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Showing posts with label Beliefs. Show all posts
Showing posts with label Beliefs. Show all posts
08 February 2011
Kufr Can Occur Without Believing in Kufr or Desiring It
The aqidah of the Salaf with respect to Eemaan is summarized as:
* Eemaan is belief, speech and action, all of these enter into Eemaan and are from the reality of Eemaan. Thus, holding the belief that "Muhammad is the Messenger of Allaah" or "the Qur'an is the speech of Allaah" is Eemaan, and the feeling of love in the heart for Allaah, or hope or fear is Eemaan, and testifying "None has the right to be worshipped except Allaah alone" is Eemaan and saying "Subhaanallaah", or commanding someone "Fear Allaah and do not backbite" is Eemaan, and removing something harmful from the floor or performing prayer is Eemaan, and not stealing, or backbiting, and withholding one's limbs from falling into these actions is Eemaan. The outward actions of Eemaan are not merely the "fruits" and "consequences" of Eemaan as the Murji'at ul-Fuquhaa say, rather they are Eemaan itself.
* Eemaan increases with obedience and decreases with disobedience and it is not just a single indivisible entity that does not admit to increase, decrease - such that if some of it goes all of it goes (in the view of the Khawaarij and Mu'tazilah) or such that none of it goes no matter what actions one does (the Murji'ah) - as [in the erroneous view of both factions], Eemaan is just a single indivisible entity.
* It is permissible make an exception (al-istithnaa) for one's faith by saying "I am a believer, if Allaah wills", out of a) avoiding self-praise, and b) uncertainty about one's future actions and what one will die upon.
* kufr occurs by belief, speech and action and is not restricted to juhood and istihlaal only. Thus, a person becomes a disbeliever through a belief held (speech of the heart), a feeling, emotion harbored in the heart (pride, arrogance, hatred and so on [which is the heart's action]), a statement made by the tongue, or an action performed by the limbs.
And inshaa'Allaah these affairs will be documented and explained in future articles from the speech of the Salaf past and present. For now, on the subject of kufr (the opposite of eemaan) this is a reproduction of an almost ten-year old article (July 2000), with some additions:
Kufr Can Occur Without Believing in kufr or Desiring It
Amongst the actions and statements are those on account of which a person exits from Islaam and it is not a condition that he desires (yaqsud) to leaves Islaam, or desires to commit kufr or that he believes in the statement of kufr he uttered.
Ibn Hajr said in Fath ul-Baree (12/373):
Amongst the Muslims are those who exit the religion without desiring (qasd) to leave the religion and without choosing a religion other than that of Islaam.
Shaikh ul-Islaam Ibn Taymiyyah as-Saarim al-Maslool (p.178):
And in essence, whoever says or commits that which is disbelief, kufr, disbelieves on account of it, even if he did not desire (lam yaqsud) to become a disbeliever (by the act), since no one desires disbelief except as Allaah wills.
To illustrate this point, a person may prostrate to an idol and this act in and of itself is kufr that expels from the religion. The ruling of takfir may be made upon a person, provided the preventative barriers to takfir are removed (such as ignorance amongst a people who do not know this opposes the deen of the Messengers, faulty ta'weel, compulsion, error, protection of one's life). However, it is not a condition that a person "intended to perform kufr" by this act, before the act is described as being major kufr and before he is judged a with having committed major disbelief and steps taken to establish the hujjah upon him to verify the ruling upon him. This is because the mushriks who worship the dead and make supplication to them, believing that the dead provide for them and protect them, they never "intend to perform kufr" by these acts, rather they consider them to be worship and nearness to Allaah, yet they are the greatest of acts of shirk and apostasy. Thus, it is not necessary that a person "intend" to commit kufr or "intend" to leave Islaam.
To illustrate with another example, a person who mocks and reviles Allaah or the Messenger, it is not required that the person "desired kufr" by his words of mockery or revilement, and neither is it a condition that he "believed (i'taqada) in the correctness or validity of the words he used to make mockery or revilement" before takfir is made of him.
Rather, if he said these words deliberately, intending to say these words, desiring to say these words, then that in and of itself is the kufr that expels from the religion. Thus, there is a difference between "desiring the act" and "desiring kufr". The latter, "desiring kufr" is of no significance and its presence or absence has no bearing on the ruling of takfir (in those cases where the action is major kufr that expels from the religion). If a person desired kufr in his heart, then he would become a disbeliever through that, regardless of whether he performed an act of kufr or not, or uttered a statement of kufr or not. However, the former, "having desired the act", meaning that a person wilfully did the act, then this does have a bearing on the ruling of takfir, for this is related to the preventative barriers and required conditions for the performance of takfir, in the sense that it must be verified that this act did not occur out of compulsion, or error and the likes.
To give another example to make this clearer. Let's say a Muslim is participating in a play in a theater or something, and he is doing it just as a job or just as a pastime, and within the play he has lines which include mockery of the religion or mockery of the Messenger (alayhis salaam). Now, if he said those words, saying those words out of choice as opposed to saying them erroneously (while intoxicated, or out of a mere slip and so on), then irrespective of what his motive is, as long as it is established that he wilfully chose to say those words, desiring to say them, then that is major kufr. And from this example, we can distinguish between what amounts to an operating motive (he is getting paid money to act) and what is established as his qasd (intent, desire) and willful choice for the act. They are two different things. His motive does not play any role in determining whether he fell into kufr or not. It is irrelevant whether he only said it because he wanted money, or because he got involved in the play to pass time, or whatever. All of that is irrelevant. If he said it, choosing to say it, desiring to utter those words of mockery, then that is major kufr. Whether you believed in the correctness of those words, or said them only out of jest (i.e. not seriously) and all of those other similar things are not considered. The only thing is considered where the statement is very clear and not anything but mockery, is whether a person deliberately said them out of choice.
Ibn al-Qayyim said in I'laam ul-Muwaqqi'een (3/63),
It has preceded that the one who uttered, when he found his lost camel, "O Allaah, you are my servant and I am your Lord" erred due to extreme joy and he did not disbelieve by these words, even though he uttered pure and clear kufr. This is because he did not intend to say it. And the one who is compelled to utter kufr, has indeed spoken with a word of kufr, but he does not become a disbeliever since he did not desire to utter this word, as opposed to the one who mocks or jests (about Allaah, the Messenger, or the religion). In this case, such an utterance would necessitate disbelief and divorce, even if he was only joking and fooling around, since he desired to utter these words (qaasidun littakallum bil-lafdh). And even if he was just joking, then this would be no excuse for him, as opposed to the case of the one who is compelled, or who erred, or who was forgetful. Such a one is excused...
Shaikh ul-Islaam Ibn Taymiyyah said in Saarim al-Maslool (p. 524):
Whoever uttered with his tongue a word of disbelief without having any need for it, deliberately saying it, knowing that it is an utterance of disbelief, then he becomes a disbeliever through that both inwardly and outwardly, and we do not make it permissible for it to be said, "It is possible for him to still be a believer inwardly"...
Shaikh ul-Islaam added to the above, in explanation of the verse in Surah Nahl, "Whoever disbelieved in Allaah after his belief, except him who is compelled and whose heart is at rest with Imaan. However, those who open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment" (Nahl 16:106)" - so he said in Saarim al-Maslool (p. 524):
And it is known that he did not intend by the disbelief mentioned here, the disbelief that relates to belief (i'tiqaad) of the heart only, because a man cannot be compelled with respect to this (i.e. his heart cannot be forced to hold a particular belief, even though he may be forced to say it with his tongue). And He excepted the one who is compelled (to disbelief) but did not meant the one who uttered (disbelief) and believed in what he said, because he excepted the one who is compelled...
