Why Did One of The Wealthiest People Carry Firewood In The Market Place?!
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Why Did One of The Wealthiest People Carry Firewood In The Market Place?!
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Written by Furqan Masjid on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Why Did One of The Wealthiest People Carry Firewood In The Market Place?!
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Written by Furqan Masjid on . Posted in Calling To Islam - 'Da'wa', Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah [The Most High] said:
قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ
Many similar ways [and mishaps of life] were faced by nations that have passed away before you, so travel through the earth, and see what was the end of those who disbelieved. [3:137]
Imaam Ibnul Qayyim [rahimahullaah] said:
Indeed there were nations like yourselves before you, so look to their evil end. You have to know that the cause of that [i.e. their evil end] was due to their disbelief in the revelations of Allaah and disbelief in Allaah’s Messengers. They were the ancestors and you are the descendants. The main affair that connects [you to each other] is your disbelief and the ruling on that [disbelief] is destruction. [Ref 1]
Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] said:
If it is said: what is the benefit in narrating to us the stories of the destroyed nations, despite the fact that this Ummah will not be completely destroyed in a manner similar to the destruction of the previous nations before it?
The Answer: Indeed, this has two benefits: The first (benefit): A clarification of Allaah’s blessings upon us that (the occurrence of a) complete destruction is removed from us, and that were it not for Allaah’s Benevolence we would have been deserving of it.
Secondly: The likeness of the punishment they (received) may occur in the hereafter for the one who did what they did, if punishment was not received in the worldly life. And this may be understood from the statement of (Allaah): ”Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter.” So what is apparent from (this ayah) is that what is similar to the punishment (they received) will happen in the Hereafter, and Allaah knows best. [Ref 2]
Allaah [The Most High] said:
فَأَمَّا عَادٌ۬ فَٱسۡتَڪۡبَرُواْ فِى ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَقَالُواْ مَنۡ أَشَدُّ مِنَّا قُوَّةًۖ أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمۡ هُوَ أَشَدُّ مِنۡہُمۡ قُوَّةً۬ۖ وَكَانُواْ بِـَٔايَـٰتِنَا يَجۡحَدُونَ
As for ‘Aad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength?” See they not that Allah, Who created them was mightier in strength than them. And they used to deny our Ayat (proofs, evidences, verses, lessons, revelations, etc.)! [41:15]
Besides their disbelief in Allaah, their wilful denial of Allaah’s Aayaat (proofs, evidences, verses, lessons, revelations etc) and Allaah’s Messengers, they were also arrogant (or haughty) in the earth. They overpowered and oppressed those who lived in the surrounding areas, for indeed they were self-amazed with their strength. [Allaah informs us that they said]: [مَنۡ أَشَدُّ مِنَّا قُوَّةًۖ – Who is mightier than us in strength?]. Allaah stated –in reply to this statement of theirs-:أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمۡ هُوَ أَشَدُّ مِنۡہُمۡ قُوَّةً۬ۖ-See they not that Allah, Who created them was mightier in strength than them]; that is because if Allaah did not create them they would not have existed, and had they contemplated on this –with a sound contemplation- they would not have been deceived by their strength; so Allaah punished them with a punishment that was equal to that strength (of theirs) by way of which they were deceived. [Allaah said]:
فَأَرۡسَلۡنَا عَلَيۡہِمۡ رِيحً۬ا صَرۡصَرً۬ا فِىٓ أَيَّامٍ۬ نَّحِسَاتٍ۬ لِّنُذِيقَهُمۡ عَذَابَ ٱلۡخِزۡىِ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَلَعَذَابُ ٱلۡأَخِرَةِ أَخۡزَىٰۖ وَهُمۡ لَا يُنصَرُونَ
So We sent upon them furious wind in days of evil omen (for them) that We might give them a taste of disgracing torment in this present worldly life, but surely the torment of the Hereafter will be more disgracing, and they will never be helped. [41:16] [Ref 3]
[Ref 1: I’laam Al-Muwaqqi-een: 1/181]
[Ref 2: Source: Al-Muntaqaa Min Fawaa-idil Fawaa-id 123-124 – Imaam Muhammad Bin Saaleh al-Uthaymeen (rahimahullaah)]
[Ref 3: Source: An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan- by Imaam As-Sadi (rahimahullaah). slightly paraphrased]
Written by Furqan Masjid on . Posted in Brotherhood, Calling To Islam - 'Da'wa', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Anas Bin Maalik [radiyallaahu-anhu] said that the Messenger [sallal-laahu-alayhi-wasallam] said: ‘’There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them’’. [Ref 1]
Reminders From the Above Hadeeth – By Al-Allaamah Zayd Bin Haadee [rahimahullaah]
This Hadeeth shows that to love one another – the religious and worldly benefits it contains – is legislated in the Sharee’ah. And regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety; and as for its worldly benefits, it (results in attaining those) necessities of life that are sought after.
Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allaah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allaah is restored as it was before; and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence [i.e. it was solely the person’s fault], or it may have occurred due to tale-carrying and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.
Loving one another for the sake of Allaah [The Mighty and Majestic] carries reward that has been mentioned in the Sharee’ah texts. Abu Hurairah [radiyallaahu-anhu] reported that the Prophet [sallal-laahu-alayhi-wasallam] said, “Allaah will give shade to seven on the day when there will be no shade but His [i.e. Shade from His Throne (Ref 2)]’’…and amongst those people are “Two people who love each other only for the sake of Allaah and they meet and part in Allaah’s cause only”. [Ref 3]
Anas [radiyallaahu-anhu] reported that the Prophet [sallal-laahu-alayhi-wasallam] said: “Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Ref 4]
Therefore, O Muslim! After you have understood this, then take a severe warning regarding the causes – both statements and deeds- that will ruin the love that has been legislated for the Muslims to have for one another. Hasten towards the virtue of brotherhood and love for one another for the sake of Allaah due to its great and numerous rewards. Abu Hurairah [radiyallaahu-anhu] reported that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, “Allaah will say on the Day of Judgement, ‘Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allaah’s Throne (Ref 5)]’”. [Ref 6]
[Source: Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446’ by Shaikh Zaid Bin Haadi (rahimahullaah). paraphrased]
Read here: The Mubtadi’ah [Innovators] and Their Followers
Are the Ones Who Split the Ummah
http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC01&articleID=GSC010003&articlePages=2
http://www.aqidah.com/creed/articles/vqlrf-the-splitting-of-the-muslim-ummah-part-2.cfm
http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm
http://www.aqidah.com/creed/articles/flqoi-the-splitting-of-the-muslim-ummah-part-4.cfm
[Ref 1]: Reported by Imaam al-Bukhaari (rahimahullaah) in Al-Adabul Mufrad (401) and authenticated by Imaam Albaani (rahimahullaah) in As-Saheehah (637)]
Ref 2: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149
[Ref 3: Bukhaari 660]
[Ref 4: Bukhaari Number 16]
[Ref 5: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149 ]
[Ref 6: Saheeh Muslim 2566]
Written by Furqan Masjid on . Posted in Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Quote:
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:
It has been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time will not reach you except that the time after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time has reached us in which we had (things, harvest etc) in abundance and a time in which we did not have (things, harvest etc) in abundance”; so, he said, “By Allaah! Indeed, I neither mean your (era of abundant produce) nor your (era of scarcity or drought); rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time like his?!”
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] then said,
“Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “(Imaam Abdul Azeez Bin Baaz) was here (i.e. alive amongst us not long ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.
Aasim Ibn Humaid [rahimahullaah] said,
“I heard Mu’aadh Ibn Jabal [radiyallaahu-anh] saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial; the affair will not increase, except in severity and you will not see from the rulers except harshness [Ref 1]. You will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’. Imaam Ahmad Ibn Hanbal [rahimahullaah] said [i.e. after hearing this statement], ‘O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)’’’.
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:
The author [rahimahullaah] transmitted this narration in which Mu’aadh [radiyallaahu-anhu] said, “Indeed, you will not see in this Dunyaa, except affliction and trial” – Meaning: This Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬ۖ وَإِلَيۡنَا تُرۡجَعُونَ – And We shall make a trial of you with evil and with good, and to Us you will be returned. (Surah Al-Anbiyaa. Aayah 35)]
This Dunyaa is a place of affliction and trial, and therefore Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa except affliction and trial’’. Then Mu’aadh [radiyallaahu-anhu] said, “And the affair will not increase except in severity”- Meaning: The affair of the believers alternates between perfection and deficiency, and an era will not come to the people, except that the era thereafter will be lesser in (virtue).
Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see from the rulers except harshness”- Meaning: The way you are will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people – deficiency related to their truthfulness to Allaah and in turning to Allaah [in obedience, submission etc], this will also be the state of the one who rules over them. https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter”- Meaning: It may be that a person witnesses an affair which he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one that occurred during his youth.
Mu’aadh [radiyallaahu-anhu] made these statements to notify the believer about the state he should be in when afflictions occur, so that he strives against his soul, remains steadfast upon the truth, turns truthfully to Allaah, pleased with Allaah, neither deviate nor be like those who are destroyed and seeks Allaah’s Protection against the trials – that which is apparent and that which is hidden. And this is the reason why Imaam Ahmad [rahimahullaah] said twice [i.e. after hearing Mu’aadh’s speech], “O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)”.
