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Thursday, January 31, 2013

Fiqh is to Know the Difference of Opinion Between the Scholars in Areas of Ijtihaad and Not to Annoy the People


Shaykh Saaleh bin Fawzaan al-Fawzaan [May Allaah Preserve him ] said:

It is not proper for anybody to create confusion or annoy people when it comes to Fiqh issues, especially if he finds someone doing something or holding an opinion which is different to his. This is not permissible. If someone is doing something which he has evidence for, then it is not permissible for someone to go around confusing or annoying the people in order for the people to follow the same opinion he does. This isn’t Fiqh. Some people think that by doing this they are spreading knowledge and Fiqh, this isn’t Fiqh rather this is Jahl, this is ignorance. Fiqh is to know the differences of opinions between the scholars in areas of Ijtihaad and not to annoy the people when these differences between the scholars are present in regards to certain rulings, this is the real Fiqh.

[Sharh Mukhtasar Zaad al-Ma’aad, Tape 11, 18-21 mins (29/10/1430)]

Monday, January 28, 2013

Questions 42

Questions asked to Shaykh ‘Abdul-Kareem bin ‘Abdullah al-Khudayr [May Allaah Preserve him]Member of Permenant Committee of Senior Scholars and Member of Council of Senior Scholars
Manhaj Fee Dar’ ash-Shubuhaat
Jaami’ ‘Uthmaan bin ‘Affaan, ar-Riyadh
18/11/1433 - 4/10/2012

Question: Do you think it is appropriate for the student of knowledge to allocate time to refute and refutations of doubts?
Answer: Those who seek knowledge must seek knowledge on the methodology of taking from the two sources of revelation, the Quraan and the Sunnah and whatever helps you in understanding them. If you become firm in knowledge then any doubt that may come towards you after you have sought knowledge, will not be an issue for you and you will be able to refute easily. 

Question: Do you recommend students of knowledge, whilst they are still learning and gaining knowledge to author books?
Answer: You shouldn’t combine the two, there is no doubt that if someone tries to do something before its time, then he will fail in doing what he intended. Therefore, writing and authoring books is left to those who are firm in knowledge. Yes, if the student of knowledge is firm in knowledge and is able to author something with precision or refute doubts and he can do this well, then this is something we need. It may also be the case the student of knowledge may publish an abridgment of the bigger books or from the notes and benefits you may have from some books then this is OK but you must be firmly grounded in that book in order to do so. I have seen some youth, in the first year of their studies; they have authored twenty books, what’s this? But if you have a book, like Jaami’ ‘Uloom al-Hikam, two volumes explaining forty Ahadeeth, but if the student was to abridge this to make each Hadeeth into one page of explanation then this is something good. However, if the student wants to write in order benefit the people then I say; wait. 

Question: Some of the students of knowledge are complaining that the Permanent Committee of Senior Scholars don’t forbid some of the bad things we see in society, or they don’t do it enough. What is your response to this?
Answer: The scholars have insight in how to repel evil and how to explain issues to people, especially in the times of Fitnah. Some of the things that we see that appear to be wrong in these times of Fitnah then the scholars have a way of dealing with these issues and on how to change them, and they have a way of dealing with issues then need rejection and refuting and they have ways with dealings with issues that need advice (not so severe). So to answer your question, the ways to repel these evils are operating and working, all Praise be to Allaah, however it is important that whilst repelling these evils we need to pay attention to what is obligatory upon all of us. We all need to increase, yes the scholars refute, they write, they give advice, but forbidding evil is not for them alone. However, we need to seek more from them.

Question: If someone always looks in the bad in people and talks about others, what advice do you give to him?
Answer: The Muslim, especially the student of knowledge, must look after himself first. He needs to program himself, save himself before thinking about saving others because those people who talk about others and try to discredit them, they think they are saving people by doing it. So I say, the Muslim needs to look at himself and save himself before anything else. Know, that Gheebah, even if you are talking about the shortcomings of other people, is Haraam by the texts from the Quraan and the Sunnah. And the honour of the Muslim, like Ibn Daqeeq al-‘Eid said, is like a pit from the pits of the Fire. The honour of a Muslim, therefore, is something great in Islaam and it is possible for a person, even though he seeks knowledge and act upon knowledge, that he comes on the day of judgement bankrupt.

