Monday, July 31, 2006

In her dream she saw two palaces made of glass...



JEWELS OF GUIDANCE \ 'Abdul-'Azeez ibn Baaz \



In her dream she saw two palaces made of glass...
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*
Concerning the Imaam, the Shaykh - 'Abdul-'Azeez ibn Baaz (rahima-hullaah), a woman narrates that:
"A woman had a dream 12 years ago during (the month of) Ramadhaan, that she entered Jannah through a huge door and saw two palaces made of glass.
The two palaces were not completely built yet, (but) from the outside you could see what was inside. Inside the two palaces were luxurious floor coverings which were not laid out as yet, but were piled up on one side of the palace."
She then said:
"The first palace was for Shaykh Ibn Baaz and the other was for Shaykh Ibn 'Uthaymeen..."
al-Imaam Ibn Baaz - duroos wa mawaaqif wa 'ibar - Page 97

"...since it was the property of the University"



JEWELS OF GUIDANCE \ Muhammad ibn Saalih al-'Uthaymeen \



“...since it was the property of the University”
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*
Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:
"When the Shaykh was in need of refilling his pen with ink from an inkpot in the University library to use for University work purposes, he would make sure to empty the ink out of his pen into the inkpot before he left, since it was the property of the University.”
al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 25

Wahhabism doesn't breed terrorism


An open letter to Ravi Velloor, India Bureau Chief, The Straits Times.

Dear Mr Velloor

I refer to your article India: Fertile ground for terror cells (Sunday Times, July 30).

In it, you mentioned:

India's 140 million Muslims were generally thought to have little interest in the fierce ideology of Wahhabi Sunni Islam that spawned the Al-Qaeda terrorist organisation.

It should be noted that Wahhabi Sunni Islam (otherwise known as Wahhabism) does not breed terrorism. Neither did it spawn the Al-Qaeda terrorist organisation.

Perhaps you need to recall about SM Goh's visit to Saudi Arabia (where Wahhabism is widespread), after which he said that it is not right for us to jump the gun and conclude that Wahhabism breeds terrorism, simply because Osama Bin Laden is (or perhaps I should say was) a Saudi citizen and grew up in Saudi Arabia. It is not as simplistic as that.

How can Osama Bin Laden, the founder and head of Al-Qaeda, be a Wahhabi when he labelled Saudi scholars (often synonymed as Wahhabi scholars) as the dogs of the Saudi government? He also specifically termed the Standing Committee for Issuing Religious Verdicts "an idol to be worshipped other than God"?

[Refer to http://www.thewahhabimyth.com/osama_like_wahhabis.htm]

It is interesting to note that the former Grand Mufti of Saudi Arabia, the late Shaykh 'Abdul-'Azeez Bin Baaz (d. 1999) (may Allah bless his soul) advised Osama Bin Laden and his likes to leave their disastrous path, to fear Allah and to beware His Vengeance and His Anger, and to return to guidance and to repent to Allah for what has preceded from them.

It is also interesting to note that while Al-Qaeda condones terrorist acts that kills innocent civilians and destroy places of worship, Wahhabi scholars condemn those acts as it is not in accordance with the Sunnah (way) of the Prophet (peace and blessings of Allah be upon him).

Yes, while there were a few scholars who stated that suicide bombing is permissible on the condition that it is only used on military targets, Wahhabi scholars state that suicide bombing is an absolute NO, absolutely prohibited.

One such scholar is the late Shaykh Ibn Uthaymeen (may Allah bless his soul), whose statement and firm stance on suicide bombing can be seen in a website attributed to him:
www.binuthaymin.co.uk

So how can the Al-Qaeda terrorist organisation be spawned by Wahhabism?

For more information, please refer to
www.thewahhabimyth.com.

Wahhabis are strict, yes, but they are not fierce. They are strict in adhering to the Qur'an and the Sunnah (the two main religious source in Islam) as were understood by the first three generations of Muslims, as the Prophet (peace and blessings of Allah be upon him) has described them to be the best generations of Muslims.

Rather, the above manhaj (methodology) of adhering to the Qur'an and the Sunnah as were understood by the first three generations of Muslims is the true methodology of Sunni Islam.

Shaykh 'Abdul-'Azeez Bin Baaz also said, "Indeed, this time is a time for softness, patience and wisdom. This time is not a time for harshness."

Former lecturer at the Islamic University of Madeenah, Shaykh Dr Rabee' ibn Haadee al-Madkhalee (may Allah preserve him) called out to the students of knowledge in the West to "call upon the people with softness and lenience."

I personally hope that you are an honest news reporter and correspondent, and that you would correct your mistakes in the above matter and inform readers about it, so as not to mislead them.



Yours sincerely

Mohamed Farhan Bin Mohamed Samsudin

Saturday, July 29, 2006

A sister from Algeria calls the Shaykh about a dream...



JEWELS OF GUIDANCE \ Muhammad Naasiruddeen al-Albaanee


A sister from Algeria calls the Shaykh about a dream...
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated:

Once a sister from Algeria called the Shaykh and said: "O Shaykh! I have news!"

