Al Ihsan - A Must Read

Al Ihsan

Shaykh Muhammad ibn Salih al-`Uthaymeen (rahimahu Allah)

Explanation of the Three Fundamental Principles of Islaam

© 1997 al-Hidaayah

Al-Ihsaan is the opposite of behaving badly, and it means that a person strives to do what is good and to repel harmful things. So he strives to benefit the servants of Allaah through his wealth, position, knowledge and his person. So as for the case of doing good with ones wealth, then he spends and gives in charity, and pays the zakaat, and the best of the types of doing good through wealth is the zakaat since it is one of the pillars of Islaam, and one of its great foundations. A person’s Islaam will not be complete without it. It is the charity most loved by Allaah, the Mighty and Majestic, and that is followed by that which it is obligatory upon a person to spend upon his wife, mother, father, children, brothers, children of his brothers, sisters, paternal uncles, paternal aunts, maternal aunts, and so on. Then by charity given to the poor and to the rest of those deserving of charity - such as students of knowledge for example.

As for the case of doing good by means of ones position, then it is that people are found in different levels. Some of them have status with someone in authority and so strive to benefit the people by means of his position. So if a man comes to him and requests that he should intercede for him with the one in authority then he does so, either to repel some harm from him or to attain some good for him, As for doing good by means of his knowledge, then it is that he strives to pass on his knowledge to Allaah’s servants, in open and private gatherings and assemblies. Even if people sit socially, to drink coffee, then it pertains to good and fine behaviour that he should teach the people. Even if you are in a public gathering it is from what is good that you teach the people. However wisdom is to be used in this matter. So you should not weary the people making it a habit that every single time you sit in a gathering you admonish and address the people, since the Prophet used to give them admonition now and then, and not too frequently. This is because the souls become weary and bored. When they become bored they become languid and weak and may even come to dislike what is good merely because of the frequency with which the per son stands and addresses them.

As for seeking to benefit the people with ones person, then the Prophet sallallaahu `alayhi wa sallam said: “… that you help a man to mount and ride his riding beast, or you lift up his luggage on to it for him, is a charity“ [Reported by al-Bukhaaree (Eng. Transl. 4/90-94/no. 161) and Muslim (Eng. transl. 2/483-484/ no. 2204)].

So you help this man to carry his luggage, or you guide him to the correct road to take and so on, all of this pertains to ihsaan. So this is with regard to striving to do good to the servants of Allaah.

As for ihsaan in the worship of Allaah, then it is that you worship Allaah as if you were seeing Him, as the Prophet ( said. So worship done in this way, that a person worships his Lord as if he were actually seeing Him is worship that is accompanied by yearning and seeking. So a person will find that his soul encourages him upon worship done in this way, since he is yearning for the one he loves. Therefore he worships Him as if he were seeing Him, and he directs his heart to Him and turns to Him and seeks to draw near to Him, He the One free of all imperfections and the Most High.

“Then even though you do not see Him, then He certainly sees you.” This part shows worship done whilst fleeing and fearing, and is therefore the second level of ihsaan. So if you do not worship Allaah, the Mighty and Majestic, as if you are seeing Him and seeking Him and your soul is encouraging you towards Him, then worship Him keeping in mind that He sees you. So you will then worship Him as one who fears Him and seeks to flee from His retribution and punishment.

This level is held by those having knowledge of these affairs to be lower than the first level. Worship of Allaah, the Perfect and Most High, is, as Ibn al-Qayyim, rahimahullaah, said: ‘Worship of the Most Merciful is utmost love of Him, along with the worshippers submission and humility, they are its two pillars.’

So worship is built upon these two matters: utmost love, and utmost humility and submission. Love causes one to desire and seek, and humility causes one to fear and flee. This is ihsaan in the worship of Allaah, the Mighty and Majestic. If a person worships Allaah in this manner, then he will become one who is pure and sincere in his worship of Allaah, the Mighty and Majestic. He will not desire with his worship that he is seen by the people, or heard of, nor will he desire their praise. It will be the same to him whether the people notice him or do not notice him.

He will worship with ihsan in every condition. Indeed part of the completion of purity and sincerity of worship (al-ikhlaas) is that a person should seek not to be seen by the people when he worships, and that his worship should be a secret between him and his Lord. That is unless there is some benefit for the Muslims or for Islaam in his performing it openly, for example if he is a person who is followed and taken as an example and he wishes to manifest his worship to the people so that they should take it as an example to follow; or that he manifests his worship so that his companions, friends and associates should follow his example, then this is good. This benefit which he takes account of may be more excellent and greater than the benefit of keeping it hidden. Therefore, Allaah, the Mighty and Majestic, has praised those who spend of their wealth in charity secretly and openly. So whenever performing it secretly is better and more beneficial for the heart, and causes one to be more humble and submissive, and to turn to Allaah more attentively, then they give in secret. But when performing it openly produces benefit for Islaam, due to manifestation of its prescribed practices, and will mean that the people follow this persons example, then they do this openly. The Believer looks to what is most appropriate. So whatever is most appropriate and most beneficial in worship, then it will be what is most complete and most excellent.