This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله and رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [sallal-laahu-alayhi wasallam] as follows:
ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا
The one who pleased that Allah is his lord and Islam is his religion and Muhammad is his messenger shall taste the sweetness of Eemaan’’.
As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense.
Therefore, with regards to the trials, it is obligated on a Muslim to turn to Allaah. Whenever the trial becomes more severe, he increases in turning to Allaah in [submission, obedience, reliance, humility etc]. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, “Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me”. [More detail on affair, refer to the following link:https://masjidfurqan.co.uk/2018/07/29/the-great-virtue-of-busying-oneself-in-worship-during-times-of-fitan-and-returning-to-the-upright-scholars-of-the-ummah/
This shows that during trials, a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah; but as for many other people, trials bussies (and diverts) them from remembrance of Allaah; rather many people are preoccupied with the trial (and are diverted) from obedience to Allaah. How many people are preoccupied with trials (and diverted) from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.
And in relation to Mu’aadh’s [radiyallaahu-anhu] statement, it has been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time will not reach you except that the time after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time has reached us in which we had (things, harvest etc) in abundance and a time in which we did not have (things, harvest etc) in abundance”; so, he said, “By Allaah! Indeed, I neither mean your (era of abundant produce) nor your (era of scarcity or drought); rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time like his?!”
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] then said, “Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “(Imaam Abdul Azeez Bin Baaz) was here (i.e. alive amongst us not long ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.
This proves that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh (radiyallaahu-anhumaa)] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah [in obedience, submission, reliance, humility etc] and to be from the people of virtue, even if they are few.
[Source: An Excerpt From ‘Sharh Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lessons 2 – By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)]
Written by Furqan Masjid on . Posted in Innovations In Islam (Bidah), Methodology - 'Manhaj', Purification of The Soul.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Bidah Al-Mukaffirah and Bidah al-Mufassiqah
Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).
But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.
Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.
As for Bidah Al-Mufassiqah it is other than this [i.e. it is not at the level of that which is tantamount to disbelief]…. [Ref1]
Who Is Qualified to Make Takfeer?
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1
[Ref 1: Excerpt from this link: www.rabee.net/ar/questions.php?cat=26&id=484. paraphrased ]
Written by Furqan Masjid on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, he Bestower of Mercy.
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] quotes from Imaam Ibnul Qayyim [rahimahullaah] who stated:
Disobedience appears agreeable to a human being, such as Gheebah [backbiting], Nameemah [tale carrying], [blameworthy] argumentation, self-praise – whether uttered blatantly or indirectly, verbally abusing the one you hate, praising the one you love and what is similar to that. An intense urge agrees with [the soul’s desire], then it becomes easy for the tongue to move and thus one’s patience weakens; so due to this the Messenger [sallal laahu-alayhi wasallam] said to Mu’aadh [radiyallaahu-anhu], “Restrain your tongue”, so Mu’aad said, ‘O Messenger of Allaah! Will we be held accountable for what we say?’ He [sallal laahu alayhi wasallam] said, ‘May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!’” [Ref 1]
Regarding the statement: ‘’May your mother be bereaved of you, O Mu’aadh!’’ The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is ‘’May his mother lose him’’; rather what is intended is persuasion and exhortation. [Ref 2]
This urge occurs, especially when sinning through the tongue is habitual because it entices a person towards impatience. This is why you find that a man performs the night prayer, fasts during the day and refrains from reclining on a pillow made of silk out of fearing that he might enter into a doubtful affair that will affect him in the afterlife, but he backbites, spread tales and violates the honour of the people. [Ref 3]
Backbiting
Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, ‘’Do you know what backbiting is?’’ They (i.e. the sahaabah) replied Allaah and his Messenger know best’’; he said [sallal-laahu-alayhi-wasallam] said, ‘’It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He [sallal-laahu-alayhi-wasallam] replied, ‘’If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]
When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Ref 4]
[Ref 1: Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]
[Ref 2: ‘Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]
[Ref 3: Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]
[Ref 4: Subul As-Salaam- Vol 4 page 553-554]
Written by Furqan Masjid on . Posted in Belief - 'Aqeedah', Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah] said:
Abu Waaqid Al-Laythee [radiyallaahu-anhu] said, “We went out with the Messenger of Allaah [sallal-laahu-alayhi-wasallam] to the [military] campaign to Hunayn, while we were new converts from disbelief to [Islaam]. The idol worshippers had a lote tree in [whose vicinity] they used to stay and hang their weapons, and it was called Dhaat Anwaat. So when we went pass a tree, we said, ‘O Messenger of Allaah! Set up a Dhat Anwat for us just as they have a Dhaat Anwaat’. So the Messenger of Allaah [sallal-laahu-alahi-wasallam] said, ‘Allaah is the Greatest! This is a path that has proceeded [from the people of the past]. By Allaah in whose Hand my soul is! You have stated just as the children of Israa’eel stated to Moosaa [alayhis-salaam], ‘O Moosaa! Make for us a god as they have’. He (Moosaa) said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship none but Allah Alone, the One and the Only God of all that exists)’”. [Reported by Ahmad and Tirmidhee and it is a sound hadeeth.]
Those new Muslims wanted to perform that act of worship in that particular place and (also) to seek blessings, so the Messenger of Allaah [sallal-laahu-alayhi-wasallam] referred to what they sought after as worship of another deity besides Allaah. The act they sought after is a means to Shirk, but after the Messenger of Allaah [sallal-laahu-alayhi-wasallam] clarified the affair for them, they turned in repentance and obedience. [Ref 1]
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said,
“This shows the importance of giving concern to teaching new Muslims the religion because they are more vulnerable to Shubhah [i.e. matters that resemble the truth but are false in reality]”. [Ref 2]
[Ref 1: An Excerpt from ‘Al-Min’dhaar Fee Bayaani Katheer Minal Akhtaa Ash-Shaa’i’ah page: 11’. slightly paraphrased]
[Ref 2: Sharh Fadl Al-Islaam. Lesson 3]
Written by Furqan Masjid on . Posted in Belief - 'Aqeedah', Brotherhood, Calling To Islam - 'Da'wa', Scholars of Islam, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Upright Scholars Are The Greatest Leaders And Benefactors of Humankind Without Exception – After The Prophets – In Every Era
Allaah [The Most High] said: [ وَمِمَّنۡ خَلَقۡنَآ أُمَّةٌ۬ يَہۡدُونَ بِٱلۡحَقِّ وَبِهِۦ يَعۡدِلُونَ – And of those whom We have created, there is a community who guides (others) with the truth, and establish justice therewith] – Meaning: And of all those I [Allaah] created, there is a virtuous community, [who strive to] perfect themselves and others. They are guided and guiding others to the truth. They know the truth, act upon it, make it known, call to it and [encourage others] to act on it. [وَبِهِۦ يَعۡدِلُونَ -And establishes justice therewith]- Meaning, between the people in their judgements, when they judge in affairs of wealth, blood [i.e. crime of murder, injury, capital punishment etc.], the rights of the people and other than that. These ones are the leaders of guidance and the lamps that [remove] darkness.
They are the ones whom Allaah bestowed with Eemaan and righteous action. They command and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds which Allah has ordained, and abstain from all kinds of sins and evil deeds which Allah has forbidden], and recommend one another to patience [for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism etc]. They are the truthful ones, whose status comes after the status of Mesenger ship. They are of different levels amongst themselves – each of them in accordance with his state of [piety] and lofty status. Glorified and Exalted be Allaah who bestows His special Mercy to whosoever He wills and Allaah is the Owner of great bounty. [1]
Shaikh Abdullah Bukhaari [may Allaah preserve him] stated: It is obligatory to attach the Ummah to the Rabbaani Scholars- those who are well known for their goodness, steadfastness, leadership and sound advice to the Ummah, and they are those who teach the smaller affairs of knowledge before the greater affairs. Therefore, their status must be made known amongst the people because the scholars are the inheritors of the Prophets, as reported in the narration from the Prophet [sallal-laahu-alayhi-wasallam]. Imaam Ibnul Qayyim [rahimahullaah] stated in (his) explanation of this hadith: This is from the greatest virtues of the people of knowledge. And because the Prophets are the best of the creation, so their inheritors are the best after them. And when it is the case that everyone who is inherited from passes on inheritance to his inheritor, then the inheritors are those who take the place of those they inherit from. And none will take the place of the Messengers in propagating what they have been sent with, except the Scholars. They are the most worthy of their inheritance. [Ref 2]
Imaam As-Sadi [rahimahullaah] said:
They [the upright scholars and the teachers of the Sharee’ah] are the intermediary between the Messenger [sallal-laahu-alayhi-wasallam] and his Ummah with regards to propagation of his religion and clarification of his Sharee’ah. Had it not been for these ones, the people would have been like cattle. Their rights are greater than the rights of fathers and the mothers, for indeed they nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge.
They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion, return them to the rulings related to the duties that are incumbent upon one to fulfil and dealings, just as they return them to the affairs pertaining to affairs of worship. Through them the kitaab and the Sunnah are established, truth is distinguished from falsehood, guidance is distinguished from misguidance, halaal is distinguished from haraam, good is distinguished from evil, and rectification is distinguished from corruption. [Ref 3]
[Ref 1: An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam Sadi (rahimahullaah). Slightly paraphrased]
[Ref 2: المقالات الشرعيّة page 15-16]
[Ref 3: Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58. Slightly paraphrased]
Written by Furqan Masjid on . Posted in Belief - 'Aqeedah', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower o Mercy.