The Prophet [Peace and Blessings of Allaah be Upon him] said:
“Do you know who is the one who is bankrupt?” They said: “Among us, the one who is bankrupt is the one who has no dirhams and no goods.” He said: “Rather the one who is bankrupt amongst my ummah is the one who will come on the Day of Resurrection with prayer, fasting and zakaah, but he will come having insulted this one, slandered that one, consumed the wealth of this one, shed the blood of that one and beaten this one, all of whom will be given some of his hasanaat (good deeds), and if his hasanaat run out before the scores have been settled, some of their sins will be taken and thrown onto him, then he will be cast into the Fire.” Narrated by Muslim, 2581.

If a person works hard to gather some wealth, so he works hard and saves up a lot of money, and then he spoils it all or lets people take it from him, is he blameworthy? No doubt he is blameworthy, so how about the wealth that will gain you the Pleasure of Allaah and His Jannah? Work hard and save yourself.
Question: I have read that the best way to remove doubts from yourself is to stick to the Quraan and the Sunnah but at the same time, some of the books of Tafseer have mistakes in ’Aqeedah. What is your reconciliation?

Answer: Yes, sticking to the Quraan and the Sunnah is the way to salvation, so stick it to repel any doubts. As for the books of Tafseer having mistakes then it is upon you to take from those who are firmly grounded in knowledge, those who have no mistakes in their ‘Aqeedah. ‘Verily, this knowledge is religion so be careful on who you take your religion from.’
Question: What is the best book to read in repelling doubts?

Answer: The book of the Imaam, the reviver, Shaykh Muhammad bin ‘Abdul-Wahaab [May Allaah have Mercy on him], Kashf ash-Shubuhaat.

Wednesday, January 23, 2013

Milad an-Nabi, Mawlid un-Nabee:


The Origin of Celebrating the Prophet's Birthday

المورد في عمل المولد

By

الإمام أبو حفص تاج الدين الفاكهاني

Imaam Aboo Hafs Taaj ad-Deen al-Faakihaanee

[d. 734 AH]

[May Allaah have Mercy on him]

All Praise is due to Allaah, who Guided us to follow the Leader of the Prophets, He Helped us with His Guidance to be steadfast on His Religion and He made it easy for us to be upon the path of the righteous Salaf until our hearts were filled with light, the knowledge of the Shariah and the evidence promoting the clear truth. He purified us from being unclean and being polluted with innovations in the religion.
I Praise Him for favouring us with the certain truth. I thank Him for aiding us to hold onto the firm rope. I bear witness that there is no God worthy of worship except Allaah, with no partner and that Muhammad is His Slave and Messenger, the leader of the earlier ones and the latter ones, May the Peace and Blessings of Allaah be upon him, his family, his companions, his pure wives and the believers. Peace and Blessings upon him until the Last Day.

To Begin:
I am constantly asked in our blessed gatherings about some people who take the month of Rabee al-Awwal as a special month and they do this on a particular day calling it Mawlid, some of these questions are as follows;

Is there precedence or a foundation in our Shariah for this?
Or is it an innovation that has been introduced into the religion?

We are hoping for a clear answer on this subject.
So I Say, with the strength from Allaah:

I don’t know any precedence or foundation in Mawlid from the Kitaab and the Sunnah. It has not been narrated from any of the scholars of Islaam either, those who have a status in this religion. These are the scholars who stuck to the narrations of those who came before them, thus this action is an innovation. It has been introduced by those who are upon falsehood. They follow their desires, eat and drink and waste their time.
The proof to refute them is that we are bound by the Ahkam al-Khams [These are the five rulings within our Shariah, Fard, Sunnah, Mubaah, Makrooh and Haraam], so we say;

Either this act is Fard [obligatory] or Sunnah [recommended] or Mubaah [permissible] or Makrooh [disliked] or Haraam [prohibited].
This act is not Waajib and the scholars have consensus on this and it is not Sunnan either. This is because in reality an act that is Sunnah for us to follow within the Shariah, is something that we won't get punished if we leave it and something we will be rewarded for if we perform it. Therefore regarding this act, we have no permission from the Shariah to do this, nor from the Companions [May Allaah be Pleased with them all] nor Tabieen [May Allaah have Mercy on them all] nor from the firmly grounded scholars, as we know, thus this is my answer regarding this issue in front of Allaah, the Most High, if I am asked about this issue.