The Shaykh said: "I hope Allaah has blessed you with good news".
She said: "One of the sisters had a dream, and I shall narrate it to you".
The Shaykh said: "I hope she saw (something) good".
She said: "O Shaykh! is this confirmed, that someone comes and narrates a dream to you and you
say: "I hope you saw (something) good and (hopefully) it is good"? Is this confirmed from the Sunnah?".
The Shaykh said: "No. This is not confirmed, however, there is no harm in using this (term) sometimes".
She said: "This sister saw herself on a balcony which overlooked a path. And upon this path she saw the Messenger (sal-Allaahu `alayhe wa sallam) by his (known) description. Then she saw me standing infront of the Messenger (sal-Allaahu `alayhe wa sallam) and saw the Messenger (sal-Allaahu `alayhe wa sallam) smiling at me, and I was smiling at him.
Then I called her, and said to her: "Come down. Come down with us."
So when she came down she asked me: "Who are you looking at?"
So I said: "Look at the one who looked at me", and she saw the Messenger (sal-Allaahu `alayhe wa sallam), then the Messenger (sal-Allaahu `alayhe wa sallam) smiled, and proceeded along the path.
We then walked together along the (same) path (the sister and I) and whilst we were walking we saw a Shaykh upon the (same) path, so we extended our greetings to him, we said: "as-Salaamu 'alaykum".
So he replied to us: "wa 'alaykum as-Salaam wa Rahmatullaahe wa Barakaatuhu."
Then this Shaykh asked us: "Did you see the Messenger (sal-Allaahu `alayhe wa sallam)?"
We said: "Yes, we saw him."
So this sister asked me: "Who is this Shaykh?"
So I said to her: "This is Shaykh al-Albaanee."." [end of dream]
The sister who had called the Shaykh, then said: "I ask Allaah to make this good news for you O Shaykh, and I wished to inform you O Shaykh, so hopefully it is good news, inshaa.-Allaah, that you are upon the way of the Sunnah, inshaa.-Allaah Ta'aala. So what do you say O Shaykh?"
Here, the Shaykh did not say a thing, rather, tears began pouring down (his face) and he cried profusely. He then asked those of the brothers who were in his gathering to leave.
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 40

Thursday, July 27, 2006

Celebrating birthdays is not allowed

بسم الله الرحمن الرحيم
Celebrating birthdays is not allowed
Question:
What is the evidence on celebrating birthdays,is it allowed in islam?
Answer:
The evidence in the Qur’aan and Sunnah indicates that celebrating birthdays is a kind of bid’ah or innovation in religion, which has no basis in the pure sharee’ah. It is not permitted to accept invitations to birthday celebrations, because this involves supporting and encouraging bid’ah. Allaah, may He be glorified and exalted, says (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not allowed…?” [al-Shoora 42:21]
“Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allaah (if He wants to puish you). Verily, the zaalimoon (wrongdoers) are awliyaa’ (protectors, helpers, etc.) to one another, but Allaah is the Wali (Protector, Helper) of the muttaqoon (pious).” [al-Jaathiyah 45:18-19]
“Follow what has been sent down unto you from your Lord, and follow not any awliyaa’ (protectors, helpers, etc.) besides Him. Little do you remember!” [al-A’raaf 7:3]
According to saheeh reports, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does something that is a not part of this matter of ours (i.e., Islam) will have it rejected” (reported by Muslim in his Saheeh); and “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.” There are many other ahaadeeth that convey the same meaning.
Besides being bid’ah and having no basis in sharee’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allaah be upon him) said, warning us against following their ways and traditions: “You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allaah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhaari and Muslim). The Prophet (peace and blessings of Allaah be upon him) also said: “Whoever imitates a people is one of them."
Fataawa Islamiyyah, 1/115

The Ruling Concerning Celebrating Birthdays

بسم الله الرحمن الرحيم
To my fellow Muslim brothers and sisters, especially friends and relatives, may this entry make you understand why I do not celebrate birthdays..

The Ruling Concerning Celebrating Birthdays.

Question:
What is the ruling concerning celebrating birthdays?
Answer:
Celebrating birthdays has no source whatsoever in the pure shariah. In fact, it is an innovation, since the Messenger of Allah (sallallaahu ‘alaihi-wasallam) said,
“Whoever introduces anything into this matter of ours that does not belong to it shall have it rejected.”
This was recorded by al-Bukhari and Muslim. In a version recorded by Muslim and by al-Bukhari in definitive muallaq form.
"Whoever performs a deed which is not in accord with our affairs, that deed is rejected.”
It is well-known that the Prophet (sallallaahu ‘alaihi-wasallam) did not celebrate his birthday at all during his lifetime nor did he ever order it to be celebrated. Nor did he teach such to his Companions. Therefore, the rightly-guided caliphs and all of his Companions did not celebrate it. They are the most knowledgeable of the people concerning his sunnah and they are the most beloved to the Prophet (sallallaahu ‘alaihi-wasallam). They were also the most keen upon following whatever the Prophet (sallallaahu ‘alaihi-wasallam) brought. Therefore, if one is supposed to celebrate the Prophet (sallallaahu ‘alaihi-wasallam) birthday, this would have been made evident at their time. Similarly, not one of the scholars of the best of generations celebrated his birthday nor did they order it to be done.
Therefore, it is known from the above that such a celebration is not from the Law that Allah sent Muhammed (sallallaahu ‘alaihi-wasallam) with. We ask Allah and all Muslims to witness that if the Prophet (sallallaahu ‘alaihi-wasallam) had done so or ordered such to be done, or even if the Companions had done so, we would rush to do it and call others to do it. This is because, and all praises are due to Allah, we are the most keen in following his sunnah and respecting his commands and prohibitions. We ask Allah, for ourselves and for all our brethren Muslims, steadfastness upon the truth, avoiding everything that differs from Allah’s pure shariah. Verily, He is Generous and Noble.
Shaykh `Abdul-`Azeez Bin Baz
Islamic Fatawa Regarding Women - Darussalam Pg.33-34

"...implementing the Sunnah in all (his) affairs"

بسم الله الرحمن الرحيم

JEWELS OF GUIDANCE \ 'Abdul-'Azeez ibn Baaz \



"...implementing the Sunnah in all (his) affairs”
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*
Concerning the Imaam, the Shaykh - 'Abdul-'Azeez ibn Baaz (rahima-hullaah), Ibraaheem ibn ‘Abdil-‘Azeez ash-Shithree narrates:

“I was in the company of the Shaykh once when someone telephoned the Shaykh seeking a fatwa. Just at that time the mu.adhdhin began calling the adhaan, so the Shaykh said to the questioner:
“We shall now (listen and) respond to the adhaan”, and he placed the telephone handset down beside him.
When he finished responding to the (call of the) mu.adhdhin and (reciting) the well-known supplication after the adhaan, he turned to speak to the questioner (still waiting) on the phone and answered his question.
This is indicative of the Shaykh’s consciousness at implementing the Sunnah in all (his) affairs.”
Mawaaqif madhee.ah fee hayaat al-Imaam 'Abdul-'Azeez Ibn Baaz - Page 213

May Allaah beautify you with that which He has beautified the man...



