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10 years 10 months ago - 10 years 8 months ago #1211 by troid.ca admin
Kitaab at-Tawḥīd Q&A from Recording was created by troid.ca admin

Class 1 - Question and Answers [27.11.2010]

1) What is the full name of Ibn Mandah?

‘Abū ‘Abdillaah Muhammed ibn Ishaq ibn Muhammed ibn Yahya ibn Mandah

2) What is the fourth category of the evidences used in this book?

The fourth category is – da’eef. Weak ahadith that are not considered Ḥasan li-ghayrihi, meaning they do not have support to strengthen it.

3) Are the Kitaab at-Tawḥīd’s very different from each other?

Kitaab at-Tawḥīd that we are studying is very similar to that of Imam al-Bukharee rahimullaahu ta’ala as previously mentioned. The Kitaab at-Tawḥīd is one of the Jaami – meaning collection of ṣaḥīḥ books by Imam al-Bukharee. Whereas, Muhammed ibn ‘Abdul-Wahab rahimullaahu ta’ala made Kitaab at-Tawḥīd as a separate book not as part of a wider collection.

Ibn Khuzaymah’s rahimullaahu ta’ala Kitaab at-Tawḥīd is similar to Bukharee’s Kitaab at-Tawḥīd as it’s very early, same as Ibn Mandah rahimullaahu ta’ala. All three of the earlier books bring the narrations with their chains and so all of the ahadith are mentioned with their chains. All three books are considered therefore to be source books and even the latest of them being Ibn Mandah’s book from d.395 is still considered to be a primary source of ahadith. In that way they are different from the later three that do not have chains for the ahadith that are mentioned in them.

The Kitaab at-Tawḥīd of ibn Rajab is very different in its style as it mentions a few ahadith and is much shorter and less comprehensive and more along the writing style as it is less lengthy.

Also, the Kitaab at-Tawḥīd of Ibn Khuzaymah goes into a lot of refutations and a lot of criticism of the opposing position in a very stern approach.

4) What is the title of the book we are studying from?

Al-Mulakh-Khas fi Sharḥ Kitaab at-Tawḥīd is the shorter explanation of the two written by Shaykh Saaleh al-Fawzān hafidhullaah.

The author hafidhullaah mentions a summary of the meaning of the evidences - a few issues that relate to the language used in those evidences and then five, six, seven or more simple and straight forward points that need to be understood from each evidence.

5) What was the purpose of Muhammed ibn ‘Abdul-Wahaab’s rahimullaah use of da’eef ahadith? Was he unaware of their weakness? Or was there another reason?

It is the custom of the scholars in a very general way to make what is known as ‘istinaas, to mention their proofs with the book of Allaah azzawajal and then the authentic ahadith – in order of authenticity sometimes.

6) What is the meaning of Al-Mulakh-Khas?

Al-Mulakh-Khas comes from the meaning is that which is made in a brief way or an abridgement that is made.
Last edit: 10 years 8 months ago by troid.ca admin.

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10 years 10 months ago #1228 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording
Class 2 was re-recorded, so there are no questions.

Class 3 – Question and Answers [11.12.2010]

1. Is this a statement of shirk? – ‘You can change your health’. I have been asked to make a flyer at work and this is one of the headings I have been told to put on the flyer and I am confused as to whether I should write it or not?

You can change your health by Allaah’s permission meaning you can change your eating habits, diet habits and your exercise programme to become more healthy by Allaah’s permission. I don’t see why that would be shirk.

2. Would you kindly repeat the hadith of Abdullah ibn Mas’ud?

We didn’t really read a hadith from Abdullāh ibn Mas’ud; do you mean the statement of Abdullāh ibn Mas’ud - about the tafsīr of the verse or his understanding of the importance of the verse? That’s probably what you mean.

Abdullāh ibn Mas’ud said: and this is the text that’s in the book (Kitaab at-Tawḥīd), I’ll read that one and then I’ll read the one that’s actually in the source books of ḥadīth.

So in our book, Kitaab at-Tawḥīd is: ‘Man araada an-yanthura ilaa waseeyati Muhammadin ṣallallāhu ‘alayhi wasalam alati ‘alayha khaatimuhu fal yaqra qawlahu ta’ala qul ta’alow at-thuma harama rabbukum alaykum ilaa qawlihi ta’ala wa annaha sirati mustaqeeman fata bi’uhu al-ayah’. That’s the actual text of the book in Arabic; I believe you wanted the Arabic.

And the text of the ḥadīth or the athar the statement of Abdullāh ibn Mas’ud radiaAllaahu anhu as found in Jaami’ee at-Tirmidhi is: ‘Man sarrahu an-yanthura ilaa saheefatilatee ‘alayha khaatimu Muhammadin ṣallallāhu ‘alayhi wasalam fal yaqra...’ and the rest of it is the same. Na’am and Allaah knows best.

3. Can you repeat the benefits of…[Brother Mūsá answered straight away from this point]?

The audio will be available shortly inshaaAllaah of this class and you can re-listen to that inshaaAllaah.

4. Please could we have the reference for the hadith of Imtihaan that was mentioned last week?

BaarakAllaahu feek. I mentioned in the lecture last week and I never reviewed it myself but I believe it’s correct.

5. Ḥadīth 1468 or perhaps its 2468 it says in sanatul ḥadīth as-ṣaḥīḥa of Shaykh al-Albaani rahimullaahu ta’ala.

That’s not a source book of ḥadīth and that’s not a correct way to quote ḥadīth however that is a reference to a book of taqhreej. A book that will list for you one after the other the original sources of the ḥadīth with their wordings and I don’t remember exactly which the source books are as I have mentioned I have not reviewed that book in a while myself.

6. With regards to shirk not being forgiven is that concerning the hereafter or if one commits shirk and repents in this world are they also not forgiven?

Na’am. Allaah forgives all sins and that even includes shirk with regards to those make repentance. Those who repent from shirk will have acceptance by Allaah subhana wa ta’ala and he accepted the repentance of a great number of sahaba who were Mushrikeen before they accepted Islam. And the very best of them, as he said in one ḥadīth, the very best of you were from the households of the Mushrikeen; they were from polytheists’ families. So their repentance offered in their lifetime is accepted by Allaah subhana wa ta’ala and the shirk that is not forgiven is the shirk that a person does not repent from and the one who repents is like the one who has never committed the sin.

So if a person truly repents it will be forgiven and the one who or the meaning of Allaah not forgiving shirk is if the person who dies without having repented. And what that indicates is that if you committed a crime less that shirk and you died without repenting it wont be like shirk like the khawaarij think that Allaah has to punish you because you didn’t make tawbah rather everything less than shirk is up to the will of Allaah of Allaah. It is up to Allaah’s judgment to forgive you or punish you for everything less than shirk. Of course Allaah is more deserving if you have made tawbah from things less than shirk then you will be forgiven with complete and honest tawbah, repentance to Allaah subhana wa ta’ala as promised. And in fact you’ll find in replace of the bad deeds, in your record you’ll find good deeds because of your tawbah. Tawbah is a good deed in itself it is one of the greatest act of ‘ibadah that a Muslim can possibly perform.

7. I have heard that you should memorise the first ten ayat of Surah al-Kahf to protect yourself from the dajjal. But do you have to say it in your tashaahud?

The first ten and the last ten, there are different narrations of that. I have not heard of any restriction of that in the tashaahud and Allaah knows best.

8. Is it true that the one who drinks alcohol and who is drunk his prayer will not be accepted for forty days?

I’m not fresh on that issue and Allaah knows best.

9. My question is if somebody asks from a dead person as in that person is interceding on your behalf is this shirk?

If somebody asks something from a dead person as in that person is interceding on their behalf. The example would be, if you were to ask your grandfather to intercede for you with Allaah and you say ‘I only want Allaah to forgive me I do not want my grandfathers forgiveness’, this is shirk akbar, the greater form of shirk that nullifies all of a person deeds. It is the shirk of the polytheists that fought against the messenger ṣallallāhu ‘alayhi wasalam and to request anything from a dead person, it all comes under that. This will all be coming up in our book so for more details with the evidences and proofs that come along with this issue and for a detailed discussion of it will come in its place in our book.

10. Is the supplication: ‘O Allaah I seek refuge in you from making shirk with you with what I know about or I seek your forgiveness for what I don’t know about’ – is it a good protection from shirk?

Na’am its the du’aa of the prophet ṣallallāhu ‘alayhi wasalam showing his fear from shirk and we will discuss that text in detail inshaaAllaah in a chapter or two from now inshaaAllaah.

11. Regarding the ḥadīth about the servants right upon Allaah – ‘Allaah will not punish the servant who worships him alone and does not commit shirk’. Does that mean that they will not be punished in this world and the hereafter or just the hereafter? And if you are punished in this world does that mean there are areas where you are committing shirk?

No because facing punishment in this world, if you mean difficulties or tribulations and trials and balayaa then the anbiyaah, upright people of all people who walked on the face of the earth they were ashadun naasi bala’an. They were the most tried of all the people, they were put through the most punishment you can say in this world meaning they were put through the most trial, difficulties, pain, torture and hardships more than anyone else because of their level of faith and what Allaah saw in them that they could take it that Allaah put his servants to trial.

So when we talk about Allah punishing the people who commit shirk and not punishing the people who do not commit shirk we are talking about the most important affair, the day of judgment. As for in this life if a person really did recognise he is being punished for his shirk then it is a great ni3mah from Allaah. That Allaah punished him and he recognises that he is being punished for is shirk so he might reflect over what he is doing and repent from his shirk. So that is a ni3mah if Allaah punished a person for shirk in this life and the person can recognise that shirk. However, if Allaah allows ‘istadrij (a person to commit shirk) but doesn’t punish him at all in this life but he may have written for him a great deal of provisions and a great deal of ease in his worldly life yet he makes shirk with Allaah subhana wa ta’ala. And so the difficulties we face in this life, the hardship and struggle we must endure is not an indication that it is a punishment from Allaah or Allaah is displeased with a person as Allaah has mentioned the prophets were the best of the people or the most tested of the people.

12. If one uses and is addicted to drugs, is that shirk? Taking your desires as an ilaah.

It can be and we will discuss that in future lessons, na’am. Being addicted to drugs or intoxicants can be a kind of shirk when it becomes a persons motivation, when it becomes a persons khawf and rajaa’ an becomes his hope and fear and so on. We will discuss that in the future, in lessons coming inshaaAllaahu ta’ala.

13. If you doubt your religion even for a second should you take your shahadah again?

Na’am. Taking our shahadah is something we do all the time. So uttering ‘Laa illaaha illallaah’ upon any doubt that could possibly come into our mind about any issue of our religion. And the prophet Muhammad ṣallallāhu ‘alayhi wasalam told us that the shaytaan comes to us and has doubts. And he told us to affirm the oneness of Allaah and to say ‘Aamantu billaahi’ when we have that shaytaan coming to us, whispering to us – the one who is our sworn enemy.

14. If one commits shirk unknowingly for example from a statement or something, are they held accountable since it is upon us to have knowledge of this matter?

We’ll talk about the relevant evidences of the excuses of ignorance as they come up in our discussions inshaaAllaahu ta’ala. But briefly – if it is a person who has the ability to gain knowledge of a basic issue that a person has no excuse of being ignorant of and from their actions ignore the opportunity and turned away from the opportunity to learn then they will be accountable for that and they will not be excused for their ignorance. But if it was a person who had no ability to gain knowledge even if it’s basic, then Allaah subhana wa ta’ala knows best. That Allaah may excuse him for his ignorance and there are a number of texts that indicate this meaning. And Allaahu ta’ala knows best.

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10 years 10 months ago #1229 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording
Class 4 – Questions and Answers [18.12.2010]

Firstly, from last week, before the questions appear and we deal with them I was asked about an ḥadīth or an issue of the drunk not having his ṣalāh accepted for forty days. And because I was not clear on the narration I didn’t answer and I went back to the narration and reviewed it and I will relate to you the ḥadīth now – some of the understand from the ḥadīth to answer that question. Again the question is…

What is understood about the drunkard, the person who gets drunk, not having his ṣalāh accepted for forty days?