It is still not permissible even if we say it is Mubaah because it is innovated into the religion, thus it can't be something Mubaah for us to do, with the consensus of the Muslims [as it is connected to matters of religious affairs not our worldly affairs].   
Therefore, all that remains is for us to say that it is either Makrooh or Haraam. This needs a further detailed discussion. We can split this discussion into two parts which are based on two topics;

Firstly, if a person acts upon Mawlid, with his efforts, his wealth, his family and his companions we say this is not permissible. For example, if one calls people to gather on this day to eat together, even if he doesn’t condone any acts of disobedience to Allaah (such as singing or dancing etc.) then we will still describe this as being an innovation, a disliked and disgusting one. A person who obeys Allaah will never do such a thing, those who have knowledge of Islaam, its favoured scholars, those who preserve their time and benefit wherever they are.
Secondly, celebrating the Mawlid forces people to contribute in this crime as he takes special care in partaking, until one gives from the best of his wealth and he goes out of his way to help. However, he is being harmed and his heart will be pained once he realises that he has been wronged and oppressed (as he is seeking to please the people and is cooperating in doing this sin). The scholars [May Allaah have Mercy on them all] have a saying; ‘If you take the wealth of someone using modesty then it is like you have taken his wealth with a sword.’ This is especially the case if this taking of wealth is added by the fact that stomachs will be full of desires based upon falsehood. This includes beating of drums by young girls. Men gather with beardless youths or young girls dancing and women gather to sing on this occasion. These gatherings at times can be mixed between the genders and at times they can be conducted with a large audience. These gatherings sometimes have people dancing in groups and all of this are the various types of idle forgetfulness of the Feared Day.

Likewise, when women gather on this day, they raise their voices in rhythm and they sing choruses of Nasheeds. This all contradicts and displays absentmindedness of the rulings of recitation of the Quraan or Dhikr and it also goes against what is customary for our gatherings. They are ignorant of the statement of Allaah, the Most High;

"Verily, your Lord is Ever Watchful (over them)." [Surah al-Fajr 89: 14]
The ruling of it being forbidden doesn’t change for different people, so if a person is rich and is pious it will still be prohibited for him, as these are cause for ones heart to die and it doesn’t free a person from sinning or disobeying Allaah. However, some increase in these activities because they think they are doing acts of worship, they don’t think they are doing anything disliked not forbidden

To Allaah we belong and to him we shall return. Islam began as something strange and it shall return how it began. And by Allah, how good a man our Shaykh is, Shaykh al-Qushayree [better known as Ibn Daqeeq al-'Eid (d.702)], May Allaah have Mercy on him, who said (in poetry);
To know the Munkar and to do good in our days is difficult,
All of the people of knowledge are suppressed,
The people of ignorance are raised,
They misguide the people from the truth,
They deviate from the truth and they have became dominant,
They prevail over the truth in large numbers,
So I said to the pious, those who have Taqwa and knowledge,
When they are felling suppressed and full of sorrow,
Do not disregard your state as you have been given status and honour in times of strangeness.
And Imaam Aboo ‘Amr ibn Alaa [d. 154 AH], May Allaah have mercy on him, did well when he said;

The people will not cease to be upon good as long as they are surprised by the things that surprise.
And Allaah Knows Best

Monday, January 21, 2013

Milad an-Nabi: The Love for Allaah and His Messenger

Shaykh Saaleh bin Fawzaan bin Abdullah al-Fawzaan [May Allaah Preserve him]
http://www.alfawzan.af.org.sa/node/13636

Question: Could you clarify on how we can gain the love of Allaah, the Glorified and the Most High, and the love of the Messenger [May the Peace and Blessings of Allaah be upon him] and the ways we can reap its rewards?

Answer: Loving Allaah, the Glorified and Exalted, is from the greatest acts of worship of the heart. It is from the greatest acts of the worship that your heart can do. Allaah, the Most High, says; "But those who believe, love Allah more (than anything else)" [Al-Baqarah 2:165]

And the Prophet [May the Peace and Blessings of Allaah be upon him] said, "You will not believe until nothing is more beloved to you than Allaah and His Messenger and that you love another only for the sake of Allaah." [Muslim (43)]

