A Lengthy Explanation of the first three points from "Foundations of the Sunnah "

A Lengthy Explanation of the  first three points from "Foundations of the Sunnah " Imaam Ahmad Ibn Hanbal (d.241H) Source: Al-Ibaanah Magazine, Issue No.1 - Dhul-Qa’dah 1415H / April 1995 Bismillaahir-Rahmaanir-Raheem THE TEXT: Shaykh Aboo ’Abdullaah Yahyaa Ibn Abil-Hasan Ibnul-Bannaa narrated to us saying: My father Aboo ’Alee al-Hasan Ibn ’Umar Ibnul-Bannaa related to us saying: Abul-Husayn ’Alee Ibn Muhammad Ibn ’Abdullaah Ibn Bushraan al-Mu’addil related to us, saying: ’Uthmaan Ibn Ahmad Ibn as-Sammaak reported to us, saying: Aboo Muhammad al-Hasan Ibn ’Abdul-Wahhaab, Abun-Nabr narrated to us, reading it to him from his handwritten copy in the month of Rabee’ul-Awwal, in the year two-hundred and ninety three (293H) who said: Aboo Ja’far Muhammad Ibn Sulaymaan al-Munqaree, in Basrah related to us, saying: ’Abdoos Ibn Maalik al-’Attaar narrated to me, saying: [1] I heard Aboo ’Abdullaah Ahmad Ibn Hanbal [2] – rahimahullaah – say: “The Fundamental Principles of the Sunnah [3] with us [4] are: Clinging to that which the Companions [5] of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) were upon, taking them as our example to be followed, [6] avoiding innovation; [7] and every innovation is misguidance.” [8] COMMENTARY: [1]: This is the isnaad (chain of narration connected to the text) which - just as in the case of the hadeeth of the Prophet (sallallaahu ’alayhi wa sallam) - helps ascertain whether or not the statement and the ascription is authentically related back to the one it is being reported from. As regards the importance of the isnaad, then a few narrations from the Scholars of the early generations will be mentioned. Sufyaan ath-Thawree (d.161H) – rahimahullaah – said: “The isnaad is the weapon of the Believer. So if he has no weapon, with what will he fight?”[1] Ibnul-Mubaarak (d.181H) – rahimahullaah – said: “The isnaad with me is from the Religion. If there were no isnaad, then whosoever wanted would relate whatever they wanted. However, when it is said to him: Who narrated to you? He remains silent.” [2] As regards the ascription to Imaam Ahmad, then a number of Scholars have agreed to its ascription from ’Abdoos Ibn Maalik al-’Attaar - one of the close students of the Imaam - and from these verifying Scholars are: Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/241-246), al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (1/158-164) and also Ibnul-Jawzee in Manaaqib Ahmad (p. 222-228). The text of this brief ’aqeedah was first printed by Daarul-Manaar in al-Mujaahid magazine (no. 28-29, Sha’baan - Ramadaan 1411H); and the original is a manuscript copy, transcribed by the Shaykh and muhaddith, Muhammad Naasirud-Deen al-Albaanee, rahimahullaah, in the month of Sha’baan 1374H, from the manuscript copy (no. 68, Q. 10-15) which is housed at the Dhaahiriyyah library in Damascus, Syria. We ask Allaah - the Most High - to grant us the ability to serialize the introduction of this valuable and concise tract, adding to it - for the benefit of the honourable readers - a brief commentary and explanation. [2]: He is Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal ash-Shaybaanee - the Imaam of Ahlus-Sunnah wal-Jamaa’ah in his time. Born in Baghdaad in Rabee’ul-Awwal, 164H, he attended the circles of al-Qaadee Aboo Yoosuf (the student of Abee Haneefah) - rahimahullaah – where he studied fiqh. He left this in favour of hadeeth, which he began to study at the age of thirteen - having already memorized the Qur‘aan at a young age. He traveled extensively acquiring and learning ahaadeeth from over two-hundred and eighty teachers. From them are: Wakee’ Ibnul-Jarraah, Yahyaa Ibn Sa’eed al-Qattaan, ’Abdur-Rahmaan Ibn Mahdee, Sufyaan Ibn ’Uyaynah, ash-Shaafi’ee, Yazeed Ibn Haaroon and others – rahimahullaah. He underwent severe torture and trial due to defending the correct ’aqeedah - the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah (the Prophet (sallallaahu ’alayhi wa sallam), his Companions and those who followed them in ’aqeedah and manhaj) - being from those who were foremost in clinging to their way, whilst shunning the innovations. Aboo ’Umayr said: “May Allaah have mercy upon him. There was no one having more patience regarding this world than him, nor anyone more closely resembling those who cam before him, nor anyone more rightfully amongst the righteous. This world was presented to him, but he rejected it, and he expelled innovations.” In his time, he was the Imaam of the people of Hadeeth specifically, and the Muslims in general.” [3] Imaam ash-Shaafi’ee (d.204H) - rahimahullaah - said: “I left Baghdaad, and I did not leave behind me a man better, having more knowledge, or greater Fiqh (understanding), nor having greater taqwaa (piety) than Ahmad Ibn Hanbal.” Ishaaq Ibn Raahawayh (d.238H) said: “I used to sit with Ahmad and Ibn Ma’een revising ahaadeeth; and I would say: What is the Fiqh (understanding) of it? What is its explanation? So they would remain silent, except for Ahmad.” Aboo Daawood (d.275H) said: “The lectures of Ahmad were sittings for the Hereafter. He would not mention in them any worldly affairs; and I never saw him mention this world.” ’Alee Ibnul-Madeenee (d.324H) – rahimahullaah - said: “Indeed Allaah aided this Religion through Aboo Bakr as-Siddeeq on the day of apostasy, and through Ahmad Ibn Hanbal on the day of the trial.” [4] Due to these qualities, he became a sign for Ahlus-Sunnah – as Qutaybah Ibn Sa’eed (d.240H) said, “If you see a man loving Ahmad, then know that he is a person of the Sunnah.” And Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah – said: “Our statement which we hold and take as our Religion is: Clinging to the Book of Allaah, our Lord the Mighty and Majestic, and to the Sunnah of our Prophet, Muhammad (sallallaahu ’alayhi wa sallam), and what is narrated from the Companions, the Taabi’een and the Imaams of Hadeeth. This is what we cling to, and also that to which Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal – may Allaah enlighten his face, rais up his rank and grant him a magnificent reward – used to say, distancing ourselves from those who oppose his statement. Since he was the noble and complete Imaam, by whom Allaah made the truth clear, and removed the misguidance, and made the minhaaj (methodology) clear, and though whom Allaah annihilated the innovation of the innovators, the deviation of the deviant and the doubts of the doubters. So may Allaah have mercy upon him, the foremost Imaam.” [5] Taajud-Deen as-Subkee (d.770H) – rahimahullaah – said, “Abul-Hasan al-Ash’aree is the foremost of Ahlus-Sunnah and Ahmad Ibn Hanbal...” [6] Ibraaheem al-Harbee (d.285H) – rahimahullaah – said, “I saw Aboo ’Abdullaah, and it was as if Allaah had gathered for him the knowledge of the earlier people and the later people.” Imaam Ahmad Ibn Hanbal died in the year 241H. [3]: The term ‘Sunnah’ here, refers to the principles and foundations of the correct Islaamic ’aqeedah (belief) and manhaj (methodology), since the Salafus-Saalih (pious predecessors) would apply this term to matters of ’aqeedah and manhaj – as can be seen from their books and writings – for example: [i] Kitaabus-Sunnah of Imaam Ahmad Ibn Hanbal (d.241H); [ii] as-Sunnah of al-Athram (d.273H); [iii] Kitaabus-Sunnah of Aboo Daawood (d.275H) – being part of his Sunan. [iv] Kitaabus-Sunnah of Ibn Abee ’Aasim (d.287H); [v] Kitaabus-Sunnah of ’Abdullaah (d.290H), the son of Ahmad Ibn Hanbal; [vi] as-Sunnah of al-Marwazee (d.292H); [vii] Sareehus-Sunnah of Ibn Jareer at-Tabaree (d.310H); [viii] as-Sunnah of al-Khallaal (d.311H); [ix] Sharhus-Sunnah of al-Barbahaaree (d.329H); [x] as-Sunnah of al-’Asaal (d.349H) and [xi] as-Sunnah of at-Tabaraanee (d.360H). The term ‘Sunnah’ was employed in this context to differentiate those matters of ’aqeedah and manhaj of the Salafus-Saalih were upon, from that which was innovated by the deviant and misguided sects. [4]: Meaning, with the Scholars of Ahlus-Sunnah wal-Jamaa’ah and at the head of them in his time was Imaam Ahmad Ibn Hanbal. And in this regard, the way of the Salafus-Saalih was to point out to the people, the true followers and adherents to the Sunnah so that their ’aqeedah and manhaj (methodology) could be learnt and adhered to, as Imaam Ayyoob as-Sakhtiyaanee (d.131H) – rahimahullaah – said, “From the success of a youth, or a non-Arab is that Allaah guides him to a Scholar of the Sunnah.” [7] And ’Amr Ibn Qays al-Mulaa‘ee (d.143H) said, “If you see a youth when he begins to sprout, keeping company with Ahlus-Sunnah wal-Jamaa’ah then have hope for him. If you see him keeping company with the people of Innovation, then fear for him, because the youth is according to his initial upbringing.” [8] [5]: Companions: Arabic: Sahaabah, or Ashaab; singular: Sahaabee. As regards the Sharee’ah definition of ‘Sahaabee’ or ‘Companion,’ then: al-Haafidh Ibn Hajar (d.825H) – rahimahullaah – said, “The most correct of what I have come across is that a Sahaabee (Companion) is one who met the Prophet (sallallaahu ’alayhi wa sallam) whilst believing in him, and died as a Muslim. So that includes one who lived with him for a long or short time, and those who narrated from him and those who did not, and those who saw him but did not sit with him and those who could not see him due to blindness.” [9] Imaam an-Nawawee (d.676H) – rahimahullaah – said, “The correct position is that whosoever accompanied the Prophet (sallallaahu ’alayhi wa sallam), even for an hour, then that person is from his Sahaabah.” [10] Imaam Ahmad (d.241H) – rahimahullaah – said, “Every person who accompanied the Prophet (sallallaahu ’alayhi wa sallam), whether for a year, month, a day, or even for an hour, or even just saw him is from his Companions.”[11] Imaam al-Bukhaaree (d.256H) – rahimahullaah – said, “H who accompanied the Prophet (sallallaahu ’alayhi wa sallam) or saw him – from the Muslims – then he is from his Companions.” [12] al-Haafidh Ibn Hajar said in Fathul-Baaree (7/1), “That which al-Bukhaaree states is the saying of Ahmad and the great majority of the Scholars of Hadeeth.” Some of the proofs that the Scholars have used for this are: The saying of the Prophet (sallallaahu ’alayhi wa sallam), “There will come upon the people a time when a group from amongst the people will go off to fight and it will be said to them: Is there any amongst you who has seen the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them. So a group will go off to fight and it will be said to them: Is there any amongst you who were the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them. Then a group will go off to fight and it will be said to them: Is there any amongst you who have seen the companions of the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them.” [13] The Prophet (sallallaahu ’alayhi wa sallam) also said, “You will not cease to be upon good as long as there amongst you those who accompanied me. By Allaah! You will not cease to be upon good as long as there are amongst you those who accompanied those who accompanied and saw me.” [14] So these narrations contain a clear proof that a Muslim seeing the Prophet (sallallaahu ’alayhi wa sallam) is granted virtue and excellence and is established as being from amongst the Companions. Ibn Katheer (d.774H) – rahimahullaah – said, “The fact that just seeing him (the Prophet) is enough for one to be called a Companion is clearly stated by al-Bukhaaree, Aboo Zur’ah and others who have written books regarding the names of the Companions – such as Ibn ’Abdul-Barr, Ibn Mandah, Aboo Moosaa al-Madanee, Ibnul-Atheer...” [15] As regards the statement attributed to the taabi’ee and Imaam Sa’eed Ibnul-Musayyib – rahimahullaah – concerning the definition of a Companion, then this cannot be used as a proof at all. This is because al-Haafidh al-’Iraaqee – rahimahullaah – says, “The third saying is what is related from Sa’eed Ibnul-Musayyib, that he had not used to count someone as being a Companion, except one who accompanied the Prophet (sallallaahu ’alayhi wa sallam) for a year or two and fought along with him in one or two battles. Ibnus-Salaah said, “What is meant by this if it is authentic from him – refers back to what the Scholars of Usool say (i.e. what is meant be companionship language wise). However, this definition contains restrictions, which will mean that we do not count as Companions those such as Jareer Ibn ’Abdullaah al-Bajalee – who obviously does not fulfill these