The ḥadīth is from at-Tirmidhi from the narration of Abdullāh bin ‘Umar radiaAllaahu anhu said: ‘The prophet ṣallallāhu ‘alayhi wasalam said: “Whoever drinks alcohol or whoever drinks an intoxicant or whoever is intoxicated by the intoxicant then he will not have a prayer answered. He will not have a prayer accepted for forty mornings. (And the meaning of forty mornings there is forty days.) If he repents then Allaah would accept his repentance and if he goes back to what he did then Allaah will not accept his ṣalāh for forty days.”

And the ḥadīth mentions that two, three four times and the fourth time the prophet ṣallallāhu ‘alayhi wasalam said: “If he repents the fourth time then Allaah will not accept his repentance and will cause him to drink from the river of al-Khabal, a river from the hellfire that the water of it as the scholars have said is made of sabeed of ahlal-nar the pusy wounds - the pus from the wounds of the people of the hellfire. We ask Allaah for his safety.

The meaning of the ḥadīth or the authenticity of the ḥadīth - the ḥadīth is hasan, na’am. As declared by at-Tirmidhi himself the collector of the ḥadīth as found in his Jaami’ number 1862 and Shaykh Albaani rahimullaahu ta’ala in his checking of that book said it’s ṣaḥīḥ, it is authentic.

Then they have said in that explanation of that ḥadīth that the fourth time that Allaah will not forgive him, meaning it is a very severe warning for the one who continually gets drunk yet the possibility of him repenting to Allaah is open until yawmul qiyamah. However, there is a severe warning in that ḥadīth and something to scare the people who drink.

Furthermore, the scholars have distinguished between al-qubuur, two types of qubuur that Allaah will accept or not accept a prayer. The first meaning of acceptability is, ’tabri atalee thimaa’, that Allaah accepted the ṣalāh, meaning you have fulfilled your obligation of praying that ṣalāh and you do not have to repeat it. And the second kind of qubuur is ‘al ajree wa thawaab wa mudhaa’efatal ajr ‘ and the second type of qubuur is Allaah loves your action and so he has chosen to reward you and multiplied your reward and raised your status in the dunya and the akhiraat because of it. That is the qubuur, the acceptance that is negated here. S that we understand that if a person drank alcohol he cannot refrain from praying for forty days using that text and he must continue praying even in those forty days to clear his obligation or to fulfill his obligation of the five daily prayers. However, the acceptance of them meaning the additional reward and the additional status and everything that he would enjoy he will not get that from the ṣalāh. Na’am, due to that text from the messenger ṣallallāhu ‘alayhi wasalam.

1. On page 6 of 27 of the ḥadīth of Abū … (Brother Mūsá says: “I don’t know what book your quoting from I think your, oh point 6 on page 27, I assume your reading from Kitaab at-Tawḥīd, I don’t know which printing it is so I don’t really know about the page number or anything) …it says the statement there that there is no deity but Allaah is indivisible. So it must be pronounced in full so does that mean we have to say ‘Laa illaaha illallaah Muhammadur Rasuloullaah’?

I don’t know whose work that is. I don’t know who translated that and who your quoting from so I wouldn’t exactly know what the context is there. But we did talk about 'Laa illaaha illallaah' being a statement with a negation and affirmation and the negation is not acceptable by itself and the affirmation is not acceptable by itself but it must be together. So if it is from that angle, you must negate that worship besides Allaah and affirm Allaah’s sole right to be worshipped. In that you could say it’s indivisible meaning the statement 'Laa illaaha illallaah' is not allowed to be broken up into separate parts rather it must be pronounced together and Allaah knows best.

2. Is the significance of mentioning ‘Eesa’s soul to prove that he is created separate from the creator? That he has his own soul and he is not one with the father as the Christians attest?

The significance of Allaah mentioning Eesa with a soul of a ruh, I don’t know. Na’am I don’t know the answer to that question. And in general the significance of mentioning something, mentioning the prophet ṣallallāhu ‘alayhi wasalam of a word or the reason why he said something is something that the ulema make ‘ijtihaad. They try to explain what the prophet ṣallallāhu ‘alayhi wasalam said but to say that was the significance or that is the meaning behind it or that is the reason for it that’s a little difficult to say and Allaah knows best. But na’am for sure in the ḥadīth is a reference to a refutation of the Christians that ‘Eesa was the slave of Allaah, the servant of Allaah, again affirming some general status that they do agree, they say he is the word of Allaah. They say he is the word of Allaah and we affirm that we say yes, he is also, we believe that he is the word of Allaah meaning what? Meaning he was created from the word of Allaah not that he is the speech of Allaah himself wana ‘authobillaah or that he is part of Allaah or that he is Allaah himself or so on, those ideas are contradictory to the messenger of ‘Eesa. I hope that helps inshaaAllaah.

3. Is the term ruh of Allaah just used for ‘Eesa and Jibril?

As a title or as a form of respect I don’t know of it being used for other than the two of them. However, your ruh is from Allaah azzawajall so in a general way, you know your ruh is from Allaah – ‘Ruhun Minhu’ known as the wording of that ḥadīth as ‘Ruhu minhum’ not ‘Ruhullaah’. ‘Ruhu Minhu’ – a ruh from Allaah right. And ‘ar-Ruh tanazu malaa’ikutuhu war-Ruhu’ and the ruh, the sprit but not ‘Ruhullaah’. Either way the spirit, the ruh was created by Allaah; Allaah is the creator ar-Rah kulluhaa. Allaah created all of the ruhs, or spirits or souls or individuals whether they have come in a text mentioned as a ruh that Allaah created or not then we definitely affirm that Allaah azzawajall is the creator of all of the arawah but there is a distinction to be given to Jibril and to ‘Eesa bin Maryam that they have texts identifying them as ruh that Allaah created or Allaah sent in a special distinction.

4. Assalamu ‘alaykum wa Rahmatullaahi wa Barakaatuhu [Brother Mūsá replies: wa ‘alaykum wasalam wa Rahmatullaahi wa Barakaatuhu]. I have a question in the beginning of the class you said that all sins will be forgiven except shirk, how does the saying of Allaah that the women who divorce without any reason will not smell the fragrance of Jannah?

Okay, Allaah will forgive all sins except shirk. That’s Allaah statement: ‘Allaah does not forgive the shirk that’s made with him but he forgives all sins less than that’. He forgives all sins less than that. That statement is from the Qur’aan it’s from the words of Allaah azzawajall, na’am.

The women who seek a khula without reason they will not smell the fragrance of Jannaah, as a ḥadīth that is authentic from what I remember is a zajar shadeed, a severe warning against women who seeks divorces or seek khula, seek annulments of their marriage without valid reasons. That there is nifaaq in their actions, they are munaafiqaat and that they will not smell the fragrance of paradise. So long as they are women of Tawḥīd but they have fallen into this great sin is a kabiraa min kabaa’ood wa thunoob, a great major then, that they will not smell the fragrance of paradise is not for eternity. That is in one of the stations on the day of judgment that for a time Allaah wants, if he does not forgive them initially, they will not be made to smell the fragrance of paradise. And na’am that’s how we understand that in light of the other text that talk about intercession and all sins less than shirk are to be understood like that unless it is something nullifies a persons Islām and puts them in the hellfire forever. Then we understand the sins of ahlul-Tawḥīd, the sins of the people of Tawḥīd denying them entrance to paradise means initially a sin or a text mentioning their entrance into the hellfire means initially unless Allaah forgives them because of their Tawḥīd. So if this threat is fulfilled and they do not smell the fragrance of Jannah it does not mean for eternity and Allaah knows best.

5. What is the name of Shaykh Muqbil’s book hafidhullaah that you mentioned?

Firstly, Shaykh Muqbil passed away over ten years ago so we say rahimullaahu, may Allaah ta’ala have mercy on him. His students are alive and active and we hope and pray that Allaah blesses them to give the Ummah benefit as the benefit was spreading in the time of Shaykh Muqbil. We ask Allaah azzawajall to bless them and their efforts and to focus them on what benefits the people, to focus them on what benefits the people and not what harms the people. We ask Allaah to bless their efforts and to guide them and to keep them upon Tawḥīd and upon Salafiyyah and so we say hafidhullaahu jamee’an, may Allaah preserve all of them.

Shaykh Muqbil, rahimullaahu, may Allaah ta’ala have mercy on him, his book on the mustadhraq, his book of criticisms of al-Haakim’s verdicts in his book al-mustadhraq is called ‘Tadab’uuq aw-haam al-Haakim’. It’s following up on all of the verdicts of al-Haakim when ad-Dhabi agreed with him about the authenticity of a ḥadīth that has a weakness or a hidden defect in it. It’s an exemplary book of the notes of the istadhraq of al-Haakim. Its commonly referred to as the tahqeeq or Shaykh Muqbil’s printing of al-Mustadhraq but there’s no tahqeeq there, its only a book of commentary or endnotes by Shaykh Muqbil.

6. When people ask you to make du’aa for them can you read the Qur’aan as a du’aa?

Meaning the verses that ask for things, verses of du’aa yes you can read those as a du’aa. But if people ask you to make du’aa for them then you say qul huwallaahu ‘ahad or something. And if you read verses that do not have any du’aa in them then you haven’t fulfilled their request obviously.

7. What was the first meaning of ‘whatever his deeds may be’ in the ḥadīth ‘’Aaa maa kaana minal ‘amal’?

The first meaning is –‘no matter what his deeds are’ and that’s a restricted meaning of other texts, whatever his deeds may be. That’s what you translated there in your question.

The second meaning is probably the one you didn’t get is the meaning ‘Alaa maa yatabihi minal ‘amaa’ – ‘and if he does a lot of good then he will have a high station and lot of reward and if does a very little good and lots of bad he will have a very low reward’. So based upon his actions, that’s his the other meaning you didn’t pick up upon.

8. What’s the difference between kufr and shirk?

They are two terms used synonymously in many texts however individually the mushrik is someone who worships, he does something, he worships Allaah and someone else. He’s a mushrik he’s committed shirk - the worship of Allaah and someone else, polytheism.

And a kāfir who commits kufr, maybe he’s committing kufral juhuud, maybe he’s committing the kufr of negating Allaah’s right to be worshipped or ignoring the right of Allaah. So his kufr doesn’t have any shirk in it, it doesn’t have any shirk but he’s a kāfir because he doesn’t give Allaah his right at all or he doesn’t worship anyone. So he doesn’t actually commit shirk, so he doesn’t worship Allaah and somebody else he doesn’t worship anything like an atheist for example.

And you can say eventually, thinking about it, people will worship something and you can say perhaps he’s worship his desires and worshipping his own intellect and so on so he does actually commit shirk and from that angle that’s where they become somewhat synonymous.

Both kufr and shirk have major and lesser forms and that will be part of our discussion in the book in detail inshaaAllaah as they come.

9. With regards to the statement of the people of the book when would we know when to narrate their statements and when not to?

Briefly, a review of what was mentioned, the first case that something in the bible has reached you not that you go and read the bible but somebody quotes a bible verse to you or something from the old testament from the speech attributed to Mūsá and it is exactly in line with the teachings of Muhammad ṣallallāhu ‘alayhi wasalam then you accept it because the Qur’aan has affirmed it or the messenger ṣallallāhu ‘alayhi wasalam has affirmed it and you affirm it as the haq.

And the second situation is when something is attributed to the people of the book or the previous prophets and there is something in the Qur’aan or Sunnaah that negates it and proves that its falsehood then you reject it and you may not narrate it. You identify it as falsehood and you reject it.