JEWELS OF GUIDANCE \ Muhammad Naasiruddeen al-Albaanee \



May Allaah beautify you with that which He has beautified the man...
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), and how much importance he placed on enjoining the good and forbidding the evil, it has been narrated by Sameer ibn Ameen az-Zuhayree:

"I was with him once while he was ill (hospitalised) when one of the doctors (who was clean-shaven) entered (the room).

After giving the Shaykh his medication he hastened to leave, saying:
"Pray for me O Shaykh".
So the Shaykh (
rahima-hullaah) said:
"May Allaah beautify you with that which he has beautified the man"."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 30
..........
Translators note: It is understood that the Shaykh's supplication implied the seeking of Allaah's Guidance for this man to keep a
beard (which is obligatory), wAllaahu A'lam.
[taken from www.fatwa-online.com]

Wednesday, July 26, 2006

"...he slept very little at night during the times of major crises within the Ummah..."



JEWELS OF GUIDANCE \ Muhammad ibn Saalih al-'Uthaymeen \



“...he slept very little at night during the times of major crises within the Ummah...”

*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Badr ibn Naadir al-Mashaaree:

“One of his (Shaykh Ibn 'Uthaymeen's) students informed me that he slept very little at night during the times of major crises within the
Ummah, especially during the days of the Gulf War and the tragedy of our brothers (and sisters) in Bosnia and Chechnya; Whereby he would stand the night (in prayer) beseeching His Lord for their victory (against their enemies) and firmness (upon Islaam) and to repel the plans of the enemies of the religion against them; He also prayed for the Muslims (in general) and encouraged them to stand by (support) them (in their hardship against their enemies).”


ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-'Allaamah ibn 'Uthaymeen - Page 300

[taken from www.fatwa-online.com]

Tuesday, July 25, 2006

Tafseer Ibn Katheer or Fee Dhilaal-il-Qur'aan?


Question: Al-Ahdal said: “A summary of Tafseer Ibn Katheer can be found in the tafseer Fee Dhilaal-il-Qur’aan (of Sayyid Qutb).”
Answer: Then let him bring us ten or twenty hadeeths with their chains of narration in the tafseer Adh-Dhilaal. Or let him bring us one example of where (Sayyid Qutb) declares a hadeeth authentic or weak! And let him show us where the ‘Aqeedah of the Salaf is in the tafseer, Adh-Dhilaal. Rather, the majority of what is in Adh-Dhilaal is from the (individual) ideologies of Sayyid Qutb.
As for Tafseer Ibn Katheer, then Imaam Ash-Shawkaanee said about it: “His tafseer is from the best of tafseers, if not THE best.”
As-Suyootee said in “Tabaqaat-ul-Huffaadh”: “His tafseer is from the best of tafseers.”
He has interpreted the Qur’aan with the Qur’aan, and he has interpreted the Qur’aan with the Sunnah. He has interpreted the Qur’aan with the statements of the Salaf, and he has interpreted the Qur’aan with the Arabic language. Then he authenticated and weakened (reports) and mentioned which ahaadeeth had no basis (i.e. source). And he refuted those who use some of these ahaadeeth as proof (for their views) by showing that they are not authentic.
I remember when I was in Madeenah, one person, who was from the seniors amongst the Ikhwaan al-Mufliseen, told me that he advises the youth to read tafseer Adh-Dhilaal, and that it is better for them than Tafseer Ibn Katheer!
But these farces will soon die just as the books of Sa’eed Hawaa, which served the ideologies of the Ikhwaan al-Muslimeen, died. And the books of Salaah as-Saawee, which aid the ideologies of the Ikhwaan al-Muslimeen will soon die as well.
And ‘Abdullaah bin Faysal Al-Ahdal will die (i.e. his da’wah) – the one who launches attacks against Ahlus-Sunnah. And we say to him: “Where is your attack against the Sufis, who have transgressed so much so that they supplicate and seek assistance from other than Allaah? Have you called the people to destroy and demolish the shrines (graves) in al-Hawta, and in al-‘Aynaat, and those which are in Shihr itself?
So I must say: It is as if the Devil has deceived you. So it is as if you are prepared to (only) wage war against Ahlus-Sunnah. However, Ahlus-Sunnah give no importance to you. And if it were not that I were encouraged and requested by others to make a refutation against you, I would not have refuted you. This is since these words that come out from you are demented and have no worth whatsoever. So all praise be to Allaah, the Sunnah and good are both widespread. And the people do not look to and rely in (anyone) except Ahlus-Sunnah.
So your words will only increase the people in their trust and reliance in the da’wah of Ahlus-Sunnah. One time, when the Communists were in ‘Aden, one person from the inhabitants of ‘Aden said to me: “We came to love you before we even saw you.” So it was said to him: “How is that so?” He responded: “Because the Communists used to say to us: ‘There exists a people in Sa’adah who go to their slaves from behind when they want to pray’, so we knew that the Communists did not speak against anyone except for righteous people.”
The people know ‘Abdullaah Al-Ahdal and what he is upon from deviation and misguidance, so his words only serve to aid the Sunnah…
Shaikh Muqbil bin Haadee Al-Waadi’ee (Raheemuhullaah)
Fadaa’ih wa Nasaa’ih (pg. 163-164)

The Wisdom Behind Wisdom Tooth


Wisdom tooth.. I'm sure everyone knows about it.. Particularly, the pain that it is associated with, the sleepless night enduring the pain, and the great discomfort, especially during eating and chewing..