A Tremendous Supplication That Gathers Issues of [Aqeedah, Worship and Manners] Said After The Tashahud and Before Tasleem
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me;
O Allah! I ask You to grant me (the blessing of having) fear of You in private and public;
And I ask you (to make me utter) a statement of truth in times of contentment and anger;
And I ask You for moderation when in a state of wealth and poverty;
And I ask you for blessings that never ceases;
And I ask You for the coolness of my eye that never ends;
And I ask You (to make me pleased) after (Your) decree;
Aand I ask You for a life of (ease, comfort, tranquillity etc) after death;
I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me);
O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).
[Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]
Beneficial Points From This Supplication By Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]
Regarding the statement:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me.
Commentary: This necessitates surrendering and submitting all of one’s affairs to the Lord- seeking from Allaah whatever is best for you in all circumstances and seeking that through His All-Encompassing Knowledge; for indeed Allaah knows all hidden and apparent affairs and He [alone] possess All-Encompassing Power over everything; neither can anyone amend his Judgement nor repel His Decree. And what is well known is that the servant does not know the end result of affairs and their final abode; and in addition to this, he is unable to obtain good and repel harm, except through that which Allaah grants him assistance and makes easy for him, so the servant remains completely [and always] in need of Allaah wherever he may be. And this why one says in this supplication: [ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if You know that life is good for me, and let me die if You know that death is good for me].
This is why the [authentic] Sunnah forbids one from desiring death due to harm that befalls him, because he is ignorant of the consequences which [death might bring upon him in the afterlife]. The Prophet [sallal laahu alayhi wasallam] said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Bukhaari]
Regarding the statement:
اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ
O Allah! I ask You to grant me (the blessing of having) fear of You in private and public.
Commentary: That I fear you O Allaah in private and public; when I am with the people and when they are absent, for indeed there are people who fear Allaah in public and when seen, but the main and most important affair is to fear Allaah when not seen by the people. Indeed, Allaah praised those who fear him in the Ghayb. Allaah [The Most High] said: [ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ – Those who fear their Lord without seeing Him, while they are afraid of the Hour]. [Surah Al-Anbiyaa. Aayah 49]
Allaah [The Most High] said: [ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ – Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism)]. [Surah Qaaf. Aayah 33]
And regarding the statement:
وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ
And I ask you (to make me utter) a statement of truth in times of contentment and anger.
Meaning: Enable me to speak the truth in times of contentment and anger. Speaking truth in times of anger is a noble and mighty affair, for indeed anger leads a person to say that which is opposite of truth and something other than justice. Indeed, Allaah praised his servants – those who pardon when angered and their anger does not lead them to transgression and aggression. Allaah [The Most High] said: [ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Soorah Ash-Shooraa. Aayah 37]
The one who does not utter- in times of anger- except the truth, then indeed this is proof regarding his strong Eemaan and that he has control over his soul’s [desires]. In a hadeeth the Prophet said, “The strong one [i.e. the one who is more worthy to be described as a strong person] is not the one who [overcomes the people in] wrestling, rather the strong person is the one who restrains his himself when angry”.
And regarding the statement:
وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ
And I ask You for moderation when in a state of wealth and poverty
Commentary: That I am balanced both when I am in a state of poverty and when I have wealth- upon the middle path ordained by the Islamic legislation, neither miserly when I am poor and fearing that what I have will run out nor being wasteful by placing upon myself that which I cannot bear, just as Allaah [The Most High] said:
[ وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا – And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty]- [Surah Al-Israa. Aayah 29]. And that if one is wealthy, his wealth does not lead him to extravagance and he exceeds the limits. Allaah [The Most High] said:
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا
And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). [Surah Al-Furqaan. Aayah 67]
And regarding the statement:
وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ
And I ask you for blessings that never ceases.
Commentary: Blessing that never ceases is the blessing of the Aakhirah, just as Allaah [The most high] said: [مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Aayah 96] And Allaah [The Most High] said: [ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Aayah 54]
And regarding the statement:
وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ
And I ask You for the coolness of my eye that will never end.
Commentary: There are blessings that cease and those that do not cease. The coolness of one’s eye in the Dunyah is a portion of something and the happiness related to it will come to an end. In addition to this, [this coolness of the eye in the Dunyah] is blemished with fear as a result of events that cause distress and suffering, as well as pain; therefore the eyes of the believer do not find a greater pleasure in anything of the Dunya, except love of Allaah, remembrance of Allaah and obedience to Allaah, just as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever acquires the pleasure of his eyes in this [i.e. love of Allaah and obedience to Him], then he has that which will not come to an end in the Dunyah, the Barsakh and the Aakhirah.
And regarding the statement:
وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ
And I ask You (to make me pleased) after (Your) decree.
Commentary: Asking Allaah to make you pleased after His decree has come to pass, because that would truly manifest the reality of being pleased with Allaah’s decree.
And regarding the statement:
وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ
And I ask You for a life of (ease, comfort, tranquillity etc) after death.
Commentary: This shows that life, its [perfect] goodness and comfort only occurs after death, for indeed life before death is blemished with pain. And if there was no pain in this life other than death, then that would have been sufficient as pain, so how about the fact that life has numerous pains, grief, sicknesses, infirm old age, separation from beloved ones and other than that!
And regarding the statement:
وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ
And I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me).
Commentary: This section of the du’aa gathers the best of affairs in the Dunya and the Aakhirah – yearning to meet Allaah [in the Aakhirah whilst still living in this world] and seeing His Noble Face in the Afterlife [Free is He from all imperfections, co-equals, resemblance and partners]. And when it is the case that the complete accomplishment of this affair is based on safety from being harmed in this Dunya or being put to trial in one’s religious affairs, so one says: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – without any harm and misleading trials (coming upon me)].
The believer seeing his lord on the day of judgement is an affair that has been narrated in numerous texts in the Qur’aan and [authentic] Sunnah, and none denies it except one who has strayed from the straight path; rather it is the loftiest bliss for the people of Jannah and the greatest joy. The Prophet [sallal laahu alayhi wasallam] said: When the people of Paradise would enter Paradise, Allaah [The Blessed and the Exalted] would ask: Do you wish Me to give you anything more? They would say: Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire? He [Allaah] would lift the veil, and of things given to them nothing would be dearer to them than looking at their Lord. [Saheeh Muslim 181]
We ask Allaah for his bounty.
And finally, regarding the statement:
اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).
Commentary: Beautification with Eemaan includes beautification of the heart with sound creed and noble deeds of the heart; beautification of the tongue with dhikr and recitation of the Qur’aan, enjoining good and forbidding evil and so forth; beautification of the limbs with righteous deeds and deeds that draws a person close to Allaah. [ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ – And make us (from those who are) guided and guiding (others)]- Meaning: That we ourselves become guided and guiding others. This is the greatest status when a person knows the truth and follows it, teaches others and guides them. We ask Allaah to guide us to this and include us amongst those who are guided and guiding others.
[Source: Fiqhul Adiyah Wal Adkaar. Vol 3. Pages 165-169. by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah). Slightly paraphrased]
Written by Furqan Masjid on . Posted in Belief - 'Aqeedah', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
The Meaning of Al-Ibaadah – [Worship] And The Purpose Behind Our Presence In This World
Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] stated:
Al-Ibaadah [Worship]: “It is a comprehensive term for everything which Allaah loves and is pleased with from among the statements and the inward and outward actions”. This is the best of what has been stated regarding the definition of worship.
Worship has great importance and that is because Allaah [The Mighty and Majestic] created the Khalq [Mankind and Jinn], sent the Messengers and revealed the Books to command them to worship Him and forbid them from worshiping others besides Him.
Allaah [Glorified be He] said:
[وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ ]
And I (Allah) created not the Jinns and humans except they should worship Me (Alone)- Meaning: Allaah created them to command them to worship Him (alone) and forbid them from disobeying Him.
Allaah [Glorified be He] said:
[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَۖ]
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah). [16:36]
Allaah [Glorified Be He] said:
[وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ]
And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else). [21:25]
Some Different Types of Worship
The Ibaadaat (acts of worship) are many types and from them are: Fear; Hope and longing; Trust and Reliance; Fervent Desire; Dread; Turning repentantly to (Allaah); Appealing for aid and assistance; Seeking deliverance and rescue; Sacrificing; Vows and other than that from the various types of worship.
And from the Ibaadaat (acts of worship) are the five pillars of Islam which are gathered in the well-known hadeeth of Jibreel, when he asked the Prophet [sallal-laahu-alayhi-wasallam] about Islaam, so he (sallal-laahu-alayhi-wasallam] replied:
أَنْ تَشْهَدَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إنْ اسْتَطَعْت إلَيْهِ سَبِيلًا.
