Learning our Deen (Islam)

September 19, 2007

The Wisdom Behind Creating Evil, Iblees (Satan), Pain ..etc.

Filed under: General — Um Abdullah M. @ 6:08 pm

The Wisdom Behind Creating Evil, Iblees (Satan), Pain ..etc.

By Lorna Chepkwony

A student at AIU (American International University)

 

          In calamities, trials, tribulations, pain, disease there lies many benefits that vary in accordance to the individual and also vary in degrees of relevance.  Allah Subhanahu wa Taala tells us:

 

            Allah burdens not a person beyond his scope.  He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.

Surah Al-Baqarah:286

            With the onset of calamities comes the realization of the greatness of Allah’s Lordship and His all-encompassing power.  All of mankind is in need of Allah Subhanahu wa Ta’ala and He is constantly engaged in fulfilling the needs of the entire creation.  He causes rain to fall in one part of the world and causes another part to experience severe drought – all this in a bid to test and try mankind to see who indeed will realize the might and power of the Most High and therefore worship Him alone.

 

            Humans are the slaves of Allah Subhanahu wa Ta’ala and He is our Lord.  Servitude entails humility and dejection, although not all of mankind accepts this concept, especially not the arrogant and those who wallow in disbelief and ignorance.  It is to this that the saying of Allah aza wa jal, points to,

 

            Those who, when disaster strikes them, say, ‘we belong to Allah and to Him will we return’.

Surah Al-Baqarah:156

 

            They acknowledge that they belong to Him, that they are but lowly servants of His, that they will return to Him for judgment and are subject to His decree and regulation.  They know that there is no way of escape from Him nor is there any refuge except in Him.

 

            When one experiences hardship, the realization that he or she cannot suppress the hardship except by turning to Allah Subhanahu wa Ta’ala and acknowledging the fact that there is no one to depend on to remove it except Him, brings about  a sincerity for Allah, Subhanahu wa Ta’ala.

 

            And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He bring them safely to land, behold, they give a share of their worship to others.

Surah Al-‘Ankabut:65

            And when harm touches you upon the sea, those that you call upon vanish from you except Him (Allah Alone).  But when He brings you safe to land, you turn away (from Him).  And man is ever ungrateful.

Surah Al-Isra’:67

            Ibn Kathir in His Book of Tafsir as regards the above verse, (17:67) said: ‘Ikrimah bin Abu Jahl fled from Allah’s Messenger sallallahu alayhi wa sallam at the time when Makkah was conquered.  He rode over the Red Sea to cross over to Ethiopia, but as they proceeded, a heavy stormy wind overtook their boat, and huge waves came to them from all sides, and they thought that they are encircled therein.  The people of the boat said to one another: “None can save you except Allah.  So invoke Him (Allah)(by making your faith pure for Him Alone and none else) to deliver you safe (from drowning).”  ‘Ikrimah said to himself, “By Allah if none can benefit in the sea except Allah (Alone) then no doubt none can benefit over the land except Allah (Alone).  O Allah! I promise You that if you delivered me safe from this, I will go and put my hands in the hands of Prophet Muhammad and surely, I will find him full of pity, kindness and mercy.”  So they were delivered safe (by Allah), and returned to their seashore and came out of the sea. ‘Ikrimah then proceeded to Allah’s Messenger, Muhammad sallallahu alayhi wa sallam, narrated his story, embraced Islam (just as he promised Allah), and became a perfect Muslim.  (Tafsir ibn Katheer).

            Facing calamities can cause one to turn to Allah Subhanahu wa Ta’ala in repentance – ‘rushing to do that which would please his Lord, turning back to Him at every moment and foremost in doing that which He loves’.1

            When harm touches man he calls upon his Lord, turning in repentance to Him.

Surah Az-Zumar:8

            Calling upon Allah Subhanahu wa Ta’ala is a mark of servitude and exemplifies it.  Submissiveness and supplication are a show of a person’s need of Allah and expresses his inability to change any matter himself or having any power or ability.

 

            Calamities can also bring about training in forbearance, the ranking of which differs in accordance to the magnitude of the calamity. A display of forbearance at the onset of the severest calamities is ranked highly as far as attaining the pleasure of Allah Subhanahu wa Ta’ala for this is a manifestation of being pleased with whatever He, in His unquestionable Wisdom, has decreed.

