Lessons from the Lives of Aboo Bakr and ‘Umar [May Allaah be Pleased with them both] [Part 2]

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Shaykh Saaleh bin ‘Abdullah bin Humayd [May Allaah Preserve him]
Royal Advisor to the King and Member of Committee of Senior Scholars
Seerah Khulafaa Sayyid al-Mursaleen Conference
Prince Faisal bin Fahad Masjid, Riyadh
11/11/1433 - 28/9/2012

Virtues of Aboo Bakr [May Allaah be Pleased with him]

As the hadeeth stated above shows, that in this Ummah there are levels the best of generation were the one that the Prophet was sent to, and as another Hadeeth says, “The best of generations is my generation and those after them and those after them” [Narrated by al-Bukhaari (2652); Muslim (2533)]. Therefore, we know that there are levels in the Ummah of virtue and from the most virtuous out of the virtuous of generations was Aboo Bakr as-Siddeeq [May Allaah be Pleased with him]. They are the best of people after the Prophets and the one they chose, with consensus, to take over the leadership after the Prophet was Aboo Bakr [May Allaah be Pleased with him]. He was called as-Siddeeq and was a companion of the prophet even before Prophethood. The Prophet [Peace and Blessings of Allaah be Upon him] said about him, “If the Eemaan of my Ummah was placed on side of the scales and the Eemaan of Aboo Bakr on the other side, then his Eemaan would way out the rest of the Ummah” [Narrated by Bayhaqee in Shu’bah al-Eemaan (1/69); Ibn ‘Adee in Kaamil (14/201); classed as Saheeh by Al-Albaanee in Silsilah ad-Da’eefah (13/770)]. He was as-Siddeeq and this isn’t a small statement about him as The Prophet said, “Upon you is to have as-Sidq…” [Narrated by Muslim (2607)]

Therefore, being a Siddeeq can happen to anyone from this Ummah, however Aboo Bakr is known as the one from this Ummah whose Sidq no one can match. His purity in his heart, purity of the chest, purity of his soul and the purity of his himself is what is being witnessed here.

My brothers, Sidq and being pure is not a small matter. His name of as-Sideeq came about in the event of Israa’ wa al-Mi’raaj. The Prophet [Peace and Blessings of Allaah be Upon him] claimed to go from Makkah to Jerusalem and then to the seventh heaven in a just a few hours, gone after ’Ishaa and back before Fajr. The Kuffaar rejoiced at this and this was a Fitnah in the time, the Kuffaar thought they now had a chance to prove that the Prophet [Peace and Blessings of Allaah be Upon him]  was a liar and some of the companions were in a level of doubt as well. However the stance of Aboo Bakr as-Siddeeq was clear and firm, he affirmed the miracle and said, “This is possible because I believe in something greater than this. I believe that Jibreel comes from the seventh heaven to reveal upon him from His Lord.” This is the answer from the one who had no doubt in Islaam and the level of Eemaan of this man is yet unmatched.

It is also from the strength of his Eeman and knowledge that he remained firmed and acted upon the guidance of Islaam. For example, when the Prophet died, the companions and Madeenah was in disarray. Some went into seclusion and others were in denial, but Aboo Bakr remained firm. He said, “Whoever worships Muhammad then let him know he has passed away but whoever worships Allaah then let him know that he is alive and cannot die.” This is the strength of his Eemaan, a level of strength and Sidq that wasn’t even found in the other companions of the Prophet [Peace and Blessings of Allah be upon him], despite all of them having the pleasure of Allaah and all of them being trustworthy. He was firm and his level of knowledge and Ijtihaad was unmatched, he remained firm with those who opposed him in issues of ‘Aqeedah and fought those who refused to pay Zakaah, despite all the other companions being doubtful in such issues.

Another instance was the fact that the prophet decided to send the army of Usamah [May Allaah be Pleased with him] on an expedition to the north, however The Prophet [Peace and Blessings of Allaah be Upon him] died but Aboo Bakr [May Allaah be Pleased with him]  remained firm and continued with the decision of The Prophet, despite some who opined that during the death of The Prophet, this perhaps wasn’t the best time to send out an army.

His caliphate was only for two and a half years, but in this period he set the foundations of the caliphates that came after him. He founded the religion upon firmness which helped it become apparent throughout the lands.

He was the chosen one to lead the Ummah after The Prophet [Peace and Blessings of Allaah be Upon him] with consensus and he chose ‘Umar bin al-Khattab [May Allaah be Pleased with him] to take over after his death.

Virtues of ‘Umar bin al-Khattaab [May Allaah be Pleased with him]

Umar, similar to but Aboo Bakr [May Allaah be Pleased with him]  , had an amazing Seerah and life. His Eemaan, his Sidq, his life and his deeds all were something for us to be amazed by. One of the best things he did in his life was setting a Shoora. A Shoora, my brothers, is what gives the Muslims honour and strength, and there was never affair to small at the time of Umar for the Shoora to discuss. He would often sit with other around him to discuss matters and gain other peoples thoughts and opinions, therefore having a Shoora and consulting others is not a weakness, rather it is a strength. Even in the Makkan stage of Islaam, Allaah, the Most High, praised those who did Shoora:

“And those who answer the Call of their Lord [i.e. to believe that He is the only One Lord (Allah), and to worship none but Him Alone], and perform As-Salat (Iqamat-as-Salat), and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.” [Shoora 42:38]

My brothers; Shoora is encouraged in all our affairs, even in our households. Some think it is a sign of weakness if he asks for his wives opinion on something but this is wrong, Allaah, the Most High, says;

“…and let each of you accept the advice of the other in a just way.”  [Talaaq 65:6]

The word Ma’roof in the Quraan and the Sunnah is anything good, so each spouse is encouraged to be good to the other and consult each other in their affairs.

