How the salaf raised their children

How the salaf raised their children- Notes from a lesson by Abu Khadija Abdul Wahid

At age of 0-7- you play with them. You teach them Islam but make the learning easy and dont be harsh with them.

7-14- this is the age where you discipline and tell them to memorise Qur’an and ahadith. They know how to honor and respect and sit in a dars.

14-21- the parent should be his childrens companion and you make
consultation with them over issues, you ask their opinion. The parent can leave his children at home by himself if the parent has to go out because his old enough now.

Signs of adulthood are 3:

Hair growing on private parts.
Wet dreams so they could have sexual intercourse.
Menses (for women).

Age of 15.

Whichever 1 of these come, then they are adults.

Abu bakr sijistanee compiled his first book at 11 regarding the biography of a great imaam and his father was pleased with that.

Now children are too busy with games.

We should tell our children to read biographies of the salaf and then write about it and ask why he wrote those points especially. The more the children read these books, they will become more encouraged by them and the salaf will become their role models. Also ask the children the names of the imaams of the salaf.

When Abu Dawud was 8 yrs old, he witnessed the funeral of imaam isaac ibn rahawai who died in the second century after hijrah. But now people dont take their children to the janazah.

If the youth go off the rails its because of bad companionship or weak parenting or both.

Imaam Ahmed would read the musnad of his, which had the collection of 40,000 ahadith to his children for 12 years.

Tell your children to study the deen first and then they can do their homework afterwards because the deen is the priority. Read and memorise the deen every day.

We should attach our hearts to the ulama and we should see them and take our children to see them, before they pass away.

Make your children tulaab and take them to the masjid and keep them from bad company. When they go the masjid, tell them to always take their notepads even if theres no dars on, just in case they hear a benefit. You shouldnt just leave them on the streets or schools, rather you give them tarbiyyah of the sunnah and the staying away from bidah. You shouldnt always keep them inside the home.

Teach the child to not speak until he is permitted to speak.
Teach the child not be roudy around you.
If parents are telling the child off, you should teach the child to not look into ur eyes, rather look down.
The child should sit with his parents like a student sits with a shaykh, mathalan you dont raise your feet infront of a shaykh.
The father teaches his children to serve the guests.
Teach your child to seek permission to leave the room. Also when your out, you teach your child to let you through the door first.
Teach the children that they should treat with respect his parents friends.

Some parents tell their children not to call them mum or dad but by their names, this is not correct.

Sometimes children at 8 are screaming and shouting at home, like babies. This is not correct.

Make your children close to you, not distant and put a desire of ilm in them.

End of dars.

Below is a bit of extra info by Abu Talha Dawud Burbank: [(rahimuhullah)]

Imaam adh-Dhahabee -rahimahullaah- mentioned in ‘Siyar A`laamin-Nubalaa.’ (10/233), in his biography ofaboo Mushir `Abdul-A`laa ibn Mushir ad-Dimashqee:

” Ibn Zanjawayh said: I heard Aboo Mushir say:

“Strictness with a child at an early age will bring about increase in his intellect in later life.”

[ adh-Dhahabee said about Aboo Mushir in his biography in ‘al-Kaashif':

The Imaam, Aboo Mushir al-Ghassaanee, the Shaikh of Shaam.(He narrated) from Sa`eed ibn `Abdil-`Azeez, and (Imaam) Maalik; and from him (narrated):Ibn Ma`een, Aboo Haatim, and`Abdur-Rahmaan ibn ar-Ruwaas. He was from the finest of the scholars, and from the most eloquent and correct in speech, and one of those who memorized most. He was threatened with the sword to force him to say that the Qur.aan was created, but he refused, so he was imprisoned. He died in Rajab, in the year 218 (H).”]

* Ibnul-Jawzee -rahimahullaah- reported in ‘Dhammul-Hawaa’ (p.116) that Ibraaheem ibn Ishaaq al-Harbee (d.285 H) said:

“Keep your children away from evil companions, before it happens that you have immersed them in, and dyed them with affliction”,

and he said:

“The beginning of the corruption of children comes about from one another.”

[Reference: Dr.Sulaymaan ibn Ibraaheem al-`Aayid’s introduction to ‘Ghareebul-Hadeeth’ of Ibraaheem al-Harbee.

Hadith 7 The Religion Is Naseehah

بسم الله الرحمن الرحيم

Bismillahir-Rahman-nir-Raheem

In the Name of Allah The most Gracious The Most Merciful

On the authority of Abu Ruqayya Tameem ibn Aus ad-Daaree (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said: ‘The Deen (religion) is naseehah (advice/sincerity)’. We said ‘To whom?’ He said ‘To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.’ [Related by Muslim]

My Notes:

Tameem al Aus ad-Daree, his kunyah is Abu Ruqayyah. He has his daughters name in his kunyah they say he had just one daughter. He accepted Islam in 9 AH. He has narrated 17 or 18 hadith, this is his only hadith in Sahih Muslim and this hadith is only in Muslin not in Bukhari. The importance of the sahabi is that the Messenger narrated from him about the Dajjal. He was the sahabi who saw dajjal. The Messenger narrated his story to the people, and he reiterated taht he had already had told them abt the Dajjal and this sahabi had seen the Dajjal so his story was further authenticated by Tamim ad Dari.

The entire religion of Islam rotates around this hadith. The Messenger (صلى الله عليه وسلم) said ad- deen al naseeha, this shows the importance of naseeha and it shows that it is the religion in its entirety. And as we know the Deen is Islam eemaan and ihsaan. Some said some of the deen is naseeha and others said no all of it is naseeha. The Messenger (صلى الله عليه وسلم) repeated this thrice, it was from the way of the Messenger (صلى الله عليه وسلم), sometimes he repeated it thrice so it would be easy for them to memorize it, to bring it to their attention, so that it sticks in their mind and too show the importance of what he is saying.

Ad-deen here means the religion. The Deen accepted by Allah is Islam. Deen also means habbit or manners.

The Messenger said a person is on the Deen of his friends. One should have good believer friends not kuffar.

Deen also means Recompense as in the ayah Maalik e yawmiddeen. Deen also means obedience, it has varied meanings in arabic. In this hadith it particularly means Islam. Naseeha they said is sincerity in english. It means having khuloos meaning being pure from something. Like when you say you have purified the honey from its impurities. Or repentance cleanses you. This naseeha is the entire Deen of Islam. Because when the Messenger says Ad-Deenu naseeha it means Deen is nothing but naseeha, this is linguistically.

The scholars differed on this some said the majority of the deen is naseeha sincerty. The entire Deen is naseeha if you translate naseeha to sincerity. The question here is why did the Messenger not specify who the naseeha is for. That is because he wanted the Sahabah to be curiously intrigued about it and ask him. The Sahabah asked the Messenger who is the Deen naseeha for? This shows if you don’t know or understand something we should ask someone who knows.

Notes From The Sharh (explanation):

This is the only hadeeth narrated by Tameem ad-Daaree (رضي الله عنه). And ‘Naseehah’ is a comprehensive word, whose meaning implies the desire for all possible good for the one being advised. And this word ‘an-naseehah’ is most concise in speech, and there is no other single word in the Arabic language that completetly and precisely explains its meaning, just as it is said that regarding the word ‘al-Falaah’ (the success) that there is no other word in the Arabic language that more precisely and succinctly describes the good of both this world and the next.

And the meaning of his (صلى الله عليه وسلم) statement “The Deen is Naseehah” is that the main pillar of the Religion and its Straightness lies in this concept of Naseehah. And this is similar to the Prophet’s (صلى الله عليه وسلم) statement “The Hajj is ‘Arafah”, meaning the main pillar of the Hajj is the standing in the Plain of ‘Arafah.