 

            The patient and steadfast will be repaid their wages in full without reckoning.

Surah Az-Zumar:10

The Messenger of Allah sallallahu alayhi wa sallam said,

           

            None has been given a gift better and more encompassing than patience.2

            Endurance of trials and tribulations patiently brings about expiation of sins and errors.

 

            Any disaster that strikes you is through what your own hands have earned and He pardons much.

Surah ash-Shura:30

The Messenger of Allah, sallallahu alayhi wa sallam, said,

 

            The believer is not afflicted with illness or hardship, even if it be a worry that troubles him or a thorn that pricks him, except his sins would be expiated as a result of it.3

            Blessings are never truly appreciated until one loses them.  Thus when one is faced with hardship, he attains an understanding of the greatness of blessing of ease and well-being.  The companions of the garden in Surah Qalam lost their garden, a punishment from Allah Subhanahu wa Ta’ala for their failure to attribute their possessions as being a blessing from Allah and thought themselves to be self-sufficient.  When they lost the garden, they turned back to Allah – repenting to Him and hoping that He would replace it with something better.

 

            Tribulation and hardship prevents one from evil, vanity, boastfulness, arrogance and oppression. If Nimrod had been a poor, weak, blind and deaf person, he would never have argued with Ibrahim concerning His Lord; however, he was deceived by his sovereignity:

 

            What about the one who argued with Ibrahim about his Lord, on the basis that Allah had given him sovereignity?

Surah Al-Baqarah:258

Similarly, Pharaoh declared that he is the Lord of the Egyptians the Most High, until when he faced the wrath of Allah Subhanahu wa Ta’ala which came in the form of drowning in the sea.  He uttered as such for he thought himself to be sovereign and he was only humbled when he faced a dire calamity.

 

            Shaytaan, who was evicted from Paradise for his disobedience of Allah out of sheer pride, is an enemy to mankind.  He whispers to him, causing weak man to divert from the obedience of his Lord.  If Allah thus guides man, he returns to Him in repentance, recognizing the attributes of Allah Subhanahu wa Ta’ala of being oft-forgiving and the Most Merciful.  Some of the salaf used to say, “Indeed I am disobeying Allah!  I know this because of the behavior of my wife and livestock.”   When a slave falls into sin, one of the punishments is that they encourage the Shayateen to grow bold against the sinner and consequently, they bombard him, equipped with temptation, whispers, making him afraid and harm him.  They go forward in opposition to him, causing the servant to forget.  His well-being lies within remembering Allah and his destruction will be the result of his forgetting.

 

            Indeed the enmity between man and Shaytan is old, commencing from the time that Adam (aleyhi salaam) was created – from the time he was ordered to prostrate to him.  Shaytaan refused, became arrogant and hence disobeyed his Lord.  His arrogance and pride led him to commit a whole host of sins, it made him expend every effort in misleading the children of Adam and made him beautify and embellish sins such that they accepted them and eagerly committed them.  Due to this, Allah aza wa jal, revealed the Books, sent the Messengers and enjoined His servants to various laws and admonitions in order to secure them from the evil of Shaytan.  Two groups emerged: the guided and the misguided.  The groups who were guided are the inhabitants of Paradise and the group who were misguided are the inhabitants of the Hellfire, and Allah aza wa jal did not create anything in vain.

 

            The above few wisdoms and benefits behind the creating of evil in general, are some of what cause mankind to be tried and tested, the highest level of severity being experienced by the Prophets.  They were accused of being insane, ridiculed and mocked at, called poets and degraded.  The Prophets and the righteous have always faced trials and tribulations, with each person being tried in proportion to his religion.  Some of them would be sawn in half but this would not cause them to renegade from their faith.  We ask of Allah Subhanahu wa Ta’ala to make us steadfast on His religion.

 

 

 Footnotes

1ibn al-Qayyim, Madarij as-Salikin[1/467]

2Bukhari [#1429] and Muslim [#1053] on the authority of Abu Said al-Khudri

3Bukhari [#5641] and Muslim [#2573]

 

Sources

v     The Noble Qur’an

v     Tafseer ibn Katheer

v     Trials and Tribulations, wisdom and benefits by al-Imam al-‘Izz bin ‘Abdi-s-Salam with an appendix from the work of ibn al Qayyim

v     The Decisive criterion between the Friends of Allah and the friends of Shaytan by Ibn Taymiyyah

v     Sins and their punishments by Ibnul Qayyim al-Jawziyyah
 

© Copyright, you don’t have permission to copy the article without mentioning the author.