The third case is when something is mentioned as an action or statement of the previous prophets like Jesus said something and is a word of wisdom mentioned and doesn’t have a bad meaning and is not contradictory to anything mentioned in the Qur’aan or Sunnaah not is it supported, nor is there evidence to prove that that is actually that is the speech of Jesus or any f the previous prophets in that case we make tawaquf, we refrain from affirming it or rejecting it and we are allowed to narrate it, to relate it. But when we relay it we don’t say ‘Jesus said this’, so if you know a bible verse or something and you quote it you don’t say ‘Jesus said that…’ or you say ‘It’s been narrated that Jesus that said that…’, ‘It is in the bible that Jesus said that…’ or ‘The Jews and Christians said that…’ or ‘The Christians say that Jesus said such and such’. O you relay it, not that you affirm it but you relay it and that’s the meaning of the statement of the messenger ṣallallāhu ‘alayhi wasalam that’s in the ṣaḥīḥ – narrate what you know of the children of Israel meaning the Jews and the Christians and there is no harm in doing that. That’s the third category of what I have mentioned.

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10 years 9 months ago - 10 years 9 months ago #1319 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording
Class 5 - Question and Answers [25.12.2010][/b]

1. Can the narrations about the forgiveness of Allaah for those who do not commit shirk be used to show that the one who doesn’t pray is still a Muslim?

No, it cannot be used as a proof to show that the one who doesn’t pray is still a Muslim. Because of the explicit speech of the Messenger ṣallallāhu ‘alayhi wasallam – Al-'Ahdallathee baynanaa wa baynahum as-ṣalāt faman tarakahaa faqad kafar – the covenant that exists between us and them.

Pay attention, it is a hadith that talks about the difference between a Muslim and a kāfir. The covenant between us, the Muslims, and them the kuffar, is the ṣalāh. Wa man tarakahaa - whoever abandons the ṣalāh he has disbelieved. Faqad kafar, the word ‘kafara’ – some people would like to explain it as the lesser kind of kufr. Yet in this context our messenger ṣallallāhu ‘alayhi wasalam was clearly defining the distinctive difference between Muslims and non-Muslims.

So the kufr here is kufr akbar, clearly from the context. And the companions use to not see the abandonment of any action to be kufr that takes a person outside of Islam other than the abandonment of the ṣalāh. The one who doesn’t pray is not a Muslim despite their claim, despite their shahadah, even the proof can be used against them. Proofs about worshipping Allaah and not committing any shirk with him, can be used as proofs against them because they have not worshipped Allaah alone. They have not worshipped him; they have not offered their ṣalāh. They have not worshipped him with the very basic acts of worship that Allaahu ta’ala has requested. It’s not enough for us to profess the oneness of Allaah on our tongues without actually worshipping him alone and Allaahu ta’ala knows best.

2. Assalamu ‘Alaikum (brother Mūsá: wa’alaikum Salaam wa Rahmatullaah, may Allaah bless you). Does taking medicine go against putting your trust in Allaah?

That’s an excellent question but this should be a follow up question to when we mention the points of ḥadīth of Al-Hussein ibn ‘Abdur-Rahmaan, the hadith of ‘Ukashah being mentioned as from the people of paradise. The ḥadīth, which we just mentioned, we didn’t talk about the explanation of it and that question comes along with that in general. Quickly, we say taking medicine is a kind of a putting your trust in Allaah with the conditions we will talk about next week inshaaAllaahu ta’ala.

3. Could you explain Tawḥīd al-Haakimiyyah and where it originated from?

The phrase al-Haakimiyyah, which people focus on a lot, we say first of all; it refers to the Tawḥīd that Allaah has the right to rule, to legislate and no one else has the right to legislate or to rule. It is the haq that, na’am for sure that Allaah ‘Azzawajall alone is the one who legislates and people do not legislate. Allaah legislates through his revelations for the people and what they may or may not do and what is halaal and what is haraam, what is an obligation and what is disliked and so on. Allaah is the only legislator – so it’s true from that angle.

As for the excessiveness that some people have in that issue and they say that is the reason why Allaah created the heavens and the earth for the people to rule by his book then this is ghuloo (excessiveness) in al-Haakimiyyah. This is going overboard in affirming Allaah’s right to govern the people.

We say Allaah created the people to worship Him alone and not to commit shirk ghuloo (excessiveness) in al-Haakimiyyah, ghuloo (excessiveness) in al-Haakimiyyah, haakimeen or mahkoomeen (whether they are the haakimeen, the ones who rule the people by the book of Allaah or whether they are the ruled, whether they are the ones being ruled – either way). So your job as a Muslim is to worship Allaah ‘Azzawajall and affirm for Him His names and attributes, worshipping him alone and not committing any shirk with him. So al-Haakimiyyah is the truth yet the people who talk about it much and they go into it you find with them at the least tendencies of the khawaarij. To speak against the rulers and to speak against the people in positions of authority and to challenge their authority and to say that the Muslims must rise up and take the authority from the disobedient leaders they have.

And they view al-Haakimiyyah to be a separate category of Tawḥīd and they give it more precedence and more attention than Tawḥīd of ‘ibaadah or Tawḥīd of asmaa-was-sifaat or even Tawḥīd ar-Ruboobiyyah. When in actuality it is related to Allaah’s Uloohiyyah that we worship Allaah alone and affirm that he is the only one to legislate and we act by his halaal and haraam and we implement his rulings as servants from our Tawḥīd al-Uloohiyyah we affirm for Allaah the sole right to legislate and that’s from His Tawḥīd ar-Ruboobiyyah. And we affirm the actions or the attributes, wisdom, legislation with knowledge and precision, accuracy, legislating rulings for the people that are wise and most befitting for them, more befitting than the rulings they would come up with their own selves, the best of them and the most intellectual of them; that is from our implementation of aqeedatul asmaa-was-sifaat. So that idea of Haakimiyyah goes into all three categories of Tawḥīd and should not be focused on as a separate category of Tawḥīd as is the case that it is done and is focused on as a separate category of Tawḥīd by those people who are inclined towards the math-hab of the khawaarij – so beware.

4. Can you study from someone who allegedly has the correct ‘aqīdah but not the correct Manhaj? What if somebody claims this?

Well the correct ‘aqīdah and the correct implementation for that ‘aqīdah means that that persons Manhaj is correct. And it’s kind of, I mean does the person have the correct understanding of Islām as a theory but he doesn’t practice it? That’s what I understand from the question, the distinction between the correct ‘aqīdah and the correct Manhaj. The ‘aqīdah is the belief, the grounding that a person has in his heart and what he understands and what he affirms and what he negates. And the Manhaj is how he implements that in his interactions, how he implements his belief and how he applies his Tawḥīd.

So I don’t understand why someone would claim that he would be good if his ‘aqīdah is correct but yet maybe correct. But yet his Manhaj is false or mistaken. And the scholars have spoken about those who make a distinction between ‘aqīdah and Manhaj – we’ll review those statements. You can find a lot of details about those or narrations from the scholars and detailed criticism of this kind of approach on websites like salafipublications.com – so go there and benefit from those good articles.

5. How do we deal with family who claim they are Muslim yet they commit shirk by calling upon the dead and making vows and believing they aid the creation?

That could be a whole lecture by itself. But briefly, by attending a class like this and building up your knowledge of Tawḥīd and learning good positive ways to call them to the proper practices, spreading what you know amongst your family and inviting them to what is good.

6. Some who just started practicing, what path of studying do you recommend, as in what to study first? Can you learn Surahs and study books at the same time? Or should you only focus on the Qur’aan and then go for other studies? JazakAllaahu khayran.

The beginning student should try to go directly to the scholars of Ahl al-Sunnah, the scholars, the senior, the elder scholars. Those known for their vast knowledge, their understanding, go to them first and if they can’t go to them go to those who have studied with them. Then go to students of knowledge who are known and grounded in their knowledge. And if they follow that path, that scholar or that student will guide them through the books one by one. If they don’t have access to that then they try their best to fear Allaah to the best of their ability using printed books, using the internet, using tapes and recordings until they can accomplish the first point of advice. And in that case try their best to study books of ‘aqīdah as a priority. Books like Kitaab at-Tawḥīd, the one we are studying, with the easy explanation we are studying is a very good starting point. Other books by the same author like: the three principles (usool ath-Thalaatha), al-qawaa’id araba’aa, Kashf al-Shubahaat is very beautiful. And also get some grounding in Arabic, try to get a teacher to get you through the basics of Arabic and the book of Allaah, the Qur’aan. Learning Surahs from he Qur’aan. Starting with the easier ones that are easier to memorise and that are easier to pronounce from a teacher directly who will teach you the correct way of pronouncing the Qur’aan as the Qur’aan is taken talaqiyan (from mouth to mouth).

If you can’t find a teacher from Ahlus-Sunnaah, from those who are grounded and who do not teach innovation along with the Qur’aan that they teach then the tapes of recitors who apply Tajweed correctly, preferably the elders like the recitor Shaykh al-Khayaat Mathalan, the known recitors today that are from Ahl al-Sunnah like Shaykh ‘Ali al-Hudayhfee and benefit from those people. Don’t attach yourself to recitations of Ahlul-Bid’aah or people who have loose statements about their religion of Islām as your love for the Qur’aan leads you to love those people. So listen to the recitations of Ahlus-Sunnaah even if they are not as beautiful as the recitations of some of Ahlul-Bid’aah.

And learn as much as you can of the Qur’aan and a little bit about ḥadīth as well like al-arba'een an-nawawiyyah, the forty aḥadīth. Begin with a beginners book of fiqh as well if you wanted to look at a book like Bulugh al-Maram, a ḥadīth book that teaches you about fiqh. They are some basic books a person can begin with and benefit from in the absence of having a teacher from the scholars of at least from the students of knowledge to help him through the books in a way that is easy and on his level and Allaah knows best.

7. A question about the ruqqyah - and I’ll put that off for next weekend so we can discuss the foundation, the explanation of the ḥadīth and we’ll talk about ruqqyah’s in detail inshaaAllaah, or in some detail. And then your question will be better placed there.

8. Why did the prophet ṣallallāhu ‘alayhi wasalam refrain from telling the sahabi that he would not be from the 70,000 because ‘Ukashah had already asked?

That’s coming next week as well. Briefly, it’s perhaps he wasn’t from them and instead of saying you’re not from them, he mentioned something very nice that ‘Ukashah beat you to it, instead of saying ‘No your not from them’, ‘Ukashah beat you to it and the messenger ṣallallāhu ‘alayhi wasalam loved to give glad tidings to the Muslims and very likely if he had been from them he would have giving him glad tidings that he was from them. That shows you that not everyone of the sahabah will be from those 70,000 and not every one of the sahabah was on the same level of piety and closeness of Allaah subhana wa ta’ala. Allaah has praised them all in a general way yet of course there are they are the most virtuous of them – the likes of Abū Bakr as-sadeeq and ‘Umar ibn al-Khattab – the ten promised paradise. The muhajireen and awaleen, there are the Ansaar, there are the people of Badr and so on. There are certain ranks among the sahabah that are more virtuous than others along with that we say about them in a general way radiaAllaahu anhu wa radu’anh, Allaah is pleased with them and they are well pleased with Him.

9. What is the ruling of a masjid and it’s people who do not have the ties with the ‘Uleemaa and they do not mention them only one or two names i.e. al-Albaani and ibn Uthaymīn but not others? But not the rest from the present day Salafi ‘Uleemaa?

The ruling of a masjid…I don’t really understand that question. The people of the masjid and the people who run the masjid and the people that attend the masjid, they should do their best to have ties with the ‘Uleemaa and to gather the people in the masjid to the ‘Uleemaa and to have as much connection as they can with the ‘Uleemaa and to love mentioning their virtues and the good things about them, both the ‘Uleemaa of today and those of the past who followed the correct path. We cannot say it’s waajib on the people to mention Shaykh al-Fawzān, we can’t say it’s waajib on the people to mention Shaykh Rabee’ al-Madkhalī, we can’t say it’s waajib on the people to mention specific scholars. We are happy for the people if they say that they love al-Albaani and love ibn Uthaymīn, we’re happy for them. And if you find them, that they quote these two and yet they contradict their Manhaj, then be wise and come to them with a statement of these two that they attach themselves too. Come to them with the statements of Albaani that correct their deviation, that guide them to what’s better than what they’re on, come to them with the statements of Shaykh ibn Uthaymīn with regards to the issues that they’re not correct in. And you should find in these two great scholars probably enough [guidance to correct most] of their mistakes that most of them will be involved in and that would be a very wise way of handling it. You can branch off from that that if they love al-Albaani and they love ibn Uthaymīn then they will love those scholars that recommended the people to follow. So with a wise way you come and you say: these are great scholars like al-Albaani, like ibn-Bāz like ibn Uthaymīn. They were of course the selected, the greatest of the recent scholars that we witnessed in this era and they also knew about other scholars and also recommended us to follow those other scholars. They also warned against certain people that we might be lenient about and we might be listening to them. So why don’t we really give them the status they deserve and follow their advice in listening to some scholars and staying away from others.

