Questions 57

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Questions asked to Shaykh Sa'd bin Naasir bin Abdul-Azeez ash-Shithree [May Allaah Preserve him]

Member of the Permanent Committee of Fatwaa and Research and Committee of Senior Scholars

Asked in his Masjid after Salaat al-‘Asr

28/4/1435- 28/2/2014

Question: There is a woman in England who has not seen her husband in over a year. He refuses divorce, maintenance or an annulment in the marriage. She went back to the Islaamic Court in London and got a divorce. Does she have an ‘Iddah period?

Answer: Yes she does,

"And divorced women shall wait (as regards their marriage) for three menstrual periods" [al-Baqarah 2:228]

Her ‘Iddah begins as soon as the court have annulled the contract and not from the beginning of the period they have been separated or intended divorce. 

Questioner: The problem here is that some of the men in her area are harassing her. As a result, some people are also stating that she is being immoral with people who are not her husband. Even some of the youth are harassing her. She has a proposal from a trustworthy Muslim man, can she marry him in order to save herself or must she wait until her ‘Iddah is over?

Shaykh Sa’d: She must wait. She should go back to the police, but whatever the case, she must wait as she has an ‘Iddah of three menstrual cycles. 

What has occurred between her and her ex-husband is not considered as Talaaq until the court ruled that the marriage was annulled, so the period she hadn’t seen her husband cannot have been an ‘Iddah.

I ask Allaah to remove from her all evilness and advise to her stay away from this community that is harming her until her ‘Iddah is over and she remarries and fear is removed.

Question: What books do you recommend that we study from, from the books of IbnTaymiyyah and Ibn al-Qayyim?

Answer:  Their books differ in accordance to the level of knowledge of the person. Certain books of theirs is for the scholar alone, others for the student of knowledge, others written for the general folk. So the person must look at his level before reading. 

If a person is advanced, we can advise him to read books like Da’r Ta’aarud Bayn al-‘Aql wa an-Naql. A person with an intermediate level of knowledge could read books like Qawaa’id an-Nooraaniyyah and the beginner to read books like al-Istiqaamah and other short treaties.

Question: What is the ruling on using words that have a origin of Shirk or Kufr in their meaning in the English language? Such as Monday, it comes from the day that the when the moon was worshipped etc.

Answer: This needs consideration, I cannot respond until I am certain about the answer.

Question: What is the ruling on higher purchased cars where the purchaser makes monthly installments, but there is an initial down-payment?

Answer: This is not permissible because the higher purchase means one it renting to become the owner and by having an initial down-payment it means that the transaction is mixing renting with what is considered as an outright purchase (the down-payment) as renting doesn’t involve down-payments but it involves payment in exchange for benefitting from the product (this is the Islaamic definition of renting). As a result, this condition is Haraam as it involves two transactions in one.

Question: This question about an ingredient called prebiotics. They say that sometimes this ingredient is extracted form the intestines of an animal or even humans. This ingredient of its various types exists in many products, such as yoghurt and other dairy products. So what is the ruling on this?

Answer: I am not sure what this ingredient is but if it comes from the intestine of humans, then this is not permissible. It doesn’t become permitted even if the ingredient goes through a process of change (Istihaalah)because the ingredient is still in the product. This is different to vinegar, for example, that goes through a process of fermentation because it is pure and the alcohol within it is removed, this is not the case here.

And Allaah Knows Best

Description of the Ghusl: Forming an Intention and Saying Bismillah (Part 1)

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-Ghusl can be complete (كمال) or sufficient (إجزاء). 

Al-‘Uthaymeen explains that sufficient Ghusl is when a person does the bare minimum of what is obligatory upon him. As for the complete Ghusl, then this is when the person performs Ghusl by doing the Sunnah acts of the Ghusl as well.

A Description of the Complete Ghusl:

1-That he forms the intention. An intention it that the person has a firm intention in his heart to perform an act of worship.

NOTE: there is no such thing as a verbal intention. 

Uthaymeen explains that those who utter the intentions audibly are either opposing the Sunnah in the manner in which intentions are formed or they are innovating. This is because it has never been narrated that the Prophet [Peace and Blessings of Allaah be upon him] preformed a verbal intention nor did he hear any of the Companions do it, lest approving of it.

Some of the scholars have stated that it is permitted to verbally utter an intention if it is silent and audible.

Others stated that it must be audible.

However, al-‘Uthaymeen states that there is no evidences for such practices, rather the evidences give the opposite meaning. 

For example, the Prophet [Peace and Blessings of Allaah be upon him] said, “Your actions are based on your intentions and every person will be recompensed with that they intended.” [Reported by al-Bukhaaree (1) and Muslim (1907)]

Intentions, based on this Hadeeth, is of two types:

         -Intention to do an action or an act of worship.

-Intending to do an act for someone, and this is akin to Ikhlaas and Shirk in one’s intention.

For example, if a person does Ghusl for Janaabah then he can combine both of these intention into one: to do an act of worship and to do it solely for Allaah Alone.

Saying Bismillah (Part 2)

2-Saying Bismillah after forming the intention. 

Al-‘Uthaymeen explains that saying Bismillah in the Hanbalee Madhab is Waajib, just as the case in Wudhoo.

Rather, they say it is even more appropriate in Ghusl because it is purification from a greater form of impurity.

Al-Uthaymeen states that the correct opinion is that it is not Waajib; not in Wudhoo and not in Ghusl. 

Times When Making Ghusl is Mustahab - After Gaining Concsiousness [Part 2]

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2-When a person gains consciousness or comes into sanity. Al-‘Uthaymeen explains that this is the second issue in which Ghusl becomes Mustahab: when the insane becomes sane, or when the unconscious becomes conscious.