 

September 16, 2007

Tafsir of verse-ayah (3:180) : “To Allah belongs the heritage of the heavens and the earth”

Filed under: Quran, tafsir — Um Abdullah M. @ 11:14 am

Allah azza wa jal said – translation of the meaning-: 
(And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah, with what you do, is [fully] Acquainted. ) H\K\saheeh translation (3:180)

A note before quoting the tafsir of the ayah:

“inheriting” that happens between humans is of things that they don’t “own”, it is things that belonged to someone else, and then after the “owners” death they “inherited” it.

but for Allah azza wa jal, everything is His (He owns it), and it belongs to Him, he is al Malik, everything is Allah’s “mulk”.

So for humans they are taking something that was not there’s at first, then they owned it after “inheriting” it, while Allah azza wa jal is taking something that is His, that belongs to Him, so it was His before and after “inheriting”.

Imam at Tabari rahimahu Allah said in his tafsir of ayah (3:180):

Rough translation:

(The tafsir of His saying : “and to God belongs the inheritance of the heavens and earth; and God is aware of the things you do

Abu Ja’far (at Tabari) said: Allah -jal thana’uhu- meant by that: that He is the alive that does not die, and He remains after the perishing of all of His creation.

and if one says: so what does His saying mean: “and to Him belongs the inheritance of the heavens and the earth” and “the inheritance“, that is known, is the transfering of the property\ownership from the owner to the inheriter, after his death, and to Allah is the dunya (this world) before the perishing of the creation and after it ?

It is said (to him): the meaning of that is what we described, His (Allah’s) describing of Himself with eternal existance, and His informing of His creation that He has decreed their perishing.

And because the property of the owner becomes inheritance after his death, so Allah azza wa jal said: “to Allah is the inheritance of the heavens and the earth” informing, by that, that the property of all of His creation is transfering to Allah (going back to Him) after their deaths, and that no one but will perish except Him (Allah), for He is the one when perishing all of His creation, and all of their property is removed from them, no one will remain for their property to go to except Him.

and the meaning of the ayah: “And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection” (3:180), after they perish (the niggard\greedy) and their property is removed from them, in the time that they don’t own anything, to Allah becomes its intheritance, and the inheritance of rest of His creation.

August 9, 2007

Hadeeth Collections from the First Century of Hijra

Filed under: Hadith-Hadeeth — Um Abdullah M. @ 10:15 am

Are There Any Early Hadiths?

M S M Saifullah & Imtiaz Damiel

© Islamic Awareness, All Rights Reserved.

1. Introduction
It is frequently claimed by the Christian missionaries that there are no hadith collections from the first century of hijra. According to them the first hadith collections were written around 250 years after hijra.
We will show the evidence of existence of hadith collections from first century of hijra.


 
2. Examples Of First Century Hadith CollectionsThe Sahifa Of Hammam bin Munabbih:  This is perhaps one of the earliest known hadith collections. Hammam bin Munabbih was a student of Abu Hurrairah and well-known among the scholars of the hadith to be trustworthy. According to the book Arabic Literature To The End of Ummayyad Periodt:

An example is the Sahifah of Hammam bin Munabbih, (d. 110/719), a Yemenite follower and a disciple of companion Abu Hurrayrah, (d. 58/677), from whom Hammam wrote this Sahifah, which comprises 138 hadith and is believed to have been written around the mid-first AH/seventh century.[1]

The author went on to say:

It is significant that Hammam introduces his text with the words: “Abu Hurrayrah told us in the course of what he related from the Prophet”, thus giving the source of his information in the manner which became known as “sanad” or “isnad”, i.e., the teacher of chain of teachers through whom an author reaches the Prophet, a practice invariably and systematically followed in Hadith compilations.[2]

