Author Archives: AshābulHadeeth

Jan 28 2010

What Is Salafiyyah?

Shaykh Muhammad Saalih Ibn al-Uthaymeen (rahimahullaah)
Source: Liqaa-al-Baab al-Maftooh, #1322
http://www.theclearpath.com

Question: What Is Salafiyyah?

Answer: Salafiyyah is following the way of the Prophet (sal-Allaahu ‘alayhe wa sallam) and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj (Methodology) such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.

All the Salaf called to Islaam and to unite upon the Sunnah of Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of Aqeedah (beliefs) because they considered him, who differed in Aqeedah as astray.

But, in our time, some who took the path of Salafiyyah consider astray everyone who differs from them even if the truth were to be on his side. And they took a Hizbi (partisan) Manhaj, just like the other Hizbs (parties), who divide the religion. This (their way) must be rejected and not be approved of.

It is said, ‘Look at the way of the Salaf as-Salih and what did they do in regards to differences and wideness of their hearts with regards to Ikhtilaaf (differences) in matters in which Ijtihad was feasible. (They differed with each other) to the degree that they differed in big issues, in (minor) issues of Aqeedah and (minor) issues of knowledge – for example, some of them denied that Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) saw His Lord and some of them confirmed of it. Some of them said, ‘the deeds would be weighted on the Day of Judgment’, whilst others held that ‘the books which record the deeds will be weighed.’ They also differ in matters of Fiqh, Marriage, obligations, buying and selling, etc. Despite this, they did not declare each other astray.

Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.

But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (sal-Allaahu ‘alayhe wa sallam) said,

“You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.” [1]

Then this is the true Salafiyyah.

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Footnotes
[1] Aqeedah: The principles and specific details of belief that one holds in his heart. (ex. Tawheed, Eemaan). Imaam al-Asbahaanee (d.535H) – rahimahullaah – said:

“The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.” [Al-Hujjah fee Bayaanil Mahajjah 1/364]

Shaykh-ul-Islaam Ibn Taymeeyah – rahimahullaah – said:

“It is not for anyone to place for the ummah a person calling to his path showing loyalty or enmity because of that path other than the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam).

And it is not permissible to place for them speech, show loyalty or enmity because of it other than the speech of Allaah and His messenger (sal-Allaahu ‘alayhe wa sallam) and that which The Ummah has united upon.

Rather, this is what the people of innovation do who place for themselves a person or some speech and they divide with it the ummah, showing loyalty or enmity upon that person or that kalaam or that attribute. [Majmoo’ al-Fataawa vol. 20, pp. 124]

Jan 13 2010

What is al-‘Aqeedah al-Tahhaawiyyah? What is it about?

Q) What is al-‘Aqeedah al-Tahhaawiyyah? What is it about?

A) Praise be to Allaah.

al-‘Aqeedah al-Tahhaawiyyah is a book dealing with ‘aqeedah (basic tenets of faith) which was written by Imam al-Tahhaawi and named after him. Discussing this ‘aqeedah means that we must look at it from a number of angles.

Firstly:

The author is the imam, muhaddith and faqeeh Abu Ja’far Ahmad ibn Muhammad ibn Salaamah al-Tahhaawi – who is named after a village in Upper Egypt – he studied with many Shaykhs and learned from them and benefited from them, and he listed their number as three hundred Shaykhs.

He was praised by more than one of the scholars:

Ibn Yoonus said: al-Tahhaawi was trustworthy, sincere, a faqeeh and a man of wisdom, and after him there was no one else like him.

Al-Dhahabi said: the faqeeh, muhaddith, haafiz, one of the prominent scholars, and he was trustworthy, sincere, a faqeeh and a man of wisdom.

Ibn Katheer said: He was one of the trustworthy, sincere and a haafiz.

He wrote books which were well-written, comprehensive and of great value, among which was his great book Ma’aani al-Athaar, which contains research on fiqh accompanied by evidence and discussion of controversial matters, and pointing to which view is more correct. His books also include Mushkil al-Athaar and others.

He died (may Allaah have mercy on him) in 321 AH and was buried in Egypt, in al-Quraafah.

See his biography in Siyar A’laam al-Nubala’ (15/33-37) and al-Bidaayah wa’l-Nihaayah (11/174).

Secondly:

This ‘Aqeedah which was written by al-Tahhaawi mentions a number of the beliefs of the righteous salaf and those who followed them of Ahl al-Sunnah wa’l-Jamaa’ah, which was approved by the imams of the Hanafis – as al-Tahhaawi followed the madhhab of Abu Haneefah. He explained in his introduction his aims in doing that, and said:

“This is an explanation of the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah according to the view of the fuqaha’ of this madhhab: Abu Haneefah al-Nu’maan ibn Thaabit al-Kufi, Abu Yoosuf Ya’qoob ibn Ibraaheem al-Ansaari, and Abu ‘Abd-Allaah Muhammad ibn al-Hasan al-Shaybaani, may Allaah be pleased with them all, and the beliefs concerning the fundamentals of Islam, on the basis of which they submit to the Lord of the Worlds.” End quote.

Then he mentioned these basic beliefs, and the total number of things he mentioned was 105 things believed by Ahl al-Sunnah wa’l-Jamaa’ah in general.