The evidence for this includes:

-The Prophet [Peace and Blessings of Allaah be upon him] himself was afflicted with a severe illness and fell unconscious and when he woke he asked, “Have the people prayed?” They replied, “No.” So he performed Ghusl whilst they waited. [Reported al-Bukhaaree (687) and Muslim (418)]

Al-Uthaymeen stated that the scholars differed in the reasoning behind making Ghusl after gaining consciousness/sanity; some stated it was done to refresh the body whilst others said it is an act of worship to do so (thus the reason is unknown). 

Leaving off Placing a Hukm on Sins or People is from the Way of the Murji'ah [Part 19]

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Some even argue that it is never permitted to label a person as a disbeliever, regardless of the actions they may do, and they base this on a series of misconceptions. 

The pinnacle of which are twofold:

Firstly, they argue that anybody who declares the testimony of faith (La ila Ila Allaah) is promised and will definitely enter Jannah. This is similar to the statement of the Prophet [Peace and Blessings of Allaah be upon him] who said, "Whoever bears witness that there is no god but Allaah and bears witness that I am the Messenger of Allaah, does not meet Allaah except that he declares these two testimony verbally and has no doubt in them, except that he will enter Jannah[1]."

He also said, "There is no slave who declares, 'There is no god except' and then dies upon this except that he will enter Jannah.[2]"

Both of these Ahaadeeth have no evidence in them for them. Mainly because they have specified these two Ahadeeth to draw their conclusion without looking into the texts comprehensively. By looking at the texts holistically, one is able to derive conditions and place a ruling impediments of various acts of worship. If the conditions are fulfilled and the impediments removed, then the act of worship will not be considered as being correct and one will not benefit with the virtues mentioned in the aforementioned Ahadeeth.

A further example, it is a condition that one is sincere in their heart to Allaah, as the first Hadeeth mentioned above comes with the wording, "and has no doubt in them". Despite not explicitly mentioning the word 'sincerity' in the second Hadeeth, we can take the general wording of the first Hadeeth which dictates the condition of sincerity and apply it to meaning of the second Hadeeth. This is a process in Usool al-Fiqh known as applying the Muqayyid (restrictions) to the Mutlaq (unrestricted).   

Likewise, after understanding the texts wholly without there existing any impediments, one can only benefit from the virtues mentioned in these narrations until the impediments are removed.

For example, if a person declares the testimony of faith (لا إله إلا الله) but despite this, directs his worship towards other than Allaah, and this is an action, then they are declared to be disbelievers. Based on the Statement of Allaah, the Most High: 

“And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.” [al-Mu'minoon 23:117]

Moreover, there exists scholarly consensus that a person who declares the two testimonies of faith but denies the Resurrection, could never be classed as being a believer. 

So if the scholars have specified this particular issue of belief, i.e. the belief of Resurrection on the Last Day, and made it a condition to believe in it. Therefore, in order to understand these two Ahadeeth mentioned above correctly and all the other evidences which stipulate conditions on belief, we must look at them holistically. In the case of our topic, actions or statements can nullify al-Emaan.

The second argument they present are the numerous Ahadeeth which explain that people will enter into Jannah without doing a single act of goodness. An example of this is the Hadeeth which narrates a story of a man who ordered his relatives to cremate his body after his demise and scatter his ashes into the wind. This was his bequeath because he ever failed to preform any good deeds and feared his summoning in front of Allaah[3].

There is another Hadeeth which relates a man who assassinated a hundred people and the Angels described this man as, "Never performing any good deed"[4], and there are other examples from the texts of people entering into Jannah without performing any good deeds.

However, two specific examples are types of people who differed in their circumstances. The first hadeeth is an example of a person who was ignorant and presumed that merely uttering the testimonies of faith classes him as a believer, without there existing any obligation upon him. The second Hadeeth is in relation to a person who committed many sins but then repented shortly before his passing away. In which case, this person did not have the opportunity to do any good deeds. Both examples prove the lack of accountability based on either their ignorance or inability to perform deeds.

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[1] Reported by Muslim in his Saheeh (27).

[2] Reported by al-Bukhaaree in his Saheeh (5827).

[3] Reported by al-Bukhaaree in his Saheeh (3478).

[4] Reported by Muslim in his Saheeh (2766) 

The Murji'ah Misqoute Scholars to Support Their Cause [Part 18]

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What is peculiar is that some of the latter Murji'ah try and support their beliefs by misquoting Ibn Taymiyyah. His stance towards to them was unyielding as it appears in more than one occasion within his works. Let's take the example of the one abandons the prayer, according to Ibn Taymiyyah, this person would become a disbeliever[1] but not with the Murji’ah.

He also stated upon the Statement of the Most High: 

      

“They (hypocrites) say: "We have believed in Allah and in the Messenger (Muhammad  ), and we obey," then a party of them turn away thereafter, such are not believers.” [an-Noor 24:47]

“That al-Emaan is nullified by those who reject the religion, even if this was by a statement they uttered. Therefore, the Quraan and the Sunnah has extensive proofs that al-Emaan is nullified for those who fail to practice in its entirety, such as the hypocrites who have their belief negated completely within the texts. Likewise the one who firmly believes in his heart but does not practice and there appears no apparent belief in his statements or actions, then this person can never be labelled as a believer[2]”. End quote.