We can see that of the 138 narrations in the Sahifa, 98 of them are faithfully witnessed in the later collections of al-Bukhari and Muslim, both through narrations of Abu Hurrairah and witnessing narrations from other Companions.
We also see that all but two of the narrations are found in one section of the Musnad of Imam Ahmad, again witnessing the preservation of hadith and that earlier works were faithfully rendered in later documents.[3]
Using the first century Sahifa of Hammam bin Munabbih as a “control group” Marston Speight compared it (i.e., the Sahifa) with about the 1500 variant readings of the same ahadith found in the collections of Ibn Hanbal (Musnad), al-Bukhari (Sahih) and Muslim (Sahih); the last three collections date from 3rd/9th century. Speight says:

… the texts in Hammam and those recorded in Ibn Hanbal, Bukhari and Muslim with the same isnad show almost complete identity, except for a few omissions and interpolations which do not affect the sense of the reports. On the other hand, the same ahadith as told by other transmitters in the three collections studied show a rich variety of wording, again without changing the meaning of the reports.[4]

Further he comments about the reports of Hammam found in the later compilations of Ibn Hanbal, al-Bukhari and Muslim by saying that:

… I have found practically no sign of careless or deceptive practices in the variant texts common to the Sahifa of Hammam bin Munabbih.[5]

In other words, it shows the meticuluous nature of hadith transmission as well as high moral and upright characters of the transmitters as well as collectors of the hadith; a fact that Islamic traditions had always asserted and now the western scholarship endorses it.

The Musannaf of `Abd al-Razzaq al-San`ani:[6]
An article by Harald Motzki appeared in the Journal of Near Eastern Studies that mentioned about the the Musannaf of `Abd al-Razzaq al-San`ani as a source of authentic ahadith of the first century AH. Since the article is quite huge (21 pages), we will deal with only the conclusions of the author.

While studying the Musannaf of `Abd al-Razzaq, I came to the conclusion that the theory championed by Goldziher, Schacht, and in their footsteps, many others – myself included – which in general, reject hadith literature as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important and a useful type of source.[7]

Some important hadith collections from second century of hijra are the following:[8]


The Muwatta’ of Malik bin Anas:
Malik bin Anas (d. 179/795) was the founder of Maliki school of jurisprudence. The Muwatta’ of Malik was compiled in mid-second century AH. It is not a corpus of hadith in a true sense but a collection of practices of people of Madinah.
Musannaf of Ibn Jurayj (d. 150 AH)
Musannaf of Ma`mar bin Rashid (d. 153 AH)
 

References
[1] A. F. L. Beeston, T. M. Johnstone, R. B. Serjeant and G. R. Smith (Ed.), Arabic Literature To The End of Ummayyad Period, 1983, Cambridge University Press, p. 272.
[2] ibid.
[3] More information can be obtained from the book Sahifa Hammam bin Munabbih: The Earliest Extant Work On The Hadith, 1979, M. Hamidullah, Centre Cultural Islamique.
[4] R. M. Speight, “A Look At Variant Readings In The Hadith”, Der Islam, 2000, Band 77, Heft 1, p. 170.
[5] ibid., p. 175.
[6] `Abd al-Razzaq b. Hammam al-San`ani (ed. Habib al-Rahman al-A`zami), Al-Musannaf, 1970-72, 11 Volumes, Beirut.
[7] H. Motzki, “The Musannaf Of `Abd al-Razzaq Al-San`ani As A Source of Authentic Ahadith of The First Century A.H.”, Journal Of Near Eastern Studies, 1991, Volume 50, p. 21.
[8] Beeston et al., Arabic Literature To The End of Ummayyad Period, op.cit, pp. 272-273

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.
__________________________________________________ ______________
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.

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)

August 1, 2007

AL-NASIKH WA AL-MANSUKH (regarding abrogation)

Filed under: Intermediate, Quran — Um Abdullah M. @ 5:22 pm

AL-NASIKH WA AL-MANSUKH

The revelations from Allah as found in the Qur’an touch on a variety of subjects, among them beliefs, history, tales of the prophets, day of judgement, Paradise and Hell, and many others. Particularly important are the ahkam (legal rulings), because they prescribe the manner of legal relationships between people, as Allah wishes them to be observed.
While the basic message of Islam remains always the same, the legal rulings have varied throughout the ages, and many prophets before Muhammad brought particular codes of law (shari’a) for their respective communities.
The Arabic words ‘nasikh’ and ‘mansukh’ are both derived from the same root word ‘nasakha’ which carries meanings such as ‘to abolish, to replace, to withdraw, to abrogate’.