As for the detailed explanation of Naseehah then al-Khattaabee (rahimhu Allaah) and others from amongst the ‘ulemaa have said:

1) Naseehah to Allaah ta’aalaa refers to belief in Him and the negation of all shirk, and leaving heresy and disbelief in His Attributes, rather describing Him with the Perfect and Complete Attributes, all of them, and freeing Him of all deficiencies. And it further implies being firm upon His obedience and keeping away from sin, and loving for His sake and hating for His sake, and waging Jihaad against those who disbelieve in Him. And recognising His favours and thanking Him for that, and having sincerity for Him in all our affairs, and supplicating to Him with all of His Names and Attributes that He has mentioned, and encouraging others upon that, and courteous behaviour with the people. Believing in all Tawheed ar Roobubiyyah Tawheed al Uloohiyyah and Tawheed of Asma wa siffat. Loving and hating for the sake of Allah. al-Khattaabee also said: And the reality of these characteristics return back to the slave himself, in his advising himself, for verily Allaah subhaanahu wa ta’aalaa is in no need of any advice/counsel from His slaves.

2) And as for the Naseehah to His Book, then this is by believing it to be the Speech of Allaah ta’aala, and what He has sent down as Revelation, and that there is no similarity between the Speech of Allaah and the speech of mankind. And that no one from amongst the creation is able to produce anything like it. And further, glorification of His Book and reciting it as it should be recited and fulfilling its Rights, beautifying the recitation and having khushoo’ (humility, submissiveness) while doing so, and establishing the correct pronunciation of its letters. And also, defending the Qur’aan from the false interpretations of the innovators, and having faith in all that is in it, and understanding its sciences and examples, and accepting its mutashaabih (hidden, unclear), and making du’aa by it.

3) And as for the Naseehah to His Messenger (صلى الله عليه وسلم) then this involves believing in his Messengership, and having faith in all that he came with, and obeying him in all that he ordered or forbade, and helping him both in his life and after his death, and having enmity with all those who have enmity with him, and having allegiance to all those who have allegiance with him, and fulfilling his Rights, and honouring him, and reviving his manner and Sunnah, and responding to his da’wah, and spreading his Sunnah, and understanding its meanings and sciences, and callng towards it, and being eager in studying it, and showing respect when it is mentioned, and refraining from speaking about it without knowledge, and mixing amongst the people of the Sunnah, and behaving with the character taught by the Sunnah, and showing love towards the members of the Prophet’s (صلى الله عليه وسلم) Household, and his Companions, and keeping away from those who innovate in his Sunnah or those who reject/oppose any one of his Companions, or anything like that.

4) And as for the Naseehah to the leaders of the Muslims, then this involves helping them in the Truth, and obeying them, and ordering them with the Truth, and reminding them of it with kindness and gentle words, and notifying/advising them of that which they have neglected, and informing them of the Rights of the Muslims, and not rebelling against them with the sword, and gathering the hearts of the people upon obeying them, and praying behind them, and fighting in Jihaad along with them, and making supplication for their correction.

5) And as for the Naseehah to the common folk of the Muslims, and they are those who are other than the rulers, then it involves guiding them towards that which will correct their affairs of both this life and the next, and helping them in that. And it involves protecting them from harm, and helping them in times of need, and acquiring what is beneficial for them, and ordering them with al-Ma’roof (good) and forbidding them from al-Munkar (evil) with kindness and sincerity, and showing mercy towards them. And it involves honouring and respecting their elders, and showing kindness to their youngsters, and supporting them with good advice. And leaving cheating them or having jealousy of them, and that one loves for them what one loves for oneself of goodness, and that one hates for them what one hates for oneself of evil, and protecting their wealth and honour, and other than that from speech and action. And it also involves encouraging them upon all that we have mentioned above of the various types of Naseehah, and Allaah knows best.

And giving Naseehah (advice) is a Fardh Kifaayah, such that if a sufficient number of people perform it then the obligation is lifted from the community as a whole, and it is obligatory according to the ability of the individual.

And in the arabic language ‘naseehah’ means ‘purification/clarification’, as it is said: “I purified (nasahtu) the honey”, and it is said that it means other than that. And Allaah knows best. It can also means bond or attach ot stitch it together. Advice yourself when it comes to Allah and advice yourself about the Messengers.

Summary:

That one cannot worship Allah sincerely without being sincere to what He has revealed, and to the people according to their station in life. Also one has to respect and honour His Messenger (صلى الله عليه وسلم), which is to respect and honour what he said, did, approved of or recommended, and to love him for who he was and what he was.

Allahu A’lam – Allah Knows Best

Hadith 6 Protecting The Heart

Protecting The Heart

بسم الله الرحمن الرحيم

Bismillahir-Rahman-nir-Raheem

In the Name of Allah The most Gracious The Most Merciful

On the authority of Abu `Abdillaah an-Nu`maan Ibn Basheer (رضي الله عنه), who said: I heard the Messenger of Allaah (صلى الله عليه وسلم) say: That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd Who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allaah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart. [Related by al-Bukhaari and Muslim.]

My Notes:

Brief biography of Abu Abdillah an-Nu’maan ibn Bashir. He was the first child born from the Ansaar after Hijrah just as Abdullah ibn Zubair was the first child from the Muhajiroon. It is said they were both born in the same year. He is a young sahabi and has narrated around 100 ahadith. He died in 64 AH.

This is an important hadith and points to all three matters, the halaal, the haraam and the doubtful matters. The Messenger said the halaal is clear the ruling of it is very clear to everyone so is the haraam which is very clear to everyone. Things that are in between these two are the doubtful matters and lots of people do not know if they should be halaal or haraam.

When it is said that many people do not know it actually means some people do know whether the doubtful matters are halaal or haraam. Halaal is the opposite of haraam (how do we know something? we know it by its opposite. Like if you want to explain light then you tell the person it is the opposite of darkness. Tawheed is the opposite of shirk etc). Halaal is something that is permissible, allowed for a Muslim. In the Shariah it means what you are not punished for doing and you do not get rewarded for it. If you leave it you are not rewarded or punished either. e.g Trading, Marrying a second wife. This can be converted to a Mustahab. Like a person who sleeps in the day to pray tahajjud at night. So you get rewarded for that sleep.

Things that are not mentioned specifically to be halaal but the ruling is its halaal unless you have aan evidence to prove that it is haraam. All plants are halaal unless the ones that contain poison. Same with all animals are halaal except with evidence.

Haraam is what you are not permitted or prohibited from doing. The Shariah meaning of Haraam is that you are punished for doing it and you are rewarded for leaving it. If you leave stealing are you rewarded? You get rewarded for something that you stop yourself from not for every sin that exists in the world. The opinion of the scholars is that you get rewarded for it when you stop yourself by preventing from doing Haraam. Things that are haraam are shirk, fornication, stealing. There are some things that not everyone knows is halaal or haraam but the Scholars know them.

Now we come to the third category that falls into doubtful matters. Some sides of it appears to be halaal and from other side it appears haraam so it confuses you. This happens because of reasons:
1) Conflict between the differ amongst the scholars
2) You have two evidences one says halaal the other haraam and you cannot discern between the two. So it becomes doubtful for you.

What are the rulings of the doubtful matters?