10. The chapter is ‘perfecting Tawḥīd to paradise’, does it mean the lesser degree of Tawḥīd, or does it mean a lesser degree of perfection, does not guarantee Jannah?

Perfecting Tawḥīd was intended by the author here, as we’ll see next week, was to take on those four attributes that a person does not: 1) cauterise himself, 2) or seek a ruqqyah’s, 3) and he doesn’t believe in omens, 4) and he places his tawakkal, he has tawakkal in Allaah, he places his trust in Allaah completely. A true implementation of those four attributes without anything negating any other essential elements of a person Tawḥīd is something that will make a person from a select group of people on yawmul qiyyamah, that are referred to as the muhaqqiqeen of Tawḥīd those who have perfected their Tawḥīd, done very well with their Tawḥīd and they will enter paradise with no punishment and no accountability. Other people enter paradise obviously after accountability, other people can go to paradise after being reckoned and forgiven with no punishment. Other people can also go to paradise without punishment and other people will go to paradise after facing the distress of yawmul qiyyamah and being in fear and some people will go to paradise after being punished in the hellfire so as long as a person has Tawḥīd and he has not violated his Tawḥīd with something that took him outside of Islām, he has worshipped Allaah with Tawḥīd and has not committed shirk then he will make it to paradise, either eventually or initially. So paradise is guaranteed, in a general way, to anybody who worships Allaah alone and doesn’t commit shirk and paradise is guaranteed specifically to be the abode of the person without any accountability or punishment of those who have excelled beyond the rest of the people and they have adorned themselves with the attributes of perfect Tawḥīd or total or complete implementation of at-Tawḥīd. Some of the scholars didn’t like the phrase tahqeeq at-Tawḥīd: the actualisation of Tawḥīd. And they mention that it was something impossible for a human being to do and some of them said it was rather only for the messengers and the prophets to be said about them that they actually made tahqeeq of Tawḥīd and the people rest of them it should not be said about them. It’s an issue we’re allowed to discuss because it’s not taken from a text, the idea of tahqeeq at-Tawḥīd, that’s from the chapter title and from the words of the author may Allaah ta’ala have mercy on him so it’s possible for a person to have a point of criticism against that. So when he did say perfection of Tawḥīd he meant the implementation of all of the best aspects of Tawḥīd in the best ways Allaah has legislated. Not that a person is perfect as Allaah Azzawajall did not create human beings to be perfect and he did not request them to be perfect so having said that that’s the last question with the last answer.

[And Allaah knows best, may His Ṣalāt and Salaam be upon His last Messenger.]

[Class #5 reviewed and edited by Mūsá, may Allaah forgive him. May Allaah bless the transcriber.]
Last edit: 10 years 9 months ago by moosaa.richardson.

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10 years 9 months ago - 10 years 8 months ago #1347 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording
Class 6 – Questions and Answers [01.01.2011]

1. Please explain the fifth point about avoiding ruqyah as a trait of Tawḥīd. My understanding is that we should seek Allaah’s aid, Allaah’s help using a ruqyah and does this also apply to doing ruqyah by one’s self?

That question was probably posed more than five minutes ago before I explained that issue, so go back and listen to the recording. I think I handled that in enough detail that you could get the answer to your question if you didn’t get it already.

2. Assalamu ‘alaikum, (Mūsá replies Wa’alaikum Salaam wa Rahmatullaah). Are the ḥadīth about adding an additional alf, an additional 1000 with every one from 70,000 authentic? Also, the ḥadīth about Allaah adding three handfuls of people of paradise along with the 70,000 without reckoning authentic?

I haven’t studied that ḥadīth but I know of it and I know that Shaykh al-Albaani raḥimahullāhu ta’ala he called it atleast Ḥasan; he called it acceptable in his checking of Bidaayatul Sool of Al-ism Abdul-Salaam. Bidaayatul Sool, the book about the virtues of the messenger ṣallallāhu ‘alayhi wasalam, a very small book. And he graded the aḥadīth and that’s one of the ḥadīth he graded there and he considered it, I don’t remember if he said Ḥasan or Ṣaḥīh but I remember him authenticating it so it’s atleast Ḥasan according to Shaykh al-Albaani and Allaah knows best.

Comment: That means that the total number of people who will enter the Hellfire without reckoning is 4,970,000!

3. If someone asks whether you are reading Qur’aan or Praying or any other ‘ibaadah, can you say you weren’t or give a different answer in order to keep your worship between you and Allaah Azzawajall like the Salaf?

Well notice that Sa’eed didn’t ask him if he was reading Qur’aan or praying. But if someone said to your for example, how many rak’aat did you pray last night and you happened to have prayed a nice amount and you’ve done well in your ‘ibaadah, and may Allaah make us all better, then you can simply say I didn’t pray it to talk about it and you can avoid the question. If I prayed anything then it was for Allaah and not for me to mention to you. Unless there would be some mas-lahah raajihah
, some kind of benefit in you mentioning that. But otherwise if you wanted to hide your good deeds, if you wanted to conceal your good deeds like you conceal your bad deeds like some of the salaf mentioned as being from the meaning of ikhlaas, that you hide your good deeds like you hide your bad deeds or you hide your good deeds as you like your bad deeds to be hidden then you can say simply whatever I prayed, I prayed it for Allaah, not so that I could mention it. Or you can say not much or you can use the maa’ireed and say not much but for you to say simply not I didn’t pray anything then that couldn’t be piety that couldn’t be ikhlaas why? - because that’s actually a lie. Unless Allaahu a‘lam maybe you intended by negation of much and that’s a permissible linguisitcally - I don’t know if that would work in English but its better to avoid that and just to say I don’t feel comfortable answering that question.

4. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuhu, (Mūsá replies Wa’alaikum Salaam wa Rahmatullaahi wa Barakaatuhu). You mentioned that it’s preferable not to ask people for things, does this apply to asking your wife for things? To pass you something nearby?

Allaah knows best.

"Revisited: The order of an authority to those under his authority is not a request that falls under this category. It is just kindness in an authority's expressions that makes the order seem like a request. Authorities that are established in government, business, and family spheres of life must assign duties and give orders for that system to function. And the husband is in a position of authority. And Allaah knows best.

5. Can you please repeat how to do the Ruqyah ie. the way of doing it?

Jayyid. The ruqyah, let’s leave it simple, the simple ruqyah without the difficult ruqyahs that are borderline exorcisms. The simple ruqyah that every Muslim should be aware of, what is it? It was narrated that one of the Sahaba passed by a group of people, in Ṣaḥīh al-Bukharee, and the leader of the tribe was bit by a scorpion and they asked: ‘Is there any one of you who knows how to do a ruqyah?’ and was it Abū Sa’eed al-Khudri or someone else, I don’t remember the companion but he volunteered himself and his services and he went into the tent of the leader of that tribe and came back out. And the companions were shocked. They didn’t know he knew how to do a ruqyah and in the morning or surely afterwards, perhaps in the morning the tribal leader was healed by Allaah’s permission and the ruqyah was successful, a granted healing, and he was asked what ruqyah did you do and he said ‘I recited Surah al-Fatihah’. I recited the al-Fatihah alone and so from that the Scholars understand quite clearly just the Fatihah by itself is enough as a ruqyah if you don’t know anything else. Just any part of the Qur’aan on top of that there is no other part of the Qur’aan except that it is Shifaa’aa and Rahma, it is healing and mercy. So read any part of the Qur’aan you know on a part of your body that is ailing or on your wife, or your children or on someone else under your care, read it. Read the Qur’aan as a Ruqyah. Secondly ask Allaah with sincerity, upon Tawḥīd ‘O Allaah, you alone can cure me, no medicine can benefit me, no Shaykh will read over me and benefit me unless you want me to be healed. O Allaah, you alone I turn to.’. You can say it in a clear language, in words that’s show your Tawḥīd and your reliance upon Allaah alone and that is a Ruqyah, and any of the supplications that the Messenger ṣallallāhu ‘alayhi wasalam use to make specifically for the sick when he use to put his hand on them and I mentioned one in this lecture. That’s enough for every Muslim to know about without getting caught up in the differing over can you read the Qur’aan over a piece of paper and then rip it up and put it in water and then drink the water and is that valid as a Ruqyah. Leave all of that discussion and leave that which causes you to doubt for that which is simple and easy and clear and without any doubt in it. And Allaah knows best.

6. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuhu, (Mūsá replies Wa’alaikum Salaam wa Rahmatullaahi wa Barakaatuhu). When you said about the prophet Muhammad ṣallallāhu ‘alayhi wasalam said that if you don’t ask the people it’s the best way to enter Jannah but we ask righteous people to make du’aa on certain things in case they are on a journey to Makkah for Hajj or Umrah or if we ask for assistance pertaining knowledge etc.

Asking for things is not referring to a student asking for knowledge. Asking a question to benefit like your question right now is not disgracing you, it’s not belittling you rather it’s granting you a higher status. You’re questioning somebody who can give you information about Islām and learning your religion is an act of ‘ibaadah for Allaah Azzawajall that by way of this action you are seeking knowledge and the act of seeking knowledge a great action indeed that gives you a great status so it’s of no disgrace whatsoever and no type of negative aspect on you at all. So then it’s not about seeking knowledge regarding seeking help regarding attaining knowledge but rather it’s about seeking things from people, seeking what the people have, what’s in their hands seeking their assistance in worldly matters, seeking their help for money for loans, leaving all of that is a kind of Tawḥīd. Not asking the people and that’s one of the angles that the scholars give preference to the fuqaraa over the masakeen. They say the fuqaraa are the people who don’t ask and this is what at-Tabaree mentioned in his tafsīr the fuqaraa the desperately poor people that do not ask no matter how bad their situation is they don’t ask the people for the zakat money. And the masakeen are the poor as well but they ask, they put their hands out. So Allaah mentioned the fuqaraa first and many scholars said that means the ones who don’t ask and they have honour because they don’t ask. So asking the people in general for what they have is blameworthy but asking for things for the hereafter is not blameworthy. However it can be an infraction or a violation of Tawḥīd if you ask for example a pious person to make du’aa for you and in that asking you yourself don’t ask Allaah, you are now putting all your hopes in that man making du’aa for you, or that woman, or that person going for hajj and you don’t excel or try hard and you don’t seek out the times the du’aa is answered for yourself to make du’aa then this is an obvious problem with your Tawḥīd. Because now it is weakening your connection to Allaah and strengthening your reliance on the people. So here now, although you’re asking for something for the hereafter it can negatively affect your Tawḥīd. So let it be that if you asked anyone to make du’aa for you that you asked it with total reliance and upon continuation of asking Allah yourself and it does not decrease the diligence that you have in asking Allaah for yourself and Allaah knows best.

7. How do we understand the prophet with no followers in light of a ḥadīth in Muslim it is narrated on the authority of Abdullāh ibn Mas’ood, the messenger of Allaah ṣallallāhu ‘alayhi wasalam observed never a prophet had been sent before me by Allaah towards his nation he had not had among his people disciples and companions who followed his ways and obeyed his commands, then came after them successors who said whatever they did not practice.

Na’am I don’t know. Let me have a chance to look over that ḥadīth and see what the Scholars have said regarding the two narrations.


It was narrated on the authority 'Abdullah b. Mas'ud that the Messenger of Allaah (may peace and blessings be upon him) observed: Never a Prophet had been sent before me by Allaah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command...