The word nasikh (an active participle) means ‘the abrogating’, while mansukh (passive) means ‘the abrogated’. In technical language these terms refer to certain parts of the Qur’anic revelation, which have been ‘abrogated’ by others.
Naturally the abrogated passage is the one called ‘mansukh’ while the abrogating one is called ‘nasikh’.
The Qur’an on Naskh The principle of naskh (abrogation) is referred to in the Qur’an itself and is not a later historical development:

None of Our revelations do We abrogate or cause it to be forgotten, but We substitute something better or similar: knowest thou that God has power over all things?’ (2: 106). [Some however say that this refers to the revelations before the Qur’an, which have now been substituted by the Qur’an itself. See Mawdudi. The Meaning of the Qur’an, Lahore,
1967, Vol. I, p.102. note 109.]

How it came about When the message of Islam was presented to the Arabs as something new, and different from their way of life, it was introduced in stages. The Qur’an brought important changes gradually, to allow the people to adjust to the new prescriptions.
Example: There are three verses in the Qur’an concerning the drinking of wine. Wine drinking was very widespread in pre-Islamic times and, although a social evil, highly esteemed. The three verses which finally led to the prohibition of intoxicating substances were revealed in stages (4: 43, 2: 219; 5: 93-4).
Why it is important Knowledge of al-nasikh wa al-mansukh is important because it concerns the correct and exact application of the laws of Allah. It is specifically concerned with legal revelations:

 It is one of the important pre-conditions for explanation (tafsir) of the Qur’an.
 It is one of the important pre-conditions for understanding and application of the Islamic law (hukm,
shari’a).
 It sheds light on the historical development of the Islamic legal code.
 It helps to understand the immediate meaning of the ayat concerned.
Tafsir (explanation of the Qur’an) or legal ruling is not acceptable from a person who does not have such knowledge.

How do we know it?
As in the field of asbab al-nuzul, the information about al-nasikh wa al-mansukh cannot be accepted upon mere personal opinion, guesswork or hearsay, but must be based on reliable reports, according to the ulum al-hadith, and should go back to the Prophet and his Companions.

The report must also clearly state which part of the revelation is nasikh and which is mansukh.
Some scholars say that there are three ways of knowing about al-nasikh wa al-mansukh:

 Report from the Prophet or Companions.
 Ijma’ (consensus of the umma upon what is nasikh and what mansukh).
 Knowledge about which part of the Qur’an preceded another part in the history of revelation. [Qattan,
op.cit., p. 199]
Example:
Narrated Mujahid (regarding the verse):
Those of you who die and leave wives behind, they (their wives) shall await (as regards their
marriage) for four months and ten days (2: 234).
The widow, according to this verse, was to spend this period of waiting with her husband’s family, so Allah revealed: Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year’s maintenance and residence without turning them out, but if they leave (their residence) there is no blame on you for what they do with themselves, provided it is honourable (i.e. Lawful marriage) (2: 240).
So Allah entitled the widow to be bequeathed extra maintenance for seven months and 20 nights and that is the completion of one year. If she wished, she could stay (in her husband’s home) according to the will, and she could leave it if she wished, as Allah says: Without turning them out, but if they leave (the residence) there is no blame on you.
So the idea (i.e. four months and ten days) is obligatory for her. ‘Ata’ said: Ibn ‘Abbas said: This verse i.e. the statement of Allah … without turning one out … cancelled the obligation of staying for the waiting period in her late husband’s house, and she can complete this period wherever she likes.
‘Ata’ said: If she wished, she could complete her ‘idda by staying in her late husband’s residence according to the will or leave it according to Allah’s statement:

‘There is no blame on you for what they do with themselves.’
‘Ata’ added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow (in her dead husband’s house) so she could complete the ‘idda wherever she likes. And it was no longer necessary to provide her with a residence.
Ibn Abbas said: This verse abrogated her (i.e. the widow’s) dwelling in her dead husband’s house and she could complete the ‘idda (i.e. four months and ten days) (wherever she liked, as Allah’s statement says: …’without turning them out …’
[Bukhari, VI, No. 54.]
This report explains clearly which part of the revelation is nasikh and which is mansukh. Mujahid was one of the wellknown tab’iun and Ibn ‘Abbas was a Companion of the Prophet.

