Al ayatul Kursi in English by Ali wafa Abu Sulthon.mp3
the benefit in seeking the knowledge by Ali wafa Abu Sulthon.mp3
Senin, 29 November 2010
Senin, 22 November 2010
THE PATH OF THE COMPANIONS BRING US TO ALLAH 'S LOVE
EXPOUNDED BY ALI WAFA ABOO SULTHON
The Preservation and Transmission of the Islamic aqidah by the Salaf
The last of the Companions lived until the end of the first century, with Anas bin Malik (d. 93H) and Abu Tufayl Amir bin Wathilah (d. 100H) being from the last of Companions to pass away. During this time the Taabi'een (those born after the Prophet and who took knowledge from the Companions) inherited the knowledge from the Companions in the issue of belief (aqidah, Eemaan), fiqh (jurisprudence), hadeeth, tafseer (exegesis of the Qur'an) and they also witnessed the position taken by the Companions towards the sects of the Khawaarij, Raafidah, Qadariyyah. They would acquire and narrate knowledge from the Companions, seeking the hadeeth of the Messenger (alayhis salaam) and the knowledge of the deen upon the understanding and explanation of the Companions.
From the prominent amongst this generation of Taabi'een include:
It was during this time that the Taabi'een learned the care that began to be taken in accepting and transmitting knowledge. This was because of the tribulations that occurred from the major sects of innovation that appeared, at the head of them the Khawaarij, after the murder of Uthmaan (radiallaahu anhu), and the removal of trustworthiness and the spread of lying, and seeking of narrations out of support for the innovated sayings (of the Khawarij, Raafidah, Qadariyyah and Murji'ah), and so on. And it is here we understand the sayings of some of the likes of Ibn 'Abbaas and the prominent taabi'een.
Muslim brings in his Saheeh that Bushayr al-Adawee came to Ibn Abbaas and began to narrate to him, and he did not give permission for that, and when Bushayr enquired as to why, Ibn Abbaas said:
It was also in this period (the turn of the century) that the heads of innovation, al-Ja'd bin Dirham (ex. 124H), al-Jahm bin Safwaan (ex. 128H), Waasil bin Ataa (d. 131H), and Amr bin Ubayd (d. 144H) were present, and they were the founders of the Jahmiyyah and Mu'tazilah respectively, who adopted some of the usool of the innovations (Khawaarij, Qadariyyah, Murji'ah) and adding their own innovations, increasing the tribulation.
When these factions emerged, it was the Taabi'een, who having inherited that knowledge from the Companions, safeguarded the truth, preserved it, transmitted it, and spoke against these heads of innovation.
So amongst them in this era:
And these Scholars and Imaams of the Muslims spoke against the Jahmiyyah and Mu'tazilah and the various sects. They transmitted the Prophetic Sunnah and they preserved the aqidah from the various falsehoods.
Then came the third century and from the great Imaams and Scholars of the Sunnah were:
These were the great scholars who authored works, compilations of ahaadeeth, refutations and had much speech against the sects of innovation and deviation, and thus they preserved and transmitted the Islamic aqidah in their works, much of which was in the form of preserving the Prophetic Sunnah.
There Will Always Be Scholars Upon the Manifest Truth, the Pure Islamic aqidah, and the Upright Deen
In the time when the erosion and the pollution of the Islamic aqidah took place, Allaah, the Most High, mobilized the prominent firmly-grounded Scholars from those who came after the Companions to refute the innovators and deviants and to safeguard and preserve His religion, and indeed the Prophet (alayhis salaam) said in the hadeeth that is reported by both al-Bukhaaree and Muslim in their two Saheehs:
Compilation and Authoring of the Books of aqidah
During this period of 300 years after hijrah, there were tremendous efforts by the great Imaams mentioned earlier, especially in the field of authorship, compilation of the Hadeeth, preservation of the Sunnah, corroboration of the Islamic aqidah and refutation of innovation and falsehood. The following list mentions either the names of books that were authored or those about whom it is documented and recorded that they did author books, but which have been lost or have not reached us. From these books are those which simply compiled and documented the creed of the Companions and their followers and from them are those which were dedicated to refuting the sayings of the heretics and innovators:
And the Imaams of the four schools of fiqh, Abu Haneefah (d. 150H), Imaam Maalik (d. 179H), Imaam ash-Shaafi'ee (d. 204H) and Imaam Ahmad (d. 241H) were upon the aqidah of the Salaf. And likewise the author of the tafseer of the Qur'an by way of the Prophetic ahaadeeth, by the mufassir, Ibn Jareer at-Tabaree (d. 310H) was upon the aqidah of the Salaf.
The Truth is Found in Every Age and the People of Truth are United Irrespective of Time, Era and Place
Read this mighty statement from Abu al-Qasim al-Asbahani (d. 535H) (rahimahullaah) as found in al-Hujjah Fee Bayaan il-Mahajjah (2:224-225):
From what has preceded it should be abundantly clear that the true basis of unity is that very same pristine pure aqidah that brought together and united the hearts of the Companions (radiallaahu anhum). Any call to rectification or any da'wah that is based upon other than this foundation, or ignores this foundation, or wishes to unite Muslims whilst the foundations of the house have huge cracks and splits and flaws is greatly misguided in his or her action, and is attempting to achieve the impossible.
The Preservation and Transmission of the Islamic aqidah by the Salaf
The last of the Companions lived until the end of the first century, with Anas bin Malik (d. 93H) and Abu Tufayl Amir bin Wathilah (d. 100H) being from the last of Companions to pass away. During this time the Taabi'een (those born after the Prophet and who took knowledge from the Companions) inherited the knowledge from the Companions in the issue of belief (aqidah, Eemaan), fiqh (jurisprudence), hadeeth, tafseer (exegesis of the Qur'an) and they also witnessed the position taken by the Companions towards the sects of the Khawaarij, Raafidah, Qadariyyah. They would acquire and narrate knowledge from the Companions, seeking the hadeeth of the Messenger (alayhis salaam) and the knowledge of the deen upon the understanding and explanation of the Companions.
From the prominent amongst this generation of Taabi'een include:
It was during this time that the Taabi'een learned the care that began to be taken in accepting and transmitting knowledge. This was because of the tribulations that occurred from the major sects of innovation that appeared, at the head of them the Khawaarij, after the murder of Uthmaan (radiallaahu anhu), and the removal of trustworthiness and the spread of lying, and seeking of narrations out of support for the innovated sayings (of the Khawarij, Raafidah, Qadariyyah and Murji'ah), and so on. And it is here we understand the sayings of some of the likes of Ibn 'Abbaas and the prominent taabi'een.
Muslim brings in his Saheeh that Bushayr al-Adawee came to Ibn Abbaas and began to narrate to him, and he did not give permission for that, and when Bushayr enquired as to why, Ibn Abbaas said:
There is the famous statement of Muhammad bin Seereen (d. 110H), brought by Imaam Muslim in the introduction to his Saheeh compilation:When we used to hear a man say: 'The Messenger of Allaah (sallallaahu alayhi wasallam) said..', our eyes hastened to him, and we turned our ears to him. But when the people traversed difficulty and humiliation, we did not take from the people except what we already knew (from the Prophet).
لم يكونوا يسألون عن الإسناد فلما وقعت الفتنة قالوا : سموا لنا رجالكم ، فيُنْظَرُ إلى أهل السنة فيُؤْخذ حديثُهم ، ويُنْظَر إلى أهل البدعة فلا يؤخذ حديثهم
And ad-Daarimee brings in his Sunan, the saying of Abu al-Aaliyah:
كنا نسمع الرواية بالبصرة عن أصحاب رسول الله - صلى الله عليه وسلم - فلم نرض حتى ركبنا إلى المدينة فسمعناها من أفواههم
So in this period, care was taken in accepting narrations and transmitting narrations.
It was also in this period (the turn of the century) that the heads of innovation, al-Ja'd bin Dirham (ex. 124H), al-Jahm bin Safwaan (ex. 128H), Waasil bin Ataa (d. 131H), and Amr bin Ubayd (d. 144H) were present, and they were the founders of the Jahmiyyah and Mu'tazilah respectively, who adopted some of the usool of the innovations (Khawaarij, Qadariyyah, Murji'ah) and adding their own innovations, increasing the tribulation.