The issue being asked about here is that in the ḥadīth from Ṣaḥīh Muslim quoted above there is a negation - no prophet was sent except that he had hawwaariyyoon (supporters/followers), and the ḥadīth of the 70,000 mentions a prophet with no followers! EXCELLENT QUESTION - may Allaah bless you!

Possible answers:

1) Haaroon was a prophet, yet he was also a follower of Mūsá. So on the Day of Judgment he will be in the ummah of Mūsá. The weakness of this answer is that the context of the ḥadīth of the 70,000 doesn't support it. Why would the Prophet (ṣallallāhu alayhe wa sallam) mention a prophet with no followers if he was in a large crowd of followers?

2) For those who distinguish between a prophet and messenger by saying that theh prophet was not dispatched or ordered to invite, then ḥadīth refers to a prophet being "sent" - which means he is a messenger. So then - no messenger had no followers, but there could be a prophet who was not sent that had no followers.

3) The ḥadīth in Ṣaḥīh Muslim above is general, while the ḥadīth of the 70,000 mentions a specific exemption from that generality.

4) The supporters of a certain prophet apostated and thus would not be his followers on the Day of Judgment. This is weak, since the word used in the ḥadīth "hawaariy-yoon" indicates sincerity and dedication in following.

#2 and #3 are good answers, And Allaah knows best.[/color][/i][/b]

8. Assalamu ‘alaikum. wa alaykumus-salāmu wa rahmatullaah Some Salafis have the ideas that it is better for them to avoid modern medicine and stick to the prophet medicine, have any of the scholars promoted this idea?

As for the scholars and what they promote regarding medicine of today and medicine of the past, I don’t know if they promote that idea, I don’t know. But what I know about medicine is that medicine whether it’s what’s called prophetic medicine, and what much people prefer to as prophetic medicine. is actually medicine from the Arab culture and not specifically sponsored by the Messenger ṣallallāhu ‘alayhi wasallam. I don’t mean those things that have texts specifically like black seed, like honey, like cows milk and the likes. But many things that people are attached to that they call prophetic medicine are actually Arab medicine that is not specifically sponsored by the prophet ṣallallāhu ‘alayhi wasallam. Now medicine sponsored by the prophet ṣallallāhu ‘alayhi wasallam in taking that medicine in the proper way with Tawḥīd then it is an act of ‘ibaadah by following by the Messenger ṣallallāhu ‘alayhi wasallam. He didn’t invite you to encourage you to do anything except that it was good for you and helpful to you. So when he said there’s no disease or blackseed cures every disease except death then its an encouragement from him ṣallallāhu ‘alayhi wasallam to take that thing. However, with reliance upon Allaah seeking the healing from Allaah not from the seed, not from the medicine but seeking the healing from Allaah is from the perfection of persons Tawḥīd. Ibn Rajab mentions some words that seem that they are the words of the Sufi’s in his jaami’ al-uloom Hikam about tarkal asbaab, leaving off all of the avenues or the normal ways like taking provisions with you when you go on a journey or like taking medicine if you’re sick and so forth. He mentions some words that are confusing and they have to be looked at very critically because they can support what is the custom of the Sufis and that is to abandon all ways that we know that things are done or that the avenues by which Allaah allows to take place in this life and they say for example it’s from a persons great tawakkal, his great reliance on Allaah that he goes on a journey and he doesn’t have anything with him, he goes out with nothing. And they quote some stuff from the Salaf that they did that and of course the stories they are quoting are in times of necessity and they apply that to people who have the ability to leave their city with provisions, with money for the journey and they are encouraged not to do that and to completely rely upon Allaah and Allaah subhana wa ta’ala wasn’t pleased with that for his servants rather he legislated for them that they seek their provisions from Him and that they take the steps that go along with each and every action. So when you travel you take the normal things that a person takes with him on his journey, food and drink or money or reservations at a Hotel where he’s going to stop and so forth and he doesn’t say I trust in Allaah and so wherever I go Allaah will take care of me. Rather he takes the steps and he asks Allaah to bless those steps and that’s the trust in Allaah. So the same thing with medicine, he takes the medicine that has come from the Messenger ṣallallāhu ‘alayhi wasallam specifically or ad to that any medicine that has been proven by tajribaa, by practice, by trial and error that this medicine cures a certain thing by Allaah’s permission he takes that due to the general guidance of the Messenger ṣallallāhu ‘alayhi wasallam who told us to take medical treatments and he considers that as his complete reliance upon Allaah. That he relies upon Allaah and that he does things as well, that he takes the steps that are taken to solve issues and he relies upon Allaah with that and that’s from his reliance upon Allaah.

9. Is it permissible to teach the children the names of some the constellations for example that is the big dipper or the location of the north star simply for the sake of familiarising them with the position of the stars as long as those names that have origins of Greek methodology for example a … and Pegasus are avoided?

Knowledge of the stars for navigation is a beneficial knowledge, knowing the positions of the stars for the sake of navigating was something used by our Salaf without blame and its not related to astrology, knowledge of the stars for the sake of guidance meaning guidance about future events, that’s astrology and that’s a kind of shirk and a shirk that’s severely warned against as we’ll see in the narrations that come up about astrology and sooth-saying and those things in this book in shaa Allaahu ta’ala. So again the understanding of the questioner with the way he worded his question seems to be accurate that using the stars for guidance meaning navigational guidance is absolutely permissible and is from the ways of the person who goes about a journey without violating his Tawḥīd in any way, simply knowing the direction he’s going to arrive at his destination properly. And seeking guidance from the stars meaning guidance for your future, knowledge of unseen things, what’s going to happen to you tomorrow, how you are going to prepare for the next day that’s called astrology and that’s shirk that those are from the unknown affairs that only Allaah knows and to claim that some people know that along with Allaah is a violation of our Tawḥīd and it must be avoided and we are not to read the horoscopes in the newspaper, to talk about whoever was born in this month then you’ll have such and such happen to him in that month, we’re not allowed to read those things and this issue will come up inshaaAllaahu ta’ala in more detail in the appropriate place in that book.

Edited and ammended by M.R. May Allaah bless Rahma Yousef Abdi for all this work!
Last edit: 10 years 8 months ago by moosaa.richardson.

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10 years 8 months ago - 10 years 8 months ago #1394 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording

Class 7 – Questions and Answers []

1. Assalamu ‘alaikum wa Rahmatullaahi wa Barakaatuhu. From last week I wasn’t clear whether seeking ruqyah for someone else has the same ruling as seeking ruqyah for one self. JazakAllaahu khayran.

I would say did you re-listen to the lecture? To summarise briefly, when a person implements his Tawḥīd and asks for a curing for something that is ailing him, then it’s an implementation of his Tawḥīd and it can be something that draws him extremely close to Allah, nothing to avoid. So a person should not avoid the ruqyah for himself. However, if there is a person for example, whose ruqyah might benefit you it’s from the perfection of your Tawḥīd to rely upon Allaah, make the ruqyah for yourself and don’t ask that person to make ruqyah for you. If he comes to you and he knows your sick and offers to do a ruqyah on you and begins then you don’t have to prevent him because you haven’t sought he ruqyah from him, no harm! But seeking the ruqyah is where the problem is. Leaving off seeking the ruqyah from someone else is what makes a person eligible to become one of the 70,000 in the ḥadīth we spoke of. And a person making the ruqyah on himself has no relationship to that and Allaahu ta’ala knows best. And that seems to be the correct position of the scholars in this issue they differ about.

2. Assalamu ‘alaikum [Mūsá replies Wa’alaikum Salaam] Is lesser shirk under the masheeaa of Allaah [Mūsá; and I don’t remember if I responded to the salāms of the previous questioner, so if not Wa’alaikum Salaam wa Rahmatullaahi wa Barakaatuhu delayed sorry about that]. Is lesser shirk under the mashee'ah of Allaah, is lesser shirk up to the will of Allaah to forgive? Like major sins? Or does it require repentance before death for it to be forgiven?

There are some words from Ibnu Taymiyyah, Shaykh ul-Islām raḥimahullāhu ta’ala about Allaah, that Allaah will punish the person who commits lesser shirk and he will not forgive it if repentance was not offered but its not an eternal punishment like major shirk. So lesser shirk according to other Scholars, lesser shirk may be forgiven as it is not the shirk that Allaah will not forgive according to other scholars and Allaah knows best.

3. Assalamu ‘alaikum [Mūsá replies Wa’alaikum Salaam] Is being sad over calamities considered shirk? Is it lesser or greater?

Not sure really the meaning of the question, being sad over calamities considered shirk? If this sadness leads you to despair in your religion or to think bad about Allaah and the sadness leads you to question the wisdom of Allaah and not submit to the Qadr, the Qadr of Allaah that he has decreed to happen then - yes, it could be shirk, it could lead to shirk, it could lead to greater shirk if that sadness meant that you have began to call upon other than Allaah. For example, because the sadness overtook you. So it depends on what the sadness means, the meaning of sadness you are asking about. But of course the prophet Muhammad ṣallallāhu ‘alayhi wasalam was sad when his uncle died, the prophet Muhammad ṣallallāhu ‘alayhi wasalam was sad and he shed tears when his beloved companions died, when his granddaughter died, the prophet Muhammad ṣallallāhu ‘alayhi wasalam showed sadness and with that sadness was the dhikr of Allaah, praising Allaah and remaining dutiful to Allaah and that sadness will not harm a person and Allaahu ta’ala knows best. Perhaps some people have been affected by the ghuloo of the Sufi’s that say you should never ever be sad about anything, everything is from the Qadr of Allaah so you should rejoice in everything bad that happens to you and consider that submitting to Allaah rather the best example is our messenger ṣallallāhu ‘alahi wasalam who became sad during calamities but that sadness was balanced and it was sadness for the sake of Allaah. He was sad because his uncle missed a chance to accept Islām and he wanted him to be guided very much and he loved for him to be guided, so his sadness there was for the sake of Allaah and his sadness was something that drew him closer to Allaah Azzawajall not something that made him distant from Allaah, not a kind of disobedience. So sadness can be perfectly in line with your Tawḥīd so long as it is with patience, so long as it is with submission to the Qadr of Allaah as long as it is coupled with turning to Allaah with du’aa and asking Allaah for help with our time of trials and difficulties and this is the nature of our lives as Allaah subhana wa ta’ala has created us to be tested. He’s the one who created life and death as a trial to see which one of you are best in deed, so trials and tribulations are normal in the case of the believer, he is sad and if his sadness is coupled with Tawḥīd in his worship of Allaah then there’s no problem and Allaah knows best.

4. If someone intends to do Umrah for Allaah’s sake but also intends to do some trade while he is there does this count as shirk asghar? If not can you please give an example of shirk asghar?

This is absolutely not shirk asghar and how would he do Umrah without doing trade? How could he possibly fulfill Umrah without doing some trade? What does he eat when it’s time to eat? When he goes and buys a sandwich it’s trade, when he rents a hotel room its trade, whenever he buys a piece of clothing, deodorant, soap, any basic need that he has it’s all trade so how could he not intend to do trade? Perhaps infact, not intending to do trade of the kind mentioned here could be a bid’aah an innovation in our religion. An example of shirk asghar would be for example taking an oath on other than Allaah subhana wa ta’ala, not intending to glorify that person the way Allaah’s glorified and Allaah knows best.

5. Is it allowed to make a du’aa, Aa’oothu… [Mūsá says: and of course examples of that are coming, we’re actually coming close to finishing the introduction of Kitaab at-Tawḥīd where we will go into after that examples of shirk akbar, shirk asghar, examples of these things to see more details about the generalities that we have spoken about in these lessons]. Is it allowed to make the du’aa Aa’oothu bika min ashrikee an ushrikaa bika wa ana ala wa la a’lam?

The ḥadīth that was quoted there, is it allowed to make that du’aa? You can seek refuge in Allaah from anything you are afraid of, if you are afraid of shirk then you can make du’aa to Allaah that he protects you from shirk and seek refuge with Allaah that he protects you from shirk openly or knowingly and unknowingly however to restrict it to thinking it’s from the messenger of Allaah ṣallallāhu ‘alayhi wasalam then that is not permissible unless the ḥadīth is authentic.