A) Some scholars say it is haraam because the Messenger said,”Whoever avoids these matters remains clears himself with regard to his religion and honour”.
So this is something he should do. Then the Messenger said,”he who falls into doubtful matters falls into haraam.”
B) Other scholars did not agree and said if a person does these doubtful matters he does halaal. They said because this person is letting his shepherds into the sanctuary but he did not get in. so he did not enter the sanctuary. Usually this is done by kings and rulers and whoever enter his sanctuary gets punished for it. So the scholars said it is allowed for him as he is around his sanctuary.
C) Other scholars said we will not say it is halaal or haraam and we will be silent on this. This is not the correct approach as the Messenger said doubtful matters of which many do not know, Which means some do know whether it is haraam or halaal.
D) There are a few who say that it is makrooh. As what is between haraam and halaal is disliked.

There are four types of rulings in what you eat, what you wear and where you go. The first ruling is that it is halaal like eating the meat of a camel or chicken. The second is that you have evidence it is haraam or impermissible like alcohol or pig. Third is that you do not know whether it is halaal or haraam. This is a doubtful matter for you. Fourth is you don’t have evidence for it whether it is halaal or haraam. Now, in the first two situations it is clear to you what you are allowed to do or not to. In the third situation where you are in doubt, this hadith shows you what to do in such a situation, they should leave it and ask until the ruling is clear to them. As for the fourth situation you go with the normal. You consider it halaal unless you have a ruling for it that says it is haraam.

In Islam it is important for Muslims to have a good character. It is incumbent upon them to guard their honour. Like in the hadith of the Messenger when he was walking with a woman and passed by some people, they were walking away, the Prophet stopped them and said this is my wife.

So the haraam is clear and the halaal is clear and in between them are the doubtful things. Shaykh Saleh said you must wait and find out if the matter is halaal or haraam (from the doubtful mattters).

In the hadith the Messenger said that a shepherd allows his sheep to graze around the sanctuary and it is not easy to control the sheep. So the example is of the shepherd who allows his sheep to graze around the sanctuary but at anytime the sheep can cross the boundaries so this man who indulges in doubtful matters is like the shepherd, at any time he can fall into haraam. Your desires are like these sheep either you control them and not enter the boundary or they will all trespass and go into places that are prohibited. The heart of a person is between the two fingers of Allah. It can change anytime. The name qalb means something that keeps changing that is why the heart is called qalb because it keeps changing. A man can sleep a believer and wake up a disbeliever or vice versa. He will sell his deen for very little profit. This protected areas mentioned in the hadith are the prohibitions of Allah. A doubtful matter is that in which the ruling is unclear. The uncaring attitude is not right and he is sinful.

The Messenger (صلى الله عليه وسلم) said “Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart.”, so one should keep away from the doubtful matters. If your heart is good you will not fall into doubtful matters. The lay man’s obligation is too ask the scholars who is trustworthy and follow him. This is when a thing is not clear for him. A layman should not open the book of Malikiyyah or shafa’eeya, what is obligatory on him is to ask a scholar. We should not be too quick in giving opinions to people because there are great scholars who have been reluctant to give fatwas because this is speaking on behalf of Allah when they give a fatwa.

This hadith that says if your heart is good you will not fall into doubtful matters is a proof and a bad heart will fall into doubtful matters. If the heart is good the rest of the soldiers are good. The place where you understand is your heart not your brain. Like Allah said do they have hearts that they don’t understand with it. The brain has something. Some scholars said what the brain does is information and the heart is the processor. It tell you what you do or don’t do. What you hate or don’t hate. If your heart is good your actions will be good. The heart has diseases they are two types Desire and Doubt. What would make a person fall into doubts? His desires are better than doubts. Desire will take you into fornication and you can repent from it but you do not realise where the doubts will lead you. We should work on our heart. When you know something is a desire you may repent from it and the one who is in doubt will lead a person to major disbelief or shirkh.

This hadith is very important and it keeps you away from doubtful manners. If you visit a person and his entire earning is of Riba can you eat from that? Some scholars said yes you can some said no. Like in the hadith of the Messenger where it said that the sadaqah that was given to someone.

A father keeps his money in a bank earns riba on it is it halaal for the child or haraam. The ruling is it is haraam for the father but halaal for the child.

A thing is haraam because it has something in it that is bad or corrupted or harmful in it . The harm is sometimes very clear like drugs and alcohol. Somethings are not clear for everyone like why can’t you eat a dead animal. This hadith is used for Fiqh purposes and many other things.

The Scholars said that there are types of earnings. There are things like inheritance which is forced on you whether you like it or not. Then there are somethings that you can take forcibly like the war booty. There are things that you take without any force like Trade, gift and these sort of things that are permissible for you. There are things that have an owner and there are things that don’t have an owner. You find a sheep and it is just roaming around you are allowed to take it.

The reasons why things would be doubtful to a person are four: Little knowledge, little understanding, little pondering and bad intentions.

Notes From Sharh (Explanation):

This hadeeth is a great Principle from the Principles of the Sharee’ah, such that the well known Muhaddith Aboo Dawood as-Sijistaanee said, “al-Islaam revolves around four ahaadeeth” , and he then mentioned this hadeeth amongst them. And there is consensus amongst the People of Knowledge upon the great status of this hadeeth and its immense benefits.

The statement of the Prophet (صلى الله عليه وسلم) “That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters” implies that matters are of three types. Whatever Allaah has established to be permissible in a text, then it is the ‘clear’ Halaal, such as the statement of Allaah ta’aalaa:
“Made lawful to you this day are At-­Tayyibaat [all kinds of lawful foods, such as meat of slaughtered eatable animals, milk, vegetables and fruits, etc.] The food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them.” [al-Maa’idah 5:5]

And whatever Allaah has established to be forbidden in a text, then that is the ‘clear’ Haraam, such as the statement of Allaah ta’aalaa:
“Forbidden to you (for marriage) are: your mothers, your daughters, your sisters …” [an-Nisaa 4:23]

And also such as the forbidance of fawaahish (evil lusts and desires), that which is apparent of it and also that which is hidden of it. And every matter concerning which Allaah has established upon it a limit or associated with it a punishment or a threat, then that matter is also included amongst the ‘clear’ haraam.

As for the the ‘doubtful matters’ then they are those issues in which there appears (to the layman) to be opposing evidences from the Book and the Sunnah, and so in this case restraint from them is from piety.

And the scholars have differed regarding the ruling upon the doubtful matters mentioned by the Prophet (صلى الله عليه وسلم) in this hadeeth.

So one opinion is that they are all Haraam, due the saying of the Messenger (صلى الله عليه وسلم) “[he] clears himself in regard to his religion and his honour”, as whoever does safeguard his religion and his honour has definitely fallen into the Haraam.

Another opinion is that they are Halaal, due the statement of the Prophet sallAllaahu alayhi wa sallam “like the shepherd who pastures around a sanctuary”, so this indicates that these actions are permissible, but leaving them is from piety.

And a third opinion is that we make no ruling regarding the doubtful matters, and do not say that they are Halaal nor that they are Haraam, as the Prophet sallAllaahu alayi wa salaam placed them between the clear Halaal and the clear Haraam. Hence it is required that we refrain from passing judgement and this too is from piety.

And in the hadeeth from ‘Adiyy ibn Haatim that he said to the Prophet (صلى الله عليه وسلم):
“O Messenger of Allaah! [Sometimes] I send my hunting dog after game, after pronouncing ‘bismillaah’ upon it, but when I reach the catch I find another dog there too (upon which I had not pronounced the name of Allaah).” So the Prophet (صلى الله عليه وسلم) replied: “Do not eat from it (the catch), for verily you pronounced the name of Allaah upon your dog, but not upon the other dog.”

