Learning our Deen (Islam)

November 6, 2008

The Agreed Upon Types of Tawassul

Filed under: Beginner, Ibadah - worship — Tags: , , , — Um Abdullah M. @ 7:14 pm

The types of tawassul that are permissible, with no dispute amongst the scholars, are:

1. Tawassul through the beautiful Names and exalted Attributes:

Allah said – translation of the meaning-  And (all) the Most Beautiful Names belong to Allâh, so call on Him by them. [Al A’raf (6):180]

Examples of this type of tawassul are found in the Quran and Sunnah:

  • Allah said, “And he said: ‘My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.’” [An Naml (27): 19]
  • The Messenger of Allah (peace be upon him) entered the mosque and saw a man who had finished his prayer, and was reciting the tashahhud saying:
    O Allah, I ask You, O Allaah, the One, the Single, the Self Sufficient Master Who needs none, but all have need of (Him), Who does not beget, nor was He begotten, nor is there any like Him…, that You forgive me my sins, indeed You are the Most forgiving, the Most Merciful’. ” [Sunan Abu Dawud : Book 3 Hadith 980]
  • The Messenger of Allah (saw) said:
    Whoever becomes greatly troubled or saddened and says: ‘ O Allaah I am Your slave, son of Your male slave and female slave. My forelock is in Your Hand. Your judgement is continually operative upon me. Your sentence concerning me is just. I ask You by every name which is Yours, with which You named Yourself, taught to anyone from Your creation, or sent down in Your Book, or which You kept to Yourself in the knowledge of the Hidden with You, that You make the Qur’aan the spring of my heart, the light of my chest, the removal of my sadness and of my anxiety’ then Allaah will remove his anxiety and sorrow and replace it with joy…” [Musnad Ahmad; Ahmad Shakir said: Sahih 5\267]


2. Tawassul through the supplicator’s own good deeds.

Examples in the Quran and Sunnah:

  • “Those who say: ‘Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire.’” [Al Imran (3):16]
  • Our Lord! We believe in what You have sent down, and we follow the Messenger so write us down among those who bear witness (to the truth (i.e. Lâ ilâha ill-Allâh – none has the right to be worshipped but Allâh).” [Al Imran (3): 53]
  • The Prophet –sallallahu alayhi wa sallam- said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out for grazing (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” (Sahih Bukhari and Muslim)
  • Another example is: “O Allah I ask you by my love for your Prophet …..”;  Because loving the Messenger of Allah is a good deed.


3. Tawassul by the supplication of a righteous living person, by asking them to make dua for you.

If a Muslim falls into great difficulty or a great misfortune befalls him, and he knows that he has been very negligent with regard to Allaah, the Blessed and Most High’s, rights upon him, so he wishes to use a strong means of drawing nearer to Allaah. So he goes to a man whom he believes to be righteous and asks him to supplicate to his Lord for him that He (Allaah) should relieve his distress and remove what had befallen him.

Examples from the Sunnah and the actions of the Sahabah (companions of the Messenger sallallahu alayhi wa sallam)

  • Anas b. Malik reported that a person entered the mosque through the door situated on theside of Daral-Qada’ during Friday (prayer) and the messenger of Allah (may peace be upon him) was delivering the sermon while standing. He came and stood in front of the Messenger of Allah (may peace be upon him) and said: “Messenger of Allah, the camels died and the passages were blocked; so supplicate Allah to send down rain upon us.”The Messenger of Allah (may peace be upon him) raised his hands and then said: (O Allah, send down rain upon us; O Allah, send dowp rain upon us; O Allah, send down rain upon us.)
    Anas said:
    By Allah, we did not see any cloud or any patch of it, and there was neither any house or building standing between us and the (hillock) Sal’a. There appeared a cloud in the shape of a shield from behind it, and as it (came high) in the sky it spread and then there was a downpour of rain. By Allah, we did not see the sun throughout the week. Then (that very man) came on the coming Friday through the same door when the Messenger of Allah (may peace be upon him) was standing and delivering the sermon. He stood in front of him and said: “Messenger of Allah, our animals died and the passages blocked. Supplicate Allah to stop the rain for us. ”

    The Messenger of Allah (may peace be upon him) again raised his hands and said: (O Allah, let it (rain) fall in our suburbs and not on us, O Allah (send it down) on the hillocks and small mountains and the river-beds and at places where trees grow.)
    The rain stopped, and as we stepped out we were walking in sun- shine. He (the narrator) said to Sharik: I asked Anas b. Malik if he was the same man. He said: I do not know. [ Sahih Muslim: Book 4: Hadith 1955]

  • Narrated Anas: Whenever drought threatened them, ‘Umar bin Al-Khattab, used to ask Al-Abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain.