However, have we ever wondered what's the wisdom behind it? Because, like I've mentioned in an earlier entry entitled "When everything seems to go wrong", everything happens for a reason..

So what is the wisdom behind wisdom tooth?

A wisdom tooth is one of the four rearmost molars on each side of the upper and lower jaw in humans. Wisdom teeth are the last teeth to erupt, typically in early adulthood. [1]

It is just the growth of a tooth that causes pain and discomfort, hence not being able to eat and chew as per normal and having to endure with the pain, even when you visit the dentist.

The normal comfort of having a healthy set of teeth, being able to eat, chew and enjoy your food.. This comfort is only taken away from us for a little while and we feel the pain and discomfort..

Now, isn't that comfort a ni'mah (blessing) from Allah?

It is just a little reminder to us that the blessing is from Allah and He can take it away whenever He Wills..

What about the ni'mah of the sense of sight, the sense of hearing, the ability to speak, the ability to walk, strong arms, healthy body? Just to mention a few..

Hence, the wisdom behind wisdom tooth is the verse that is repeated numerous times in Soorah ar-Rahmaan:

فبأي ءالاء ربكما تكذبان

"Then which of the Blessings of your Lord will you both (jinn and men) deny?"


والحمد لله حمدا كثيرا طيبا مباركا فيه

_________________________

[1] Extracted from www.dictionary.com

Saturday, July 22, 2006

A Righteous Predecessor Advises his Son

بسم الله الرحمن الرحيم

A Righteous Predecessor Advises his Son
Al Khataab ibn al Ma’laa al Makhzumee al Qurashee
Mohammad ibn al Mundhir ibn sa’eed related to me that Abu Hatim Muhammad ibn Idrees al Hanthalee said…that al Khataab ibn al Ma’laa al Makhzumee al Qurashee advised his son saying:

My son, fear Allaah and be obedient to Him. Avoid sinning by following His Sunnah and teachings in order to rectify your faults and attain bliss, indeed nothing whatsoever is hidden from Allaah. I put some directions together and drew out a plan for you. If you memorize, understand and act upon them, you would fill the eyes of kings and even the vagabond would be obedient to you. You would continue to be needed and honoured, people would continue to be in need of what you posses. So obey your father, suffice yourself with his advice and open your mind and heart to it.

Beware of excessive talking, joking, laughing and fooling around with brothers, indeed this removes respect / esteem and causes disputes. It is upon you to be tranquil and calm without having pride, which may be attributed to you, and without being arrogant, which may be said about you. Treat both friends and enemies pleasantly, prevent theri harms without putting them down or holding them in high regard.

Take the middle path in all your affairs, for indeed the best affairs are the intermediary ones [i.e. between extremism and excessive lenience]. Speak little, spread the Salaam, and walk firmly and purposefully. Do not stamp your feet, drag your tail [i.e: Isbaal], raise your neck, robes or be conceited. Do not look around too much, stop at crowds or linger in the market.
Do not debate a lot and do not get into arguments with the foolish. When you speak, keep it short and limit joking. If you sit, cross your legs and avoid interlocking your fingers, playing with your beard, ring or sword handle. Do not clean between your teeth [while sitting in public], pick your nose or busy yourself with chasing flies away. Do not spy on others and so forth, which would cause people to belittle or insult you.
Your gatherings should be calm and your speech should be balanced…
To be continued
Rawdat al ‘Uqalaa, Al Hakim an Naysaburee
Translated by: Abu ‘Abdul Waahid, Nadir Ahmad.
[taken from: www.madeenah.com]

The Hadeeth of the Niyyah (Intention)

بسم الله الرحمن الرحيم

On Ikhlaas (Sincerity)
The Hadeeth of the Niyyah (Intention)
Author: Ibn Rajab al-Hanbali
Source: Jaami ul-Uloom wal-Hikam

Article ID : TZK010005
Below are translated excerpts from the beautiful work by Imaam Ibn Rajab al-Hanbalee (RH) entitled 'Jaami Al-Uloom wal Hikm' in which he has a detailed commentary on 50 ahaadeeth of the Messenger, sallallaahu alayhi wa sallam. (Basically an-Nawawee’s 42 ahaadeeth with 8 added on)
THE FIRST HADEETH:
Umar bin al-Khattaab relates that: 'I heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying, "verily actions are by intentions, and for every person is what he intended. So the one whose hijra was to Allaah and His Messenger, then his hijrah was to Allaah and His Messenger. And the one whose hijrah was for the world to gain from it, or a woman to marry her, then his hijrah was to what he made hijrah for."

Related by Bukhaaree and Muslim.
This hadeeth is singularly narrated by Yahya bin Sa’eed al-Ansaaree from Muhammad bin Ibraaheem at-Taimee from Alqama bin Abee Waqqaas from Umar bin al-Khattaab (RA) and this hadeeth has no other authentic route as stated by Ali bin al-Madinee and others.
Al-Khattaabee said, 'I do not know of a difference concerning this amongst the Ahlul Hadeeth.' This despite the fact that it has been reported from the hadeeth of Abu Sa`eed and others – and it is said that it is reported via many routes – but none of them are authentic according to the Hadeeth Masters.
Then from al-Ansaaree a huge group of people reports this hadeeth. It is said that the number is more than two hundred, and it is also said that the number is more than seven hundred. From the most notable of these are: Imaam Maalik, ath-Thawree. Al-Awzaa`ee, ibn al-Mubaarak, Layth bin Sa`d, Hammaad bin Zayd, Shu`bah, ibn Uyaynah and others. The scholars have agreed to its authenticity and have unanimously accepted it.
IT IS DESIRED THAT YOU BEGIN EVERY BOOK WITH THIS HADEETH:
And Imaam Bukhaaree commences his Saheeh with this hadeeth and gives it the place of an opening lecture from him thereby indicating that every action that is done not desiring the Face of Allaah is invalid bearing no fruits in this world and in the Hereafter.