(Islam) is that you should testify that there is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah; and that you should perform the Salah; pay the Zakah; fast during Ramadan, and perform Hajj (pilgrimage) to the House (i.e. the Ka’bah at Makkah) if you can find a way to it.” [Saheeh Muslim. Kitaab Al-Imaan. Number 8]
It has also been transmitted in the hadeeth of Abdullaah Ibn Umar [radiyallaahu-anhumaa] that the Messenger [sallal-laahu-alayhi-wasallam] said:
بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحَجِّ الْبَيْتِ، وَصَوْمِ رَمَضَانَ
Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the Salah (prayer), paying the zakat (obligatory charity), making the hajj (pilgrimage) to the House, and fasting in Ramadhan.” [Saheeh al-Bukhaari. Kitaab Al-Imaan. Hadeeth 8] [Saheeh Muslim Hadeeth 19]
Two Conditions to Must Be Fulfilled In Every Act of Worship
Furthermore, two conditions must be fulfilled in order for an act of worship to be accepted; the first of the two conditions is that the act of worship must be done sincerely for Allaah, and secondly the act of worship must be in agreement with the Sunnah of the Messenger [sallal-laahu-alayhi-wasallam]. The act of worship has to be done sincerely for the sake of Allaah (alone) and others are not to be associated as partners with Allaah in worship. (Likewise) the act of worship must be done in conformity with what the Messenger came with. This is what the Shahaadah (لا إله إلا الله محمدا رسول الله) necessitates; because (لا إله إلا الله) necessitates that acts of worship must be carried out sincerely for the sake of Allaah alone. And (محمدا رسول الله) necessitates that acts of worship must be carried out in conformity with what was revealed to the noble Messenger (sallal-laahu-alayhi-wasallam). Therefore, Allaah is not worshipped with bidah, newly invented matters in Religion and evil acts, for which Allaah (The Most High) has sent down no authority; rather acts of worship must be in conformity with the Sunnah of the noble Messenger (sallal-laahu-alayhi-wasallam).
If any of these two conditions or both of them are not fulfilled, then indeed the act of worship will be rejected by Allaah (The Mighty and Majestic). Allaah (The Most High) stated about deeds being rejected due to the absence of sincerity:
[وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورً ]
And We shall turn to whatever deeds they (disbelievers, polytheists) did, and We shall make such deeds as scattered floating particles of dust. [Soorah Al-Furqaan. Ayah 23]
And the noble Messenger (sallal-laahu-alayhi-wasallam) stated that deeds are rejected if they are based on bidah:
[مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌ]
He who innovates something in this matter of ours [i.e., Islam] that is not of it will have it rejected [by Allah]. [Saheeh Al-Bukhaari. Number 2697] [Saheeh Muslim. Number 1718]
And in another wording of this hadeeth in Saheeh Muslim the Prophet said:[مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد ]
He who does an act (of worship) which we have not commanded (i.e. not commanded by the Prophet), will have it rejected.
And he (alayhis salaatu was-salaam) said:
فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ
Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen (the rightly guided caliphs). Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah (innovation in the religion), and every bidah is misguidance.” [Abu Dawood. Number 4607] [Tirmidhee. Number 2676]
(Also) the Messenger (sallal-laahu-alayhi-wasallam) has clarified in the hadeeth about the seventy three sects amongst whom seventy-two sects will enter the hell fire and one sect will be saved. He clarified that this saved sect are those who adhere to the path him and his noble companions adhered to.
Imaam Maalik [rahimahullaah] said: “The latter part of this Ummah (i.e. those who will come after the Salaf) will not be rectified except by way of that which rectified it’s earlier part (i.e. the Salaf).’’ And he [rahimahullaah) said: ‘’Whoever innovates a bidah in Islaam and considers it to be something good, then indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with); because Allaah said: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ -”This day, I have perfected your religion for you.” Therefore, what was not part of the religion at that time (i.e. during the time of the Messenger) cannot be part of the religion today (i.e. after his departure from this world).” [Al-Itisaam of Imaam Shaatibee 1/28]
It is not enough for a person to say: “I am going to do this act of worship even though it was not (performed by) the Prophet because my intention is pure and good.” The evidence (against this statement) is that when it reached the Messenger (sallal-laahu-alayhi-wasallam) that a man amongst his noble companions slaughtered the Eed sacrifice before the Eed Salaah, he (sallal-laahu-alayhi-wasallam) said to him: شَاتُكَ شَاةُ لَحْمٍ- “Your (slaughtered sheep was just mutton (not a sacrifice).” [Saheeh Bukhaari. Number: 5556]; meaning: It is not considered Eed sacrifice because it was not carried out in conformity with my Sunnah. Therefore, what is in conformity with the Sunnah is that the Eed sacrifice is done after the Eed Salaah; but as for sacrificing before the Salaah, then indeed it is outside its specified time and will not be regarded as (Eed sacrifice).
Al-Haafidh said in Fat-hul Baaree (10/17): “Shaikh Abu Muhammad Bin Abu Hamzah said: In this hadeeth is (established the fact that) if an action (i.e. an act of worship) is done with a sincere intention, it is still not (considered) righteous unless it is in conformity with the legislated divine revelation.
Also that which will shed more light on this affair is when Abdullaah Ibn Mas’ood came to a people who had gathered in the Masjid, and each of them had a number of stones/pebbles; and there was one man amongst them saying: ‘Say ‘Subhaanallaah’ a hundred times; say ‘Laa-ilaaha Ilal laah’ a hundred times; say ‘Allaahu Akbar’ a hundred times. So they repeated.
Then Abdullaah Ibn Mas’ood approached them and said: “What is this that you are doing?” They said: “O Abu Abdurrahman! These are pebbles to count the number of times we say Allahu Akbar, Laa ilaaha Illal laah and Subhaanallaah.” He said: “Count your sins and I assure you that you are not going to lose anything of your hasanaat. O Ummah of Muhammad, how quick is your destruction! These are the Companions of your Prophet present in great numbers; these are his clothes not worn out yet, and his pots are not broken yet. I swear by the One (i.e. Allaah) in Whose Hands my soul is, either you are following a religion that is better than the Religion of Muhammad or you are opening a door of misguidance.” They said: “O Abu Abdurrahman! We swear by Allaaah that we intend nothing other than good.’’ He said: How many people want good but never reach it! [Sunan Ad-Daarimee 1/68-69] [Also recorded by Imaam Albaanee in As-silsilah As-Saheehah. Number 2005]
A Mention of Some of The Good Outcomes of Ibaadah – [Fear of Allaah, Righteous Deeds And Repentance etc]
As for the (good) effects that comes about as a result of the Ibaadaat (acts of worship), then from them are: Relaxation of the heart; Peace of mind; Enlargement of one’s provision; a state of wellbeing, repose and tranquillity. Indeed there are many Aayaat in the Qur’aan and a number of narrations in the Sunnah indicating to these (good) effects and that fear of Allaah (The Mighty and Majestic) and righteous actions leads to happiness in this life and the next. Allaah (The Mighty and Majestic) said:
[وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ]
”And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [7:96]
Indeed this noble ayah mentions both worship and its (good) effects in the life of a Muslim, and that is whoever fears Allaah (The Mighty and Majestic) and believes in Him, then indeed Allaah (The Most High) will reward him and give him provision in the life of this world. Allaah will open for him blessings from the heavens and the earth– by way of rain from the sky and vegetation and treasures from the earth.
Allaah (The Mighty and Majestic) said about the people of the Scripture:
[وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۚ]
And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them and from underneath their feet.” [5:66] Meaning: The provision Allaah would have bestowed upon them by way rain from the sky, and also from beneath their feet by way of that which Allaah causes to grow in the earth, such as plants and crops; and also the treasures which Allaah causes to come out from the earth.
So what has been mentioned in these two verses [7:96 and 5:66] about the people of the towns and the people of the scripture are a worldly reward for (the one who) believes in Allaah and fears Him. And with regards to the reward in the afterlife for the believers and those who fear Allaah, then indeed Allaah has mentioned it in His statement:
[وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ ]
And if only the people of the Scripture (Jews and Christians) had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). [5:65]
Allaah (The Mighty and Majestic) said:
[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا ]
O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth]. [33:70] This (Ayah 33:70) indicates to an act of worship (i.e. fear of Allaah and being truthful in speech); then Allaah mentioned its (good) effects, saying:
[يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا]
He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement. [33:71]
Indeed being directed towards righteous and correct actions and being forgiven one’s sins in the afterlife are (good) affects that results from Ibaadah (worship). So this noble ayah mentions both the (good) effects of the Ibaadaat (acts of worship) in this worldly life and the afterlife-in this worldly life Allaah will direct the person towards righteous and good actions and enable him to reach good, truth and correctness in all his affairs, so that he traverses the path of Allaah upon clear sightedness. And in the afterlife, Allaah will forgive him his sins and wipe away his evil deeds.
Also, Allaah (The Mighty and Majestic) said:
[وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا ]
[وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ ]
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. [65:2-3]
This noble ayah establishes the fact that fear of Allaah (The Mighty and Majestic), which is to worship Him (alone without partners), fulfil His commandments and keep away from what He has forbidden, removes a person from critical and difficult situations. Also Allaah provides for the one who obeys and fears Him from sources he never could imagine.
Allaah (The Mighty and Majestic) said:
[وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا ]
And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.’’ [65:4]
Indeed, from the (good) effects of fearing Allaah (The Mighty and Majestic) is that Allaah will make a person’s affairs easy. Allaah will facilitate for him the paths towards good and opens for him paths that leads to happiness in this life and the afterlife.
Allaah (The Mighty and Majestic) said:
[وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا ]
And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward.’’ [65:5]
This is from the rewards in the hereafter that comes about as a result of one’s fear of Allaah (Glorified be He).
Allaah (The Mighty and Majestic) said:
[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ]
O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty. [8:29]
This noble ayah indicates to the fact that the one who fears Allaah (The Mighty and Majestic), acts in obedience to Allaah and His Messenger, then indeed Allaah will grant him a criterion to distinguish between truth and falsehood, and he will follow the path of Allaah upon clear sightedness and guidance in this worldly life. And in the afterlife Allaah will reward him by wiping away his evil deeds and forgive him his sins.