6. Assalamu ‘Alaikum, how do you suggest we advise older relatives who believe we can ask or call to ‘Abdul-Qaadir al-Gelani can you give background info on this individual and why people feel they need to ask or do stuff for his sake?

‘Abdul-Qaadir al-Gelani was a righteous Muslim and people take him from the awliyah of Allaah and they have ghuloo (extreme devotion) in him and that ghuloo has led them to call upon him after his death. He was like many other righteous worshippers of Allaah, however he is not to be taken, like none of them are to be taken, as objects of worship or objects of our supplication as our supplications are to Allaahu subhana wa ta’ala alone. How do you suggest we advise our older relatives? Well if we were to look at today’s lesson and we want a way to implement today’s lesson, we say ‘man maata wa huwaa yad’oo lilaahi nidan dakhalan naar, anyone who dies calling upon someone else along with Allaah then he will enter the fire’, that ḥadīth is in ṣaḥīḥ al-Bukhārī so let’s implement the ḥadīth that we have taken today, that’s the second of the three ḥadīth in this short little chapter and it’s very clear about calling on other than Allah and we’ll go more into the aspect of du’aa and that’s worship and that it has very serious guidelines to be adhered to and there are very serious pitfalls that people fall into as it relates to du’aa, all of that will come in the chapter that is coming up about du’aa in shaa' Allaah.

7. I have seen someone who had an itchy feeling in her eye she then said it means she’s going to see someone in the future is that shirk? How must one repent?

Na’am that’s believing in omens, something to do with omens and a person should say open feeling something like that ‘aamantu billah - I believe in Allaah’ and that should shun any thought a person has or that she has left over from previous beliefs like many people might have a feeling left in their heart when a black cat runs in front of them because it’s such a popular or such a commonly believed in thing that a black cat running in front of you is something that is bad luck or it means something about the future for you. And so a person abandons this and he accepts Islām however he feels something when the black cat runs in front of him. The very fact you can identify that feeling and feel the need to turn to Allaah and say Aamantu billah and Laa illaaha illallaah and to turn to Allaah with praises of dhikr that shows you are a believer. That shows you can recognise the wasawas of shaytaan, that the angles of whispering of shaytaan. So be happy that you recognise this as being a violation of your Tawḥīd and be happy that Allaah has made you of those who recognise fire and repel it walhamdulillaah. If that’s the case then no repentance is necessary but if a person actually believes now and spends his day now thinking that something bad is going to happen na’am he must repent. He must repent to Allaah Azzawajall for at-tatayyur, for believing in omens and he must reject those ideas, he must reject the omens and not believe in them.

8. If a person is doing a favour for another person or giving them a gift etc and the purpose for doing this was to make the person happy is this considered minor shirk because he did not do the favour or give the gift strictly for Allaah rather he did I to make that person happy.

As long as he makes a Muslim happy or makes a person happy, when it’s legislated to make that person happy. Like for example, if there is a war against a disbelieving nation you don’t try to make the enemy happy right? In that case it might be a serious violation or if the Imām of the Muslims has ordered a boycott against certain disobedient Muslims or innovators, then you do not give them a gift or try to make them happy because it’s not legislated in that case to make that person happy. But if it’s a person whose newly married, or a person whose in a happy time of their life or a person whose sad and needs to hear something or receive a gift or something that will make him happy and there’s no restriction or nothing saying we should not make that person happy. Then it’s from a person’s sincerity in Allaah that he tries to make the servants of Allaah happy with the legislation or practicing the legislation that Allaah legislated. Meaning making a person happy with acts of obedience, giving a halaal gift, saying a halal statement to the person, not telling lying jokes to somebody to make a person happy but he does acts or statements that are acceptable to Allaah. So it’s permissible for a person to make that person happy in the first place and the first thing that are permissible to do to make a person happy then Allah is pleased with that person for that action and Allaahu ta’ala knows best.

9. Is saying astaghfirullaah alathee laa illaaha ila huwa al hayul qayyum wa atubu ilayk a good du’aa for repentance ie. saying it after a sin? Will it expiate major and minor sins?

Aside from the phrases that come from the messenger ṣallallāhu ‘alayhi wasalam like sayid ul-istighfaar and the generalities of just saying astaghfirullaah and ghufraanak for coming out of the bathroom and certain legislated phrases. I would not like to comment on the goodness or the lack of goodness of any du’aa except to say that what expiates major and minor sins is a repentive heart and a repentive tongue and a repentive set of limbs that turn to Allaah with sincerity. Maybe the words are few but they are solid in their meanings, maybe the words are just a few but if a person turns their heart and their face and everything to Allaah and thought of his sins and cried because of his sins saying to himself how can I disobey Allaah like that and that led him just to address Allaah in tears with a hopeful heart for forgiveness and he simply utters Allaah forgive me, O Allaah forgive me that could be weightier with Allaah and more deserving of Allaah’s forgiveness than people who recite something a hundred times from a book or memorise statements and their hearts are full of neglect and their hearts are full of indifference to Allaah subhana wa ta’ala. So repentance is nadam, it is true remorse that takes it’s root in a person’s heart and that his heart turns to Allaah and his tongue turns to Allaah with phrases and requests for forgiveness and sincerely and earnestly hoping for the forgiveness of Allaah. And that is Tawbah that is the sincere repentance that Allaahu ta’ala will accept and replace the bad deeds of the persons account with good deeds. We ask Allaah Azzawajall to make us taa’bi’een, true tabi’een, true people who repent with this type and not just people who speak about it, may Allaah guide us.

Reviewed by MR, may Allaah bless Rahma Yousuf Abdi
Last edit: 10 years 8 months ago by moosaa.richardson.

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10 years 8 months ago - 10 years 8 months ago #1402 by moosaa.richardson
Replied by moosaa.richardson on topic Re:Kitaab at-Tawḥīd Q&A from Recording
Feel free to skim back over this topic and look for any changes or additions in red. notice the additional answers added above to the issues of asking one's wife - is that asking someone else for something? And the issue of the two ḥadīth, one negating followers for a prophet, and the other saying no prophet had ever been sent except that he had followers/supporters.
Last edit: 10 years 8 months ago by moosaa.richardson.

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10 years 8 months ago #1412 by adnaan
Replied by adnaan on topic Re:Kitaab at-Tawḥīd Q&A from Recording

BaarakAllaahufeekum ajma'een.

I thought I would post this as a supplement to Lesson 4 Question 3 - which is a nice discussion by Sh Fawzān on the various meanings of Rooh (taken from Sharh-ul-Usool-ith-Thalaathah) - see attached file.


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10 years 8 months ago #1459 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording

Class 8 – Questions and Answers [15.01.2011]

1. Assalamu ‘Alaikum wa Rahmatullaah [Mūsá replies: Wa’alaikum wa Salaam wa Rahmatullaah wa Barakaatuh] Are witnesses required to accept Islām or is it possible to accept Islām by yourself alone? And then declare you are Muslim? If witnesses are required can you accept Islām on the internet?

Well first of all the question seems to be based on an understanding that maybe there’s a differing or there’s some kind of need for a witness and in this case there’s no need for a witness because you are a Muslim and you can say I have accepted Islām and if someone asks you ‘Do you know the shahadah?’, then you can say the shahadah because you have no problems doing that. So there’s really no need for a witness here unless there is a case that a person, for example, who died you know and there are some fiqh rulings based on him being a Muslim or a Kāfir like his inheritance. And there’s a dispute where some people are saying the man died and he never accepted Islām and there’s another person saying he died and he accepted Islām. In this case the court case may ask for witnesses and I’m not aware of how many witnesses would be required here to establish his Islām in that case, I don’t know the answer to that. Na’am, but in that case there would be a requirement for witnesses because we are talking about the people’s rights. Now his inheritors who are non-Muslim would be deprived of his inheritance if he’s a Muslim and his Muslim inheritors would be deprived of his inheritance if he died as a non-Muslim. So there’s a need to preserve the rights of the people with regards to his inheritance, so there’s a need to make a decision about him being a Muslim or not. That seems probably likely far away from the questioner’s situation in mind. If a person accepts Islām by themselves then with Allaah for sure it will be accepted. If no one knew about it and they buried the person as a Christian then the person will not be held accountable for what they’ve done to him. And Allaah Azzawajall will raise him, as a Muslim so long as he sincerely and wilfully accepted his Islām and no one was a witness, then there’s no problem with that. So there’s no witnesses needed between you and Allaah to accept Islām. But when it comes to the rights of the people, like the example I mentioned, there may be a need for Muslims and Allaah ta’ala knows best.

Oh and about witness on the internet, if it comes down to a case where witnesses are required, the witnesses on the internet, the judge would look into that; can their witness be accepted? What kind of interaction did they have with them on the internet? Their different kinds of interaction? And that would all go to the court in that case.

2. Assalamu ‘alaikum. Could you please explain the meanings of the terms hizb and Manhaj and their differences? JazakAllaahu khayran.

Well hizb, the singular of ahzaab is a word that means the same as afiruqaa, ajamaa’aa, ataaifataa, it’s a word that refers to a group of people it can be praiseworthy and it can be blameworthy. Meaning it’s praiseworthy for you to be a hizb sometimes and it’s blameworthy for you to be a hizb sometimes. It’s praiseworthy if you’re in the hizb of Allaah ‘Allaah hizbullaahi ‘alaa mufleehuun, Verily, the hizb of Allaah they are the ones who are successful’ and it’s blameworthy to be in the hizb of the shaytaan or any of the offshoots of the ahzaab of the shayateen, it’s a group of people, so that’s the meaning of hizb, a group of people. Na’am. Its often used as a term, as a negative term that it’s a Hizbullaah the political group or Hizb-fulaan such hizb, Hizbul-tahrir, right these deviant groups. These are firaaq, these are deviant groups of people who ascribe to Islām and many times the words hizb is used even with a term found in the Qur’aan, Hizbullaah, right. If it’s used for a political group with a political agenda that’s not on the Manhaj or not on the methodology of the prophet ṣallallāhu ‘alayhi wasalam in ‘Aqīdah, in beliefs and in practice then the term Hizbullaah won’t benefit them. It wont be in their favour rather they are against Islām and opposing the Book and the Sunnaah so the word is Hizb here even if it’s used in a way that’s positive and mentioned in a good way in the Qur’aan, it’s being used in the wrong way, applied to people that are not from the hizb of Allaah in any way but contradicting the hizb of Allaah and fighting the hizb of Allaah.

And the word Manhaj can mean a mathab or a maslak; linguistically it’s a way, that is taken, taking a path taken it refers to often the writings of the ‘Uleemaa, to a methodology in giving Dawah, a methodology in applying ones Islām. So I don’t see a need to explain the difference between Hizb and Manhaj but there’s the meaning of those two words. I don’t really see the difference between them both to need to make a distinction to see the difference between them both.

3. Can we take from the invitation of Laa illaaha illallaah that we concentrate on this negation part of Tawḥīd and not immediately on the affirmation? Especially when dealing with the people of the book as not to begin an argument about the legitimacy of rasouloullah ṣallallāhu ‘alayhi wasalam? Or are we to cover both, the negation and the affirmation?

It seems like the negation and the affirmation may be misunderstood in the question. The negation and affirmation of the shahadah that is referred to here is laa illaaha illallaah they are both in there as discussed previously. There is none worthy of worship other than Allaah, there is none worth of worship is the negation and the affirmation is except Allaah/with the exception of Allaah. So there is negation and affirmation there. Do you mean to put off, what I understand from the question is the real intent here is to talk about the right of Allaah to be worshipped alone and not to talk about the messengership of Muhammad ṣallallāhu ‘alayhi wasalam. They go hand in hand, the statement Laa ilaahaa illallaah will not benefit someone if they don’t affirm the messengership of Muhammad ṣallallāhu ‘alayhi wasalam. And text’s that talk about laa ilaahaa illallaah, aḥadīth for example like the one we studied here but they don’t mention Muhammadur Rasouloullah is understood by the other text that that is to be necessarily included. And that there is no one invited to laa illaaha illallaah except that they are also invited to Muhammadur Rasouloullah. And that is at the same time, he is the one who brought this message and he is the one who conveyed this message to the people. So if someone accepted laa ilaahaa illallaah and they would be bound if they accepted it with its proper understanding and they would be bound to necessarily believe in Muhammadur Rasouloullah and anyone who claimed that they believed in laa ilaahaa illallaah and not Muhammadur Rasouloullah ṣallallāhu ‘alayhi wasalam meaning they believe that Allaah has the right to be worshipped alone but they do not believe that Muhammad is the messenger of Allaah and they’re not Muslims and their statement of Laa illaaha illallaah can not be of benefit to them. And Allaah knows best.