In other words, only one who utters disbelief under compulsion is excused, as for the one who utters disbelief, then he has disbelieved, irrespective of whether his heart believed in what he said or not, since although a man can be forced to say something with his tongue, he cannot be forced to accept and believe it with his heart, and hence the compulsion being referred to in the verse mentioned above, is the one that is related to the tongue only, in the sense, that he has been forced to say what is kufr out of fear of harm. He did not wilfully choose it. So what is of concern and what count is whether a person willfully chose his action or his words, being under no compulsion, desiring to do this action, or say his words, and then doing it or saying it.
In conclusion, it is not necessarily a condition that when someone utters disbelief, that he also believes in what he uttered for his action to be considered disbelief or for it to be considered that he has fallen into disbelief.
Kufr Can Occur Without Believing in Kufr or Desiring It
* Eemaan is belief, speech and action, all of these enter into Eemaan and are from the reality of Eemaan. Thus, holding the belief that "Muhammad is the Messenger of Allaah" or "the Qur'an is the speech of Allaah" is Eemaan, and the feeling of love in the heart for Allaah, or hope or fear is Eemaan, and testifying "None has the right to be worshipped except Allaah alone" is Eemaan and saying "Subhaanallaah", or commanding someone "Fear Allaah and do not backbite" is Eemaan, and removing something harmful from the floor or performing prayer is Eemaan, and not stealing, or backbiting, and withholding one's limbs from falling into these actions is Eemaan. The outward actions of Eemaan are not merely the "fruits" and "consequences" of Eemaan as the Murji'at ul-Fuquhaa say, rather they are Eemaan itself.
* Eemaan increases with obedience and decreases with disobedience and it is not just a single indivisible entity that does not admit to increase, decrease - such that if some of it goes all of it goes (in the view of the Khawaarij and Mu'tazilah) or such that none of it goes no matter what actions one does (the Murji'ah) - as [in the erroneous view of both factions], Eemaan is just a single indivisible entity.
* It is permissible make an exception (al-istithnaa) for one's faith by saying "I am a believer, if Allaah wills", out of a) avoiding self-praise, and b) uncertainty about one's future actions and what one will die upon.
* kufr occurs by belief, speech and action and is not restricted to juhood and istihlaal only. Thus, a person becomes a disbeliever through a belief held (speech of the heart), a feeling, emotion harbored in the heart (pride, arrogance, hatred and so on [which is the heart's action]), a statement made by the tongue, or an action performed by the limbs.
And inshaa'Allaah these affairs will be documented and explained in future articles from the speech of the Salaf past and present. For now, on the subject of kufr (the opposite of eemaan) this is a reproduction of an almost ten-year old article (July 2000), with some additions:
Kufr Can Occur Without Believing in kufr or Desiring It
Amongst the actions and statements are those on account of which a person exits from Islaam and it is not a condition that he desires (yaqsud) to leaves Islaam, or desires to commit kufr or that he believes in the statement of kufr he uttered.
Ibn Hajr said in Fath ul-Baree (12/373):
Amongst the Muslims are those who exit the religion without desiring (qasd) to leave the religion and without choosing a religion other than that of Islaam.
Shaikh ul-Islaam Ibn Taymiyyah as-Saarim al-Maslool (p.178):
And in essence, whoever says or commits that which is disbelief, kufr, disbelieves on account of it, even if he did not desire (lam yaqsud) to become a disbeliever (by the act), since no one desires disbelief except as Allaah wills.
To illustrate this point, a person may prostrate to an idol and this act in and of itself is kufr that expels from the religion. The ruling of takfir may be made upon a person, provided the preventative barriers to takfir are removed (such as ignorance amongst a people who do not know this opposes the deen of the Messengers, faulty ta'weel, compulsion, error, protection of one's life). However, it is not a condition that a person "intended to perform kufr" by this act, before the act is described as being major kufr and before he is judged a with having committed major disbelief and steps taken to establish the hujjah upon him to verify the ruling upon him. This is because the mushriks who worship the dead and make supplication to them, believing that the dead provide for them and protect them, they never "intend to perform kufr" by these acts, rather they consider them to be worship and nearness to Allaah, yet they are the greatest of acts of shirk and apostasy. Thus, it is not necessary that a person "intend" to commit kufr or "intend" to leave Islaam.
To illustrate with another example, a person who mocks and reviles Allaah or the Messenger, it is not required that the person "desired kufr" by his words of mockery or revilement, and neither is it a condition that he "believed (i'taqada) in the correctness or validity of the words he used to make mockery or revilement" before takfir is made of him.
Rather, if he said these words deliberately, intending to say these words, desiring to say these words, then that in and of itself is the kufr that expels from the religion. Thus, there is a difference between "desiring the act" and "desiring kufr". The latter, "desiring kufr" is of no significance and its presence or absence has no bearing on the ruling of takfir (in those cases where the action is major kufr that expels from the religion). If a person desired kufr in his heart, then he would become a disbeliever through that, regardless of whether he performed an act of kufr or not, or uttered a statement of kufr or not. However, the former, "having desired the act", meaning that a person wilfully did the act, then this does have a bearing on the ruling of takfir, for this is related to the preventative barriers and required conditions for the performance of takfir, in the sense that it must be verified that this act did not occur out of compulsion, or error and the likes.
To give another example to make this clearer. Let's say a Muslim is participating in a play in a theater or something, and he is doing it just as a job or just as a pastime, and within the play he has lines which include mockery of the religion or mockery of the Messenger (alayhis salaam). Now, if he said those words, saying those words out of choice as opposed to saying them erroneously (while intoxicated, or out of a mere slip and so on), then irrespective of what his motive is, as long as it is established that he wilfully chose to say those words, desiring to say them, then that is major kufr. And from this example, we can distinguish between what amounts to an operating motive (he is getting paid money to act) and what is established as his qasd (intent, desire) and willful choice for the act. They are two different things. His motive does not play any role in determining whether he fell into kufr or not. It is irrelevant whether he only said it because he wanted money, or because he got involved in the play to pass time, or whatever. All of that is irrelevant. If he said it, choosing to say it, desiring to utter those words of mockery, then that is major kufr. Whether you believed in the correctness of those words, or said them only out of jest (i.e. not seriously) and all of those other similar things are not considered. The only thing is considered where the statement is very clear and not anything but mockery, is whether a person deliberately said them out of choice.
Ibn al-Qayyim said in I'laam ul-Muwaqqi'een (3/63),
It has preceded that the one who uttered, when he found his lost camel, "O Allaah, you are my servant and I am your Lord" erred due to extreme joy and he did not disbelieve by these words, even though he uttered pure and clear kufr. This is because he did not intend to say it. And the one who is compelled to utter kufr, has indeed spoken with a word of kufr, but he does not become a disbeliever since he did not desire to utter this word, as opposed to the one who mocks or jests (about Allaah, the Messenger, or the religion). In this case, such an utterance would necessitate disbelief and divorce, even if he was only joking and fooling around, since he desired to utter these words (qaasidun littakallum bil-lafdh). And even if he was just joking, then this would be no excuse for him, as opposed to the case of the one who is compelled, or who erred, or who was forgetful. Such a one is excused...
Shaikh ul-Islaam Ibn Taymiyyah said in Saarim al-Maslool (p. 524):
Whoever uttered with his tongue a word of disbelief without having any need for it, deliberately saying it, knowing that it is an utterance of disbelief, then he becomes a disbeliever through that both inwardly and outwardly, and we do not make it permissible for it to be said, "It is possible for him to still be a believer inwardly"...