Sunnah & Hadith recorded during time of the Prophet (S.A.W) & during time of Sahabah (companions)

The following are just some examples and not everything that was recording during that time.

A- What has been written by the command of the Prophet peace be upon him

1- The books of the Prophet peace be upon that were written to the kings and rulers of his era.

The Prophet peace be upon him sent numerous books to the kings of the Arabs and non Arabs of his era, inviting them to Islam and showing them the foundations of the creed of this new religion, and the texts of these books have been discovered in several hadith records and historical books. And the most famous of these books are:

His book to Heraclius, Emperor of Byzantine
His book to Chosroes, King of Persia
His book to Muqawqas, the king of Egypt
His book to Negus, the king of Abyssinia
His book to the King of Oman
His book to ‘Eyaahala, King of Humayr
His book to Hilal, Governor of Bahrain
His book to Al Haarith ibn Abi Shamar, King of the Ghassanids

2. The Treaties, Covenants, and Agreements

The Prophet, peace and blessings be upon him, ordered a number of these treaties to be written according to need, and among those are:

– The agreement with the tribe of Dhamrah upon their security and the safety of their individuals and property in return for their assistance in repelling the enemies from Madeenah, and that is in the 1st year Hijri (abbreviated as. H.)
– The treaty with the tribe of Ghatfaan during the course of the battle of Khandaq (the trench) in year 8 H.
– The treaty of Hudaibiyah between the Muslims and the Kuffaar of Quraish, the year 6 H.
– The treaty between the Messenger of Allaah, peace and blessings be upon him, and the ruler of Doomat Al-Jandal, the year 9 H.
– A peace treaty with the people of Aylah during the course of The Battle of Tabook.
– The peace treaty with the tribe of Baariq when they visited the Prophet, peace and blessings be upon him.
– The peace treaty with the tribe of Aslam regarding cooperation against the external enemies of both sides.
– A treaty of alliance with the tribe of Juhainah.
– A peace agreement with Bani Habeebah.
– The treaty with Thaqeef.
– The treaty with Bani Ghaffaar.
– The treaty sent to the people of Jarbaa’ and Athrah and some of them came and visited the Prophet, peace and blessings be upon him, the year 9 H.
– The treaty with the Christians of Najraan regarding protecting them and their obligation of paying the Jizyah (taxes).
– The paper of treaty between the Jews in Madeenah in the beginning of the Hijrah.

3. The Agreements, the Decisions of Pardoning, and Giving Lands

A number of documents have been written by the order of the Prophet, peace and blessings be upon him, among them are:

– The pardoning of Suraqah Bin Maalik
– His agreement with Al-Azraq bin `Umar regarding his residence in Makkah and his right of marriage to Quraish.
– The contract of giving Zaid Al-Khair some lands.
– The contract of giving Tameem Ad-Daari some lands.
– The contract of giving some land to `Abbaas As-Sulami (or Silmee?)
– The contract of giving some lands that have water springs and trees and palm trees to `Aqeel bin Ka`b.
– The contract of giving a farm to Riqaad bin Rabee`ah in Yemen.
– The contract of giving the tribe of Bani Qushair some lands.
– The contract that has the righst and obligations of Wafd bin Qais.
– The contract of giving Bilaal bin Al-Haarith Al-Mazani some farms of the tribe.

4. The writing of speeches and varying Ahadeeth, such as:

– The writing of Khutbah (speech of) Al-Wadaa` by Abee Shaah, and it is narrated in the Saheehain (Bukhari and Muslim).
– The writing of a Hadeeth by `Utbaan bin Maalik,as in Musnad Ahmad (a collection of hadiths) and others.

B. the writers of the Prophet, peace and blessings be upon him (1).

 The Prophet, peace and blessings be upon him, had a group of writers that reached sixty writers, and they had different specialization:

1. The writers of the Holy Qur’an when it was revealed unto the Prophet, peace and blessings be upon him.
2. The writers of what the Prophet, peace and blessings be upon him, orders.
3. The writers of the letters to the kings and leaders.
4. The writers of treaties, pacts, trusts and other than that.
5. The writers of correspondence with the Arabs.
6. The writers of the religious matters.
7. The writers of the records of battles and war-spoils.
8. The writers who write what is between the people from agreements and actions.
9. The writers who replace the regular writers of the Prophet, peace and blessings be upon him, once they are absent.