“If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.”  [Baqarah 2:233]

So having a Shoora is an important part of life and making decisions, in your house, in your studies, at work etc. all of these aspects of life need consultation and other peoples input.

And Allaah Knows Best.

May the Peace and Blessings be Upon the Messenger, His Kulafaa, His Family and all those who follow them until the Last Day.

Lessons from the Lives of Aboo Bakr and ‘Umar [May Allaah be Pleased with them both] [Part 1]

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Shaykh Saaleh bin ‘Abdullah bin Humayd [May Allaah Preserve him]
Royal Advisor to the King and Member of Committee of Senior Scholars
Seerah Khulafaa Sayyid al-Mursaleen Conference
Prince Faisal bin Fahad Masjid, Riyadh
11/11/1433 - 28/9/2012

All Praises are for Allaah and may the Peace and Blessings be Upon the Messenger, His Kulafaa, His Family and all those who follow them until the Last Day.

To proceed:

If one reflects on what we have learned from this conference on the topics related to the history of Islaam, when I sat to research in order to give this lecture, I was amazed. I was amazed by the fact that this religion is preserved and one of the ways it is preserved is by the history this religion has. Allaah has protected and preserved this religion, despite the Companions [May Allaah be Pleased with them all] being overwhelmed with despair and anguish at the death of the Prophet, Aboo Bakr [May Allaah be Pleased with him] took over and in just two years, the things that Aboo Bakr [May Allaah be Pleased with him] completed and then another ten years of ‘Umar [May Allaah be Pleased with him], there were things for us to be amazed by. Therefore, this religion is protected and the lesson we learn from the lives of these two continue in all generations, their mention and stories will remain until the Last Day in order for us to learn and act upon.

So from looking at this subject we can learn that the religion has been preserved and also the history of the Muslims is also something preserved. There’s no other nation that can boast this, Allaah has sent Messengers and has given power to some nations like the Persians and the Romans or the Indians, but nothing is preserved like the history of Islaam. Further to this, within the history of Islaam we have the religion which is presented to us today, so the ‘Aqeedah, the Fiqh, the Hadeeth, the Tafseer and the other sciences of Islaam are all connected to the preserved history that Islaam has, a religion of history which is still alive. History in Islaam is not gone and done, rather the history of Islaam is still alive.

Yes, there are things that have entered into the history of Islaam which are weak and things that seem contradictory, however the core aspects of Islamic history is preserved, with thanks to Allaah.

As I have mentioned above, especially the lives of Aboo Bakr and ‘Umar bin al-Khattaab [May Allaah be Pleased with them], we have lessons which are still applicable today and will continue to be applicable, as the Prophet [Peace and Blessings of Allaah be Upon him] said, “Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs…” [Narrated by al-Tirmidhi, al-Sunnah, 3991. Al-Albaani said in Saheeh Sunan Abi Dawood, no. 3851, it is saheeh.]

So the Sunnah of Prophet and the Khulaafa that came after them is still alive and applicable, therefore Islamic history is very much alive. Especially the lives of these two, the events that took part from the verdicts of ‘Aqeedah, the preservation of the Quraan, the battles and some of the Ijthaad that these two derived, is still applicable today and used in our daily Islamic dealings and affairs.

Therefore the history of Islaam and the lives of these two are preserved, everything is documented and the lessons that we can learn from them is still applicable today.

What is further strange is that history is a foundation for our Ummah and it also played a part on the Da’wah of the Prophet [Peace and Blessings of Allaah be Upon him]. Allaah, the Most High, caused him to live amongst his people for a period of forty years and in this period he didn’t come with anything new, nothing strange, in fact he was affirmed as being a noble and trustworthy man but as soon as he called to Islaam and Prophethood he became an outcast. Allaah, the Most High, say:

Say (O Muhammad): "If Allah had so willed, I should not have recited it to you nor would He have made it known to you. Verily, I have stayed amongst you a life time before this. Have you then no sense?" [Yoonus 10:16]

So history is used as an evidence and a proof, before anything was called or acted upon, history was made as something important for us to refer to.

So ponder my brothers, Islaam has a history documented and lessons drawn from and no other nation ever can boast this, the sciences that have come from it fills libraries in which no one man can comprehend all, everything from the advent of Prophethood until now, from A-Z is documented.

Also, if we ponder on some of the Ayaat in the Quraan we can also see the relevance and the importance given to history. For example, Allaah, the Most High, says to the first generation of this Ummah:

“…and will replace you by another people, and you cannot harm Him at all…” [at-Tawbah 9:39]

Therefore, if people are replaced because of their sinning or disobedience, then history has huge part for us to reflect and pay attention to.

Furthermore, Allaah, the Most High, has Promised to preserve the ‘Dhikr’ which refers to this religion.