When these factions emerged, it was the Taabi'een, who having inherited that knowledge from the Companions, safeguarded the truth, preserved it, transmitted it, and spoke against these heads of innovation.
So amongst them in this era:
And these Scholars and Imaams of the Muslims spoke against the Jahmiyyah and Mu'tazilah and the various sects. They transmitted the Prophetic Sunnah and they preserved the aqidah from the various falsehoods.
Then came the third century and from the great Imaams and Scholars of the Sunnah were:
These were the great scholars who authored works, compilations of ahaadeeth, refutations and had much speech against the sects of innovation and deviation, and thus they preserved and transmitted the Islamic aqidah in their works, much of which was in the form of preserving the Prophetic Sunnah.
There Will Always Be Scholars Upon the Manifest Truth, the Pure Islamic aqidah, and the Upright Deen
In the time when the erosion and the pollution of the Islamic aqidah took place, Allaah, the Most High, mobilized the prominent firmly-grounded Scholars from those who came after the Companions to refute the innovators and deviants and to safeguard and preserve His religion, and indeed the Prophet (alayhis salaam) said in the hadeeth that is reported by both al-Bukhaaree and Muslim in their two Saheehs:
لا تزال طائفة من أمتي قائمة بأمر الله لا يضرهم من خذلهم ولا من خالفهم حتى يأتي أمر الله وهم ظاهرون على الناس
This group is no doubt the Companions of Allaah's Messenger, for they are the saved group (al-Firqat un-Naajiyah), as has preceded in the hadeeth previously quoted regarding the splitting of the Ummah, and they are also the aided group (at-Taa'ifat ul-Mansoorah) mentioned in the above hadeeth, and they are also the people of hadeeth (As.haab ul-Hadeeth), and they are the people of the prophetic way and the united body (Ahl us-Sunnah wal-Jamaa'ah) - all of these terms are synonymous and in their origin, apply to the Companions of Allaah's Messenger, and thereafter, their successors, then their successors, then their successors and whoever followed them upon the truth, up until the Day of Judgement.
Compilation and Authoring of the Books of aqidah
During this period of 300 years after hijrah, there were tremendous efforts by the great Imaams mentioned earlier, especially in the field of authorship, compilation of the Hadeeth, preservation of the Sunnah, corroboration of the Islamic aqidah and refutation of innovation and falsehood. The following list mentions either the names of books that were authored or those about whom it is documented and recorded that they did author books, but which have been lost or have not reached us. From these books are those which simply compiled and documented the creed of the Companions and their followers and from them are those which were dedicated to refuting the sayings of the heretics and innovators:
- Imaam Abdullah bin al-Mubaarak (d. 181H)
- Yahyaa bin Sa'eed al-Qattaan al-Basree (d. 198H)
- "Kitaab ul-Eemaan" by the Imaam and mujtahid, Abu 'Ubayd al-Qaasim ibn Salaam (d. 224H)
- Nu'aym bin Hammaad (d. 228H) and it is narrated about him that he authored 13 books in refutation of the Jahmiyyah
- "ar-Radd 'alal-Jahmiyyah" of Abdullah bin Muhammad al-Ja'fee (d. 229H) the Shaykh of al-Bukhaaree
- "Kitaab ul-Eemaan" by the Imaam Ib Abee Shaybah (d. 235H)
- Muhammad bin Ishaaq Ibn Raahooyah (d. 238H)
- "ar-Radd 'alal-Jahmiyyah waz-Zanaadiqah" of Imaam Ahmad bin Hanbal (d. 241H) - see here
- "Usool us-Sunnah" by Imaam Ahmad bin Hanbal (d. 241H)
- "Khalq Af'aal il-Ibaad" by Imaam al-Bukharee (d. 256H).
- "Kitaab ul-Eeemaan" in the Saheeh by Imaam al-Bukharee (d. 256H)
- "Kitaab ut-Tawheed" in the Saheeh by Imaam al-Bukharee (d. 256H)
- "As-Sunnah" by the student of Imaam Ahmad, Abu Bakr al-Athram (d. 273H)
- "Kitaab us-Sunnah" (being part of the Sunan) by the faqeeh and Imaam Abu Dawood as -Sijistaanee (d. 275H)
- "Asl us-Sunnah" by the haafidh and Imaam, Abu Haatim ar-Raazee (d. 277H)
- "ar-Radd alal-Jahmiyyah" of Imaam Uthmaan bin Sa'eed ad-Daarimee (d. 280H)
- "ar-Radd alaa Bishr al-Mareesee" of Imaam Uthmaan bin Sa'eed ad-Daarimee (d. 280H)
- "As-Sunnah" by the qaadee and haafidh, Ibn Abee 'Aasim (d. 287H)
- "As-Sunnah" by the haafidh, Abdullah ibn Imaam Ahmad (d. 290H)
- "As-Sunnah" by the qaadee and muhaddith AbuBakr al-Marroodhee (d. 292H)
- "As-Sunnah" by the student of Imaam Ahmad, al-Marwaazee (d. 292H)
- "Sareeh us-Sunnah" by the mujtahid, mufassir and Imaam, Ibn Jareer at-Tabaree (d. 310H)
- "Kitaab ut-Tawheed" by the faqeeh and Imaam, Ibn Khuzaymah (d. 311H)
- "Aqeedat ut-Tahaawiyyah" by the Imaam Abu Jafar at-Tahaawee (d. 321H)
- "Sharh us-Sunnah" by Imaam al-Barbaaharee (d. 329H)
- "Kitaab us-Sunnah" by the qaadee, Abu Ahmad al-Asaal (d. 349H)
- "Ash-Sharee'ah" by the faqeeh and Imaam, Abu Bakr al-Aajurree(d. 360H)
- "al-Ibaanah" by Ibn Battah al-Ukbaree (d. 387H)
- "Kitaab al-Eemaan" by the haafidh and Imaam, Ibn Mandah (d. 395H)
- "Kitaab ut-Tawheed" by the haafidh and Imaam, Ibn Mandah (d. 395H)
- "Sharh Usool I'tiqaad Ahlus-Sunnah Wal Jamaa'ah" by the haafidh and faqeeh, Imaam al-Laalilkaa'ee (d. 418H)
- "Kitaab al-Usool" by Abu Umar at-Talamankee (d. 429H)
- "Al-I'tiqaad" by Abu Nuaym al-Ashbaanee (d. 430H)
- "Aqeedat us-Salaf Ashaabul-Hadeeth" by the haafidh and Imaam, Abu Uthmaan as-Saboonee (d. 449H)
- "Kitaab al-Hujjah Fee Bayaan il-Mahajjah" by Abu al-Qaasim Ismaa'eel bin Muhammad al-Asbahaanee (d. 535H)
- "Sharh I'tiqaad Ahl is-Sunnah wal-Jamaa'ah" by Abu al-Qaasim Ismaa'eel bin Muhammad al-Asbahaanee (d. 535H)
And the Imaams of the four schools of fiqh, Abu Haneefah (d. 150H), Imaam Maalik (d. 179H), Imaam ash-Shaafi'ee (d. 204H) and Imaam Ahmad (d. 241H) were upon the aqidah of the Salaf. And likewise the author of the tafseer of the Qur'an by way of the Prophetic ahaadeeth, by the mufassir, Ibn Jareer at-Tabaree (d. 310H) was upon the aqidah of the Salaf.