So the Prophet (صلى الله عليه وسلم) gave a verdict based upon a doubt, fearing that the dog which killed the game was the other dog upon which the name of Allaah had not been pronounced, hence making the kill slaughtered for other than Allaah. And Allaah has said about this:
“Eat not of that (meat) on which Allaah’s Name has not been pronounced (at the time of the slaughtering), for surely it is Fisq (a sin and disobedience of Allaah).” (al-An’aam 6:121)

So this verdict contains evidence for taking care regarding those actions or events that involve some judgement regarding what is Halaal or Haraam, due to the similarity between the different situations. And this is encompassed in the meaning of the statement of the Prophet (صلى الله عليه وسلم): “Leave that which causes you doubt, for that which does not cause you doubt.” [narrated by an-Nasaa’ee]

And some of the scholars have said the doubtful matters can be divided into three types:

1) That affair which a person knows to be Haraam, but which he then doubts as to whether its forbiddance still continues or not. For example, a person cannot eat from an animal until he is sure that is has been slaughtered Islaamically, and so if he has doubts about this then the forbiddance to eat continues until certainty of the correct slaughtering is achieved. And the origin of this is in the hadeeth of ‘Adiyy mentioned above. [Note: this is referring to a situation similar to when ‘Adiyy came upon the dogs next to the kill – and not when your butcher says the meat is Halaal and you doubt it!]

2) The opposite of this, where the affair is originally Halaal, and the person has doubts regarding whether it has become Haraam. And whatever is of this type then it is considered permissible until its forbiddance is clearly established. And the origin of this is the hadeeth of Abdullaah bin Zayd, regarding the doubt in ones wudoo’ if one is sure that previously he had made wudoo’. [i.e. one continues upon the assumption of being with wudoo’ until it becomes clear that the wudoo’ has broken]

3) The third type is where one has doubts about a matter and one does not know whether it is Halaal or Haraam, and the matter could be of either of the two, and there is no clear evidence to establish either ruling. Then in this situation the best course of action is restraint. For example, once the Prophet (صلى الله عليه وسلم) found a date in his house, but did not eat it for he feared that it may have been from that given as sadaqah (as the Prophet صلى الله عليه وسلم ) was forbidden from taking of sadaqah).

However, if a person chooses the opposite of what is clearly apparent due to an imaginary doubt which has no evidence, then restraint in such a situation is foolishness, and is from the whisperings of shaytaan. For example, a person may restrain from praying in a place which has no visible traces of filth, simply out of a fear that maybe some urine had fallen there and since dried. Or a person may wash a dress simply out of a fear that some filth (najaasah) came upon it but which he did not actually see upon it. So in all such situations where there is no ‘real’ doubt then it is required that one does not leave the action.

And the statement of the Prophet (صلى الله عليه وسلم) “about which many people do not know” means that many people do not know the shar’ee ruling upon these matters. However, the People of Knowledge may be able to associate such matters with other principles that they must follow, and thus achieve a ruling upon them as to whether they are Halaal or Haraam, and thus they cease to be doubtful matters.

As for the statement “but he who falls into doubtful matters [eventually] falls into that which is unlawful” then this is from two angles:

1) The one who does not fear Allaah and indulges in doubtful matters, eventually begins to practise the Forbidden actions too, and becomes lenient in these affairs. And this is as some of the ‘ulemaa have said that minor sins lead to major sins and major sins lead to kufr.

2) The one who often indulges in doubtful matters oppresses himself as his heart is deprived of the Light of Knowledge and the Light of Piety, so he ends up falling into the Haraam and does not realise it.

And just as a King has a sanctuary, which the shepherds must keep their sheep away from, so too has Allaah specified certain things as Forbidden for his slaves, which they must refrain from – such as murder, interest (ribaa), theft, drinking alcohol, backbiting and tale-carrying, and other such things, all of which we should keep well away from for fear of falling into them.

As for the statement of the Prophet (صلى الله عليه وسلم) “Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole …”
Allaah ta’aalaa has blessed only man and the animals with this special organ – the heart – and through it we find that even the animals recognize that which benefits them and that which harms them. Then, Allaah has singled out al-Insaan from amongst all the animals with the faculty of the intellect, and additional faculties within the heart. Allah says:
“Have they not travelled through the land, and have they hearts where with to understand and ears wherewith to hear?” [al-Hajj 22:46]

And the various limbs of the body are subservient to the heart, so whatever the heart decides upon, that action appears upon the limbs. So if the heart is good then the actions of the limbs are good, and if the heart is corrupt then the actions of the limbs are also corrupt. And if this fact is understood then the statement of the Prophet (صلى الله عليه وسلم) “if it be whole, all the body is whole, and if it is diseased, all of [the body] is diseased” becomes clear.

We ask Allaah the Majestic to cleanse the corruption of our hearts. O Changer of Hearts, establish our hearts upon Your Deen! O Controller of Hearts, turn our hearts towards Your obedience!

Summary:

That those things which are Haraam are clear and need clear evidence.
That one who does doubtful things may well be doing what is Haraam.
That it is difficult to live honorably when doing the doubtful.
That Allaah is the King; The King of kings.
That it is understandable that Allaah should have things prohibited for us.
That the sanctuary of Allaah which we must not enter is all those things which He has made Haraam for us. Thus we must know what is Haraam and definitely avoid them.
That doing the doubtful or what is forbidden adversely affects the heart.
That it is important to make and keep the heart pure, since it affects the rest of us. Thus we should look for ways to purify and preserve our hearts from being stained.

Allahu A’lam – Allah knows Best

Hadith 5 Rejection of Evil Deeds and Innovations

Rejection of Evil Deeds and Innovations

بسم الله الرحمن الرحيم

Bismillahir-Rahman-nir-Raheem

In the Name of Allah The most Gracious The Most Merciful

On the authority of the Mother of the Faithful, Umm `Abdillaah `Aaishah (رضي الله عنها) , who said: The Messenger of Allaah (صلى الله عليه وسلم) said: “He who innovates something in this matter of ours [i.e. Islaam] that is not of it will have it rejected [by Allaah]”. [Related by al-Bukhaari and Muslim]

My Notes:

This hadth is very important. Shaykh Saleh ala shaykh has said preserve this hadith its very important. This hadith shows bidah is not accepted. It also shows that a person who comes closer to Allah with a worship should come with a daleel.

In one version by Muslim it reads: He who does an act which we have not commanded, will have it rejected [by Allaah].

This is a foundation of worship and the assl of aadaat: The one who claims that wearing or eating something is haraam the claimant brings the proof. But in worship the one who is doing the worship brings the proof. As it is said by the Scholars that the origin of all kinds of worship, all worship is haraam except with an evidence and all types of normal things is halaal except with daleel.

These 2 narrations hadith 1 and hadith 5 show that the Deen is complete.

Imam Maalik used to say that anyone, whoever innovates in this Deen, is claiming that the Prophet (صلى الله عليه وسلم) did not complete the message or give it completely. (It means something has been left incomplete or the entire message has not been given and the message is not perfect or it has mistakes).

Abu Umama or Suday ibn `Ajlan ibn Wahb or Abu Umama al-Bahili (died 81AH, 700CE, Homs, Syria) was a companion (sahabah) of Prophet Muhammad (صلى الله عليه وسلم) . He was with Ali in the Battle of Siffin, and later settled in Syria. Some 250 hadiths are related from him by Bukhari and Sahih Muslim. He was the last of the companions to die in Syria.

Abu Umama was a sahabi who had the kunyah of his daughter. As Abu Ruqayyah Tamim al aus ad Dari, had the kunyah of his daughter.

The benefit of giving a kunyah to a little boy is that he becomes more responsible. It confirms his identity as a boy unlike nowadays where people blame their genes on their unwanted sexual diversions.

The extra benefit in the second one is it specifically mentions actions. Which means when he does an act which he copied from someone before him but its not according to the commands then it is rejected.