Shaikh ul-Islaam added to the above, in explanation of the verse in Surah Nahl, "Whoever disbelieved in Allaah after his belief, except him who is compelled and whose heart is at rest with Imaan. However, those who open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment" (Nahl 16:106)" - so he said in Saarim al-Maslool (p. 524):
And it is known that he did not intend by the disbelief mentioned here, the disbelief that relates to belief (i'tiqaad) of the heart only, because a man cannot be compelled with respect to this (i.e. his heart cannot be forced to hold a particular belief, even though he may be forced to say it with his tongue). And He excepted the one who is compelled (to disbelief) but did not meant the one who uttered (disbelief) and believed in what he said, because he excepted the one who is compelled...
In other words, only one who utters disbelief under compulsion is excused, as for the one who utters disbelief, then he has disbelieved, irrespective of whether his heart believed in what he said or not, since although a man can be forced to say something with his tongue, he cannot be forced to accept and believe it with his heart, and hence the compulsion being referred to in the verse mentioned above, is the one that is related to the tongue only, in the sense, that he has been forced to say what is kufr out of fear of harm. He did not wilfully choose it. So what is of concern and what count is whether a person willfully chose his action or his words, being under no compulsion, desiring to do this action, or say his words, and then doing it or saying it.
In conclusion, it is not necessarily a condition that when someone utters disbelief, that he also believes in what he uttered for his action to be considered disbelief or for it to be considered that he has fallen into disbelief.
Kufr Can Occur Without Believing in Kufr or Desiring It
29 November 2010
A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic
Compiled by: Shaykh ‘Alee bin Ghazi at-Tawayjjari
Taken from: The book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Translated by: Abbas Abu Yahya The following is a summary of a collection of rulings and benefits:
A - Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it. It is not permissible to go to magicians and the like.
B - The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.
C - Having knowledge of the Tafseer of Allaah’s saying: << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman1>> Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.
D - Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains. Seeking cure and treatment by reciting those Ayaat3 upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.
E - Magic is a real and tangible entity. That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.
As a fortification against it:
1 - Implementing Tawheed and sincerity for Allaah Ta’ala.
2 - Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him. Allaah -Ta’ala- said: << And whosoever puts his trust in Allaah, then He will suffice him>> [Talaaq: 3]
3 - Being continuous regarding the prayers, especially Fajr prayer. Allaah Ta’ala said: <> [Baqarah: 238] In the Saheeh of Muslim on the authority of Jundub bin Sufyaan - RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take you away from Allaah’s protection.’4
4 - Reading Sooratul-Baqarah in your home: The Messenger - sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves. Indeed the Shaytaan flees from the house in which Sooratul-Baqarah is read.’5 He - sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul- Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’6 Muawiyah7 said: ‘It has reached me that the Batlah are the magicians.’
5 - Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.8 What indicates this is the saying of the Messenger - sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’9
6 - Reciting Ayaatul-Kursi when going to sleep. This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira -RadhiAllaahu anhu - who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul- Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’ Abu Huraira let him go and in the morning he informed the Prophet - sallAllaahu alayhi wa sallam – of what he had said: The Prophet - sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’10
7 - Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al- Ansaari -RadhiAllaahu anhu - who said the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’11
8 - Reading the last three Soorah of the Qur’aan in the morning and evening: What has narrated by Abdullaah bin Khubbayb -RadhiAllaahu anhu - who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah - sallAllaahu alayhi wa sallam – for him to lead us in prayer.’ The Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Say.’ But I did not say anything. Then he - sallAllaahu alayhi wa sallam – said: <> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’12
9 - Reading the last three Soorah of the Qur’aan after every prayer: What has been narrated by ‘Uqbah bin ‘Aamir -RadhiAllaahu anhu - who said: ‘The Messenger of Allaah - sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’13
10 - A Muslim should say: ‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’ Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem Three times in the morning and evening.14
11 - Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet -sallAllaahu alayhi wa sallam-: ‘Whoever stops at a place on his journey and then says: - أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ I seek refuge in the perfect Words of Allaah from the evil of what He has created – A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa nothing will harm him until he leaves that place.’15
12 - To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’16 Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’17 The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.
13 - Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira -RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’18 So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils). This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.
14 -From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’ one hundred times. Indeed the one who says it, then it is a protection for him against Shaytaan during that day.19
15 - From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’ ten times after the Fajr and Maghrib prayers. Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.20
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Footnotes: [Back to top]
1 << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman. Sulayman did not disbelieve, but the Shayateen disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) til they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. >> Ayaah 102 from Sooratul Baqarah
2 Shaykh ‘Alee at-Tawayjari mentions: ‘All the different narrations mention that the Shayateen practised the magic and that they lied and ascribed it to Sulayman –alayhi sallaam. He is free of that just as Allaah freed him of it with what He revealed to His Messenger of the Ayaah which is mentioned.’ Reasons for its revelation p.57 ‘Tabseer al-Bashr bi-Tahreem as- Sihar’
3 al-‘Araaf: 104-126, Yunus: 75-82, Ta-ha: 56-76, Shu’ara 29-51
4 Narrated by Muslim in his Saheeh, The Book of Masajid & Places of Prayer, Chapter of the Excellence of Isha & Fajr in Congregation.
5 Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer, Chapter of Optional Prayers.
6 Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer , Chapter of Excellence of Reading the Qur’aan and Soorah al-Baqarah.
7 He is Muawiyah bin Sallam one of the narrators of the hadeeth.
8 This was mentioned by Allaamah Ibn Baz – may Allaah have mercy upon him- in ‘Majmoo’al-Fatawa wa Maqalaat fil Aqeedah’(3/277).
9 Narrated by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al- Kubra, by Tabarani in ‘al-Kabeer’ from the hadeeth of Abee Umamah, see ‘Saheeh al-Jama’ & ‘Saheehah’ (2/697).
10 Narrated by Bukhari in the ‘Book of Authorization’ Chapter ‘If a person deputes somebody and the deputy leaves something and the owner agrees to that, then it is allowed.’ by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, & al-Hafidh Ibn Hajr connects up the hadeeth in ‘Fath al-Bari’.
11 Narrated by Bukhari in his Saheeh in ‘The Book of the Excellence of the Qur’aan’ Chapter: The Excellence of Sooratul- Baqarah & Muslim in his Saheeh, in The Book of the Traveller’s Prayer, Chapter of the Excellence of al-Fatiha and the Ending of Sooratul-Baqarah and the Encouragement to Read the Last Two Ayaat of Sooratul-Baqarah.
12 Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter of What to Say in the Morning, & by Tirmidhi in his ‘Sunaan’ in ‘The Book of Supplications’ and he said that the hadeeth was graded Hasan Saheeh see ‘Saheeh Tirmidhi’ by al- Albaani.
13 Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Prayer’ Chapter of Seeking Forgiveness. Narrated by Tirmidhi in his ‘Sunaan’ in ‘The Book of the Excellence of the Qur’aan’ Chapter of What is Mentioned in al-Muawaddatatyan’ see Saheeh Tirmidhi.
14 Narrated by Ahmad in his ‘Musnad’, by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter What To Say in the Morning, Tirmidhi in his ‘Sunaan’ and authenticated by al-Albani in Saheeh Ibn Majah.
15 Narrated by Muslim in his Saheeh, The Book of Dhikr, Supplication, Repentance and Seeking Forgiveness.
16 Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.
17 Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.
18 Narrated by Muslim in his Saheeh, The Book of Dress and Beautification, Chapter The Prohibition of Making Pictures of Animals.