“Verily We: It is We Who have sent down the Dhikr (i.e. the Qur'an) and surely, We will guard it (from corruption)” [al-Hijr 15:9]

But the word Dhikr has been used in other contexts in the Quraan;

“And verily, this (the Qur'an) is indeed a Reminder for you (O Muhammad) and your people (Quraish people, or your followers), and you will be questioned (about it).” [az-Zukhruf 43:44]

And,

“Indeed, We have sent down for you (O mankind) a Book, (the Qur'an) in which there is Dhikrukum, (your Reminder or an honour for you i.e. honour for the one who follows the teaching of the Qur'an and acts on its orders). Will you not then understand?” [Anbiyaa’ 21:10]

So Dhikr is protected and because of this the whole religion is protected and from this Dhikr, Islamic history plays a pivotal part in this preservation, until the Last Day. Therefore, reflect. The religion which has its origins in place and a religion whose Dhikr or mention is protected from the very beginning must be the religion of truth. So the truth can be found in the history we have of Islaam, just like the Prophet said, “What me and my Companions are on today.” [Narrated by classed as at-Tirmidhi (2641) and classed Hasan by him; al-Haakim in al-Mustadrak with the Talkhees of adh-Dhahabee (1/128)] Therefore, their characteristics are preserved via history, for us to follow and be guided by.

The topic today is the Seerah or the biography of the Khulafaa ar-Raashideen then we must know that this is also protected and preserved. The books of history, the books of Saheeh Hadeeth, the books of Sunan, the books of Tafseer all mention their lives and the events within them, so it is protected. Their Ijtihaad and the benefit they gave to Muslims are from the most valuable lessons we can learn from them, how they bought betterment for the Muslims, rectified their situations, their approach to politics, economy, infrastructure etc. all has been documented. 

“And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [at-Tawbah 9:100]

We have been given them as a precedence in history so that we follow, as the Aayah says, follow them in the goodness. So if we look at the history of the early generations, they spread Islam and those who followed them in goodness increased the spread of Islaam, so history is preserved for us so that we can follow and attach ourselves to the best of generations, as the Hadeeth said, “The best generation is the one I was sent it.” [Al-Sunnah by al-Khallaal (2/434)]

Provision and Security: People not sufficed with one without the other

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

There is no doubt that losing security causes great harm and it is vital for human existence. Humans need to eat and drink to survive and because of this the Dua'a of Ibraaheem [Peace be Upon of him] for this land (i.e. Saudi Arabia) combines provision with safety:

"My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day” [al-Baqarah 2:126]

People not sufficed with one without the other. The presence of food and drink can only be benefitted if there is no fear because fear dispels the benefits one may gain from his provision. Connected to this, the punishment of the highway robber in Islaam is one of the worst punishments that exist in Islaam:

“The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter.” [Maaidah 5:33]

Because they Islaam came to protect five necessities; religion, body, intellect, honour and wealth. These five necessities is a protection for everyone, whether they are Muslim or Kuffaar living amongst them.

[Taken from a Talk Addressing the Riyadh Bombings in 2003, 11/3/1424]

Benefits from the Hadeeth, 'What I have forbidden for you, avoid....'

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“What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you”

[Narrated by Bukhaaree and Muslim]

‘I have forbidden you…’: Meaning, if something is forbidden then, in origin, the thing that is forbidden is Haraam. Some say prohibitions that come from the texts means that if the Sunnah prohibits something then it is Makrooh and if the prohibition is from Allaah then it is Haraam, however this Hadeeth refutes this concept, as all Haraam and Halaal comes from the text, all of it is revelation whether it is Sunnah or Quraan.

This Hadeeth also is a proof to say that prohibitions are, in its origin, Haraam, however some of the Hanafees split prohibitions into three: something clearly made Haraam in the text, Makrooh Tahreemee is something that the text indicates as being Haraam and Makrooh Tanzeehee, something which is not a sin or prohibited but disliked.

‘I have ordered you’: Similar to prohibitions, if something is ordered or commanded then, in origin, it is an obligation.

Prohibition and commands that appear in the text are usually quite clear in what it is commanded or prohibiting us to do. However, there are other ways of know if something is prohibited or commanded, such as the punishment connected to it.

It is also important to note that all prohibitions and commands are based on the text and it is not based on personal opinion.

Obey Allah has much as you can: Meaning, if you are able to do an action, then one must do it.

Ahl as-Sunnah believe that having the ability to do a particular action is from the Hidayah or guidance from Allaah.

However, the Mu’tazilah says that ability is upon the individual and has nothing to do with Allaah, as the individual is responsible for his own actions and he controls his own actions.

The Ash’aairah say that ability for someone to do something is not real and only becomes real when one actually does the deed.

Asking too many questions: asking too many questions is not permissible, as Allaah, the Most High, says:

“O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'an is being revealed, they will be made plain to you. Allah has forgiven that, and Allah is Oft-Forgiving, Most Forbearing.” [Maa’idah 5:101]

This principle shows that the Shariah is based from the time of the Prophet [Peace and Blessings of Allaah be Upon him], so asking too many questions was something prohibited at that time.

Ibn Taymiyyah [May Allaah have Mercy on him] said in discussing which is more important, doing the commands that Allaah has told us to do or staying away from the what Allaah has prohibited, said that the commands of Allaah are more important. So if one fulfils the commands of Allaah then this is sign that he has Islaam even if he has fallen into prohibitions. We learn this from the story of Aadam [Peace be Upon him], he was command and prohibited, but he fulfilled what was commanded on him and the prohibitions came after. Once he fell into the prohibitions he was forgiven. 

Actions when one cant do it is of types: we are excused from doing acts of worships or parts of acts of worship we cannot physically do. So one may be excused from doing part of the worship such as a person having inability to stand during prayer, he is excused and may sit whilst praying.