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[1] Majmoo' al-Fataawaa (7/612-616)

[2] Majmoo' al-Fataawaa (7/142)

Murjee Doubt: Sin and Innovation is Only in Ones Intention and Not in Action [Part 17]

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The scholars of Usool al-Fiqh[1] have mentioned this principle in their books and they gave the example of a Masjid being built exclusively for idols. The person building this Masjid has undoubtedly committed an act of disbelieve and has sinned immensely. Here, sin and disbelief have occurred via one action, and if this person was to prostrate in the direction of the idols, even if he argued that he did not intend to prostrate towards them and only did so for a worldly benefit or to please the Kuffaar etc., he would still be considered as having committed disbelief.

After mentioning these examples, the scholars have explained that the innovators have differed on this example and some of them even held the position that a person will only be sinful according to his intention and not for the action of prostrating to idols (even after the proof has been explained to him). The books of Usool have extensive refutations on such beliefs of the innovators on this issue and they have clearly explained their misguidance.

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[1] Rawdah an-Naathir of Ibn Qudaamah with Shaykh Sa'd's editing (1/148)

Questions 56

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Questions asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu‘ah, ar-Riyadh

27/5/1435 – 28/3/2014

Question: Certain injections in the west have pig ingredients in them, is it permissible to use them?

Answer: This is not permissible, the Prophet [Peace and Blessings of Allaah be upon him] said, “Seek medicine and do not use what is Haraam” and pig and swine are Haraam. Every aspect of these animals is Haraam (skin, meat, bones etc.). So it is not permissible for the Muslim to use pig, in eating or treatment or any other matter.

Question: I am mother who is busy with chores and children, how can I split my day in order to seek some knowledge?

Answer: It depends on her situation. If she is able to balance studying whilst not harming her children, then she should do this by splitting her day in an appropriate manner. 

We can’t say to her leave your children for six or seven hours a day and go and seek knowledge, that’s a lot. There will be times that her children will be away from her, however, they may go to school or study elsewhere or have a nap, this would be her appropriate. 

She must try her best to be balanced with her responsibilities towards her children, feed them, change their clothes, attend to their needs, teach them, play with them, make them laugh and to stop them from crying and getting unwell etc. this all takes priority and once she has fulfilled her obligations, if she has a chance to seek knowledge, she should do so.

Question: What is the correct opinion of the maximum period of Nifaas (post-natal bleeding)?

Answer: There is no set period (minimum nor maximum), every woman knows herself. However, what is commonly known is that it doesn’t exceed sixty or seventy days and the average is forty days. It could be possible that she stops after ten days or shorter or longer, but she knows herself. Once the bleeding stops, then she bathes and begins to fast and pray again.

Questioner: Allaah Reward you with good, didn’t the scholars agree on forty days being the maximum period (i.e. even if bleeding continues she bathes and resumes prayer and fasting)?

Shaykh Saaleh: No, this is the correct opinion. It could be seventy but forty is common but not the maximum. As long as she is bleeding then this is Nifaas.

Tafseer: Allah sends His Salat on the Prophet

Follow @AhleDhikr "Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad ) and also His angels too (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad ), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As-Salamu 'Alaikum)." [al-Ahzaab 33:56]

Imaam 'Abdur-Rahman as-Sa'dee [may Allaah have Mercy on him] wrote in explanation:

Allaah Sending His Salaat means that He Praises the Prophet in front of the Angels, in the Highest Assembly of them. This shows His Love, the Most High, for His Prophet to the extent that He Praises the Prophet in front of his closest of Angels. 

[Tafseer as-Si'dee (Pg. 671)]

Times When Making Ghusl is Mustahab - After Washing the Deceased [Part 1]

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1- One should make Ghusl after washing the deceased. Al-‘Uthaymeen explains the evidences for this as follows:

-The Hadeeth, “Whoever does Ghusl upon the deceased then he should make Ghusl himself.” [Reported by Ahmad (3161), at-Tirmidhee (993) and Ibn Maajah (1463)]

Uthaymeen points out that this Hadeeth is weak (although Ibn Hajar stated that the worse possible grading giving to this narration is Hasan (good) because of its various supporting chains) and with weak Hadeeth we have a principle:

Prohibitions found in weak Hadeeths do not make things Haraam.

Commands found in weak Hadeeths do not make things Waajib.

Uthaymeen explains that this is because to make something Waajib or Haraam requires solid evidences and weak narrations are not strong enough to carry this ruling. This is the rule unless, if the Hadeeth can be supported by other evidences.

See an-Nukat ala al-Muharrar by Ibn Muflih (1/110).

-It is reported that Aboo Hurayrah [may Allaah be Pleased with him] commanded those who washed the deceased to perform Ghusl. [Reported by ‘Abdur-Razzaaq in his Musannaf (6101) and Ibn Abee Shaybah in his Musannaf (11134)]

Some of the scholars have taken these evidences to mean that it is Wajib to make Ghusl if a person washes the deceased.

Others stated it is Mustahab, and this is the opinion of Ahmad and ash-Shafi’ee, and is the correct opinion with al-‘Uthaymeen.

The evidence for the latter includes:

-The Hadeeth quoted above is weak. Even if it is Hasan, then it doesn’t suggest obligation.

-The believer is pure, in life and in death, so if washing the deceased obligates Ghusl then washing or touching the alive obligates Ghusl also, but no one suggested this.

-Many people died and were washed in the time of the Prophet but the Prophet didn’t command anyone else to make Ghusl after making Ghusl upon the deceased. 