Therefore, Loving Allaah is from the foundations of worship and it is not permissible to ultimately love other than Allaah, the Glorified and Exalted, for the sake of worshipping, submitting and total surrender. This is a sole right for Allaah, the Glorified and Exalted. Likewise, the love of the Messenger [May the Peace and Blessings of Allaah be upon him] is to follow him because of your love of Allaah, the Glorified and Exalted. Likewise, loving righteous people and the believers is also because of this. This is the meaning of the term, 'loving for the sake of Allaah, the Glorified and Exalted'. Thus all of this follows on from the love of Allaah, the Glorified and Exalted, and this is an act of worship in the heart. From the things that strengthen and articulate this for you is to thank Allaah, the Glorified and Exalted, for the favours upon you and to ponder on the signs of Allaah, the Most High, as these are causes for us to increase in our love for Allah, the Glorified and Exalted. If you have good given to you and are given from His favours, and from the best of this is to have good health, ample provision and security, then this will affect the love you have for Allaah, the Glorified and Exalted. End Quote.

'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Oh Messenger of Allaah! After myself, I love you more than anything."

The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] said, "By the One Whose Hands is my soul, until you love me more than yourself."

So 'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Now, by Allaah, I love you more than I love myself."

The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] replied, "Now, Oh 'Umar!" [Bukhaaree (6257)]

Imaam Ibn Hajar al-Asqalaanee [May Allaah have Mercy on him] said:

Al-Khattaabee said, "A person loving himself is imprinted in himself as for loving others, then we love others out of choice or for a reason. So the Prophet [May the Peace and Blessings of Allaah be upon him] intended the type of love that we have a choice in.

So I say: Therefore, at first, 'Umar attested to having the love of oneself, the imprinted one. However, after the evidence was presented to him by the [May Peace and Blessings of Allaah be upon him] he loved him more than he loved himself because the reasoning was made clear; not loving him more than oneself could leave to destruction in the Dunya and the Akhira. Therefore, he told him you have a choice and once he chose, he replied by saying, 'Now, Oh 'Umar' meaning now you have understood and attested to what is obligatory for you to have."

[Fath al-Baaree (11/528)]

Loving of the Shariah

"But those who disbelieve (in the Oneness of Allah Islamic Monotheism), for them is destruction, and (Allah) will make their deeds vain. That is because they hate that which Allah has sent down (this Qur'an and Islamic laws, etc.), so He has made their deeds fruitless." [Muhammad 47: 8-9]

Ibn Katheer says in his Tafseer about this Ayah:

"Meaning they don’t want it and they don’t love it."

[Tafseer Quran al-'Atheem 7/308]

The Prophet [May the Peace and Blessings of Allaah be upon him] said, "My relaxation has been made in Salaah."

[Narrated by Nasaaee (3939) from the hadeeth of Anas ibn Maalik (May Allaah be Pleased with him). It was classified Saheeh by Ibn Hajar in Fath al-Baaree (3/15) and (11/345) al-Haakim (2/174) and adh-Dhahabee agreed with him]

Shaykh Saaleh bin Fawzaan bin Abdullah al-Fawzaan [May Allaah Preserve him] said:

It is obligatory upon the person that he doesn’t obey anything before the obedience to the Prophet [May the Peace and Blessings of Allaah be upon him]. So if the Prophet [May the Peace and Blessings of Allaah be upon him] commanded us with something and your parents or anyone else commanded us something that contradicted the command of the Prophet [May the Peace and Blessings of Allaah be upon him] then it would be obligatory for you not to disobey the command of the Prophet [May the Peace and Blessings of Allaah be upon him]. This is a sign that you love the Prophet [May the Peace and Blessings of Allaah be upon him], that you don’t give anyone priority or precedence over him and that you don’t obey anyone before you obey him, you don’t practice anything that he hasn’t legislated by innovating in the religion.
[Ai'aanah al-Mustafeed bi Sharh Kitaab at-Tawheed (2/41-43)]

Thursday, January 17, 2013

Milad an-Nabi: The Date of Milaad an-Nabee is Unproven and is Statistically Incorrect

The scholars are agreed that the he [Peace and Blessings of Allaah be Upon him] was born in Rabee’ al-Awwal, this matter is agreed upon however they differed on the date. The majority said he was born on the 12th, born and passing away on the same day which was a Monday (as was narrated in Saheeh al-Bukhaaree, 1387) [Peace and Blessings of Allaah be Upon him]. Others disagreed and held the opinion it was later in the month, and there is a considerable number of scholars who argued this view as well.