What is Bidah?
It is starting something that has no previous example. Linguistically Bidah means something that has no previous examples. Like Allah subhanahu wa ta’aala created something that no one created anything like that before him. Was there an earth like this before or The Universe.

Bidah in the shariah means: Innovating a worship which is in words or actions or aqeedah that Allah and the Messenger did not legislate.

The definition of a Bid’ah is: “Any newly invented matter in the religion, which resembles (rivals) the Sharee’ah (and drives it out), where nearness to Allaah is sought, with the intention of doing it regularly and in the exaggeration in the worship of Allaah.” If someone wants to innovate in the dunyah then he has to know if its permissible its allowed and if its impermissible then its not allowed. In Shariah it is not allowed. Bidah is of two types one takes you out of Islam and one that does not. Like trying to get closer to the person in the grave. This is shirk and its a bidah and it takes you outside the fold of Islam and the second kind of bidah is using the rosary.

The five categories on which rulings are derived:

1) Mubah-permissible
2) Haraam-forbidden
3) Mustahab-encouraged
4) Makrooh-hated
5) Wajib-obligatory

The action should be compatible with shariah in SIX ways:

1) Reason: What is the reason of your worship? Like some people say New year of hijri so celeberate it. You are not allowed to celeberate.
2) Type: A person does some type of worship which is not allowed. Like doing udhiyyah with a horse.
3) Amount: Like a person wants to wash his face 4 times in wudu as the Messenger said you cannot increase in wudu.
4) How: Some types of worship have a how in them. Like you do sujood before you do rukoo. Laa you cant
5) Place: A person makes ihtikaaf in streets or someone goes to kerbala.
6) Time: Praying duhr salaah before its time.
When you want to give virtue to something you have to give evidence for it. Like if you say fasting on a particular day is going to give you certain rewards then you have to come with daleel.

“’There is not one amongst us except that he is either refuting or being refuted, except the one in this grave (the Messenger of Allaah صلى الله عليه وسلم).” — Imam Malik.

There is no such thing as bidah hasana (good bid’ah).

There are 5 things that take you outside the fold of Ahlus-Sunnah:
1) Differing from Ahlus-Sunnah in a major foundation.
2) Turning a sub-category into a major category (foundation) and doing their ‘wala and bara’ upon that.
3) Too many mistakes in sub-categories.
4) Blind-following a madhab .
5) Sitting with, following and enjoying the company of Mubtadi’ah.

Notes From The Sharh (Explanation):

This hadeeth is a Great Principle from amongst the Principles of the Religion, and it is an example of the Perfect and Concise Speech of the Messenger (صلى الله عليه وسلم), as in it is found a clear rejection of every innovation (bid’ah) and every innovator. And this hadeeth is also used as a proof of the invalidity of every contract prohibited by the Sharee’ah, and also by some of the scholars of Usool ul-Fiqh when they say that a prohibition implies the invalidity of that action.

And in the second narration which states that “He who does an act which we have not commanded, will have it rejected” there is a clear and unequivocal command to leave all things which are newly introduced into the religion, whether the person invents that action himself or whether he follows someone else who has preceded him. For verily some of the obstinate innovators give as a proof for their innovation the fact that they themselves have not introduced the innovation, but rather they are following the action of someone else – and they use the first hadeeth above to show that they are then not blameworthy.

And this hadeeth should be acted upon meticulously in all our affairs, and it should be preserved and spread amongst the people and used as an evidence to show the invalidity of all innovations and evil actions, for verily it includes in its meaning all of that. However, as for the Furoo’ (branches) of knowledge which are established from the Usool (basic principles) and which do not depart from the Sunnah, then these are not referred to by this hadeeth. For example, the writing down of the Qur’aan as a Mus-haf by ‘Uthmaan (radiAllaauh ‘anhu), or the establishment of the various madhhabs in Fiqh (Schools of Jurisprudence), which are from the understanding of the Mujtahid scholars of Fiqh, those who built the matters of Furoo’ upon the Usool (which are the statements of the Prophet صلى الله عليه وسلم). And also, from amongst the matters not included in this hadeeth is the writing of books on subjects such as Grammar, or Arithmetic, or the Laws of Inheritance, and other than that from the sciences that are built upon the statements and commands of the Messenger of Allaah (صلى الله عليه وسلم).

Summary:

That anything new introduced in the matter of worship, which has not already been given sanction from the Qur’aan and the Sunnah will not be accepted by Allaah.

That anything new incorporated into the Deen must be thrown away and rejected by the Muslims.

Hadith 4 Deeds Are By Their Final Actions

Deeds Are By Their Final Actions

بسم الله الرحمن الرحيم

Bismillahir-Rahman-nir-Raheem

In the Name of Allah The most Gracious The Most Merciful

On the authority of Aboo `Abd ir-Rahmaan `Abdullaah ibn Mas`ood (رضي الله عنه), who said: The Messenger of Allaah (صلى الله عليه وسلم) and he is the Truthful, the Believed, narrated to us: Verily the creation of each one of you is brought together in his mother’s womb for forty days in the form of a nutfah (a drop), then he becomes an ‘alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period, then there is sent to him the angel who blows his soul into him and who is commanded with four matters: to write down his rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e. whether or not he will enter Paradise). By the One, other than Whom there is no deity, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it. [Narrated by al-Bukhaari and Muslim.]

My Notes:

This is a great hadith and if you see it talks about the creation of the human being inside the womb and it also addresses the topic of decree, this is an agreed upon hadith (Bukhari and Muslim) and more than one sahabi has narrated this hadith including Hudhaifah.

Brief biography of Abdullah ibn Masud: He was from the first people to accept Islam. He was a short man. Ali ibn Abi Talib said: The Messenger of Allah commanded Ibn Mas’ood, so he climbed a tree to get something from the tree top for the Prophet (صلى الله عليه وسلم) . While climbing, his legs became exposed and the Companions saw how thin they were and this caused them to laugh. The Messenger of Allah (صلى الله عليه وسلم) said: “What are you laughing at? At the legs of ‘Abdullah that will heavier on the scale on the Day of Qiyaamah than the weight of mount Uhud?”

He narrated about 848 hadith. He did hijrah thrice, twice to Abyssinia and once to Medinah. He prayed to both the Qiblahs (Masjid al Aqsa and Makkah), He died in 32 A.H. at 60 something.

My Notes:

Haddathana Rasul Allah meaning the Messenger narrated to them. The explanation of the embryonic stage is a daleel that this is what happens to each person is created this way. The saying of the Messenger that the creation of each one of you is brought together further show us that it is not just one thing that comes together. They say there are 46 chromosomes half of them come from the male and half from the female, the sperm comes together with the egg. This also proves that the Messenger does not speak from himself but it is a revelation that has been revealed. Nutfah means a drop, and mudgah which means leech, Allah creates hearing before sight. If anyone researches this they will find that it is exactly as described.

The Shafaee and the Hanabila said its 40 days and some scholars said 120 days, as the hadith mentioned that the hearing will begin and the sight. The Maliki said you cannot abort the baby at all. The sperm connects with the egg its haraam to abort the baby, The hanafi use a hadith and said you can abort the baby. The strongest opinion from all is that of Imam Malaik. What if the mothers life is in danger then do you abort the baby? What if the woman is pregnant 7 or 8 months and the doctor says that if you don’t abort the baby the mother will die, So in such a circumstance what do we do? The correct opinion is that even in such a situation you cannot abort the baby. This is from the opinion of Shaykh Uthaymeen. Some scholars said The mother can have more children. Shaykh Uthaymeen said What if there is an old man and a young child in the desert. Is it permissible for the old man to kill the young boy if there is absolutely no food available to satisfy his hunger, no one cannot do that. The meaning is that it is impermissible from the correct opinion of the Scholars.