Also, Allaah (The Most High) stated in the last part of the ayah that discusses the etiquettes to be employed in dealing with loans and debts: [وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُڪُمُ ٱللَّهُۗ – So be afraid of Allah; and Allah teaches you]. [2:282]
And Allaah stated in the story of Nooh (alayhis-salaam) and his people:
فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا
I (Nooh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers. [71-10-12]
The affairs mentioned in the above Aayaat are (good) effects that come about as a result of Ibaadah (worship), because the act of worship mentioned here is [الْإِسْتِغْفَار –to seek forgiveness] and the (good) effects that will come about as a result of it, is that Allaah will send down rain upon them in abundance, give them increase in wealth and children, and bestow on them gardens and rivers.
Also, similar to this above ayah is what Allaah mentioned about Hud (alayhis-salaam) and his people (i.e. a command Allaah commanded Prophet Hud to convey to his people):
[وَيَـٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡڪُم مِّدۡرَارً۬ا وَيَزِدۡڪُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ]
And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength.’’ [11:52]
Also, similar to this is what Allaah stated about His Prophet Muhammad (sallal-laahu-alayhi-wasallam) and the people (i.e. a command Allaah commanded Prophet Muhammad to convey to the people): [وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى وَيُؤۡتِ كُلَّ ذِى فَضۡلٍ۬ فَضۡلَهُ ۥۖ -Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words)]. [11:3]
Allaah (The Most High) said:
[مَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَلَنُحۡيِيَنَّهُ ۥ حَيَوٰةً۬ طَيِّبَةً۬ۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ]
Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). [16:97]
In this noble ayah is established the fact that Eemaan and righteous action leads to a good and happy- a life filled with fear of Allaah and obedience to Him, and obedience to Allaah’s Messenger, as well as abundant reward for a person in the afterlife.
As for the narrations found in the Sunnah regarding the good effects of the Ibaadaat (i.e. acts of worship) in the life of a Muslim, there is that great and precious advice of the noble Prophet (sallal laahu alayhi wasallam) which he gave to Ibn Abbaas (radiyallaahu anhuma), saying:
[احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ – Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you]. This hadeeth was reported by Imaam Tirmidhee (number 2516) and he graded it Hasan Saheeh. And in another wording of this hadeeth reported by Imaam Ahmad (Number 2803), the Prophet (sallal-laahu-alayhi-wasallam) said to Ibn Abbaas (radiyallaahu-anhumaa):
[احفظ الله تجده أمامك ، تعرف إلى الله في الرخاء يعرفك في الشدة – Be Mindful of Allaah, and you will find Him in front of you. Acknowledge Allaah in times of ease and prosperity, and He will acknowledge you in times of hardship]. This is the 19th hadeeth amongst the 40 ahaadeeth of Imaam Nawawi.
(Imaam) Ibn Rajab (rahimahullaah) made some precious comments on this hadeeth in Jaami-ul Uloom Wal Hikam; he said: The protection of Allaah for His slave is in two ways: (a) Protection of the person’s body, wealth, children and family; and (b) protection of his religion, so that he is safeguarded from those doubts that leads to misguidance and from forbidden desires, and thus he finds himself in a state of uprightness and steadfastness in his religious and worldly affairs. This is Allaah’s Protection for the one who is mindful of Him—the one who remains within the limits imposed by Allaah-by fulfilling Allaah’s commandments and keeping away from what Allaah has forbidden. Allaah rewards this person due to him being mindful of Allaah and reward is given in accordance with one’s actions. Indeed the statement of the Prophet (sallal-laahu-alayhi-wasallam): [يَحْفَظْكَ‘’He (Allaah) will protect you] is a reward from the good effects that are obtained as a result of righteous action, and reward is given in accordance with a person’s actions.
And as for the statement of the Prophet (sallal-laahu-alayhi-wasallam):
[احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ- Be mindful of Allah and you will find Him before you]; Meaning: you will find Allaah in front of you- Allaah will guard and protect you, and He will protect you from every evil.
And as for the statement of the Prophet (sallal-laahu-alayhi-wasallam):
[تعرف إلى الله في الرخاء يعرفك في الشدة- Acknowledge Allaah in times of ease and prosperity, and He will acknowledge you in times of hardship]; meaning: if you remain upon obedience to Allaah and His Messenger in times of ease and wellbeing, then indeed Allaah will reward you by protecting you during times of severe hardships and during critical situations.
And what will shed more light on this is the story of the three people who were walking, so rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave and they were unable to come out; so it seemed as if they were in a grave whilst being alive. Then they reminded one another and remembered what will remove them from that severe hardship, and that was to recall some righteous actions they performed for the Sake of Allaah in times of ease and so that they can utilise those righteous actions as a means of Tawassul (i.e. to invoke Allaah with the best deed they performed in the past). So one of them invoked Allaah whilst mentioning the kind treatment he showed to his parents; the second invoked Allaah whilst mentioning his abandoning fornication for the sake of Allaah even though he was able to do so; and the third invoked Allaah whilst mentioning the incident when he fulfilled the rights of an employee who departed before collecting his wages. All of them invoked Allaah whilst mentioning a righteous action they had performed in times of ease, so Allaah caused the rock to move away and they came out of the cave. [Ref 1]
[Ref 1] Here is the text of the hadeeth about those three men
Narrated Ibn ‘Umar: The Prophet said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out to graze (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” [See Saheeh Bukhaari. (Number: 2215)] and Saheeh Muslim (Number 2743)]
Some of The Excellent Outcomes of Salaah, Zakaat, Fasting and Hajj
Salaah:
Salaah, Zakaat, Fasting and Hajj are acts of worship and each of them has good effects in the life of a Muslim.
The prayer is a pillar of the Religion and it prevents a person from lewd and evil acts. It attaches a person to Allaah and if a person strictly observes the five daily prayers in the mosques together with the Muslims, he will strengthen his relationship with Allaah (The Mighty and Majestic), because he remains in a constant state of attachment to Allaah-day and night. He prays the compulsory five daily prayers for the sake of Allaah and also the optional prayers and Allaah will reward him for all those deeds. It also distances him from lewd and evil deeds because whenever he has an urge to disobey Allaah, he recalls the reason for performing the prayer and being constant in its performance; (and the reason behind this is that) he performs the prayer out of a desire to receive reward from Allaah and fearing Allaah’s punishment because performance of the prayer prevents him from lewd and evil acts; so he is distanced from evil. Allaah (The Mighty and Majestic) said:
[إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِۗ]
Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) [29:45]
Zakaat: The good effects of Zakaat are tremendous indeed. It is a means of purifying the soul from miserliness and greed. It is a means of purifying one’s wealth so that it is made to grow and increase, and it also fulfils the objective of what is called ‘Social Security’ at present.
So when the rich give Zakaat from their wealth to the poor and needy, then indeed their needs are fulfilled and they also receive nourishment as a result of this obligation of Zakaat Payment, which Allaah (The Mighty and Majestic) has obligated to be taken from the wealth of the wealthy. It has been reported in the hadeeth of Mu’aadh Ibn Jabal (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ”And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them.” [Ref 1]
The payment of Zakaat has a great benefit for the wealthy people because it purifies their souls and makes their wealth grow, and they are rewarded by Allaah for showing kindness to their Muslim brethren-those who are poor and find themselves in a state of neediness and hardship; so by way of this charity their needs are fulfilled and their destitution ceases.
Allaah (The Mighty and Majestic) has obligated that Zakaat is to be taken from the wealth of the wealthy people in a manner that will benefit the poor and the needy, but at the same time the wealthy people are not harmed. The Zakaat is a small amount taken from abundant wealth, which Allaah has bestowed upon the people. Allaah has obligated the payment of that small portion, which does not affect the wealthy people when they give it, but it also benefits the poor and needy-those who are deprived and do not have any wealth.
And from the good effects of charity and kindness towards the poor and needy is that which has been narrated by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slinked aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. And he said to him: Servant of Allah, why do you ask me my name? He said: I heard a voice from the clouds of which It is the downpour, saying: Water the garden of so and so, (with a mention) of your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so; I look what yield I get from it, then I give one-third as charity out of it and I and my family eat one-third of it and one-third I return to it as investment.’’ And in another narration of this same hadeeth, he said: I earmark one-third for the poor, the needy and the wayfarer. [Ref 2]
References:
[Ref 1]: Here is the full text of the hadeeth: Narrated Ibn Abbaas (radiyallaahu-anhumaa): When the Prophet (sallal-laahu-alayhi-wasallam) send Mu’aadh to Yemen, he said to him, ‘’You are going to nation from the people of the Scripture, so let the first thing to which you will invite them is they should testify to the Tawheed of Allaah [i.e. Laa ilaaha Ilal laah (None has the right to be worshipped except Allaah)]. If they accept that, tell them that Allaah has enjoined on them, five compulsory congregational Salaat (prayers) to be offered in one day and one night. And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them. And if they agree to that, then take from them Zakaat, but avoid the best property of the people.’’ [Saheeh al-Bukhaari (The Book of Tawheed) Vol 9. Hadeeth Number: 7372. Daarus Salaam Print]
[Ref 2] [Saheeh Muslim: Kitaab Az-Zudh War-Riqaaq. Hadeeth Number 2984. Chapter: Charity to the Masaakeen]
Fasting:
Its good effects are tremendous and its end results are great. That is because it is a protection. Imaam Bukhaari and Imaam Muslim reported the hadeeth: ”Fasting is a shield.” [Ref 1] It is shield of protection against the hell fire in the afterlife and it is a protection against disobedience (to Allaah and His Messenger).
