Advice to the One Who Sits With the People of Desires

By
The ‘Allaamah and Noble Scholar
Rabee’ Bin Haadee Al Madkhalee
(May Allah Preserve Him)
Source:
http://www.rabee.net/
Translated by
Abu ‘Abdis Salaam Siddiq Al Juyaanee
Q: What is your advice O Shaikh to the one who sits with the people of
desires, attends their gatherings and gives them salutations in order that they
may be certain about what they (the innovators) say, so that they may (use this
information) to debate them?
A: Most of the time a person like this will end up becoming a hizbee
(partisan), either a tablighee, some type of sufi, or a shi’ite. It is incumbent that
the likes of these individuals be punished by Allah The Most Mighty and
Exalted because verily they are going against the way and guidance of
Muhammad (SallAllahu Alaihi Wasallam), and the Salaf (the Righteous
Predecessors) while putting their religion at risk; most of the time they become
lost, go astray and join the (evil) hizbee groups.
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Ibn ‘Aqeel was a mountain from the mountains of the intellectuals,
profoundness, and knowledge. He was advised not to go and (sit with) the
mu’tazilah, (he however, did not heed the advice); he went to them and became
mu’tazilee. Abu Thar was from the students of Ad Daaruqutnee the Imaam of
the Sunnah, he (Abu Thar) heard a statement (from the people of innovation)
which overwhelmed him and he became a shi’ite. Abdur Razaaq used to sit
with Ja’far Bin Sulaimaan Ad Dabi’ee who had with him some shi’ite ways and
thus he (Abdur Razaaq) changed. He adopted shi’ism and thus became a poor
impoverished one from the shi’ite; although the shi’ism he had with him was
not extreme, and he is not to be faulted (to the same extent of the shi’ite that is
extreme); never the less he fell into shi’ism and was affected by it.
Therefore, the one who sits with the people of falsehood will most definitely be
affected by them despite what they want and will. No matter what they claim,
they will definitely be affected because the Messenger (SallAllahu Alaihi
Wasallam) is the truthful one who is trusted. He (SallAllahu Alaihi Wasallam) has
warned against this and said,
“Verily the example of the righteous sitting and the evil sitting is like
that of the merchant of fine perfumes and the ironsmith. As far as the
merchant of perfume, he may either give you a sample as a gift, or you
may purchase some perfume from him, or (at least) you find from him a
good smell. Whereas, the ironsmith will either burn your clothes (due to
the flying sparks of iron oar), or you will find from him a bad smell.”
The righteous sitting –masha Allah- has three possible scenarios, all of them
being good. Either he will give you a sample as a gift saying “here you may
have this”, put some on you, or give you a bottle of perfume (as a gift). Or,
you may buy some perfume from him. You will benefit from him and this is
good. You’re not buying from him alcohol or something that is prohibited;
rather you are buying from him fine oils that Allah loves. Something that you
are encouraged to put on before you pray and/or enter into the Masjid. So like
this you will benefit from him. Or, (at least) you will find a good smell from
him and this too is good.
The evil sitting is like sitting with the ironsmith. Either he will burn your
clothes or you will find from him a repugnant smell (whose fumes) may cause
cancer or some other type of sickness and we seek refuge in Allah from this.
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So the evil sitting will most definitely afflict you in a bad way and with evil.
“An individual is on the religion of his companion and close friend, so let
each of you look carefully to the one whom they befriend.”
“The friends on that day will become enemies one to another except
those who are pious.” (Az Zukhruf: 67)
The people of desires and innovation are not from them (i.e. the pious). You
have verses and ahaadeeth1 that warn you (about sitting with the people of
innovation). (Yet despite all of this) you say, “No, get out of here (that’s not
going to happen to me).” Who has granted you an impermeable protection?
The Prophet (SallAllahu Alaihi Wasallam) used to warn the Sahaabah (from
sitting with the people of innovation), the Salaf who where like mountains (of
knowledge, faith, adherence to the truth, etc.) used to plug their ears (from
listening to the people of innovation) and did not want to hear anything from
them. But you, you go to them, visit them and attend their gatherings, (you will
be) afflicted by their evil, deceptions, and accusations.
We have tried abundantly; we have tried abundantly, for more than thirty years
we have been trying (to get across to the likes of these people). They have
been deceived, lost and broken down. Their end result has already been
determined; they WILL be lost (and miserable). We ask Allah for safety!
Not matter what level of intelligences you achieve, (if you sit with them), verily
Allah will punish you. Your intelligence will not avail you. You must take the
necessary steps and means to safeguard and protect this religion that Allah has
given to you. Do not play with this bounty!
Presently, you will find that the hizbees of this country (Saudi Arabia), all of
them where originally Salafy as the origins of this country is Salafiyyah. All of
these (indigenous Saudi citizens) who became hizbee where lost due to them
mixing (with the hizbees), living along side of them, reading their books and
listening to the (tapes) of the people of desires.
1 Plural of hadeeth
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Everyone you see now, who it is said about them that they are hizbee, all of
them where lost due to this path; they were all taken and destroyed by the (evil)
philosophy, “I am taking the truth and leaving the evil.” (In reality), they are
taking the evil and leaving the truth, they become enemies to the truth. They
(end up) becoming of those who war against the people of the truth!

The Position Of The Beard In Islaam

By al-’Allaamah Badee’ud-Deen Shaah ar-Raashidee as-Sindee

All praise is for Allaah, Lord of the Worlds; and prayers and peace be upon the Master of the Prophets and Messengers, and his household, family and companions; whomsoever follows them with goodness until the Day of Recompense. To Proceed:

Allaah the Mighty and Majestic has made the figure of the human being very well and pleasing.  As He said,

“We have certainly created the human being in the best of moulds.” [Sooratut-Teen 95:4] [1]

It is proven that man’s figure is very well and pleasing.  And Allaah the Mighty and Majestic has created humans in pairs, for external distinction in both (i.e. male and female).  He made the man having a beard, with which beauty and dignity augments.  Such that, it is a crown of a man’s face.  Hence, it is generally observed that for each and every madhhab (mode of life, religion, ideology, etc.), be it Muslim or non-Muslim, the chieftain is bearded.  Such that, man naturally considers the beard to be a source of honor.  [That is so] because this is a divide hue (frame: religion), in comparison to which, there is no other hue,

“Our religion is the religion of Allaah.  And who can give a better religion than Allaah? And we are His worshippers.” [Sooratul-Baqarah 2:138]

So long as the mentality of the Muslims was secure from the hue of the polytheists, and the Jews and the Christians and their like, both, whether man or woman, considered the beard to be an adornment and beauty for the man.  Accordingly, Ibn Batootah in his travelogue entitled, Tuhfatun-Nazaar fee ’Ajaa‘ibil-Asfaar (1/17) records an occurrence which goes as follows:  Shaykh Jamaalud-Deen Saawee was a very handsome person.  Hence, one woman was infatuated with him, and through some type of pretense, called in to her house.  After entering she had the doors closed. Then she called the Shaykh towards her for evil (fornication).  The Shaykh tried his best to escape.  However, when he did not find any means of escape, he first decided to go to the toilet and after entering, he took a blade and shaved his beard with it.  When he came out, the woman found his face to be so hideous that she was disgusted with him.  Thus he came out safe and secure, escaping evil.