19 Agreed upon by Bukhari and Muslim from the hadeeth of Abu Huraira -RadhiAllaahu anhu.
20 Narrated by Tirmidhi in his ‘Sunaan’ in The Book of Supplications & Albaani graded it Hasan in Saheeh Tirmidhi and in Saheeh Targheeb.
http://en.miraath.net/content/collection-guidelines-what-person-can-do-protect-himself-magic
Taken from: The book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Translated by: Abbas Abu Yahya The following is a summary of a collection of rulings and benefits:
A - Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it. It is not permissible to go to magicians and the like.
B - The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.
C - Having knowledge of the Tafseer of Allaah’s saying: << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman1>> Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.
D - Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains. Seeking cure and treatment by reciting those Ayaat3 upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.
E - Magic is a real and tangible entity. That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.
As a fortification against it:
1 - Implementing Tawheed and sincerity for Allaah Ta’ala.
2 - Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him. Allaah -Ta’ala- said: << And whosoever puts his trust in Allaah, then He will suffice him>> [Talaaq: 3]
3 - Being continuous regarding the prayers, especially Fajr prayer. Allaah Ta’ala said: <> [Baqarah: 238] In the Saheeh of Muslim on the authority of Jundub bin Sufyaan - RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take you away from Allaah’s protection.’4
4 - Reading Sooratul-Baqarah in your home: The Messenger - sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves. Indeed the Shaytaan flees from the house in which Sooratul-Baqarah is read.’5 He - sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul- Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’6 Muawiyah7 said: ‘It has reached me that the Batlah are the magicians.’
5 - Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.8 What indicates this is the saying of the Messenger - sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’9
6 - Reciting Ayaatul-Kursi when going to sleep. This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira -RadhiAllaahu anhu - who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul- Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’ Abu Huraira let him go and in the morning he informed the Prophet - sallAllaahu alayhi wa sallam – of what he had said: The Prophet - sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’10
7 - Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al- Ansaari -RadhiAllaahu anhu - who said the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’11
8 - Reading the last three Soorah of the Qur’aan in the morning and evening: What has narrated by Abdullaah bin Khubbayb -RadhiAllaahu anhu - who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah - sallAllaahu alayhi wa sallam – for him to lead us in prayer.’ The Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Say.’ But I did not say anything. Then he - sallAllaahu alayhi wa sallam – said: <> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’12
9 - Reading the last three Soorah of the Qur’aan after every prayer: What has been narrated by ‘Uqbah bin ‘Aamir -RadhiAllaahu anhu - who said: ‘The Messenger of Allaah - sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’13
10 - A Muslim should say: ‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’ Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem Three times in the morning and evening.14
11 - Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet -sallAllaahu alayhi wa sallam-: ‘Whoever stops at a place on his journey and then says: - أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ I seek refuge in the perfect Words of Allaah from the evil of what He has created – A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa nothing will harm him until he leaves that place.’15
12 - To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’16 Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’17 The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.
13 - Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira -RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’18 So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils). This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.
14 -From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’ one hundred times. Indeed the one who says it, then it is a protection for him against Shaytaan during that day.19
15 - From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’ ten times after the Fajr and Maghrib prayers. Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.20
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Footnotes: [Back to top]
1 << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman. Sulayman did not disbelieve, but the Shayateen disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) til they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. >> Ayaah 102 from Sooratul Baqarah
2 Shaykh ‘Alee at-Tawayjari mentions: ‘All the different narrations mention that the Shayateen practised the magic and that they lied and ascribed it to Sulayman –alayhi sallaam. He is free of that just as Allaah freed him of it with what He revealed to His Messenger of the Ayaah which is mentioned.’ Reasons for its revelation p.57 ‘Tabseer al-Bashr bi-Tahreem as- Sihar’
3 al-‘Araaf: 104-126, Yunus: 75-82, Ta-ha: 56-76, Shu’ara 29-51
4 Narrated by Muslim in his Saheeh, The Book of Masajid & Places of Prayer, Chapter of the Excellence of Isha & Fajr in Congregation.
5 Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer, Chapter of Optional Prayers.
6 Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer , Chapter of Excellence of Reading the Qur’aan and Soorah al-Baqarah.
7 He is Muawiyah bin Sallam one of the narrators of the hadeeth.
8 This was mentioned by Allaamah Ibn Baz – may Allaah have mercy upon him- in ‘Majmoo’al-Fatawa wa Maqalaat fil Aqeedah’(3/277).
9 Narrated by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al- Kubra, by Tabarani in ‘al-Kabeer’ from the hadeeth of Abee Umamah, see ‘Saheeh al-Jama’ & ‘Saheehah’ (2/697).
10 Narrated by Bukhari in the ‘Book of Authorization’ Chapter ‘If a person deputes somebody and the deputy leaves something and the owner agrees to that, then it is allowed.’ by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, & al-Hafidh Ibn Hajr connects up the hadeeth in ‘Fath al-Bari’.
11 Narrated by Bukhari in his Saheeh in ‘The Book of the Excellence of the Qur’aan’ Chapter: The Excellence of Sooratul- Baqarah & Muslim in his Saheeh, in The Book of the Traveller’s Prayer, Chapter of the Excellence of al-Fatiha and the Ending of Sooratul-Baqarah and the Encouragement to Read the Last Two Ayaat of Sooratul-Baqarah.
12 Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter of What to Say in the Morning, & by Tirmidhi in his ‘Sunaan’ in ‘The Book of Supplications’ and he said that the hadeeth was graded Hasan Saheeh see ‘Saheeh Tirmidhi’ by al- Albaani.
13 Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Prayer’ Chapter of Seeking Forgiveness. Narrated by Tirmidhi in his ‘Sunaan’ in ‘The Book of the Excellence of the Qur’aan’ Chapter of What is Mentioned in al-Muawaddatatyan’ see Saheeh Tirmidhi.
14 Narrated by Ahmad in his ‘Musnad’, by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter What To Say in the Morning, Tirmidhi in his ‘Sunaan’ and authenticated by al-Albani in Saheeh Ibn Majah.
15 Narrated by Muslim in his Saheeh, The Book of Dhikr, Supplication, Repentance and Seeking Forgiveness.
16 Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.
17 Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.
18 Narrated by Muslim in his Saheeh, The Book of Dress and Beautification, Chapter The Prohibition of Making Pictures of Animals.
19 Agreed upon by Bukhari and Muslim from the hadeeth of Abu Huraira -RadhiAllaahu anhu.
20 Narrated by Tirmidhi in his ‘Sunaan’ in The Book of Supplications & Albaani graded it Hasan in Saheeh Tirmidhi and in Saheeh Targheeb.
http://en.miraath.net/content/collection-guidelines-what-person-can-do-protect-himself-magic
23 September 2010
The Jinn have no power over the pious worshippers of Allah
Dr. Umar Sulaiman Al-Ashqar
[The World of the Jinn and Devils, translated by Jamaal Zarabozo, Al-Basheer Publications and Translations 1998]
Allah did not give Satan the ability to compel mankind or force them to misguidance and disbelief. Allah says in the Quran,
"Lo! My faithful bondsmen - over them you have no power, and your Lord suffices as their guardian" (Al-Israa 65).
And He also said,
"And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers. And he had no warrant whatsoever against them, save that We would know him who believes in the Hereafter from him who is in doubt thereof" (Saba 20-21).
The meaning is that Satan has no means of mastery over them, either through proofs against them or through any power over them. And Satan, himself, recognizes that fact as one can see in the following verse,
"Lo! As for My slaves, you have no power over any except such as the froward as follow you" (Al-Hijr 42).