Things Prohibited for the One Who is Ritually Impure - Passing Through the Masjid [Part 2]

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-It is permissible for a person who is impure (either via minor impurity, or Janaabah or a woman on her menses) to pass through the Masjid if there is a need. Al-'Uthaymeen explains that this means it is not permissible for the person in major impurity to stay in the Masjid – even if it is for a short period of time, but is allowed to pass through if there is a need.

The evidence for this includes:

-          The Statement of Allaah the Most High, “O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body” [an-Nisaa 4:43]

Meaning, do not stay in the Masjid unless if one is passing by.

-          The Masjid is the House of Allaah, the Most High, thus it is a place of His Remembrance, worshipping Him, and being the place of His Angels. So if a person who eats raw onions and garlic is not permitted (Makrooh) to enter the Masjid then preventing those who are impure is even more appropriate.

A – It is permissible to pass through if there is a need, but if there is no real need then it is not permitted for the impure person to enter the Masjid.

This is the view of the Hanbalee Madhab, however Imaam Ahmad himself disliked (Makrooh) in making the Masjid a pathway or a route in which a person crosses to get to the other side, except if there is a dire need. This is based on the Hadeeth, “The Masjid have been built for Dhikr, as-Salaat and for the recital of the Quraan.” So if a person takes the Masjid as a crossing then this defies the purpose stated in this Hadeeth.

B – It is Makrooh to stay in the Masjid unless if a person has Wudhoo. Al-Uthaymeen explains that this based on the following evidences:

-The Companions [may Allaah be Pleased with them all] used to perform al-I’tikaaf and if they became impure, major or minor, would hasten to purify themselves. This happened during the period of the Prophet being alive and he didn’t rebuke them for it. 

Things Prohibited for the One Who is Ritually Impure - Reciting and Touching the Mushaf [Part 1]

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-Reciting the Quraan is Haraam until they perform Ghusl. al-‘Uthaymeen explains that if the six previous causes for making Ghusl Waajib upon a person, be they male or female, then it is prohibited for them to recite from the Quraan.

If Ghusl is Waajib upon a person then they are not allowed to pray Salaat, Tawaaf, touch the Quraan, recite the Quraan, stay in the Masjid etc.

The evidence for this ruling is as follows:

-The Hadeeth of ‘Alee bin Abee Taalib [may Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be upon him] used to teach us the Quraan and nothing prevented it except for being in a state of Janaabah. [Reported by Ahmad (124), Aboo Dawood (229), an-Nasaa’ee (265), at-Tirmidhee (146) who graded it as Saheeh]

A-     Reciting the Quraan includes even one Aayah, despite if they are holding the Quraan or if they are reciting from their memory. However, if the Aayah is a long Aayah then reciting even part of the long Aayah falls under this ruling of prohibition. Examples of long Aayaat include the “Aayah of Debt” in Surah al-Baqarah (2:282), or the last Aayah in Surah al-Fath (48:29) etc.

B-      It is permissible for a person to say an Aayah without the intention to recite it, such as saying “Bismillah ar-Rahmaan ar-Raheem”.

C-      The Majority opined that it is not permissible for a woman on her menses to recite from the Quraan, either by touching the Mushaf or from her memory. Ibn Taymiyyah, however, was of the opinion that there is no explicit evidence to prevent the menstruating woman from reciting the Quraan.

From his evidences include the following:

-          There is no real evidence to suggest that it is not allowed.

-          Allaah, the Most High, has commanded that we recite the Quraan frequently. So excluding someone from this would require solid evidence, otherwise you will be making an act of worship impermissible upon a person without evidence.

-          The Qiyaas (analogy) between a person who is ritually impure (Janaabah) and a woman on her menses doesn’t stand because the person during his Janabah often becomes in that state out of his own decision and can remove Janaabah by making Ghusl. As for the woman on her menses, it may extend and go for a long period of time without her reciting from the Quraan.

This is the correct opinion with al-‘Uthaymeen, that a woman on her menses doesn’t need to be pure to recite the Quraan from her memory but she is not allowed to touch the Mushaf.

C – The rulings that apply to the woman on her menses here also apply to the woman on her Nifaas (post-partum bleeding).

D – Some of the scholars have stated that the person who reverts to al-Islaam cannot recite from the Quraan until he performs Ghusl, making Qiyaas with the person in his Janaabah.

This opinion has many reservations with al-‘Uthaymeen because the scholars are in agreement that Ghusl for Janaabah is Waajib but the Ghusl for the new Muslim is differed upon, some said Waajib and others said it is Mustahab. As long as they differed, then there is no Qiyaas as the rulings are completely different.

Even if we were to take the opinion that the Ghusl for the new Muslim is Waajib and thus it is Waajib that he has a Ghusl before touching the Mushaf and reciting from it by analogy, then this is still incorrect because once the new Muslims perfoms Ghusl after entering into al-Islaam then this is sufficient and doesn’t need to make another Ghusl before touching the Quraan and reciting from it. 

When is a Person Declared as an Innovator? [Part 16]

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If it is asked, "Are those who have the belief of the Murji'ah not considered as being followers of the belief of the Salaf?"

We would say in response that they, in a general sense, are following the school of the Salaf however have been mistaken on this issue and thus not following the way of the Salaf in this regard. If a person errs in an issue or two, it does not necessarily mean that they are deemed as innovators and thus labelled with a label.

This is even the case if one sins (i.e. they are not labelled as sinners if they make a mistake), because the mistakes that a person may be guilty of is not deemed as being sinful mistakes up until the evidences have been presented to that person. As long his beliefs are based on understanding of the texts, even if they are wrong in their understanding, then they are considered as those who are generally seeking the truth. This was the methodology of the Salaf in this regard, even if the mistake occurred in an 'Aqeedah issue.