Dear readers, consider this: When the mind was pure, the divine shape was liked by everyone.  When the mind became impure, the good appearance appeared bad and the bad appearance appeared good.  In fact, this is a mischief of shaytaan who dared to speak before Allaah the Mighty and Majestic and said,

“I will surely take from among Your servants a specific portion.  And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allaah.” [Sooratun-Nisaa‘ 4:118-119]

Meaning, the ways and means of leading astray that he directed Allaah’s servants to.  Among them was that he would instruct them that they should change Allaah’s form of creation. And the Divine Commandment goes as follows,

“So direct your face towards the religion, haneef (upright on the truth). Adhere to the fitrah [2] of Allaah, upon which He has created the people.  No change should there be in the creation of Allaah.  That is the straight religion, but most of the people do not know.” [Sooratur-Room 30:30]

Imaam of Hind, Shaah Waliyyullaah ad-Dihlawee says in Hujjatullaahil-Baalighah (1/152), “Its cutting, meaning the beard, is the way of the Magians [3], and it is the altering of Allaah’s creation.”  And likewise shaving of the beard resembles oneself to the woman, about which there is a severe threat.  It is narrated from Ibn ’Abbaas (radiyallaahu ’anhu) that the Prophet (sallallaahu ’alayhi wa sallam) has cursed the men who imitate women and the women who imitate men. [4] And similarly, Ibn ’Abbaas’ narration is also related in Musnad Ahmad, Aboo Daawood, Tirmidhee and Ibn Maajah.  It is narrated that the Prophet (sallallaahu ’alayhi wa sallam) said, “Allaah has cursed the women who imitate men and the men who imitate women.” [5]

Dear onlookers, that deed on which is the curse of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) is considered a very major and perilous sin.  Al-’Allaamah Ibn Hajr al-Haythamee has included it among the major sins in az-Zawaajir ’an Iqtiraafil-Kabaa‘ir.  And externally, the beard is man’s specific distinction, and the absence of the beard is the woman’s specific distinction.  So whoever shaves the beard certainly resembles the woman.  Imaam al-Ghazzaalee says in Ihyaa’ ’Uloomud-Deen (2/257), “And with it, meaning the beard, men are distinguished from women.” So he (the man) is included in this severe threat.  And the beard is the Sunnah (exemplary way) of all the Prophets.  Accordingly, there is a mention of Haroon’s (’alayhis-salaatu was-salaam) beard in the Noble Qur‘aan,

“O son of my mother, do not seize me by the beard or by my head.” [Soorah Ta-Ha 20:94]

Also, there is a mention of both Moosaa (’alayhis-salaatu was-salaam) and Aadam’s (’alayhis-salaatu was-salaam) beard in ad-Durrul-Manthoor (1/62). And there is also an ordered in the Qur‘aan,

“Those (Prophets) are the ones to whom Allaah has guided, so take their guidance as an example.” [Sooratul-An’aam 6:90]

That is, take as an example only those deeds other than which the Sharee’ah (Divine Law) of Muhammad (sallallaahu ’alayhi wa sallam) has abrogated.  However, this Sharee’ah did not abrogate the ruling on the beard.  Rather, it has affirmed and emphasized it.  Therefore, our Supreme Guide, Master of the Prophets and Messengers, Muhammad’s (sallallaahu ’alayhi wa sallam) blessed beard filled his chest.  As is related by Yazeed al-Farsee in Shamaa‘ilut-Tirmidhee, “Chapter of Seeing the Prophet (sallallaahu ’alayhi wa sallam) in a Dream,’ who said, ‘Indeed, I saw the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in a dream.’ So he said, ‘Verily, the Messenger of Allaah (sallallaahu ’alayhi wa sallam) used to say, “Indeed, the Shaytaan cannot imitate me, so whoever has seen me in a dream has indeed seen me.” Can you describe the person you have seen in the dream?’ I said. ‘Yes. I will describe him between the spectrum of two men.  His body and flesh were moderate, complexion was brown-skinned, inclining towards whiteness, eyes were kohl-smeared, smile was pleasant, figure was beautiful and round-like, his beard reaching here to here and it filled his chest.’ So Ibn ’Abbaas said, ‘If you had seen him while awake, you could not have described him beyond that.’”

Similarly, the four well-known Caliphs, Aboo Bakr, ’Umar, ’Uthmaan and ’Alee, all had large beards.  As mentioned in Tabaqaat Ibn Sa’d (3/114), Taareekhul-Khulafaa‘lis-Suyootee (p. 102, 116, 129).  Also, the shaving and cutting of the beard resembles the polytheists and Magians.  That is why avoiding it is definitely obligatory upon Muslims.  This is so because whoever imitates a people, is included among them.  As is the saying of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), “Whoever imitates a folk is but among them.” [6]

Dear readers, shaving the beard is [indeed] distinguished of oneself, meaning, making oneself defective.  As Imaam Fakhrul-Andalus Ibn Hazm says in Maraatibul-Ijmaa’ (p.157), “They (the scholars of the Ummah) are in agreement that shaving the whole beard is disfiguring – not permissible.  So, al-Haakim has brought in Mustadrak a narration by ’Imraan and at-Tabraanee from the hadeeth of Ibn ’Umar and Mugheerah (radiyallaahu ’anhumaa), “The Messenger of Allaah (sallallaahu ’alayhi wa sallam) has prohibited disfigurement.” [7]

The meaning of disfigurement is “making defective.”  The disfigurement of the body is to amputate the nose and lips.  And the disfigurement of the hair is to shave and depilate the hair of the cheek or to dye the hair black.  As mentioned in the famous book of language and hadeeth, an-Nihaayah fee Ghareebil-Hadeeth wal-Hadeeth wal-Aathaar authored by Imaam Ibn Atheer al-Jazaree (2/294) and Majma’ Bihaaril-Anwaar authored by al-’Allaamah Muhammad Taahir Patnee, (3/289).  Therefore, this is also the reason why the shaving of the beard is prohibited.  Rather, there is severe warning against the disfigurement of the cheek.

In Mu’jamul-Kabeer (11/41), there is a narration by Ibn ’Abbaas (radiyallaahu ’anhu), “Indeed, the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Whoever disfigures his hair, there is no share for him with Allaah.”  Although there is a kalaam (discussion, debate) about this narration, since the real issue is proven through several evidences, quoting such narrations are useful for the purpose of targheeb wat-tarheeb (incitement and intimidation).  And in the books, an-Nihaayah and Majma’ul-Bihaar the wording of this narration is, “The disfigurement of the cheeks is shaving the hair of the cheeks.” Rather, all four madhaahib (schools of jurisprudence) which are attributed to the imams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi’ee and many other imaams have declared the shaving of the beard unlawful. [7]

Dear onlookers, in the previous subject matter few ahaadeeth were mentioned, from which the virtue and emphasis of the beard is made evident.  And its shaving and cutting is proven to be a loathsome act.  These are great facts for a sensible Muslim and his admonition.  After this, specifically those ahaadeeth will be mentioned by which the virtue of leaving the beard and its emphasis, and besides that the evil and harm of shaving and cutting, is known. May Allaah grant us the tawfeeq (Divine-help) to receive this admonition – aameen.