The Truth is Found in Every Age and the People of Truth are United Irrespective of Time, Era and Place
Read this mighty statement from Abu al-Qasim al-Asbahani (d. 535H) (rahimahullaah) as found in al-Hujjah Fee Bayaan il-Mahajjah (2:224-225):
Which translates:ومما يدل على أن أهل الحديث هم على الحق: أنك لو طالعت جميع كتبهم المصنفة من أولهم إلى آخرهم، قديمهم وحديثهم، مع اختلاف بلدانهم وزمانهم، وتباعد ما بينهم في الديار، وسكون كل واحد منهم قطرا من الأقطار، وجدتهم في بيان الاعتقاد على وتيرة واحدة، وخط واحد، يجرون فيه على طريقة لا يحيدون عنها، ولا يميلون فيها، قولهم في ذلك واحد، وفعلهم واحد، لا ترى بينهم اختلافا ولا تفرقا في شيء ما وإن قلَّ. بل لو جمعت جميع ما جرى على ألسنتهم نقلوه عن سلفهم، وجدته كأنه جاء من قلب واحد، وجرى على لسان واحد، وهل على الحق دليل أبين من هذا؟
The aqidah is the Foundation of Unity
From what has preceded it should be abundantly clear that the true basis of unity is that very same pristine pure aqidah that brought together and united the hearts of the Companions (radiallaahu anhum). Any call to rectification or any da'wah that is based upon other than this foundation, or ignores this foundation, or wishes to unite Muslims whilst the foundations of the house have huge cracks and splits and flaws is greatly misguided in his or her action, and is attempting to achieve the impossible.
Minggu, 07 November 2010
Allah The Almighty is above the Heavens
The creed of the Pious Salaf, Ahl As-Sunnah in this matter
1. That Allah Almighty is above the throne, above the heavens, above all of His creation.
Evidence from the Qur'an
Allah says – translation of the meaning- :
{The Most Gracious Rose (Istawa) above the Throne} [20:5]
And the Throne is the highest of all creation, as it is above the heavens and all of creation, it is the roof of creation.
{They fear their Lord above them, and they do what they are commanded} [An-Nahl: 16]
{From Allâh, the Lord of the ways of ascent. The angels and the Rûh ascend to Him in a Day the measure whereof is fifty thousand years} [70:3-4]
And ascension is: Rising, meaning: the angels rise to Allah Almighty because He is above.
{And because of their saying, "We killed Messiah, son of Maryam, the Messenger of Allâh," – but they killed him not, nor crucified him, but it appeared so to them and those who differ therein are full of doubts. They have no knowledge, they follow nothing but conjecture.For surely, they killed him not. But Allâh raised him up to Himself..} [4:157-158]
{Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?} [67:16]
Abu Bakr Ahmad As-Sibghi (d. 342 H.) said: «The Arabs would sometimes use the word 'fi' to mean 'alaa' (on; above). Allah the Exalted said: {So travel 'fi' the earth} [9:2] and {I will crucify you 'fi' the trunks of palm trees} [20:71]. The meaning is 'on the earth' and 'on the trees'. The phrase 'fi as-samaa' is used in the same way, meaning: on the throne, above the heavens, as it has authentically been reported from the Prophet peace be upon him.» (1)
For more clearification regarding this, please see the article on the meaning of “fi as-sama” .
{He is the First and the Last, the Most High and the Most Near. And He is All-Knower of every thing} [al-Hadid: 3]
The Prophet sallallahu alayhi wa sallam said: ”When any one of you intends to go to sleep, he should lie on the bed on his right side and then say: "O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of everything, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur'an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Adh-Dhahir and there is nothing above Thee, and Thou art Al-Batin (Innermost) and there is nothing dunak. Remove the burden of debt from us and relieve us from want.“
Dunak in this hadith means: near, meaning nearer in knowledge.
Ibn Jarir At-Tabari (d. 310 H.) said: “and His saying {Adh-Dhahir}, He is saying: And He is dhahir over everything below Him, and He is High above everything, nothing is higher than Him. {Al-Batin} He is saying: and He is the batin of everything, nothing is nearer to anything than Him, as He said: {And We are nearer to him than his jugular vein} [50:16].” (2)
At-Tabari says in the Tafsir of that ayah [50:16] : “With knowledge of what his own self whispers to him.”
Ibn Abi Zamanin (d. 399 H.) said: “ Adh-Dhahir is the High above everything He created, and Al-Batin is His inward knowledge of His creation (i.e His knowledge of the hidden), {And He is All-Knower of every thing} [Al Hadid: 3].” (3)
Evidence from the Sunnah (Hadith):
Hadith of the slave girl:
Mu’awiyah as-Sahmi reported: «I had some sheep which I kept between Uhud and Juwaniyyah with a slave girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet -Sallallahu alahi wa Sallam- and reported to him the incident. He terrified me with the gravity of my action. I said, "Messenger of Allah! Shall I free her (as an expiation of my sin.) He said ”Call her over.“
When I did, he asked her: ”Where is Allah?“ She said: "fi as-sama (above the Heavens)"
Then he asked her, ”Who am I ?“ She said: "The Messenger of Allah -Sallallahu alahi wa Sallam-".
Thereupon, the Messenger of Allah -Sallallahu alahi wa Sallam- ordered me, ”Free her for she is a believer.“ [Saheeh Muslim]
In the of the farewell pilgrimage (Hajj), the Prophet –Sallallahu alayhi wa sallam- said: ”I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say?“
They (the audience) said: “We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel.” He (the narrator) said: “He (the Holy Prophet) then raised his forefinger towards the Heaven, and pointed it at the people (saying) : ”O Allah, be witness. O Allah, be witness,“ saying it thrice. [Sahih Muslim]
In this hadith, the Messenger of Allah was testifying Allah Azza wa Jal at that moment, and not making duaa for one to say that he pointed above because it is the qiblah of duaa.
As for the statements of the pious predecessors and scholars of Sunnah, these are compiled in the second and third parts of this article, please refer back to them.
2. That Allah Istawa (Rose) over/above His throne.
Allah Almighty says –translation of the meaning-:
{Ar-Rahman above the Throne Istawa} [20: 5]
{Then He Istawa over the Throne} [7:54], [10:3], [13: 2], [25:59], [32:4], [57: 4]
The Meaning of Istiwa' :
The Tabi`ee Mujahid (d. 102 H. said: “ Istawa (meaning) : Rose (`alaa) above the
Throne.” (4)
Bishr bin Umar Az-Zahrani (d. 207 H.) said: “I heard more than one of the commentators (scholars of tafsir of the Quran) say: {Ar-Rahman above the Throne Istawa}: Ascended (Irtafa`a).” (5)
The linguist Abu Al-Abbas Tha`lab (d. 291 H.) said: {Istawa over the Throne} Rose above (`alaa).” (6)
Ibn Jarir At-Tabari (d. 310 H.) said in his commentary (tafsir) regarding the first verse [20:5] : “Ar-Rahman above His Throne Ascended and Rose (Irtafa`a wa `alaa).
And said regarding the meaning of the second verse in the second verse said "Meaning: Rose (`alaa) above it."
3. That Allah Almighty Rose (Istawa) over His Throne because He {(He is the) Doer of whatsoever He wills} [85:16], and not because He is in need of the Throne, for Allah is independent from the Throne and other than the Throne.
Allah said –translation of the meaning-:
{Verily, Allâh stands not in need of any of the `Alamîn (mankind, jinn, and all that exists)} [29:6]
{He is Rich (Free of all needs). His is all that is in the heavens and all that is in the earth.} [10:68]
{O mankind! it is you who stand in need of Allâh. But Allâh is the Rich (Free of all needs), the Worthy of all praise} [35:15]
Abu Ja`far At-Tahawi (d. 321 H.) said in his famous Aqeedah (creed) : "And He is independent of the Throne and what is below it, He encompasses everything, and is above it.”
4. Allah is separate (ba’en) from His creation
Meaning: Nothing of Allah’s Essence is in His creation, nor any of His creation is in His Essence. Nothing from His creation encompasses Him.
Allah Ta’la said: {Ar-Rahman above the Throne Istawa}
And all of His creation is below the Throne, and Allah is above the Throne.
Ibn Al-Mubarak (d. 181 H.) : It was related that Ibn Shaqiq said to Ibn Al-Mubarak: "How do we know our Lord?"
He said: «By (knowing) that He is above the 7th Heaven over the throne, that He is separate from His creation.» (7)
Ishaq Bin Rahwaih (d. 238 H.) : Harb Alkaramani said to Ishaq: "In regards toAllah's saying: {There is no Najwâ (secret counsel) of three but He is their fourth…} [58:7], What would you say (about its meaning) ?