conditions that are made – but such are people about whom we know of no difference of opinion with regards to them being Companions.” I say, this is not authentic from Ibnul-Musayyib, since the isnaad (chain of narration) from him contains Muhammad Ibn ’Umar al-Waaqidee – who is da’eef (weak) in hadeeth.” [16] [6]: Here the Imaam – rahimahullaah – explains and lays down the signposts for the correct manhaj followed by Ahlus-Sunnah wal-Jamaa’ah, and that is the methodology of the best and most excellent of mankind, the Companions, then those who followed them (the taabi’een), then those who followed them (the atbaa’ut-taabi’een). So Ahlus-Sunnah wal-Jamaa’ah cling to what the first three generations of Muslims were upon – the Salafus-Saalih – whose excellence has been testified to by the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in his statement, “The most excellent of mankind is my generation, then those who follow them, then those who follow them.” [17] And he (sallallaahu ’alayhi wa sallam) said, “The most excellent Ummah is the generation which I have been sent in, then those who followed them, then those who followed them.” [18] As regards to the following generations, then they have not been praised with any specific excellence. Rather, they have, in general, been spoken ill of by the Prophet (sallallaahu ’alayhi wa sallam). Indeed, in some authentic narrations, after mentioning the excellence of the first three generations, the Prophet (sallallaahu ’alayhi wa sallam) said, “...then there will come a people amongst whom fatness will appear and who will testify without having been asked to do so.” [19] And in another narration, “...then there will come a people in whom you will not find any good.” [20] Also, there occurs in another authentic narration, the wording, “...then there will come a people who will testify without being asked to do so, who make promises but do not keep them, who are treacherous and not trustworthy and fatness will appear amongst them.” [21] So it is the first three generations – the Salafus-Saalih – whose era has been praised with an excellence, whose path is to be followed and whose understanding of the Religion is to be accepted and affirmed. ’Aa‘ishah – radiyallaahu ’anhaa – said: A man came to the Prophet (sallallaahu ’alayhi wa sallam) and said, ‘Who is the most excellent of mankind?’ So the Prophet (sallallaahu ’alayhi wa sallam) said, “The generation which I am in, then the second, then the third.” [22] And it is the first of these generations – the Companions – radiyallaahu ’anhum – who were the foremost in excellence from mankind; since they were: [i] those who learnt the Religion directly from the Prophet (sallallaahu ’alayhi wa sallam) and, “Being informed is not like seeing.” [23] [ii] those who knew best and understood the Religion – and this is the root of their excellence – as the Prophet (sallallaahu ’alayhi wa sallam) said, “Whosoever Allaah intends to show excellence to, He gives him the understanding of the Religion.” [24] [iii] They were those who followed it the best, and [iv] They were the ones who were furthest away from and remained free from innovations. About the excellence of the Salafus-Saalih, and the excellence of those who follow them, and the obligation to follow their path, Allaah – the Mighty and Majestic says, “Those foremost of those who first migrated and those that helped them and those who follow them in goodness, Allaah is well-pleased with them and they are well-pleased with Him. He has prepared for them gardens underneath which rivers flow, to dwell therein forever. That is the supreme success.” [Sooratut-Tawbah 9:100] And Allaah – the Most Perfect – says, “Whosoever contends with the Messenger, even after guidance has been clearly conveyed to him, and follows a path other than that of the Believers; We shall leave him in the Path he has chosen and land him in Hell, what an evil destination.” [Sooratun-Nisaa‘ 4:115] Indeed, “This is a clear definition and a decisive proof upon the worshipper, in making following the path of the Believers obligatory. And who were the Believers at the time this aayah was revealed, except the Companions (radiyallaahu ’anhum). Thus, Allaah has threatened those who leave their way and traverse other than their path, with lowliness and humiliation in this world; and a severe punishment in the Hereafter.” [25] What further adds to the above decisive proofs, and is considered to be the correct explanation of those aayaat, are the ahaadeeth of the Propht (sallallaahu ’alayhi wa sallam), “Indeed my Ummah will split up into seventy-three. All of them are in the Fire except one.” It was said, ‘What is the one?’ He said, “The Jamaa’ah.” And in another narration, he said, “That which I and my Companions are upon.” [26] He – sallallaahu ’alayhi wa sallam – also said, “Those of you who survive after me shall see many differences of opinion. So hold fast to my Sunnah and to the Sunnah of the rightly-guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray.” [27] And the Prophet (sallallaahu ’alayhi wa sallam) said, “The stars are the custodians of the sky, when the stars pass away, that which has been decreed for the sky will come upon it. I am the custodian for my Companions, so when I pass away there will come upon my Companions that which is decreed for them. And my Companions are the custodians for my Ummah, so when my Companions pass away, that which has been decreed upon my Ummah will come upon it.” [28] Below is a summary of the aforementioned proofs: [i] That the iftiraaq (splitting-up) of the Ummah into various sects – on the basis of differences in ’aqeedah and manhaj – has been foretold. [ii] All of the various firaq (sects) have been threatened with Hellfire, except those who adhere to the ’aqeedah and the manhaj of the Prophet (sallallaahu ’alayhi wa sallam) and his Companions, and that is al-Firqatun-Naajiyah (the Saved-Sect) and the Jamaa’ah. [iii] That the authentic hadeeth about iftiraaq (splitting-up) is an explanation of, and in full agreement with the aayah from Sooratun-Nisaa‘ [4:115] in that all those who, “follow a path other than that of the Believers (the Companions),” have been threatened with Hellfire. [iv] The obligation to follow the Prophet (sallallaahu ’alayhi wa sallam) and his Companions, and that is the way of Ahlus-Sunnah wal-Jamaa’ah, cannot be fulfilled, except by avoiding and shunning innovation and its people. [v] When differences and innovations arise, it is obligatory to cling to the Sunnah, and also that which the Jamaa’ah have ijmaa’ (consensus and agreement) upon. [vi] That the Companions were made examples to be followed and were for this Ummah, after the Prophet (sallallaahu ’alayhi wa sallam), the custodians of the correct knowledge, manhaj and ’aqeedah. [vii] The root of the Companions excellence is in their understanding of and clinging onto the correct ’aqeedah and manhaj and also in their defending it, preserving it, and in their conveying it. [viii] This is also the root cause for the excellence of those who followed the Companions in the next two generations. So it is binding upon the Muslims to follow the path taken by the Salafus-Saalih, those Muslims who – living in the first three generations – adhered to the ’aqeedah and manhaj, and have been praised with an excellence over and above the rest of mankind. [ix] Opposing the way of the Salafus-Saalih is considered iftiraaq (splitting-up) and opposing them in matters related to Islaamic manhaj is also considered iftiraaq. So whoever chooses to oppose their knowledge and understanding of the Revelation, has split from them; and has therefore split from the way of Ahlus-Sunnah wal-Jamaa’ah, and has taken one of the forbidden and innovated paths. Indeed, Ibn Mas’ood (radiyallaahu ’anhu) said, “Indeed, Allaah looked into the hearts of the servants and found the heart of Muhammad (sallallaahu ’alayhi wa sallam) to be the best of the hearts of the servants. So He chose him for Himself and sent him as a Messenger. Then He looked into the hearts of the servants after Muhammad (sallallaahu ’alayhi wa sallam) and found the hearts of the Companions to be the best of the hearts of the servants. So He made them ministers of His Messenger, fighting for His Religion. So whatever the Muslims (i.e. the Companions) hold to be good, then it is good with Allaah, and whatever the Muslims hold to be evil, then it is evil with Allaah.” [29] Imaam al-Barabahaaree (d.329H) – rahimahullaah – said, “The foundations upon which the Jamaa’ah is made clear is the Companions of Muhammad (sallallaahu ’alayhi wa sallam). They are Ahlus-Sunnah wal-Jamaa’ah, so whoever does not take from them has gone astray and innovated; and every innovation is misguidance and misguidance and its people are in the Fire.” [30] Indeed, “The truth is that which comes from Allaah the Mighty and Majestic. Th Sunnah is that which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) laid down, and the Jamaa’ah is that which the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) united upon, in the Caliphate of Aboo Bakr, ’Umar and ’Uthmaan. So he who limits himself to the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and that which the Companions were upon, is successful and triumphs over all the people of innovation, is saved and his Religion is preserved – if Allaah wills. Since the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “My Ummah will split up into seventy-three sects,” and he told us that which would be the saved sect, saying, “That which I and my Companions are upon.” So this is the cure, the explanation, the dear affair and the straight and distinct road.” [31] Ibn Mas’ood (radiyallaahu ’anhu) said, “The Prophet (sallallaahu ’alayhi wa sallam) drew a line for us and said, “This is the Straight Path of Allaah.” Then he drew lines to its right and its left and said, “These are other paths; upon every one of them is a devil calling towards it.” Then he recited, “Indeed, this is My Straight Path, so follow it. And do not follow other paths, they will separate you from His Path.” [32] About the statement of Allaah, “And do not follow other paths,” ad-Daarimee relates in his Sunan (1/68) and al-Bayhaqee relates in al-Madkhal ilas-Sunan (no. 200) that Mujaahid (d.204H) said explaining this aayah, “Innovations and doubts.” Abul-’Aaliyah (d.90H) – rahimahullaah – said, “Learn Islaam. Then when you have learnt Islaam, do not turn away from it to the right, nor the left. Rather, be upon the Straight Path and be upon the Sunnah of your Prophet and that which his Companions were upon...And beware of these innovations because they cause enmity and hatred amongst you. Rather, stick to the original state of affairs which was there before they divided.” [33] [7]: Arabic: Bida’ (singular: Bid’ah). Linguistically, bid’ah means: a newly invented matter. The Sharee’ah definition of bid’ah is: “A newly invented way (beliefs or actions) in the Religion, in imitation to the Sharee’ah (prescribed Law), by which nearness of Allaah is sought, not being supported by an authentic proof; neither in its foundations, nor the manner in which it is performed.” [34] Imaam ash-Shaatibee (d.777H) – rahimahullaah – said, “Everyone who follows the mutashaabihaat (those aayaat without a clear meaning), or twists the underlying meanings or gives a meaning to the aayaat not given to it by the Salafus-Saalih, or clings on to the very weak and unauthentic ahaadeeth, or takes that which is apparent as a proof – for every action, statement or belief in agreement with his objetives and intentions, not finding a fundamental proof for understanding it in that manner – then this is the method of deduction and derivation which gives rise to innovations and those who innovate.” [35] Ibn ’Abdul-Haadee (d.745H) – rahimahullaah – said, “It is not permissible to invent an interpretation about an aayah or a Sunnah which was not there in the time of the Salaf, nor did they have any knowledge of it, nor explain it to the Ummah. Since this would mean that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!” [36] Imaam Ibnul-Qayyim (d.756H) – rahimahullaah – said, “Inventing an explanation with regards to the Book of Allaah – to which the Salaf and the Scholars ar in opposition – necessitates one of two things; [i] either the explanation in itself a mistake, or [ii] that the sayings of the Salaf which run contrary to it are in error! And no one with an ounce of intellect would doubt that the one whose saying is in opposition to