He started by explaining the Oneness of Allaah, may He be exalted, and said a little about the attributes of His Lordship (sifaat ruboobiyyatihi), such as His being alive and self-sufficient, and His being the Creator and Provider, and he affirmed the attributes of perfection without discussing how or likening Him to any of His creation, because Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]. Then he followed that with a discussion of the obligation to believe in the Prophethood of Muhammad (peace and blessings of Allaah be upon him) and that he was sent to all people. Then he spoke of the Holy Qur’aan, stating that it is the word of Allaah and not created, and he affirmed that the believers will see Allaah in the Hereafter. Then he mentioned some matters of the unseen in which Ahl al-Sunnah believe, such as the Cistern (al-hawd), intercession, the Throne and the Footstool (al-Kursiy). Then he mentioned the pillars of belief in al-qada’ wa’l-qadar (the Divine will and decree) and what Ahl al-Sunnah wa’l-Jamaa’ah believe about this topic. Then he went on to define faith and its pillars, and explained that faith may increase and decrease, and he explained the view of Ahl al-Sunnah in contrast to the views of the Khawaarij and Murji’ah. He also described what Ahl-al-Sunnah believe with regard to the noble Sahaabah (may Allaah be pleased with them), and that loving them is part of Islam, faith and ihsaan, and that hating them is kufr, hypocrisy and sin. Then he mentioned some of the portents of the Hour and what will happen on the Day of Resurrection, then he ended his essay with an discussion of how this religion is the middle path, between exaggeration and falling short.

Thirdly:

It is a book of ‘aqeedah that is easy to read and clear in meaning. It is comprehensive and brief. It sums up the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah and, for the most part, includes matters on which there is scholarly consensus and agreement.

Many scholars have written commentaries on this ‘Aqeedah and explained its words and meanings. One of the most famous of them is Ibn Abi’l-‘Izz al-Hanafi, who wrote a lengthy commentary on it; among later scholars, Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on them) wrote commentaries on it, as did Shaykh Safar ibn ‘Abd al-Rahman al-Hawaali (may Allaah preserve him). The one who wants to understand more of the meanings of al-Tahhaawiyyah can refer to these commentaries.

Fourthly:

‘Aqeedah al-Tahhaawi discusses matters in brief and general terms, but what made it very famous and popular among the Salafis in particular is the commentary which was written by Shaykh Ibn Abi’l-‘Izz al-Hanafi (may Allaah have mercy on him), which is the most important and most detailed of its commentaries. He based his commentary on the books of Ahl al-Sunnah, especially the books of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and his student Ibn al-Qayyim (may Allaah have mercy on him).

Fifthly:

Despite what we have referred to of the good features of this ‘Aqeedah and its commentary by Ibn Abi’l-‘Izz, it also contains a number of issues which were criticized, because they go against what the salaf believed, such as his saying, when defining faith: “Faith is affirming with the tongue and believing in the heart,” because limiting it to that is the view of the Murji’i fuqaha’ who excluded physical actions from the definition of faith. The same applies to what he said after that, “Faith is one and the same, and believers are equal with regard to the foundation of faith.”

It also includes some general phrases that may be understood incorrectly, and are most often used by innovators to mean things that are contrary to the beliefs of the righteous salaf, such as his saying, “exalted be He above limits and boundaries” and “exalted be He above having faculties and parts” and “He is not subject to directions and dimensions which are attributes of created beings.” Such phrases are used by those who misinterpret the attributes of Allaah (al-mu’attilah) to deny what is affirmed in the Book of Allaah and the Sunnah of His Messenger of the sublime attributes of Allaah that befit His perfection, may He be glorified and exalted, such as His Countenance, hands and eyes. They call them faculties and parts, and deny that Allaah possesses them.

Another example is His being above His creation, and His rising above His Throne in His heaven. They call this “directions and location” and deny that it applies to Allaah, may He be exalted.

Because of that, it is important for the seeker of knowledge to pay attention to learning this ‘Aqeedah from a scholar of Ahl al-Sunnah who can explain it, such as Ibn Abi’l-‘Izz among classical scholars and from contemporary scholars who have written brief commentaries on it, as we have referred to above.

There are many audio commentaries on this book, such as the commentary by Shaykh Saalih Aal al-Shaykh, and the commentary by Shaykh Yoosuf al-Ghufays, and others.

Shaykh Safar al-Hawaali (may Allaah preserve him) has commented at length on the commentary of Ibn Abi’l-‘Izz; you may refer to it on his website.

And Allaah knows best.

islamQA.com

Jan 8 2010

Imaam of Ahl as-Sunnah Ahmad Ibn Hanbal

Imam Ahmad ibn Hanbal (164-241 AH) was one of those rightly guided imams who lived in the earlier Hijri centuries. Those imams were role models for people. They displayed piety, superior moral values, and sincere adherence to the Sunnah of Prophet Muhammad (peace and blessings be upon him). Hence, people developed confidence in those imams’ sound approach and sincere application of religion.

Those rightly guided imams would give impressive courses of lectures in the mosques where seekers of knowledge would attend in great numbers to listen to an interpretation of some verse, ask for explanation of a hadith, or seek a fatwa. People would hold those imams in the highest esteem and model themselves after their guidance so that they may be rescued in the Hereafter.