He said: «Wherever you may be, He is closer to you than your jugular vein, and He is separate from His creation.» Then he related what Ibn al Mubarak said: «He is over His Throne, separate from His creation.» Then Ibn Rahwaih said: «The highest and most clear thing in that is His (Allah’s) saying: {Ar-Rahman over the Throne Istawa (Rose)}.» (8)
5. The Istiwa of Allah Almighty does not resemble the istiwa of creation, rather, we believe that Allah istawa over His Throne in a manner befitting His Majesty, not like that of creation.
Allah said –translation of the meaning- : {There is nothing like Him, and He is the All-Hearer, the All-Seer} [42:11] and { And there is none coequal or comparable to Him} [112:4]
6. The kayfiyyah (reality; how-ness) of Allah’s Istiwa is unknown to us, as Allah has not informed us, nor did His Messenger –sallallahu alayhi wa salamm-, on the details of this matter, and it is not permissable to ask about the kayfiyyah of His Attributes. Allah Almighty alone knows how He Rose (Istawa) over His Throne, and our duty is to believe and submit.
Imam Malik (d. 179 H.) said in his famous statement, answering someone who asked him “How did He (Allah) Istawa?”:
«The Istiwa is not unknown, the how-ness is not comprehendible, asking about it is an innovation, and believing in it is compulsory.» This saying of his is famous amongst scholars.
Wakee` bin Al-Jarrah (d. 197 H.) said regarding the Hadiths about Allah’s Attributes: «We accept these Hadiths as they came, and we do not say: 'How is this?’ nor 'Why this came?» (9)
Abu Bakr Al- Isma`ili (d. 371 H.) said: "... and that He, Almighty, Has Risen (Istawa) over the Throne without (asking) how, for Allah Almighty has stopped at Him Rising over the Throne and did not mention how His Istiwa was.” (10)
For more statements from the pious salaf and scholars of Sunnah regarding this belief, refer to the second and third parts of this article.
(1) “Al Asmaa was Sifaat” by Al Baihaqi (p.324). He said: "Abu Abdillah Al
Hafidh said: The Shaikh Abu Bakr Ahmad ibn Ishaq ibn Ayyub al Faqeeh said: ..."
and then he mentioned his statment. The chain is saheeh.
(2)Tafsir At-Tabari [Jami` Al-Bayan] (23/168)
(3) "Riyadh Al-Jannah bi-Takhrij Usool As-Sunnah" by Ibn Abi Zamanin Al Maliki (p.61)
(4)Sahih Al-Bukhari, Kitab "At-Tawheed", chapter {And His Throne was over water}
(5) Musnad Ishaq bin Rahawaih (d. 238 H.), as is reported in "It-haf Al-Maharah" by Al-Busairi (1/186), and "Al-Matalib Al-`Aliyah" by Ibn Hajar (12/570); the chain is sahih. It was also narrated by Al-Lalika'i in "Sharh I`tiqad Ahl-Assunnah wal-Jama`ah, with a chain to Ishaq bin Rahwaih (3/396).
(6) "Sharh Usool Ahl AsSunnah by Lalika'i (3/399); its chain is saheeh.
[7] "Ar-Rad `ala Al-Jahmiyyah" by Ad-Darimi (39-40) with a hasan chain; "AsSunnah" by Abdullah bin Ahmad (p. 175), and others.
[8] “Al-Uluw” (p.178); “Siyar A`lam Nubala (11/370); and “Kitab Al-Arsh” (2/244), all by Adh-Dhahabi.
(9) Kitab As-Sunnah by Abdullah bin Ahmad (1/267) with a sahih chain; it is also reported in "kitab as--sifat" by Ad-Darqutni (p.71)
(10) "I`tiqad Ahl AsSunnah" by Abu Bakr al-Isma`ili (p. 36)
1. That Allah Almighty is above the throne, above the heavens, above all of His creation.
Evidence from the Qur'an
Allah says – translation of the meaning- :
{The Most Gracious Rose (Istawa) above the Throne} [20:5]
And the Throne is the highest of all creation, as it is above the heavens and all of creation, it is the roof of creation.
{They fear their Lord above them, and they do what they are commanded} [An-Nahl: 16]
{From Allâh, the Lord of the ways of ascent. The angels and the Rûh ascend to Him in a Day the measure whereof is fifty thousand years} [70:3-4]
And ascension is: Rising, meaning: the angels rise to Allah Almighty because He is above.
{And because of their saying, "We killed Messiah, son of Maryam, the Messenger of Allâh," – but they killed him not, nor crucified him, but it appeared so to them and those who differ therein are full of doubts. They have no knowledge, they follow nothing but conjecture.For surely, they killed him not. But Allâh raised him up to Himself..} [4:157-158]
{Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?} [67:16]
Abu Bakr Ahmad As-Sibghi (d. 342 H.) said: «The Arabs would sometimes use the word 'fi' to mean 'alaa' (on; above). Allah the Exalted said: {So travel 'fi' the earth} [9:2] and {I will crucify you 'fi' the trunks of palm trees} [20:71]. The meaning is 'on the earth' and 'on the trees'. The phrase 'fi as-samaa' is used in the same way, meaning: on the throne, above the heavens, as it has authentically been reported from the Prophet peace be upon him.» (1)
For more clearification regarding this, please see the article on the meaning of “fi as-sama” .
{He is the First and the Last, the Most High and the Most Near. And He is All-Knower of every thing} [al-Hadid: 3]
The Prophet sallallahu alayhi wa sallam said: ”When any one of you intends to go to sleep, he should lie on the bed on his right side and then say: "O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of everything, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur'an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Adh-Dhahir and there is nothing above Thee, and Thou art Al-Batin (Innermost) and there is nothing dunak. Remove the burden of debt from us and relieve us from want.“
Dunak in this hadith means: near, meaning nearer in knowledge.
Ibn Jarir At-Tabari (d. 310 H.) said: “and His saying {Adh-Dhahir}, He is saying: And He is dhahir over everything below Him, and He is High above everything, nothing is higher than Him. {Al-Batin} He is saying: and He is the batin of everything, nothing is nearer to anything than Him, as He said: {And We are nearer to him than his jugular vein} [50:16].” (2)
At-Tabari says in the Tafsir of that ayah [50:16] : “With knowledge of what his own self whispers to him.”
Ibn Abi Zamanin (d. 399 H.) said: “ Adh-Dhahir is the High above everything He created, and Al-Batin is His inward knowledge of His creation (i.e His knowledge of the hidden), {And He is All-Knower of every thing} [Al Hadid: 3].” (3)
Evidence from the Sunnah (Hadith):
Hadith of the slave girl:
Mu’awiyah as-Sahmi reported: «I had some sheep which I kept between Uhud and Juwaniyyah with a slave girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet -Sallallahu alahi wa Sallam- and reported to him the incident. He terrified me with the gravity of my action. I said, "Messenger of Allah! Shall I free her (as an expiation of my sin.) He said ”Call her over.“
When I did, he asked her: ”Where is Allah?“ She said: "fi as-sama (above the Heavens)"
Then he asked her, ”Who am I ?“ She said: "The Messenger of Allah -Sallallahu alahi wa Sallam-".
Thereupon, the Messenger of Allah -Sallallahu alahi wa Sallam- ordered me, ”Free her for she is a believer.“ [Saheeh Muslim]
In the of the farewell pilgrimage (Hajj), the Prophet –Sallallahu alayhi wa sallam- said: ”I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say?“
They (the audience) said: “We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel.” He (the narrator) said: “He (the Holy Prophet) then raised his forefinger towards the Heaven, and pointed it at the people (saying) : ”O Allah, be witness. O Allah, be witness,“ saying it thrice. [Sahih Muslim]
In this hadith, the Messenger of Allah was testifying Allah Azza wa Jal at that moment, and not making duaa for one to say that he pointed above because it is the qiblah of duaa.
As for the statements of the pious predecessors and scholars of Sunnah, these are compiled in the second and third parts of this article, please refer back to them.