that of the Salaf is the one who is mistaken and in error.” [37] And avoiding bida’ (innovations) is one of the great usool (foundations) of Ahlus-Sunnah wal-Jamaa’ah, and it involves: [i] keeping away from them; [ii] having hatred for them; [iii] warning the people about them; [iv] clarifying them to the people so that they do not fall into them; [v] refuting the innovators. Imaam as-Saaboonee (d.449H) said about Ahlus-Sunnah, “They follow the Salafus-Saalih – the Imaams and Scholars of the Muslims – and they cling to the firm Religion that they clung to and the firm truth. And they hate Ahlul-Bid’ah (people of innovation) who innovate into the Religion that which is not from it. They do not love them and they do not keep company with them. They do not listen to their sayings, nor sit with them, nor argue with them about the Religion, nor debate with them. Rather, they protect their ears from their futility – things which if they pass through the ears and settle in the hearts – will cause harm and will cause doubts and wicked ideas to appear. And concerning this, Allaah the Mighty and Majestic sent down: “And when you see people engaged in vain discourse, then turn away from them unless they turn to different theme.” [Sooratul-An’aam 6:68].” [38] Imaam ash-Shawakaanee (d.1255H) said, “And this aayah contains a severe reprimand for those who allow people to sit with the innovators, those who twist the Words of Allaah, play around with His Book, and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And refer them back to their own misleading desires and wicked innovations. Since, if he is unable to reprimand them and change them from what they are upon, then at the very least, he should avoid sitting with them – and that is easy for him, not difficult. And the innovators may make use of his presence with them – even though he may be free from their mistakes – through a doubt by which they will beguile the common people, in which case his presence will cause an extra evil, in addition to just listening to their evil.” [39] The Prophet (sallallaahu ’alayhi wa sallam) said, “Indeed, Allaah does not accept the repentance of an innovator, until he ceases from the innovation.” [40] And he (sallallaahu ’alayhi wa sallam) said, “Every innovation is misguidance and going astray.” [41] And he also said, “Whosoever innovates, or accommodates an innovator, then upon him is the curse of Allaah, the Angels and the whole of mankind.” [42] Sufyaan ath-Thawree – rahimahullaah – said, “Innovations are more beloved to Iblees than sin. Since a sin may be repented from, but innovation is not repented from.” [43] The following narrations will highlight – if Allaah wills – the manhaj (methodology) adopted by our Salafus-Saalih with regards to the mubtadi’een (innovators). A man said to ’Abdullaah Ibn ’Umar, ‘Najdah (a man from the Khawaarij) says such and such.’ So Ibn ’Umar prevented himself from listening for fear of that some of it should enter into his heart. [44] Imaam al-Hasan al-Basree (d.110H) – rahimahullaah – said, “Do not sit with the people of innovations and desires, nor argue with them, nor listen to them.” [45] Asmaa‘ Bint ’Ubayd said: Two of the people of vain desires and innovations entered upon Ibn Seereen (d.110H), and said, “O Abaa Bakr, may we speak with you?” So he said, “No!” They said, “May we recite an aayah?” He from the Book of Allaah said, “No, indeed either you must get up and leave me, or I will get up and leave.” So said, “O Abaa Bakr, what harm would they left, so some of the people it have done to you, for them to recite an aayah from the Book of Allaah?” He said, “I feared that they would read an aayah to me and distort it, and that would remain in my heart.” [46] An innovator asked Ayyoob as-Sakhtiyaanee (d.131H), “O Abaa Bakr, may I ask you about a word?’ He turned away and indicated with his hand, “No, not even half of a word.” [47] Ibraaheem Ibn Maysirah (d.132H) – rahimahullaah – said, “He who honours an innovator has assisted him in the demolition of Islaam.” [48] Aboo Qilaabah (d.140H) – rahimahullaah – said, “Do not sit with the people of innovation, because I do not feel secure that they will not drown you in their misguidance and make part of what you used to know unclear to you.”[49] Ibn ’Awn (d.150H) – rahimahullaah – said: “Whosoever sits with an innovator is worse than him.” [50] It was said to Imaam al-Awzaa’ee (d.157H) – rahimahullaah, ‘A person says, ‘I sit with Ahlus-Sunnah and I sit with the innovators.’ So al-Awzaa’ee said, ‘This person desires to fluctuate between the truth and falsehood.” [51] Commenting upon this statement, Ibn Battah said, “Indeed, al-Awzaa’ee has spoken the truth. And I say, indeed this person does not know the truth from falsehood, nor faith from disbelief.” [51] Sufyaan ath-Thawree (d.164H) – rahimahullaah – said, “Whosoever listens to an innovator has left the protection of Allaah and is entrusted to the innovation.” [52] And al-Fudayl Ibn ’Iyaad (d.187H) – rahimahullaah – said, “Do not sit with an innovator, for I fear that curses will descend upon you.” [53] Imaam Maalik (d.197H) – rahimahullaah – said, “How evil are the people of innovation, we do not give them salaam.” [54] Imaam ash-Shaafi’ee (d.197H) – rahimahullaah – said, “That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.”[55] Aboo Daawood as-Sijjistaanee (d.275H) – rahimahullaah – said, I said to Aboo ’Abdullaah Ahmad Ibn Hanbal, “If I see a man from the people of the Sunnah sitting with a man from the people of innovation, should I speak with him?” He said, “No, you should first inform him that the one whom you saw him with is a person of innovation. Either he will cease speaking to the innovator, so continue speaking with him, or if not, then consider him to be like him. Ibn Mas’ood said that a person is like his friend.” [56] Indeed, the people of knowledge throughout the ages continued warning the masses against the innovators and considered this matter important enough to dedicate chapters in their various books about this. For example: Aboo Daawood placed a chapter in his Sunan (4/197), called: “Chapter: Turning away from the innovators and having hatred for them.” Al-Haafidh al-Mundhiree (d.656H) – rahimahullaah – placed a chapter in at-Targheeb wat-Tarheeb (3/14) called: “Deterrent against loving the people of innovation, since a person will be with those whom he loves.” Imaam an-Nawawee (d.676H) – rahimahullaah – says in al-Adhkaar (p.323), “Chapter: Disassociating from the people of innovation and sin.” Imaam al-Bayhaqee (d.458H) – rahimahullaah – said in al-I’tiqaad (p.236), “Chapter: The prohibition from sitting with the people of innovation.” Imaam al-Laalikaa‘ee (d.418H) said in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (1/128), “What is related from the Prophet (sallallaahu ’alayhi wa sallam) with respect to the forbiddance of debating with the innovators.” Imaam al-Baghawee (d.516H) - rahimahullaah - said: ‘‘Indeed the Prophet (sallallaahu ’alayhi wa sallam) informed about the division in this Ummah, and the manifestation of desires and innovations in it. And he designated salvation for those who follow his Sunnah and the Sunnah of his Companions, may Allaah be pleased with them. So it is upon the Muslim, that if he sees a man having something from innovations and desires in belief, or something neglected from the Sunnah, that he makes Hijrah (migration) from him, and he frees himself from him, and abandons him in life and death. So he must not greet him if he meets him, and he must not answer him if he (i.e. the innovator) begins the greeting, until he abandons his innovation and returns to the truth…So verily the hijrah from the people of desires and innovation continues until they repent.’’ [57] Qaadee Aboo Ya’laa (d.333H) – rahimahullaah – said in Hajarul-Mubtadi’ (p. 32), “There is ijmaa’ (consensus) from the Companions and the taabi’een as regards disassociating and cutting-off from the innovators.” It is also necessary to mention here, the distinction that the Scholars make between a newly-invented matter being bid’ah (innovation) and passing a judgement upon the one who is involved in it that he is a mubtadi’ (innovator). Shaykh ’Alee Hasan al-Halabee - hafidhahullaah – says, “Since ruling about a newly-invented matter that it is a bid’ah is a judgement in accordance with scholarly principles and fundamental guidelines. So as for a person committing this bid’ah, then it may be that such a person is a mujtahid, as has preceded. So the like of this ijtihaad, even if erroneous, then it prevents him from being described as an innovator. It could also be that such a person involved in this bid’ah may be ignorant, so this description of him being an innovator will b withheld from him – even though he may be sinful due to his deficiency in acquiring knowledge – unless Allaah wills. There may also be other factors present, which prevent the one being committing innovation from being described as an innovator. However, as for the one who persists in his innovation – after the truth has been made clear to him – either due to following of forefathers, and following that which he is accustomed to – then the description of being an innovator fully befits such a person, due to his deliberate rejection and opposition to the truth and distancing himself and making false excuses against it. So when this is understood and adhered to, it will clarify many doubts which are raised against the callers to the Sunnah, from its opponents – those who falsely accuse the callers to the Sunnah of declaring the Scholars to be innovators and the choice ones of this Ummah, as being astray and misguided.” [58] [8]: Just as the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said in his sermons, “...and every innovation is misguidance and all that misguides, misguides to the Fire.” [59] And ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) said, “Every innovation is misguidance, even if the people think it is good.” [60] Imaam al-Barbahaaree (d.329H) – rahimahullaah – said, “Beware of small innovations, because they will grow until they become large. This was the case with every innovation introduced into this Ummah. It began as something small, bearing resemblance to the truth, which is why those who entered into it were misled and then were unable to leave it. So it grew and became the religion that they followed, and thus deviated from the Straight Path and left Islaam. And may Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste, and do not enter into anything from it until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the Scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire.”