As-Suhaaylee also found discrepancies with the view that he [Peace and Blessings of Allaah be Upon him] passed away on 12th Rabee’ al-Awwal. He argued that it was impossible that 12th Rabee’ al-Awwal was a Monday. This is because the Day of ‘Arafah was on a Friday (as was narrated in Saheeh al-Bukhaaree, 8709) so this meant that Dhu al-Hijjah began on a Thursday. So if we count the days of the month then we will not find 12th Rabee’ al-Awwal landing on a Monday, it would be impossible. If we counted Dhu al-Hijjah, Muharam and Safar as being 30 days each then 12th Rabee’ al-Awwal would not fall on a Monday (TN: and we know for certain that he died on a Monday, this is uncontested because of the narration in as-Saheeh). Even if were to count some of the months as being 29 and others being 30 days, it will still not consolidate Monday being 12th Rabee’ al-Awwal. Had Dhu al-Hijjah began on a Friday it would then be possible for 12th Rabee’ al-Awwal to fall on a Monday (TN: Again, the fact that Dhul al-Hijjah in that year started on a Thursday is uncontested because of the narration in as-Saheeh).
In fact it was this very discrepancy, the author of the book at-Tawfeeqaat al-Ilhaamiyyah Fee Muqaaranah al-Tawaareekh al-Hijriyyah bi as-Sineen al-Ifranjiyyah (TN: a book that documents all the main events in Islamic history, correlating Hijri dates with the Gregorian calendar), was troubled by the conflicting dates, a book authored in 1311AH where he researched and studied Islamic events from the beginning of the Islamic calendar until 1500 (Gregorian), the authors name was Muhammad Mukhtaar Baasha from Egypt.

He states in his book;
The 10th AH was the year of the final Hajj of the Prophet [Peace and Blessings of Allaah be Upon him]. If we say that the month of Dhu al-Hijjah began on a Friday then it is possible that 12th Rabee’ al-Awwal fell on a Monday, however is it possible that Dhu al-Hijjah began on a Friday? If we say the month of Dhu al-Hijjah began on a Friday then that would mean that the Day of ‘Arafah would fall on a Saturday, and this is contradicts the narrations in as-Saheeh, and the scholars are agreed that the Day of ‘Arafah fell on a Friday. End Quote.

However, some scholars have tried to reconcile and say that Friday was the Day of ‘Arafah for the people of Makkah but the beginning of the month in Makkah differed to the beginning of the month in Madeenah and this how the majority of the scholars have defended their position, holding the view that the death of the Prophet [Peace and Blessings of Allaah be Upon him] was on 12th Rabee al-Awwal.
Others from the scholars held the view that he [Peace and Blessings of Allaah be Upon him] died on 2nd of Rabee’ al-Awwal which would have been a Monday.

Whatever the case, there is a difference of opinion between the scholars in regards to the date of the Prophet’s [Peace and Blessings of Allaah be Upon him] birth and death although it is known that he [Peace and Blessings of Allaah be Upon him] was born and he died on a Monday, as he said [Peace and Blessings of Allaah be Upon him], “That was the day I was born on (i.e. Monday).” [Narrated Muslim (1162)]

Some of the commentators stated that he [Peace and Blessings of Allaah be Upon him] was born on the 8th of Rabee’ al-Awwal as it can be statistically proven.
As for celebrating the birthday of the Prophet [Peace and Blessings of Allaah be Upon him] then this is an innovation, especially based on the fact that there is no concrete evidence to specify this date so how can they depend on this date? Even if we were to assume that he [Peace and Blessings of Allaah be Upon him] was born on 12th Rabee al-Awwal then having this day as an ‘Eid, and using this day to get closer to Allaah, the Exalted and the Glorified, has no proof in the Sharee’ah.

[Sharh Al-Fiyyah al-‘Iraaqee Fee Uloom al-Hadeeth by Shaykh Abdul-Kareem bin Abdullah al-Khudayr (May Allaah Preserve him), Tape 56; 15-20 minutes]

Monday, January 14, 2013

Ruling on Writing SAW or SAAS instead of the Supplication in Full

It is legislated for the person who wants to write Peace and Blessings be Upon him to write it full, following the command of Allaah, the Most High. Therefore it is not befitting for us to make symbols or to shorten this supplication by writing the letter ص [TN: akin to people writing SAW or SAAS] and the likes, as is the habit of some of those who author literature. This is because it contradicts the command of Allaah, the Most High, who says in his Mighty Book:

O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad), and (you should) greet (salute) him….” [Ahzaab 33: 56]
Therefore if one makes concise or makes symbols for this supplication, which is to write Peace and Blessings be Upon him completely. Many people who shorten this supplication or make a symbol for it are usually careless when it comes to this supplication. Therefore the scholars have warned against writing the supplication in such a manner.