2. That Allah Istawa (Rose) over/above His throne.
Allah Almighty says –translation of the meaning-:
{Ar-Rahman above the Throne Istawa} [20: 5]
{Then He Istawa over the Throne} [7:54], [10:3], [13: 2], [25:59], [32:4], [57: 4]
The Meaning of Istiwa' :
The Tabi`ee Mujahid (d. 102 H. said: “ Istawa (meaning) : Rose (`alaa) above the
Throne.” (4)
Bishr bin Umar Az-Zahrani (d. 207 H.) said: “I heard more than one of the commentators (scholars of tafsir of the Quran) say: {Ar-Rahman above the Throne Istawa}: Ascended (Irtafa`a).” (5)
The linguist Abu Al-Abbas Tha`lab (d. 291 H.) said: {Istawa over the Throne} Rose above (`alaa).” (6)
Ibn Jarir At-Tabari (d. 310 H.) said in his commentary (tafsir) regarding the first verse [20:5] : “Ar-Rahman above His Throne Ascended and Rose (Irtafa`a wa `alaa).
And said regarding the meaning of the second verse in the second verse said "Meaning: Rose (`alaa) above it."
3. That Allah Almighty Rose (Istawa) over His Throne because He {(He is the) Doer of whatsoever He wills} [85:16], and not because He is in need of the Throne, for Allah is independent from the Throne and other than the Throne.
Allah said –translation of the meaning-:
{Verily, Allâh stands not in need of any of the `Alamîn (mankind, jinn, and all that exists)} [29:6]
{He is Rich (Free of all needs). His is all that is in the heavens and all that is in the earth.} [10:68]
{O mankind! it is you who stand in need of Allâh. But Allâh is the Rich (Free of all needs), the Worthy of all praise} [35:15]
Abu Ja`far At-Tahawi (d. 321 H.) said in his famous Aqeedah (creed) : "And He is independent of the Throne and what is below it, He encompasses everything, and is above it.”
4. Allah is separate (ba’en) from His creation
Meaning: Nothing of Allah’s Essence is in His creation, nor any of His creation is in His Essence. Nothing from His creation encompasses Him.
Allah Ta’la said: {Ar-Rahman above the Throne Istawa}
And all of His creation is below the Throne, and Allah is above the Throne.
Ibn Al-Mubarak (d. 181 H.) : It was related that Ibn Shaqiq said to Ibn Al-Mubarak: "How do we know our Lord?"
He said: «By (knowing) that He is above the 7th Heaven over the throne, that He is separate from His creation.» (7)
Ishaq Bin Rahwaih (d. 238 H.) : Harb Alkaramani said to Ishaq: "In regards toAllah's saying: {There is no Najwâ (secret counsel) of three but He is their fourth…} [58:7], What would you say (about its meaning) ?
He said: «Wherever you may be, He is closer to you than your jugular vein, and He is separate from His creation.» Then he related what Ibn al Mubarak said: «He is over His Throne, separate from His creation.» Then Ibn Rahwaih said: «The highest and most clear thing in that is His (Allah’s) saying: {Ar-Rahman over the Throne Istawa (Rose)}.» (8)
5. The Istiwa of Allah Almighty does not resemble the istiwa of creation, rather, we believe that Allah istawa over His Throne in a manner befitting His Majesty, not like that of creation.
Allah said –translation of the meaning- : {There is nothing like Him, and He is the All-Hearer, the All-Seer} [42:11] and { And there is none coequal or comparable to Him} [112:4]
6. The kayfiyyah (reality; how-ness) of Allah’s Istiwa is unknown to us, as Allah has not informed us, nor did His Messenger –sallallahu alayhi wa salamm-, on the details of this matter, and it is not permissable to ask about the kayfiyyah of His Attributes. Allah Almighty alone knows how He Rose (Istawa) over His Throne, and our duty is to believe and submit.
Imam Malik (d. 179 H.) said in his famous statement, answering someone who asked him “How did He (Allah) Istawa?”:
«The Istiwa is not unknown, the how-ness is not comprehendible, asking about it is an innovation, and believing in it is compulsory.» This saying of his is famous amongst scholars.
Wakee` bin Al-Jarrah (d. 197 H.) said regarding the Hadiths about Allah’s Attributes: «We accept these Hadiths as they came, and we do not say: 'How is this?’ nor 'Why this came?» (9)
Abu Bakr Al- Isma`ili (d. 371 H.) said: "... and that He, Almighty, Has Risen (Istawa) over the Throne without (asking) how, for Allah Almighty has stopped at Him Rising over the Throne and did not mention how His Istiwa was.” (10)
For more statements from the pious salaf and scholars of Sunnah regarding this belief, refer to the second and third parts of this article.
(1) “Al Asmaa was Sifaat” by Al Baihaqi (p.324). He said: "Abu Abdillah Al
Hafidh said: The Shaikh Abu Bakr Ahmad ibn Ishaq ibn Ayyub al Faqeeh said: ..."
and then he mentioned his statment. The chain is saheeh.
(2)Tafsir At-Tabari [Jami` Al-Bayan] (23/168)
(3) "Riyadh Al-Jannah bi-Takhrij Usool As-Sunnah" by Ibn Abi Zamanin Al Maliki (p.61)
(4)Sahih Al-Bukhari, Kitab "At-Tawheed", chapter {And His Throne was over water}
(5) Musnad Ishaq bin Rahawaih (d. 238 H.), as is reported in "It-haf Al-Maharah" by Al-Busairi (1/186), and "Al-Matalib Al-`Aliyah" by Ibn Hajar (12/570); the chain is sahih. It was also narrated by Al-Lalika'i in "Sharh I`tiqad Ahl-Assunnah wal-Jama`ah, with a chain to Ishaq bin Rahwaih (3/396).
(6) "Sharh Usool Ahl AsSunnah by Lalika'i (3/399); its chain is saheeh.
[7] "Ar-Rad `ala Al-Jahmiyyah" by Ad-Darimi (39-40) with a hasan chain; "AsSunnah" by Abdullah bin Ahmad (p. 175), and others.
[8] “Al-Uluw” (p.178); “Siyar A`lam Nubala (11/370); and “Kitab Al-Arsh” (2/244), all by Adh-Dhahabi.