[61] Imaam al-Hasan al-Basree said, “The Sunnah is – by Him besides whom none has the right to be worshipped – between those who exceed the limits and those who fall short. So be patient upon it, may Allaah have mercy upon you. For indeed, Ahlus-Sunnah were a minority from those who preceded and shall be a minority from those to come. They did not accompany the people of excessiveness when they exceeded, nor the people of innovation when they innovated. Rather, they persevered upon the Sunnah, until they met their Lord.” [62] In summary, two major principles of manhaj – with regards to the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah – have been covered in the first part of this serialization: Firstly, “The source for the ’aqeedah is: the Book of Allaah, the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and the ijmaa’ (consensus) of the Salafus-Saalih.” Secondly, “Every newly invented matter in the Religion is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.” [63] Footnotes: [1] Related by Ibn Hibbaan in al-Majrooheen (1/27) [2] Related by at-Tirmidhee in al-’Ilal (4/388), Ibn Hibbaan in al-Majrooheen (1/18) an al-Khateeb in al-Kifaayah (no. 393). [3] For a comprehensive biography of the imaam, refer to Manaaqib Ahmad of Ibnul-Jawzee; and also Siyar A’laamun-Nubalaa‘ (11/177-358) of adh-Dhahabee – from which the above biography and most of the following narrations have been taken. [4] Tadhkiratul-Huffaadh (2/432) of adh-Dhahabee. The trial mentioned here is the trial of torture and persecution that Imaam Ahmad, whilst refuting the kufr (disbelief) of those who declared that the Qur‘aan was created, and standing firm upon the correct belief that the Qur‘aan is the Word of Allaah, uncreated. An explanation of this matter will come in its appropriate place, if Allaah wills. [5] al-Ibaanah ’an Usoolid-Diyaanah (no. 24) of Abul-Hasan al-Ash’aree. [6] Tabaqaatush-Shaafi’iyyatul-Kubraa (2/250) [7] Related by al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlis-Sunnah wal-Jamaa’ah (no. 30) [8] Related by Ibn Battah in al-Ibaanah (p. 133) [9] al-Isaabah (1/4-5) of al-Haafidh Ibn Hajar [10] Sharh Saheeh Muslim (16/85) of an-Nawawee [11] al-Kifaayah fee ’Ilmir-Riwaayah (p. 99) of al-Khateeb al-Baghdaadee [12] Saheehul-Bukhaaree (7/1 – with Fath) of Imaam al-Bukhaaree [13] Related by al-Bukhaaree (no. 3649) and Muslim (no. 3456) from Aboo Sa’eed al-Khudree (radiyallaahu ’anhu) [14] Related by Ibn Abee Shaybah in al-Musannaf (no. 3242) from Waathilah (radiyallaahu ’anhu). It was authenticated by Ibn Hajar in Fathul-Baaree (7/7) saying, “It’s isnaad is hasan.” [15] Mukhtasar ’Uloomul-Hadeeth (p. 174) of Ibn Katheer [16] Fathul-Mugheeth (p. 346) of al-Haafidh al-’Iraaqee [17] Related by al-Bukharee (no. 2652) and Muslim (no. 2533) from ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) [18] Related by Muslim (no. 2534) from Aboo Hurayrah (radiyallaahu ’anhu) [19] Saheeh: Related by at-Tirmidhee (no. 2334), Ibn Hibbaan (no. 2285) and others, from ’Imraan Ibn Husayn (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee Silsilatul-Ahaadeethus-Saheehah (no. 699) [20] Hasan: Related by at-Tabaraanee from Ibn Mas’ood (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 3293) [21] Related by Muslim (7/186) and Aboo Daawood (no. 4657) from ’Imraan Ibn Husayn. [22] Related by Muslim (no. 2536) [23] Saheeh: Related by Ahmad (1/215) from ’Abdullaah Ibn ’Abbaas (radiyallaahu ’anhumaa) [24] Related by al-Bukhaaree (1/25) and at-Tahaawee in Mushkilul-Aathaar (2/278), from Mu’aawiyah (radiyallaahu ’anhu). [25] as-Sabeel ilaa Manhaj Ahlus-Sunnah wal-Jamaa’ah (p. 16) [26] The first hadeeth is mentioned by Aboo Daawood (no. 4598) and ad-Daarimee (2/249) and is Saheeh, and the second is related by at-Tirmidhee (no. 2792) and al-Haakim (1/128-129) and it is hasan. Shaykh al-Albaanee has authenticated them both in Silsilatul-Ahaadeethus-Saheehah (no. 204-205). [27] Saheeh: Related by Ahmad (4/126), Aboo Daawood (no. 4607) and Ibn Maajah (no. 43), from ’Irbaad Ibn Saariyah (radiyallaahu ’anhu). It was authenticated by al-Haafidh Ibn Hajar in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137). [28] Related by Muslim (16/82) and Ahmad (4/398), from Aboo Moosaa al-Ash’aree (radiyallaahu ’anhu) [29] Related by Ahmad (no. 3600) and at-Tiyaalisee (no. 23). It was authenticated by al-Haafidh Ibn Hajar in ad-Diraayah (2/187), as did as-Sakhaawee in al-Maqaasidul-Hasanah (no. 959) [30] Kitaab Sharhus-Sunnah (no. 2) of Imaam al-Barbahaaree [31] Kitaab Sharhus-Sunnah (no. 82) [32] Saheeh: Related by Ahmad (1/435), an-Nisaa‘ee (7/49) and ad-Daarimee (1/67-68). It was authenticated by Shaykh al-Albaanee in his checking to Kitaabus-Sunnah (no. 16-17) of Ibn Abee ’Aasim. [33] Related by Ibn Battah in al-Ibaanah (no. 136) and Aboo Nu’aym in Hilyatul-Awliyaa‘ (2/218) [34] al-I’tisaam (1/37) of the Imaam, the Scholar of usool, ash-Shaatibee [35] al-I’tisaam (1/321) of ash-Shaatibee [36] as-Saarimul-Munkee (p. 427) of Ibn ’Abdul-Haadee [37] Mukhtasar Sawaa’iqul-Mursalah (2/128) of Ibnul-Qayyim [38] Risalah fee I’tiqaad Ahlus-Sunnah Ashaabul-Hadeeth (p. 100) of Imaam as-Saaboonee [39] Fathul-Qadeer (2/218) of ash-Shawkaanee [40] Saheeh: Related by at-Tabaraanee in al-Awsat (no. 4360) and others. It was authenticated by Shaykh al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 1620) [41] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and others, and al-Haafidh Ibn Hajar authenticated it in Takhreejul-Ahaadeeth Ibnul-Haajib (1/137). [42] Related by al-Bukhaaree (12/41), Muslim (9/140) and the hadeeth is general, as has been duly explained by al-Haafidh Ibn Hajar in Fathul-Baaree (13/281). [43] Related by al-Laalikaa‘ee (no. 238) [44] Related by al-Laalikaa‘ee (no. 199) [45] Related by ad-Daarimee in his Sunan (1/121) and Ibn Battah in al-Ibaanatul-Kubraa (2/444) [46] Related by ad-Daarimee in his Sunan (1/109) [47] Fathul-Qadeer (2/128) of ash-Shawkaanee [48] Related by al-Laalikaa‘ee (1/139) [49] Related by al-Bayhaqee in al-I’tiqaad (p. 118) and ’Abdullaah Ibn Imaam Ahmad in as-Sunnah (p. 18). [50] Related by Ibn Battah in al-Ibaanatul-Kubraa (no. 446) [51] Related by Ibn Battah (1/456) [52] Related by Aboo Nu’aym in al-Hilyah (7/26) and Ibn Battah (no. 444) [53] Related by al-Laalikaa‘ee (no. 262) and Ibn Battah (no. 441) [54] Related by al-Baghawee in Sharhus-Sunnah (1/234) [55] Related by al-Bayhaqee in al-I’tiqaad (p. 158) [56] Related by Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/60) and Ibn Muflih in Aadaabish-Shar’iyyah (1/263) [57] Related by al-Baghawee in Sharhus-Sunnah (1/224) [58] ’Ilm Usoolul-Bid’ah (p. 109-110) of Shaykh ’Alee Hasan al-Halabee [59] Saheeh: Related by an-Nisaa‘ee (1/224), from Jaabir (radiyallaahu ’anhu), and declared authentic by Shaykhul-Islaam Ibn Taymiyyah in Majmoo’ul-Fataawaa (3/58). [60] Related by al-Laalikaa‘ee (no. 126), Ibn Battah (no. 205), al-Bayhaqee in al-Madkhal ilas-Sunan (no. 191) and Ibn Nasr in as-Sunnah (no. 70). This narration refutes the concept of bid’ah hasanah (good innovation) with regards to beliefs and worship, and a more detailed explanation of this will come in a later issue – if Allaah wills. [61] Kitaab Sharhus-Sunnah (no. 7-8) of al-Barbahaaree [62] Related by ad-Daarimee in his Sunan (1/71-72) [63] Mujmal Usool Ahlus-Sunnah wal-Jamaa’ah fil-’Aqeedah (p. 7-9) of Dr. Naasir al-’Aql

The Righteous Action

The Righteous Action Shaykh Muhammad Nasirud-Din al-Albani - al-Hijra magazine (vol.4 no.2) Al-Ibaanah Magazine Issue No.1 - Dhul-Qa’dah 1415H / April 1995   What Benefits the Dead Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The likeness of wealth, family and the actions of the son of Âdam is of a man who has three companions. One of the man’s companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me - this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me - this is his family. The third companion says: I am with you in life and in death.” [2] The above authentic hadîth is in fact like the following hadîth in meaning and in subject matter. Anas said that the Prophet sallallâhu ’alayhi wa sallam said: “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.” [3] These two ahâdîth show that actions alone endure and enter the grave with their doers. Both these ahâdîth also affirm the fact that anything other than actions - such as wealth, servants or relatives - are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allâh. These ahâdîth intend to direct Muslims to be concerned with actions which will stay with them forever; and not to strive for wealth and position for the sake of relatives, family and servants. Apparently, the Prophet sallallâhu ’alayhi wa sallam wanted to show us the value of good actions when he related these ahâdîth to us, (which can be found) in the books of Zuhd (renouncement of the world). He pointed out to us that because actions will last rather than wealth, you have to make your actions righteous. Part of making ones actions righteous is through good wealth that is earned lawfully and spent in a good manner. Then one gains the rewards of ’amalus-sâlih (a righteous action). The Acceptable Action Therefore, in these ahâdîth, the Prophet sallallâhu ’alayhi wa sallam encouraged us to make our actions righteous, whether gaining wealth or other things. However, we must remember a certain fact about this action, a fact that many people neglect. The explanation of this fact should actually be a complete lesson in itself; and it is that only a righteous action is beneficial, not just any action. So what are the conditions that a Muslim must fulfill in order for the action to be righteous? This is shown in the statement of Allâh - the Exalted and Sublime: “Say (O Muhammad): Verily I am only a man like yourselves, but revelation has been revealed to me that the One whom you should worship is only One Deity. And whoever hopes to meet his Lord, let him do righteous actions; and in the worship of your Lord, do not associate anyone along with Him.” Two Important Conditions The Scholars of Tafsîr have said that the end of this verse is an indication that there are two conditions for an action to be righteous and acceptable: [5] Firstly: That the action must be in accordance with the Sunnah. Therefore, if the action is done as an act of worship, but is not in accordance with the Sunnah, it is not a righteous action. The reason is that compliance with the Sunnah is one of the conditions for the action’s righteousness. The proofs of this are many, but it is enough to state one: The hadîth of the Prophet sallallâhu ’alayhi wa sallam in which he said: “Whoever innovates in this matter of ours what is not upon it, it shall be rejected.” [6] Therefore, any action that was not part of Islâm when Allâh revealed it upon the heart of the Prophet Muhammad sallallâhu ’alayhi wa sallam is not a righteous action. About this, Allâh - the Most High - says: “This day I have perfected your Dîn for you and completed My favour upon you and I have chosen Islâm as your Dîn.” [7] It must be remembered that Bid’ah (innovation) [8] is not divided into five categories, as some Scholars say. A proof for this is that the Prophet sallallâhu ’alayhi wa sallam said: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [9] Secondly: That after being in accordance with the Sunnah, the action has to be sincere, purely seeking the Face of Allâh - the Most High - because Allâh says at the end of the aforementioned verse: “And in the worship of your Lord, do not associate anyone along with Him.” This means that the person seeks, by his righteous action, only the Face of Allâh - the Exalted and Sublime. However, if he seeks other than Allâh, then he has setup partners with Allâh (made shirk with Allâh), therefore his action is rejected. This is confirmed by Allâh in an authentic hadîth Qudsî: “I am so self-sufficient that I am in no need of having any partners. Thus, whosoever does an action for the sake of someone else as well as Me, will have that action rejected by Me, to him whom he associated with Me.” [10] Consequently, if the action is righteous but not sincere for the sake of Allâh’s Face, it is rejected. Moreover, if the action is purely for the sake of Allâh’s Face, but not in accordance with the Sunnah, it is likewise not accepted. The Worthless and Sinful Action So these arc the two conditions for every action to be a righteous action. If one of these conditions is not present, the action does not become a righteous action, rather, it becomes an evil one. Had the person not done this action, it would have been better for him. If a man prays two rak’ât of prayer at night, while others sleep, then even if he prays them according to the Sunnah - without addition or deletion - but he does this so that people may talk about him and say: “This Person is a righteous man. He prays at night when the people are asleep,” then his action becomes bâtil (null and void), since he did not sincerely seek the Face of Allâh alone, but rather he sought the praises of people, thus becoming sinful by associating partners with Allâh in his action. However, if his action only became null and void, then the following hadîth would apply to him; and he would not be punished for this action: “How many fasting people obtain nothing from their fasting except hunger and thirst. And how many people who stay up at night (praying), obtain nothing from their being awake except sleeplessness and tiredness.” [11] But this is not the case, for this person’s action has changed into a sin. The two rak’ât that this person performed without intending to seek only the Face of Allâh - the Exalted and Sublime - are the same as if he had disobeyed Him, that is to say: He will be punished for these two rak’ât because he associated others along with Allâh - the Exalted and Sublime - in his action. If a man prays eleven rak’ât at night with the intention, in this worship, that his brothers would say about him: “This man is correctly following the Prophet; he does not add to the Sunnah,” his action becomes null and void; and his action changes to a sin against him. Rather, he must pray according to the Sunnah but sincerely seeking only the Face of Allâh - the Most High. He must be absolutely free of seeking the pleasure of others along with Him in this worship. This has been but a summary about the action that does not leave the person but enters the grave with him - whether the action was good or bad - and that what is of benefit is the person’s righteous action. What is a righteous action and what are its conditions? The two conditions are:- Muwwâfaqah (compliance) with the Sunnah; and Ikhlâs (sincerity and purity of intention) to Allâh. Therefore, one must remember these two conditions and act upon them so that one may become righteous and pious. Safeguarding against Insincerity Many people unfortunately neglect the first condition (complying with the Sunnah) because they are astray and believe that bid’ah (innovation) is good in the religion.