It may also be that the person is not able to do the whole of act of worship, for example a person may be sick so he does not need to fast.

[Taken from Sharh Arba’een an-Nawawiyyah by Shaykh Sa’d ash-Shithree (May Allaah Preserve him)]

Benefits from the Hadeeth of the Religion is Advice

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“The religion is advice or sincerity”. We said “To whom?” He said “To Allaah and His Book, and His Messenger, and to the leaders of the Muslims and the common people.”

[Narrated by Muslim]

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]

Former Member of Permanent Committee of Senior Scholars

The scholars have stated the religion can be summed up in various Ahadeeth which Imaam an-Nawawee [May Allaah have Mercy on him] has compiled in these Forty Ahadeeth. So some of the scholars have stated that this Hadeeth is an integral part of Islam, some said it is one of the three Ahadeeth that the whole religion revolves around.

Deen: the word ‘deen’ refers to obedience just like it says in Surah al-Faatihah;

“Master of the Day of Deen (i.e. Judgement)” [Faatihah 1:3]

Meaning is it the say that you will be held to account.

‘Deen’ can also mean religion. So the religion and obedience is about sincerity and is built on advice.

‘Al-Deen’: ‘al-’ here is called Istidraaq, means the whole religion or obedience is around Naseehah, which is advice or sincerity.

The Usooliyeen say that the adjective comes after the noun means that the adjective is comprehensive, so the whole religion is Naseehah.

Naseehah: means we seek to help and want good for others, to be pure and nothing else mixed with it.

Al-Deen an-Naseehah: so the term Naseehah may mean one of the following:

1) The apparent meaning which is Naseehah is part of the whole religion

2) The meaning is that Naseehah isn’t the whole religion but most of it, like the statement of the Prophet [Peace and Blessings of Allaah be Upon him] said, “Hajj is ‘Arafah.”

3) The meaning Naseehah describes the whole religion, meaning the best aspect of the religion is Nasheehah, to have advice and/or sincerity.

‘To whom…?’: This is general, so all those mentioned in the Hadeeth are those whom we must be sincere and give advice to, therefore, Naseehah is general and applies to the whole religion.

[Taken from the Explanation of Nawawee’s Forty Hadeeth]

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

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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)]

Benefits from the Hadeeth of Innovated Deeds being Rejected

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“He who innovates something in this matter of ours [i.e. Islaam] that is not from it will have it rejected [by Allaah]”. [Related by al-Bukhaari and Muslim]

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]

Former Member of Permanent Committee of Senior Scholars

Innovation can occur in various ways. It can occur from any of the following, innovating by specifying:

1) a time of doing an act of worship 2) a place of worship 3) a manner of worship 4) a type of worship 5) adding a new amount or specifying a certain number 6) a reason for doing an act of worship.

Acts of worship that we are not allowed to do are of three types:

1) That which is forbidden in origin, meaning that act if forbidden in origin and innovation

2) Doing an act of worship which is permissible or recommended in origin but becomes an innovation and Haraam because of a reason. Some scholars held the opinion that if one does an act of worship and he fulfils the pillars and conditions, then the act of worship is correct and rewarded but not accepted because the reason for doing it has no evidence. However, the majority of the scholars say that doing acts of worship must comply with the manner it is done and the reason for doing it otherwise the act of worship will be an innovation and rejected.

e.g. fasting on the day of ‘Eid is not permissible, this is an innovation, rejected and not rewarded. But according to the first view mentioned above, the act of fasting on ‘Eid day is correct but there is no reward as they reason has no evidence.

3) That the act of worship is done for a particular reason thus we can’t do this at of worship without this reason, otherwise it would be an innovation.

Some scholars held the view that if an act of worship is done correctly then the act is correct, rewarded and accepted with Allaah. However, others have stated that if it is done due to a particular reason then this falls under the definition of being an innovation.

For example, if one was to pray on a piece of land that was stolen from someone else, this act of worship would be correct with some scholars as there is no evidence to suggest that this act of worship has been nullified. However, Imaam Ahmad stated this deed is not correct and rejected as he has prayed on a piece of land for a reason which is not allowed.

 
[Taken from the Explanation of Nawawee’s Forty Hadeeth]

Benefits from Hadeeth Jibreel (Part 2)

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Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]
Former Member of Permanent Committee of Senior Scholars

The first Pillar of Islaam is Tawheed

This is the call of the all the Messengers and Prophets, so they were all sent for this purpose.

So believing in Tawheed means we must make an outward testification in our belief in it, to affirm its truthfulness and if one says this, we must accept it from him.

Some of the conditions of the statements of Tawheed, the two Shahaadas, is to know, to truly believe, to submit, to act upon, to accept and to love it.

The meaning of ‘There is no God except Allaah’ means there is no god worthy of worship except Allaah, no god in truth. This means worship is only due for Allaah, the Most High, otherwise any other god is false. The statement of Tawheed is to act for Allaah Alone, no one or thing else, therefore Allaah Alone deserves our worship and I worship Him alone.

The meaning of ‘Muhammad is the Messenger of Allaah’ means we believe what he says, we follow him, we worship Allaah the way and manner he did and we send Salaat and Salaam upon him.

The second pillar of Islaam is Salaah

To establish means establishing Salaah is obligatory. The Salaah is a contract that we have with Allaah, the Most High.