THE FIRST AND SECOND HADEETH:

From Ibn ’Umar, who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Differ from the mushrikeen (polytheists), save the beards and trim the moustaches.” And in another narration, “Sharply trim the moustaches and leave the beards.” [7]

EXPLANATION:

In this hadeeth, there is an order to grow and leave the beard, and the command of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) is for the purpose of obligation and mandate.  As described the scholars of principles (usool) of jurisprudence.  As mentioned in al-Manaar ma’a Sharhin-Noorul-Anwaar, (p. 230), at-Tawdeeh ma’a Sharhit-Talweeh, (1/132) Usoolus-Sarkhasee (p. 185), Usoolul-Bazdawee (p. 21), Sharhul-Manaar li Ibni Maalik ma’a Hawaash lir-Rahaawee wa Azmee Zaadah wabnul-Hatbee (p. 120), al-Husaamee (p. 40).  And al-’Allaamah Ibn Haajim Jamaalud-Deen says in Mukhtasar Usool, “The masses of scholars said that the order in fact amounts to obligation with the masses of scholars.”  And in its explanation (Tahreer’s) authored by Ameer Badshah, it says, “Al-’Allaamah Ibn Haajib Baydaawee says it is correct. Imaam Raazee says it is the truth and Aamadee and Imaamul-Haramayn of Shaafi’ee madhhab say, ‘And it is said that this was dictated by Ash’aree to his companions.’” So leaving the beard is obligatory.  And its shaver and cutter is a renouncer of an obligation.  And renouncer of an obligation is considered a faasiq (open-sinner).  And as for he who opposes the order of the Messenger of Allaah is a very great admonishment,

“So let those beware who oppose from his (the Prophet’s) order, lest fitnah (trial, tribulation) strike them or a painful punishment.” [Sooratun-Noor 24:63]

Also, it is proven by this hadeeth that cutting of the beards is the action of the mushrikeen, not the Muslims.  And whoever imitates them is considered among them, as [mentioned] in the previous hadeeth.  So the person who shaves the beard is a mushrik by his appearance and image.

BENEFIT:

The word “awfiru” is from “awfara” which means “plenty.”  So the meaning of awfiru will be grow the beard and leave it.  So that the hair will become dense.  As “waffaraahu tawfeeran: katharahu” (in-creased it and grew it).” [8] And in another narration is the “aafoo”which is from “a’faa.”  As in the famous book of Language of Hadeeth, an-Nihaayah fee Ghareebil-Hadeeth li Ibnil-Atheer (3/366), “Chapter of ’ayn with faa,” “And that is he leaves its hair and does not cut like the moustaches from explanation of “He left the beard” when it is said “It multiplies and increases.”  The meaning, “I’faa ul-lihah” is that the hair of the beard should be grown and should not be cut like the moustaches.  The origin of this is from “I’faa‘ush-shay,’” meaning that thing which increased and multiplied.

Footnotes:

[1] That is, upright, symmetrical and balanced in form and nature.

[2] Fitrah (natural state, innate predisposition): It is an innate inclination of man to worship his Creator prior to the corruption of his nature by external influences (environment).  Thus, Islaam is described as the Religion of fitrah – that of the inherent nature of mankind.

[3] An ancient religion that teaches the worship of fire.

[4] Related by al-Bukhaaree, (2/874).

[5] Refer to al-Jaami’us-Sagheer (2/123).

[6] Refer to al-Jaami’us-Sagheer (2/167), reference to Aboo Daawood from the hadeeth of Ibn ’Umar, and reference to at-Tabaranee al-Aswat from the hadeeth of Hudhayfah.  For further explanation of its meaning refer to hadeeth (no. 1) below.

[7] Refer to al-Mishkaat (no. 38).

[8] Tarteebul-Qaamos (4/636)

Some Statements of the Salaf on Ilmul-Kalaam

Imaam Ash-Shaafi’ee (d.204) said, 

“My ruling regarding the people of Kalaam (theological rhetoric) is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, ‘This is the reward of the one who abandons the Book and the sunnah and turns to theological rhetoric (kalaam).“
[Sharh 'Aqeedatut-Tahaawiyyah og Ibn 'Abdil-'Izz, p. 75]
Ibn ‘Abdil-Barr said, “The people of Fiqh and Aathaar in all the various towns and cities are agreed unanimously that the Ahlul-Kalaam (People of theological rhetoric) are but Ahlul-Bida’ waz-Zaigh (the People of Innovations and Deviation). And they are not considered, by all of the above, to be amongst the ranks of the Scholars (in truth).“
[Reported by Ibn Qudaamah in his Burhaan Fee Bayaanil-Qur'aan]
Imaam Ash-Shaafi’ee said, “That a person is pout to trail with everything that Allaah has forbidden, besides Shirk, is better than that he looks at Kalaam (theological rhetoric).“
Imaam Ash-Shaafi’ee also said, “If people knew what (misleading and destructive) desires are contained within theological rhetoric they would certainly flee from it as they would from a lion.“
Imaam Ash-Shaafi’ee also said, “Whoever showed boldness in approaching theological rhetoric will never prosper.“
[Reported by Ibn Qudaamah in his Burhaan Fee Bayaanil-Qur'aan]
One of the Scholars of Ash-Shaash said:
“Every knowledge except that of the Qur’aan is a pre-occupationExcept for the Hadeeth and Fiqh (understanding) of the deenKnowledge is only that about which it is said,‘Haddathanaa…” (So and so narrated to us (a hadeeth))And what is besides thatAre but whisperings of the Shaytaan (Devils)”
 Aboo Yoosuf, the companion of Aboo Haneefah, said,“Whoever sought knowledge by Kalaam (theological rhetoric) will turn a heretical apostate.“
Imaam Ahmad (d. 241) said, “The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief.“
[Both the above narrations are reported Ibn Qudaamah in his Burhaan Fee Bayaanil-Qur'aan]
[Taken from "Foundations Of The Sunnah" Pp. 16-17]
Imam al-Barbahaaree (rahimahullah):
 
“Rhetoric (kalaam) causes disbelief, doubts, innovations, misguidance and confusion. May Allah have mercy upon you! Know that heresy, disbelief, doubts, innovations, misguidance and confusion about the religion have never occurred except through theological rhetoric (Kalam) and because of the people of theological rhetoric, argumentation, debating and disputation. How can a man plunge into argumentation, disputation and debatingseeing that Allah, the Most High, said: ‘None dispute regarding the Aayaat (revelations, signs, proofs) of Allah except those who disbelieve.’ (Soorah Ghaafir 40:4) You should submit to and be pleased with the narrations and the people of narrations, withhold and remain silent.” (The Explanation of The Creed of Imaam Al Barbahaaree)
Imam Ahmad ibn Hanbal (rahimahullah):
“There is no analogical reasoning in the Sunnah and examples or likenesses are not to be made for it. Nor is it grasped and comprehended by the intellects or the desires. Rather it [consists of] following [and depending upon] it and abandoning the hawaa [desire].” (Foundations of the Sunnah)“The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief.’ (Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’an)
“ For indeed, (indulging in) theological rhetoric (kalaam) in the matter of Qadar, the Ru’yah (seeing Allaah in the Hereafter), the Qur’aan and other such issues are among the ways that are detested and which are forbidden. The one Who does so, even if he reaches the truth with his words, is not from Ahlus-Sunnah, until he abandons (using) this mode of argumentation, [and until he] submits and believes in the Aathaar (the Prophetic Narrations & those of the Companions).” (Foundations of the Sunnah)
Imam Sufyaan ath-Thawree (rahimahullah):
repeated thrice: “This religion is based upon narrations not opinions, This religion is based upon narrations not opinions, This religion is based upon narrations not opinions.” (Sharaf Ashaabul Hadeeth)
Imam al-Awzaa’ee ( rahimahullah):
“Hold fast to the narrations of the Salaf, even if people were to abandon you. (And) Beware of the opinions of the people, no matter how much they beautify it with their speech.” (Majmoo’ al-Fataawaa vol. 12, p. 497)