Ibn Salaah [May Allaah have Mercy on him] said in his book ‘Uloom al-Hadeeth which is well known by Muqadimmah Ibn Salaah on the twenty fifth issue:
It is a must that one makes sure that he writes the supplication in full, writing Peace and Blessings be Upon him when mentioning the Messenger of Allaah. This is one of the major points of benefit for the one who seeks to learn about Hadeeth and whoever is negligent in this misses out in a great reward. We have seen that the scholars have prohibited shortening the supplication. Likewise if one mentions the name of Allaah, then it is not permissible for him to shorten the praise we make for him, so we say Glorified and Exalted, the Most High etc. in full.

It is not permissible for us to write the supplications in short or symbols into one or two letters. End Quote.
Al-Allaamah as-Sakhaawee [May Allaah have Mercy on him] wrote in his book Fath al-Mugeeth:

One must refrain making the supplication into symbols or shortening them to one or two letters. They write letters to represent the supplication, Peace and Blessings be Upon him, and this is the act of those who are ignorant….
As-Suyootee [May Allaah have Mercy on him] said in Tadreeb ar-Raawee:

It is disliked to shorten the supplication Peace and Blessings be Upon him as this supplication has been legislated as Allaah, the Most High, says
O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad), and (you should) greet (salute) him….” [Ahzaab 33: 56]

It is also disliked to shorten this supplication into symbols or exchanging it to mere letters.
So this is my advice to all Muslim, the one who reads and writes to stick to writing the supplication in full, as this is virtuous and he will have the reward for doing so and he should seek to protect himself from having this reward being nullified from him (i.e.by writing the supplication in short or abbreviating them).

I ask Allaah, the Glorified and the Most High, to help us all to do what He Loves and is Pleased with, He is Jawwad al-Kareem, may the Peace and Blessings be Upon the Messenger, His Family and His Companions.
[Majmoo Fataawa ‘Abdul-‘Azeez bin Baaz (2/396-399)]

Thursday, January 10, 2013

Milad an-Nabi: Ruling on Tawassul or Asking Allaah by the Status of the Prophet

Question: We are group of expatriates and we pray behind Salaat at-Taraaweeh sometimes behind one of our brothers who supplicates in the Qunoot by saying, “I ask You (i.e. Allaah) by the status of the Prophet, Muhammad [Peace and Blessings of Allaah be Upon him]. What is the ruling on this?”

Answer:  It is not permissible to seek Tawassul (to ask Allaah via something else) by the Prophet or the any of the Prophets or the righteous. Likewise, it is not permissible to seek Tawassul by the status of the Prophet [Peace and Blessings of Allaah be Upon him] or anybody else. This is because this an act of Bid’ah, something that has not been narrated by the Prophet or any of his Companions. The Prophet [Peace and Blessings of Allaah be Upon him] said,
“Whoever introduces something new into this religion of ours that is not a part of it will have it rejected.'" [Reported by al-Bukhaaree (2550); Muslim (1718)].

And he said,
“Whoever does an action that is not in accordance with this matter of ours (Islam) will have it rejected.” [Reported Muslim (1718)]

It is legislated for the Muslim to seek Tawassul by the love one has for the Prophet [Peace and Blessings of Allaah be Upon him] or the Eemaan one has in him or the fact that he follows his Sunnah (TN: Meaning we are allowed to do Tawaasul via te good deeds we have done and these are examples of them) as Allaah, the Most High, says
Say (O Muhammad to mankind): ‘If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.’” [Aal-Imraan 3:31]

And,
Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.

Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): ‘Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire.’
‘Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him, and never will the Zalimun (polytheists and wrong-doers) find any helpers.’

‘Our Lord! Verily, we have heard the call of one (Muhammad) calling to Faith: 'Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (those who are obedient to Allah and follow strictly His Orders).’” [Aal-Imraan 3:190-193]
And it has been narrated in the two Saheehs [Al-Bukhaari (2272) and Muslim (2734)] the story of the three that were trapped in the cave. One sought Tawassul in Allaah by asking him to free them because he had been dutiful to his parents. The other sought Tawassul in Allaah by asking him to free them because he had remained chaste in the face of fornication. And the third one sought Tawassul in Allaah by asking him to free them because he had protected the right of another. So Allaah answered their supplication.