This is based on the Statement of the Most High:

“So keep your duty to Allah and fear Him as much as you can” [at-Taghaabun 64:16]                      

                          

And His Statement, the Glorified:

“And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend” [al-Ahzaab 33: 5]

These Ayaat prove a negation of sin on those who make a mistake from the Muslims. These Ayaat must be understood in their general sense without specifically looking into the specifics into the detail as to why they were revealed, which is a well-known principle when understanding the texts. Therefore, all forms of mistakes are overlooked, whether it be mistakes in 'Aqeedah or otherwise, until the evidence of their mistake is clarified.

Allaah, the Most High, Said:

“And whoever contradicts and opposes the Messenger (Muhammad  ) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination.” [an-Nisaa 4:115]

A point of benefit from this Aayah is the mannerisms used when addressing. Allaah does not Punish a people except after their error has been made clear to them, thus realising the truth after it has been definitely explained to them.

As for those who have been exposed to the texts, and were able to understand and implement the texts correctly yet despite this opted to differ from the texts, whether it be out of negligence of acts of obedience or transgressing the bounds of disobedience, then there is no doubt that this person is sinful and at fault. More-so, this type of resolve is the reason for the Punishment of Allaah to afflcit this person in the Dunyaa and the Aakhirah[1].

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[1] For further detail: al-Qat' wa ath-Thunn 'Ind al-Usooliyeen (2/458)

Who are Worse, The Murji'ah of the Old or the the New? [Part 15]

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A person may now ask, "Which school of belief is worse, the Murji'ah of the old or the Murji'ah of contemporary times?"

It could be said in response that the Murji'ah that came after are worse and more severe in their detachment of al-Emaan from actions and statements. This is because the Murji'ah of old (such as the Murji'ah al-Fuqahaa) believed that statements and actions are only an indication that a person has disbelieved, yet despite this mistake, they did not abandon accountability for the person to perform actions. They believed that a person who leaves actions or statements of al-Emaan must be punished in the Dunyaa, however their error came on the stance they had on this person in the Aakhirah (i.e. not declaring to be a person of the fire). The later Murji'ah completely failed to hold the one who abandons actions or statements to account. They aborted the labelling of disbelief totally and as a result, eradicated the capital punishment that has been specified for the apostate.

This is from one aspect, however in some aspects the Murji'ah of old were worse than their later compatriots. The earlier Murji'ah did not recognise actions to be part of the essence of al-Emaan, therefore, the Murji'ah of old failed to recognise actions to be part of the definition of al-Emaan, whereas the later Murji'ah did (such as coining the idea of 'Kamaal al-Emaan').

However, a person may ask, "Are we certain that the the latter Murji'ah were mistaken in their understanding in all of this or was is in an area where a difference of understanding is tolerated?"

We say in response that the evidences presented are a proof against the modern day Murji'ah. These evidences are clear and affirmed, in their meaning and their authenticity of their transmission. Even had their been one piece of evidence from the Quraan or the Sunnah, which was authentic in its meaning and transmission, this would suffice as a refutation on the mistakes they have developed. So how grave is their error when we have a multitude of authentic texts in meaning and in transmission that are proofs against their mistakes?

Mercy and Fearing-God

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Shaykh Sa’ood bin Ibraaheem ash-Shuraym, Imaam and Khateeb of Masjid al-Haram in Makkah, tweeted:

Extremism eradicates mercy from the heart until it leaves completely. Whilst negligence eradicates the fear of Allaah from the heart until it leaves completely. So whoever has in his heart mercy and the fear of Allaah will be saved from extremism and neglience (thus being balanced).

‏الغلو يزاحم الرحمة في القلب حتى يخرجها،والجفاء يزاحم الخشية في القلب حتى يخرجها،ومن اجتمعت في قلبه الرحمة والخشية فقد برىء من الغلو والجفاء.

13/6/1437 - 3/22/16

(@saudalshureem) 

Ibn al-Qayyim Gives Forty Benefits on Supplicating For the Prophet From Jalaa' al-Afhaam

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Ibn al-Qayyim [may Allaah have Mercy on him] writes over forty benefits in supplicating by sending the Peace and Blessings of Allaah upon the Prophet:

1 - It is acting upon the Command of Allaah (cf. 33:56).

2 - Allaah, the Most High, Himself Sends His Peace and Blessings upon him, explemifying great praise that Allaah has for him.

3 - The angels supplicate for the Peace and Blessings of Allaah to be upon the Prophet also, so by supplicating for him we are supplicating along side the angels.

4 - For every supplication of Peace and Blessings of Allaah, Allaah Sends Peace and Blessings from Himself upon the supplicator by tenfold.

5 - This supplication raises a person up by ten ranks.

6 - For each supplication, ten like are written for him.

7 - For each supplication, ten sins are forgiven.

8 - When a person makes Dua’a to Allaah, but begins his supplication by sending the Peace and Blessings of Allaah upon the Prophet and ends his Dua’a with it, then this action carries his Dua’a up to Allaah, the Lord of all creation. Thus it is a means for ones Dua’a to be accepted.

9 - Increasing in sending the Peace and Blessings of Allaah upon him is a cause for one to receive the Prophets intercession on the Day of Judgment.

10 - Increasing in sending the Peace and Blessings of Allaah upon the Prophet is a means in which ones sins are forgiven.

11 – By increasing in supplicating for Peace and Blessings of Allaah to be upon the Prophet, it is a cause for Allaah making the affairs easy for His Servant.

12 – It is a means for which a person gains closeness to the Prophet [Peace and Blessings of Allaah be upon him] on the Day of Judegment.