What is Abrogated?
According to some scholars the Qur’an abrogates only the Qur’an. They base their view on suras 2: 106 and 16: 101.
According to them the Qur’an does not abrogate the sunna nor does the sunna abrogate the Qur’an. This is, in particular, the view held by Shafi’i. [For details see Kitab al-risala, Cairo, n.d., pp.30-73; English translation by M. Khadduri, op.cit.,
pp. 12345; for a brief summary of Ash-Shafi’i’s views see also Seeman, K., Ash-Shafi’is Risala, Lahore, 1961, pp.53-85.]
Others are of the opinion that the Qur’an may abrogate the Qur’an as well as the sunna. They base their view on Sura 53: 34.

There is also the view that there are four classes of naskh:
 Qur’an abrogates Qur’an.
 Qur’an abrogates sunna.
 Sunna abrogates Qur’an.
 Sunna abrogates sunna.
[Qattan, op.cit, pp. 201-2.]

In this discussion, we shall only consider the abrogation in the Qur’an, and leave aside the abrogation in the sunna.

Three Kinds of Naskh in the Qur’an
[Ibn Salama, al-nasikh wa al-mansukh, Cairo, 1966, p.5.]
The scholars have divided abrogation into three kinds:

 Abrogation of the recited (verse) together with the legal ruling.
 Abrogation of the legal ruling without the recited (verse).
 Abrogation of the recited (verse) without the legal ruling.

For abrogation of the recited (verse) together with its legal ruling:
‘A’isha (Allah be pleased with her) reported that it had been revealed in the Holy Qur’an that ten clear
sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and
Allah’s apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur’an (and
recited by the Muslims). [34 Muslim, II, No. 3421.]

For abrogation of a legal ruling without the recited (verse):
‘O Prophet! We have made lawful to thee thy wives to whom thou has paid their dowers; and
those whom thy right hand possesses out of the prisoners of war whom God has assigned to
thee; and daughters of thy paternal uncles and aunts and daughters of thy maternal uncles
and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates
her soul to the Prophet if the Prophet wishes to wed her; – this only for thee and not for the
believers (at large);We know what we have appointed for them as to their wives and the
captives whom their right hands possess; – in order that there should be no difficulty for
thee and God is oft-forgiving, most merciful’ (33: 50).
‘It is not lawful for thee (to marry more) women after this, nor to change them for (other)
wives, even though their beauty attract thee, except any thy right hand should possess (as
handmaidens); and God doth watch over all things’ (33: 52).
This is one of the few very clear examples of naskh, though only concerning the Prophet specifically, since for Muslims in general the number of wives has been restricted to four. (Sura 4:3).

For abrogation of the recited (verse) without the legal ruling:
‘Abdullah bin ‘Abbas reported that ‘Umar bin Khattab sat on the pulpit of Allah’s messenger (may peace
be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and he sent
down the book upon him, and the verse of stoning was included in what was sent down to him. We
recited it, retained it in our memory and understood it. Allah’s messenger (may peace be upon him)
awarded the punishment of stoning to death (to the married adulterer and adulteress) and after him, we
also awarded the punishment of stoning. I am afraid that with the lapse of time, the people (may forget
it) and may say: We do not find the punishment of stoning in the book of Allah, and thus go astray by
abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s book for married men and
women who commit adultery when proof is established, or if there is pregnancy or a confession. [Muslim,
III, No. 4194; Bukhari, VIII, No. 816.]
The punishment of stoning for adultery by married people has been retained in the sunna, while it is not included in the
Qur’an .

The Abrogated Verses
There are, according to Ibn Salama, [Op cit., see pp.6-8 for the names of these suras.] a well-known author on the
subject:
 43 suras with neither nasikh or mansukh.
 6 suras with nasikh but no mansukh.
 40 suras with mansukh but no nasikh.
 25 suras with both nasikh and mansukh.