Likewise the Muslims used to ask the Prophet [Peace and Blessings of Allaah be Upon him] to supplicate for them when he was alive but after he died this stopped. It was has been narrated on the authority of ‘Umar [May Allaah be Pleased with him] that he said on the pulpit when seeking rain (Istisqaa), “Oh Allaah! We used to do Tawassul to You with Our Prophet and You Would Respond to us but know we do Tawassul to You by the uncle of Our Prophet, so make it rain.”
Therefore, the Companions [May Allaah be Pleased with them all] used to ask the Prophet [Peace and Blessings of Allaah be Upon him] to make Dua’a for them when he was alive but when he passed away they stopped asking him, so they would ask the uncle of the Prophet, al-Abbaas, because he was alive and capable of supplicating for the Muslims. [Narrated by al-Bukhaaree (3507)]

Likewise on the Day of Judgment, the believers will go from Prophet to Prophet seeking their intercession. They will go to Aadam to Nooh, to Ibraaheem, to Moosaa, to Esaa and all of them [Peace be Upon them all] will seek to excuse themselves from doing it. Esaa [Peace be Upon him] will say to them, “Go to Muhammad, the slave that Allaah has forgiven his previous and forthcoming sins.” So they will go to him and he will then intercede to Allaah on their behalf and ask for their difficulties to be removed. Then the Prophet [Peace and Blessings of Allaah be Upon him] will approach Allaah and he will prostrate and Allaah will say to him,
“Lift your head, seek intercession and you will be given.” [Narrated by al-Bukhaari, (4712)] 

There are many Ahadeeth which narrate this incident.
It is legislated for the Muslim to Allaah and seek Tawassul in Allaah by His Names and Attributes as He says,

And (all) the Most Beautiful Names belong to Allah , so call on Him by them” [A’raaf 7:180]
[Majmoo Fataawa 'Abdul-'Azeez bin Baaz (9/331-333)]

Monday, January 07, 2013

Milad an-Nabi: The Life of the Messenger of Allaah in His Grave

Question: Is the Prophet alive in his grave or not? And does he know what is happening in the Dunya? If someone believes in this, does this mean he is doing Shirk?

Many of the scholars of Ahl as-Sunnah have explained that the prophet is alive in his grave in the sense of the life of Barzakiyyah, or the life that exits in the grave, we don’t know how this is and this knowledge is with Allaah, the Most High. It is not like the life of the Dunyaa, rather it is a form of life in which that the Prophet lives in pleasure in which he hears the Salaam/ Salutations of the Muslims, at which point his soul is restored periodically by Allaah, the Most High, so that he may respond. All of this has been narrated in narrations, such as the one narrated by Aboo Dawood with an Isnaad which is Hasan;
On the authority of Abu Hurayrah [May Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said: “There is no one who sends salutations/Salaam upon me but Allaah will restore my soul so that I may return his salutations/Salaam.” [Classed as Saheeh in Saheeh Sunan Abee Dawood by Shaykh al-Albaanee (1795)]

It is also been reported al-Bazzaar with an Isnaad which is Hasan on the authority of Ibn Ma’sood [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Verily, Allaah has Angels that travel through the land and they deliver the Salaam or the salutations that my Ummah send upon me.” [Narrated by al-Nasaa’ee (1282) and Classed as Saheeh by Shaykh al-Albaani in Saheeh al-Jaami’ (2170)]
And [Peace and Blessings of Allaah be Upon him] said,

“Do not take your houses like graveyards and do not take my grave as a place of you repeatedly visit; send Blessings upon me because your greetings will reach me no matter where you are.” [Narrated by Aboo Dawood (2042) and classed as Saheeh by Shaykh al-Albaani in Saheeh al-Jaami’ (7226)]
And there are many other narrations. The point being that he is now living a life of the Barzakh which is a life which is even more perfect than that of the martyrs about which Allaah, the Most High, describes:

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.” [Aal-Imraan 3:169]
And

And say not of those who are killed in the Way of Allah, "They are dead." Nay, they are living, but you perceive (it) not.” [Baqarah 2:154]
The soul of the Prophet [Peace and Blessings of Allaah be Upon him] is more virtuous than the souls of the martyrs in status with Allaah, the Most High, therefore this makes his life in the Barzakh even more complete and pleasurable than those who have been accepted as martyrs.