C. What the Sahabah (companions of the Prophet) wrote during the time of the Prophet, peace and blessings be upon him:A number of Sahaabah have recorded hadeeths from the Prophet, peace and blessings be upon him, with the purpose of memorization or taking benefit from it, and among those:1. The genuine journal of `Abdullaah bin `Amr bin Al-`Aass, and it contained one-thousand Hadeeths.
2. The books of Sa`d bin `Ubaadah.
3. The book of Mu`aath bin Jabal.
4. The book of Abee Raafi`, the supporter of the Prophet, peace and blessings be upon him.
5. The journal of `Ali bin Abee Taalib.
6. The journal of Jaabir bin `Abdullaah Al-Ansaari.__________________________________________________ ______________
Footnote:
(1) Kuttaab Al-Wahi by Dr. Ahmad `Abdur-Rahmaan `Eesa, and Kuttaab An-Nabi, Salla-llaahu `alaihi wa sallam, by Al-A`dhami.

Examples of the writings of the Sahaabah

1. The book of Abu Bakr, may Allaah be pleased with him, to Anas bin Maalik, his worker in Bahrain, which begins with, “In the name of Allaah, the most merciful, the giver of mercy: This is the obligation of charity that the Messenger of Allaah, peace and blessings be upon him, ordered with, and what Allaah ordered His slave with”, and it is a long Hadeeth that was collected by al-Bukhari and others.

2. The book of `Umar, may Allaah be pleased with him, to `Utbah bin Farqad, his worker on Bahrain, Imaam Ahmad narrated from Abi `Uthmaan an-Nuhdi, who said, “We were with `Utbah bin Farqad, so `Umar wrote to him things narrating from the Prophet, peace and blessings be upon him..
And it was found in the base of `Umar’s sword a journal about the charity of as-Sawaa’im (1).

3. and al-Baraa’ bin `Aazib used to narrate Hadiths to the Taabi`een and they used to write his Hadeeth from the Prophet, peace and blessings be upon him; for on the authority of `Abdullaah bin Khanees he said, “I saw them with al-Baraa’ writing on their hands with cane.” (2)

4. And Anas bin Maalik used to dictate the Hadeeths to his students, until if the people overwhelmed him, he brought some journals of books and he layed them, and then he said, “These are hadeeths that I have heard and written from the Messenger of Allaah, peace and blessings be upon him, and I showed them to him.” (3)

5. And `Abdullaah bin Mas`ood had a book that has hadeeths, and it was with his son after that, for on the authority of Ma`n he said, “`Abdur-Rahmaan bin `Abdullaah bin Mas`ood brought out a book and he swore that it was the handwriting of his father.” (4)

6. And Mu`aawiyah bin Abee Sufyaan wrote to al-Mugheerah bin Shu`bah and said, “Write to me with something that you heard from the Messenger of Allaah, peace and blessings be upon him, so al-Mugheerah wrote to him [and mentioned], ‘That he (the Prophet, salla-llaahu `alaihi wa sallam) used to forbid Qeel and Qaal (gossip), asking many questions, and wasting money.” (5)

7. And al-Hasan bin `Ali used to tell his children and his brother’s children, “Learn, Learn, for indeed you are the youngsters of today’s people, and tomorrow you will be their elders, so whoever from among you does not memorize then let him write and keep it (meaning the writing) in his house.” (7)

8. And Ibn `Abbaas had some boards that he used to write on Hadeeths from the Sahaabah, and he ended up with a collection of many books and journals, and Salmaa, the wife of Abee Raafi`, the supporter of the Prophet, peace and blessings be upon him, said : “I have seen `Abdullaah Ibn `Abbaas come to my husband, Abee Raafi`, carrying wooden boards to write [on them] the hadeeths of the Prophet, peace and blessings be upon him.” (8) 9.  Ibn `Umar had some books; he would not come out of his house before looking at them. (9)10.  Samrah bin Jundub had a copy that had many hadeeths, that arrived with his son, Sulaimaan, and [as well as] al-Hasan al-Basree, and both of them narrated from it. (10)11. Sa`d bin `Ubaadah was one of those who obtained the nickname of “Kaamil” (complete man) in Madeenah before Islaam because of his knowledge in writing, and he had recorded many hadeeths in a book, and his son narrated from it. (11)12. Mu`aath bin Jabal had a book that contained some hadeeths, it ended up in the possession of Ibn `Aa’ith, and he had another book that went to Musa bin Talhah” (12)13. And Abee Raafi`, the supporter of the Prophet, peace and blessings be upon him, had a book that had hadeeths, he gave it to Abi Bakr bin `Abdur-Rahmaan bin Hishaam. (13) 14. And Ka`b bin `Amr had a collection of Hadeeth journals. (14)