[12] But there are those upon whom Allâh has granted His favour, by guiding them to the Sunnah of the Prophet sallallâhu ’alayhi wa sallam. They are those who know the reality of this condition and adhere to it the best they can. Yet they must pay attention to the second condition, which either group may fail to fulfill, and that is riyâ’ (insincerity and showing-off). No one is exempt from riyâ’ and all people are susceptible to it in their actions. This matter is a very serious one and must be stressed here, so that we may know that we are in need of making our actions correct and purely for the Face of Allâh - the Exalted and Sublime. Part of this is that we are tested even while making Da’wah to the Qur‘ân and the Sunnah, for trials are not only in evil matters, but also in the good matters: “And We test you with evil and good, by way of fitnah (trial).” [13] This da’wah has been neglected by Muslims throughout the world so that the du’ât (the callers) have become strangers. Not only are they strangers in foreign countries, but they are strangers even in their own countries; amongst their relatives and brothers. This makes them praiseworthy, but they must not stand up to be praised for this da’wah. This is the reality, for the Prophet sallallâhu ’alayhi wa sallam said: “Verily Islâm started as something strange and it will return as something strange, so Tûbâ is for the Strangers.” [14] Tûbâ and the Strangers The meaning of Tûbâ in the Arabic language is: “Praise and thanks.” The meaning according to the Sharî’ah refers to a tree in Paradise, which would take a rider a hundred years to traverse its shade. [15] This hadîth gives glad tidings to the newcomers of Paradise in which there is: “What no eye has never seen, no ear has ever heard, and no heart has ever imagined.” [16] This tree is mentioned in the Qur’ân in the statement of Allâh: “Tûbâ is for them, and the best abode.” [17] Therefore, Tûbâ is for the Ghurabâ (the Strangers), but who are they? The answer to this is in the reply of the Prophet: “Those who correct [themselves and others], when the people have become corrupt.” [18] The Need for Care These Strangers call the people to the revival of the Sunnah and eradication of all that differs from it. However, they must still pay attention to the second condition of the righteous action: To be sincere in their da’wah. They must neither seek fame, pride, nor arguments from their da’wah. They must not seek anything that an-Nafs ul-Amârata bis-Sû’ (the soul that calls them to evil) orders them to do. Whatever they call to is as a result of Allâh - the Most High - having ordered them to make da’wah to the Qur’ân and the Sunnah and to make da’wah to what the Muslims have neglected. They must take care of this da’wah. However, they stand in danger. It can happen that one may say a word seeking only to have fingers of praise pointed at him, not sincerely advising the people and desiring to guide them. Rather, to do that for fame. Here we mention a saying of some Sûfîs, who have some wise sayings that can not be denied: “The love of fame breaks backs.” Therefore, I insist, that we who make Da’wah to the Sunnah be sincere in our actions so that when our actions enter the grave with us, it will help us to answer correctly when we are asked: “Who is your Lord? Who is your Prophet? What is your religion?” If the deed is evil, when the person enters the grave, he will deny it. His deed will come to him in the worst of forms. He will ask it: “Who are you?” It will say: “I am your deed.” Wealth - its Reality and Purpose The next Hadîth is also authentic. Abû Hurayrah said that the Prophet sallallâhu ’alayhi wa sallam said: “The servant says: My wealth! My wealth! However, he gets from his wealth three things: What he eats and finishes. What he wears and makes shabby; and what he gives away and pleases others with. Whatever else is besides this, goes and is left for the people.” [19] This Hadîth also emphasises the subject of the previous ahâdîth. It shows us the care taken by people in amassing wealth. Allâh pointed this out in the Qur‘ân by His statement: “And for the love of good he is strong.” [20] The Prophet depicted the nature of mankind for us in his saying: “The servant says: My wealth! My wealth!” Nevertheless, what is the amount that remains left over for him from his wealth? Is all his wealth for him? No! He gains from his wealth only the examples that the Prophet sallallâhu ’alayhi wa sallam specified. The first is defined by the Prophet’s statement: “What he eats and finishes.” From his wealth is that which is necessary for him to survive and that which enables him to accomplish the rights of Allâh. These rights are the rights of His Tawhîd (singling out Allâh alone for worship), as Allâh said: “And I have not created the jinn and mankind except to worship Me.” [21] The second is what a person wears until it becomes shabby. Add to this that which he volunteers and does good with, which is mentioned in the statement of the Prophet: “Or what he gives away and pleases others with.” He got rid of his wealth by giving it away to another in charity. Therefore, the wealth that is for the servant is the amount that he eats and the amount that he wears in order to survive. However this is not an end in itself. Rather, one exists solely to accomplish the obligation of worship, as we pointed out previously. The third kind of wealth that returns with a benefit is not only the obligatory charity, but it also includes non-obligatory charities. Then the Prophet sallallâhu ’alayhi wa sallam explained what is left after these categories. He said: “And other than that is gone, and is left, for the people.” The relation of this Hadîth with the previous one is: Why do people exhaust themselves in amassing wealth, when this is the reality of wealth? They do not benefit from there wealth except the amount that they eat, drink and with which they help other people. All else will be left and it will remain for the people who inherit it. The following Hadîth is also Sahîh (authentic). Abdullâh ibn ash-Shikhkhîr said: I came to the Prophet whilst he was reciting: “Seeking increase diverted you.” The Prophet sallallâhu ’alayhi wa sallam said: “The son of Âdam say My wealth! My wealth! What do you obtain, O son of Âdam, from your wealth except that which you eat and consume, or wear until it becomes shabby, or what you give as charity and accomplish.” This hadîth is also similar in meaning to the previous one, though some of its words are different; and was recorded by Muslim, at-Tirmidhî and an-Nasâ‘î. This hadîth is clear in its wording, however, the statement of the Prophet at the end of the hadîth: “or what you give as charity and accomplish.” may not be clear to some people. Generosity and Miserliness This statement aims at drawing one’s attention to the fact that what is intended for charity is that which he actually gives away. It is not sufficient that a person should just make out a will, that he should give such and such to the poor, or such and such for a specific masjid. However, the Prophet calls our attention to the fact that benefit is in that wealth which a person actually gave away during his lifetime, since he did not really know what would happen with his wealth after he died, if he had made a will. with this word, the Prophet points to a hadîth in the Sahîh of al-Bukhârî - the meaning of which is that the miser is one who when death comes to him makes a will and says: “Give so and so such amount and for so and so such and such amount.” The Prophet said: “This was already for so and so and so and so.” What the Prophet sallallâhu ’alayhi wa sallam meant was that the deceased did not own anything anymore. He had left this dunya (life of this world ) and had entered into the Âkhirah (the Hereafter) and his inheritance will remain for those people who are still alive. Then should not the person have made his will earlier? Should he not have given charity whilst he was strong, hoping to be rich and fearing poverty? This is the nature of the people today, they say: “Hoard your white Dirham for your black day.” They hoard this money for themselves for when they become old. They are covetous of this wealth. The generous person is the one who gives away his own wealth when his own soul is attached to it.  As for the one who is on the brink of death and who says: “Give so and so such and such amount,” he is a miser and is not generous. Rather, a truly generous person is one who gives charity whilst he holds onto his life and also whilst he loves this wealth very much. The Insignificance of this World The next hadîth is narrated by Jâbir ibn ’Abdullâh: The Messenger of Allâh sallallâhu ’alayhi wa sallam passed by the market place coming from the direction of ‘Âliyah and people were around him. He passed by a dead kid goat (i.e. a baby goat) which had very short ears. He held it by its ears and said: “Who amongst you would like to have this for a dirham?” They (the Companions) said: We would not want it even for less than that! What can we do with it? He said: “Do you wish to have it (for any price)?” They said: By Allâh, even if it were alive it (we would not want it), as it has very short ears, let alone now when it is also dead! The Messenger of Allâh sallallâhu ’alayhi wa sallam said: “By Allâh, this world is more insignificant to Allâh than this (goat) is to you all.” [23] Let us return to the hadîth. He passed by the market place “and the people were around him.” Here I would like to pause a little in order to remind people about some of the guidance of the Prophet sallallâhu ’alayhi wa sallam that most of the Shaykhs of today have neglected. The Shaykhs of today walk with their students behind them. This was not the way of the Messenger of Allâh sallallâhu ’alayhi wa sallam. The ahâdîth describing this are many and the following is from them: “He used to walk side by side with Abû Bakr and side by side with Abû Hurayrah; and they all walked with each other.” Moreover, it is authentically proven that the Messenger of Allâh sallallâhu ’alayhi wa sallam used to say to his Companions radiallâhu ’anhum, when he used to walk with them: “Walk in front of me and leave my back for the angels.” [24] Here he highlights two matters from one saying. People do not see angels, they see only people. Therefore, if anyone saw the Messenger sallallâhu ’alayhi wa sallam walking, they would only see people walking in front of him. The Prophet sallallâhu ’alayhi wa sallam said in the authentic hadîth: “He who humbles himself for the sake of Allâh, Allâh will raise him.” [25] His humbleness raised him to a degree whereby the angels walked behind him. Therefore, is a noble person one behind whom people - good or bad - walk; or is he the one who is followed by those described by Allâh in the following verse: “They do not disobey what Allâh ordered them to do and do precisely what they are commanded.” The nobility of the Prophet manifested itself in a visible and an invisible side. The visible side is that the Companions used to walk in front of the Prophet and not behind him. The invisible side is that the angels walked behind him. Of course, the first phenomenon is the one in which we are ordered not to act proudly with our companions and our brothers in faith, even those who may be less than us in knowledge, morals, worship and righteousness. This is enough for us, because Allâh says: “Do not sanctify yourself. He knows best the ones who are pious.” [26] It is sufficient for us at least, to walk with people side by side. Whosoever intentionally goes against this Sunnah, without doubt, does not truly love the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because one’s degree of love from him, is based upon following him. This is established in the Qur’ân by the statement of Allâh: “Say (O Muhammad): If you do love Allâh then follow me; Allâh will love you and forgive you