Birth and Origin

Born in Rabi` Awwal AH 164 (November 780 CE), Imam Ahmad belongs a noble house of Bani Shayban in Baghdad. His father passed away before his birth. His mother took care of him and brought him up in the most proper manner.

She was keen that he learns the different disciplines of knowledge prevalent at that time. So, he memorized the Noble Qur’an and applied himself enthusiastically to the knowledge of Hadith. He would get up at dawn to be the first student to attend the knowledge circle of his sheikh.

During his teens, he joined the circle of Abu Yusuf, a disciple of Imam Abu Hanifah and the first person to hold the post of Chief Judge. His circle was unspeakably splendid. It attracted seekers of knowledge, scholars, as well as judges of different classes and ranks. Imam Ahmad attended this circle for four years. He recorded in writing all what he learned there, which formed a great amount of papers.

He also used to attend the circle of Imam Hasheem ibn Basheer As-Solamy, the grand scholar of Hadith in Baghdad. Moreover, whenever he heard that a knowledgeable scholar came to Baghdad, he would seek to acquire knowledge from him. In this regard, he learned from the great scholars Na`eem ibn Hammad, Abdul-Rahman ibn Mahdi, and `Umayr ibn Abdullah ibn Khaled.

A Knowledge-Seeker

Seekers of knowledge at the time were known for their journeys in the pursuit of religious knowledge, especially Hadith. Regardless of the high cost and distance of this kind of journeys, seekers of knowledge would travel throughout the Muslim World where the eminent jurists and scholars of Hadith live to acquire knowledge.

Imam Ahmad commenced his blessed journey in the pursuit of Hadith in AH 186 (802 CE) at the age of 22. He went to Basra, Koufa, Ar-Riqqa, Yemen, and Al-Hijaz (i.e., Makkah and Madinah) where he met a number of prominent and great scholars and jurists of the Ummah, such as Yahya ibn Sa`id Al-Qattan, Abu Dawud At-Tayalisi, Waki` ibn Al-Jarraah, Abu Mu`awiyah Ad-Darir, Sufyan ibn `Uyainah, and Ash-Shafe`i.

He dedicated himself to studying at the hands of Ash-Shafe`i for a period of time, during which he learned fiqh (Islamic jurisprudence) and its principles. He was such a devout seeker of knowledge that Imam Ash-Shafe`i said about him that there was no one in Baghdad that was more knowledgeable in religion and skillful in memorizing hadiths than Imam Ahmad.

His great passion for seeking Hadith made him bear every difficulty willingly. Despite his great knowledge and high status among eminent scholars, he proceeded to seek knowledge from others. Though his sheikhs and colleagues attested to the ample knowledge he possessed, he did not feel embarrassed at all to sit among students to receive knowledge from others.

Seeing Imam Ahmad holding the inkwell by means of which he would write what he learned, a contemporary of him commented, “O father of Abdullah, [You sit among students] despite the high level of knowledge you have reached. You are the imam of Muslims [in knowledge]!” The reply of Imam Ahmad came thus: “With the inkwell [I stay] till I go to the grave.”

A Teacher

It is worth noting that Imam Ahmad took the seat of teaching and issuing fatwa in Baghdad in AH 204 (819 CE), which was the same year Imam Ash-Shafe`i died. Imam Ahmad was thus a great successor to an eminent predecessor.

He used to have two knowledge-imparting circles: a special one at his home for his keen students and a general one in the mosque following the `Asr Prayer for ordinary people and knowledge-seekers in general.

Imam Ahmad would deal heartily with his students and would describe their inkwells with which they recorded what he imparted to them of hadiths as the lambs of Islam. Furthermore, he was so honest and meticulous in reporting hadiths that he never reported a hadith unless it was from a written source, though he was highly noted for his sharp memory.

It is also worth mentioning that Imam Ahmad memorized about million narrations from the Companions and Tab`in (first generation after Prophet Muhammad).

A number of keen students who studied at Imam Ahmad’s circles for a good and long time spread his knowledge and jurisprudence everywhere. Most eminent among them was Abu Bakr Al-Maruzy, who was close to the imam and most liked by him on account of his knowledge, superior morality, truthfulness, and integrity. Imam Ahmad said about him, “Whatever he [Al-Maruzy] reports me as saying is truly said by me.” Also, among the students of Imam Ahmad were Abu Bakr Al-Athram, Ishaq ibn Mansur At-Tamimi, Ibrahim ibn Ishaq Al-Harbi, Al-Bukhari, Muslim, Abu Dawud, and Baqi ibn Makhlad.

His School of Thought

Imam Ahmad did not record his juristic fatwas, nor did he compile a book on jurisprudence or assign such a job to any of his students. He disliked that any of his fatwas be written. This remained the case until Abu Bakr Al-Khallal, a student of Al-Maruzy undertook the responsibility of compiling the Hanbali fiqh.

Al-Khallal traveled to various places in search of the juristic opinions and fatwas issued by Imam Ahmad. He gathered such a huge number of fatwas that he compiled a book of about 20 volumes entitled Al-Jami` Al-Kabir.