13 – It is a good word which one utters or reminds others of in times of hardship.

14 – It is a means in which the needs of a person are brought about.

15 – By increasing in sending Peace and Blessings of Allaah upon him, Allaah and His Angels in turn send Peace and Blessings upon the person.

16 – It is cause of gaining purification from sins and cleansing of the heart.

17 – It is a means in which a person could gain the glad tidings of Jannah before his death. This was stated by Haafidh Aboo Moosa and he qouted narrations supporting this.

18 – It is a means in which he avoids any hardship on the Day of Judgement.

19 – It is a means in which one can gain the supplication of the Prophet [Peace and Blessings of Allaah be upon him] in response, as his soul is restored in order to respond.

20 – It is a means in which a person may be reminded of something he may have forgotten.

21 – Send the Peace and Blessings of Allaah upon the Prophet beautifies gatherings. It is not something that a person will regret in saying on the Day of Judgement (unlike other statements that may be uttered in their gatherings). 

22 – Through it poverty may be lifted.

23 – It removes the label of “stinginess”. The Prophet [Peace and Blessings of Allaah be upon him] described true stinginess as those who do not send peace and blessings upon him when his name is mentioned.

24 – Success is through making this supplication because the Prophet [Peace and Blessings of Allaah be upon him] also described that the one who doesn’t send peace and blessings of Allaah upon him when his name is mentioned will be destroyed.

25 – Sending Peace and Blessings of Allaah upon the Prophet is a path that leads to Jannah and the one who abandons it is led astray from this path.

26 – It removes foulness that may be present in gatherings between Muslims. Gatherings which do not have the Praise of Allaah or the Sending of Peace and Blessings of Allaah upon His Messenger in them.

27 – All speech is perfected if it begins with Praising Allaah and Sending the Peace and Blessings of Allaah upon the Prophet.

28 – It is a cause in which the Correct Path is illuminated for him.

29 – It removes coarseness from a person.

30 – It is a means in which Allaah constantly Praises His Slave. If a person continuously sends the Peace and Blessings of Allaah upon His Prophet, then Allaah Praises that person and such a praise is filled between the heavens and the earths. This is because the person who sends the Peace and Blessings of Allaah upon His Prophet is supplicating to Allaah that He Praises the Prophet, and that He Honours him and Gives him nobleness. A principle known the Shareeah is “الجزاء من جنس العمل” meaning that a person receives the recompense according to the action that has been put forth – therefore if the person supplicates for the Prophet, then it is befitting that part of that supplication is also given to him.

31 – It a means in which the life and actions of a person becomes blessed. So this one supplication (i.e. sending peace and blessings of Allaah upon the Prophet) brings about great good, because if one prays for the Prophet and his family to be blessed, then the person supplicating will also receive a portion of that supplication for himself.

32 - Sending Peace and Blessings of Allaah upon the Prophet is a cause for the one who sends it to receive the Mercy of Allaah.

33 – It is through increasing in sending the Peace and Blessings of Allaah upon the Prophet that one gains in their love for him. Loving the Prophet is a pillar of Emaan that which Emaan cannot be completed without it. The more the Muslim focuses his heart in this supplication and the more he increases in it, the greater attachment he will have for the one who he is supplicating for. His love for the Prophet intensifies and multiplies. He develops a yearning to be like him and to meet him. His heart is then penetrated with love for him. The greater the impact the Prophet has on one’s life, the more complete the heart becomes. The lesser the impact, the weaker the heart gets. The zeal the believer has in wanting to see the Prophet is immense, so the with the greater the yearning, the more the believer will follow his teachings, and the more he follows his teachings the greater the praise and remembrance of the Prophet will be on his tongue. All of this depends on the reverence one has for the Prophet in his heart – the greater the love, then the greater the actions and praise on his tongue, the weaker the love then the lesser the actions and praise. This point is quite obvious and this is why the poet said:

I am surprised by those who claim that they remember their loved ones

                       

Does the one who loves another ever forget them?

Meaning, it is surprising that one claims to love another yet needs reminding to follow and remember them.

In fact the more someone loves something the more they would want to follow them. Whoever claims to love but contradicts their example then they are actually stating that they refuse to follow them. And as the saying goes, “Whoever loves something, then they will be constantly talking about that thing.”

So with these examples, we can apply them to what requires out utmost love.

As the poet said:

           

            If you were to split my heart open you would find

                                   

That my love for Tawheed of Allaah would be at separate to the love of the creation

This is the heart of the believer: Tawheed in Allaah and the mentioning of the Messenger are engraved in the heart of the believer, nothing can cause them to erode.

The more you talk about something, the more you will gain love of it. Forgetting the thing you claim you love will inevitably lead to one losing their love for it or at least causing weakness in it.

Allaah, the Glorified and the Exalted, is the One who deserves this love and remembrance the most, and the most deserved of complete reverence within the heart of the slave.

Rather, the kind of Shirk that can never be forgiven is the type of Shirk in which a person shares their love of Allaah to the creation, and shares their reverence to Him with the creation.

Allaah, the Most High, Says:

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا 

“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). ” [al-Baqarah 2:165]

Here, Allaah, the Glorified and the Exalted, Informs us that the Mushirk (the one who does Shirk) competes their love of Allaah with their love for the creation. However, the believer is the one who is exceeds in his love for Allaah.

