people use, for it will cause those performing Hajj to be bothered, and it will cause diseases to spread. So one must remove harmful objects from the road and put them in their proper place (i.e. garbage).

3. Bear the harm that comes from your neighbors with patience, and do not (let that cause you to) harm any of your brothers. Instead, repel their harm in a manner that is better, such as by using kind words.

4. Avoid sexual relations, committing sins, arguing and debating with falsehood, so that your Hajj can be accepted. Listen to the words of Allaah:

“So whoever intends to perform Hajj therein (in the months of Hajj), then he must NOT have sexual relations, nor commit sin, nor debate unjustly during Hajj.” [Surah Al-Baqarah: 197]

And the Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever goes to Hajj and he does not have sexual relations in it nor does he commit sin, he returns back (from Hajj) like the day when his mother gave birth to him (i.e. free from sins).” [Reported by Al-Bukhaaree and Muslim]

5. Be lenient in your buying and selling, and show good manners. And do not deal with anyone in a manner that he is not pleased with.

6. Beware of smoking, displaying bad manners and insulting others, for reviling a Muslim is sinfulness and fighting against him is disbelief.

7. Do not waste your time in the market places – buying and selling – or in gossiping with the “he said/she said” talk.

8. Be gentle with those around you when performing Tawaaf, kissing the Stone, the Sa’ee, and when throwing the stones (Ramee) and so on. This is from the gentleness that is required, for Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever is deprived of gentleness, he is deprived of all kinds of good.” [Reported in Saheeh Muslim]

9. Do not raise your voice out loud when making du’aa (supplication) during Tawaaf, because it disturbs the others making Tawaaf.

10. Do not push and shove people, especially when kissing the Black Stone. If it is too crowded and there is too much shoving, it is enough for you to just point in its direction.

And when casting the stones (Ramee), it is not permissible for you to use large stones, because this has been forbidden in the religious texts and because it will cause harm to those standing (in front of you).

Also, do not throw your shoes (instead of rocks) – as some ignorant people do – for this is a reprehensible act!

Avoid touching the glass surrounding the Prophet’s grave, and avoid touching the walls of the Ka’abah. Rather what is to be touched and kissed from it is (only) the Black Stone. The Yemeni Corner is also touched. [1]

11. You must shave your head or cut your hair very short when in the state of Hill (out of Ihraam), but beware of shaving the beard off, for that is forbidden according to the unanimous agreement of the scholars.

Allaah says:

“…with (the hair on) their heads shaven or cut short…”

Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Trim the moustaches and leave the beards to grow – Do the opposite of the Majoos.” {Reported by Muslim]

12. Beware of supplicating and calling out to other than Allaah, such as calling to deceased people or others not present. This is from the types of Shirk that Allaah has forbidden in His saying:

“And do not call besides Allaah that which can neither bring you benefit nor cause you harm. If you do that, then you will be from the wrong-doers.”

What is meant by “wrong-doers” in this ayah are the polytheists (those who commit shirk). If a Muslim commits Shirk, his good deeds become nullified and his Hajj is lost, as Allaah says:

“And if you commit Shirk, We will surely cancel out your good deeds and you will indeed be from the losers.” [Surah Az-Zumar: 65]

13. Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

14. Increase in your recitation of the Qur’aan and acting on what is in it, your performing of Tawaaf, your sending of Salaat on the Prophet. And make a lot of supplication, especially at night, because Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever wakes in the night and says when he awakens: ‘Laa Ilaaha IllAllaah wahdahu laa shareeka lahu. Lahul-Mulk wa lahul-Hamd wa Huwa ‘alaa Kulli shay’in Qadeer. SubhaanAllaah wal-Hamdu Lillaah wa Laa Ilaaha IllAllah wa-Allaahu Akbar wa laa Hawla wa laa Quwata Illaa Billaah.’[3]

And then he says: ‘Allaahumma Ighfir Lee’ or some supplication, he will be answered. And if he makes ablution and prays, his prayer will be accepted.” [Saheeh Al-Bukhaaree]

Footnotes:

[1] Translator’s Note: The Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Touching the Black Stone and the Yemeni Corner removes sins.”

[Reported by At-Timrimidhee and Ibn Khuzaimah and authenticated by Al-Albaanee in his book on Hajj.