The Angel is ordered to write four things for the child in the womb. As it states in a hadith:

Narrated Anas bin Malik: The Prophet (صلى الله عليه وسلم) said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.” speaking about his decree, earlier he mentioned the forming of the child in the womb. (Sahih Al-Bukhari)

Rizq is of two types 1) What is important for you physically. 2) rizq of the Deen. This was written 50 thousand years before the creation of the earth. When a person knows that his Rizq is pre ordained then he is comforted by that knowledge and he knows he need not do haraam or anything as he will receive his rizq as promised by Allah. He will not steal or forcibly take what is not his. The Scholars say that even if you eat haraam that is rizq. And we know that we will not die until we have eaten the last morsel that was ordained for us.

If you know your lifespan is written you will go to Jihad with ease in your heart, as you know it is written. In a hadith it says:

Narrated Jabir bin `Abdullah: On the day of the battle of Uhud, a man came to the Prophet (صلى الله عليه وسلم) and said, “Can you tell me where I will be if I should get martyred?” The Prophet (صلى الله عليه وسلم) replied, “In Paradise.” The man threw away some dates he was carrying in his hand, and fought till he was martyred. (Sahih Al-Bukhari)

Knowing that things are written down you go out in search of rizq same as your actions and your destination, Jannah or Hellfire. It is all written down and Allah is Wise and He did not force a person to disbelieve. Earlier we have studied that Allah shows Mercy by guiding people and Justice towards the disbelievers and Wisdom in what He does. Allah knows what a person will do, how he will do it.

This hadith shows that you are allowed to swear without anyone asking you to swear. You swear on important things to show their importance. This also confirms Uloohiyyah to Allah. The Messenger swore on Allah no one is worthy to worship except Him. In the beginning of 40 Hadith Imam Nawawi swore by Allah.

verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it. This does not happen to everyone but some who have been on Islam and get deviated. What is the reason for this, is this injustice of Allah? La wallah. This person who does the actions of the one of the people of jannah. Some scholars said he has riyah in his heart, some people do the actions of the people of jannah but he enters the fire. Some scholars said they are ones who have problems in their heart. Outside you are polite and inside you are different. You have a disease in your heart. Allah sees it.

Khadijah (رضي الله عنها) like in the hadith of the Messenger (صلى الله عليه وسلم), when he came to her frightened and how with her wiseness she dealt with it that she swore by Allah and said Allah will not disgrace you ever. …”Then Allah’s Messenger (صلى الله عليه وسلم) returned with that experience; and the muscles between his neck and shoulders were trembling till he came upon Khadija (his wife) and said, “Cover me!” They covered him, and when the state of fear was over, he said to Khadija, “O Khadija! What is wrong with me? I was afraid that something bad might happen to me.” Then he told her the story. Khadija said, “Nay! But receive the good tidings! By Allah, Allah will never disgrace you, for by Allah, you keep good relations with your Kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously and assist those who are stricken with calamities.” (Sahih Al-Bukhari)

The hadith of Jabir: That the Messenger said: The slave who dies on something will be resurrected on that. One should fear Allah and ask Allah to keep him firm. From the Mercy of Allah is that more people turn from bad to good than from good to bad. This is beacause the Mercy of Allah preceded His wrath. A benefit of the hadith is happiness and sadness depends on your ending. It is not how you start but how do you end. One should not die on a bad end so when you do an action don’t count on it. Like if you prayed today forget it and don’t talk about it. Because you don’t know maybe one day you turn. One should supplicate to Allah that He gives them a good end that he accepts your worships. Ya Muqallib al-Quloob Thabbit Qalbi ‘ala Deenik (Oh turner of the hearts, make my heart firm on your religion). The hearts are between the Two Fingers of Ar-Rahman, he turns them the way He wants. Allah prefers that your worship is sustained than sporadic. Ghuloo (extremism) is one of the reasons why a person can move away.

There is a hadith that says: Actions depend on how they end. This is in musnad imam ahmad have weakness in it. Ibn Taymiyyah said it is not about Beginnings it is about Endings.

Notes From Sharh (Explanation):

The statement of ibn Mas’ood that the Prophet (صلى الله عليه وسلم) was “the Truthful, the Believed” means that he was Truthful in his speech and that he was Believed in whatever he came with of the the Wahee (inspiration). The Messenger is truthful and what comes to him from Jibreal is also truthful.

Regarding the statement that “the creation of each one of you is brought together in his mother’s womb for forty days…” then some of the scholars have commented that this means that the sperm and egg are initially separate within the mother’s womb, and it is Allaah who brings them together (to form the zygote) and they remain in this ‘basic’ state for a period of forty days. [Please note that this comment was made before the 8th Century Hijree, showing the knowledge of the ‘Ulemaa at that time – and further evidence of the Truthfulness of what the Messenger (صلى الله عليه وسلم) came with]

The further description of the embryo in the various stages of ‘alaqah and mudghah are also incredibly accurate – and in our times Dr Keith Moore has described this in detail in his books on Human Development.

The angel that is sent to the embryo is the angel who is deputized with the Responsibility of the Womb.

Regarding the statement “verily one of you performs the actions of the people of Paradise …” then we understand that this means that a person may perform good actions correctly until he is an arms length away from Paradise, but then what has been previously written about him (i.e. his Qadar) will override that and he will perform evil deeds and thus enter the Hellfire. And this is in conformance to the hadeeth that “Deeds are by their final actions”. And it is understood and seen that the changing of a person from good to evil is rare and is not the norm, whereas the changing of a person from evil to good is far more common – and this is from the Kindness and Mercy of Allaah subhaanahu, the One whose Mercy knows no bounds, and we thank and praise Him for that. And we know from the Messenger (صلى الله عليه وسلم) that Allaah has said: “Verily My Mercy precedes My Anger” and in another narration “Verily My Mercy overcomes my Anger”.

And in this hadeeth is the establishment of the Belief in Qadar, and this is the belief of Ahl-us-Sunnah wa al-Jamaa’ah. We believe that all occurrences are by the Pre-ordainment of Allaah (i.e. everything that occurs has already been decreed by Allaah) and everything that happens is only by His Will – both the good of it and the evil of it. Allaah ‘azza wa jall has said concerning Himself in His Noble Book:

“He is not asked about His Actions, but they (the creation) are asked” [Soorah al-Anbiyaa’, aayah 23]

Allaah Acts as He Wishes in His Kingdom, and no one else may act except by His Will.

Imaam as-Sam’aanee said: The path to understanding this subject [of Qadaa’ and Qadar] is through the guidance of the Qur’aan and Sunnah, and not through analogy and bare intellect. So whoever turns away from the guidance of these two [the Qur’aan and Sunnah] then he is misguided and astray in a sphere of confusion, and he does not achieve the purification of the soul, nor does he attain that which contents the heart. [This is] because al-Qadar is something Hidden from amongst the Hidden Secrets of Allaah ta’aalaa, which He has kept for Himself only, and has veiled from the minds and understanding of the creation. And Allaah ta’aalaa has veiled the knowledge of al-Qadar from all of creation, so that not even the angels or the Messengers comprehend it. And it has been said that the secrets of al-Qadar will be revealed to them when they enter Paradise, but not before that.