This is why Abdurrahmaan al-Mahdee said, "If I were to write a book composed of chapters, I would place in every chapter the hadeeth of Umar bin al-Khattaab to do with 'actions are by intentions'."
And from him that he said, "whosoever desires to author a book then let him start with the hadeeth to do with ‘actions are by intentions.’"
This hadeeth is one of the hadeeth around which the whole religion revolves, and it is related from Imaam ash-Shaafi'ee that he said, "this hadeeth constitutes a third of all knowledge."
Imaam Ahmad said, "the foundations of Islaam are upon three ahaadeeth:
  • The hadeeth of Umar, 'verily actions are by intention'
  • The hadeeth of Aa`ishah, 'whoseover introduces into this affair of ours that which is not part it, then it is rejected.'
  • The hadeeth of Nu`maan bin Bashir, 'the halaal is clear and the haraam is clear.'"

Ishaaq bin Raahawayah said, "the foundations of the religion are upon four hadeeth:

  • The hadeeth of Umar, 'verily actions are by intention.'
  • The hadeeth, 'the halaal is clear, and the haraam is clear.'
  • The hadeeth, 'verily the creation of one of you comes together in the stomach of his mother for 40 days.'
  • The hadeeth, 'whosoever invents into this affair of ours anything which is not part of it, then it is rejected.'"

Abu Ubayd said, "the Prophet, sallallaahu alayhi wa sallam, collected all the affairs of the Hereafter in one statement, 'whosoever introduces into this affair of ours that which is not part of it, then it is rejected.' And all the affairs of this world in one statement, 'verily actions are by intentions.' Place them in every chapter."

Abu Daawood said, "I looked into the hadeeth of the Musnad (i.e. of Ahmad) and it consisted of 40 000 ahaadeeth. The I looked again and (found that) the 40 000 ahaadeeth revolved around 4 ahaadeeth:

  • The hadeeth of Nu'maan bin Bashir, 'the halaal is clear and the haraam is clear.'
  • The hadeeth of Umar, 'verily actions are by intentions'
  • The hadeeth of Abu Hurayrah, 'Verily Allaah is pure, and does not accept except that which is pure. And indeed Allaah ordered the Muslims with that which He ordered the Messengers.'
  • The hadeeth, 'from the excellence of ones Islam is his leaving that which does not concern him.'"

And also from Abu Daawood, "it suffices man that he knows from all these ahaadeeth [the ones he collected in his Sunan] 4 ahaadeeth:

  • The first: His, sallallaahu alayhi wa sallam, saying, 'verily actions are by intention.'
  • The second: His saying, sallallaahu alayhi wa sallam, 'from the excellence of a persons Islam is his leaving that which does not concern him.'
  • The third: His, sallallaahu alayhi wa sallam, saying, 'The believer will not truly believe until he wishes for his brother that which he wishes for himself.'
  • The fourth: His, sallallaahu alayhi wa sallam, saying, 'the halaal is clear and the haraam is clear.'"

And in another narration from him, "Fiqh revolves around 5 ahaadeeth:

  • (The hadeeth), 'the halaal is clear and the haraam is clear'
  • His, sallallaahu alayhi wa sallam, saying, 'do not harm and do not reciprocate harm.'
  • His saying, 'Verily actions are by intentions.'
  • His saying, 'The religion is advice/sincerity'
  • His saying, 'what I forbade you from then stay away from it, and what I ordered you with then do as much of it as you can.'"


THE INTENTION IS THE FOUNDATION OF EVERY ACTION:

His, sallallaahu alayhi wa sallam, saying, 'verily (innamaa) actions are by intention' and in a narration 'actions are by intention' - and both of these statements dictate constraint [to the fact that all actions are in need of intention] according to the correct opinion. And it is not our goal here to direct the discussion towards this or expound in any length on it.

[Ibn Daqeeq al-Eid says in his ‘Ihkaam al-Ahkaam’: "2: The words ‘innamaa’ is used for constraint according to what is established in the Usul… and there is agreement over this. The meaning of constraint: is to affirm all that is contained in what is mentioned, and to negate all that falls outside of it…

3: Constraint sometimes dictates an unrestricted constraint (al-Hasr al-Mutlaq) and sometimes a specified/restricted constraint (Hasr Makhsoos) – which it is, can be understood from the context and secondary evidences. For example the saying of Allaah, ‘innama anta mundhir’ (indeed you are only a warner) 13:7. The literal sense of this verse confines the Messenger’s, sallallaahu alayhi wa sallam, duties only to warning, but the Messenger is not merely confined to this rather he has many beautiful descriptions such as giving glad tidings and others. But the understanding of the (context) of the words dictates that he is constrained to giving warnings only to those who believe and negates his ability to have descend (from the heavens) the Signs that the disbelievers wish. (This then is an example of restricted constraint)

Similar to this is his, sallallaahu alayhi wa sallam, saying, ‘indeed I am only a man (innama ana bashr) and when you fall into a dispute and come to me…’ Its meaning: his being constrained to (normal) human qualities with respect to his inability to examine what is inside the disputants (i.e. see into their hearts and minds) not with respect to every quality for indeed the Messenger, sallallaahu alayhi wa sallam, has many other qualities (which are better than the normal human qualities)….

…So when the word ‘innamaa’ occurs then consider it, if the context and the intention of the words show that the constraint is specific to something then stick to this, and if it is not specific to something then take it to be an unrestricted constraint. With regards to this (unrestricted constraint) is his, sallallaahu alayhi wa sallam, saying, ‘indeed (innamaa) actions are by intentions.’ Allaah knows best."]

And they differ as to the limits of his saying, 'actions are by intention'. And many of the later Muslims think that the limit is that the action is made correct, able to be considered and acceptable with the intention. And in this what is meant is that action which is legislated (Shar`i) needing an intention. And as for what is not requiring an intention like habitual actions such as eating, drinking, dressing and other things, or like returning the trust or guarantees then none of these is in need of an intention.