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

[3] Translator’s Note: This means:

“There is no deity worthy of worship except Allaah – alone and with no partner. To Him belongs the Dominion and the Praise and He is Able over all things. Glory be to Allaah, all praise be to Allaah, and there is no deity worthy of worship except Allaah. And there is no movement nor power except by Allaah’s permission.”

The next phrase means: “O Allaah, forgive me.”

[Audio Book] Islamic Creed Based on Qur’an and Sunnah – Muhammad bin Jamil Zeeno [Audio|En]

Questions & Answers on `Aqeedah (Based on the below book by Jamil Zino)
Islamic Creed Based on Qur’an and Sunnah – Muhammad bin Jamil Zeeno
This tape is recorded at Madina Munawaara for “Invitation to Islam”

Muhammad bin Jamil Zeeno , Teacher in Dar Al-Hadeeth Al-Khairiyyah,Makkah Al-Mukarramah.In this book, all important and fundamental aspects of Islam are described in an easy form of question/answer, so that the basic concepts may be inscribed in the minds of the readers.

Part 01: Listen / Download Mp3 Here (Time 43:45)

Part 02: Listen / Download Mp3 Here (Time 34:50)

Conditions For The Achievement Of Victory – Shaykh Muhammad Jameel Zaynoo

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Verily, the one who reads the biography and struggle of the Messenger (salallaahu ‘alayhi wa sallam) will see the following stages:

1– The stage of Tawheed: The Messenger (salallaahu ‘alayhi wa sallam) remained in Makkah for 13 years, calling his people to the Tawheed of Allaah in worship, supplication and legislation – and the fighting of Shirk – until this ‘Aqeedah became firm and established in the souls of his Companions, and they became courageous, not fearful of anyone except Allaah. Hence, it is obligatory for the callers to Islaam (du’aat) to start with Tawheed and to warn against Shirk, so that they may become amongst those who take the Messenger (salallaahu ‘alayhi wa sallam) as a model and an example to be followed.

2– The stage of Brotherhood: Verily, the Messenger (salallaahu ‘alayhi wa sallam) migrated from Makkah to Madeenah in order to form a Muslim community based upon mutual love. So the first thing he began with was building a mosque in order to gather the Muslims in it for the worship of their Lord, Who ordained the five daily prayers for them to organize their lives. The Messenger (salallaahu ‘alayhi wa sallam) promptly embarked upon setting up a brotherhood between the Ansaar (the residents of Madeenah) and the Muhaajiroon who had migrated from Makkah and had left their wealth and property behind. Then the Ansaar offered their wealth and property to the Muhaajiroon, and provided them with every assistance that they needed.

The Messenger (salallaahu ‘alayhi wa sallam) found that the residents of Madeenah from the Aws and the Khazraj* had previous enmity between themselves. So he made peace between them, and Allaah removed hatred and enmity from their hearts. The Prophet (salallaahu ‘alayhi wa sallam) made them brothers in Eeman and Tawheed, loving each other for the sake of Allaah, as has been reported in the hadeeth: A Muslim is a brother of another Muslim…

3– The stage of Preparation: Verily, the Noble Qur`an has ordered us to make preparations for the enemies. So Allaah, The Most High, said:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّة

And make ready against them all you can of power… (Al-Anfal, ayah 60)

The Messenger (salallaahu ‘alayhi wa sallam) explained this verse by saying: Is the power not warfare? [Muslim]

So warfare and the study of all its branches is obligatory upon all the Muslims, depending on their ability. This obligation includes studying the use of guns, tanks, planes and other weapons which are needed for warfare.

Woe to the students of the colleges who study warfare and then take part in competitions and races which are not beneficial for the defense of their religion and their sacred places. However, the youth squander their time playing football, and taking part in competitions, during which they display their bigoted team loyalty, which Islaam has ordered us to abolish. They also neglect their prayers, which Allaah has ordered us to preservere.