On the Day of Resurrection, Satan will say to those who followed him in this world to misguidance and destruction,
"[Lo! Allah promised you a promise of truth; and I promised you, then failed you.] And I had no power over you save that I called unto you and you obeyed me. I cannot help you, nor can you help me" (Ibrahim 22).
And another verse says:
"His power is only over those who make him an ally and those who ascribe partners to Allah" (An-Nahl 100).
His mastery over them is through seduction and misguidance. He agitates and stirs them and leads them to disbelief and polytheism. He harasses them until they enter into it. And he never leaves them alone. Allah says in the Quran,
"Do you not see that We have sent devils on the disbelievers to confound them with confusion" (Maryam 83).
His power over them is not due to any proofs or arguments but is simply because the actions that he calls them to are in accordance with their own desires and wishes. They have themselves. They allow their true enemy, Satan, to become their friend and master because they are in agreement with what he wants from them. When they stretch their hands to him, they become his prisoner as a type of punishment for their own acts. Allah did not give Satan power over any His slaves until the slave himself opened the way for Satan by obeying him and associating him with Allah. Then Allah allows Satan to subjugate the slave and have power over him.
[The World of the Jinn and Devils, translated by Jamaal Zarabozo, Al-Basheer Publications and Translations 1998]
Allah did not give Satan the ability to compel mankind or force them to misguidance and disbelief. Allah says in the Quran,
"Lo! My faithful bondsmen - over them you have no power, and your Lord suffices as their guardian" (Al-Israa 65).
And He also said,
"And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers. And he had no warrant whatsoever against them, save that We would know him who believes in the Hereafter from him who is in doubt thereof" (Saba 20-21).
The meaning is that Satan has no means of mastery over them, either through proofs against them or through any power over them. And Satan, himself, recognizes that fact as one can see in the following verse,
"Lo! As for My slaves, you have no power over any except such as the froward as follow you" (Al-Hijr 42).
On the Day of Resurrection, Satan will say to those who followed him in this world to misguidance and destruction,
"[Lo! Allah promised you a promise of truth; and I promised you, then failed you.] And I had no power over you save that I called unto you and you obeyed me. I cannot help you, nor can you help me" (Ibrahim 22).
And another verse says:
"His power is only over those who make him an ally and those who ascribe partners to Allah" (An-Nahl 100).
His mastery over them is through seduction and misguidance. He agitates and stirs them and leads them to disbelief and polytheism. He harasses them until they enter into it. And he never leaves them alone. Allah says in the Quran,
"Do you not see that We have sent devils on the disbelievers to confound them with confusion" (Maryam 83).
His power over them is not due to any proofs or arguments but is simply because the actions that he calls them to are in accordance with their own desires and wishes. They have themselves. They allow their true enemy, Satan, to become their friend and master because they are in agreement with what he wants from them. When they stretch their hands to him, they become his prisoner as a type of punishment for their own acts. Allah did not give Satan power over any His slaves until the slave himself opened the way for Satan by obeying him and associating him with Allah. Then Allah allows Satan to subjugate the slave and have power over him.
22 September 2010
The Salafi Da'wah with Respect to Other Jamaa'ahs
Article ID : SLF020002 [24957]
I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da'wah is an ascription to what? 'Salafee' is an ascription to the 'Salaf' (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.
The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: "The best of people is my generation, then those who come after them, then those who come after them.", i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of 'Salaf' and 'Salafee' then we should bear two things in mind.
That this attachment is not to a single person or persons, as is the case with other Jamaa'ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: "Then there will come a people who give witness and their witness is not asked for...", and in other ahaadeeth there occurs: "A group of my Ummah will not cease to be upon the truth..."
So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, 'Taa'ifah' is used to refer to a single person or more.
Thus if we understand this meaning of the 'Salafees' and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon - then here we come to the second matter:
That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: "My Ummah will not unite upon error," and it is not correct to refer this to the people of later ages; those present today.
In addition to that is the ahaadeeth referring to what happened to the previous peoples - the Jews and the Christians - and what will befall the Muslims, regarding splitting into sects, saying: "The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one." The Companions said, "Who are they, O Messenger of (S)?" He (S) replied "They are the Jamaa'ah." This shows who is meant in the previous hadeeth "My Ummah will not unite upon error" since they are the saved sect, along with those who have their outlook and follow them.
The Statement of the Muhaddith of the Era
On Ascription to the Salaf
Author: Shaikh Naasir ud-Deen al-Albaanee
Source: Al-Asaalah Magazine
Article ID : SLF010002 [15482]
Shaykh al-Albaanee - hafidhahullaah - said: "However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]
21 September 2010
The Way of As-haab ul-Hadeeth and Their Being Closest to the Truth
Author: Imaam al-Albaani
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]
Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:
One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.
Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.
Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."
Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]
Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:
One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.
Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.
Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."
Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
19 September 2010
The Way to Salvation is Found in Holding to the Qur'aan and the Sunnah
للشيخ ربيع بن هادي المدخلي
أصله : مكالمة هاتفية مع المركز السلفي (( ترويد )) بكندا
ترجمه وخرج الآيات والأحاديث موسى الطويل [ريتشاردسون]
Shaykh Rabee' ibn Haadee Al-Madkhalee
From a tele-link (1424-07-09) with TROID
Translation, footnotes by Moosaa Richardson
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…
Verily the praise is for Allaah, we praise Him, seek His Assistance and Forgiveness. And we seek refuge in Allaah from the evils of our own selves, and from the evil (outcomes) of our deeds. Whomever Allaah guides, there is no one to lead him astray; and whomever Allaah has left astray, there is no one who can guide him. And I testify that there is no deity worthy of worship except Allaah alone without any partners, and I further testify that Muhammad is His Servant and Messenger.
"O you who believe! Fear Allaah with the true fear He deserves, and do not die except as Muslims." [1]
"O Mankind! Fear your Lord, the One who created you from a single soul, and then created from that soul its mate, and then sent forth from the two of them multitudes of men and women. And fear Allaah the One through whom you seek (your mutual rights), and (take care of) the ties of kinship, for verily Allaah is a Watcher over you." [2]
"O you who believe! Fear Allaah and speak a word that is straight to the point. As a result, He will correct your actions and forgive your sins. And whoever obeys Allaah and His Messenger has indeed succeeded with a great victory." [3]
To proceed: Then verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad, sallallaahu 'alayhe wa sallam. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance; and every kind of misguidance is in the Fire.
I welcome all of my children, brothers, and loved ones, to this good, blessed opportunity, that which we ask Allaah, the Blessed and Exalted, to bring benefit from, and that He makes us and all of you from those who listen to the statements (of Truth) and follow the finest of them.
In this introduction you have heard the statement of the Prophet, sallallaahu 'alayhe wa sallam:
"Verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance." [4]
The Messenger of Allaah, sallallaahu 'alayhe wa sallam, used to repeat this address often. It is from his jawaami' al-kalim (short, concise speech that carries extensive meanings), sallallaah 'alayhe wa sallam. It contains an incitement to hold fast to the Book of Allaah, since it is the best speech, an incitement to hold fast to the guidance of the Prophet, sallallaahu 'alayhe wa sallam, since it is the best guidance, and a caution against innovation, since it is the worst of all affairs.
So due to the importance of these blessed, all-inclusive, prophetic words, the Prophet, sallallaahu 'alayhe wa sallam, used to repeat it often so that his Companions that were listening would comprehend them and carry them to those who would come after them, following them in righteousness, so that these words would be understood by everyone that Allaah wants good for.