And others say, rather 'actions' here is to be understood in its generality, and nothing is exempt from it. And some of them relate this as the saying of the majority, meaning the majority of the early people. And this occurs in the words of ibn Jareer at-Tabaree and Abu Taalib al-Makki and others from the early Muslims. And it is clear from the words of Imaam Ahmad, he said in a narration, 'I like that for every action, from prayer or fast or charity or any action of righteousness that there be an intention preceding the action. The Prophet, sallallaahu alayhi wa sallam, said, "actions are by intentions", and this is taken for every matter.'

Fadl bin Ziyaad said, ‘I asked Abu Abdullaah (i.e. Ahmad) about the intention in action, how should it be? He said, "one should treat his self when he intends to do an action, not desiring by it the people (i.e. showing off)."’

…And it is possible that the limits of his, sallallaahu alayhi wa sallam, saying, 'actions are by intention' (is that the action is made) good, or corrupt, or acceptable, or rejected, or rewarded, or not rewarded according to the intention. Therefore this statement informs us of the Islamic ruling concerning this- and that is that the correctness or incorrectness of the action is in accordance to the correctness or incorrectness of the intention, and its acceptance and rejection is according to its conclusion.

And his saying after this, 'and for everyone is what he intended' is informing that he will not gain anything from his action except what he intended. So if he intended good, he gets good. And if he intended evil then he gets evil. And this second statement (of the hadeeth) is not merely reiterating the first, for the first statement points to the fact that the goodness or corruptness of the action is according to the intention necessary for that action to exist. The second statement points to the fact that the reward of the actor for his action is in accordance to his good intention, and that the punishment for his action is in accordance to his evil intention. And if the intention is permissible (mubah), then the action is permissible (mubah), and there is not for it any reward or punishment.

Therefore the action in itself is good, or bad, or permissible according to the intention behind it necessary for that action to exist. And the reward of the person or his punishment is according to the intention upon which the action became righteous, or bad or permissible.

THE MEANING OF NIYYAH IN THE LANGUAGE AND SPEECH OF THE SCHOLARS:

Know that Niyyah (intention) in the language is a type of purpose (qasd) and desire (iraadah). And Niyyah in the speech of the scholars occurs in two meanings (or contexts):

1) To distinguish different types of worship, one from the other. Like distinguishing Dhuhr prayer from Asr prayer, or distinguishing the fast of Ramadaan from other fasts. Or distinguishing actions of worship from actions of habit, like distinguishing the bath from impurity from the baths simply to get clean. And this meaning of Niyyah you will commonly find in many of the works of the Legal Jurists.

2) To distinguish the intended object of the action - is it for Allaah only and for no other, or for Allaah and other than him? And this is the meaning of intention you will find in the works of the Gnostics (`aarifoon), in their discussions on sincerity and those things that it is dependant on. And this (meaning) you will often find in the statements of the Salaf.

And Abu Bakr ibn Abee Dunya wrote a book, calling it, "Sincerity and intention', and he meant this (second meaning) of intention. And it is the meaning of intention which is repeatedly mentioned in the speech of the Prophet , sallallaahu alayhi wa sallam,, sometimes with the word niyyah, other times with the word iraadah, and sometimes with words close in meaning to the above two. And the mention of intention occurs in the Qur'aan many times, by the use of words other then niyyah but with similar meaning.

MEANING OF NIYYAH IN THE QUR`AAN AND IN THE WORSD OF THE PROPHET AND IN THE WORDS OF THE SALAF:

We have mentioned that the meaning of niyyah in the speech of the Prophet, sallallaahu alayhi wa sallam, and the Salaf of this nation was used generally in the second sense and therefore carries the meaning of Iraadah.

And in the Qur`aan often it describes intention with the word iraadah as in His saying,

"Among you are some that desire (yureed) this world and some that desire the hereafter" (3:152)

"Whosoever desires the life of this world and it's adornment" (11:15)

"And keep yourself patiently with those who call on their Lord morning and evening seeking (yureedoona) His Face, and let not your eyes overlook them, desiring the pomp and glitter of this life." (18:28)

And sometimes niyyah is described with the word ibtigaa (desire) as in His saying,

"Except only the desire (ibtigaa) to seek the Face of His Lord, the Most High" (92:20)

"And you spend not except seeking (ibtigaa) the Face of Allaah" (2:272)

And as for what occurs in the Sunnah and statements of the Salaf to do with this (second) meaning of niyyah then there is a large number, and we will mention some of them: …

The Messenger, sallallaahu alayhi wa sallam, said, "People will be gathered upon their intentions" [Ibn Maajah, Saheeh al-Jaami no.7898]

"Mankind will be resurrected upon their intentions" [Muslim]

"Verily those slain on the battlefield will be resurrected upon their intentions" [ibn Abee ad-Dunya]

"For the ones whose concern is this world Allaah will scatter his affair, and place poverty between his two eyes. And he will not get from the world except what is written for him. And for the one whose intention is the hereafter Allaah will gather for him his affair and place contentment in his heart, and the world will come to him willingly" [ibn Maajah, Saheeh al-Jaami no.6386]And Yahya bin Abu Katheer said, "Learn your intention for it is more serious than the action." Zayd ash-Shaamee said, "verily I like that I have an intention for everything even if it be eating and drinking"

And he also said, "have intention for everything, desiring the good, even if it be leaving for the toilet"

Sufyaan ath-Thawree said, "I have not treated anything more difficult then my intention, because it keeps changing."

Yusuf bin Asbaat said, "purifying the intention from its corruption is harder upon the workers than long striving (i.e. in their work)"

Ibn al-Mubaarak said, "maybe a small action is made great by its intention, and maybe a great action is made small by its intention"

Ibn `Ijlaan said, "the action is not acceptable except by three: Taqwaa of Allaah, and good intention, and correctness (i.e. conformity to the Sunnah)"

Fudayl bin Iyaadh said, "Allaah wishes from you only your intentions and desires (iraadah)"

[I have not quoted all the verses, ahaadeeth and narrations here].