15. The books of Abu Hurairah, may Allaah be pleased with him:
Abu Hurairah passed through two phases with regards to writing Sunnah, for he was abstaining in the beginning, and later he began writing, and in his house were many books; a number of his students narrated from him, such as Hammaam bin Munabbih and Muhammad bin Sireen and Sa`eed al-Maqbaree, and others. (15)

16. And Jaabir bin `Abdullaah had a journal that `Abdur-Razzaaq benefited from in his Musannaf . (16)

17. And Raafi` bin Khadeej had a collection of written Ahadeeth. (18)

18. And Sham`oon al-Azdee had journals that had his Hadeeths in them, and it is said that he is the first one who wrote on the surface of paper. (19)

These are examples from eighteen Sahaabis who wrote Ahadeeth, and it is enough proof of the many writings of the Sahaabah, and whoever wanted to examine he would find many [examples] other than these.

————————————-
1.  al-Kifaayah, 353
2. Jaami` Bayaan al-`Ilm, 1/81
3. Taareekh Baghdaad, 8/258
4. Jaami` Bayaan al-`Ilm, 1/42
5. Al-Bukhari Ma` al-Fat-h, 4/104, Hadeeth number (abbr. Ha.), 1477
7. Al-Kifaayah, 229, Taqyeed al-`Ilm, 1/91
8. Tabaqaat Ibn Sa`d, 2/123, and look to Saheeh Muslim, 1/7, and al-Kifaayah, 384
9. Al-Aadaab Ash-Shar`iyyah, 2/125
10. Tabaqaat Ibn Sa`d, 7/115, and, Tathkirah al-Huffaadh, 2/268, 4/236
11. Al-Umm, 7/112, and, Mashaaheer `Ulamaa’ al-Amsaar, 130
12. Musnad Ahmad, 5/228, and, Seerah Ibn Hishaam, 886, 956
13. Al-Kifaayah, 39
14. Look to: Dalaa’il at-Tawtheeq al-Mubkir, 425
15. Look to: Saheefat Hammaam, 27, and, Dalaa’il at-Tawtheeq, 436
16. Look to: Saheefat Hammaam, 27, and, Sunan At-Tirmithee, 6/52
18. Dalaa’il at-Tawtheeq, 452
19. Al-Isaabah, 2/156
 

Translated from “Hujjiyat as Sunnah” by Dr Houcine Chouat, with slight editing.

Quran tells us to follow the Sunnah (Hadith) = Obey the Messenger

1st point = Obediance of the Prophet (sallallahu alayhi wa sallam)

• Obey Allah, and obey the Messenger, and beware (of evil): if ye do turn back, know ye that it is Our Messenger’s duty to proclaim (the Message) in the clearest manner. (5: 92).
• O ye who believe! obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination. (4: 59).
• Say: “Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance.(24: 54).
• And whoever obeys Allâh and His Messenger, Allâh shall admit him in the Gardens underneath which rivers flow. (4:13)
• And whoever obeys Allâh and His Messenger, he has won a great success. (33:71)
• And we sent no messenger, but that he should be obeyed by the leave of Allâh. (4:64)

These are only a some of the verse ordering to obey the Messenger of Allah :s:

They are many.

Now, you might say:

“that is not evidance for following his sunnah, obeying the prophet (sallallahu alayhi wa sallam) means obeying what is in Quran that he came with from Allah”

That is incorrect, becasue the Quran is Allah’s words not the Prophets (sallallahu alayhi wa sallam) words, so obeying the what is in the Quran is obeying Allah ‘azza wa jal.

It can’t mean obeying the Prophet (sallallahu alayhi wa sallam) because it is not his words, so it is not his commands.

Here is a scenerio to make it more clear:

Ms A. told Ms B. : ” Your mother says: clean your room or no watching TV for a whole month”.

Ms. B goes and cleans her room.

Now Ms. B cleaning her room was obediance to who? her mother or Ms A.?

of course she would be obeying her mother, because her mother is the one who ordered her to clean her room, Ms. B is just a conveyer of the mother’s words\her orders.
But, when the Prophet (sallallahu alayhi wa sallam) himself (with his words) orders the believers to do something or forbids them from something, then doing what he says would be called obediance to him, because the words are his.

There are even more clear evidances for that, which I will put in next post insha Allah.

also, u notice in some verses, the word “obey” is repeated, first “obey Allah” then “obey” again before mentioning the Prophet sallallahu alayhi wa sallam, which is to stress that we must obey the Messenger himself, in what he tells us.