The Salafis Lack Piety Whereas Other than Them Are Pious and Abstemious

And this too is a very old doubt which has been answered by the Salaf themselves, those of old. And we merely leave you with their words:
Ibn Abbaas (d. 68H) said: “Indeed the most detestable of things to Allaah are the innovations.” (Reported by al-Bayhaqee in as-Sunan al-Kubraa 4/316)
Ibn Umar (d. 84H) said: “Every innovation is misguidance, even if the people see it as something good.” (Reported by Abu Shaamah no. 39)
Sufyaan ath-Thawree (d. 161H) said:”Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from.” (Reported by al-Laalikaa’ee no. 238)
Imaam ash-Shaafi’ee (d. 204H) said: “That a person meets Allaah with every sin except Shirk is better than meeting Him upon any o*!ne of the innovated beliefs.” (Reported by al-Bayhaqee in al-I’tiqaad p.158)
Al-Layth bin Sa’d (d. 175H) said: “If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him.” So Imaam as-Shaafi’ee then said: “”He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him.” (Reported by as-Suyooti in al-Amr bil ‘Ittibaa wan-Nahee anil Ibtidaa’.)
Yunus bin Ubaid said to his son, “I forbid you from fornication (zinaa), stealing and drinking wine. However that you meet Allaah with any of these sins is better to me than that you meet him with the view of Amr bin Ubaid and the associates of Amr (i.e. the Mu’tazilah).” (al-Ibaanah 2/466).
Sa’eed bin Jubair said, “That my son accompanies a sinful and cunning scoundrel who is a Sunni is more beloved to me than that he accompanies a devoteful and worshipful Innovator.” (al-Ibaanah no. 89).
Imaam Al-Barbahaaree said, “However, if you see a person whose manner and opinion is despicable, he is wicked, sinful and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. If you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him.” (Sharh us-Sunnah no. 149).
Imaam Ahmad said, “The graves of Ahl us-Sunnah from those who committed the major sins are like gardens. And the graves of Ahl ul-Bid’ah from amongst their abstemious pious o*!nes are hollow and empty. The sinners of Ahl us-Sunnah are the Awliyaa’ (Friends) of Allaah and the abstemious pious o*!nes of Ahl ul-Bid’ah are the Enemies of Allaah.” (Tabaqaat ul-Hanaabilah 1/184).
Consider well, O Sunni, what our Pious Forefathers have left for us as a legacy and as an admonition. When it is the case that Innovations in aqidah and manhaj are the cause of splitting and differing, and lead to the emergence of sects, and these sects have been threatened with Fire, and when it is also the case that Shaytaan beautifies the Innovations and makes them appealing and to be guidance and light, then the People of Innovation and Adulterated Principles are more dangerous and harmful than a sinful, villain from Ahl us-Sunnah. For you know of your crime with the latter and can repent from it and amend your ways, but when you take as your friend Adnaan Ar’oor the Qutubist Politician, Mohammad Qutb the Takfiri Khariji, Mohammad Suroor the Takfiri Qa’dee, Abdur-Rahmaan Abdul-Khaaliq the Shurocrat and Sworn Bannaawi, then you think them to be upon guidance and you think their adulterated principles and innovatory methodologies to be the truth embodied and you think that these principles and methodologies are a deliverance for the Ummah, and so you affiliate yourself with them and show loyalty and disownment for their sake and thus fall into the Fire., the while you think yourself to be a rightly guided “Salafi” (!!), yet you are nothing but a hizb (sect) from amongst the ahzaab, upon other than the Manhaj of Nubuwwah

A Reply To The Claims That Imaam As-Suyootee

Prepared by Abu Khaliyl Ja'ad Ibn Sylvester

[The following is an objection regarding Subhah using Imaam As-Suyootee as a proof, which is answered by brother Abu Khaliyl] "...My concern is focused on the article that was printed in the August 1997 issue. A Muslim asked a question regarding Dhikr bead, or subhah while reciting Tasbiyyah. The reply coming from Muhammad Al Jibaaly was that it was a Bid'ah. He further stated that the Prophet taught us to make tasbeeh with our right hand. "...My concern is focused on the article that was printed in the August 1997 issue. A Muslim asked a question regarding Dhikr bead, or subhah while reciting Tasbiyyah. The reply coming from Muhammad Al Jibaaly was that it was a Bid'ah. He further stated that the Prophet Muhammad taught us to make tasbeeh with our right hand.

QUESTION:

Jalaal ud Deen As-Suyootee a famous Shaafi'ee Mujtahid Imaam, spoke on the subject in his book Al Haawi lil Fataawee, Shaykh As-Suyootee states, "Counting the times one says Subhaan Allaah on ones fingers is is superior to doing so on Dhikr beads because of the Hadeeth of Ibn Amr, though it has been said that if the person saying it is safe from mistakes, his fingers are better, however, if not, then saying it on Dhikr beads is more suitable." Shaykh As-Suyootee further states, "Some of the most renowned Muslims have used rosaries, those from whom the Religion is taken, and whom are relied upon, such as Abu Hurayrah who had a string with two thousand knots in it, and he did not used to sleep except after saying Subhaan Allaah on it twelve thousand times."

To say this practice is a Bid'ah is at the same time defaming the scholars who have practiced it over the centuries, Inshaa Allaah, in the future your publication will give all the opinions when answering a question, and if Ijmaa has not been established, then give the opinion of what the majority of the fuqahaa hold to."  May Allaah reward you, in response to your inquiry and statements, this servant of Allaah, who is in sure need of Him, and dependant upon Him, and who prays for those who preceded us in Faith would reply:

ANSWER:

The claim that the one who makes the statements that Subhah is an innovation, has by that statement defamed the scholars who endorsed it, is not a fair statement, since most of the scholars who support it are aware that they have to try very hard to prove it is not an innovation. That is the reason that discussions about it normally take up so much space. This is due to the nature of innovation, that is a new thing. So, in order for those who support it as good, in order to prove that it is good, must argue that it is not in reality new. And when they present their argument, we do not consider their arguments as defamation against their opponents from amongst the scholars.

Even the noun, Subhah - from the linguistic point of view - was a fabrication of those who used it; Ibn Mandthoor said in Lisaan Al Arab, "The Subhah: Beads upon which one making tasbeeh, counts his tasbeeh. It is a new-fangled [muwalladah] word." In Taaj Al Aroos, az-Zubaydee said, "And it is a new-fangled [muwalladah] word, as was said by Al-Azhaaree..." That is, Muwalladah is a word formed by people who were using something, that there was no word before they made up their word for it. as explained by Al-Baghdaadee in Khazaanaat Al Arab.

This is according to the linguistic sense. As for the Sharee'ah sense, Allaah said (that which means):

"This day I have perfected your way of life for you, and have chosen Islaam as your Religion."

So in general, any religious act that comes after the death of the Prophet as the Subhah clearly did, is an innovation. And the scholars of Ijtihaad are rewarded for their Ijtihaad nevertheless.