All of these were reported by ibn Abee ad-Dunyaa in his ‘al-Ikhlaas wa an-Niyyah’.

And with this, the meaning of Imaam Ahmad’s statement becomes known, that the foundation of the religion is upon three ahaadeeth:

"Verily actions are by intention"

"Whosoever introduces into this affair of ours that which is not part of it then it is rejected"

"The halaal is clear and the haraam is clear"

For the whole religion returns to doing the commanded actions and staying away from the forbidden actions and stopping at the doubtful matters as is contained in the hadeeth of Nu`maan bin Basheer. And all of this is perfected upon two matters:

1) That outwardly the action be done as taught by the Sunnah, and this is to be found in the hadeeth of Aa`ishah, "whosoever introduces into this affair of ours that which is not part of it then it is rejected."

2) That inwardly the action be done seeking the Face of Allaah, as is contained in the hadeeth, "verily actions are by intention."Fudayl bin `Iyaadh said about His saying, "That he may test which of you is best in action' (67:2) - "who is sincere in it and correct in it. And the action, if it is sincere and not correct then it is not accepted. And if it is correct and not sincere then it is not accepted. It is only accepted when it is both sincere and correct. And it is sincere when it is for the sake of Allaah, and correct when it is done according to the Sunnah."

And the proof of what Fudayl said lies in the verse,

"So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord " (18:110)

[taken from www.salafipublications.com]

Friday, July 21, 2006

Understanding the term "Bid'ah"


Linguistically bid'ah (innovation) means 'a newly invented matter'. The Sharee'ah definition of bid'ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee'ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).

The Messenger of Allaah (sallallaahu alaihi wasallam) said: "Every innovation is misguidance and going astray" Reported by Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and it is saheeh. Ibn Hajr authenticated it Takhreej Ahaadeeth Ibn ul-Haajib (1/137).

And he (sallallaahu alaihi wasallam) also said: "… and every innovation is misguidance and all misguidance is in the Hellfire." Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).

The Messenger (sallallaahu alaihi wasallam) also warned against the People of Innovation, from befriending, supporting or taking from them saying: "Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind." Reported by Bukhaaree (12/41) and Muslim (9/140)

And in his footsteps, we find the Noble Companions and the Taabi'een after them warning from the danger of innovations upon the Ummah, its people and their unity, since it is innovations which have divided the Ummah and split it asunder.

Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)

Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." Reported by Abu Shaamah (no. 39)


[taken from www.salafipublications.com]

Did Ibn Katheer Author a Book Endorsing the Mawlid?



Concerning the Mawlid (Prophet's Birthday Celebration)
Did Ibn Katheer Author a Book Endorsing the Mawlid?
Source: Al-Qawal al-fasl fee al-Ihtifaal bi Mawlid Khayr al-Rusul (trans. Abu Rumaysah)
Article ID : BDH060003 [2543]
From ‘al-Qawal al-fasl fee al-Ihtifaal bi Mawlid Khayr al-Rusul’ (pg. 110+) of Shaykh Ismaa’eel al-Ansaaree:
As for the claim of the author of the letter published in the magazine ‘al-Mujtama’ (no.559), while listing the authors who considered the celebration of the Mawlid to be permissible and their works (concerning this), that the author of ‘Kashf al-Dhunoon fee Usaamee al-Kutub wa al-Funoon’ mentioned on page 319 that al-Haafidh ibn Katheer authored a number of treatise concerning the noble Mawlid. From amongst them: ‘Jaami al-Aathaar fee Mawlid al-Nabiyy al-Mukhtaar’ in three volumes, ‘al-Lafdh al-Raa’iq fee Mawlid Khayr al-Khalaa’iq’ and it is succinct. And his claim that ibn Fahd mentioned that ibn Katheer authored a book which he entitled, ‘Mawrid as-Saadee fee Mawlid al-Haadee.’ And his saying that al-Haafidh as-Sakhaawee had a book concerning the Mawlid entitled, ‘at-Tibr al-Masbook fee Dhail as-Sulook’ – then all of this is a grievous error having no basis for being correct.
As for ‘Jaami al-Aathaar fee Mawlid al-Nabiyy al-Mukhtaar’ then we looked up ‘Kashf al-Dhunoon’ to ascertain the truth of his words and we found it under the letter ‘jeem’ (pg.533) and the text is, ‘Jaami al-Aathaar fee Mawlid an-Nabiyy al-Mukhtaar of Shams ad-Deen Muhammad bin Naasir ad-Deen ad-Dimishqee, died in the year 842, being in three volumes commencing with the words, "all praise is due to Allaah Who displayed Muhammad as the most purest of the Universe…"
And we found under the letter ‘laam’ page 1559 the words, ‘al-Lafdh al-Raa’iq fee Mawlid Khayr al-Khalaa’iq’ a short booklet by al-Haafidh Shams ad-Deen Muhammad bin Naasir ad-Deen ad-Damishqee who died in the year 842.’
And we found under the letter ‘meem’ page. 1910 the words, ‘al-Haafidh as-Sakhaawee mentioned in his ‘Daw al-Laami’ a group who wrote concerning the Mawlid of the Prophet (sallallaahu `alaihi wasallam) from amongst them al-Haafidh… ibn Naasir ad-Deen ad-Damishqee who authored in this regards ‘Jaami al-Aathaar fee Mawlid an-Nabiyy al-Mukhtaar’ in three volumes and a booklet ‘al-Lafdh al-Raa’iq fee Mawlid Khayr al-Khalaa’iq’ and it is shorter than the one mentioned before it…’
As for ‘Mawrid as-Saadee fee Mawlid al-Haadee’ then the claim of the author of that article that ibn Fahd attributed it to ibn Katheer is without basis for ibn Fahd said in ‘Lahdh al-Alhaadh bi Dhail Tabaqaat al-Huffaadh’ (pg. 320-321) under the biography of ibn Naasir ad-Deen ad-Damishqee, ‘he authored, and some of them concerned the Mawlid of the Prophet (sallallaahu `alaihi wasallam) and it is ‘Jaami al-Aathaar fee Mawlid al-Mukhtaar’ in three volumes, and ‘Tawdeeh al-Mushtabah’… and ‘Mawrid as-Saadee fee Mawlid al-Haadee’…..’
And this which is mentioned by ibn Fahd is declared with certainty by as-Sakhaawee and ash-Shawkaanee….
So it becomes clear with all of this that the claims of the author of that article published in ‘al-Mujtama’ magazine has no basis.
Then what ibn Katheer mentions in the section on the Prophetic biography in his ‘Bidaayah wan Nihaayah’, and in his lengthy ‘Seerah’ and in the sections of ‘Ikhtisaar Seerah ar-Rasool’, and in his stand alone treatise on the Mawlid published with the tahqeeq of Salaah ad-Deen al-Manjad, and in his revision to the Mawlid of his shaykh Kamaal ad-Deen Abee Ma’aalee Muhammad bin Alee al-Ansaaree contained in the section detailing ‘Dalaa’il an-Nubuwwah’ in his ‘Bidaayah wan Nihaayah’ – he does not present anything in these concerning the celebration of the Mawlid of the Prophet (sallallaahu `alaihi wasallam) and neither of the evil practices that have occurred amongst the later generations with respect to the Mawlid. Therefore as long as the matter is like this then we cannot accept the claim of the author of that article.
[Note: and what Muhammad bin Alawee al-Maalikee vainly thinks in his work ‘al-Ihtifaal bi Mawlid an-Nabawiyy ash-Shareef’ (pg. 38) that the ‘Mawlid’ of al-Haafidh ibn Katheer is from those works that present celebrating the Mawlid of the Prophet is not correct.]
As for the saying of the author of that aricle that as-Sakhaawee authored a book about the Mawlid entitled ‘at-Tibr al-Masbook fee Dhail al-Sulook’ then this is also incorrect… as-Sakhaawee said in his autobiography contained in ‘Daw al-Laami li A’yaan al-Qarn at-Taasi’ (8/17) while listing his works, ‘and ‘at-Tibr al-Masbook fee Dhail alaa Taareekh al-Maqreezee as-Sulook’ containing the events and deaths (of scholars) since the year 45 to this day in 4 volumes’ so this is what as-Sakhaawee himself clarifies and it is clear that the subject matter of the book is not the Mawlid even though it may contain things connected to the Mawlid.