He later held a circle in Al-Mahdi mosque in Baghdad to teach this book to his students. Out of this knowledge-imparting circle, the written jurisprudence of the Hanbali school of thought spread after it was no more than scattered narrations.

Afterwards, Abu Al-Qasim Al-Khiraqi summarized the book compiled by Al-Khallal in a book entitled Mukhtasar Al-Khiraqi (Al-Khiraqi’s Compendium). This book found favor with people and captured the attention of the Hanbali jurists, who wrote more than 300 books wherein explaining Al-Khiraqi’s book and commenting on it. The best and most well-known book among those 300 was Al-Mughni written by Ibn Qudamah Al-Maqdesi.

Later, Imam Abdus-Salam ibn Abdullah, the grandfather of Imam Ibn Taymiyah, reviewed Imam Ahmad’s fatwas and wrote a book entitled Al-Muharir (The Freer) on jurisprudence. After that, many other books were written on Imam Ahmad’s fatwas, and these books circulated among people.

The Hanbali School was the most flexible school of thought with regard to freedom of transaction.
It is worth noting that the Hanbali school was the most flexible school of thought with regard to freedom of transaction and the conditions thereby the contracting parties shall be required to abide. Imam Ahmad held the opinion that the basic rule is that transactions among people are, in principle, permissible unless proved otherwise by a legal proof.

His Trial

Imam Ahmad faced a serious trial that he bore steadfastly. He refused to make any concessions in the process.

The trial began when Caliph Al-Ma’moun declared in AH 218 (833 CE) his call to consider the Qur’an a creature like all creatures. Many jurists were forced under torture to agree. But Ahmad and Muhammad ibn Noah refused to succumb. As a consequence, they were fettered and sent to Baghdad to stand before Caliph Al-Ma’moun. While they were on their way to him, the caliph passed away, so they were returned to Baghdad fettered.

On the way back to Baghdad, Muhammad ibn Noah died. But before his death, he advised his companion, Imam Ahmad, saying, “You are a man that people take as a role model. They are now waiting to see how you will act [in this trial]. So, be mindful of Almighty Allah and remain steadfast for His sake.”

Imam Ahmad acted upon his companion’s advice and stood up for his beliefs. He was imprisoned for more than two years. Then he was carried to Caliph Al-Mu`tasim, who followed in the footsteps of his late brother, Al-Ma’moun.

The carrot-and-stick approach was used with Imam Ahmad in the presence of the caliph and his gathering in an attempt to gain a single word from him in support of their allegation about the Qur’an being a creature. They would ask him, “What do you say about the Qur’an? Is it a creature?” And his only reply was “It is Allah’s word.”

With the persistent attempts by the caliph to win him over, the imam would get more determined. When despair seized them, they hang him from the heels. They would whip him without the least prick of conscience that they were whipping an innocent and guiltless individual, let alone that he was a pious scholar whom people take as a role model. They showed no mercy in lashing his infirm body with turns of their harsh whips. He fainted as a result of the flogging and was released and returned home.

During the era of Caliph Al-Wathiq (AH 227–232 [841–847 CE]), Imam Ahmad was forbidden to address people in a gathering. He was allowed to go out only for prayer.

Circumstances changed, however, when Al-Mutawakkil assumed the Caliphate. He banned the opinion saying that the Qur’an is a creature and restored to Imam Ahmad his esteem and status. Upon that, Imam Ahmad resumed his teaching circles in the mosque.

His Writings

Al-Musnad (The Authenticated) is the most prominent book among his writings. It is the biggest record of the Prophet’s Sunnah as it includes about 40 thousand hadiths out of 750 thousand hadiths that Imam Ahmad had knowledge about. Imam Ahmad began writing this book after the age of 36.

Az-Zuhd (Arabic for Asceticism) tackles the hadiths and narrations on the subject of asceticism.

As-Sunnah (Arabic for Sunnah) handles the hadiths on matters of belief.

Al-Wara` wa Al-Iman (Arabic for Piety and Faith) focuses on the hadiths and narrations tackling piety and awareness of Almighty Allah.

Al-Masa’il (Arabic for Problems) is in fact a book compiled by some students of Imam Ahmad and two of his sons. It is in the form of questions and answers about juristic issues, matters of belief, chains of narrators, and hadiths and their explanations.

Fada’il As-Sahabah (Arabic for Virtues of the Companions) contains almost 2000 narrations about the virtues of the Prophet’s Companions.

All these books are published and widely read.

His Death

After a life full of great achievements, Imam Ahmad passed away in Rabi` Thani 12, AH 241 (August 30, 855 CE) at the age of 77. He was buried in Baghdad.

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By Ahmad Tammam (Rahimahullah)
Translated By Ahmed El-Gharbawy

http://www.islamonline.net

Dec 21 2009

is it possible The Imaam Didn’t Know A Hadith?