And in other ahaadeeth it is established that a person should not leave performing good actions, depending upon what has already been written for him in his Qadar, but rather he should act according to whatever has been prescribed for him in the Sharee’ah. For whoever is of the People of Bliss then Allaah will make easy for him the actions of the People of Bliss, whereas whoever is of the People of Sadness then Allaah will make easy for him the actions of the People of Sadness, as is mentioned in the hadeeth. And also there is the saying of Allaah ‘azza wa jall in His Noble Book:

“And We shall make easy for him [the righteous one] the path of Good … And We shall make easy for him [the wicked one] the path of Evil” [Soorah al-Lail].

Some of the Scholars have said : It is obligatory to have eemaan [faith] in the Book of Allaah, and the Lawh (Protected Tablet) and His Pen [which was ordered to write down everything in the Lawh], but as for the precise nature of these and their modality or ‘howness’ (kayfiyyah) then this knowledge is with Allaah alone, and no one attains any of His knowledge except what He wishes, and Allaah knows best.

Summary:

That the angel of life blows the soul into the foetus after it is 120 days old, so without doubt, terminating the life of a foetus when it is over 4 months old is definitely murder.

That each child which is born has its sustenance, how long it will live, what it will do and how it will fare, recorded before birth since Allaah knows the past and the future and allows the child to be what it will be.

That since life, sustenance, ability and existence is in the Hands of Allaah and taken care of by Him, one who knows this will not become deceitful or desperate about these things, but worship Allaah constantly and patiently.

That the results are in the Hands of Allaah and one must do what one knows is best according to His Deen.

That one never knows how a person will change, either for the good or the bad, so one should not give up trying.

It is permissible to say “By Allaah” to emphasise something.

One should seek refuge with Allaah from lapsing into evil.

Abdullah b. Mas’ud reported: Evil one is he who is evil in the womb of his mother and the good one is he who takes a lesson from the (fate of) others. The narrator came to a person from amongst the Companions of Allah’s Messenger (صلى الله عليه وسلم) who was called Hudhaifa b. Usaid Ghifari and said: How can a person be an evil one without (committing an evil) deed? Thereupon the person said to him: You are surprised at this, whereas I have heard Allah’s Messenger (صلى الله عليه وسلم) as saving: When forty nights pass after the semen gets into the womb, Allah sends the angel and gives him shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it. (Sahih Muslim)

Four points of Qadr:

Tawheed of Knowledge and Tawheed of Actions. To believe in al qadaa wa qadar.
1) To believe in the eternal knowledge of Allah
2) Whatever was going to happen was written in the Preserved Tablet 50,000 years before
3) The Will of Allah. Everything that happens, happens with the Will of Allah.
4) Everything that exists and will exist and its attributes were created by Allah. Everything about that thing is from Allah.

Part of the belief of the Asma wa Siffat of Allah is to believe that the Quran is the speech of Allah it is uncreated. Likewise to believe in the Hands of Allah the Face of Allah and all His Attributes.

The Prophets of Allah:

Three things that distinguish a true Prophet from a false Prophet.
1) The message itself they all came with the same message to teach the creation about Allah and what is loved and hated by Allah.
2) Their character was on a higher level than anybody. The jews and teh christians malign the Prophets and their truthfulness.
3) The Miracles of the Prophets and the Messengers. There has never been a sorcere who has done any kind of the miracles that the Messengers have done

When Allah created creation He wrote with Him above His Throne: Verily My mercy precedes My wrath.

O Allah if You have written me down as being someone who is miserable then erase that for me; and instead write me down as being happy. For indeed you erase whatever You wish and You write down and uphold whatever You wish. Umar ibn Al-Khattab [Al-Fatawa (14/275)]

Did We not create you from a despised water (semen)?. Then We placed it in a place of safety (womb). For a known period (determined by gestation)?. So We did measure, and We are the Best to measure (the things). Woe that Day to the deniers (of the Day of Resurrection)! (Surah Al-Mursalat 77:20-24)

Then He showed him what is wrong for him and what is right for him; (Surah Ash-Shams 91:8)

Narrated al-Wazi’ ibn Zari': Umm Aban, daughter of al-Wazi’ ibn Zari’, quoting his grandfather, who was a member of the deputation of Abdul Qays, said: When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Messenger of Allah (ﷺ). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (صلى الله عليه وسلم). He said to him: You have two characteristics which Allah likes: gentleness and deliberation. He asked: Have I acquired them or has Allah has created (them) my nature? He replied: No, Allah has created (them) in your nature. He then said: Praise be to Allah Who has created in my nature two characteristics which Allah and His Apostle like. (Sunan Abi Dawud)

Narrated Abu Huraira: The Prophet (صلى الله عليه وسلم) said, “When any human being is born. Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead.” (Sahih Al-Bukhari)

All the Actions of Allah depend on 3 things:
1) Mercy
2) Justice
3) Wisdom

The Salaf used to say O Allah treat us with your Mercy not with your Justice.

Allahu A’llam – Allah Knows Best

Hadith 3 The Pillars Of Islaam

The Pillars Of Islaam

بسم الله الرحمن الرحيم

Bismillahir-Rahman-nir-Raheem

In the Name of Allah The most Gracious The Most Merciful

On the authority of Aboo `Abd ir-Rahmaan `Abdullaah, the son of `Umar ibn al-Khattab (رضي الله عنه), who said: I heard the Messenger of Allaah (صلى الله عليه وسلم) say: Islaam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, establishing the salaah (prayer), paying the zakaah (obligatory charity), making the Hajj (pilgrimage) to the House, and fasting in Ramadaan. (related by al-Bukhaari and Muslim)

My Notes:

This hadith is from the great beneficial ahadith on the foundations of Islam. It begins with the Shahadah which comes from the root word Mushahadha. Shuhood means witnesses. It needs a full admission (Full Iqraar). It is as if you see it and you believe in it completely with yaqeen (certainty). One must have complete belief while saying it with the tongue and have to have the belief in the heart with certainty The shahadah of “La ilala lillallah” is the shahadah which contains both iqraar and itiraaf, You have to admit to everything. Say there is no diety worthy of worship except Allah. There are conditions to this, that are mentioned by the Scholars. The ilah is the one Who is Worshipped. The name Allah cannot be used for other than Allah. The Imam said nobody is worshipped with Haqq but Allah. There are others who are worshipped in baatil or falsehood like stones or idols or trees. No one is worshipped in truth but Allah. Whatever else is worshipped is worshipped in baatil or it is oppression. Linguistically Taaghoot is derived from the verb taghaa (transgressed), and it means everything that has passed and transgressed its limit. In the Shariah meaning,” A ‘taaghoot’ is everything [by which] the ‘abd [slave of Allah] goes beyond the limits [set by the divine legislation], in worship, or in following, or in obedience. Taaghoot means everything that is worshipped besides Allaah, while being pleased with this worship.

And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taghut.” (Surah An-Nahl 16:36 ). Then, after that comes making one’s Religion sincerely for Allaah alone, worshipping only Him, and affirming His right to that apart from all others. This obligation – which is Disbelieving in the Taaghoot and Believing in Allaah – is the reality of what is meant by Laa Ilaaha IllaaAllaah (There is no deity that has the right to be worshipped except Allaah), for indeed it is a negation and an affirmation. Laa Ilaaha (There is no deity that has the right to be worshipped) is a negation of those other than Allaah having the right to be worshipped. This is Disbelieving in the Taaghoot and IllaAllaah (Except Allaah) is an affirmation that Allaah is the only one that has the right to be worshipped.

For any worship to be accepted there are three conditions that it has to fulfil, they are the three I’s: Islam, Ikhlas, Ittibaa’.