According to Suyuti’s Itqan there are 21 instances in the Qur’an, where a revelation has been abrogated by another.
He also indicates that there is a difference of opinion about some of these: e.g. 4: 8, 24: 58, etc. [Itqan, II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti’s complete list.]
Some scholars have attempted to reduce the number of abrogations in the Qur’an even further, by explaining the relationships between the verses in some special ways, e.g. by pointing out that no legal abrogation is involved, or that
for certain reasons the naskh is not genuine
Shah Waliullah (d. 1759) the great Muslim scholar from India only retained the following 5 out of Suyuti’s 21 cases as genuine:

Mansukh 2: 180 nasikh 4: 11, 12
Mansukh 2:240 nasikh 2: 234.
Mansukh 8:65 nasikh 8: 62.
Mansukh 30:50 nasikh 33: 52.
Mansukh 58: 12 nasikh 58: 13.

A case listed by Suyuti, which has no direct legal implication is the following:
Narrated Ibn ‘Abbas: When the verse: ‘If there are 20 amongst you, patient and persevering,
they will overcome two hundred’, was revealed, it became hard on the Muslims, when it became
compulsory that one Muslim ought not to flee before 10 (non-Muslims) so Allah lightened the order by
revealing: ‘but now Allah has lightened your (task) for He knows that there is weakness in
you. But (even so) if there are 100 amongst you who are patient and persevering, they will
overcome 200 (non-Muslims)’ (8: 66). So when Allah reduced the number of enemies that Muslims
should withstand, their patience and perseverence against the enemy decreased as much as their task
was lightened for them. [Bukhari, VI, No.176.]
Still others hold that there are no genuine (sahih) reports available on this issue, going back to the Prophet, while those going back to the Companions contradict each other. [Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali’s treatment of the subject is not very thorough. Of the three examp1es he cites in support of his opinion (‘in most cases, where a report is traceable to one Companion who held a certain verse to have been abrogated, there is another report traceable to another Companion, through the fact that the verse was not abrogated’ – p. 33) two are definitely not in his favour, while the third can be easily explained. His first case concerns Sura 2:180 (inheritance). It has certainly been superseded by other verses, e.g. 4:7-9 and that is probably all that is meant, when saying it is mansukh Ali’s second case, ‘2:184, is considered by Ibn ‘Umar as having been abrogated while Ibn ‘Abbas says it was not’ . See below, where I have quoted this very hadith from Ibn ‘Abbas (Bukhari, VI, No.32) where Ibn ‘Abbas himself explains why he does not hold it as abrogated. The third case is, like the first one, definitely not in support of Ali: ‘2: 240
was abrogated according to Ibn Zubair, while Mujahid says it was not’. This is wrong, see Sahih Bukhari, VI, Nos. 53 and 54, where both Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both Ibn Zubair and Mujahid are tabi’un, and not Companions (sahaba).]
Therefore to them the issue of nasikh wa al mansukh is perhaps not of great importance. However, it is clear from the Qur’an itself, (e.g. in the case of inheritance, 2: 180; 4: 7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to completely ignore the subject.
Abrogation and Specification There is of course a difference between abrogation and specification. By the latter is meant that one revelation explains in more detail or according to specific circumstances how another revelation should be understood.
Example: Sura 2:183 says ‘O you who believe, fasting is prescribed to you …’
Narrated ‘Ata’ that he heard Ibn ‘Abbas reciting the Divine verse ‘for those who can do it is a ransom, the feeding of one that is indigent’ (2:184). Ibn ‘Abbas said ‘This verse is not abrogated but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting). [Bukhari, VI, No. 32.]
It is quite clear that the second verse (2:184) does not abrogate the rule of fasting from the first verse (2:183) but explains that in a specific case, that of feeble old people, there is a way of making up for the loss of fast.
In the same way the verses concerning intoxicating drinks can be understood as specifications rather than abrogations (see 4:43;2:219;5:93-4).
Summary The Qur’an, in 2:106, refers to the concept of naskh. However, there is a difference of opinion about the extent to which al-nasikh wa-al mansukh does in fact occur in the text of the Qur’an. The information concerning al-nasikh wa-al mansukh must be treated with great caution as, for all reports concerning the text of the Qur’an, two independent witnesses are required. Many of the examples which the scholars have drawn upon to illustrate this question (and I have quoted them for the same purpose) are based on one witness only. ‘A’isha alone reported that 10 or 5 sucklings had been part of the Qur’anic recitation, and only ‘Umar reported that the ‘verse of stoning’ had been included in the Qur’anic text.
These legal rulings are not included in the Qur’an precisely because they were not considered reliable, being based on one witness only. Similarly, other examples about naskh, based on the words of Ibn ‘Abbas or Mujahid alone, are to be judged by the same measure.
However, as mentioned there remain a small number of verses which, as far as can be ascertained from the internal evidence of the Qur’an, have been superseded by other verses in the Qur’an.