The hadeeth of Ibn Amr, which was referenced in the question should be noted for the benefit of the reader; Abdullaah Ibn Amr said, "I saw Allaah's messenger   counting the tasbeeh on the right [hand]." Recorded by Abu Daawood, Tirmidthee and others, it is a well known Saheeh Hadeeth.

Yet, this is not the only Hadeeth from which the scholars determine what is better in this case. There is for example, whose grade is Hasan, and those who seek reward from their Lord may act on it, if space permits us to note it. The Prophet said to Yusayrah (r) that: "You must say the Tahleel, Tasbeeh, and the Taqdees. Do not forget it, or you will have forgotten the Mercy. And count them on the fingers for they will be questioned and interrogated."

And in one narration:

That the Prophet commanded them to count on their fingers, for they will be questioned and interrogated [about it]" This is a Hasan Hadeeth recorded by Ahmad, Abu Daawood, Ibn Abee Shaybah, and a number of others.

The great scholar, Suyootee May Allaah have mercy on him, noted that due to the hadeeth of Ibn Amr noted above, it is better to count the tasbeeh on ones fingers. Yet it should be obvious from the second Hadeeth that it is obligatory to do so. Like wise, the honourable scholar, as-Suyootee noted that "it has been said" (Qeelaa), that this is better if the person is safe from losing count, whereas if he is not safe from that, then the beads are more suitable. Then he gave the example of Abu Hurayrah. We ask Allaah to reward Imaam As-Suyootee for mentioning what has been said, and we do this out of sincerity.

As a note however, it should be noted that the report alluded to is not one that has been graded as Saheeh or Hasan, rather it's grade is weak. It is transmitted by way of Abdul Waahid Ibn Moosaa from Mu'aym Ibn Muharrar Ibn Abee Hurayrah from his grandfather [Abu Hurayrah], "That he had a string with one thousand knots on it and he would not sleep until he had done his Tasbeeh on it." There is another narration whose meaning he has combined into this statement about Abu Hurayrah, that is reported via Ikrimah from Abu Hurayrah that he said, "Astaghfrullaah" twelve thousand times, but this report is disconnected after Ikrimah, for he is not known by the Hadeeth Scholars to have actually heard from Abu Hurayrah. (See Al Inaabah by Ibn Hajar). Nevertheless, it does not mention Dhikr beads at all. So it has nothing to do with this discussion either way.

As for the narration about the string with Abu Hurayrah, it is weak because its chain contains Nu'aym Ibn Muharrar, whose condition among hadeeth narrators is that of an unknown. It is for this reason that what Suyootee labeled as "better" - is indeed better - May Allaah reward him - rather there is no authentic evidence to prove that it was commanded, and otherwise it would contradict the command, since it has not been authentically reported that the Prophet nor any of his companions used Dhikr beads. Furthermore, some of the companions and their followers were reported to have rejected alternatives to the fingers in this regard.

As for the Hadeeth reported on the Prophet on the authority of Alee (r) mentioning the Subhah (mentioned here in case one finds it being used as "evidence") it is a famous weak report. There is a very useful and helpful discussion of its unknown and fabricating narrators which may be viewed in Silsilah-Al-Ahaadeeth Ad Da'eefah no. 83 by Al Albaanee.

In summary, to anyone who allows the new-fangled Subhah which contradicts the command of the Prophet in this matter, we do not claim that these scholars have 'opposed' the Messenger ! Nor should anyone claim that those who enforce his command are defaming scholars by doing so.

As this discussion shows, there are many matters about which the scholars made differing statements about. If we were to quote all of their arguments and statements, we would just lead the people into confusion, regarding the way which is the way of the Sunnah. This is not the objective of our publication. On the other hand, it is also not our objective to be unfair and one sided. However, when the issue is centred around a great deal of "So and So" said, and debate, then only the most proven, and safest position can be endorsed, and the safe way is that of the command of the Messenger . It is he who we have been commanded to follow and obey in these matters, and in this case, he commanded counting the Tasbeeh on the fingers as was noted before. We ask Allaah to guide us to his way.

[Al-Maa'idah 4]

DEOBANDISM

The Deobandis are one of the groups of Muslims. This group is connected to and named after the Madrasa of Deoband – Saharanpur – in India, With regard to basic tenets of belief (‘aqeedah), they follow the madhhab of Abu Mansoor al-Maatreedi. They follow the madhhab of Imaam Abu Haneefah with regard to fiqh. And They follow the Sufi tareeqahs of the Naqshbandiyyah, Chishtiyyah, Qaadiriyyah and Saharwardiyyah with regard to spiritual development as they say. 

Imaam Abu Haneefah (Rahimahullaah)

The Statements of the Deobandee Hanafee Scholars On the Misguidance of Jamaat ut-Tableegh

Some Famous Readings of exposition from GREAT MUJADDITH'S Deoband

The Basis of Islaam is to Act upon  the Book and the Sunnah

REGARDING BLIND FOLLOWING OF THE MADHABS

WEAK, BAATIL AND FABRICATED AHAADEETH

ON THE USE OF TAMEEMAH/TA'WEEDH

TAWASSUL (WASEELA)

Tabarruk

DISCOVERED: THE PROPHET'S PRAYER IN HANAFI BOOKS OF FIQH!!!

Using of Dhikr bead, or subhah while reciting Tasbiyyah

Are We Allowed to Create New Types and Styles of Adhkaar

Chanting the Dhikr/Zikr/Remembrance of Allah in Unison (Jama'a or Congregation)

the Mihrabs, the Minarat and the Qubas what does Islam say about these?

THE DECISIONS OF THE HANAFEE FUQAHAA' ON THE ISSUE OF HAADHIR NAADHIR

THE CATEGORIES OF TAWHEED

THE CATEGORIES OF SHIRK

THE REALITY OF TAWHEED

SAINT WORSHIP

MANIFEST AND HIDDEN KNOWLEDGE

The Salaf and their Position Towards The People of Innovations & Desires

The importance of the Isnaad in relation to the Ahaadeeth

Saying "sadaq Allaahul-'Adtheem" after finishing reading the Qur'ân

Question: What is the ruling regarding the saying of "sadaq Allaahul-'Adtheem" after finishing reading of the Qur'ân?

Response: All Praise is for Allaah, the One, and prayers and salutations upon His Messenger, his family and his companions. To proceed:

The saying of "sadaq Allaahul-'Adtheem" after finishing reading of the Qur'an is an innovation. The Prophet (sal-Allaahu `alayhe wa sallam) did not do this and nor did the Rightly Guided Khulafaa, nor any of the (other) Companions (radhi-yallaahu 'anhum) and nor the Imaams of the (Pious) Predecessors (rahima-humullaah). This being with their vast reading and assistance in spreading it's (the Qur'ân's) message and knowing it's rulings. So the saying of this and adhering to it after finishing the reading (of the Qur'ân) is an innovation. It has been confirmed on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he said:

((Anyone who introduces something into this matter of ours (i.e. Islaam), that which is not from it, will have it rejected)) - this (narration) is agreed upon (by both Imaam al-Bukhaaree and Imaam Muslim).

And in another narration:

((Anyone who does an act which is not in agreement with us, then he will have it rejected)) - narrated by Muslim.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa

The current members of the Permanent Committee include:
Head: Shaykh 'Abdul 'Azeez Aal ash-Shaykh;
Deputy Head: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood;
Member: Shaykh 'Abdullaah Ibn Munay;
Member: Shaykh Saalih Ibn Fowzaan;
Member: Shaykh Bakar 'Abdullaah Abu Zayd.