(9) Kitab As-Sunnah by Abdullah bin Ahmad (1/267) with a sahih chain; it is also reported in "kitab as--sifat" by Ad-Darqutni (p.71)
(10) "I`tiqad Ahl AsSunnah" by Abu Bakr al-Isma`ili (p. 36)
Download Islamic Speech By Ali Wafa Abu Sulthon
Rabu, 03 November 2010
Let's Recite The Qur'an
Brother and sister Muslims, may the peace, mercy and blessings of Allah be upon you. I send you this message filled with love and greetings. I send it to you from a heart that loves you for the sake of Allah and I ask Him to bring us together in the abode of His Benedictions and Mercy. On the occasion of the blessed month of Ramadan, I extend to you this advise as a humble gift which I hope you will accept with an open mind and that in turn, you advise me. May Allah protect you and take care of you. How do we receive the blessed month of Ramadan? Allah the Almighty says, "You who believe, fasting has been prescribed for you asit was prescribed for those before you that you may attain piety" [Qur'an 2:183]. My esteemed brother and sister: Allah has distinguished Ramadan from other months with many merits and virtues which include: *The bad breath from the mouth of a fasting person is sweeter to Allah than the fragrance of musk. *The angels ask forgiveness for those fasting until they break their fast. *Allah beautifies His Paradise each day and says, "My righteous servants are about to be spared suffering and harm, then they will be sent to you." *The devils are chained during the month. *The doors of Paradise are opened while those of Hell are locked. *The night, Laylat al-Qadr, which is better than a thousand months occurs in this month. Whoever is deprived of the good of this night has indeed been deprived of goodness altogether. *Those fasting receive forgiveness on the last night of Ramadan. *Allah saves people from Hellfire during each night of Ramadan. My esteemed brother and sister: How then do we receive the month containing these merits and virtues? Is it by occupying ourselves with playfulness and spending our nights with non-beneficial things? Or do we feel burdened and panic at its arrival? We seek refuge with Allah from such attitudes. The righteous servants of Allah welcome it with repentance and true determination to reap its benefits and fully utilize its precious time. They ask Allah to help them perform their acts of worship in the best manner. I therefore present to you my dear brothers and sisters, the righteous deeds that are stressed during Ramadan. 1. Fasting (Sawm): ~~~~~~~~~~~~~~ The Messenger of Allah (peace and blessings of Allah be upon him) said, "Every good deed of the son of Adam will be multiplied. He will receive ten-fold to seven-hundred-fold reward for a good deed. Allah the Glorious and Majestic has said 'but fasting is exceptional, for it is done for Me and I will give reward for it, since one abandons his passion and food for My sake. There are two occasions of joy for one who fasts, joy when he breaks it and joy when he meets his Lord; and the breath (of an observer of fast) is sweeter to Allah than the fragrance of musk." [Related by AI-Bukhari and Muslim]. Undoubtedly, this great reward will not be for those who only abstain from food and drink, but as the Prophet (pbuh) said, "Whoever does not abandon obscene speech and evil action, Allah does not need his refraining from eating and drinking." [Related by Al-Bukharij. The Prophet (pbuh) also said, "Fasting is a shield. When anyone of you is fasting on a day, he should neither indulge in obscene language, nor raise is voice; rather if anyone reviles him or quarrels with him, he should say, 'I am fasting."' [Related by Al-Bukhari and Muslim]. Therefore when you fast, servant of Allah, let your hearing, sight, tongue and all your limbs fast, so that your fasting and non-fasting days are not the same. 2. Praying Qiyam Al-Layl: ~~~~~~~~~~~~~~~~~~~~ The Messenger of Allah (pbuh.) said, "He who observes the fast of the month of Ramadan with sincere faith and hope for the reward of Allah will have his past sins forgiven." [Related by Al-Bukhari and Muslim]. Also, Allah says, "And the servants of Allah most gracious are those who walk on the earth with humility, and when the ignorant address them, they say (Peace); Those who spend the night in adoration of their Lord prostrating and standing" [Qur'an 63-64]. Thus, waking up in the night to pray qiyam al-layl i.e. performing prayer in the middle of the night, was a regular act of the Prophet (pbuh) and his Companions. Aisha (may Allah be pleased with her) said, "Do not abandon qiyam al-layl, forthe Messenger of Allah (pbuh) never left it. If he was not well or he felt heavy, he prayed sitting." Umar Ibn Al-Khattab, used to pray at night what he wished, until it was in the middle of the night, when he would wake up his family to pray; then he would say to them "prayer.. prayer", and would recite this verse of the Qur'an, "Enjoin prayer on your people, and be constant therein. We ask you not to provide sustenance: We provide it for you. But the fruit of the Hereafter is for righteousness" [Qur'an 20:132]. Ibn Umar used to recite, "Is one who worships devoutly during the hours of the night, prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord like one who does not?" [Qur'an 39:9]. He said that was referring to Uthman Ibn Affan (may Allah be pleased with him). Ibn Abi Hatim said Ibn Umar said that it was due to the length of the prayer of the commander of the faithful, Uthman, at night and his recitation to the extent that he may have recited the entire Qur an in one rak'ah. Alqamah Ibn Qays narrated, "I slept with Abdullah Ibn Mas'ud (may Allah be pleased with him) one night. He woke up in the early part of the night and began to pray. He recited with a recitation similar to that of the neighborhood imam with medium regular pace. Those around him could hear him and he continued until what remained of the night's darkness was equal to the time between the adhan (call) for maghrib prayer and the end of the maghrib prayer time, i.e. a short time before daybreak. He then performed witr prayer. Furthermore, Al-Sa'ib Ibn Zayd narrated in a hadith that the reciter would recite (the Qur'an) with hundreds of verses such that we supported ourselves with staves due to the lengthiness of the prayer and did not leave until the time of fair (dawn prayer). Caution: Brother Muslim, you have to complete the tarawih prayer with the imam in order to be reckoned as one of those who stood (the night) in prayer. The Prophet (pbuh) said, "Whoever stays with his imam until he completes the prayer, will have the night written for him as one who performed qiyam al-layl, i.e. one who stood the night in prayer." [Related by compilers of sunan books]. 3. Charity (Sadaqah): ~~~~~~~~~~~~~~~~ The Prophet (pbuh) was the most generous of people, and he was most generous during Ramadan. He was more generous with good deeds than the blowing wind. The Messenger of Allah also said, "The best charity is one given during Ramadan." [Related by Al-Tirmidhi from Anas]. Zayd Ibn Aslam narrated from his father as saying, "I heard Umar Ibn Al-Khattab (may Allah be pleased with him) say, 'The Messenger of Allah (pbuh) commanded us to donate to charity, so I gave some of my wealth. Then I said, 'Today I will compete with Abu Bakr if I can ever do so.' Then I donated half of my wealth. The Messenger of Allah (pbuh) asked me, 'What did you leave for your family?' He said, 'I said the same as what I gave out.' But Abu Bakr brought all of his wealth and the Messenger of Allah (pbuh) asked him, 'What did you leave for your family?' He replied, 'I left them with Allah and His Messenger,' I said, 'I will never compete with you for anything again. Talha Ibn Yahya Ibn Talha narrated, "My grandmother Sa'da bint Awf AI-Mariyah who was the wife of Talha Ibn Ubaydullah related to me, 'Talha came to me one day disconcerted. So I asked him, 'Why is it that I see you with a gloomy face? What is the matter with you? Is there anything that I can help you with?" He said, "No, you are a faithful Muslim wife." I said, Then what is the matter?" He said, "The wealth that I have has increased and that disturbs me." I said, "Don~t worry, distribute it." She said, 'He divided it until not even a single diniam was left." Talha Ibn Yahya said: "I asked the custodian of Talha's property how much the amount was." He said, 'Four hundred thousand."' Therefore dear brother, charity during Ramadan has special significance, so hasten to give it out according to your means. Charity takes many forms. a) Feeding the Needy: Allah the Almighty says, "And they feed, for the love of Allah, the indigent, the orphan, and the captive, (saying), 'We feed you for the sake of Allah Alone. No rewards do we desire from you, nor thanks. We only fear a Day of frowning and stress from the side of our Lord.' But Allah will deliver them from the evil of that day, and will spread over them brightness and a (blissful) joy. And because they were patient and constant, He will reward them with a garden (and garments of) silk" [Qur'an 76:8-12]. The Salaf used to ensure feeding others and they placed it before many acts of worship, and it is equally rewarded whether you feed a hungry person or a good Muslim brother of yours. Hence, poverty is not a condition for feeding a person. The Messenger of Allah (')buh) said, "When a believer feeds a hungry believer, Allah will feed him from the fruits of Paradise. And when he quenches the thirst of a believer, Allah will make him drink from the pure sealed wine of Paradise." [Related by Al-Tirmidhi with a good chain of narration]. Some of our pious predecessors said, "For me to invite ten of my friends and feed them with a meal that they like is better for me then freeing ten of the descendants of (Prophet) Isma'il." Many among the