Part 1 of 2


Part 2 of 2


Nov 22 2009

Advice to the seeker of knowledge by Ibn Uthaymeen

Shaykh Al-‘Uthaymeen (rahimullah) says,

“It is obligatory upon the students of knowledge that he should have a complete concern for ‘ilm by taking from its principals in which there is no success for the student of knowledge if he does not begin with it. And they are:

a.) The Noble Qur’aan: It is obligatory upon the student of knowledge to have the desire to read, memorize, understand and act upon it (i.e. the Qur’aan). Because the Qur’aan is the rope of Allah which is everlasting. It is the foundation of knowledge. And the Salaf use to desire [the Qur’aan] with the utmost desire. There are some amazing incidents that are mentioned that relate their concerns for the Qur’aan. You find one of them who memorized the Qur’aan while he was only seven years of age; while some others memorized it is less than a month. And this proofs the concerns that the salaf used to have for the Qur’aan May Allah be pleased with them all. So it is necessary that the students of knowledge should have desire for memorizing it in the hands of the one of the teachers, because the Qur’aan is obtained by a way of meeting [with the teachers].

And indeed it is with regret that you will find some students of knowledge that do not memorize the Qur’aan rather some of them cannot even recite it properly. And this is a big deficiency in the manhaj (methodology) of the students of knowledge. For this reason, I reiterate that it is necessary that the students of knowledge have concerns/desire to memorize the Qur’aan, to act upon it, to call to it, while having the understanding of the salaf-us-Saalih.

b.) The Authentic Sunnah: It is the second source in the Islamic Sharee’ah [besides the Qur’aan]. It is to the Noble Qur’aan a clarifier/explainer. So, it is mandatory on the students of knowledge to combine both of them (i.e. the Qur’aan and the Sûnnah) and to have desire for them as well. And it is upon the students of knowledge to memorize the Sûnnah, [it is done] by memorizing actual texts of the hadith or by studying its chains of narrators, its text and by differentiating the strong [hadith] from the weak [hadith]. Likewise, memorizing the Sûnnah is a way of defending as well as refuting the doubts of the people of innovation. Therefore, it is mandatory upon the students of knowledge that they must comply with the Qur’aan and the authentic Sûnnah…and they are/become for him, meaning the students of knowledge, like the two wings of an airplane. If one of them breaks he is not able to fly. For this reason, don’t maintain the Sûnnah while neglecting the Qur’aan or that you maintain the Qur’aan while neglecting the Sûnnah…Most of the students of knowledge devote their attention to the Sûnnah and it’s explanation, its men, its terminologies with complete devotion. However, if you were to ask [one of them] a verse from the Book of Allah, you will observe that he is ignorant concerning it. And this is a big mistake. It is necessary that the Qur’aan and the Sûnnah should be two wings for you O students of knowledge….” [end of qoute]

I hope everyone benefits from the statements of Shayk Al-‘Uthaymeen (Rahimullah). Indeed, memorizing the Qur’aan has great virtues both in this dunyaa and akhirah. Also, I advice all the students of knowledge to obtian this book which has a lot of beneficial statements from the Shayk concerning students of knowlledge.
*Source:
Kitaabul-‘ilm (Pg. 43-45)
by Shayk Muhammad Ibn Saalih Al-‘Uthaymeen (rahimullahi ta’alaa)

Translator: Abu Zayd

Oct 28 2009

Was Ibn Taymiyyah a anthropomorphist?

(note: Question & answer have been shortened, to read the full question & answer please see link at the bottom of article)

Q) I have read that he deviated from the correct aqeedah and was a anthropomorphist.

A)What is mentioned in the question about Shaykh al-Islam having deviated from sound ‘aqeedah and ascribed to Allaah, may He be exalted, the attributes of His creation, is an utter fabrication and a blatant lie against Shaykh al-Islam and his methodology and ‘aqeedah. Anyone who reads any of his major or minor books will realize that. Among these texts and rules which it would be too difficult to refer to all of them, let alone quote them, are his words:

The early generation of this ummah and its imams are unanimously agreed that there is nothing like unto Allaah, either in His essence or His attributes or His actions. One of the imams said: Whoever likens Allaah to His creation is a kaafir, and whoever denies that which Allaah has ascribed to Himself is a kaafir; there is nothing like unto that which Allaah has ascribed to Himself or His Messenger has ascribed to Him. End quote.

Fataawa Shaykh al-Islam (2/126).

And he (may Allaah have mercy on him) said:

The comprehensive statement concerning all of this matter is that Allaah is to be described as He has described Himself or His Messenger has described Him, and as the early generation have described Him, and we are not to go beyond what the Qur’aan and hadeeth say.

Imam Ahmad (may Allaah be pleased with him) said: Allaah is not to be described except as He has described Himself or His Messenger has described Him, and one is not to go beyond the Qur’aan and hadeeth.

The approach of the salaf was to describe Allaah as He described Himself and as His Messenger described Him, without distorting or denying, and without asking how or likening Him to His creation. We know that what Allaah has ascribed to Himself is true, and there is nothing mysterious or puzzling in it, rather its meaning is to be understood as the One Who said it meant it to be understood, especially when the one who said it is more knowledgeable of what he says than all other people and the most eloquent and most able to explain what he wanted to explain, and the most fluent in explaining, defining and guiding.

In addition to all of this, there is nothing like unto Allaah, either in His holy essence or His names and attributes or actions. We believe firmly that He has a real essence and that He has real actions, and real attributes. There is nothing like unto Him, in his essence, attributes or actions. If there is anything that implies shortcomings or that He has a beginning, He is far above that in a real sense, and He is to be thought of as perfect in such a way that there is no perfection above it. He has no beginning and He cannot have been created, because there was never a time when He did not exist. For anything to be created implies that there was a time when it did not exist, and that creation would require a creator, but He has always existed from eternity.