Amongst the members who have passed away include:
Shaykh Ibraaheem Ibn Muhammad Aal ash-Shaykh;
Shaykh 'Abdul 'Azeez Ibn Baaz;
Shaykh 'Abdur-Razzaaq Ibn 'Afeefee.

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 571;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 3303

 

This is the answer Sheikh Bin Baz gave to a question on the status of saying "sadaqa allahu al-atheem" after reciting Qur'an according to the way of the Salaf-us-Salih:
"Praise be to Allah.
I do not know any basis for the people's habit of saying "sadaqa allahu al-atheem" when they finish reading Qur'an, so it should not be taken as a habit. Indeed according to the principles of sharee'ah it is more like bida'a, if any believes it is sunnah. So this should not be done and shouldnot be taken as a habit.
With regard to the ayat: "Say O Muhammad: Allah has spoken the truth"
(Al-Imran 3:95) - this is not speaking about this matter. Rather Allah was commanding him to explain to the people that Allah has spoken the truth in what he has said, in His books, the Tawrat, etc., and that he has spoken the truth in all that He had said to His slaves in the Tawrat the Injeel and all other revealed books.
And he was speaking the truth in all that he said his slaves in his book the Qur'an.
But this is not evidence that it is mustahabb to say "sadaqa allahu al-atheem" after reading the Qur'an or after reading some ayahs or a surah.
This is not reported or known from the Prophet SAWS or his companions (radi allahu anhum).
When Ibn Masood recited to the Prophet SAWS from the beginning of surat ul nisa'a until he reached the ayat:
"How will it be then, when we bring from each nation a witness and we bring you o muhammad as a witness against these people?"
the Prophet SAWS said to him "Enough"
Ibn Masood said: "I turned and saw that his eyes were filled with tears", i.e. he was weeping of the mention of this great status on the Day of Resurrection which is mentioned in this ayat, Where Allah says: "How will it be then, when we bring from each nation a witness and we bring you - O Muhammad - as a witness against these people" (i.e. his ummah)
The point here is that there is no basis in sharee'ah for adding these words "sadaqa allahu al-atheem" when finished reading the Qur'an. What is prescribed is not to do this, in accordance with the example of the Prophet SAWS and his companions (radi allahu anhum). But if a person does that sometimes, without intending to, it doesn't matter, for Allah speaks the truth in all matters, may he be glorified and exalted. But making a habit every time one reads the Qur'an, as many people do now adays, has no basis, as stated above."
Kitaab Majmoo Fatawaa wa Maqaalat Mutanaawi'ah li Samaahat Ash-Sheikh Al-Ulamaa Abdul Aziz Ibn Abdullah Ibn Baz

Every Innovation is a Misguidance

Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source: Al-Asaalah, Issue #21
Translator: isma'eel alarcon


One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are
1) worshipping only Allaah apart from others and
2) following and taking our example from only the Prophet (saws) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (saws) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (saws) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed): “So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah. 

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (saws) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony - understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (saws) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying: "This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you." [Surat-ul-Maa’idah: 3] 

This is why it is authentically reported on the Prophet (saws) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended. 

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: "Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (saws) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: 'This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.' [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part." 

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (saws) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.” 

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (saws) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (saws) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad (saws). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (saws) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearing of Allaah. So there is no room to correct him: 

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (saws). This is impossible. 

So whoever understands these two facts, which are related to one’s belief that Muhammad (saws) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (saws). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (saws). This is something impossible. 

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (saws) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that - and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (saws) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women. 

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (saws) worship to be little." They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet's past and future sins. So it is as if they said: “The Prophet (saws) only minimized in his worship - which they thought to be little - because Allaah had forgiven his sins. 

So there wasn't left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (saws) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned. 

And that was from the things that he (saws) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (saws), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen." And his response was: "Should I not then be a grateful servant?" 

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet's little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (saws) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: "Should I not then be a grateful servant?" 

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet's worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said "I will pray all night and won't sleep." The second one said: "As for me, I will fast all the time and never go a day without fasting." And the third person said: "I will not marry women." 

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one's worship to Allaah. But they did not know - and Allaah knows best but it seem to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam - that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (saws) and said: 

"The people with much wealth and income have surpassed us - they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don't give away anything in charity!" So the Prophet (saws) said to them: "Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?" So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah's Messenger again to tell him: "O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing." So Allaah's Messenger (saws) said: "That is the bounty of Allaah, which He gives to whom He pleases." 

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (saws) said to them: "Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity." Then the Prophet (saws) continued to mention many noble characteristics. Then he said at the end of the hadeeth: "And in your having relations with your wife, there is charity." They said in amazement: "O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?" So the Prophet (saws) said: "Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?" They said: "Of course, O Messenger of Allaah." So he said: "Then likewise, if he fulfills it in a lawful way he will be rewarded for it." 

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: "Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement." So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: "As for me, I will not marry women." Then that group left and when the Prophet (saws) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (saws) gave a khutbah about this in his masjid, saying: "What's wrong with these people who say such and such" (?) - repeating to the audience what these individuals who came to his house had said. "This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep."


However it was from the Prophet's etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: "What's wrong with these people who say such and such?" This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of 'Abdullaah Ibn 'Umar who said:


"'Umar Ibn Al-Khattaab, rady Allaahu 'anhu, was giving the Friday khutbah - naturally in the Prophet's masjid - when a man from the Companions of Allaah's Messenger entered - and in one narration it states that it was 'Uthmaan Ibn 'Affaan. So 'Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu'ah khutah. So the man responded, saying: 'O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.' So he said to him reprimanding him in a disapproving interrogating manner: 'The wudoo also, for I heard Allaah's Messenger (saws) say: Whoever goes to (pray) Jumu'ah, then he should take ghusl (bath).'"


The point we derive from this report is that he (saws) reprimanded 'Uthmaan Ibn 'Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu'ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: "What is wrong with these people who say such and such" making an indication of them but not naming anyone of them.


The point is that the Prophet (saws) said: "As for me…", which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: "As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don't fast" - meaning I don't fast all the time. "And I pray at night and I also sleep" - meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah's Messenger (saws). This is why 'Aa'ishah said, as is recorded in Saheeh Muslim: "The Prophet (saws) never stayed up a whole night in worship."


So the Prophet (saws) said, reminding us that the Religion is moderation and that worhsip is moderation - neither exaggeration nor negligence: "As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don't fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me."


So the Prophet's Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah's Messenger, came after the Prophet's being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet's acts of worship. This means all of the acts of worship that Allaah's Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.


So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah's Messenger (saws). We are upon certainty that we will never be able to encompass the worship of Allaah's Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah's Messenger in his worship. This is impossible - with respect to every individual amongst mankind after the Prophet.


Therefore, there remains nothing before us except that we all strive for two things:

1. To learn the Sunnah of Allaah's Messenger in all matters that came to us from Islaam - whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:

"So imitate (them) if you are not like them,
Verily, imitating the righteous ones is success."

It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship. 

2. This is the first thing - that we must know the Sunnah of Allaah's Messenger according to the wide and extensive meaning. This is since the Prophet's saying concerning that group of people: "So whoever turns away from my Sunnah, then he is not from me", this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: "Whoever turns away from my Sunnah" meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.