Salaf used to leave their food for breaking the fast for others. They included Abdullah Ibn Umar (may Allah be pleased with him), Dawud Al-Ta'i, Malik Ibn Dinar and Ahmad Ibn Hanbal. Ibn Umar did not break his fast except with the orphans and the needy. Sometimes, if he learned that his family had turned back the orphans and the needy, he would not break the fast that night. Also among the Salaf were those who fed their brother Muslims while they still continued to fast. They also served them and attended to their well-being. Among them were AI-Hassan Al-Basri and Abdullah Ibn Al-Mubarak. Abu Al-Sawar Al-'Adwi said, "Some men from Banu Adiy tribe used to pray in the mosque. None of them ever broke the fast alone with his food. If he found someone to share with, he ate with him, if not, he would take it to the mosque, so that others ate with him and he ate with others. Feeding other people is an act of worship which triggers many other acts of worship. Ties of love and brotherliness are strengthened between you and the person you feed and that may lead you to Paradise." The Prophet (pbuh) said, "You will not enter Paradise until you believe and you will not believe until you love one another." This deed will keep you close to righteous people and Allah will reward you as the food you provide helps them with their acts of obedience (to Allah). b) Providing Food to Break the Fast: The Messenger of Allah (pbuh) said, "Whoever feeds a fasting person will have a reward equal to that of the fasting person, without any reduction in his reward." [Related by Ahmad and Al-Nasai. Also verified by Al-Albani as sahih]. In a hadith narrated by Salman Al-Farisi, the Prophet (pbuh) said, "Whoever feeds a fasting person, will be recompensed with forgiveness of sins and salvation from Hell. He will receive the same reward as the fasting person without causing him any reduction (in his reward). (The Companions) said, 'Messenger of Allah, not all of us can find something to feed a fasting person.' The Prophet (pbuh) said, 'Allah will give this reward to he who feeds a fasting person with a sip of milk or a piece of dates, or a sip of water. And Allah will make him who quenches the thirst of a fasting person to drink from my istern a drink that he will never feel thirsty until he enters Paradise (where there is no thirst)." 4. Intensifying the Recitation of the Qur'an: ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ I will remind you dear brother of two actions of the pious Salaf of this Ummah: a) Undertaking Much Recitation of the Qur 'an: The month of Ramadan is the month of the Qur'an. The Muslim must therefore recite the Qur'an a great deal. The Salaf used to pay particular attention to the Book of Allah, and angel Jibril (Gabriel) used to study the Qur'an with the Prophet (pbuh) during Ramadan. Uthman Ibn Affan used to complete reciting the Qur'an once each day. Some of the Salaf also completed the Qur'an in their qiyam prayer every three nights. Others completed it every seven days, while some others completed it every ten nights. They used to recite the Qur'an during prayers and at other times. During Ramadan, Al-Shafi'i used to complete reciting the Qur'an sixty times, excluding prayer times. AI-Aswad used to complete reciting the Qur'an every two nights. Qatada regularly completed the Qur'an within seven nights, while during Ramadan, he completed it every three nights, but in the last ten days of Ramadan, he completed it every night. When Ramadan came, Al-Zuhri left studying the hadith and study circles with scholars and he concentrted on reciting the Qur'an from the book (i.e. not from memory). Also, when Ramadan came,Sufyan Al-Thawn left all other acts of worship and concentrated on the Qur'an. Ibn Rajab said that it was reported from the Prophet (pbuh) that the Qur'an may not be completed in less than three days by those who recite it constantly. As for the blessed times such as Ramadan, especially during the nights of expecting laylat al-Qadr or when in holy places such as Makkah for those not inhabiting it, it is recommended that the recitation of the Qur'an be increased in order to benefit from the blessings of the time and the place. This is the opinion of Ahmad, Ishaq and others among the distinguished scholars. As we indicated earlier, the actions of other scholars also support this view. b) Weeping During the Recitation of the Qur'an: It was not reported from the Salaf that they chanted the Qur'an like poetry without pondering and understanding (its meanings); rather, they were moved by the Words of Allah, and they in turn changed the hearts of others with it. In a hadith in AI-Bukhari, Abdullah Ibn Mas'ud (may Allah be pleased with him) said, "The Messenger of Allah (pbuh) said, 'Recite (the Qur'an) to me.' Then I said, 'How can I recite to you when it was revealed to you?' The Prophet (pbuh) said, 'I like to hear it from someone else."' Abdullah Ibn Mas'ud said, "I recited the Qur'an from Surah Al-Nisa' until I reached the verse that says, 'How will it be then, when We bring from every nation a witness and bring you to witness over all of them"' [Qur'an 4:41]. The Prophet (pbuh) said, 'That is enough.' I turned to the Prophet (pbuh) and found his eyes flooding with tears."' Al-Bayhaqi related from Abu Hurayrah that the Prophet (pbuh) said, "When the verse of the Qur'an that says 'Do you then wonder at this recital (the 'an) and you laugh at it and weep not.' [Qur'an 53:59-60] was revealed, the Companions residing in the SuffQur ah, (the courtyard of the Prophet's mosque) wept until tears began to trickle down their cheeks." When the Prophet (pbuh) heard their weeping, he wept with them and his weeping made us weep. The Messenger of Allah said, "The person who weeps in humility to Allah will not enter Hell." Ibn Umar read surah Al-Mutaffifin until he reached '...the Day when (all) mankind will stand before the Lord of the Worlds...' [Qur'an 83:6]. He wept to such an extent that he fell to the ground and could not move on to the next verses. Furthermore, Muzahim Ibn Zafar related, "Sufyan Al-Thawn lead us in maghrib prayer, and when he reached 'You (Alone) do we worship and You (Alone) do we ask for help' [Qur'an 1:5], he began to weep so that his recitation was disrupted. So he started from Alhamdulillah again." It has been reported that Ibrahim Al-Ash'ath said, "One night, I heard Fudhayl Ibn Ayadh reciting this verse of the Qur'an, repeatedly as he wept, 'And We shall try you until We test those among you who strive their utmost and persevere in patience, and We shall test your facts (whether true or false)' [Qur'an 47:31] But he kept on saying the words of Allah, 'And We shall test your facts', then he would say, 'And You will test our facts? If You test our facts, You will disgrace us and expose our secrets. Indeed ifYou do that, You will destroy us and punish us,' and he would continue crying. Sitting in the Mosque Until Sunrise ~~~~~~~~~~~~~~~~~~~~~~~~~~ "When the Prophet (pbuh) prayed fair prayer, he sat in his prayer place until sunrise." [Related by Muslim]. AI-Tirmidhi narrated from Anas that the Prophet (pbuh) said, "Whoever prays fair in the congregation and remains seated, remembering Allah until sunrise, then performs two rak"at; it will be for him as the reward of complete...complete... complete Hajj and Umrah." [Verified by Al-Albani as sahih]. This is the reward promised for everyday, so how will it be for Ramadan? Dear brother, may Allah protect you, have a good sleep at night to assist you in getting this great reward. Also, emulate righteous people and train your soul to strive for the pleasure of Allah. Have high aspirations to reach the highest of the grades of Paradise. 6. Observing I'tikaf: ~~~~~~~~~~~~~~ The Prophet (pbuh) used to observe I'tikaf during ten days of Ramadan. But in the year of his death, he stayed in I'tikaf for twenty days." [Related by Al- Bukhari). Thus, I'tikaf which means staying in the mosque continuously for a certain period of time, is an act of worship that embraces many acts of obedience to Allah, such as reciting the Qur'an, praying,remembering Allah, supplicating, etc. The person who has not experienced it might think that is difficult to bear, but it is easy for whomever Allah makes it easy. Thus, whoever arms himself with good intentions and true determination, Allah helps him undertake the task with ease. I'tikaf is stressed more during the last ten days of Ramadan in anticipation of laylat al-Qadr. It is a permissible form of seclusion as the person observing it holds himself in seclusion out of obedience to Allah and His remembrance. He also cuts himself off from anything that would distract him from the observance of I'tikaf His heart is set on all deeds that draw him closer to Allah and the only desire he has is to do what pleases Allah. Performing Umrah During Ramadan: ~~~~~~~~~~~~~~~~~~~~~~~~~~ It has been established that the Prophet (pbuh) said, "An Umrah performed in Ramadan is equal in reward to Hajj." [Related by AlBukhari and Muslim). In another version the Prophet (pbuh) said, "The same (reward) as performing Hajj with me." So, congratulations to you my brother (who succeeds) in performing a pilgrimage with the Prophet (pbuh). 