4 When we return to the ‘Aqeedah of Tawheed, and we become brothers and sisters – loving each other for the sake of Allaah – and we prepare weapons for the enemies, then if Allaah Wills, the Muslims will achieve victory and the Help of Allaah just as the Messenger (salallaahu ‘alayhi wa sallam) and the companions after him achieved victory and the Help of Allaah. Allaah, The Most High, said:

يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

Oh you who believe! If you help (in the cause of) Allaah, He will help you, and make your foothold firm.
(Muhammad, ayah 7)

5 By categorizing these stages, we do not mean that they are separate and distinct, i.e. that the stage of brotherhood cannot be present alongside the stage of Tawheed. Rather, it is possible that these stages can co-exist. Allaah, The Most High, said:

وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

…and (as for) the believers, it was incumbent upon Us to help (them). (Ar-Rum, ayah 47)

This noble verse explains that Allaah has promised help for the believers against their enemies, and it is a promise that will not be revoked. Allaah helped His Messenger (salallaahu ‘alayhi wa sallam) in the Battle of Badr, and He helped the Confederates during other battles and expeditions.

He, The Most High, helped the companions of the Messenger (salallaahu ‘alayhi wa sallam) after him against their enemies. He spread Islaam, opened the lands, and aided the Muslims despite the misfortunes and calamities. It was a reward for the believers, those who were truthful to Allaah in their Eeman, their Tawheed, their worship, and their supplication to their Lord in times of hardship and in times of ease.

The Qur`an relates the condition of the believers during the Battle of Badr, when they were few in number and without many weapons, so they called upon their Lord:

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْف ٍ مِنَ الْمَلاَئِكَةِ مُرْدِفِينَ

(Remember) when you sought help of your Lord and He answered you (saying): “I will help you with a thousand of the angels each behind the other (following one another) in succession.” (Al-Anfal, ayah 9)

Allaah answered their supplication and aided them with angels who fought with them and struck the necks and limbs of the disbelievers, and that is when He, The Most High, said:

فَاضْرِبُوا فَوْقَ الأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَان

…so strike them over the necks, and smite over all their fingers and toes.” (Al-Anfal, ayah 12)

He, The Most High, brought about help and victory for the believers – the Muwahhiddeen – those who singled Him out for worship. He, The Most High, said:

وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْر ٍ وَأَنْتُمْ أَذِلَّة ٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
And Allaah has already made you victorious at Badr, when you were a weak little force. So fear Allaah much that you may be grateful. (Aali Imran, ayah 123)

One of the supplications of the Messenger (salallaahu ‘alayhi wa sallam) in the Battle of Badr was: Oh Allaah, fulfill for me that which You promised me. Oh Allaah, if you destroy this group from the people of Islaam, You will not be worshipped on the earth. [Muslim]

We see the Muslims of today entering into wars against their enemies in most of the lands, but they are not aided and they do not find victory, so what is the reason for that? Has the Promise of Allaah ascribed to the believers failed to come true? No, never! It has not failed, however, where are the believers in order that He may give them the help and victory mentioned in the verses?

We ask the Mujaahideen (those who fight in the Path of Allaah):

1– Have they prepared with Eeman and Tawheed which the Messenger (salallaahu ‘alayhi wa sallam) began his call with in Makkah before the fighting?

2– Have they acquired the means which their Lord ordered them to acquire in His saying:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّة

And make ready against them all you can of power… (Al-Anfal, ayah 60)

Verily, the Messenger (salallaahu ‘alayhi wa sallam) explained it as warfare.

3– Did they call upon their Lord and single Him out for supplication at the time of fighting? Or did they associate partners with Him, and then set out to ask help from other than Him, from those whom they believed to have sovereignty, whereas they [those worshipped besides Allaah] were themselves slaves of Allaah, and they were not capable of benefiting or harming anyone. Why do they not follow the example of the Messenger (salallaahu ‘alayhi wa sallam) in his supplication to his Lord alone?

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَه

Is not Allaah Sufficient for His slave?… (Az-Zumar, ayah 36)

4– Also, are they united and loving one another regarding that which is between them, their distinguishing feature being, the saying of their Lord:

وَلاَ تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ

…Do not dispute (with one another) lest you lose courage and your strength depart… (Al-Anfal, ayah 46)

5– Finally, why did the Muslims leave their ‘aqeedah and the commandments of their religion, which orders precedence to be given to knowledge and civilization, in opposition to the rest of the nations? So when they return to their religion, their superiority and honor will return to them. When you implement the required Eeman, then He shall give you the promised help and victory.

وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

…and (as for) the believers, it was incumbent upon Us to help (them). (Ar-Rum, ayah 47)

Source: Chapter 30 of Shaikh Zaynoo’s highly beneficial book The Methodology of The Saved Sect , published by al -hidaayah

*Aws and the Khazraj: Two of the tribes who were resident in Madeenah