Based on this, I urge you to hold fast to the Book of Allaah and the Sunnah of His Prophet, sallallaahu 'alayhe wa sallam; and I warn you against the newly invented matters, innovation and misguidance, as they are from the most evil of all affairs, and only with Allaah is the refuge. While, on the other hand, holding fast to the Book of Allaah and the Sunnah of the Messenger of Allaah is the best of all affairs. And this is a great principle, one guaranteed by the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam. It is a principle that was adopted by the Salaf, one that they called to, and one that they used to refute all of those who held positions contrary to what is found in the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam.
22 August 2010
Ask the People of Knowledge If you do not know
With the Shaykh, the Faqîh Muhammad ibn Sâlih al-’Uthaymîn
Q.1 Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?
A.1 Shaykh ibn al-’Uthaymîn - hafidhahullâh - replied:
“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil.
So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]
Q.2 What is the difference between a Scholar and a dâ’î?
A.2 “The difference between the Scholar and the dâ’î is clear. The dâ’î is one who strives to convey the message of the Sharî’ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring).
The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ’î. However, if the Scholar is not a dâ’î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because the Prophets - may Allâh’s peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu ’alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws.
As for the saying of some of the people that it is permissible to become a dâ’î without knowledge, then if they mean a dâ’î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ’î not having knowledge what to do da’wah with, nor having knowledge what to do daw’ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]
Q. 3 Allâh says: “And your Lord says: Call upon Me and I will respond to your supplication.” So why is it that a person’s du’â (supplication) is sometimes un-answered?
A.3 The honourable Shaykh answered by saying:
“All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise.
The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:-
Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered.
Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil.
Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu ’alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]
So the Prophet sallallâhu ’alayhi wa sallam explained the unlikelihood that this person’s supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:-
One: Raising ones’ hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11]
Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.
Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication.
Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu ’alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of ’Arafah, boasting to the angels about those standing at ’Arafah; and says: They come to me dusty and disheveled from all directions.” [13]
However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu ’alayhi wa sallam remarked: “So how can it be answered!”
Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you.
Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic.
Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu ’alayhi wa sallam said: “A servant’s prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward.
So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]
Q. 4 What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?
A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:-
Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever).
Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18]
However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case.
If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20]
References
1. Related by al-Bukhârî (no.3461) from ’Abdullâh ibn ’Amr radiallâhu ’anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-’Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-’Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu ’anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-’Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya’lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma’ (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû’ Fatâwa war-Rasâ’il (no.155) of Shaykh Muhammad ibn Sâlih al-’Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ’ 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu ’anhu.
20. Majmû’ Fatâwâ war-Ras’âil (no.341).
Q.1 Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?
A.1 Shaykh ibn al-’Uthaymîn - hafidhahullâh - replied:
“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil.
So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]
Q.2 What is the difference between a Scholar and a dâ’î?
A.2 “The difference between the Scholar and the dâ’î is clear. The dâ’î is one who strives to convey the message of the Sharî’ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring).
The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ’î. However, if the Scholar is not a dâ’î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because the Prophets - may Allâh’s peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu ’alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws.
As for the saying of some of the people that it is permissible to become a dâ’î without knowledge, then if they mean a dâ’î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ’î not having knowledge what to do da’wah with, nor having knowledge what to do daw’ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]
Q. 3 Allâh says: “And your Lord says: Call upon Me and I will respond to your supplication.” So why is it that a person’s du’â (supplication) is sometimes un-answered?
A.3 The honourable Shaykh answered by saying:
“All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise.
The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:-
Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered.
Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil.
Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu ’alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]
So the Prophet sallallâhu ’alayhi wa sallam explained the unlikelihood that this person’s supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:-
One: Raising ones’ hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11]
Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.
Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication.
Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu ’alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of ’Arafah, boasting to the angels about those standing at ’Arafah; and says: They come to me dusty and disheveled from all directions.” [13]
However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu ’alayhi wa sallam remarked: “So how can it be answered!”
Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you.
Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic.
Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu ’alayhi wa sallam said: “A servant’s prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward.
So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]
Q. 4 What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?
A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:-
Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever).
Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18]
However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case.
If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20]
References
1. Related by al-Bukhârî (no.3461) from ’Abdullâh ibn ’Amr radiallâhu ’anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-’Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-’Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu ’anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-’Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya’lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma’ (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû’ Fatâwa war-Rasâ’il (no.155) of Shaykh Muhammad ibn Sâlih al-’Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ’ 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu ’anhu.
20. Majmû’ Fatâwâ war-Ras’âil (no.341).
16 August 2010
The Origins of Shirk
Source: Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid
Article ID : TAW010004 [24598]
From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allah, to other than Allah) gradually overcame them. The basis for this is the saying of Allah - the Most Blessed, the Most high:
"Mankind was one Ummah, then Allah sent prophets bringing good news and warnings." (Surah Baqarah 2:213)
Ibn 'Abbas - radiallaahu 'anhu - said:
"Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners"(1)
Ibn 'Urwah al-Hanbalee (d.837 H) said:
"This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers"(2)
I say: In it is also a refutation of some of the philosophers and athists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:
Firstly:His (the prophet (sallallaahu `alaihi wasallam) ) saying that he related from his Lord (Allah) : "I created all my servants upon the true Religion (upon Tawheed, fre from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority."(3)
Secondly:His (the prophet (sallallaahu `alaihi wasallam) ) saying: " Every child is born upon the Fitrah(4) but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them."
Abu Hurayrah said: Recite if you wish: "Allah's fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allah."(Surah ar-Rum 30:30)(5)
After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed)
Concerning the saying of Allah - the most perfect - about the people of Nooh:
"And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr."
(Surah Nooh 71:23)
It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allah - the most high - and he whispered to them that this is what their forefathers used to do!!!
23 July 2010
Hell fire complains
Assalamu alaikum warahmatullahi waBarakatuh
(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me.'' So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. ) In the Two Sahihs it is recorded .
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan jazakAllah khairun
19 July 2010
Ibn 'Uthaymeen (rahimahullaah) was asked about what one should say when asked "Where is Allaah?"
Ibn 'Uthaymeen (rahimahullaah) was asked about what one should say when asked "Where is Allaah?"
The Noble Shaikh was asked: Concerning the statement of some of the people when they are asked, "Where is Allaah?", they reply, "Allaah is present everywhere." Or they say, "He is present." Is this type of reply correct in this general unrestricted sense?
Answer: This answer is false and it is not correct unrestrictedly or restrictedly. If the person is asked, "Where is Allaah?" He should say, "Above the heavens", just as the woman answered the Prophet (Sallallaahu 'alayhi wa sallam) when he asked her, "Where is Allaah?" She said, "Above the heavens."
In reference to whoever says, "He is present", only, then this is a type of evading the answer and dodging it. In reference to whoever says, "Verily, Allaah is everywhere", and he means that Allaah himself is actually everywhere, then this is disbelief (Kufr), because it is denying what is proven by the texts. Rather, it is even denying the recorded evidences, the intellectual evidences and even the natural nature, that guide us to believe that Allaah, exalted is He, is High above everything, and that He is above the heavens, and He has risen over His Throne.
Ash-Shaikh Muhammad ibn Saalih Al-'Uthaymeen
Source: Al-Fataawaa Ash-Shar'iyyah fil-Masaa'il il-'Asriyyah min Fataawaa 'Ulamaa' il-Baladil-Haraam, pp. 28-29.
Translation: Aqeel Walker
13 July 2010
Marriage to the Jinn
Assalamu alaikum warahmatullahi waBarakatuh
click here on the pdf file of -"Marriage to the Jinn" by Shaykh Yahya al-Haajooree
09 July 2010
What is the dress of the woman in the Prayer?
By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani Compiled by Umm Ayyoob Noorah bint ‘Ahsan Ghawee Translated by Abbas Abu Yahya
Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).