8. Anticipating Laylat Al-Qadr: ~~~~~~~~~~~~~~~~~~~~~~~ Allah the Almighty says, "We have indeed revealed this (Message) in the Night of Power. And what will explain to you what the Night of Power is? The Night of Power is better than a thousand months" [Qur'an 97:1-3). The Prophet (pbuh) said, "He who observes laylat al-Qadr with sincere faith and hope for the reward of Allah will have his past sins forgiven." [Related by AI-Bukhari and Muslim). The Prophet (pbuh) used to look out for laylat al-Qadr and commanded his Companions also to look out for it. He used to wake up his family members during the last ten nights in the hope that they would succeed in meeting the blessed night (in worship). It is related in Musnad Ahmad from Ubada that the Prophet (pbuh said, "Whoever stays awake in anticipation of laylat al-Qadr, and succeeds in getting it, will have all of his sins both past and future forgiven." [AlNasai reported a similar hadith, while Al-Hafidh Ibn Hajar said that its chain meets the conditions for authenticity]. It has been reported that some of our predecessors among the Companions and their successors took a complete bath and used perfume during the last ten nights (of Ramadan) in anticipation of laylat al-Qadr, which has been highly honored by Allah. So those of you who have wasted their time with nothing beneficial, make up for what you have missed by observing the night of laylat atQadr, as it is reckoned from your age. Good deeds undertaken in this night are better than (the deeds of) a thousand months, and whoever is deprived of its benefits has indeed been much deprived. 9. Remembering Allah, Supplicating and Seeking Forgiveness ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Dear brother, the days and nights of Ramadan are distinguished times, so seize the opportunity by increasing your remembrance of Allah, and making supplications, especially during the chosen periods when they are more acceptable to Allah. These include: *When breaking the fast, since the fasting person's supplications are not rejected. *The last third of the night, when our Lord descends and says, "Is there anyone asking that I may give;is there anyone seeking forgiveness that I may forgive?" *Asking for forgiveness at dawn, as Allah says, "And in the hours of early dawn, they (were found) praying for forgiveness" [Qur'an 51:18]. *Looking out for the chosen hour on Friday when supplications are answered. This hour is most likely to be the last hour of Friday (before sunset). Finally, dear brother: After this round in the garden of Paradise, under the shade of righteous deeds, I would like to draw your attention to an important issue. Do you know what that is? It is sincerity. Yes, sincerity. How so many are the people who fast but benefit nothing other than hunger and thirst from their fast. And how so many are the people who stay awake in worship but get nothing other than sleeplessness and fatigue. May Allah save you and me from that kind of outcome. Consequently, we find the Prophet (pbuh) stressing this matter when he said, "(Fasting) with full faith and hoping for a reward from Allah." The Salaf therefore used to do their righteous deeds secretly in fear of falling into showing off. Hence, we find this great Tabi'i, i.e. from the generation succeeding the Companions of the Prophet, Ayyoub Al-Sakhtiyani, about whom Hamad Ibn Zayd said, "Sometimes, when studying hadith, Ayyoub would be so moved and he would turn (away) to blow his nose. Then he would say, 'How severe this cold is! Pretending to be having a cold to hide his weeping." It has been reported that Muhammad Ibn Wasi' said, "I have known men among whom there is one whose head would be placed beside that of his wife on the same pillow, so that the part of the pillow under his cheek would become wet from tears without his wife noticing it. I have also known men, who while in the row for prayer, tears would pour down their cheeks and the one next to them would not notice it. Ayyoub AlSakhtiyani used to remain awake for the entire night (in worship) yet he would hide it. So when morning came, he raised his voice as if he had woken up that instant. Ibn Adiy related that Dawud Ibn Abi Hind fasted for forty years without his family knowing about it. His occupation was embroidery, so he would take his lunch along with him (to work) but donate it to charity on the way. When he returned at night, he would brake his fast with the family and they did not know that he was fasting." Sufyan Al-Thawn said, "The servant of Allah would do his deeds secretly, and the devil would persist in tempting him until he convinces him to do it openly. The devil would then continue to insist until the person wants to be thanked for the deed. So, it will be converted from a deed done openly to one done for showing off." Amusement During Ramadan: ~~~~~~~~~~~~~~~~~~~~~~~ Dear brother, I think I have prolonged my admonition to you to seize this opportunity. I have taken some of your time, but let us look together at a very critical phenomenon that we all fall into, especially during Ramadan. It is the phenomenon of wasting time and spending it in ways other than obedience to Allah. This indeed means a lack of awareness and amounts to turning away from the Mercy and Bounty of Allah Who says, "But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise Him up blind on the Day of Judgment. He will say, 'My Lord, why have You raised me up blind while I had sight (before)?' Allah will say, 'Thus did you, when our signs came upon you, forget them; so will you be this day forgotten. And thus do we recompense him who transgresses beyond bounds and believes not in the signs of his Lord. And the chastisement of the Hereafter is far more grievous and enduring" [Qur'an 20:124-127]. One feels so much pain in his heart and is so much dismayed to find Muslim youth filling the sidewalks and playgrounds during the most virtuous nights of Ramadan. How so many are the sins and forbidden acts committed during the nights of Ramadan! Yes, the Muslim must be truly concerned about the manner in which Muslims spend their time. He must also be disturbed to find Muslim youth spending their time in ways that are not pleasing to Allah. But do not worry. The path to your happiness and that of your Muslim brothers is to call them to apply Islamic teachings (i.e. doing da 'wah) and to make supplications for them. Yes, da'wah to those Muslims who have become unaware of their Islamic duties, and guiding them to the Straight Path. Also, make supplications for them in their absence that Allah may accept it from you and that they do not become among those deprived of guidance.
Selasa, 02 November 2010
The Lesson From The Striking Disaster Of Tsunami And Mount Eruption In Indonesia
Compiled by Ali wafa Abu Sulthon
When we pay attentions for all disaster that happen in Indonesia such as Merapi mount's eruptions that kill 30 people and Mentawaians affected by the violent earthquake that occurred under the sea near northern Indonesia on 26 th October 2010, sending huge waves crashing into coastal island of Mentawai.
The catastrophe has touched the hearts of humanity with people from all round the world trying to assist financially. However, the Tsunami disaster has led many people to ask ?Why does God allow bad things to happen to good people?? The faith of those who believe in God has been brought into question. In this short address Shaykh Abu Yusuf Riyadh ul Haq explains the tragedy from an Islamic perspective. He raises the point that although others may question our faith, Muslims should not put their faith into question. He further explains how the limited human mind cannot completely understand the decree of Allah. Furthermore, such disasters are not freak occurrences but a test from Allah, afflicting everyone, good and bad.
Overview of the DisasterThe earthquake that caused the Tsunami in Mentawai island, was the most powerful to hit the earth in 40 years.
The death toll from the devastating tsunamis in Mentawai has reached around 428, and hundreds of people are at risk, with little water, food or shelter. The WHO also reported that diseases could double the natural disaster?s death count before the situation can be stabilized. "Unless the necessary funds are urgently mobilized and coordinated in the field, we could see as many fatalities from diseases as we have seen from the actual disaster itself,"
"By no means shall you attain Al-Birr (piety, righteousness, etc., it means here Allâh's Reward, i.e. Paradise), unless you spend (in Allâh's Cause) of that which you love; and whatever of good you spend, Allâh knows it well". (Âl-'Imrân: 92)
"Say (O Muhammad SAW) to 'Ibâdî (My slaves) who have believed, that they should perform As-Salât (Iqâmat-as-Salât), and spend in charity out of the sustenance We have given them, secretly and openly, before the coming of a Day on which there will be neither mutual bargaining nor befriending". (Ibrahîm: 31)
Narrated By Adi Hatim: Heard the Prophet (upon whom be peace) saying: "Save yourself from Hell-fire even by giving half a date fruit in Charity". (Bukhari: 498)
Narrated By Haritha Wahab: I heard the Prophet (upon whom be peace) saying: "O people! Give in Charity as a time will come upon you when a person will wander about with his object of charity and will not find anybody to accept it, and one (who will be requested to take it) will say, "If you had brought it yesterday, would have taken it, but to-day I am not in need of it." (Bukhari: 492)
Narrated Abu Huraira: The Prophet (p.b.u.h) said, "Seven people will be shaded by Allah under His shade on the day when there will be no shade except His. They are:
(1) A just ruler;
(2) A young man who has been brought up in the worship of Allah, (i.e. worship Allah (Alone) sincerely from his childhood),
(3) A man whose heart is attached to the mosque (who offers the five compulsory congregational prayers in the mosque);
(4) Two persons who love each other only for Allah's sake and they meet and part in Allah's cause only;
(5) A man who refuses the call of a charming woman of noble birth for an illegal sexual intercourse with her and says: I am afraid of Allah;
(6) A person who practices charity so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity).
(7) A person who remembers Allah in seclusion and his eyes get flooded with tears." (Bukhari: 504)
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