So the Sunnah has two meanings:


1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (saws) and those who followed his way were upon.


2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types - Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: "That which the one who does it will be rewarded for and which the one who abandons it will not be punished for."


As for the person that abandons the Messenger's Sunnah, with its first meaning - i.e. his way and methodology - then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah's Messenger (saws). So based on this, we should find ourselves as having no need for amending and introducing a "good innovation" (bid'ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet (saws) in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah's saying: ”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]


Al-Bukhaaree reported that one of the Jewish Rabbis went to 'Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: "O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us - a gathering of Jews - we would have taken the day it was revealed as a day of 'Eid (holiday)." So he asked: "Which ayah is it?" So the Rabbi mentioned the ayah: "This day I have completed your Religion for you…" So 'Umar said: "This ayah was indeed revealed on a day of 'Eid, on the day of Jumu'ah while the Allaah's Messenger was in 'Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two 'Eids - the 'Eid of Jumu'ah and the 'Eid of 'Arafaat."


Why did this Jew say: "Had it been revealed unto us, we would have taken the day it was revealed as a day of 'Eid?" It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past - in previous generations - who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and

SAHÂBAH ATTITUDE TOWARDS INNOVATIONS

An outstanding characteristic of the Sahâbah is their absolute Adherence to the Sunnah of the Prophet, Muhammad  and their absolute disapproval of BID'AH (Innovation)  Some Sahâbah narrated the following Ahaadeeth

Amr ibn salmah said: We used to sit in front of Abdullah Ibn Masoud's house before the Fajr prayer, so that when he came out we would  go with him to the Masjid. {one day} Abu Moosa al-Ash'aaree came and asked us: 'Did Abu Abdur Rahmaan (i.e. Ibn Masoud) leave yet? ' We answered: 'No.'
So Abu Moosa al-Ash'aaree sat with us waiting for him. When he came out, we all stood up. Abu Moosa told him: "Oh, Abu Abdur Rahmaan! I recently saw something in the Masjid which I deemed to be evil, but all praise is for Allah, I did see anything except good "
Ibn Masoud then asked: "then What was it?"
Abu Moosa said: "You will see it if you stay alive. In the Masjid, I saw a group of people sitting in circles waiting for the Salââh. Each circle is led by a person. And every person in these circles carries small stones (pebbles).
The leader of a circle would say: "Say 'Allah-u Akbar' a hundred times" so they would repeat Allah-u Akbar a hundred times; then he says "Say 'Laa ilaaha illallaah', a hundred times" so they would  say Laa ilaaha illallaah a hundred times; then he would say: "Say 'Subhaanallah', a hundred times", they will say Subhana Allah a hundred times.
Then Ibn Masoud said: "What did you tell them?"
He said: 'I didn't say anything, I waited to hear your opinion."
Abdullah Ibn Masoud said: "Could you not order them to count their evil deeds, and assured them of getting their rewards."
Then Abdullah Ibn Masoud went ahead and we accompanied him. As he approached one of the circles, he said: "What is this that you are doing?"
They said: "Oh! Abu Abdur Rahmaan, these are pebbles to count the number of times we say Allah-u Akbar, La ilaaha Illallah, and Subhaanallah."
He said: "Count your evil deeds, and I assure you that you are not going to lose anything of your rewards (Hasanat). Woe unto you, people of Muhammad, how quickly you go to destruction! Those are your Prophet's companions available, these are his clothes not worn out yet, and his pots are not broken yet. I swear by Whom my soul is in His Hands that you are either following a religion that is better than the Prophet's religion or you are opening a door of misguidance." They said: "We swear by Allah Almighty, oh, Abu Abdur Rahmaan, that we had no intention other than doing good deeds."
He said: "So what? How many people wanted to do good deeds but never got to do them? The Prophet of Allah has told us about people who recited the Qur'ân with no effect on them other than the Qur'ân passing through their throats. I swear by Allah, I am almost sure that most of you are from that type of people." Then he left them.umar Ibn Salamah (the sub narrator) said: "We saw most of the people of those circles fighting against us with the Khawaarij in the battle of An-Nahrawan."

-- Related by Ad-Daarimee and Abu Na'eim with an Authentic chain of narrations. Authenticated by saleem al-hilaalee in al-BID'AH (pp. 26-29)

This was the case with every innovation introduced in the UMMAH it began as something small, bearing resemblance to the truth which is why those who entered it were mislead and then were unable to leave it. so it grew and became the religion which they followed and thus deviated from the straight path and left Islam.

THE EXCELLENCE OF FRIDAY

Imam Ibn ul Qayyim al Jawziyyah
Mukhtasar Zaad ul Ma`aad

Abu Hurairah reported the Holy Prophet, peace and blessings of Allah be upon him, as saying: ‘The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise, on it he was expelled from it. And the Last Hour will take place on no day other than Friday.’ The Holy Prophet also said on the occasion of Friday: ‘We who are the last shall be the first on the Day of resurrection, except that every Ummah (nation) was given the Book before us and we where given it after them. It was this day (Friday) which Allah prescribed for us and guided us to it and the people came after us with regard to it, the Jews observing the next day and the Christians the day following that.’ With regard to Friday, the Holy Prophet was also reported as saying: ‘There is no time on Friday at which no Muslim would stand, pray and beg Allah for what is good but He would give it to him’ and he pointed with his hand that (this time) is short and narrow. There is a good deal of difference of opinion among the scholars as to what exactly is that fortunate hour on Friday when the supplication would be granted. The best course is that this hour should be treated as hidden, and the whole day should be spent in supplication and glorification of Allah. It was the Holy Prophet’s practice to attach special significance and honour to Friday. Examples of this behaviour are numerous, however, the following could be cited: On that day, he recommenced reciting Soorah as-Sajdah (in fajr) [and al-Insaan] because it is inclusive of all affairs relevant to Friday; taking a bath, using perfume and miswak, going to Friday’s congregational prayer early, listening to the sermon, wearing one’s best clothes and remembering Allah all the time. When the Holy Prophet stood on the pulpit delivering Friday speech (sermon), his eyes would redden and his voice rise sharply with extreme anger. He, however, used to shorten the speech but prolong the prayer following it.

Ibn al-Qayyim on Open Rejection of the Rulers and Kings and Making Khurooj

Source: I’laam ul-Muwaqqi’een an Rabbil-Aalameen

Ibn al-Qayyim - may Allaah have mercy upon him - said: 
“This is a great topic, containing much benefit and due to ignorance of this topic a great mistake has fallen upon the Sharee’ah…”

Up until he said, after mentioning that the basis of the Sharee’ah is built upon the welfare and benefits of the servants:

“…The Prophet (sallAllaahu ‘alaihi-wasallam) legislated for his Ummah, the obligation of rejecting the evil so that by its rejection, the goodness that Allaah and His Messenger love is obtained. And when rejecting the evil leads to what is more evil and more hated by Allaah and His Messenger then it is not allowed to reject it - even if Allaah hates it and detests those who perform it (the evil). And this is like rejection [inkaar] against the kings, and the ones in authority by coming out against them [with arms etc. to fight them] - for verily, that is the basis and foundation of every evil (sharr) and every tribulation (fitnah) till the end of time. And the Companions asked permission from the Messenger of Allaah (sallAllaahu ‘alaihi wa sallam) for killing the leaders [Umaraa’] who delay the prayer from its proper time, saying: “Shall we not kill them.” So he said: “No, so long as they establish the prayer”, and he also said: “Whoever sees something from his leader [Ameer] something that he dislikes then let him be patient and let him not raise his hand [away] from the leader’s obedience.” And whoever reflects upon the greatest and smallest trials that have befallen Islaam, then he will see that they are due to the negligence and wastage of this principle and the lack of patience upon [witnessing] evil. So he seeks bring about its end and as a result of this, a greater evil is brought about. And the Messenger (sallAllaahu ‘alaihi wa sallam) saw the greatest of evils in Makkah and he was not able to change them. In fact even when Allaah opened up for the Muslims Makkah [i.e. gave the Muslims victory over it] and when it became daar ul-Islaam he was resolved to changing the Ka’abah and returning it to the foundations that Ibraaheem (alaihis-salaam) had built it upon - but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occur due to the lack of tolerance of the Quraish, since they were new to Islaam and had recently left disbelief - and for this reason he did not grant permission for rejecting against the leaders [Umaraa’] with the use of one’s hand [i.e. with force] due to the greatness of what results afterwards on account of it…” Ibn al-Qayyim in ‘I’laam ul-Muwaqqi’een an Rabbil-Aalameen.’

HOW DOES A LEARNED PERSON CALL TO ALLAH?

Imam Ibn ul Qayyim al Jawziyyah
Excerpted from the translator's footnotes to "An Explanation of Riyadh al-Saliheen" by Shaykh Muhammad ibn Salih al-Uthaymeen Translated from al-Fawa'id by Sajad ibn `Abdur Rahman, © 1998 Sajad Rana Source: islaam.com

An advice on how to call to Allah the people immersed in the Dunya Ibn ul Qayyim al Jawziyyah

The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continue] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be commanded to a supererogatory action, when he has [neglected] to establish an obligatory one?!

If the abandonment of wrongdoing becomes difficult for them to [endure], endeavour to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love.

If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain]. Verily, Yahya ibn Mu`adh mentioned,

Questing for an intelligent [person] for [the affairs of] the Dunya,

Is superior to the abandonment of an ignorant [person] for it.

A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them. An ascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them.

EXTEND AN INVITATION

Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious."   Noble Qur'ân 16:125
"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity (bliss)" Noble Qur'ân 3:104
Allah (Subhaanawata'ãlaa) has been Most Gracious and Most Merciful to us. One who can afford to spend a small portion from his or her wealth in this noble cause of Extending Invitations to Mankind, for the learning and following of the Right  Path to Allah (Subhaanawata'ãlaa), May place the under mentioned Advertisement in a Newspaper or in a Magazine and attain Allah's Bliss. 
"Whoever guides [another] to a good deed will get a reward similar to the one who performs it." [Sahih Muslim]

May Allah give you the Best Reward in return and may Allah increase you in all that is good in this life and in the next Aameen.
 

The Invalidators of Islam

You should know, dear Muslim brother, that Allah made it obligatory upon all His slaves to enter Islam and hold on to it, and warned them against following other than Islam. He also sent His Prophet Muhammad (saws) to call mankind to it. Allah has informed us in the Qur'an that guided are those who follow the teachings of Islam, and misguided are those who reject them. He warned us in many Verses against the causes of apostasy and all forms of Shirk and disbelief Religious scholars have mentioned that there are a number of invalidators that are bound to take one out of the fold of Islam. For the sake of attaining salvation in the Hereafter, I have briefly cited in the following pages, with some explanation, the ten most critical of these invalidators so that you will avoid them and make others aware of them.

1. To associate others with Allah in worship. The Qur'an says: "Allah forgives not (the sin of) setting up partners with Him in worship, but He forgives whom He pleases other sins than this." (Soorah 4: 1 16)

"Whoever sets up partners with Allah in worship, Allah will forbid him Paradise, and the Fire will be his abode. For the wrongdoers there are no helpers." (Soorah 5:72)

Forms of worship include calling upon the dead, seeking their assistance, offering sacrifices to them, and taking vows in their names.

2. To set up intermediaries between oneself and Allah, seeking their intercession and putting absolute trust in them. Those who do so are unanimously considered disbelievers.

3. Not to accuse polytheists and those who commit Shirk or disbelief, to be in doubt as to their being disbelievers, or to approve of their beliefs.

4. To believe that the Prophet's guidance is not complete or perfect or that other people's ruling and judgment is better than his. Those who prefer the rule of false gods are blatant

5 . Those who hate anything that the Prophet came with are also disbelievers even if they act upon them. The Qur'an says: "That is because they hate that which Allah sent down, so He has made their deeds fruitless." (Soorah 47:9)

6. Those who ridicule anything that Islam came with, such as punishment and reward in the Hereafter, are disbelievers. The Qur'an says: "Say: 'Was it at Allah, and His Signs, and His Messenger, that you were mocking? Make no excuse; you have rejected Faith after you had accepted it." (9:65,66)

7. Magic in all its forms, including turning someone away from somebody that he or she loves, and making someone love someone or something he or she does not normally like. Whoever practices magic or approves of it is a disbeliever, as evidenced by the Qur'anic Verse that says:

"But neither of these (two angels) taught anyone (such things) without saying, We are only for trial, so disbelieve not (by learning this magic from us)." (Soorah2:102)

8. To take the disbelievers for friends, give them support and assistance against the Muslims is an act of disbelief. The Qur'an says: "And he amongst you that turns to them (for friendship) is of them. Verily Allah guides not a people unjust." (Soorah 5:51)

9. Those who believe that it is in their power or authority to forsake the law of Islam are disbelievers. The Qur'an says: "And whoever seeks a religion other than Islam, it will never be accepted of him; and in the Hereafter he will be one of the losers." (Soorah 3:85)

10. To turn away from Islam and to stubbornly refuse to learn its teachings or act upon them. The Qur'an says: "And who does more wrong than he who is reminded of the Signs of his Lord, then he turns away there from? Verily from those who transgress We shall exact (due) retribution." (Soorah 32:22)

In all of these invalidators, there is no difference between one who does them jokingly, seriously, or in fear, except for one who is compelled against his will. All of these matters are most dangerous and most of them are occurring (amongst the Muslims). Therefore, it is necessary for the Muslim to beware of them and fear for himself concerning them.

The fourth point mentioned above also includes those who believe that man-made laws are better than the Islamic Law, that the Islamic Law is not suitable to be implemented in the present century, that Islam is the reason behind Muslims' backwardness in some spheres of life, or that it is not applicable in other spheres of life apart from regulating one' s life with one's Lord. This point also includes those who believe that cutting off the thief's hand is a backward law that should not be implemented in the present-day society. It also includes those who believe that it is permissible to dispense with the Islamic Law in matters relating to the social life and the boundary limits for the lawful and the unlawful even if they do not believe that other laws are not better than the Islamic Law. For this means that they have made lawful what Allah had already made unlawful. Whoever makes lawful what Allah has declared unlawful, things that are known in religion by necessity such as adultery, drinking alcohol, usury and ruling with other than Allah's Law, is a disbeliever with the unanimous agreement of all Muslim scholars.

We seek Allah's refuge from His painful chastisement as well as from those things that cause His wrath. Allah's Peace and Blessing be upon His Messenger, his pure family and noble Companions.