The third pillar of Islaam is Zakaah

Meaning, Specific wealth which given to specific people (cf. 9:60)

The forth pillar of Islaam is Fasting

Fasting is for the one who is able which means they refrain from food, drink and intercourse from dawn to sunset in the 9^th Islamic month.

The fifth pillar of Islaam is Hajj

Hajj means to have intention, so it means go to have the intention to go the House of Allaah and honour it.

One of the conditions of Hajj being an obligation is that the person has the ability to do Hajj. The scholars differed as to what ability entails:

1) Some said that the person is financially able

2) Imam Maalik was of the opinion that ability means one is physically able

3) Abu Haneefah said that it refers to both financial and physical ability.

Emaan

Ahl as-Sunnaah believe that Eemaan refers to speech, action and belief  so all of these are connected and must be actualised and practiced for one to have Eemaan.

The difference between Islaam and Eemaan

The scholars have stated that there is no real difference between Islaam and Eemaan as Islaam is needed for Eemaan and visa versa. So, if you don’t have Eemaan then you’re Islaam and Shahaadah of Islaam are invalid. However, the majority of the scholars differed between the meanings of Islaam and Eemaan based on this Hadeeth and other evidences. They stated that Islaam is the level where people believe but Eemaan is the next level up and the next level above beyond that is Ihsaan. So they argued that difference between Islaam and Eeman in definition is that Islaam is what is apparent, so the good deeds one does are from the Islaam of a person. However, Eemaan is hidden and part of the beliefs and inner faith of a person,

Pillars of Eemaan

To believe in Allah

This has four parts; 1) to believe that Allaah exists 2) to believe He is your Lord [Tawheed Ruboobiyyah] 3) to believe He is One 4) to believe He has Actions connected to His Names and Attributes. Added to this, because we believe in the above we worship Him Alone, thus affirming Tawheed Uboodiyyah.

To believe in Angels:

To believe in the Angels means we believe they 1) exist and that Allaah, the Most High, created them and they are 2) perfect in worshipping him. Added to this, we must believe what we have been told and informed about the Angels, their 3) names and 4) their duties.

To believe in the Books:

This is to believe in the books that 1) have been named and those 2) that have not be named, so we believe that Allaah, the Most High, has revealed Books and we believe they are all from Him. To have Eemaan in the Books is also to believe in this 3) Quraan, that Allaah, the Most High, 4) spoke it, it is 5) unchanged, there is no falsehood or crookedness in it and that the Quraan is a 6) mercy and guides mankind in its legislation and explanation

To believe in Prophets:

This is believe that they have been 1) sent as guides for us to follow and for us to believe in all of them, 2) those that we know and 3) those that we don’t know.

To believe in the Last Day:

This is to believe that we will all be resurrected and held to account, those being rewarded and others being punished.

To believe in Qadr:

This is believe that 1) Allaah, the Most High, Knows everything before they happen. That Allaah Wrote the Qadr or Pre-Decree 2) in Lawhil Mafooz, that 3) He willed everything to happen and that 4) He Created everything, us and our actions.

Belief in the Qadr also consists of believing in the good and the bad of Pre-Decree:

This is to believe that 1) Allaah, the Most High, willed all good and bad to occur and 2) to believe that Qadr has good and bad and 3) all good and bad is connected to the Will of Allaah and only occurs because He Allowed it, not through the will of anything or anyone else.

Ihsaan

This is the final level of believe. To live your live as though you see Allaah, the Most High, and if you don’t see Him, the Most High, then you Know that He Sees you.

This Hadeeth refutes the Murjee idea that belief is only in the heart. We believe that the Shariah is based on actions for us to do and become better believers therefore Islaam or Eemaan cannot be conviction in the heart alone.

Ihsaan is to worship Allaah: Meaning, to do whatever Allaah, the Most High, Loves for us to do and ordered us to do, this was mentioned by Shaykh al-Islaam.

As if you see him: Meaning, to affirm that we will see Him in the Hereafter and can’t be done in this life but the point is, we realise He is watching in every aspect in our life and we act accordingly.

[Taken from the Explanation of Nawawee’s Forty Hadeeth]

Benefits from Hadeeth Jibreel (Part 1)

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“One day while we were sitting with the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journey were to be seen on him and none of us knew him. He walked up and sat down in front of the Prophet [Peace and Blessings of Allaah be Upon him], with his knees touching against the Prophet's [Peace and Blessings of Allaah be Upon him] and placing the palms of his hands on his thighs he said: “O Muhammad, tell me about Islaam.”

The Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said: “Islaam is to testify that there is no deity worthy of worship but Allaah and Muhammad is the Messenger of Allaah, to perform prayers, to give Zakaah, to fast in Ramadhaan, and to make the pilgrimage to the House if you are able to do so.”

He said: “You are correct”; and we were amazed at him asking him and saying that he is correct.

He then said: “Tell me about Eemaan.”

The Prophet [Peace and Blessings of Allaah be Upon him] said: “It is to believe in Allaah, His Angels, His Books, His Messengers, and the Last Day, and to believe in Divine Pre-Decree or al-Qadr, both the good and the evil of it.”

He said: “You have spoken rightly.”

He said: “Then tell me about Ihsaan.”

The Prophet [Peace and Blessings of Allaah be Upon him] said: “It is to worship Allaah as though you see Him, and if you do not see Him, then (knowing that) truly He sees you.”

He said: “Then tell me about the Hour.”

He said: “The one questioned about it knows no better than the questioner.”

He said: “Then tell me about its signs.”