However, just because he has this perfect life in the Barzakh, it doesn’t mean he knows the unseen or that he knows the affairs of the Dunya, rather he has died and his connection to the Dunya has also ceased. This is based on the statement,
“When a man dies, all his good deeds come to an end except three: ongoing charity; beneficial knowledge; and a righteous son who will pray for him.” [Narrated by Muslim (1631)]

And he [Peace and Blessings of Allaah be Upon him] said:
“I will reach the Cistern ahead of you. Whoever comes to it will drink and whoever drinks from it will never thirst again. Some people will come to me whom I will recognize and they will recognize me, but then a barrier will be placed between me and them.” Abu Haazim said: al-Nu’maan ibn Abi ‘Ayyaash heard me narrating this hadeeth and said: “Is that how you heard Sahl say it?” I said, “Yes.” He said: “I bear witness that I heard Abu Sa’eed al-Khudri add: and he [meaning the Prophet (peace and blessings of Allaah be upon him)] said: ‘They are from me.” And it will be said; “You do not know what they did after you were gone.” And I will say, “Away with those who changed after I was gone!”’”

[Narrated by al-Bukhaari (6528) and Muslim (4243) from the Hadeeth of Sahl (May Allaah be Pleased with him)]. 
There are other Ahadeeth which are similar to this all explaining that the Prophet doesn’t know the unseen during the time he was alive, then how about after he has died?

Allaah, the Most High, commands His Messenger to tell the people:
Say (O Muhammad): ‘I don't tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration." Say: "Are the blind and the one who sees equal? will you not then take thought?’” [An’aam 6:50]

And,
Say (O Muhammad): ‘I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.’” [A’raaf 7:188]

And the evidences to prove that he doesn’t know the unseen are many. If this is case for the Prophet, then this is even more so applicable others from the creation; that they don’t know the unseen either.
Whoever believes and calls the people to this belief, that the Prophet knows the unseen, then he is attributing a lie to Allaah as A’aishah [May Allaah be Pleased with her] has reported in saying. The incident revolving around this statement that she made occurred when some people left out for an expedition and some of the hypocrites and those following them started to spread rumours that A’aishah (al-Ifk) had done something bad and clarity and her declaration of innocence didn’t come until Aayaat were revealed concerning her blamelessness. Had the Prophet known the unseen then her innocence would have been declared by the Prophet and he wouldn’t have waited until Aayaat were revealed about her. This incident had begun when A’aishah lost her necklace and she quested to find it and she returned only to find that the camp had left without her and the necklace was in the place where her camel had been resting. Had the Prophet [Peace and Blessings of Allaah be Upon him] known the unseen, then he would have known that she was left behind and that she had lost her necklace.

And there are many narrations that prove that he didn’t know the unseen but what I have mentioned should be sufficient, if Allaah Wills.
[Majmoo Fataawa of Shaykh ‘Abdul-‘Azeez bin Baaz (2/386/388)]

Thursday, January 03, 2013

Benefits from the Hadeeth of the Safeenah

On the authority of Nu’maan bin Basheer [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “The likelihood of upholding the laws of Allaah is that like a group of people travelling on a boat, this boat has two levels, those people staying on the top deck and those on the lower deck. Those on the lower deck decide that they want to drink some water so they begin to dig a hole on the deck of the boat, so if the people on the top deck don’t stop them on the lower deck from doing this, they will all be destroyed but if they stop them then they will all be saved.” [Narrated by Bukhaaree (3484)]

“This is an example given as a simile for the whole Ummah, as if they are on this boat and they are afflicted by different tests, from the right or the left, from before them or behind them, just like waves that hit the boat. There is no doubt that if some of the Ummah are left to themselves then all of them will be destroyed, however if we guide them to the truth instead then the all of them will succeed. Also in this Hadeeth, we can learn that the actions of few can cause everyone to be punished this is because some may leave of enjoining good and forbidding evil. ” [http://www.khudheir.com/text/4254]

Shaykh Abdul-Kareem al-Khudayr [May Allaah Preserve him]
Member of Permenant Committee of Senior Scholars and Member of Council of Senior Scholars