Then the Shaykh says: ‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’ [Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162] Umm Ayoob says:‘So in summary: Shaykh Albani Rahimullaah holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer.
His sources for this are the following:
1 - His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.
2 - The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.
3 - Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.
This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani Rahimullaah retracted from his saying that of recommendation of wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.
This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s Rahimullaah retraction from the opinion of it being recommended to the opinion of it being obligatory.
The Shaykh (Rahimullaah) said while refuting the followers of Imaam Shafi’ee :
‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’ The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded. The statement of Imaam Shafi’ee Rahimullaah in the book ‘al-Umm’ which we previously mentioned, where he said (1/78): ‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . . and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’
Shaykh Albani continues: ‘Verily Aeysha Radi Allaahu anha said: ‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’ ‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’ She used to do this so that nothing shown from her clothing. Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.
Also, with the same meaning is the statement of Ibn Umar Radi Allaahu anhu :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’ [‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135] Umm Ayyoob continues: ‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’ [‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ - compiled by Umm Ayyoob p.57-58]
05 July 2010
The Difference between Aqeedah and Tawheed
In the name of Allah. The One who sent His final messenger with light to help the blind to see. The One who there is absolutely no deity worthy of worship but Him. Peace and blessing be upon His final messenger, his family, his companions and whoever follows their way. The following was taken from “ Idmanut Turruq lee Ma’rifatil Furuq” this book was written by Abu Ammar Yasir Al-Adenee. Shaykh Yahya Al-Hajooree(may Allah preserve him)said “ Yasir Al-Adenee is a teacher and preacher. He currently resides in Hadramout. He has published a book titled” Hedieya fee Tarteeb Faw’id Beedieyah wa Neehiya”. Taken from At-Taabaqat on page 65.
Tawheed calls for the belief in Allah, the Books, Messengers, Angels, the Last Day and the Qadr .
‘Aqeedah is more general and has more detail in its subject than Tawheed does.
Tawheed affirms facts by proof only.
While ‘Aqeedah affirms Tawheed, refutes doubtful issues, sheds light on the misguided ideologies’ claims, and disputes with the other religions and sects.
(end of definition from Idmanut Turruq)
Extra point of benefit.
*The Salaf used to use the word Sunnah or Sharee’ah as a synonym with ‘Aqeedah. We find books written by great Imams that explain the ‘Aqeedah of Ahulus Sunnah wa Jama’ah. Here are just a few books that establish this point;
1. Usulus Sunnah by Al-Humaydee 219 H
2. As-Sunnah by Abdullah ibn Ahmed ibn Hanbal 290 H
3. Sharus Sunnah by Al-Muzanee 264 H
4. As-Sunnah by Ibn Abee ‘As-sim 287 H
5. As-Sunnah by Al-Murwazee 294 H
6. As-Sunnah by Al-Khalal 311 H
7. Sharus Sunnah By Imam Al-Barbaharee 329 H
8. Usul As-Sunnah by Ibn Abee Zamaneen 399 H
9. As-Sharee’ah Imam Al-Ajuree 360 H
Translated by:Abu Aaliyah Abdullah ibn Dwight Battle,Doha, Qatar 13/5/1429
Tawheed calls for the belief in Allah, the Books, Messengers, Angels, the Last Day and the Qadr .
‘Aqeedah is more general and has more detail in its subject than Tawheed does.
Tawheed affirms facts by proof only.
While ‘Aqeedah affirms Tawheed, refutes doubtful issues, sheds light on the misguided ideologies’ claims, and disputes with the other religions and sects.
(end of definition from Idmanut Turruq)
Extra point of benefit.
*The Salaf used to use the word Sunnah or Sharee’ah as a synonym with ‘Aqeedah. We find books written by great Imams that explain the ‘Aqeedah of Ahulus Sunnah wa Jama’ah. Here are just a few books that establish this point;
1. Usulus Sunnah by Al-Humaydee 219 H
2. As-Sunnah by Abdullah ibn Ahmed ibn Hanbal 290 H
3. Sharus Sunnah by Al-Muzanee 264 H
4. As-Sunnah by Ibn Abee ‘As-sim 287 H
5. As-Sunnah by Al-Murwazee 294 H
6. As-Sunnah by Al-Khalal 311 H
7. Sharus Sunnah By Imam Al-Barbaharee 329 H
8. Usul As-Sunnah by Ibn Abee Zamaneen 399 H
9. As-Sharee’ah Imam Al-Ajuree 360 H
Translated by:Abu Aaliyah Abdullah ibn Dwight Battle,Doha, Qatar 13/5/1429
01 July 2010
What Is A Jinn?
['Aalam al-Jinn wa'l-Shayaateen ]
By 'Umar Sulaymaan Al-Ashqar .
The Qur’aan and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allaah Alone, with no partner or associate. Allaah says (interpretation of the meanings):
"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)." [al-Dhaariyaat 51:56].
"O assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto you My Verses…?" [al-An’aam 6:130]
The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning "hidden from sight". Allaah says (interpretation of the meaning):
"… Verily he [Shaytaan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them…" [al-A’raaf 7:27]
Allaah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame of fire." [al-Hijr 15:27]
"And the jinns did He create from a smokeless flame of fire." [al-Rahmaan 55:15].
According to a hadeeth narrated by ‘Aa’ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were created from light, the jinn were created from fire, and Aadam was created from that which has been described to you." (Reported by Muslim, 5314).
Types of jinn
Allaah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha’labah al-Khushani said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214. Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad).
The jinn and the sons of Aadam
Every individual among the sons of Aadam has a jinn who has been appointed to be his constant companion (qareen). Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There is not one of you who does not have a jinn appointed to be his constant companion.’ They said, ‘And you too, O Messenger of Allaah?’ He said, ‘Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good.’" (Reported by Muslim, 2814). Al-Nawawi said in his commentary on Muslim (17/175): "‘He has submitted’ … he became a believing Muslim. This is the apparent meaning. Al-Qaadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allaah be upon him) was protected from Shaytaan, physically and mentally, and with regard to his speech. This hadeeth contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qareen (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible."
Their powers
Allaah has given the jinn powers that he has not given to humans. Allaah has told us about some of their powers, such as the ability to move and travel quickly. An ‘ifreet from among the jinn guaranteed to the Prophet Sulaymaan (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allaah says (interpretation of the meaning):
"An ‘ifreet (strong one) from the jinns said: ‘I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.’ One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’ – then when Sulaymaan saw it placed before him, he said, ‘This is by the Grace of my Lord…’" [al-Naml 27:39-40].
The food and drink of the jinn
The jinn eat and drink. Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Someone from among the jinn called me, and I went with him and recited Qur’aan for them.’ He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, ‘You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.’" (Reported by Muslim, 450). According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything on which Allaah’s name has not been mentioned – those are for the kuffaar among the jinn.
The beasts of the jinn
According to the hadeeth narrated by Ibn Mas’ood, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allaah be upon him) for provision, and he said to them: "…and [you can have] all the droppings as food for your animals."
The dwelling-places of the jinn
The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, ‘Allaahumma innee a’oodhu bika min al-khubuthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the evil ones, male and female).’" (Reported by al-Bukhaari, 142; and Muslim, 375). Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty – masculine form), and khabaa’ith is the plural of khabeethah (evil or dirty – feminine form), and that what is meant is male and female shayaateen.