Fasting weakens the desires of a person, so it restrains the whims of a person and acts as barrier against the perils and forbidden things he may fall into due to engagement in enjoyment (i.e. enjoyment that may exceed the limits impose by Allaah and His Messenger). Indeed the soul may engage- due to such enjoyment- in affairs whose end results are unpraiseworthy in this worldly and the hereafter, so because of this the Prophet (sallal laahu alayhi wasallam) said: ”Paradise is surrounded by hardships and the hell fire is surrounded by all kinds of desires and passions.”[Ref 2]
The path to paradise requires patience in order to abstain from disobedience and the path to the hell fire is surrounded by all (forbidden) desires. If a person distances himself from those forbidden desires, he will be safe; but if he engages in such forbidden desires, he will fall into what Allaah has forbidden. This forbidden enjoyment will be one that quickly fades away, but its end results will be grief, regret and humiliation in this life and the next. It has been reported in a hadeeth narrated by Abdullaah Ibn Mas’ood (radiyallaahu anhu) that the prophet (sallal laahu alayhi wasallam) said: ”O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe Sawm (fast) as fasting will diminish his sexual power.”[Ref 3]
Therefore, the Prophet (sallal-laahu-alayhi-wasallam) made it clear that if a person is able to get married, he should hasten to do so in order to remain chaste and enables another person (i.e. wife) to remain chaste; but if he is not able, he should devote himself to this Prophetic remedy which the Noble Messenger directed him to, and that is fasting. And that is because it is a safeguard and a protection for a person against falling into disobedience. In summary: This is a Noble Prophetic guidance given by the Noble Messenger (sallal-laahu-alayhi-wasallam) to the youth-that they should get marriage if they are able to do so; but if not; they should restrain their desires through fasting.
As for the fasting of the wealthy people, it reminds them of hunger pangs; so they reflect upon the blessings Allaah has bestowed on them because they have Muslim brothers (and sisters) who suffer from hunger pangs (even) without fasting. And that is because they cannot find something (i.e. food) to do to away with extreme hunger. So this reflection becomes a drive (or motive) for them to show kindness towards the poor and to spend on the destitute and needy.
References:
[Ref 1] Bukhaari No1894 and Muslim No: 1151
[Ref 2]Muslim No: 2822 and Bukhaari No: 6487]
[Ref 3] Bukhaari No: 5065
Hajj:
It is a great act of worship. Allaah (The Mighty and Majestic) made it an obligation upon His slaves at least once in a lifetime. Hajj includes acts of worship related to wealth and physical actions. It has good effects and praiseworthy end results in the life of a person. The Noble Prophet (sallal laahu alayhi wasallam) said: ”(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise.”[Ref 1]
Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (sallal laahu alayhi wasallam) was asked about the best of deeds, so he replied, ”To believe in Allaah and His Messenger.’’ The questioner then asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To participate in Jihaad.’’ The questioner again asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To perform Hajj Mabroor (which is accepted by Allaah…)” [Ref 2]
Abu Hurairah (radiyallaahu-anhu) also narrated that the Messenger of Allaah (sallal laahu alayhi wasallam) said: ”Whoever performs Hajj for Allaah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew.”[Ref 3]
A ‘Hajj Mabroor’ (the one accepted by Allaah) is the hajj a person performs in conformity with the Sunnah of the Noble Messenger (sallal-laahu-alayhi-wasallam), and the sign of a ‘Hajj Mabroor’ is that a person’s becomes better than what he was before hajj. So if a person’s evil state of affairs changes to a good state, or changes from a good state to a state even better than that, then this is a clear sign that his hajj is Mabroor [accepted by Allaah].
Hajj and Umrah include acts of worship, such as Tawaaf, which is not performed in any other place besides its designated place (i.e. around the Kabah). Tawaaf is an act of worship, which Allaah has specified to be carried out around the Baitul Ateeq [i.e. The Ancient House (the Haram)]. So when a person reaches Makkah he performs Tawaaf around the Baitul Ateeq. He seeks nearness to Allaah (The Mighty and Majestic) with an act of worship (i.e. Tawaaf) which he could not have performed if he was not in Makkah. That is because Tawaaf cannot be done except around the Noble Kabah. So this reminds him and makes him aware of the fact that Tawaaf performed in any other place in the earth is not legislated by Allaah (The Mighty and Majestic). Therefore, it is not permissible to make Tawaaf around any tomb or any other place in the earth besides the Noble Kabah.
Also, this is the case with kissing and indicating with one’s hand towards the Black Stone and the Yemini Corner; for indeed Allaah (The Mighty and Majestic) did not legislate for the Muslims to seek closeness to Him by kissing any other stone or indicating with one’s hand towards it except in those two place (I.e. the Black Stone and the Yemeni corner). And because of this when Umar Ibnul Khattaab (radiyallaahu anhu) approached the Black Stone, he kissed it and then said: ‘’No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger (sallal-laahu-alayhi-wasallam) kissing you, I would not have kissed you.’’ [Ref 4]
Also from the good effects of Hajj and Umrah is that when the one in Ihraam removes his normal clothing and wears the Ihram, which is worn by both the poor and the rich, it reminds him of the cloth he will be shrouded with when he dies; so he prepares himself for righteous actions and that is the best of all provision for the hereafter, as Allaah (The Most High) said: [وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۚ – And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)] [2:197]
Also from the good effects of Hajj is the gathering of the pilgrims at Arafah, which is a reminder of the gathering of the people on the Day of Judgement; so this (i.e. standing at Arafah) becomes a drive (or motive) for a person to prepare himself for that standing on the Day of Judgement by performing righteous deeds.
Also during Hajj the Muslims from the East and West regions of the earth get to meet one another; so they co-operate with one another and advise one another. They get to know the state of affairs of one another, share happiness and joy with one another, just as a person would share the pain that befalls his brother and then guides him towards what is obligatory to do regarding that. So they all co-operate upon righteousness and piety just as Allaah (Glorified Be He) commanded them.
Indeed, these great acts of worship legislated by Allaah (The Mighty and Majestic)- upon which His Religion of Islamic Monotheism is founded- have good effects in the life of a Muslim in this worldly life and the afterlife.
Shaikh Abdul Muhsin (may Allaah preserve and protect him) ended by asking Allaah to guide all of us to that which Allaah loves, and that Allaah includes us among those who listen to admonition and follow the best of it; and that Allaah includes us among those who are guided and guiding others. Then the Shaikh (may Allaah protect and preserve him) sent the salutations upon the Prophet, his family and companions.
[Source: An Excerpt from : أثر العبادات في حياة المسلمpages: 4-31.slightly paraphrased]
References
[Ref 1] Bukhaari. Number 1773 and Muslim. Number 1349
[Ref 2] Bukhaari Number: 26 and Muslim Number 83
[Ref 3] Bukhaari Number: 1521 and Muslim 1350
[Ref 4] Bukhaari. 1597 and Muslim 1270
Shaikh Abdul Muhsin [may Allaah preserve him] mentioned these acts of worship ‘Fear, Hope, Longing, Trust and Reliance, Fervent Desire, Dread, etc’. So, we share more benefits on this subject matter from the translation of the explanation of the Three Fundamental Principles’ By Shaikh Abu Talhah [may Allaah have mercy upon him and his wife Aameen].
Fear:
Shaikh Uthaymeen [may Allaah have mercy upon him] said:
The evidence for reverential fear (khawf) is the Saying of Allaah, the Most High: “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers” [70] [Soorah Aal-‘Imraan (3): 175]
Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allaah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types:
Natural fear, such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allaah, the Most High, said about Moosaa, “So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.” [Soorah al-Qasas (28): 18] However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam). The evidence here is the Saying of Allaah, the Most High, “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Soorah Aal-‘Imraan (3):175] Furthermore fear of Allaah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allaah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allaah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allaah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope.
(ii) Reverential fear, that he fears something and takes that as his religion. This is to be for Allaah, the Most High, alone. Directing such reverential fear to anyone other than Allaah, the Most High, is major shirk.
(iii) Secret supernatural fear, such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk.
Hope:
The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [71] [Soorah al-Kahf (18):110].
Hope and longing (ar-rajaa’) is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk. This shirk will either be lesser shirk or major shirk depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allaah, the Most High, “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.” [Soorah al-Kahf (18):11O] ‘Hope’ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy.
Reliance
The evidence for trust and reliance (at-tawakkul) is the Saying of Allaah, the Most High, “And place your reliance and trust in Allaah if you are true Believers” [Soorah al-Maa’idah (5):23] and He said: “And whoever places his reliance and trust in Allaah then He will suffice him” [72] [Soorah at-Talaaq (65):3].