The view of the salaf is one of moderation, neither denying the divine attributes nor likening Allaah to His creation. They do not liken the attributes of Allaah to the attributes of His creation, as they do not liken His essence to the essence of His creation. They do not deny that which He ascribes to Himself or that His Messenger ascribes to Him, which leads to denying His beautiful names and sublime attributes, and to displacing words from (their) right places (cf. al-Nisa’ 4:46) and turning away from (Fussilat 41:40) the names and signs of Allaah.

Both those who deny Allaah’s attributes and those who liken Him to His creation are guilty of both errors. Those who deny His attributes failed to understand the names and attributes of Allaah except in a manner that is befitting to created beings, so they denied these concepts and thus they have combined both errors; first of all they likened Him to His creation, then they denied His attributes as a result. That is likening the names and attributes to what may be understood from the names and attributes of His creation, then they denied the attributes that He deserves to have that are befitting to Allaah, may He be glorified and exalted.

Fataawa Shaykh al-Islam (5/26-27)

The texts of Shaykh al-Islam concerning this issue are very many, as we have indicated, but what we have quoted is sufficient, in sha Allaah.

And Allaah is the Source of strength.

click link to read the full question & answer http://islamqa.com/en/ref/96323/

Aug 9 2009

The virtues of Ramadaan

Q) What is RAMADAN ?.

A) Praise be to Allaah.

Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:

1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”

[al-Baqarah 2:185]

and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”

2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”

[al-Baqarah 2:185]

And Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”

[al-Qadr 97:1]

3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).

And what will make you know what the Night of Al-Qadr (Decree) is?

The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”

[al-Qadar 97:1-5]

“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”

[al-Dukhaan 44:3]

Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”

Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.

And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.

4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”

The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.

5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079),

6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.

Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”

7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”

8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”

9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15

10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”

11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.

12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.

Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.

13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647.

And Allaah knows best.

Islam Q&A

Aug 7 2009

Ruling on Celebrating the Middle of Sha’baan

Praise be to Allaah Who has perfected our religion for us, and has completed His Favour upon us. And blessings and peace be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy.

Allaah says (interpretation of the meanings):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion [al-Maa’idah 5:3]

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? [al-Shooraa 42:21]

In al-Saheehayn it is reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected.”

In Saheeh Muslim it is narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to say in his Friday khutbahs: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation (bid’ah) is a going-astray.”

And there are many aayaat and ahaadeeth which say similar things.

This clearly indicates that Allaah has perfected the religion of this ummah, and completed His favour upon them. He did not take the soul of His Prophet (peace and blessings of Allaah be upon him) until he had conveyed the Message clearly and explained to the ummah everything that Allaah had prescribed for it of words and deeds. He (peace and blessings of Allaah be upon him) explained that everything that people would innovate after he was gone, all the words and deeds that they would attribute to Islam, all of that would be thrown back on the one who invented it, even if his intention was good. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) knew this matter, as did the scholars of Islam after them. They denounced bid’ah and warned against it, as has been stated by all those who wrote books praising the Sunnah and denouncing bid’ah, such as Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.

Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated),  as has been pointed out by many of the scholars. We will quote some of their comments below, in sha  Allaah.

Some reports have also been narrated on this matter from some of the salaf in Syria, and others. What the majority of scholars say is that celebrating this occasion is bid’ah, and that the ahaadeeth concerning the virtues of this occasion are all da’eef (weak), and some of them are mawdoo’ (fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.

This important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

The scholars (may Allaah have mercy on them) were agreed that it is obligatory to refer matters concerning which the people dispute to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever ruling both or one of them give is the sharee’ah which must be followed, and whatever goes against them must be rejected. Any acts of worship which are not mentioned in them are therefore bid’ah and it is not permissible to do them, let alone call others to do them or approve of them. As Allaah says (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa’ 4:59]

“And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge)” [al-Shooraa 42:10]

“Say (O Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins [Aal ‘Imraan 3:31]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [al-Nisaa’ 4:65]

And there are many similar aayaat which clearly state that matters of dispute are to be referred to the Qur’aan and Sunnah, and that their ruling is to be accepted. This is the requirement of faith and this is what is best for people in this world and in the next: “That is better and more suitable for final determination” [al-Nisaa’ 4:59 – interpretation of the meaning] means, in the Hereafter.

Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if al-Ma’aarif concerning this matter – after previously discussing it – “Laylat al-Nusf min Sha’baan (the middle of Sha’baan) was venerated by the Taabi’een among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan ibn ‘Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa’eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’ of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all bid’ah… No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha’baan is known of…  Concerning spending the night of the middle of Sha’baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions…”

This is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha’baan (the middle of Sha’baan).

In every case where there is no sound shar’i evidence that a thing is prescribed in Islam, it is not permissible for the Muslim to innovate things in the religion of Allaah, whether these are individual acts or communal acts, whether he does them in secret or openly, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Whoever does any action that is not a part of this matter of ours [Islam], will have it rejected.” And there are other daleels (evidence) which indicate that bid’ah is to be denounced and which warn against it.