Some jinns are Muslims and some are kaafirs
Allaah tells us that some of the jinn said (interpretation of the meaning):
" ‘And some of us are Muslims, and of us some are al-qaasitoon (disbelievers – those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qaasitoon, they shall be firewood for Hell.’" [al-Jinn 72:14-15]
The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] ‘There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.)’" [al-Jinn 72:11]
The story of how the first jinn of this ummah became Muslim was narrated by ‘Abd-Allaah ibn ‘Abbaas, who said: "The Prophet (peace and blessings of Allaah be upon him) went out with a group of his Companions heading for the marketplace of ‘Ukaaz. This was when the shayaateen were prevented from getting any news from heaven, and shooting stars had been sent against them. The shayaateen went back to their people, who said, ‘What is the matter with you?’ They said, ‘We cannot get news from heaven, and shooting stars were sent against us.’ Their people said, ‘Nothing is stopping you from hearing news from heaven except some new event that must have happened. Go and look in the east and the west of the earth, and see if you can find out what it is that is stopping you from hearing news from heaven.’ Those who went out in the direction of Tihaamah came upon the Prophet (peace and blessings of Allaah be upon him) in Nakhlah, when he was on his way to ‘Ukaaz, and found him leading his Companions in Fajr prayer. When they heard the Qur’aan, they listened to it and said, ‘By Allaah, this is what is stopping us from hearing news from heaven.’ When they went back to their people, they said, ‘O our people, we have heard a wonderful Recital (the Qur’aan). It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allaah). [al-Jinn 72:2 – interpretation of the meaning]. Then Allaah revealed to His Prophet (peace and blessings of Allaah be upon him) the words (interpretation of the meaning): "Say (O Muhammad): ‘It has been revealed to me that a group of jinns listened (to this Qur’aan)…’ [al-Jinn 72:1], and Allaah revealed to him what the jinn had said." (reported by al-Bukhaari, 731).
Their reckoning on the Day of Resurrection
The jinn will be called to account on the day of Resurrection. Mujaahid (may Allaah have mercy on him) said, concerning the aayah (interpretation of the meaning): "… but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari, Baab Dhikr al-Jinn wa Thawaabihim wa ‘Iqaabihim.
Protection from the harm of the jinn
Because the jinn can see us while we cannot see them, the Prophet (peace and blessings of Allaah be upon him) taught us many ways to protect ourselves from their harm, such as seeking refuge with Allaah from the accursed Shaytaan, reciting Soorat al-Falaq and Soorat al-Naas (the last two Soorahs of the Qur’aan), and reciting the words taught by Allaah in the Qur’aan (interpretation of the meaning): "Say: ‘My Lord! I seek refuge with You from the whisperings (suggestions) of the shayaateen (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me.’" [al-Mu’minoon 23:97-98]
Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, "To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet." (Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611).
Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, ‘You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?’ He said, ‘No, by Allaah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.’ The human said, ‘Fine.’ He said, ‘Recite, ‘Allaah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists…’ [Aayat al-Kursi – al-Baqarah 2:255 – interpretation of the meaning]. The human said, ‘Fine.’ He said, ‘You will never recite this in your house but the Shaytaan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.’" (Reported by al-Daarimi, 3247).
This is a brief summary about the jinn, and their nature and characteristics. Allaah is the Best of protectors and the Most Merciful of those who show mercy.
By 'Umar Sulaymaan Al-Ashqar .
The Qur’aan and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allaah Alone, with no partner or associate. Allaah says (interpretation of the meanings):
"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)." [al-Dhaariyaat 51:56].
"O assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto you My Verses…?" [al-An’aam 6:130]
The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning "hidden from sight". Allaah says (interpretation of the meaning):
"… Verily he [Shaytaan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them…" [al-A’raaf 7:27]
Allaah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame of fire." [al-Hijr 15:27]
"And the jinns did He create from a smokeless flame of fire." [al-Rahmaan 55:15].
According to a hadeeth narrated by ‘Aa’ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were created from light, the jinn were created from fire, and Aadam was created from that which has been described to you." (Reported by Muslim, 5314).
Types of jinn
Allaah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha’labah al-Khushani said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214. Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad).
The jinn and the sons of Aadam
Every individual among the sons of Aadam has a jinn who has been appointed to be his constant companion (qareen). Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There is not one of you who does not have a jinn appointed to be his constant companion.’ They said, ‘And you too, O Messenger of Allaah?’ He said, ‘Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good.’" (Reported by Muslim, 2814). Al-Nawawi said in his commentary on Muslim (17/175): "‘He has submitted’ … he became a believing Muslim. This is the apparent meaning. Al-Qaadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allaah be upon him) was protected from Shaytaan, physically and mentally, and with regard to his speech. This hadeeth contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qareen (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible."
Their powers
Allaah has given the jinn powers that he has not given to humans. Allaah has told us about some of their powers, such as the ability to move and travel quickly. An ‘ifreet from among the jinn guaranteed to the Prophet Sulaymaan (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allaah says (interpretation of the meaning):
"An ‘ifreet (strong one) from the jinns said: ‘I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.’ One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’ – then when Sulaymaan saw it placed before him, he said, ‘This is by the Grace of my Lord…’" [al-Naml 27:39-40].
The food and drink of the jinn
The jinn eat and drink. Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Someone from among the jinn called me, and I went with him and recited Qur’aan for them.’ He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, ‘You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.’" (Reported by Muslim, 450). According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything on which Allaah’s name has not been mentioned – those are for the kuffaar among the jinn.
The beasts of the jinn
According to the hadeeth narrated by Ibn Mas’ood, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allaah be upon him) for provision, and he said to them: "…and [you can have] all the droppings as food for your animals."
The dwelling-places of the jinn
The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, ‘Allaahumma innee a’oodhu bika min al-khubuthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the evil ones, male and female).’" (Reported by al-Bukhaari, 142; and Muslim, 375). Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty – masculine form), and khabaa’ith is the plural of khabeethah (evil or dirty – feminine form), and that what is meant is male and female shayaateen.
Some jinns are Muslims and some are kaafirs
Allaah tells us that some of the jinn said (interpretation of the meaning):
" ‘And some of us are Muslims, and of us some are al-qaasitoon (disbelievers – those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qaasitoon, they shall be firewood for Hell.’" [al-Jinn 72:14-15]
The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] ‘There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.)’" [al-Jinn 72:11]
The story of how the first jinn of this ummah became Muslim was narrated by ‘Abd-Allaah ibn ‘Abbaas, who said: "The Prophet
Their reckoning on the Day of Resurrection
The jinn will be called to account on the day of Resurrection. Mujaahid (may Allaah have mercy on him) said, concerning the aayah (interpretation of the meaning): "… but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari, Baab Dhikr al-Jinn wa Thawaabihim wa ‘Iqaabihim.
Protection from the harm of the jinn
Because the jinn can see us while we cannot see them, the Prophet (peace and blessings of Allaah be upon him) taught us many ways to protect ourselves from their harm, such as seeking refuge with Allaah from the accursed Shaytaan, reciting Soorat al-Falaq and Soorat al-Naas (the last two Soorahs of the Qur’aan), and reciting the words taught by Allaah in the Qur’aan (interpretation of the meaning): "Say: ‘My Lord! I seek refuge with You from the whisperings (suggestions) of the shayaateen (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me.’" [al-Mu’minoon 23:97-98]
Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, "To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet." (Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611).
Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, ‘You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?’ He said, ‘No, by Allaah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.’ The human said, ‘Fine.’ He said, ‘Recite, ‘Allaah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists…’ [Aayat al-Kursi – al-Baqarah 2:255 – interpretation of the meaning]. The human said, ‘Fine.’ He said, ‘You will never recite this in your house but the Shaytaan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.’" (Reported by al-Daarimi, 3247).
This is a brief summary about the jinn, and their nature and characteristics. Allaah is the Best of protectors and the Most Merciful of those who show mercy.
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