(From: Ulum al-Quran by Ahmad von Denffer)

July 31, 2007

Prophet’s(S.A.W.) saying to Ali (r.A.a): “Will you not be pleased that you will be to me like Harun to Musa?”

Filed under: Hadith-Hadeeth, Intermediate — Um Abdullah M. @ 6:40 pm

Sahih al Bukhari

Volume 5, Book 59, Number 700:

Narrated Sad: Allah’s Apostle set out for Tabuk. appointing ‘Ali as his deputy (in Medina). ‘Ali said, “Do you want to leave me with the children and women?” The Prophet said, “Will you not be pleased that you will be to me like Aaron (Harun) to Moses (Musa)? But there will be no prophet after me.”
Translated by some like this: (‘Your relation to me shall be like the relation of Harun to Musa…) & (You hold in relation to me the same position as Harun held in relation to Musa)

Hadith in Arabic:

عَنْ مُصْعَبِ بْنِ سَعْدٍ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ إِلَى تَبُوكَ وَاسْتَخْلَفَ عَلِيًّا فَقَالَ أَتُخَلِّفُنِي فِي الصِّبْيَانِ وَالنِّسَاءِ قَالَ أَلَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي

This hadith is not evidence of khilafah of Ali radiyallahu anhu after the death of the Prophet sallallahu alayhi wa sallam, because the comparison is with Haroon alayhi assalam, and Harun alayhi assalam died before Musa alayhi assalam and thus was never his successor after him.The following is an explanation by al Qurtubi -rahimahu Allah- in his tafsir (tafseer of ayah 2:30) regarding this narration:

[There is no disagreement that the Prophet -sallallahu alayhi wa sallam- didn’t mean, by (saying) “you will be to me like Harun (Aaron) to Moses” the khilafah after him, and there is no disagreement that Haroon died before Musa -alayhima assalam- … and was not a khalifah after him, for the khalifah (successor of Musa) was Yusha’ bin Noon, so if he wanted by his saying “you will be to me like Harun to Moses” the khilafah, he would have said “you will be to me like Yusha’ was to Musa“, so when he didn’t say this it proved that he didn’t want that meaning, but he wanted that “you are my deputy over my family in my life and my abscence from my family, like Harun was deputy of Musa over his people when he left to speak to his Lord.]

Other scholars of ahl assunah explained it the same, him being deputy of the Prophet -sallallahu alayhi wa sallam – over the women and children when he went to the battle of Tabuk just like Musa -alayhi assalam- left Harun -alayhi assalam- as his deputy when he went to his appointment with Allah ta’ala.

In a Shia site it says:
((To this we answer that whenever the Prophet, peace and blessings be upon him and his family, left the Islamic capital, he would always appoint someone to act as his deputy. If by comparing Ali, peace be upon him, to Harun, the Prophet, peace and blessings be upon him and his family, had intended nothing more than the usual appointment of a deputy, restricted in his authority to Madinah for the period of the Prophet’s absence, why did he not use a similar expression for those other favored Companions he would appoint as deputy? Why did he not use the same or similar words to describe the services they rendered?))

Answer: Those sahabah might have not asked the Prophet sallallahu alayhi wa sallam to go with him and not stay behind to watch who is left behind from women, children and others, so there was no need for him to tell them that, but Ali radiyallahu anhu objected to staying behind with children and women and not go to fight with the Prophet sallallahu alayhi wa sallam, and he wanted to go to the battle instead, so the Prophet sallallahu alayhi wa sallam said that to him, showing him that he would be to him, by staying behind watching over women and children, like Haroon was to Musa when he left him behind as a deputy over his people, and it is an honor and that he wouldn’t be less than the ones who went to fight in battle.

and here is more on the hadith:

http://www.ahlelbayt.com/articles/hadith/manzilah

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.

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