Point 2

Sunnah is revelation from Allah

1. The Prophets commands by his words are revelation itself, and they are the commands of Allah by meaning sent down to the Messenger to be delivered to the believers by the Messenger’s words.So the Quran is revelation by meaning and wordand the Sunnah is revelation by meaning only.
   Evidance of that is:And whoever obeys the Messenger, thereby obeys Allâh. (4:80)
   It is obediance to Allah because:

1. Allah has commanded us in Quran to obey the Messenger, so obeying him would be obeying Allah’s command
2. The Prophet’s (sallallahu alayhi wa sallam) teachings are not from himself, but from Allah, He is the one who tought him to teach the believers, so obeying the Prophet’s teachings would be obeying Allah.

Also, some points regarding this

1. The Messenger of Allah would not make up his own commands, and he wouldn’t know what Allah wants us to do unless Allah tought him what He wants, and to say that the Messenger of Allah made up things from himself without the command of Allah, would be saying that the Messenger of Allah betrayed the Message and that Allah choose an untrustworthy man to deliver His message, and that would be an attack on Allah and His Messenger sallallahu alayhi wa sallam.
2. The Messenger is sent to deliver the book and explaing it to the people, and Allah states clearly that he sent Prophet Muhammad sallallau alayhi wa sallam to explain to people what Allah has sent to themAnd We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Qur’ân), that you may explain clearly to men what is sent down to them, and that they may give thought. (16:44)

Also, check the part of the ayah that is in color blue (above)

Pillars of the Correct Ubudiyah (servitude)

Pillars of the Correct Ubudiyah

Ibadah centers around three pillars; love, fear and hope. Verily, Ibadah comprises of all these; love with humbleness, fear with hope. Allah says describing His believing slaves, ‘whom He will love and they will love Him.’ [Soorah al-Maida (5):54] and, ‘But those who believe, love Allah more (than anything else).’ [Soorah al-Baqarah (2):165] He said describing His Messengers and Prophets, ‘Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.’ [Soorah al-Ambiya (21): 90]

Some of the Salaf have said, ‘He, who worships Allah with love alone is a Zindeeq (heretic). He, who worships Allah with hope alone, is a Murjee, and he, who worships Him with fear alone, is a Hurooree (meaning from the Khawarij). He, who worships Allah with love, fear and hope, is a Mumin Muwahhid. Shaikhul-Islam Ibn Taymiyyah has mentioned this is his essay, ‘al-Ubodiyah,’ and he also said, ‘Thus, the Deen of Allah is worship, obedience and submission to Him. As for Ibadah, its original meaning also denotes lowliness and submission. One says, ‘a pathway that is mu’abbad,’ i.e. it has become smoothed out because of being treaded upon. However, the Ibadah that has been enjoined (upon us) encompasses the meaning of submission along with the meaning of love. It embodies the utmost degree of submission to Allah through utmost degree of love to Him… One who submits to a person whilst possessing hatred for him is not an aabid (worshipper) of him and if he was to love someone and at the same time does not submit to him, he is likewise not an aabid of him, as is the case of a man who loves his child and friend. Consequently, only one of the two (qualities) is not sufficient as far as the Ibadah of Allah is concerned. Rather, it is necessary that Allah be the most beloved above all else to the abd (the slave) and that he holds Allah to be the greatest of all. Indeed, none other than Allah deserves total love and submission….’ [end quote] [See, Majmoo at-Tawheed an-Najdiyah, p.549]

These are the pillars of al-Ubudiyah.  Al-Allamah Ibnul-Qayyim (rahimahullah) said in Nuniyyah:

‘Worship of Allah is utmost love for Him,
along with the worshipper’s submission,
these are the two axis (Qutban), upon which the orbit of Ibadah revolves.
And it does not revolve until the axis are established,
And that which causes it to turn is the command of the Messenger,
Not desires, soul or Shaytan.’

He (rahimahullah) likened the revolution of worship to be upon love and submission for the beloved, i.e. Allah, to the revolution of a celestial body upon its axis. And he mentioned that the revolution of worship is by the command of the Messenger and what he has ordered, and not desire, and what the soul orders him or the Shaytan,  because this is not worship. So, what the Messenger has ordered revolves the orbit of worship,  not innovations,  desires or blind-following of the forefathers.