The people of the fire will say:

تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ [97] إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ

“By Allah, we were truly in a manifest error. When We held you (false gods) as equals (in worship) with the Lord of the 'Alamin (mankind, jinns and all that exists)” [ash-Shura’aa 26:97-98]

In this Aayah, the people of the fire are regretful because they created equals to Allaah in their love for their false gods, and this is something well-known, because no person who practices Shirk can ever claim that their idols or deities are exactly the same as the Lord of the Creation in relation to His Names, Attributes, Actions, His Power in Creating, 
Maintaining the Heavens and the Earth and in the of man. Rather this Aayah indicates that they will be casted into the fire because of creating equals to Allaah in their love.

Even more misguided than them are those equal the whole of creation to Allaah, claiming that Allaah is omnipresent in everything (like the belief of the Jahmees, some Matrudis and the extreme Soofees). They make his presence within the creation as an attribute of completeness, whilst at the same time as a deficiency for Him (by mixing Him within the creation).

So if Allaah has chastised those who equate partners to Him in love alone via their idols, then how severe is the sin for those who believe that Allaah and the creation are intertwined into one existence (like the Soofee belief that their scholars reach when attaining a certain degree of piety)?
The point is that the more one remembers or makes Dhikr of something then this is a cause for one to increase in their love for the thing they constantly remember. Allaah, the Most High, is the One Who is most deserved of this – our love, reverence and our worship to Him. So remembering Him aplenty will be extremely beneficial for the slave. His enemy (Iblees) is hunting for this connection to be removed. For this reason, Allaah, the Most High, has Ordered His Slaves to Remember Him much and reciting the Quraan, as these are sources of their success. Allaah, the Most High, Says:

“And remember Allah much, that you may be successful” [al-Jumu’ah 62:10]

And Allaah, the Most High, Says:

“O you who believe! Remember Allah with much remembrance.” [Al-Ahzaab 33:41]

And Allaah, the Most High, Says:

“And the men and the women who remember Allah much with their hearts and tongues” [al-Ahzaab 33:35]

And Allaah, the Most High, Says:

“O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.” [Al-Munaafiqoon 63:9]

And Allaah, the Most High, Says:

“Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [al-Baqarah 2:152]

The Prophet [Peace and Blessings of Allaah be upon him] said, “The Mufaridoon have proceeded.” They asked, “Who are the Mufaridoon?” He replied, “Those who remember Allaah much.” [Reported by Muslim (2676)]

It is also reported that Mu’aadh bin Jabal [may Allaah be Pleased with him] said, “There is no action that the Son of Aadam that can be more of a saviour for him from the fire than the remembrance of Allaah.” [Reported by at-Tirmidhee (1/95), Ibn Abee Shaybah (10/300) and at-Tabaraanee (352)]

Remembering the Prophet [Peace and Blessings of Allaah be upon him] is a consequence of remembering Allaah much.
The point is to reinforce the fact that the more one remembers something the more love they have for them. 

Remembering or Dhikr in one’s heart is like water the ground that reaps harvest. Even stronger, it is like the water that the fish needs to survive.

Remembering of Allaah is of types:

           

-Learning and remembering His Names, Attributes and Actions and Praising Him for them.

            -Glorifying Him (saying Subhaanallah), Praising Him (saying Alhumdulilah), Extoling His Greatness (saying Allaahu Akbar), proclaiming His Oneness (saying La ilaha ila Allaah) and this is what is commonly known as Dhikr today.

            -Dhikr or remembrance of Allaah in His Rulings, His Commands and His Prohibitions and this form of Dhikr is only for the learned. Rather, the learned are the only ones of the Ummah which engage in all three types of Dhikr mentioned above.

From the greatest forms of Dhikr is the remember Allaah with His Own Words – the Quraan.

Allaah, the Most High, Says:

“"But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."” [Taa-Haa 20:124]

This Aayah refers to the Quraan that was revealed to His Messenger.

And He, the Most High, also Said:

“Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” [ar-Ra’d 13:28]

This Aayah refers supplication, seeking forgiveness and humility to Him.

So this summarises the five types of Dhikr.

34 - Sending Peace and Blessings upon the Prophet is a cause for an increase of love – us gaining the love of the Prophet and our love for him.

35 – It is means for which the guidance of the slave and the guidance that he receives in his heart is increased. Every time he sends the Peace and Blessings of Allaah upon him, his heart becomes filled with love for the Prophet. Thus, there remaining no contradiction in his heart against his teachings. There remaining no doubt in that which he came with. Rather, the person will find that the more he supplicates for him, the more he finds his heart conforming to his traditions – reading from his Sunnah constantly, taking from the light of his message, succeeded with the various disciplines and sciences that he taught. The more he increases in this, the more wisdom he gains for himself, and his intelligence and ability to understand exceeds.

For this reason, the People of Knowledge, those who are well-informed of the Sunnah and its guidance, are the first to follow it. This shows the difference between the way they send Peace and Blessings of Allaah upon the Messenger and the way the common-folk do. You often see laymen raising their voices in supplicating for the Prophet, showing physical love and energy for him but they are ignorant, unlike the scholar who sends Peace and Blessings of Allaah upon him, knowing what the Prophet came with and following his Sunnah.  Their supplication for the Prophet is completely of another level. The more they send Peace and Blessings of Allaah upon the Prophet, the more they increase in knowledge, love and by doing this, the more they increase in actualising the very supplication they are making for him, asking Allaah to have Mercy on him and protect him (and his teachings).

This is just like the Dhikr of Allaah. The more the slave knows about Allaah, the Glorified and the Exalted, the more he obeys Him, loves Him and his Dhikr of Him is not based on an empty heart of mind which is filled with negligence.