4. Some people say if you wan to correct Muslims, amba bil ma’ruf wa nihyaana munkar, you should first correct their Tawḥīd and if they agree then say the thing that you want to correct. Is this statement correct?

If they’re Tawḥīd is corrected then yes. If they have problems in their understanding of Tawḥīd then that is your priority and your advice to your Muslim brother or sister who has misunderstood something about Tawḥīd, it is for you to focus on that and not to focus on music and not to focus on anasheed and not focus on other things until they can understand their Tawḥīd first. If they can understand Tawḥīd properly and they worship Allaah Azzawajall upon sincerity and love and fear and shunning false deities then they will want to be inclined towards accepting everything that you tell them about the legislation of Allaahu subhana wa ta’ala as the love of Allaah has become planted in their heart. So for you to abandon mistakes that you know of or contradictions to Tawḥīd of a person and to talk about things as is done by ignorant people when they debate with brewalis or the different groups of innovators of the way of ṣalāh for example placing their hands and raising their hands on this occasion or not doing it. When they debate and discuss issues like that and they leave off foundational issues in ‘aqīdah and Manhaj, the very belief and direction of a Muslim and this a person who doesn’t understand the priorities of the Dawah and they should be themselves taught the correct understanding of how to call to Islām.

5. Akhi there have been times when I tell somebody Islām and they show interest in it and they mention but I smoke or I drink and I tell them don’t worry about that, learn who your lord is and what he wants from you and then you can always work on everything else later on. Is it okay to say that? Meaning don’t worry about that.

If you were to add now don’t worry about that but there’s a bigger priority, my advice would be to add the phrase right now. Because if you said ‘don’t worry about that’, you may give them the idea that that’s not important in our religion at all and that doesn’t really have a place. So if you said ‘don’t worry about that right now’ you’re indicating that there’s going to be a time to worry about that, we’re going to come back to that issue. So when you direct them towards their priorities, the priority of affirming Allaah is the one who deserves worship alone then a phrase you could use is ‘don’t worry about that right now’ and Allaahu ta’ala knows best. Na’am, that’s an excellent question and that’s a very important issue when it comes to speaking to people who are interested in Islām and they do have honest doubts about Islām. They have honest questions and they want to know about Jihaad, they want to know about ḥijāb, they want to know about those issues that I have mentioned that are not priorities when it comes to affirming Allaah’s sole right to be worshipped alone. And then how do you deal with that? If a person says I want to accept Islām but I need to know why fighting is allowed?. For example, why is there such a thing as a military Jihaad allowed? Or, I want to know why a woman has to cover in a certain way? Then you can try to respond by saying, by returning it back to the Tawḥīd of Allaah and the priority that you’ve mentioned there. We want to worship Allah because he has that right. We want to worship Allaah alone because that’s his right. And then we want to believe in him, what he legislated for us: the manners of dress and the way we interact with the rest of the creation, that of course its going to be the most guided way we could interact with people and the most guided set of manners and morals we could have for ourselves and our families and others. So then when you guide them back to that and sort of leave the details of those issues and speak about them with generalities. And one phrase, which I think, is a helpful phrase and I found it to be useful in calling non-Muslims to Islām myself it is this simple phrase that I hope maybe you could take this and use it in your Dawah in a general way. That you wont be the first one to give up something that you liked to earn your way into paradise, you are not the first person who loves your Lord and acknowledges his right to be worshipped alone, whose going to be blessed for giving up something which he preferred to please Allaah. And many people have preceded you in that and it’s not a first and you wont be the last either. So you sort of encourage them and try to make it easy for them to give up something and Allaahu ta’ala knows best.

6. I read that when a person is disobedient then they may see the effects in their children and riding beast is apparent (?) is considered apparent and considered an oppressed person when their children disobey them.

Na’am, I believe you’re referring to the statement of al-Ḥasan al-Basree; we use to see our acts of disobedience in our children and in our riding beasts and I think that’s the statement of al-Ḥasan al-Basree. Meaning that they were always reflecting and taking lessons from everything they had in encountered in their lives. So when they found difficulty in dealing with those under their authority, they said perhaps there’s a flaw in the way I behave with the one who has ultimate authority over me, meaning Allaah Azzawajall. So they would look to their sins, they would look to their weaknesses they could find in their worship and try to correct them as that was the case with our Salaf, always trying to find a way to correct themselves and try to improve.

As for the parent being an oppressed person when their children disobey them then that’s generally correct. That when a parent orders their child with something permissible that is within the capability of that child and the child disobeys the parent, then that is oppression. As we mentioned the definition of oppression is to withhold our right to that someone else has over you or to take someone else’s right that they have. Na’am. So then it falls into the generality of oppression, na’am. But asking for a du’aa for the parent, a du’aa from a parent for the child is an answered du’aa due to other texts anyway. So even before they were oppressed they were already in a position to have their du’aa answered regarding their children.

7. If you oppress someone, can they make du’aa against you with regards to the hereafter? Such as make du’aa for you that you go to the hellfire or for you to be tortured in your grave etc?

Can they do that meaning do they have the permission from their creator to do that? They can do that in terms of their ability but is it permissible right? Do they have the permissibility to do that?

The prophet ṣallallāhu ‘alayhi wasalam speaking generally said laa tad’uu ‘alaa anfusikum wa laa awlaadikum (do not make du’aa against yourselves or against your children), wa laa ‘alaa amwaalikum (and not against your property). Do not make du’aa against yourself, your children or your property. That statement ‘yourselves’ shows the generality that we are to understand that we make du’aa in our favour and as Muslims if somebody oppresses us, the first and foremost thing we should do is make du’aa in their favour. O Allaah, prevent them from oppression; O Allaah, save them from their own desires and their own oppression and make them better. And that’s what brings rectification to the situation. If somebody is oppressing you and you say ‘O Allaah, destroy him in the Dunya and the Hereafter’ then what have you benefited? You yourself, being oppressed, you can’t get your money or you can’t get your right from a person and now your making du’aa against that person. Do you realise that your du’aa against he person is only going to make them worse; it’s not going to make them better. If Allaah answers it then it will only make the person worse and if that person becomes worse then your dealings with that person will only become more difficult so the real person with baseerah in sight will realise that having my du’aa answered is an opportunity to make du’aa for the betterment of the person whose oppressing me. And then I’ll give that as an answer and I realise I didn’t answer the question the way it was phrased and I’ll choose not to answer it and leave the answer like that hoping for a better benefit, na’am.

8. Were the people of the book that Mu’aadh was sent to in Yemen Jews, or predominantly Jews? BaarakAllaahu feek.

They were likely Christians and Jews; I don’t have any knowledge specifically beyond that.

8. A man travels with a man and her husband to go to a masjid far from their home, even though there’s a closer one but they wanted to go to the one in which they travelled to. The man his wife and the man’s male companion this travel wasn’t out of necessity but out of leisure. (Mūsá says: Okay, it’s getting multiple issues here). The three of them even went to dinner together. What is the advice either for this or against this in the ways of the messenger saaws (Mūsá says: I think you means ṣallallāhu ‘alayhi wasalam) and his companions? Meaning did they hang out with each other’s wives for leisure?

Okay I’m afraid this is about a specific situation and I don’t want to say anything as maybe something like this happened or didn’t happen. I’ll just stick to the issue of travelling to a masjid and we’ll leave the rest of the question for now.

Travelling to a masjid, other than the three masajid – Masjid al-Aqsa, Masjid an-Nabawee and Masjid al-Haram in Makkah is a prohibited affair. Laa yushadu rihaal ilaa illa thalatha masajid, (that there is to be no travelling to any masjid other than the three masjids (that I mentioned)). So the prophet ṣallallāhu ‘alayhi wasalam restricted the issue, the ‘ibaadah the worship, of travelling for the sake of visiting a masjid. So if it’s the case that someone travelled to a masjid, and the word travel was used there right, travels with a man and I mean travel, saffa travelling I don’t mean going to a masjid that’s further than the one near your house, which in general is permissible meaning your not travelling your still inside your city but you go to one farther away perhaps for a benefit, perhaps because those are people of sunnah, perhaps there’s a benefit in a lesson or something in that masjid – that’s okay. But to travel outside of one’s city for the sake of that masjid that is not allowed except for cases of those three masajid. And the rest of the question we’ll leave there.

9. What to say to those who say they cant pay Zakaat because ‘I give Sadaqah everyday’?

I believe the questioner is referring to someone who says I don’t need to give the obligatory Zakaat, the pillar of Islām, because I give optional charity everyday. Na’am, it would be similar to the person who says I don’t need to pray the five daily prayers because I pray the Sunnah’s everyday. Laa yatuqarabu ilayaa ‘abdi, as the prophet Muhammad ṣallallāhu ‘alayhi wasalam said, relaying the Ḥadīth Qudsi from the speech of Allaah, ‘The servant of mine does not draw near to me with anything more beloved to me than the obligation I have imposed upon him’, meaning the five daily Ṣalāh and the Zakaat and the Hajj and the fasting of Ramaḍān. Look at the priorities here, ‘And my servant will go on getting closer to me by doing optional deeds, so much so that I will love him’, and the rest of the ḥadīth. It shows that Allah Azzawajall has given us priorities and how we are to gain nearness to him and that is to complete the obligations first and when we have finished the obligations then we move on to the optional acts. So your Sadaqah is a good thing, your general charity is a good thing, so long that is something that completes or adds to your fulfilment of your pillar of religion. As general charity is not a pillar of your religion. But a specific amount that is to be taken out of your wealth annually, or at the time of harvest for crops, that is the pillar of Islām. So if you’re just giving general charity and abandoning Zakaat then you are missing a very significant pillar in your religion. And the general charities is obviously not enough for you and you must take heed and realise that even some of the ‘Uleemaa considered a person that did not pay Zakaat that had ability to as people that are out of Islām. And from the proofs they use is that Ḥadīth that we studied today that look at what Mu’aad was told by the prophet Muhammad ṣallallāhu ‘alayhi wasalam that if they inform them or call them to Laa illaaha illallaah, if they accept that, as if to say that now they are Muslims, then tell them about the Ṣalāh and if they accept that from you (and the meaning of if they accept that from you is that if they don’t accept hat from you then what is Mu’aadh being sent for?). Mu’aadh is being sent as a teacher, as a guide, as a judge and also as someone who can possibly arrange military expeditions, so they would not be considered to be Muslims in this understanding that some of the ‘Uleemaa have of the text that if they refrain from praying then they’re not considered Muslims. If they refrain from paying Zakaat, then they are not considered to be Muslims but what seems to be the case is that refraining to pay Zakaat wilfully is a major sin in Islām and has a number of aḥadīth about the punishments that a person faces yet it does not take a person outside of Islām. As the sahabah, as mentioned last wee, the companions use to not see the abandonment of any deed to be something that takes you outside of Islām other than the abandonment of prayer and Allaahu ta’ala knows best.

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10 years 6 months ago - 10 years 6 months ago #1566 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording

Class 9 – Questions and Answers [22.01.2011]

1. Assalamu ‘Alaikum wa Rahmatullaah [Ustadh Mūsá replies: Wa’alaikum As-Salaam wa Rahmatullaah]. Allaahu ta’ala says in Surah Mu’minoon ‘So blessed is Allaah, the best of creators’. How should we understand this ayah when we know there is no other creator besides Allaah.