Misunderstandings in defining al-Ibadah (worship)

Ibadah is Tawqeefiyah:  Meaning nothing can be legislated concerning it except with a proof from the Book and the Sunnah and that which is not legislated by Allah is considered a rejected innovation as the Messenger of Allah (sallalalhu alaihi wa-sallam) said, ‘Whoever performs an action that is not ordered by us is rejected.‘ [Agreed upon] meaning the action is rejected and not accepted, rather it is written as a sin because it is disobedience and not obedience. The correct Manhaj of performing the legislated worships is moderation between being easy and lazy and harshness and extremism. Allah says to His Messenger, ‘So stand you firm and straight as you are commanded and those (your companions) who turn in repentance (unto Allah) with you, and transgress not (Allah’s legal limits).’ [Soorah Hud (11): 112]  In this noble verse, the correct Manhaj to perform worship has been mentioned, which is to adhere to moderation, without negligence or extremism, according to the legislation, ‘as you are commanded.’ Then he reinforced this by His Saying, ‘and transgress not (Allah’s legal limits).’  Transgression is to go beyond bounds due to harshness and stubbornness and this is exaggeration.  When the Messenger of Allah (sallalalhu alaihi wa-sallam) found out that three Companions, who considered their deeds insignificant, such that one of them said, ‘I will fast and not break my fast.’ And another said, ‘I will pray and not sleep.’ And the third said, ‘I will not marry women.’ The Prophet (sallalalhu alaihi wa-sallam) said, ‘As for me then I fast and break my fast and I marry women, so whoever turns away from my Sunnah is not from me.’ [Agreed upon]
   There are two differing groups of people regarding the issue of beliefs:

The first group fell short in their understanding of Ibadah and became lenient in performing it until they cancelled out many forms of worship, and reduced the meaning of worship to certain actions, and some rituals that are performed in the mosques. According to them worship does not stretch over the house, office, workshop, streets, neither in their dealings, politics, in seeking judgment to their dispute, nor in any other aspect of life. Yes, the mosque has a virtue, and it is obligatory to perform five daily prayers in it, but worship envelopes all aspects of a Muslim’s life - inside the mosque and outside it.

The second group overstressed in implementing worship to the extent of exaggeration; they raised the Mustahabb (recommended) actions to the level of Wajib (obligatory), and prohibited some Mubah (permissible actions), and declared deviant and mistaken those people, who disagreed with their Manhaj (way) and proved their understanding to be incorrect.And the best guidance is the guidance of Muhammad (sallalalhu alaihi wa-sallam) and the worst of affairs are the newly invented matters.

Taken from As-Sunnah Newsletter

Al-Ibadah (worship in Islam) : Its Meaning and what it comprises

Meaning of al-Ibadah: The basic meaning of al-Ibadah is humility and submission. In the Sharee’ah, it has numerous definitions, but their meaning is one. From them are;
- It is to worship Allah in conformity to what He has ordered upon the tongues of His Messenger.
- It is utmost submission with utmost love for Allah.
- A more general meaning of al-Ibadah is that it is a comprehensive term for everything that Allah loves and is pleased with from speech and actions inwardly and outwardly.

Worship is categorized as worship of the heart, tongue and limbs. Fear, hope, love, reliance, desire, reverence are worships of the heart. Tasbeeh, Tahleel, Takbeer, thanking Him by the tongue and heart are worships of the heart and tongue. Salaat, Zakaat, Hajj are worships of the limbs and heart. There are many other worships of the heart, tongue and limbs.

It is for the purpose of Ibadah that Allah brought into existence all the creation. Allah says, ‘And I (Allah) created not the jinn and humans except they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allah is the All-Provider, Owner of Power, the Most Strong.’ [Soorah adh-Dhariyat (51): 56]

Allah informs us (in this verse) that the wisdom behind creating the Jinn and humans is that they establish His worship. However, Allah is not in need of their worship, but they are in need of Him due to their penury before Him, so they (ought to) worship Him in compliance with His Sharee’ah.
So, he, who does not worship Allah is arrogant.
He, who worships Him and others with Him is a Mushrik (one, who associates partners with Allah).
He, who worships Him by other than what He has legislated is a Mubtadi (an innovator).
And He, who worships Him with that which He has legislated is a Mumin (believer) and Muwahhid (one who establishes Tawheed in its correct manner).

Forms of Ibadah and what it Comprises
Ibadah has many forms, and it includes all forms of outward obedience of the tongue and the limbs and inward obedience of the heart, like remembrance of Allah, Tasbeeh, Tahleel, reciting the Qur’aan, Salaat, Zakaat, Siyam, Hajj, commanding the good and forbidding the evil, doing good to the relatives, orphans, poor and travelers. Similarly, love of Allah and His Messenger, fear of Allah and returning to him, sincerity in the Deen, (Sabr) being patient with His Rule and (Radaa) being pleased with His Decree, (Tawakkul) reliance upon Him, (Rajaa) hope in His Mercy, (Khauf) fear from His punishment (are worships of the heart). Thus, Ibadah includes all the actions of a Mumin (believer), if he intends to worship Allah with them or that which aids this purpose, even his habit (qualify to come under worshipping Allah) if he intends to worship Allah with them, like sleep, food, drink, buying and selling, seeking provision and marriage. Thus, all actions if accompanied by a good intention, develop into worship and worship is thus, not limited to the known rituals.