He said: “That the slave-girl will give birth to her mistress, and that you will see barefooted, naked destitute shepherds competing in constructing lofty buildings.”
Then he (the man) left, and I stayed for a time. Then, the Prophet [Peace and Blessings of Allaah be Upon him], said: “O `Umar, do you know who the questioner was?”

I said: “Allaah and His Messenger know best.”

He said: “It was Jibreel, who came to teach you your religion.””

[Narrated by Muslim]

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]

Former Member of Permanent Committee of Senior Scholars

This Hadeeth is the wording of Muslim however other companions reported this like Abu Huraayrah with slightly different wording however this is the most comprehensive as it includes the whole religion.

Juloos: meaning they were sitting with the Prophet [Peace and Blessings of Allaah be Upon him]. Allaah, the Most High, Wants us to be learned therefore we are encouraged to sit with those who have knowledge and sit in the gatherings of knowledge. So this Hadeeth shows the Companions [May Allaah be Pleased with them all] sitting in a sitting of knowledge, we can learn from this that from the manners of learning is to sit respectfully and focus on those teaching us.

A man came with bright white clothes and the dark hair, so sign of travel was visible on him: meaning he was wearing nice clothes and appeared beauty. The Prophet [Peace and Blessings of Allaah be Upon him] said, as was reported by the authors of the Sunan that, ‘The best of your clothes are your white clothes.’

He sat in front: this teaches us the manner of learning; we should sit in a decent manner. We may also derive from this that asking questions in order to seek knowledge in a clear and beneficial manner is also a useful way of obtaining knowledge.

Placed his hands on his thighs: this shows that it is permissible to touch the body of another person or even the ‘Awrah of another person, from the same gender, from on top of clothes, if there is no element of suspicion.

'Ya Muhammad': it is not allowed for us, the followers of the Prophet [Peace and Blessings of Allaah be Upon him] to address him by his first name.

Tell me about Islaam. Islam is to ‘istislaam’ or to submit. It is also to be humbled, to accept and to obey and comply.

Islaam is the religion of all the Prophets, as Allaah, the Most High, tells us that they said:

“and to Him we have submitted (in Islam)” [Baqarah 2: 136]

However, this Ummah has the specific meaning of the word Islaam. Meaning, it is the last and final call and nothing other than it will be accepted;

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [aal-Imraan 3:85]

[Taken from the Explanation of Nawawee’s Forty Hadeeth]

Benefits From The Explanation of Hadeeth Actions are By Intentions

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“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”

[Narrated by al-Bukhaaree (1) and Muslim (1907)]

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him] said:

 

Former Member of Permanent Committee of Major Scholars, Saudi Arabia

This Hadeeth highlights the importance in having firm resolve in doing an act of worship, once a resolve is established then this counts as an intention. For example, if Zakaat is due and he has firm resolve to give in Zakaah in his heart, then the intention has formed.

Another way of forming an intention, added to having resolve, is having the ability in wanting to do something. This has been mentioned by some of the Usooliyeen who say fall under a terminology called Dalaalah al-Iqtidaa’, meaning if someone intends to do something and has the ability to do it then when he stands to do it, having resolve and ability, his intention has formed.

This hadeeth also sets out another important principle that actions without intentions have not reward. Therefore, it highlights the importance of having intentions when doing good deeds. Others from the scholars stated that the doing a good deed without having the intention means that the deed is accepted however it may not be rewarded, this is the view of Hanafees. They argued that having an intention before setting out to do a good deed makes the good deed more perfect, but without an intention the deed is accepted but your reward is nullified. Their reasoning was based on the fact that intention may exist or not but the command has been fulfilled, therefore intention in the linguistic sense to complete the command has been completed.

However, the most correct view is that the action being correct depends on the intention, so the action is not valid and not rewarded if one doesn’t have an intention. This is the most correct view because we are looking at the technical terminology within the Shariah and not what the intention means in the linguistic sense, therefore forming an intention is necessary in attaining the reward as well have the good deed accepted, this is the view of the majority of the scholars.

The Prophet [Peace and Blessings of Allaah be Upon him] said in the Hadeeth:

‘Li-kulli’: meaning for all, the laam here can either mean for specific or for belonging. So for all those who intend, the reward is specific to them or it belongs only to them.

‘Maa nawaa’: meaning what they intended, this wording is general, so all those who intend will have the reward.

Intentions can be made for various reasons:

1) That we intend to do a particular action e.g. I am praying the Salaah for Fajr

2) That we are doing something for a particular reason e.g. I am wearing Ihraam for Hajj

3) That we are doing it for Allaah Alone 

4) To gain reward in the Hereafter

‘Mun’: means those whoever, again this is general, so whoever intends…

‘Hijrah’: this is to move from the land of Kufr to land of Eemaan, this type of Hijrah valid and present until the Last Day as the Prophet [Peace and Blessings of Allaah be Upon him] said “There is no Hijrah after al-Fath (i.e. conquering of Makkah)” meaning, there is no Hijrah to Makkah after this day and thus no-one can be called a Muhaajir after this day.

[Taken from the Explanation of Nawawee’s Forty Hadeeth]

Shaykh ‘Abdul-Kareem ibn ‘Abdullah al-Khudayr [May Allaah Preserve him]

Member of Permanent Committee of Major Scholars, Saudi Arabia

The Hadeeth of ‘Umar bin al-Khattab [May Allaah be Pleased with him] has always been placed at the beginning of the book of the scholars because it reinforces the fact that sincerity and Ikhlaas comes before we do any act of worship.