The issue of Khalq is something we discussed this summer. The verb Khalaqah is permissible to be attributed to other than Allaah. And when a person or someone besides Allaah creates something, they create it from materials that Allaah ta’ala created for them and no one creates like Allaah, as Allah ‘Azzawajall creates. Min ghayri shay, he creates from nothing, from a word Kun Fayikoon he creates and he says Be and it is. However, that ayah that you’re mentioning there in Suratul Mu’minoon, is a proof to establish that there are creators other than Allaah.

Refer to the following verses that mention the action of khalq affirmed for other than Allaah: 23:14, 29:17, 37:125, 89:8. Some of them require a careful review of the tafsīr. Think carefully about 13:16 and the distinction made.

Understand that in its context, there are people who create things and that idea in the Arabic language, don’t get so focused on the word Creator because in English you might say the word Creator seems like it’s only for Allaah. The Arabic Khaaliq or Khalaqah is used for other than Allaah subhana wa ta’ala – it’s used in reference to Eesa Ibnu Maryam, na’am. That he created birds; he put together some birds and made them meaning, that Allaah Azzawajall had already provided him the way for him to do that and that he was simply performing a miracle for the people.(See: 3:49, 5:110)

So the issue of al-Khalq we say al-Khalq minal adam min ghayri shay, the most beautiful and most complete kind of creation that is for Allaahu ta’ala alone. However, there are texts, the Book and the Sunnaah, that affirm Khalq for other than Allaahu subhana wa ta’ala. So it is the text of the Qur’aan and the Sunnaah that indicate that the permissibility of mentioning that as an action of others besides Allaah.

2. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuh. (wa alaykumus-salāmu wa rahmatullaahi wa barakaatuh.)
If someone says the Kalimah but they do not do the basic actions of a Muslim eg. pray, fast etc. Does this void their Kalimah?

We discussed that previously. If a person accepted Islām and said the shahadah but they did not follow it up with Ṣalāh then they, according to the majority of Scholars, from the Companions and those after them, the person has left Islām with the abandonment of Ṣalāh. Meaning he does not pray at all. Not that he prays on and off, or he’s struggling but that he does not pray. The question here, then yes this voids the Kalimah due to the statement of the prophet ṣallallāhu ‘alayhi wasalam: Al-'Ahd allathee baynanaa wa baynahum as-Ṣalāh fa man tarakahaa faqad kafar[/color]. The covenant that exists that is between them and us, between us - the Muslim believers and them - the disbelievers, is the Ṣalāh. So whoever abandons it has disbelieved. And may Allaah reward you too.

3. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuh. Regarding the first two recipients of Zakaat. What is the difference between the Fuqaraa' and the Masaakeen, as mentioned in Suratul Tawbah (9:60). JazakAllaahu khayran.

Wa’alaikum Salaam wa Rahmatullaahi wa Barakaatuhu. The Scholars have talked about the difference between the Fuqaraa' and the Masaakeen, the first two recipients of Zakaat mentioned in that verse. And they have a number of positions. Adh-Tabaree mentions the majority of those positions in his tafsīr and to summarise that – that the Faqeer is the one who Ista’fafa, doesn’t ask anyone, he’s poor like the Miskeen person but the Miskeen asks - he’s a Saa’il he goes and he asks the people. So the Faqeer is more pious because he refrains from asking but the Miskeen has the right to ask. But he doesn’t have the same status as a Faqeer, so he asks and he’s in that second category. So both of them are deserving of Zakaat, one is more deserving - meaning if there is a Miskeen and a Faqeer (two poor people) one asks openly and the other one refrains from asking and he’s patient. Then we are to give precedence to the one whose patient and does not ask. That’s one angle of distinguishing between them.

Other Scholars said that the Faqeer is the one whose need is more severe; the Faqeer doesn’t even have enough to get by. The Faqeer, the first one mentioned is the one who does not have enough to get by. And the Miskeen has barely enough tot get by, but nothing extra. He takes care of his needs and he has nothing left beyond that. So the Faqeer is more severe, maybe you can say he’s destitute and the Miskeen is poor, the poor person might have things. And they use the verse in Suratul Kahf about the Masakeen who are working on the Ocean, they had a boat, they said the Masakeen own things. They said they had things but they don’t have anything extra. So the Masaakeen mentioned in Suratul Kahf, they had a boat.

Other Scholars mentioned the exact opposite of that statement. Meaning: miskeen is destitute, and faqeer is poor.

And what seems to be correct is a combination of the first two statements, those two distinctions. Specifically, that the Faqeer is more severe in his poverty and/or he doesn’t ask and the Miskeen is less severe in his poverty and/or he asks. That seems to be correct and in line with the position that Allaah ta’ala gave the Fuqaraa over the Masaakeen.

There are other opinions mentioned by the scholars as well, [/color]and Allaahu ta’ala knows best.

4. How can it be explained that association and disassociation stems from the Kalimah at-Tawḥīd?

By re-listening to today’s lesson, na’am. When the audio becomes available.

5. Assalamu ‘Alaikum. How do we gather between the fact that the Messenger Sallallaahu ‘alayhi wasalam use tot make the du’aa Allaahuma haasibnee saaban yaseera and yet there will be many that will enter paradise without any hisaab at all. Jazakumullahu Khayran.

Wa’alaikum Assalamu wa Rahmatullaahi wa Barakaatuhu. It’s not clear to me that that’s established from the Messenger ṣallallāhu ‘alayhi wasalam or I’m not remembering the place where that’s established. Allaahuma haasibnee saaban yaseera, is it part of a du’aa that’s longer that I’m not remembering? Allow me the chance to investigate the source of that statement of the du’aa of the Messenger ṣallallāhu ‘alayhi wasalam.

This question led me to investigate the ḥadīth in detail, and the findings are here: www.troid.ca/index.php?option=com_kunena...iew&catid=20&id=1375 [/color]

‘Ala kulli haal, Allaah ta’ala says ‘and those who get their book in their right hand, then they will have an easy account’ na’am. The hisaab that’s yaseer, the easy account is the one that does not have to discuss anything about what he’s done because man nooqisha halak, anybody who has to[/color] have his book opened up and has to discuss anything that he has done of bad deeds then he’ll be destroyed. So from the grace of Allaah, from his ‘afu, from his generosity and his mercy is that the people who receive their books in their right hands will have this easy account meaning there won’t be any manaaqasha, there won’t be any discussion. There’s no going into the book about their bad deeds but they’ll be excused when they receive their book in their right hand. And from that angle if you heard about this idea you can look into the tafsīr of Surah Inshiqaaq, if you heard about this idea of receiving the book in the right hand and being given an easy account you would naturally say Allaahuma haasibnee hisaaban yaseeraa - O Allaah, give me that easy account that You are speaking of and that doesn’t negate that you would receive no hisaab and no ‘athaab at all and that you would possibly shoot for even better than that. But Asking for this is a virtue and it’s also dependent on being established from the Messenger ṣallallāhu ‘alayhi wasalam, which right now I can’t speak about.

6. What is the fine line between behaving with good character towards the kuffar in offices whilst keeping walaa wal baraa’ in mind?

Na’am, dealing with non-Muslims while you live with them in a non-Muslim society is an issue that Muslims must take care of and they must do well in keeping the lines of communication open and the chance for da’wah open there. While being upfront and frank and openly speaking what they believe religiously, in ways and opportunities that are smart and with wisdom. And in offices for example, there are laws that will bring harm to the Muslims if he brings out his walaa and his baraa’ and he says ‘I prefer Muslims over non-Muslims’, I love the Muslims over the non-Muslims. If he says that and he is for example in a company hiring people and he asks the people coming for the job ‘Are you a Muslim?’ or ‘Are you a Jew, Christian or what? Because I love Muslims’. If he does that and that company is governed by the laws of America then they will say this is discrimination and this will bring harm for the interviewer. So he must choose the times where he’s able to show that openly. And they have something called ‘Water cooler talk’ these are regarding the laws of America. Water cooler talk, even that guy who hires people and if he showed any religious discrimination he would be in trouble with the laws of America and possibly lose his job, if he were to express his love for the Muslims and his preference for them over the non-Muslims at the water cooler, meaning in casual situations that have nothing to do with the work in a way that doesn’t make the people think they are going to lose their job and that he doesn’t like them because he’s not Muslim then they (Americans) consider that to be allowed. And in general, in all casual situations outside of the workplace, a person has the freedom of speech that America considers to be a basic right of a human being. So they protect a person who wants to worship shaytaan, to openly declare their love for shaytaan and for Iblis, for Fir’awn or if he wants to worship Fir’awn or if he wants to worship witches and wizards. These people are protected by the American law, that they have the right to say what they want.

So if that’s the case in a place that protects your right to express an opinion then you can in those situations that don’t bring harm to you express your love and preference for the Muslims over the non-Muslims. And in that if it’s done with wisdom and it’s done with detail and explaining why, not that you just love Muslims and I hate kuffar and that you look like a bigot to the kuffar (you look like a nationalist or racist or some person who is prejudice), explain properly because I love my lord Allaah and I love the people who dedicate themselves and they bow down to Him and they consider Him greater than anything else because He deserves to be considered like that. And so all of those people who consider the Lord of everything that exists to be above all of everything that is worshipped then I love those people. And all of the people who love the best of people who were ever sent to earth the prophets and the righteous and at the head of them the prophet Muhammad sallalahu ‘alayhi wasalam, the Prophet Eesa ibnu Maryam, Prophet Moosa, Prophet Noah, Aadam, the prophets of old. Anyone who loves them and affirms their true truthfulness and affirms that, then I love those people. Because I am a person who loves Allaah and I love that Allaah sent these people to us, to guide us and teach us and I love all of the people who respect them and honour them and love them for the good that they brought us.

So when a person now he has expressed the same idea, I love and hate for Allaah’s sake but he has now given people something to think about, he has now given people a reason, the reason behind his love and his hatred that could possibly prevent those people to want to think and reflect, could prevent them from categorising him as a bigot and writing off his expression of love or trust and distrust and so on as an action of a bigot. Rather they can say perhaps he has a foundation for what he says and it might lead them in to thinking about the right of Allaah more than they have been and Allaahu ta’ala knows best. I hope that gave some guidance to the questioner and Allaahu ta’ala knows best.

6. Assalamu ‘Alaikum. What’s the ruling on disposing the books that contain the names of Allaah, some say we shred it and put it in the recycle bin. JazakAllaahu khayran.

Wa’alaikum Assalam. The companions when the musaahif (the mushafs), the books with the Qur’aan written in them were spread and some of those mushafs had notes written in them, tafsīr – words other than the Qur’aan and some of them perhaps had qira’aat (different modes of recitation) that were outside the well known modes of recitation. Uthman radiaAllaahu anhu, the khaleefah, the third khaleefah, wanted to unite the whole Muslim ummah on one mushaf (on one written Qur’aan) and to copy that and send it out to the various nations and when he did that there remained the problem of the previous mushafs that existed and he ordered them to be burned. So burning the book even if it’s a mushaf because you need to get rid of it, perhaps it’s no longer useful or perhaps it’s missing pages or perhaps it’s been defaced or something, in that case you want to get rid of the mushaf then in that case it can be burned. And scholars have mentioned that that was something done so it would not be disgraced, so you would not bury it in the mud or in the dirt and it would be down under the ground so then it would be cast down to the sea and perhaps something would happen to it after that. This was a way of getting rid of it in a way that would not leave behind any chance to be disgraced, out of respect for the book of Allaah. So similarly, whatever method is available - as scholars have given fatwa’s in favour of shredding, of burning, or recycling in a way that does away with the original print, then all of them ways are acceptable, as long as the book of Allaah is erased or done away with in totality. And the recycling would not be permissible if sections of the Qur’aan appeared on paper plates or something as recycling may not remove the writing. Or any process that disgraces or debases the written material like being picked up by a dump truck or the like, any possible way of recycling or re-using that paper that contains anyway the mushaf or anything of the words of Allaah that you would not want to be disgraced, all of that is to be avoided. And Allaahu ta’ala knows best.

Reviewed and ammended by Mūsá Richardson. May Allaah bless the transcriber!
Last edit: 10 years 6 months ago by moosaa.richardson.

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