your sins.” [27] So, if this was the case with the Prophet who was infallible and protected from the whispering of the Shaytân and this was an indication of the level with his Companions, then what can we say about ourselves? We are not infallible and are not protected from the Shaytân. We must adhere to this Sunnah as if it were obligatory. It is better for us to walk with people around us than to walk looking with our eyes at the backs of their shoulders. The statement of the Prophet, at the end of the hadîth: “By Allâh, this world is more insignificant to Allâh than this (goat) is to you all,” is to be reflected upon by people of intellect! The next authentic hadîth is similar to the previous hadîth. Ibn ’Abbâs said: The Prophet passed by a dead goat that had been thrown away by its owners. He said: “By the One in Whose Hand is my soul, this world is more insignificant to Allâh than this is to its owner.” Sahl ibn Sa’d said that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “If this world was worth as much to Allâh as the wing of a mosquito, He would not have given a disbeliever even a sip of water.” [28] Salmân said: Some people came to the Prophet sallallâhu ’alayhi wa sallam and he asked them: “Do you have food?” They said: Yes. He asked: “Do you have drink?” They said: Yes. He said: “Verily their outcome is like the outcome of this world, one of you stands behind his house holding his nose from their bad smell.” This is the similitude of this world. What is the eventual outcome of food and drink? They change to stool and urine. Therefore, a person hates the smell for himself. This is the similitude of the outcome of this World. The following hadîth has the same meaning. Ubayy ibn Ka’b said that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “Indeed the food of the son of Âdam is like the example of the world. Even if he puts spices and season into it, see what becomes of it.” [29] What is the eventual outcome of spices and seasoning in his food? Look at what it becomes! Likewise, this world becomes a similar thing except that which is for Allâh. The next hadîth explains this. Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The world and all that it contains is cursed, except for the remembrance of Allâh and what supports it; or a Scholar and a student.” [30] In Conclusion This is the reality of this world in the Sharî’ah, it has no value. The similitude of this world is like good food and drink: its outcome is decay. The exceptions arc those things which are done for Allâh whether remembrance of Allâh, knowledge or even food because it helps to support the worship of Allâh. These things are among the deeds of man that endure in this fleeting life. The goal behind these ahâdîth is that a person should not be overly concerned about this world, except with which is sufficient to keep him alive and strong; and sufficient enough to be able to accomplish the worship of his Lord. For if his wealth is greater than this, it will only benefit him by the amount of good that he does by helping others; otherwise, he is going to leave this wealth behind and it will not benefit him at all. However, what will benefit him are the righteous actions that he has done. We ask Allâh not to put love of this world in our hearts, but to guide us to earn in this life what helps us to worship and obey Him. And all praise is for Allâh, Lord of the Worlds. References 1. Taken from al-Hijra magazine (vol.4 no.2) Shawwâl 1411/August 1990. Footnotes are from the Editors of al-Ibânah. 2. Sahîh: Related by al-Bazzâr and al-Albânî authenticated it. 3. Related by al-Bukhârî and Muslim. 4. Sûrah Kahf 18:110. 5. Ibn Kathîr says in Tafsîr Qur’ân ul-’Adhîm (3/114): “Thus, for an action to be acceptable it has to fulfill two conditions. Firstly: It must be sincere for Allâh alone. Second: It must be corrcct and in accordance with the sharî’ah. So if the action is sincere, but not correct, it will not be accepted.” 6. Related by al-Bukhârî (5/301) and Muslim (no.1718) - from ’Âishah radiallâhu ’anhu. 7. Sûratul-Mâ’idah 5:3. Imâm ash-Shâtibî relates in al-’ltisâm (l/49): “Imâm Mâlik - rahimahullâh - said: Whosoever introduces into Islâm an innovation has lied against the message of Muhammad sallallâhu ’alayhi wa sallam. Since Allâh has said: “This day have I completed your Dîn for you.” So whatever was not Dîn that day, cannot be considered as part of the Dîn today.” 8. Ash-Shâtibî says in al- ’ltisâm (1/37) about the Sharî’ah definition of Bid’ah: “A newly invented way in the Dîn, in imitation of, or corresponding to the sharî’ah, through which nearness to Allâh is sought. This action not being supported by any authentic proof - neither the action itself, nor the way in which it is performed.” 9. Sahîh: Related by Muslim (6/153) from Jâbir ibn ’Abdullâh. The additional wording “and all that misguides, misguides to the Fire.” is related by an Nasâ‘î (l/224) with a Sahîh isnâd - as Ibn Taymiyyah has mentioned in al-Fatâwâ (3/58). 10. Related by Muslim (no.2985) and Ibn Mâjah (no.4202) - from Abû Hurayrah radiallâhu ’anhu. 11. Sahîh: Related by Ibn Mâjah (1/539) and Ahmad (2/441) - from Ibn ‘Umar radiallâhu ’anhu. 12. The evidence to refute the notion of Bid’ah Hasanah (good innovation) are many. However, for the sake of brevity, only one will be mentioned:- The Sahabî ’Abdullâh ibn ’Umar radiallâhu ’anhu said - as is related by ad-Dârimî in al-Madhkal ilas-Sunan (no.191) with a Sahîh isnâd -: “Every innovation is misguidance, even if the people regard it as something good.” 13. Sûratul-Anbiyâ 21:35. 14. Related by Muslim (2/175-176) and Ibn Mâjah (2/320) - from Abû Hurayah radiallâhu ’anhu. 15. Sahîh: Related by Ahmad (3/71) and authenticated by al-Albânî in as-Sahîhah (no.1241) that the Prophet was asked: What is Tûbâ? So he sallallâhu ’alayhi wa sallam said: “A tree in Paradise, which would take one hundred years to traverse. The clothes of the people of Paradise are taken from it.” 16. Part of a hadîth Qudsî - related by al-Bukhârî and Muslim from Abû Hurayah radiallâhu ’anhu - in which the Prophet said that Allâh said: “I have prepared for my righteous salves what no eye ... ” 17. Sûrah Ra’d 13:29. 18. Sahîh: Related by ad-Âjurrî in al-Ghurabâ (pp.15-16) from Ibn Mas’ûd. The isnâd is Sahîh as al-Albânî states in as-Sahîhah (no.1273). 19. Related by Ahmad and Muslim - from Abû Hurayah radiallâhu ’anhu. 20. Sûratul-’Âdiyât 100:8. 21. Sûratudh-Dhâriyât 51:56. 22. Sûrat at-Takâthur 102:1 23. Related by Muslim and Ahmad 24. Sahîh: Related by Abû Nu’aym in Hilyatul-Awliyâ (7/117) from Jâbir radiallâhu ’anhu. It was authenticated in as-Sahîhah (no.1557). 25. Related by Muslim (16/141), ad-Dârimî (l/396) and others - from Abû Hurayrah radiallâhu ’anhu. 26. Sûratun-Najm 53:32. 27. Sûrah Âl-Imrân 3:31. 28. Sahîh: Related by at-Tirmidhî (no.2436) and al-‘Uqaylî in ad-Du’afâ (no.250) and it was authenticated in as-Sahîhah (no.943). 29. Hasan: Related by Ibn Hibbân in his Sahîh (no.2489) and at-Tabarânî in al-Kabîr (1/27/2) and authenticated in as-Sahîhah (no.382). 30. Hasan: Related by Ibn Mâjah (no.4112) and authenticated in Sahîhul-Jâmi’ (no.3414).

The Conditional Promise

The Conditional Promise Al-Ibaanah Magazine, Issue No.1 - Dhul-Qa’dah 1415H / April 1995 “Allaah has promised to those of you who believe and do righteous actions, that He will certainly grant them succession (khilaafah) upon the earth, as He granted it to those before them; and that He will grant them authority to practice their Religion, the one that He has chosen for them and He will change their state from one of fear in which they lived, to one of peace and security. They will worship Me alone, not associating any partner with Me.  But whosoever disbelieves after this, then they are the rebellious ones.” [Soorah Noor 24:55] ’Ubayy Ibn Ka’b relates that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: “Give glad-tidings to this Ummah of high position, establishment upon this earth, victory and a lofty status in this world and in the Hearafter.” [1] Al-Haafidh Ibn Katheer (d.774H) – rahimahullaah – said: [2] “This is a promise from Allaah – the Most High – to His Messenger, may the Prayers of Allaah and the peace be upon him, that he will make this Ummah the khulafaa‘ (successors) upon the earth.  Meaning that they will be the leaders and rulers over mankind, by whom nations will be corrected and to whom mankind will submit.  And that He will replace their state of fear in which they lived, to one of security and dominion.  Allaah – the Blessed, the Most High – has fulfilled His promise, and to Him belongs all praise and thanks.  For the Prophet (sallallaahu ’alayhi wa sallam) did not die until Allaah made him conquer Makkah, Khaybar, al-Bahrain, the remaining lands of the Arabian peninsula and the whole of Yemen.  He took jizyah (protection tax) from the Magians of Hajar and from the people of the surrounding areas of Syria.  The Prophet (sallallaahu ’alayhi wa sallam) received gifts from Heraclius – the king of Rome; the ruler of Egypt and Alexandria – the Mawqawqis; the kings of Oman; and Negus, the king of Ethiopia, who became king after Ashamah died – may Allaah have mercy upon him and grant him nobility. After the Messenger of Allaah (sallallaahu ’alayhi wa sallam) died, Allaah having chosen for him the reward that is with Him, Aboo Bakr as-Siddeeq was then established as his Khaleefah (successor), taking charge unwaveringly.  Aboo Bakr took the Arabian peninsula and put it in order.  He sent forth armies of Islaam to the lands of Persia, under the command of Khaalid Ibnul-Waleed (radiyallaahu ’anhu).  They conquered parts of these lands, slaying a number of it’s inhabitants.  A second army was sent to the lands of Syria, under the leadership of Aboo ’Ubaydah (radiyallaahu ’anhu) and those who followed him.  A third army was sent to Egypt under the leadership of ’Amr Ibnul-’Aas (radiyallaahu ’anhu).  It was during his time that the armies sent to Syria conquered the cities of Busra, Damascus and it’s environs from the land of Hawraan and it’s surroundings.  Allaah – the Mighty and Majestic – took the soul of Aboo Bakr – choosing for him the reward which is with Him.  Allaah blessed the people of Islaam by inspiring as-Siddeeq to chose ’Umar al-Faarooq as a successor. ’Umar then stood up, taking charge completely.  The heavens will not witness – after the Prophets – anyone like ’Umar, whether in the strength of his reign, or in the fulfillment of justice.  It was during his time that the conquest of Syria was completed; as was that of Egypt to it’s farthest reaches, as well as the province of Persia.  He destroyed Kisraa (Chosroes) and humiliated him to the utmost, forcing him to retreat back to the farthest reaches of his kingdom.  Similarly, ’Umar destroyed Qaysar (Caesar), wrestling from his hands the lands of Syria and bottling him up in Constantinople.  He spent the wealth (conquered from them) in the path of Allaah – as the Messenger of Allaah had informed and promised – may the most complete salaam and most purest salaat be bestowed upon the Messenger from his Lord. Then there was the rule of ’Uthmaan, under whom the possessions of Islaam extended to the furthest eastern and western reaches of the earth.  The lands of the west were conquered to the farthest reaches of what lies there – Andulus, Cyprus, the lands of Qayrawaan and the lands of Ceuta – which is next to the all encompassing ocean; and to the farthest lands of China.  Kisraa was killed and his kingdom totally vanquished.  The cities of al-’Iraaq, Khuraasaan and Ahwaaz were conquered and the Muslims slew a large number of Turks.  Allaah having humiliated the Turks and their great king Kha-Khaan.  The wealth of the east and the west was collected and brought to the Ameerul-Mu‘mineen (leader of the Believers) ’Uthmaan Ibn ’Affaan (radiyallaahu ’anhu).  All of this came about as a result of his recitation, study and gathering the Ummah upon the preservation of the Qur‘aan. It is confirmed in the Saheeh that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah gathered up the earth for me, so that I saw it’s east and it’s west.  Indeed the dominion of my Ummah will reach what was gathered up for me, from it.” [3] We fluctuate in what Allaah has promised us with and in what His Messenger has promised.  Allaah and His Messenger have spoken the truth.  