Imaam Abu Bakr al-Tartooshi (may Allaah have mercy on him) said, in his book al-Hawaadith wa’l-Bida’: “Ibn Waddaah narrated that Zayd ibn Aslam said: We never met anyone among our shaykhs and fuqahaa’ who paid any attention to Laylat al-Nusf min Sha’baan, or who paid any attention to the hadeeth of Makhool, or who thought that this night was any more special than other nights. It was said to Ibn Abi Maleekah that Ziyaad al-Numayri was saying that the reward of Laylat al-Nusf min Sha’baan was like the reward of Laylat al-Qadr. He said, If I heard him say that and I had a stick in my hand, I would hit him. Ziyaad was a story-teller.”

Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:

“The hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the Book [Soorat al-Faatihah] and Qul Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’ This is mawdoo’ (fabricated) [i.e., it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him]. Its wording clearly states the reward that the person who does this will attain, and no man who has any common sense can doubt that this is fabricated. Also, the men of its isnaad are majhool (unknown). It was also narrated via another isnaad, all of which is mawdoo’ (fabricated) and all of whose narrators are majhool (unknown).

In al-Mukhtasar he said: The hadeeth about the salaah for the middle of Sha’baan is false, and the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of the middle of Sha’baan, spend that night in prayer and fast that day” – is da’eef (weak).

In al-La’aali’ he said, “One hundred rak’ahs in the middle of Sha’baan, reciting (Soorat) al-Ikhaas ten times in each… (this is) mawdoo’ (fabricated), and all its narrators in its three isnaads are majhool (unknown) and da’eef (weak). He said: and twelve rak’ahs, reciting al-Ikhlaas thirty times in each, this is mawdoo’; and fourteen (rak’ahs), this is mawdoo’.

A group of fuqahaa’ were deceived by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen. The prayer of this night – the middle of Sha’baan – was described in different ways, all of which are false and fabricated.”

Al-Haafiz al-‘Iraaqi said: “The hadeeth about the prayer during the night of the middle of Sha’baan is fabricated and is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).”

Imaam al-Nawawi said in his book al-Majmoo’: “The prayer that is known as salaat al-raghaa’ib, which is twelve rak’ahs between Maghrib and ‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, of one hundred rak’ahs – these two prayers are reprehensible bid’ahs. No one should be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth which is mentioned in these two books. All of that is false. Nor should they be deceived by the fact that some of the imaams were confused about this matter and wrote a few pages stating that these prayers are mustahabb, for they were mistaken in that.”

Shaykh al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very valuable book proving that these (reports) are false, and he did a very good job. The scholars spoke at length about this matter, and if we were to quote all that we have read of what they have said about this matter, it would take far too long. Perhaps what we have already mentioned is sufficient to convince the seeker of truth.

From the aayahs, ahaadeeth and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Sha’baan by praying on that night or in any other way, or by singling out that day for fasting, is a bid’ah which is denounced by most of the scholars. It has no basis in the pure sharee’ah; rather it is one of the things that was innovated in Islam after the time of the Sahaabah (may Allaah be pleased with them). It is sufficient for the seeker of truth, in this case and in others, to know the words of Allaah (interpretation of the meaning):

“This day, I have perfected your religion for you…”[al-Maa’idah 5:3]

and other similar aayaat; and the words of the Prophet (peace and blessings of Allaah be upon him):

“Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected”

and other similar ahaadeeth.

In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not single out the night of Jumu’ah for praying qiyaam and do not single out the day of Jumu’ah for fasting, unless is it part of the ongoing regular fast of any one of you.’”

If it were permissible to single out any night for special acts of worship, the night of Jumu’ah would be the most appropriate, because the day of Jumu’ah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). Since the Prophet (peace and blessings of Allaah be upon him) warned against singling out that night for praying qiyaam, that indicates that it is even more prohibited to single out any other night for acts of worship, except where there is saheeh evidence to indicate that a particular night is to be singled out.

Because it is prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (peace and blessings of Allaah be upon him) drew attention to that and urged his ummah to pray qiyaam during those nights. He also did that himself, as is indicated in al-Saheehayn, where it says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and seeking reward, Allaah will forgive him his previous sins” and “Whoever spends the night of Laylat al-Qadr in prayer  out of faith and seeking reward, Allaah will forgive him his previous sins.”

But if it were prescribed to single out the night of the middle of Sha’baan, or the night of the first Friday in Rajab, or the night of the Israa’ and Mi’raaj, for celebration or for any special acts of worship, then the Prophet (peace and blessings of Allaah be upon him) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (may Allaah be pleased with them) would have transmitted it to the ummah; they would not have concealed it from them, for they are the best of people and the most sincere, after the Prophets, may blessings and peace be upon them, and may Allaah be pleased with all the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).

Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) concerning the virtue of the first night of Jumu’ah in Rajab, or the night of the middle of Sha’baan. So we know that celebrating these occasions is an innovation that has been introduced into Islam, and that singling out these occasions for acts of worship is a reprehensible bid’ah. The same applies to the twenty-seventh night of Rajab, which some people believe is the night of the Israa’ and Mi’raaj; it is not permissible to single this date out for acts of worship, or to celebrate this occasion, on the basis of the evidence (daleel) quoted above. This is the case if the exact date (of the Israa’ and Mi’raaj) is known, so how about the fact that the correct scholarly view is that its date is not known! The view that it is the night of the twenty-seventh of Rajab is a false view which has no basis in the saheeh ahaadeeth. He indeed spoke well who said: “The best of matters are those which follow the guided way of the salaf, and the most evil of matters are those which are newly-innovated.”

We ask Allaah to help us and all the Muslims adhere firmly to the Sunnah and to beware of everything that goes against it, for He is the Most Generous, Most Kind.

May Allaah bless His slave and Messenger, our Prophet Muhammad, and all his family and companions.


Adapted from Majmoo’ Fataawa Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 2/882

Apr 21 2009

Learning from Ash’ari shaykhs

Question:

We are students who are seeking knowledge. We study ‘aqeedah with some teachers who are teaching us Ash’ari ‘aqeedah. They interpret the hand of Allaah as meaning His power or His blessing, and His being above His throne (istiwaa’) as meaning His sovereignty, and so on. What is the ruling on studying with these teachers?

Answer:

Praise be to Allaah.

These people who interpret the Qur’aan in this manner, whether they are called Ash’aris or some other name, have gone astray from the path of the righteous salaf.

Not even one letter of what these people say in their misinterpretations has been narrated from the righteous salaf.

Let them bring one word from the Messenger of Allaah (peace and blessings of Allaah be upon him), or from Abu Bakr, or ‘Umar, or ‘Uthmaan, or ‘Ali, to say that they interpreted Allaah’s hand as meaning His power, or that they interpreted His being above the Throne (istiwaa’) as referring to His Sovereignty, or that they interpreted His Face as meaning reward, or that they interpreted His love as meaning reward, etc. Let them produce one word from them to show that they interpreted these aayahs and similar verses in the manner that these people interpret them. If they cannot produce any such thing, let it be said that either the righteous salaf, headed by the Messenger of Allaah (peace and blessings of Allaah be upon him), the leader of the pious, were unaware of the meaning of this tremendous ‘aqeedah (of Islam), or they did know it but they concealed the truth. But neither of these can be said of the Messenger of Allaah (peace and blessings of Allaah be upon him) or of any of the Rightly-Guided Khaleefahs, or of his Companions (may Allaah be pleased with them). If that is the case then we have to follow their path (the path of the Prophet and the Rightly-Guided Khaleefahs).

My advice to these people is to fear Allaah and to abandon what So and so said, and to come back to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and the way of the Rightly-Guided Khaleefahs who came after him. They should know that there will come a Day when they will return to Allaah, when they will not be able to use the opinion of So and so as evidence. By Allaah, So and so will not be able to help them on that Day. Allaah says (interpretation of the meaning):

“And (remember) the Day (Allaah) will call to them, and say: ‘What answer gave you to the Messengers?’” [al-Qasas 28:65]

He did not say, Remember the Day when (Allaah) will call to them and say, ‘What answer gave you to So and so…?’

And Allaah says in His Book (interpretation of the meaning):

“So believe in Allaah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad), who believes in Allaah and His Words, and follow him so that you may be guided” [al-A’raaf 7:158]

Allaah commanded us to believe in him and follow him. If this is the case then how can a person believe in Allaah and His Messenger in the true and complete sense, then turn away from the Sunnah of His Messenger (peace and blessings of Allaah be upon him) and the way in which he believed in his Lord, and misinterpret the way in which Allaah has described Himself in His Book or the way in which His Messenger (peace and blessings of Allaah be upon him) has described Him, simply because of illusions which they call rational thought?

I advise them to come back to Allaah and to abandon any other opinion, and follow what Allaah and His Messenger say, for if they die following that they will have died following the truth. But if they go against that then they are in grave danger and those whose opinions they are following will not protect them from Allaah. Allaah says (interpretation of the meaning):

“(Remember) the Day when every person will come up pleading for himself, and every one will be paid in full for what he did (good or evil, belief or disbelief in the life of this world) and they will not be dealt with unjustly” [al-Nahl 16:111]

I repeat this advice to every believer, to come back to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) with regard to what he believes about his Lord and God, following the path of the Prophet (peace and blessings of Allaah be upon him), the rightly guided khaleefahs who came after him, and the imams of the Muslims who led the people in following the Sunnah of the Messenger (peace and blessings of Allaah be upon him), without referring to rational thought, which is no more than an illusion, concerning issue that have to do with Allaah and His names and attributes.

Shaykh al-Islam Ibn Taymiyah spoke well when he described the ahl al-kalaam (“Islamic” philosophers) as “having been given intelligence but not knowledge, and had having been given smartness but not sincerity.” So one has to deepen one’s knowledge on the basis of the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). I ask Allaah to help us all to have faith and to cause us to meet Him when He is pleased with us, for He is Able to do all things. Praise be to Allaah, the Lord of the Worlds, and may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

I call upon all seekers of knowledge to call their brothers to that which they have heard, for by Allaah it is the truth. Whoever claims to have truth other than this, we will accept it and adhere to it (if it can be proven to be true).

From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, Kitaab al-‘Ilm, p. 226