Ibn Hajr and Ibn Kathir on the Inventor of the Milad



Concerning the Mawlid (Prophet's Birthday Celebration)
Ibn Hajr and Ibn Kathir on the Inventor of the Milad
Article ID : BDH060004 [2856]


As regards the celebration of the birthday of the Messenger (sallallahu 'alaihi wa sallam), the scholars have clearly stated that the person who first introduced this innovation (bid'a) was Muzaffar ad-Din ibn Zain al-Din, the ruler of Irbil. "He was a prodigal monarch. He commanded the scholars of his time to follow the conduct based on their own derivation and independent thinking (ijtihad), and that they should not follow any school of law of any master except their own. A group of scholars and a body of the servants inclined towards him. He used to celebrate the birthday of the first monarch to introduce this practice among the Muslims" [1]

He used to spend one hundred thousand (dirhams) on the celebration of the birthday of the Messenger (sallallahu 'alaihi wa sallam) every year. [2]
His assistant and helper in this innovation was Abdul Khattab Umar b. Dihya. "He was employed in the Maghrib, then travelled to Syria, then to Iraq, and then went to Irbil in 604 A.H. and found its monarch Muzaffar al-Din b. Zain al-Din who took keen interest in celebrating the birthday of the Messenger (sallallahu 'alaihi wa sallam). He composed a book for him al-Tanwir fi Maulid al-Siraj al-Munir and recited it to him. He rewarded him with one thousand dinars." [3]

Ibn Kathir has reported on the authority of al-Sabt about Ibn Dihya: "Ibn Unain used to defame the Muslims and disparage them. He would make additions in his report and exaggerate. So the people gave up narrating traditions from him and falsified him. Kamil was favouring him. When his conduct was disclosed to him, he withdrew Dar-al-Hadith from him and disgraced him." [4]

We give below the resume of Ibn Hajar al-Asqalani's comments on him: "He was a liar, lied frequently, and a fabricator. He often slandered the scholars and the jurists of the past, used evil toungue, self-conceited, lacked insight in religious matters, and looked down upon religion. This has been reported from al-Hafiz Diya. He further says: Ali b. al-Hussain Abul Ali al- Isbahan narrated to me - it is enough to mention his name as an authority - when Ibn Dihya came to us in Isbahan, he stayed with my father in the hospice. He honoured and respected him very much. One day he came to my father with a carpet. He kissed it and placed it before him saying, "I offered such and such thousand rak'ahs of prayer on this carpet, and recited the whole Qur'an in the Ka'ba." He said: My father took it, kissed it, placed it on his head, and accepted it from him with a great pleasure. At the end of the day an inhabitant of Isbafian came and began to talk to us. During his conversation he said by chance: The faqih of Maghrib who is staying with you has purchased a beautiful carpet today for such and such a price. Therupon my father ordered to bring the carpet. Seeing it the man said, "Yes by Allah, this is the same." My father kept silent, and the eyes of Ibn Dihya fell down. [5]

1. Ahmad b. Muhammad el-Misry, el-Qawl el-Mu'tamad fi 'amal al-Mawlid
2. Al-Dhahabi, Duwal al-Islam, Vol.11 p.102
3. Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146
4. Ibid
5. Ibn Hajar el-Asqalani, Lisan al-Mizan, VoL 4 p.295