We ask Allaah to grant us eemaan (faith) in Him and His Messenger, and that we establish gratitude of what Allaah has given us, in the matter that He is please with. ’Umar related to us, that Sufyaan related to us from ’Abdul-Malik Ibn ’Umayr, from Jaabir Ibn Samurah who said: I heard the Messenger of Allaah (sallallaahu ’alayhi wa sallam) say: “The affair of the people will continue to be upright whilst twelve men are in charge in of them.”  The Prophet (sallallaahu ’alayhi wa sallam) then said something which I could not make not.  So I asked my father: What did the Messenger of Allaah (sallallaahu ’alayhi wa sallam) say?  He replied: “They are all from Quraysh.”  This narration is also narrated by al-Bukhaaree. [4] In this narration there exists a clear evidence that all twelve of these man must be leaders from Quraysh.  They are not the twelve imaams claimed by the Shaee’ah, because many of them had no leadership over the Muslims.  As for these twelve, they will be from Quraysh and they will be just rulers.  The glad-tidings of their appearance have also occurred in the previous scriptures.  Furthermore, it is not necessary that they succeed one another.  Rather, their appearance in the Ummah could be successive or separate.  Four of them were in order, namely, Aboo Bakr, ’Umar, ’Uthmaan and ’Alee (radiyallaahu ’anhum).  After these four there was a gap.  Others amongst the twelve appeared as and when Allaah willed.  It is possible that some of them will appear during a time which only Allaah – the Most High – knows.  Amongst them will be the Mahdee whose name will be that of the Messenger (sallallaahu ’alayhi wa sallam), and his kunyaa (nickname) that of his kunyaa.  He will fill the earth with justice as it is filled with tyranny and injustice. Imaam Ahmad, Aboo Daawood, at-Tirmidhee and an-Nisaa‘ee have all reported from the hadeeth of Sa’eed Ibn Juhmaan, from Safeenah – the mawlaa (master) of the Messenger of Allaah (sallalaahu ’alayhi wa sallam) that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: “The Khilaafah (successorship) after me will last for thirty years.  Then kingship will appear.” [5] Indeed ar-Rabee’ Ibn Anas has said that Abul-’Aaliyah has remarked concerning this aayah: “The Prophet (sallallaahu ’alayhi wa sallam) and his Companions were in Makkah for ten years afraid, secretly calling to Allaah and His worship alone, He has no partner.  They remained in such a state that they were ordered to migrate to al-Madeenah.  They were ordered by Allaah to fight.  Whilst they were (in al-Madeenah) they were in constant fear (of attack).  They would go to sleep armed and awake armed.  They remained patient upon that state for as long as Allaah willed, until one day when one individual from amongst the Companions said: “O Messenger of Allaah!  Will we remain in a state of fear until the end of time?  Will there not come a time when we will be in a state of security, so that we may lay down our weapons?”  The Messenger of Allaah (sallallaahu ’alayhi wa sallam) then said: “Be patient for a while, for there will come a time when any man from amongst you will sit in a crowd unharmed.”  Allaah sent down this aayah and made his Prophet victorious over the Arabian Peninsula.  The Companions of the Prophet were now safe and they could lay down their weapons.  Allaah – the Most High – then took the soul of His Prophet (sallallaahu ’alayhi wa sallam) and the Muslims remained in such a state during the leadership of Aboo Bakr, ’Umar and ’Uthmaan; until the Muslims fell into what they fell into from discord.  So fear entered into their hearts and they took armies and guards for protection.  For they had changed, so Allaah changed their state.  One of the Salaf has remarked that the khilaafah of both Aboo Bakr and ’Uthmaan was true.  He then recited this aayah, al-Baraa‘ Ibn ’Aazib has said: “This aayah was revealed whilst we were in a state of extreme fear.” This noble aayah is similar in meaning to His statement – the Most High – : “And remember when you were few and were reckoned weak in the land and were afraid that men might kidnap you, but He (i.e. Allaah)provided a safe place for you, and strengthened you with His help and provided you good things so that you might be grateful.” [Sooratul-Anfaal 8:26] And the statement of Allaah – the Most High – : “As he granted that to those before them.”  This aayah is similar to what Allaah said about Moosaa (’alayhis-salaam) that he said to his people: “It may be that your Lord will destroy your enemy and make you succeed (the present rulers) upon earth, so that He may see how you act.” [Sooratul-A’raaf 7:129] Allaah – the Most High – said: “And We wished to confer a favour upon those who were oppressed in the land; and to make them leaders and to make them heirs; and to establish them upon earth...” [Soorah Qasas 28:5-6] And Allaah’s statement: “And that He will change their state after the fear in which they lived to one of security and peace.”  This is similar to what the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said to ’Adee Ibn Haatim when ’Adee came as a delegation to the Messenger.  The Messenger (sallallaahu ’alayhi wa sallam) said: “Do you know Hira?”  ’Adee replied: ‘I have not seen it, but I have heard of it.”  The Messenger (sallallaahu ’alayhi wa sallam) then said: “By Him in Whose Hand is my soul!  Allaah will complete this matter (i.e. Islaam) until a woman will be able to travel from Hira, until she goes around the House not needing the protection of anyone.  And you will surely conquer the treasure of Kisraa Ibn Hurmuz.”  I (i.e. ’Adee) replied: “Kisraa Ibn Hurmuz!”  The Prophet (sallallaahu ’alayhi wa sallam) replied: “Yes!  Kisraa Ibn Hurmuz.  Money will be spent until no one will accept it.”  ’Adee Ibn Haatim said: “Now here is the woman leaving from Hira until she goes around the House.  And I was from amongst those who conquered the treasure of Kisraa.  And by Him in Whose Hand is my soul!  The third matter will come to pass because the Messenger of Allaah (sallallaahu ’alayhi wa sallam) has said so.” Ahmad reports upon ’Ubayy Ibn Ka’b who said that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) has said: “Give glad tidings to this Ummah of ease of life, exalted stature, establishment of their Religion, and victory and leaderhsip upon the earth.  Whoever does acts of the Hereafter for this world, he will have no portion of the Hereafter.” [6] And the statement of Allaah: “They worship Me alone and do not associate anything with Me.”  Ahmad reports upon Mu’aadh who said: ‘I was sitting behind the Prophet (sallallaahu ’alayhi wa sallam) and I except the end of his saddle.  The Prophet said to me: “O Mu’aadh Ibn Jabal!”  I said: “Here I am O Messenger of Allaah in your service.”  The Prophet said: “Do you know what is the Right of Allaah upon His servants?”  I said: “Allaah and His Messenger know best.”  He said: “The Right of Allaah upon the servants is that they worship Him and do not associate anything with Him.”  The Prophet continued to ride on for some time and then he said to me: “O Mu’aadh Ibn Jabal!”  I said: “Here I am O Messenger of Allaah at your service.”  The Prophet said: “Do you know what is the right of the servants upon Allaah if they worship Him alone?”  I said: “Allaah and His Messenger know best.”  He said: “The right of the servants upon Allaah is that He does not punish whomsoever does not associate anything with Him.”  This narration is also narrated in the two Saheehs. [7] And the statement of Allaah: “But whoever disbelieved after this, and they are the rebellious ones.”  Meaning, whoever steps outside my obedience after that promise, has stepped outside the Command of His Lord, and sufficient is that as a sin.  Since the Companions of the Prophet (radiyallaahu ’anhum) were the most upright and obedient of the people after the Prophet (sallallaahu ’alayhi wa sallam) in fulfilling the commands of Allaah – the Mighty and Majestic – their victory was accordingly.  The Companions of the Prophet made the Word of Allaah supreme, so Allaah Himself aided them in such a manner that He subdued for them the rest of mankind, as well as their lands. When the people after the Prophet’s Companions fell short in adhering to some of Allaah’s Commands, their victory accordingly fell short.  It is, however, affirmed in both Saheehs (i.e. al-Bukhaaree and Muslim) in many ways from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) that he said: “There shall not cease to be a group from my Ummah, victorious upon the truth, not being harmed by those who abandoned them or go against them, until Allaah’s favour comes, and they are like that.” [8] And in a narration: “Until the last of them fights the Anti-Christ (Maseehud-Dajjaal).” [9] All of these narrations are authentic and there is no contradiction between them.” Imaam ’Abdur-Rahmaan Ibn Naasir as-Sa’dee (d.1376H) said: “This is one of His true promises whose meaning and accomplishment has been witnessed.  He promised those who came with eemaan (faith) and ’amalus-saalih (righteous and correct actions) from this Ummah, that He will cause them to be successors upon this earth, so that they are the ones in authority and in charge of the affairs.  Further, that He would establish their Religion – that which He was pleased with for them, which is the Religion of Islaam, which gained ascendancy over all other religions.  He was pleased with it for this Ummah, due to its excellence, nobility and favours upon it, in that He enabled them to establish it, and to establish it’s laws and prescriptions – relating both to manifest and non-manifest matters – upon themselves and upon others, so that the people of other religions and the rest of the disbelievers conquered and humbled. And that He would change their condition of fear to one of security, since it was previously the case that one of them would not be able to manifest his Religion, and they suffered harm and injury from the disbelievers.  The united body of Muslims was very small in number, in comparison to the rest of the people of the earth, who combined to attack them and hope for their downfall.  However, Allaah promised them these things when the aayah was sent down, at a time when they were not witnessing ascendancy and establishment upon this earth, nor the ability to fully establish the Religion of Islaam and full security – such as would enable them to worship Allaah, not associating anything with Him – in a state of not having to fear anyone besides Allaah. So the first and foremost of this Ummah combined eemaan and righteous and correct action to a degree surpassing everyone else, so He established them in the land and gave them authority over the people, and granted them the conquest of the east and the west.  They attained full security and complete authority and establishment – and this is one of the astounding signs of Allaah.  This applies until the Hour is established – that whenever the Muslims combine eemaan (faith) and righteous and correct action – then that which Allaah promises will certainly occur.  Indeed Allaah only grants that they be overcome by the unbelievers and the hypocrites, and that they suffer humiliation when the Muslims neglect eemaan and righteous and correct action.” [10] Footnotes: [1] Saheeh: Related by Ahmad (5/134) and al-Haakim (4/311); and it was authenticated by al-Haafidh al-Mundhiree in Targheeb wat-Tarheeb (1/31). [2] Tafseer Qur‘aanil-’Adtheem (3/311-313) [3] Related by Muslim (8/171) and Aboo Daawood (no. 4252), from Thawbaan (radiyallaahu ’anhu). [4] Related by al-Bukhaaree (6/416), Muslim (6/3-4) and Ahmad (5/101), the wording is from Ahmad. [5] Saheeh: Related by Aboo Daawood (no. 4646), at-Tirmidhee (2/35) and others.  It was authenticated by at-Tabaree in his I’tiqaad (p. 8), and by al-Haafidh Ibn Hajar in Fathul-Baaree (13/182). [6] Saheeh: Related by Ahmad (4/134) and al-Haakim (4/311) and it was authenticated by al-Albaanee in Ahkaamul-Janaa‘iz (p. 52). [7] Related by al-Bukhaaree (6/58) and Muslim (1/232) [8] Related by Muslim (6/52-53) and at-Tirmidhee (2/36), from Thawbaan (radiyallaahu ’anhu). [9] Saheeh: Related by Ahmad (4/492), Aboo Daawood (1/388-389) and al-Haakim (4/450), from ’Imraan Ibn Husayn (radiyallaahu ’anhu).  It was authenticated by al-Albaanee in as-Saheehah (no. 1959). [10] Tayseerul-Kareemir-Rahmaan (4/123)   ’Ubayy ibn K’ab relates that the Prophet - sallallâhu ’alayhi wa sallam - said: “Give good-tidings to this Ummah of high position, establishment upon this earth, victory and a lofty status in this world and in the Hereafter.” Related by Ahmad (5/134) and al-Hâkim (4/311) and authenticated by al-Hâfidh al-Mundharî in Targhîb wat-Tarhîb (1/31).