This point (point 35) is something well-known in the texts of the Sharee'ah and is something that can be clearly observed; there is a huge difference between the one who knows and loves and then does Dhikr and the one who doesn’t.

If a person knows the Names and Attributes of Allaah, then he increases in love for Allaah. His heart then becomes a slave to this love for his Master. His Praises Him and Extols His Majesty. As opposed to the one who does Dhikr of Allaah which his tongue alone. He has no idea of what he is uttering. His actions don’t implement what he is saying (in the Dhikr).

So true Dhikr is to know and implement what the Prophet [Peace and Blessings of Allaah be upon him] came with. This is true life and the soul of it.

36 – Sending Peace and Blessing of Allaah upon the Prophet is a cause for ones name being presented to the Prophet [Peace and Blessings of Allaah be upon him] as it occurs in the Hadeeth,

“Your saluations for me are presented to me” [Reported byIbn ‘Adayy in al-Kamaal (3/944)]

And he also said [Peace and Blessings of Allaah be upon him]:

“Surely, Allaah has Placed an Angel at my grave which informs me of the peace and salutations that my Ummah send upon me.” [Reported an-Nasaa’ee in al-Kubraa (1114)]

It is sufficient as an honour for a Muslim for his name to be given to the Messenger of Allaah [Peace and Blessings of Allaah be upon him].

37 – Sending Peace and Blessings upon the Prophet is means in which ones feet will be made firm on the Siraat (a bridge that everyone must cross – it lies over the Hellfire and thinner a hair and sharper than a sword) and will help him cross it with ease. This is based on the Hadeeth of ‘Abdur-Rahmaan bin Samarah [may Allaah be Pleased with him] in which the Prophet [Peace and Blessings of Allaah be upon him] said, “I saw in my dream a man from my Ummah who was lagging across the Siraat. He was crawling across it and would frequently pause (and then carrying crawling). Then his good deeds of sending Peace and Blessings of Allaah upon me came to him, and it helped him stand upright on his feet and he crossed the Siraat safely.” [1]

38 – Sending the Peace and Blessings of Allaah upon the Messenger is a small proportion of his right upon you. It is just an aspect of giving thanks for the favour of Allaah upon sending the Prophet to us as a guide. Despite you sending Peace and Salutations of Allaah upon him, his rights over you are far greater – to what extent none can truly enumerate. However Allaah, the Glorified and the Exalted, from His Generosity over His Slaves, has made it easy for us to give thanks for this favour and has made it easy for us to fulfil our rights to the Prophet by sending Peace and Blessings of Allaah upon him.

39 – Sending Peace and Blessings of Allaah upon the Prophet is a form of remembering Allaah and giving thanks to Him. The slave shows recognition of the great Favour of Allaah for Sending upon His Slaves His Messenger. So the one who sends the Peace and Blessings of Allaah upon the Prophet is included within those who make Dhikr of Allaah. The person is supplicating to Allaah by it that He Rewards the Prophet by it. Just as Allaah, the Most High, has taught us His Names and Attributes and has Guided us a path which will gain His Pleasure – likewise this supplication also entails the essence of al-Emaan. Rather, supplicating this supplication for the Prophet entails both Emaan in Allaah and Emaan in the Prophet, as the person is repeteadly asking Allaah, supplicating only to Him. It affirms that Allaah Posseses Knowledge, that He Answers supplications, that He is all-Able, he has a Will and it conforms all His Complete Names and Attributes. By this supplication we affirm that He is the One who Sent His Messenger and that we believe in him and all that he taught us. We love him sincerely and there is no doubt after  realising this that this supplication encompasses the very essence of al-Emaan. The person who supplicates for the Peace and Blessings of Allaah to be upon him is recognising all of this within himself, reaffirming his belief in it and thus from the best of deeds.

40 – Sending Peace and Blessings of Allaah upon the Prophet is a Dua’a and making this Dua’a to Allaah is of two types:

-Asking that Allaah fulfils the needs of the Prophet and makes easy his affairs. This Dua’a is the Dua’a of asking and pleaing.

-Asking Allaah that He Praises him, the loved and beloved and that Allaah increases him in honour and nobility. That Allaah raises his rank and his mention, and there is no doubt that Allaah, the Most High, Loves His Messenger and His Messenger loves Allaah. So in this part of his Dua’a the person sending the Peace and Blessings of Allaah upon the Prophet is sparing making Dua’a for himself and his needs but instead sacrifices this for the love of Allaah and His Messenger. As a result, his own needs and wants are in turn fulfilled. Rather, the person who makes this sacrifice does it out of complete love for Allaah and His Messenger and does it in order to gain their love. He wants their love more than having his wants and needs fulfilled. However, Allaah Rewards a deed by reciprocating with what is similar – so just as he seeks the love of Allaah and His Messenger, he gains this and much more in return. This is because they display their emmense love for him by giving precendence to the Prophet as they believe he has a greater right over themselves than themselves.

If there was no benefit in sending Peace and Blessings of Allaah upon the Prophet except for this last point, then it would be sufficient for the believer.

 [Jalaa’ al-Afhaam Fee Fadl as-Salaat wa as-Salaam ‘ala Muhammad Khayr al-Anaam (Pg. 515 - 527)]

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[1] [Reported by Ibn ‘Asaakir in Taareekh Dimishq (9/967), at-Tabaraanee in al-Majma’ (7/180), and others. Ibn al-Qayyim said about this Hadeeth, “I heard Shaykh al-Islaam (Ibn Taymiyyah) extol this Hadeeth and the beliefs of Ahl as-Sunnah conform with it; the Hadeeth is Hasan (Waabil as-Sayyib, Pg. 114)]