The meaning of the Hadeeth is that there is no action that is accepted unless if one intends in his heart to do it, having Ikhlaas for Allaah, and does the deed without negligence. Sometimes negligence is there and the deed is accepted however the reward is decreased.

E.g. the Hanafees say that Wudhoo is not an act of worship so we don’t need a Niyyah for it, but the correct view is that any deed that is intended to get close to Allaah, the Most High, needs a Niyyah otherwise the act is fruitless.

Majority of the scholars say that an act that is a means to fulfilling a command or an obligation is also an act of worship, so this needs an intention too, however Imaam Abu Haneefah [May Allaah have Mercy on him] held the opinion that Wudhoo is not a means to fulfilling the command, which in this case is Salaah.

[Taken from Sharh Taqreeb Takhreej al-ahaadeeth wa Taqreeb al-Asaneed wa Tarteeb al-Maasneed]

The first person who abbreviated it [(SAW) or (PBUH)] had his hand chopped off

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Shaykh Abdul Kareem bin Abdullah al-Khudayr [May Allaah Preserve him] commenting on the statement of Haafidh al-‘Iraaqee [May Allaah have Mercy on him]:

Abstain from using symbols       writing Peace and Blessings is sufficient

He said in explaining:

‘Abstain’ meaning using symbols or shortening it to a single letter or two. Some people just write (S) as a symbol [and others in English use (SAW) or (SAWS) or (PBUH) and the like] all of this has been used by those who came later (i.e. not from the way of Salaf). Ahl al-Hadeeth have talked about this in great detail. Because of the importance, the first person who did this had his hand chopped off. His hand was chopped off. So there is no doubt that writing the supplication in full – Peace and Blessings of Allaah be upon him – has a great reward, as the one who sends Peace and Blessings of Allaah be Upon The Messenger once, Allaah will send blessings upon him tenfold. So it’s not permissible to symbols or abbreviations, rather it is necessary for us to write it in its entirety.

It is also vital for us to pay attention to the fact that some people consume some of the letters, so if one intends to say Peace and Blessings of Allaah be upon him then he should do so without going half way. They eat some of the letters, this is apparent. Likewise, they are deficient in their reward but he may be rewarded for his intention. So these matters must be clear to you, write it in full in order for you to gain the reward for it.

Sharh Al-Fiyyah al-‘Iraaqee Fee Uloom al-Hadeeth by Shaykh Abdul-Kareem bin Abdullah al-Khudayr [May Allaah Preserve him], Tape 29; 14-23 minutes

Follow The Sunnah Without Taqleed

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Lecture given by the Imaam and Khateeb of the Haram in Makkah

Shaykh Saleh al-Taalib [May Allaah Preserve him]

23^rd Dhul Hijjah/28.11.2010

All Praise is due for Allaah and May the Peace and Blessings of Allaah be upon our Prophet Muhammad and upon his family and all his companions.

I bear witness that there is no God worthy of worship except Allaah alone having no partner and I bear witness that Muhammad is His Slave and Messenger.

He came to us with a message, he fulfilled his duty, advised this Ummah and he strove for the sake of Allaah with the greatest of endeavours.

There has come to you a revelation from the land of the two Holy Masaajids and with this revelation there has come the noble Quraan. From the City of the Prophet there came a guidance in the form of the ahadeeth of the noble Prophet and it is from here that the majority of the ahadeeth were narrated. He doesn’t talk from his desire and he said about these revelations, “I have been given the Quran and something similar to it”.

It is from the favours of Allaah that and we can’t thank Allaah enough that we have a country such as Saudi Arabia which has the two holy cities are flying the flag of the Quraan and Sunnah, indeed the constitution of the country has been based on following the Quraan and Sunnah. The methodology of deriving laws, legislating and its whole judicial system has been based on following the Quraan and Sunnah.

Until this very day the country, with the rule of the custodian of the two holy mosques, have been extremely attentive to bring to this to the people in order they get the true image of Islam. The mission is for the authentic Islaam to spread without any corruption being added to it, pure in following the Quraan and Sunnah. With this The Custodian of the Two Holy Mosques [May Allaah preserve him and give him a speedy recovery] sends out delegations in order for this mission to be implemented. He wishes this Ummah well and encourages us to pay attention to the Quran and Sunnah and to gain knowledge of the authentic Shariah. This is the methodology of the Saudi Arabia, to call and give dedication to the Kitaab and Sunnah internal and external to the country.     

The methodology of The Custodian of the Two Holy Mosques and the Saudi Government is to work and spread the call of the Quran and Sunnah to the children of the world; he follows the methodology of the Prophet without being extreme or being neglectful. He doesn’t differentiate between their nationalities or their languages, rather the Muslims are but one Ummah, all should have one Aqeedah, all being equal except those who have Taqwa. Overall, the importance has been given in following the two lights, the two revelations, to keep the religion pure by following and calling to the Kitaab and Sunnah.