Taken from As-Sunnah Newsletter

 

Sunnah and Bid’ah

Sunnah and Bid’ah

The Straight Path has been laid out. Our job is only to follow it, not to try to discover new paths.

By Khalid Baig

Once some Jewish scholars said to Sayyidna Umar bin Khattab, Radi-Allahu unhu, “The Qur’an contains a verse that if it had been revealed to us, we would have designated a day to celebrate its revelation.” Upon enquiry they mentioned the verse: “This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion.” [Al-Maida 5:3] “Yes, I know, the time and place when it was revealed,” he replied.

Indeed it was a historic day. It was the day of Arafa during the farewell Hajj of Prophet Muhammad . This verse announced the completion of a historic process that had started with the coming to earth of Sayyidna Adam, alayhi salam. Allah sent His guidance with him and informed him that in the generations to come there would be additional messengers. The process continued through the 124,000 prophets who were sent to different lands at different times. It culminated with the coming of the Last Messenger, Muhammad . He received revelations over a twenty-three year period. Then during the Farewell Hajj, on the plain of Arafat, in the presence of nearly 150,000 companions, this verse announced that it was all done!

The full significance of this message must never escape us. Islam is unlike all previous revealed religions in one crucial respect. All of them came with expiration dates. Islam has none. The Guidance from Allah had been completed. The religion had been perfected. There would be no new message, no new prophet, no new Shariah, and no new command until the Last Day! The Straight Path has been laid out. Our job is only to follow it, not to try to discover new paths. In Jumuah khutbahs this Ummah has been repeating the hadith: “I warn you of the newly invented matters (in the religion), and every newly invented matter is bid’ah, and every bid’ah is misguidance, and every misguidance is in the Hellfire.” (an-Nasaa’ee)

In Islamic terminology, Sunnah and Bid’ah are antonyms. Sunnah literally means path, and it is the path shown to us by the Prophet . This includes the Shariah teachings derived from Qur’an, Hadith, the consensus of the companions, and the ijtehad of the qualified imams. Bid’ah means adding or changing articles of faith or religious practices. It can take many forms. One may change the occasion of a prescribed act, thereby extending it to occasions for which it was not meant. One may add restrictions on a desired act that the Shariah had not imposed. One may change the style or form of such an act. One may start doing something collectively that was to be performed individually. Or one may change the Shariah status of an act from permissible to mandatory. Of course, one may also add a ritual where none existed. These are all forms of bid’ah. They are all forbidden.

Bid’ah is like fake currency that tries to drive out the good currency. By design it has the appearance of a virtuous religious act. But it lies outside the Shariah. So do its sources, which, in a great number of cases can be traced to non-Islamic influence from surrounding communities with which Muslim communities historically came into contact. Hence the telltale signs that set it apart from Sunnah. First, bid’ahs normally vary from region to region— and over time— revealing their local, non-Islamic source. This is unlike the genuine religious practices that maintain the same form everywhere. No matter where he comes from, a follower of, say, Hanafi Fiqh, will be offering salat in exactly the same way, right down to the minutest detail - like when to raise the index finger. In contrast, the bid’ah practices surrounding, marriage or death in the Indo-Pak subcontinent vary from those in Arabia or Africa.

Second, the bid’ah practices are largely transmitted through oral tradition. Many of these have a pseudo-legal, ritualistic framework of their own, but one would be hard pressed to find it in the standard legal texts! Rather it lives in the folklore. Example: consider the practice of shaking hands after finishing the salat. Open the chapter on salat in your fiqh book. It lists all the steps, in great detail, involved in offering salat. Does it mention the handshake as well? No. The handshake comes from folklore, not from an authentic text, a clue that it may be a bid’ah, which it is. Similarly consider the rituals normally performed upon the death of a person. Again the fiqh books describe in great detail how the funeral and burial should be done. But do they also mention that on the third day (or the tenth or the fortieth), a gathering should be arranged where participants should recite the Qur’an for the benefit of the deceased and after which they should be served with dinner? Again the answer is no. Again the reason is that all of these common practices are not part of the Shariah. They are an addition or bid’ah.

One factor that helps the propagation of bid’ahs is the attitude that treats religion as hobby rather than as the serious business of submitting to the command of Allah A. Pure submission may be “boring.” It demands sacrifice. Bid’ahs are fun. On top of that they “promise” reward in the Hereafter. This makes the bid’ah more deadly than ordinary sins. From an act we know to be a sin, we can repent. But how can one repent from a wrong that he considers to be right?