Ibn Hajar Al Asqalani –rahimahu Allah- said :

“And az-Zubair bin Bakkar showed in the ansab the description of the duaa of al-Abbas in this incident and the time in which that happened.
He narrated with his isnad that al Abbas, when Umar did istisqa’ through him, said: ” “O Allah, truly no tribulation descends except because of sin, nor is lifted except with repentence. The people have turned to you by means of me because of my position in relation to your prophet, and here are our hands [raised up] towards you – despite our sins – and our forelocks in repentence, so send down water for us.” Whereupon the sky let down water as thick as ropes.”

Then he said:

And we benefit, from the story of Al Abbas, the recommendation (istihbab) of seeking intercession by the pious and the family of the Prophet sallallahu alayhi wa sallam.” [Fath al Bari]


Salim bin ‘Amer Al Khaba’iri reported: That the sky withheld all its rain, so Mu’awiyah ibn Abi Sufyan and the people of Damascus went out to pray for rain. So when Mu’awiyah sat upon the minbar he said: ‘Where is Yazid ibn al-Aswad al-Jurashi?’ So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him and he ascended the minbar and sat at his feet. Then
Mu’awiyah said: “O Allaah we are today asking the best and most noble amongst us to supplicate to You for us, O Allaah today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us,” “O Yazeed raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then very quickly rain-clouds like a large shield came quickly from the west, and the wind blew and it rained so profusely that people could hardly reach their houses.
[Sharh Usool I’tiqad Ahlus-Sunnah by Al Lalika’i]; Ibn Hajar al Asqalani said: “Abu Zur’ah Ad-Dimashqi and Ya’qub bin Sufyan narrated in their tarikh, with a sahih chain, through Salim bin ‘Amer ….” [al Isabah fi Tameez As Sahabah]


The Meaning of Tawassul and Wasilah (Link)



The Meaning of Tawassul and Waseelah

Filed under: Beginner, General, Ibadah - worship, Quran, tafsir — Tags: , , , , , — Um Abdullah M. @ 5:20 pm


 The word Tawassul comes from the word “Al Wasila

Definition of Al Wasila

Al-Khalil bin Ahmad (100-170 H.) said in “al Ayn”:

Wassaltu to my Lord Wasilatan, means: I did a deed that by which I drew near to Him. And I did tawassul to someone by a book or a relative, means that I sought means of approach to him by it.

Labeed said:

‘I see that the people do not know the value of their affair,
where as every religious person seeks to draw nearer to Allaah.’

Isma’il bin Hammad al Jawhari (d. 393 H.) said in “As-Sihah fi Al-Lughah”:

Al Wasila: That by which one draws near to another”.



Al wasilah ” by this meaning is found in the Quran:

O you who believe! Fear Allah and seek al wasilah to Him. (5:35)

Its tafsir (interpretation) :

Tafsir Imam At-Tabari (d. 310 H.) He says: and seek nearness to Him by performing the acts that please Him.

Tafsir “Bahr al Uloom” by Abul Layth As-Simirqandi (d. 375 H.) It means: seek nearness and virtue by the good deeds.

Tafsir Ibn Kathir (d. 774 H.) : Ibn `Abbas said that Wasilah means `the means of approach’.
Mujahid, Abu Wa’il, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Ibn Zayd and others gave the same meaning for Wasilah.

Qatadah said that the ayah means, “Seek the means of approach to Him by obeying Him and performing the acts that please Him.”

And there is no disagreement amongst the mufassireen on what those Imams said.



Thus the general meaning of Tawassul is to seek nearness to Allah through performing good deeds.
As for the specific meaning of Tawassul, it is to hope for and seek the answering of one’s duaa (supplication).


The Agreed Upon Types of Tawassul



March 31, 2008

Al Ihsan – A Must Read

Filed under: Beginner, Ibadah - worship, Tazkiyah — Um Abdullah M. @ 4:04 pm

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.

August 8, 2007

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

Filed under: Beginner, General, Hadith-Hadeeth — Um Abdullah M. @ 9:42 pm

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.
__________________________________________________ ______________
(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.

August 6, 2007

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

Filed under: Beginner — Um Abdullah M. @ 8:34 pm

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)

July 28, 2007

Pillars of the Correct Ubudiyah (servitude)

Filed under: Beginner, Ibadah - worship — Um Abdullah M. @ 6:34 pm

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)

Filed under: Beginner, Ibadah - worship — Um Abdullah M. @ 6:25 pm

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

Filed under: Beginner, Ibadah - worship — Um Abdullah M. @ 6:21 pm

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


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