Placing reliance upon something is to depend upon it; and placing reliance upon Allaah, the Most High, is to depend upon Allaah, the Most High, and to accept Him as being the One who suffices you in bringing whatever is beneficial to you and protecting you from whatever is harmful. This is from the completion of true Faith (eemaan) and is a sign of it, as He, the Most High, says, “And put your reliance and trust in Allaah if you are true Believers.” [Soorah al-Maa’idah (5):23] If the person is sincere in his reliance and trust in Allaah, the Most High, then Allaah, the Most High, will take care of whatever troubles or concerns him, as He, the Most High, says, “And whoever places his reliance and trust in Allaah then He will suffice him.” [Soorah at-Jalaaq (65):3] Meaning that He will suffice him, then He sets the mind of the one who trusts in Him at rest with His Saying, “Allaah will certainly bring about whatever He has decreed.” [Soorah at-Talaaq (65):3] So nothing at all can prevent Him from whatever He wills. Furthermore it should be known that placing reliance and trust is of different types: (i) Trust and reliance upon Allaah, the Most High, is from the completion of eemaan, and one of the signs of its sincerity, it is obligatory since eemaan cannot be completed without it, and the proof has preceded. (ii) Secret trust and dependence, such that he depends upon someone deceased to bring him some benefit or remove some harm, this is major shirk. This is because it will not occur except from a person who believes that this deceased person has some hidden control over the creation. There is no difference in this matter whether the deceased is a prophet, a pious person, or an evil enemy of Allaah, the Most High, who is worshipped by the people. (iii) Placing reliance upon someone else in the affairs, whilst feeling that he himself is of a low standing and the one he depends upon is therefore of higher standing, for example that he depends upon him to bring him sustenance and the like, then this is a type of lesser shirk due to the strong connection his heart forms towards him and his dependence upon him. But if he merely relied upon him being certain that he is just a means, and that Allaah, the Most High, is the One Who alone has the power to bring that about in His Hand, then there is no harm in that, since the one on whom he places reliance does have an effect in causing it to occur. (iv) Relying upon someone else and allowing someone else to act on your behalf with regard to a matter where one is allowed to depute someone. This is something about which there is no harm, as shown by the evidence of the Book, the Sunnah and the consensus (ijmaa’). Ya’qoob said to his sons: “O my sons go back and seek news of Yoosuf and his brother.” [Soorah Yoosuf (12):87] Also the Prophet deputed men to take charge of collection and looking after the zakaat; he deputed people to establish and carry out the prescribed punishment; and deputed ‘Alee ibn Abee Taalib, radiyallaahu ‘anhu, to take charge of some of his sacrificial animals during the Farewell Pilgrimage, and to give their skins and covering sheets in charity, and to sacrifice the remainder of the hundred camels after he had sacrificed sixty three with his own hand. As for the consensus (ijmaa*) upon permissibility of this, then it is something known.
Fervent Desire
The evidence for the fervent desire (ar-raghbah) dread (arrahbah) and reverence and humility (al-khushoo’) is the Saying of Allaah, the Most High: “They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah”[76] [Soorah al-Ambiyaa (21): 90]
Ar-Raghbah is the love and desire to reach that which is beloved. Ar-Rahbah is fear which causes one to flee away from the cause of fear. So it is a fear that is accompanied by action. Al-Khushoo’ is humility and submissiveness before the Greatness of Allaah, such that the person submits to whatever Allaah has pre-decreed and what He has ordained and commanded. In this noble Aayah, Allaah, the Most High, describes the most loyal and sincere of His servants as worshipping Allaah, the Most High, upon raghbah and rahbah, whist being humble and submissive to Him. The du’aa (invocation) here covers both invoking Allaah through acts of worship, and supplication. So they call upon Allaah out of earnest desire for what is with Him, and hoping for His reward, whilst also fearing His punishment as a result of their sins. So the Believer should hasten to Allaah, the Most High, upon fear and earnest desire; with regard to actions of obedience his hope and earnest desire should predominate, so that he is keen to perform them and hopes that they will be accepted; and with regard to whenever he thinks of committing a sin, then fear should predominate so that he will flee away from doing it and be saved from its consequent punishment.
Some scholars say that the aspect of hope should pre-dominate when a person is ill, and the aspect of fear when he is well. They say this since a person who is ill feels subdued and weakened and it may be that his appointed time is near, so that he may die, and he should do so whilst thinking good of Allaah, the Mighty and Majestic. But when healthy he is energetic and has hope of remaining for a long time, and this may lead him to be exuberant and carefree, so fear should predominate in order to be safe from that. It is also said that the earnest hope and fear should be equal so that his hope does not lead him to feel safe from Allaah, and his fear does not cause him to despair of Allaah’s mercy, since both of these are evil and cause a person’s destruction.
Turning Repentantly to Allaah
And the evidence for turning repentantly (al-inaabah) is the Saying of Allaah, the Most High: “So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him” [78] [Soorah az-Zumar (39):54].
Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for refuge to Him, and it cannot be except for Allaah, the Most High. Its evidence is the Saying of Allaah, the Most High, “So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him” [Soorah az-Zumar (39):54] What is meant by the Saying of Allaah, the Most High, “…submit obediently to Him” is: Islaam as prescribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types:
Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High, “And to Him everyone in the heavens and the earth submit, willingly or unwillingly, and to Him you will all be returned.” [Soorah Aal-‘Imraan (3):83]
Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many, and from them is the Aayah mentioned by the author [Soorah az-Zumar (39): 5]
Appealing For Aid and Assistance
The evidence for appealing for aid and assistance (al-isti’aanah) is the Saying of Allaah, the Most High: “O Allaah You alone we worship, and to You alone we appeal for aid” [Soorah al-Faatihah (1):5] and in the hadeeth there occurs: “If you seek help, then seek the help of Allaah.” [79] [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no.5302)]
Al-isti’aanah is to appeal for assistance, and it is of various types: (i) Appealing for aid and assistance from Allaah – this is an appeal for aid and assistance that comprises complete humility of the servant before his Lord, and to submit and entrust the affair to Him, and to be certain that He is fully sufficient for him. This is not to be except for Allaah, the Most High, alone, and the evidence is the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] The fact that this is to be for Allaah, the Most High, alone is shown by the fact that He mentions the word upon which the verb acts before the verb itself, and according to the principles of grammar of the Arabic language, in which the Qur’aan came down, bringing forward that which usually comes afterwards indicates restriction and particularisation. So directing this type to other than Allaah, the Most High, is shirk which takes a person out of the Religion. (ii) Seeking the help of a person from the creation, in something which he is capable of helping in. Then this will be in accordance with the action in which help is sought. If it is a good action then it is permissible for the person to seek help upon it, and prescribed for a person to help in that, as Allaah, the Most High, says, “And assist one another upon righteous actions and avoidance of sins.” [Soorah alMaa’idah (5):2] If it is a sinful thing, then it is forbidden for the person doing it and for the one who assists, as Allaah, the Most High, says, “And do not assist one another in abandoning what Allaah has commanded and upon transgressing the limits laid down in the Religion.” [Soorah al-Maa’idah (5):2] If it is something permissible, then it is allowed for the person to seek help and to be assisted, and the one who is helping may be rewarded for kind treatment and thus it becomes something prescribed for him as Allaah, the Most High says, “And do good, indeed Allaah loves those who do good.” [Soorah al-Baqarah (2): 195] (iii) Seeking the help of a person from the creation who is alive and present, except that it is something which he is incapable of, then this is futile and useless. For example that he seeks the help of a weak person in order to carry something very heavy. (iv) Seeking the aid of any deceased person, or the aid of the living in a matter of the hidden and unseen, which they cannot reach. Then this is shirk since it will only be done by a person who believes that those whose help he seeks have some hidden control over the creation. (v) Seeking help by performing deeds that are beloved to Allaah, the Most High. This is something that is prescribed due to the Saying of Allaah, the Most High, “And seek assistance through patience and Prayer.” [Soorah al-Baqarah (2):45] The author, rahimahullaah, uses as evidence for the first type the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] And the saying of the Prophet saying: “If you seek help then seek the help of Allaah”
Seeking Protection or Refuge:
The evidence for seeking refuge (al-isti’aadhah) is the Saying of Allaah, the Most High: “Say: I seek refuge with the Lord of the dawn” [Soorah al-Falaq (113):1] and: “Say: I seek refuge with the Lord of mankind” [80] [Soorah an-Naas (114):1].
Al-Isti’aadhah is to seek refuge, which is to seek protection against that which one hates and involves seeking refuge and shelter and protection from someone, and is of various types: (i) Seeking the refuge of Allaah, the Most High, and this involves ones complete need of Him, attachment to Him, and ones certain faith in His being sufficient and His perfect protection from everything, whether in the present or the future, small or large, human or not, and the proof is the Sayings of Allaah, the Most High, “Say: I seek refuge with the Lord of the dawn, from the evil of that which He created…” [Soorahal-Falaq (113): l-2] “Say: 1 seek refuge with the Lord of mankind; the king of mankind; the one who is worshipped rightfully by mankind; from the evil of Satan who whispers into the hearts of mankind and then withdraws when they remember Allaah…” [Soorah an-Naas (114): 1-4] (ii) Seeking refuge in one of Allaah’s attributes, such as His Speech, His Greatness, His Might, and so on. The evidence for this are his sayings: The Prophet said, “I seek refuge in the perfect Words of Allaah from the evil of that which He created” [Reported by Muslim (Eng. transl. 4/ 142l/no.654l)]. He said, “I seek refuge in Your Might that I should not be assailed from below” [Reported by Aboo Daawood (Eng. transl. 3/1408/no. 5056) and declared Saheeh by Shaykh al-Albaanee in Saheeh Sunan Abee Dawood (no. 4239)]. Also his saying in the supplication recited when suffering from pain, “I seek refuge in the Might and Power of Allaah from the evil of what I feel and am wary of.” [Reported by Muslim (Eng. transl. 3/1198/no. 5462) and Ibn Maajah (no. 3522)]. The Prophet said, “I seek refuge in Your Pleasure from Your Wrath” [Reported by Muslim (Eng. transl. l/255/no.986)].