But in reality bid’ahs are a tremendous burden. Islamic teachings are simple and easy and life would be much simpler if all bid’ahs were removed from it. When a person dies, Islam teaches that others should be providing food to the bereaved family. Bid’ah requires the exact opposite, that the bereaved should feed all the visitors―a widespread practice in the Muslim communities in Asia. Other bid’ahs are also like that. A burden. And the burden in the Hereafter will be much bigger, for “every bid’ah is in the Fire.”

See more on what bid’ah in Islam is in (Bidah - Innovation) category,  you will find the list of categories on your right side.

Cursing is prohibited

Muslims should neither curse nor imprecate each other with words such as, ‘May the Curse of Allah be upon you,’ or ‘I wish you to burn in Hell-fire,’ etc.
Narrated Samurah Ibn Jundub (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘Do not curse one another, invoking curse of Allah or Wrath of Allah or the fire of Hell.’ [Abu Dawood, at-Tirmidhee]

To curse a Muslim is akin to killing him. Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘Cursing a believer is like murdering him.’ [Agreed upon]The act of cursing is such that one who does it can himself become a recipient of it.

Narrated Abu Darda (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘When a person curses (La’nah; to ask that something be deprived of Allah’s Mercy) somebody or something, the curse goes up to the heaven and the gates of the heaven are closed. Then it comes down to the earth and its gates are closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed, if he or it deserves to be cursed; otherwise, it returns to the person, who uttered it.’ [Abu Dawood] Allah’s Messenger (sallallahu aliahi wa-sallam) also warned, ‘Those who frequently resort to cursing would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.’ [Saheeh Muslim]

It is not allowed to curse, disgrace or humiliate even a sinner because in doing so, one helps the Shaytan, who is avowed to disgrace and humiliate Muslims before Allah. Narrated Abu Hurayrah (radhi allahu anhu), ‘A drunkard was brought to the Prophet (sallallahu aliahi wa-sallam). He (r) said, ‘Give him a beating.’ Then some beat him with their hands, some with their shoes, and some with (a folded) piece of cloth. When he left, someone said to him, ‘May Allah disgrace you!‘ The Prophet (sallallahu aliahi wa-sallam) said, ‘Do not help Shaytan overcome him by uttering such words.’ [Saheeh al-Bukharee]

Moreover, it is incorrect to curse a sinner because perhaps, the person may have sought Istagfar (seek forgiveness for one’s sins) and Allah, the All-Forgiving, may have forgiven the person for his transgression. It is related in Saheeh Muslim that during the time of Allah’s Messenger (sallallahu aliahi wa-sallam), when a woman was being punished for the sin of adultery, her blood spurted upon Khalid Ibn Waleed (radhi allahu anhu), who swore at her. Thereupon, the Prophet (sallallahu aliahi wa-sallam) said, ‘Khalid, be gentle. By Him, in Whose Hand is my life, she has made such a repentance that even if a wrongful tax collector were to repent, he would have been forgiven.’ He (sallallahu aliahi wa-sallam) then prayed over her and she was buried. Therefore, the right conduct would be to pray for his or her guidance and refrain from any critique, cursing or humiliation.

Even the deceased Muslims should not be censured or condemned for their wrongdoings, for, they have reached their end and they are receiving the return of their deeds in the Hereafter. Aa’isha (radhi allahu anha) narrated, ‘The Messenger of Allah (sallallahu aliahi wa-sallam) said, ‘Do not abuse the dead, because they have attained that which they had forwarded (i.e., their deeds, good or bad).’ [Saheeh al-Bukharee]

Taunting is prohibited
Taunting is to insult, reproach mockingly or disgrace someone, for e.g. with reference to his lineage, appearance or shortcoming. Narrated Ibn Mas’ood (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘A true believer is not involved in taunting, or frequently cursing or in indecency or abusing.” [At-Tirmidhee]Abusing is prohibited
Narrated Abu Hurayrah (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘When two persons indulge in abusing each other, the beginner will be the sinner, so long, as the oppressed does not transgress the limits.’ [Saheeh Muslim]
This Hadeeth tells us that if a Muslim abuses another and says unfair things about him and in return, the recipient also abuses him and says unfair things to the same extent, then the entire burden of the sin of abusing lies upon the person who initiated the quarrel. However, if the one, who is wronged, exceeds the limits in revenge, then he will also be guilty to the degree of his excess. Thus, even though, revenge is permissible, it is better to forgive and be patient

Taken from As-Sunnah Newsletter