In our country, the Hanbali madhab has become widespread and adopted by the people, however the university and courtrooms have taken a different approach. In these places we have scholars who are able to take the view of the other schools, the Hanafi, Shafi’ee, Maaliki and Hambalee view points into consideration so they are taught and given rulings by the opinion which is closest to the truth with the evidences it presents. Therefore we don’t follow a particular madhab unconditionally, rather we investigate and look at which one has the strongest evidence to support its opinion so we follow the one which is closest to the Quran and Sunnah. We seek the evidence, we seek the Sunnah and we don’t follow opinions that appose the evidence, at the same time we have respect and love for all the madhabs and all the scholars from these madhabs. We love all the scholars from the different madhabs, we recognise their status at the effort they have put in to protect the fiqh of the religion, so we pay attention to their statements and opinions, we don’t defame them or disrespect them and if we differ from them we make excuses for them, however our ultimate allegiance is to the truth which is found via the evidence presented via the Kitaab and Sunnah.  

The methodology of the Companions [May Allaah be Pleased with them all] is to follow the evidence, they would forego the opinions of people and fellow companions and would seek the statement and rulings given by the Prophet [Peace and Blessings of Allaah be upon him]. They would ask the Prophet [Peace and Blessings of Allaah be upon him] questions and they would convey the ahadeeth to one another. And even after the death of the Prophet [Peace and Blessings of Allaah be upon him] you will not find that the Companions talk except that they would talk with evidence, they would seek religious verdicts by asking for the evidence and they would often ask each other ‘Did you this from the Prophet [Peace and Blessings be upon him]?’ Once the evidence reached them they were quick to practice it, this was their methodology.

Indeed the Prophet [Peace and Blessings of Allaah be upon him] directed this Ummah to take the Sunnah and follow it as well as the Sunnah of the Rightly Guided Caliphs that came after him. Therefore the generation, the Tabi’een, which came after took this advice and adopted this methodology, Imaam Aboo Haneefah was one of the first to say, “If the hadeeth is Saheeh then follow it, this is my methodology/madhab.”

The Prophet [Peace and Blessings of Allaah be upon him] came to you with the Quraan and the Sunnah in order that you worship Allaah upon having certain knowledge and Baseerah, not blindly following or mimicking others, not be a fanatic follower of a madhab or a particular group or person. By following the Quran and Sunnah we are safe from being deficient in our methodology and the Da’wah we give or the knowledge we posses, rather - with the all Praise and thanks for Allaah - we have the outlets to learn and the authentic Shariah so we are able to differentiate between the truth and falsehood. So we follow the Quran and Sunnah and we rule our lives by it, adopt it in our worship, our Da’wah, methodology, our manners and our dealings with the people. The Sunnah, it is our permanent methodology for all our affairs.

Our aim is to be always seeking the truth by researching and investigating the rulings under the spotlight of the Kitaab and Sunnah, regardless if we are trying to find a ruling connected to worship or regular actions. This is simply because the guidance of the Prophet envelopes all aspects of our lives.

The Prophet [Peace and Blessings of Allaah be upon him] was the most justice person; he would even forego his own rights to fulfil the rights of others. Once he [Peace and Blessings of Allaah be upon him] was straightening the lines of the army when he inadvertently hurt a man by pushing him back to make the row straight, so this man later told the Prophet that he had been hurt, so within the midst of the pressure one feels during battle, the Prophet [Peace and Blessings of Allaah be upon him] lifted his shirt and told the man to take back revenge for having hurt him earlier. The battle is a time where there is extreme tension and worry, the possibility of being hurt or killed, a time where the leader is responsible for others, a time where one can’t show weakness, yet the Prophet [Peace and Blessings of Allaah be upon him] was not prevented to return the rights of others, this is an example on how just the Sunnah is.

It is not possible that the authentic religion and rulings can be found outside the Sunnah, not with individual personalities, or groups, or Ahzaab or governments. Rather the truth is to be found by having two prerequisites; 1) Knowledge and 2) Justice.

So if someone is ignorant about the rulings of Islaam its evidences, or the person is ignorant to the affairs of the people and their mentalities and backgrounds, then the person won’t be able to obtain the truth and be just.

Likewise being just is important, because if one has knowledge of the rulings of Islaam and its evidences and the circumstances of the people yet he is not just or doesn’t act upon the knowledge, then he will not obtain the truth.

Therefore, if one wants to reach the truth in any given situation he needs to gain the correct knowledge and to remember to be just.

Without knowlegde, knowing the background and evidences and lacking of justice, mistakes and oppression spread throughout the population curropting thier Aqeedah, thier status, thier opinions and it also extends to the rulings given to them, whilst they are unaware of the reality and unaware what is just.

The field of passing rulings and judging between people is a great responsibility, however the truthful person is the one who has knowledge and he acts in accordance with it and benefits the people by it, realising that he will be accountable thus he acts in way which reinforces justice and truthfulness between people.

Therefore when the truth becomes apparent then following falsehood is wrong,

"And argue not on behalf of those who deceive themselves" [Nisa 4:107]

Overall, the person should seek the truth and investigate matters to find the reality in all his affairs, all the time seeking the Pleasure of Allaah. Being sincere to find the truth and to act upon the truth, this is the methodology of the truthful and if you have this methodology Allaah will aid you and teach you what is beneficial for you to be truthful.


I ask Allaah to provide us with beneficial knowledge, rightoues deeds and accept them from me and you. May Allaah bless us by the Kitaab and Sunnah, and make us benefit from what is contained in them from the ayaat and hikmah. Oh Allaah teach us what will benefit us and make us benefit from what you teach us and increase us in knowledge. Oh Allaah make us see the truth as the truth and help us to follow it and make us see falsehood as falsehood and help us to stay away from it.


Allaah Knows best


Allaah Praise is due to Allah in the beginning and ending and May the Peace and Blessings of Allaah be upon our Messenger