His saying, when Allaah, the Most High, sent down His Saying: “Say He is the One fully able to send punishment upon you from above.” [Soorah al-An’aam (6):65] He said: “I seek refuge in Your Face.” [Collected by al-Bukhaaree (Eng. transl. 9/370/503)]. (iii) Seeking refuge either with the dead, or with living people who are not present and able to grant refuge, then this is shirk. In this regard Allaah, the Most High, says, “And there were men from mankind who used to seek refuge with men of the jinn, and so that only increased them in transgression.” [Soorah al-Jinn (72):6] Seeking shelter with some person or in some place, or the like, as long as it is something which can serve the purpose of providing shelter. Then this is permissible and the evidence is his saying, speaking about tribulations, “Whoever exposes himself to them will be destroyed by them, and whoever finds a place of shelter or refuge from them, then let him take shelter in it” [Reported by alBukhaaree (Eng. transl. vol. 9/p. 158/no.203) and Muslim (Eng. transl. 4/1495/no.6893)]. He also explained this place of shelter or refuge in his saying, “So whoever has camels should stick to his camels…“ [Reported by Muslim (Eng. transl. 4/1495-1496/no.6896)]. There also occurs in Saheeh Muslim (Eng. transl. 3/91 I/no.4190) from Jaabir, radiyallaahu ‘anhu, that a woman from the tribe of Banoo Makhzoom stole something, so then she was brought to the Prophet and she sought refuge with Umm Salamah. He also reports in his Saheeh (Eng. transl. 4/ 1494/no.6996) from Umm Salamah, radiyallaahu ‘anhaa, from the Prophet (Wi) that he said: “A man will seek refuge in the House and an army detachment will be sent against him…” However if it is the case that someone is seeking refuge from the evil of an oppressor, then it is obligatory to shelter him and grant him refuge as far as is possible. But if he seeks refuge in order to help him to commit something forbidden, or to flee away from an obligation, then it is forbidden to shelter him.
Seeking Deliverance:
The evidence for seeking deliverance and rescue (al-istighaathah) is the Saying of Allaah, the Most High: “When you sought aid and deliverance of your Lord and He responded to you” [81] [Soorah al-Anfaal (8):9].
Al-istighaathah is to seek rescue and deliverance from severe difficulty and destruction, and is of various types: (i) Seeking deliverance and rescue from Allaah, the Mighty and Majestic, is one of the most excellent and most perfect deeds, and it was the continual practice of the messengers and their followers. The evidence for it is what the Shaykh, rahimahullaah, mentioned, “When you sought aid and deliverance of your Lord and He responded to you that He was sending you a thousand angels in succession to assist you.” [Soorah al-Anfaal (8):9] This occurred at the battle of Badr when the Prophet (#1) saw the mushriks numbering a thousand men, whist his companions were a few more than three hundred and ten. So he entered the palm grove calling earnestly upon his Lord, the Mighty and Majestic, raising up his hands and facing the qiblah, and saying: “O Allaah fulfil that which You have promised me. O Allaah if this small group who are the people of lslaam are destroyed you will not be worshipped upon the earth.” Then he continued calling upon his Lord earnestly, with his hands raised such that his cloak fell from his shoulders. So Aboo Bakr, radiyallaahu ‘anhu, took up his cloak and cast it back upon his shoulders and embraced him from behind and said: “O Prophet of Allaah, your earnest supplication to your Lord will be sufficient for you since he will fulfil what He has promised you,” so this Aayah was sent down. [Reported by Muslim (Eng. transl. 3/960/no.4360)] (ii) Seeking rescue and deliverance, either from the dead or from those who are living but are not present and able to give aid and rescue, then this is shirk. This is so because it will not be done except by one who believes that those people have some unseen control over the creation, and they have therefore attributed to them a share of the Lordship that is for Allaah, the Most High, alone. Allaah, the Most High, says, “Or is that which you falsely worship along with Allaah better than He Who responds to the one in distress when he calls Him; who removes the harm; and who makes you to succeed those who came before you?! Is there anything that is worshipped besides Allaah that can do these things for you?! Little do you consider the greatness of Allaah and His favours upon you, and the clear proofs He has given you, so you therefore associate others in worship with Him.” [Soorah an-Naml (27):62] (iii) Seeking aid and rescue from those who are alive, aware of the situation and capable of assistance and rescue. It is permissible to seek aid and rescue from them: Allaah, the Most High, says in the story of Moosaa: “So the man who was upon the same Religion as Moosaa sought the aid of Moosaa against his enemy the copt, so Moosaa struck him forcefully and killed him.” [Soorah al-Qasas (28):15] (iv) Seeking rescue and aid from a living person who is not capable of assisting him, without believing that he has some hidden power. For example that a drowning person calls for rescue from a person who is paralysed. This is futility and is a mockery of the one whom he seeks rescue from, and is therefore prohibited for this reason. A further reason for its prohibition is that anyone who saw him seeking rescue from the paralysed man may be deceived into thinking that the paralysed man must have some hidden power enabling him to rescue people.
Sacrifice:
The evidence for sacrificing (adh-dhabh) is the Saying of Allaah, the Most High: “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Ayaah, Lord of all creation. There is no share of any of that for other than him.” [82] [Soorah al-An’aam (6): 162-3]. Also the Prophet said: “Allaah has cursed anyone who sacrifices for other than Allaah” [Reported by Muslim (Eng. transl. 3/ 1093- 1094/no.4876)]
Sacrifice is to kill by spilling the blood of the animal in a particular manner, and is done for a number of reasons: (i) That it is done as an act of worship, such that he intends by it veneration of the one for whom he sacrifices, and intends it as an act of submission to him and a means of nearness to him. So this may not be done except for Allaah, the Most High, and has to be done in the manner which Allaah, the Most High, has prescribed. Directing it to other than Allaah is major shirk and the evidence (as mentioned by the author) is the Saying of Allaah, the Most High, “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than Him’ [Soorah al-An’aam (6):162-3] (ii) That it is done out of hospitality for the guest, or for as wedding feast (waleemah) or the like, then this is something commanded, either as an obligation or a recommendation, as he said “Whoever truly believes in Allaah and the Last Day, then let him treat the guest honourably” [Reported by al-Bukhaaree (Eng. transl. 8/99/no. 156) and Muslim (Eng. transl. 3/935/no. 4286)]. He {%) said to ‘Abdur-Rahmaan ibn ‘Auf, “Give a wedding, feast (waleemah) even if it is only with a single sheep” [Reported by al-Bukhaaree (Eng. transl. 7/72/no.96)]. (iii) That it is done to provide food charitably, or to sell the meat and so on, then this falls under that which is permissible and is in principle according to the Saying of Allaah, the Most High, “Do those mushriks who worship others along with Allaah not see that We have created for them, from what our Hands have created, cattle which they are in charge of, and We have made the cattle subservient to them: so from them are those which they eat the meat of.” [Soorah Yaa Seen (36):71-2] Furthermore, it may be something desirable or prohibited depending upon what it leads to.
Vows:
The evidence for vows (an-nadhr) [83] is the Saying of Allaah, the Most High: “They fulfil their vows and they fear a day whose evil is widespread” [84] [Soorah al-Insaan (76):7].
i.e. the evidence that vows are worship is the Saying of Allaah, the Most High, “They fulfil their vows and they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] The Aayah is a proof since Allaah praises them for fulfilling their vows, which shows that Allaah loves that and every action that is beloved to Allaah is worship. This is further supported by the Saying of Allaah, the Most High, “…they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] The fulfilling of vows which Allaah, the Most High, has praised are all acts of worship which Allaah, the Mighty and Majestic, has obligated. This is because when a person starts any of the obligatory acts of worship, then he has become duty bound to fulfil and complete them. The proof for this is the Saying of Allaah, the Most High, “Then let them complete the duties of their hajj, and fulfil their vows (e.g. the sacrifice), and let them perform the tawaaf of ifaadah around the ancient House.” [Soorah al-Hajj (22):29] Vows by which a person makes a pledge and thus obligates himself to do something or other, or makes some act of obedience to Allaah, that is not obligatory, binding upon himself, then this is disliked, and some of the scholars declared it to be forbidden. This is because the Prophet forbade making vows and said, “It does not bring good, it merely causes the miserly person to spend” [Reported by al-Bukhaaree (Eng. transl. 8/448/no.684) and Muslim (Eng. transl. 3/871/no.4019)].
Yet even so, if a person does go ahead and vow that he will do some act of obedience to Allaah, then it becomes obligatory upon him to perform it as the Prophet (3|§) said, “Whoever vows to act in obedience to Allaah, then let him obey Him” [Reported by al-Bukhaaree (Eng. transl. 8/449/no.687)]. So in summary vows (an-nadhr) applies to the obligatory acts of worship in general, and to making vows in specific, which is that a person obliges himself to do something for the sake of Allaah, the Mighty and Majestic. The scholars divide the vow into various categories and these are laid out in the books of fiqh (details of Islamic law and regulations).