The Great Enslavement

The Great Enslavement By Shaykh Sulaymaan as-Sulaymee Source: Al-Istiqaamah, Issue No.7  Without doubt, we all hate the slavery and subjugation that we see on the earth today; meaning the subjugation of some men over others, by which some enslave others; humiliating them, and trampling over them. This is indeed hated. However, the enslavement that we wish to talk about is different to this. It is as Rib'ee ibn 'Aamir radiallaahu 'anhu said: "Allaah has sent us to deliver whomsoever chooses, from the 'uboodiyyah (enslavement, worship and servitude) of men to the 'uboodiyyah of Allaah, And from the narrowness of this world, to the vastness of this world and the Hereafter. And from the tyranny and oppression of (false) religions, to the justice of Islaam." 2 The 'uboodiyyah (enslavement, servitude and worship) mentioned here is the 'uboodiyyah to Allaah, which makes a person the noblest of all creatures upon the earth. One of the Salaf (Pious Predecessors) said in a couplet: "What has made me noble and precious; Is that You, O Allaah, have mode me enter into Your submission. And have made me one of the followers of; Your Prophet Muhammad sallallaahu 'alayhi wa sallam." This 'uboodiyyah - this submission, worship and enslavement is what Allaah refers to in His Book: "I have not created Jinn and Mankind, except that they should worship Me." [Soorah adh-Dhaariyaat 51:56]. In another Verse Allaah - the Most Perfect - says: "O mankind! Worship your Lord who has created you from a single person." [Soorah an-Nisaa 4:1]. But how do we define this 'uboodiyyah? This worship or 'uboodiyyah is: All that which Allaah loves and is pleased with, whether it is an action of the heart, the tongue or the limbs. We, however, will specifically discuss the 'uboodiyyah of the heart. [Enslavement of the Heart] Allaah - the Most High - has placed in everyone that He has created, a heart which must be filled; either with 'uboodiyyah (worship, submission and enslavement) to Allaah, or 'uboodiyyah to other than Allaah. Every single heart has feelings, desires and inclinations. The question is: will those feelings, desires and inclinations be directed to and for Allaah alone, or will they be directed to other than Allaah! Only the former counts as being the true 'uboodiyyah of the heart to Allaah. The 'uboodiyyah of the heart to things other than Allaah are many. Sometimes the heart is enslaved by, and worships money, sometimes it is enslaved by, and worships power and position, sometimes it is enslaved by, and worships women; or other similar things that people desire and covet so much. However, whatever they covet can either lessen their 'uboodiyyah of Allaah, or completely nullify it! [Being a Slave to Wealth] Someone may ask: What is the proof that some people become slaves to money, or other similar things, and worship it? The proof is in the saying of the Prophet sallallaahu 'alayhi wa sallam where he said: "Woe be to the'abd (slave and worshipper) of the dirham, woe be to the 'abd of the deenaar (dirham ond deenaar: equivilant to the Pound and the pence) ..."3 Someone may ask: How does this enslavement to money manifest itself, and what is its nature! It is when the heart becomes so in love with money, that it covers up, or suppresses the love for Allaah, This love can reach such an extent that a person desires to attain this wealth by any means possible - neither caring whether the wealth comes to him through halaal (lawful) means; in obedience to Allaah and His Messenger sallallaahu 'alayhi wa sallam, or means that are haraam (unlawful and forbidden) in the Religion. So understand by reflection, that every single heart in all created things has feelings, desires and inclinations. It has the desire to love, to gain good and beneficial things for itself, it can feel fear and terror, and it can also surrender and become submissive. Thus, when its feelings, desires and inclinations are all directed to and for Allaah, then it is a heart that truly worships, submits and surrenders to Allaah alone. Therefore, it has khawf (fear) of only Allaah; it has rajaa (hope) in Allaah's Mercy; it has mahabbah (love) for Allaah and whatever Allaah loves; and it has istislaam (submits and surrenders) to only Allaah. However, when these feelings, desires and inclinations are directed to other than Allaah, then it is a heart that is enslaved and worships that object which has captured and enslaved it. The forbiddance of the heart submitting to other than Allaah should not be misunderstood to mean that Muslims must forsake the world and dealing with it. Rather, the true position of a Muslim is that which was with the Sahaabah (Companions) radiallaahu 'anhum. They held the wealth in their hands, yet none of it was in their hearts. [About this, Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "The position of wealth should be regarded like that of the toilet, in that there is need for it, but it has no place in the heart, and it is resorted to when needed."4] The point being made is that we are not trying to call the people to the opinion of some of the Soofees, who believe that it is forbidden for a Muslim to possess wealth and take part in worldly transactions. Rather, it is obligatory for the Muslims to be the richest of people so that they may use this wealth as a means to worship Allaah - the One free from all imperfections - and to help people. Another form of submitting and being enslaved to other than Allaah is when people submit and enslave their hearts to power and leadership. They are prepared for humiliation to take hold of them, and to abandon their scruples, in order to gain votes during elections; or other such similar situations. They are prepared to submit themselves to people - doing whatever is necessary for them to do - in order to win other people's favour, and thus gain that vote or position. Thus, this is another form of submitting and enslaving one's heart to other than Allaah. [The Greatness of Tawheed] As opposed to all this, the true and pure 'uboodiyyah to Allaah; the true submission and enslavement of one's heart to Allaah; is the same as when we say: Tawheed (to sincerely and purely single-out Allaah alone for worship). When the person has this degree of 'uboodiyyah, he worships Allaah alone; fears Allaah alone; loves Allaah and for Allaah alone; and all his inclinations and desires are directed to Allaah. For this reason Tawheed is the greatest action that a person can perform, and the most beneficial action that a person can possess for himself on the Day of Judgement. This is why the Prophet sallallaahu 'alayhi wa sallam said: "Whosoever witnesses that none has the right to be worshiped except Allaah, with ikhlaas (purely and sincerely) from his heart, will enter Paradise."5 The meaning of this is that the person who actualised Tawheed in his life, and does what this Tawheed requires of him. Likewise, based upon this, we understand that any act of worship, or any good action or nice manner ism - if it is not accompanied by this Tawheed - will not be accepted by Allaah on the Day of judgement, no matter how great and valuable that action apparently seems. And what shows you the greatness of this 'uboodiyyah (submission and enslavement) and Tawheed (pure worship) of Allaah in the heart, is the following incident: The Prophet sallallaahu 'alayhi wa sallam said: "There was a man who used to greatly sin. So when death approached him, he said to his sons: When I die, burn me and then crush my remains and then scatter the remains into the air. For by Allaah! If Allaah has power over me, then He will punish me in a manner that He has never punished anyone else. So when he died, then sons did what they were asked to do. So Allaah ordered the earth saying. Gather what you have of his remains. So it did. And behold, there he was standing. So Allaah asked him: What made you do what you did? The man said, Due to fear of You, 0 my Lord. So Allaah forgave him because of this."6 This shows us the greatness of khashyah (fear), since this fear that he had was one of the meanings that are part of, and included in, the meaning of 'uboodiyyah to Allaah. This is why all actions - even if they were to fill the heavens and the earth - will not be accepted by Allaah unless these actions have sprouted from a person having pure 'uboodiyyah (submission, worship and servitude) to Allaah, worshipping Allaah alone, and not associating any partner along with Him in this worship (i.e. not committing Shirk). Allaah - the One free from all imperfections - says: "Allaah does not forgive that partners should be set-up with Him, but He forgives anything lesser than that to whomsoever He Wills. Whoever set-up partners with Allaah (commits Shirk) has indeed committed the most grievous sin." [Soorah an-Nisaa 4:48]. "And We came forth to what they brought from their actions and We made it scattered dust." That which shows us the greatness of Tawheed also, is this second incident: There was a jewish boy who used to serve the Prophet sallallaahu 'alayhi wa sallam and had become ill. So the Prophet sallallaahu 'alayhi wa sallam went to visit him and sat by his head and said: "Accept Islaam." The boy looked at his father who was with him. So his father said to him: Obey Abul-Qaasim (i.e. the Prophet) sallallaahu 'alayhi wa sallam. So he accepted Islaam. As the Prophet sallallaahu 'alayhi wa sallam was leaving, he said: "All praise is for Allaah who saved this boy from the Fire."7 Meaning, that although this person had no good deeds, yet because of him saying this statement of Tawheed - purely and sincerely from his heart - it was enough to save him from the Hellfire and cause him to enter Paradise. [The Fruits of Tawheed] So as this Tawheed strengthens in the heart, becoming stronger, firmer and more well-rooted, then as a result, one's deeds will likewise multiply and his worship of Allaah will become greater and much more firmer. Since, if a person realises with ikhlaas (sincerity) and yaqeen (certainty) in his heart that Allaah - the Most High - is the One who has created him, then he knows that he should only worship Allaah - the One free from all imperfections. Thus, as this realisation becomes firmer in the heart, then good deeds become more apparent and multiply in number. So reflect upon Allaah's great Wisdom in that when He created Hellfire, He created it with different levels and degrees. The highest level being the one having the least punishment and torment in it - which is for those people who had Tawheed, yet along with this, had many sins that they did not repent from. Thus, though they will be punished at this level, until they are purified from their sins, but because of this Tawheed and 'uboodiyyah to Allaah alone in their hearts, they will eventually be saved from the Hellfire and admitted into Paradise. This level of Hellfire will then have no inhabitants left in it. This shows the greatness and virtue of Tawheed and the worship of Allaah alone, due to which they will eventually be rescued from the Hellfire, not being eternally condemned in it. "Allaah has sent us to deliver whomsoever chooses, from the 'uboodiyyah (enslavement, worship and servitude) of men to the 'uboodiyyah of Allaah; from the narrowness of this world, to the vastness of this world and the Hereafter; and from the tyranny and oppression of (false) religions, to the justice of Islaam." [Laying the Foundations] What also shows the importance of Tawheed, is the life and example of the Prophet sallallaahu 'alayhi wa sallam. It can be divided into two stages: The first stage is when he sallallaahu 'alayhi wa sallam was in Makkah. The second stage was in Madeenah. So in Makkaah his message was only to teach one thing; and that was the worship of Allaah alone without any partners; which is the matter of Tawheed or 'uboodiyyah to Allaah alone. The Prophet sallallaahu 'alayhi wa sallam did not call the people to leave any other sin, nor to do any other good deed. During this period he only called them to single out Allaah alone with worship, since this is the foundation upon which all else is built. Thus, we must understand that once a person's heart is truly filled with the 'uboodiyyah (love, humility, submission and enslavement) to Allaah alone, he will then begin to fulfill all the obligations which Allaah has placed upon him, to the best of his ability. This is borne out by the following statement: 'Aaishah radiallaahu 'anhoo said: "The first part (of the Qur'aan) to be revealed was a Soorah (chapter) from the mufassal (shorter chapters) in which Paradise and Hell were mentioned. Then, when the people entered into Islaam, came the revelation regarding the halaal (lawful) and haraam (unlawful). Had the first revelation been: Do not drink khamr (wine and other intoxicants). They would have said: We shall never give up drinking khamr. Had the first revelation been: Do not commit zinaa (adultery and fornication), they would have said: We shall never give up committing zinaa."8 So this is the foundation, about which - if a person agrees he will then desire and agree to abandon all sins and acts of disobedience. Indeed, it was only after Tawheed, the worship of Allaah alone; and the willingness to submit and surrender to Allaah was understood by the Companions - radiallaahu 'anhum - and it had settled in the depths of their hearts, that Allaah began to order them with the various commands and prohibitions. It was then that the command was revealed to establish Salaah (Prayer); pay the Zakaah; fast in the month of Ramadaan; then afterwards the command to make Hajj (Pilgrimage to Makkah); and so on, until all the commands which Allaah - the Most High - wanted to order and prohibit the people with were given, step by step, one by one ... So this call to the 'uboodiyyah of Allaah and to single Him out alone for love, obedience and worship, is the common message of all the Prophets and Messengers 'alayhimus-salaam. Every single Prophet and Messenger came to his people saying: "O my people, worship Allaah alone, making all your worship purely for Him, since there is none besides Him having the right to be worshiped by you." [Soorah al-A'raaf 7:56]. This was the message of the Prophet Nooh, Ibraaheem, Moosaa, 'Eesaa ibn Maryam 'alayhimus-salaam; and the khaatim (final and last) of the Prophets, Muhammad sallallaahu 'alayhi wa sallam. They all came with this same message. 1. From a talk delivered by the noble Shaykh at the Jamiyyatul-Qur'aan was-Sunnah Conference (1994 /U.S.A.), slightly edited. 2. Al-Bidaayah wan-Nihaayah (7/40) of Ibn Katheer. 3. Related by al-Bukhaaree (no.6435), from Abu Hurayrah radiallaahu 'anhu. 4. Wasiyyatus-Sughraa (p.55) of Ibn Taymiyyah. 5. Saheeh: Related by Ahmad (5/236) from Mu'aadh radiallaahu 'anhu. It was authenticated by al-Albaanee in as-Saheehah (no.2355). 6. Related by al-Bukhaaree (no.348 I), from Abu Hurayrah radiallaahu 'anhu. 7. Related by al-Bukhaaree (no.1356), from Anas radiallaahu 'anhu. 8. Related by al-Bukhaaree (no.4993), from Yoosuf ibn Maahak.