The three letter word ilah linguistically means the one who is worshipped. The word Ubudiyyah means it should be submission with love hope and fear in humility. These 3 pillars are included in all worship. Some people believe that worship should be with just fear or hope. The one who makes the tafseer of the shahadah and says that it means that there is no Lord no Khalik no Raziq except Allah is not right in his tafseer. Two things prove to us that this tafseer is wrong, the shahadah also includes: 1) The slavery, that He is worshipped and slavery from the one worshipping Him. If you say La illah means Al-Khaliq, Ar-Raziq and Ar-Rabb it goes against the arabic too no doubt the Messenger spoke arabic so we make the tafseer according to the arabic language. 2) The arabs believed in the Ruboobiyyah of Allah and they admitted to it. “And if you (O Muhammad صلى الله عليه وسلم) ask them: “Who has created the heavens and the earth,” they will certainly say: “Allâh.” (Surah Luqman 31:25). They did not believe in the shahadah which is not just tawheed ar-ruboobiyyah. The Shahadah consists of three types of Tawheed; Ar -Ruboobiyyah, Uluhiyyah and Asma wa Siffat. The evidence is in surah As-Saffat: Truly, when it was said to them: Lâ ilâha ill-Allâh “(none has the right to be worshipped but Allâh),” they puffed themselves up with pride (i.e. denied it). And (they) said: “Are we going to abandon our âliha (gods) for the sake of a mad poet? (As-Saffat 37:35-36). They thought their gods will get them closer to Allah. Allah said these people say that we don’t worship them except that they will get us closer to Allah.

Some say no one exists except Allah. This statement shows Wahdatul Wujood and that is a kufr belief. The existence of Allah is not like our existence. The wujood (existence) of Allah is wajib whereas the wujood (existence) of our existence is jayiz. We exist only because Allah wants us to exist. The existence of the slave is mumkin (maybe) he might be created or he might not.
Ibn Abbas (رضي الله عنه) said: ‘When the delegation of Abd al-Qais came to the Messenger of Allah (صلى الله عليه وسلم), he commanded them to believe in Allah and asked: “Do you know what is Eeman?” They replied: ‘Allah and His Messenger (صلى الله عليه وسلم) knows best.’ He (صلى الله عليه وسلم) then answered: “It includes bearing witness that there is no god worthy of worship but Allah, and that Muhammad (صلى الله عليه وسلم) is the Messenger of Allah, to establish Prayer, pay Zakaat, fast in the month of Ramadaan, and give one-fifth of the war-booty.” [Abu Dawood 3/ 4660 and at-Tirmidhi]

And in the hadeeth occurs the phrase ‘establishment’ of the prayer (iqaam as-salaah), as opposed to ‘performance’ of the prayer. The scholars have mentioned how this indicates that the Prayer must be performed in the most perfect manner, after having completed the wudoo’ in the most perfect manner, and in the Masjid with the jamaa’ah for the men, and so on and so forth. That is, simply performing the motions of the Prayer in the most minimal fashion is not what is desired from us – but rather we should exert ourselves in this affair, bearing in mind that the Prayer is the first matter that will be judged on the Day of Resurrection – if it is accepted then the rest of our actions will be accepted, and if it is rejected then the rest of our actions will also be rejected.
Abu Hurairah (رضي الله عنه) reported: The Messenger of Allah (صلى الله عليه وسلم) said, “A man’s Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu’ properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu’. They say: `O Allah! Have mercy on him! O Allah! Forgive him.’ He is deemed to be engaged in Salat as long as he waits for it.” (Al-Bukhari and Muslim).

The Prophet (صلى الله عليه وسلم) said in the following hadith: “Suppose there is a river that flows in front of your house and you take a wash five times in it. Then would there remain any dirt and filth on you after that? [Zechariah] said, “My Lord, make for me a sign.” He said, “Your sign is that you will not speak to the people for three nights, [being] sound.”

From The Sharh (Explanation):

Aboo al-’Abbaas al-Qurtubee (rahimahu Allaahu) has said that this hadeeth means that these five matters are the foundation and basic principles upon which the religion of al-Islaam is built. With these five matters does Islaam make itself apparent. And the Prophet (صلى الله عليه وسلم) particularised these five matters and did not mention Jihaad along with them (even though it is through Jihaad that Islaam is made uppermost and the resistance of the Disbelievers is belittled) because these five matters are obligatory at all times upon all Muslims, whereas Jihaad is a Fard Kifaayah which may not be required during certain times. [Note: a Fard Kifaayah is an obligation that is required of the Muslims such that if a group of them fulfill it then the obligation is lifted from the community as a whole]. And in some of the narrations of this hadeeth (such as the one quoted above), mention of the Hajj is made before mention of the Fasting in Ramadaan. However, and Allaah knows best, the correct form is the placing of the Fasting before the Hajj, as is narrated from Ibn ‘Umar that he corrected a narrator who changed the order and said “This is how I have heard it from the Messenger of Allaah (صلى الله عليه وسلم)”. This incident shows us the precision of the Sahaabah and the scholars of Hadeeth after them in preserving the words of the Messenger (صلى الله عليه وسلم), and how can this not be when Allaah ‘azza wa jall has said:”Verily We have sent down the Dhikr and We shall preserve it” and the Dhikr or Wahee sent down to the Prophet (صلى الله عليه وسلم) includes both the Qur’aan and the Sunnah, as Allaah has said: “Nor does he speak of (his own) desire; It is only an Inspiration that is inspired.” And it is also narrated from Ibn ‘Umar radiAllaahu ‘anhu that the Messenger (صلى الله عليه وسلم) said: “Islaam is built upon that you worship Allaah (alone) and disbelieve in (the worship of) all that is other than Him, and the establishment of the Prayer, … (till the end of the hadeeth)”

Allah says: “So know that there is nothing worthy of worship except Allah…” (Surah Muhammad 47:19). “So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.” (Surah Al-Kahf 18:110). This verse is about ikhlas, so the people who do good deeds and they mean those deeds for others beside Allah, then they are not ikhlas.

Rasulullah (صلى الله عليه وسلم) said in a hadith qudsi: “That Allah says: ‘I am the One Who does not want an ally the most, whoever does good deeds where he is associating others with Me, then I leave him with his association.’” (HR. Muslim)

Mutaba’ah (in accordance with the guidance of the Rasul Allah) Acts of worship, even if exercised with ikhlas but if it is not in accordance with the guidance of Rasulullah (صلى الله عليه وسلم), then they will definitely be rejected.

He (صلى الله عليه وسلم) said: “Whoever does good deeds that do not have any basis from us, then it is rejected.” (HR. Muslim)

He (صلى الله عليه وسلم) also said: “Stay away from matters that are made up because every made up matter (in ibaadah) is bid’ah, and every bid’ah is misguidance.” (HR. At Tirmidhi)

A few good deeds but upon Sunnah are better than many good deeds in bid’ah. Ibnu Mas’ud RA said: “Follow (the guidance of Rasulullah) and do not make up anything new.”

What does Muhammadur Rasool Allah mean?

1) You believe that whatever he said is the truth.
2) obeying whatever he told us.
3) whatever the prophet (صلى الله عليه وسلم) prohibited us from.
4) you dont put the speech of anyone above the Messenger.
5) you dont worship him
6) you dont innovate in his deen.
7) you should know that he is a servant and a Messenger and a human.

Summary:

That Islaam is indeed built on the five principles of:

1) Witnessing that Allaah is our only deity and Muhammad (صلى الله عليه وسلم) is His Messenger to show us how to fulfill our existence on this earth as Muslims,
2) Prayer,
3) Zakaah,
4) Fasting and
5) Hajj

So one must strive to fulfill these pillars with the utmost care, concern and priority, and one must do so normally before one gets involved with other aspects of the Deen.

Follow

Get every new post delivered to your Inbox.

Join 489 other followers

%d bloggers like this: