‘La ilaha ‘illa Allaah’

By

Shaykh ul –Islaam

Ibn Qayyim aj-Jawzeeyah as-Salafi

-Rahimullaah-

Translated

by

Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘It is the statement due to which the heavens and the earth were created and all created beings were created due to it. The nations were built upon it and the Qiblah (the direction of prayer) was placed due to it. The swords of Jihad were unsheathed due to it and it is the manifestation of the right of Allaah upon all of His slaves.

Blood, wealth and offspring in this world are granted protection because of it, as it is a safeguard from the punishment of the grave and punishment of the fire. The Statement of Tawheed is the proclamation without which no one can enter Paradise, and it is the rope without which it is not possible to reach Allaah.

It is the statement of Islaam, and the key to the land of Salam (Peace). And by it people are divided into wretched and happy and the accepted and the rejected. And with the Statement of Tawheed the lands of Kufr (disbelief) and the lands of Eemaan are separated, and the land of delight and the land of wretchedness and shame are distinguished from each other.

And it is the pillar that carries that which is obligatory and that which is the Sunnah: ‘Whoevers last statement is ‘La ilaha ‘illa Allaah’ enters Paradise.’

[Taken from: ‘Loving Allaah’ by Ibn Qayyim aj-Jawzeeyah  p.252]

Taken from the book

‘The Life of the Greatest Man After the Prophets & Messengers:

Abu Bakr as-Siddeeq’

Compiled By

Muhammad Uthmaan al-Anjaaree

Translated by

Abbas Abu Yahya

a – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘As for the level excellence of Abu Bakr then Umar, then Uthmaan and Ali, then this is agreed upon between the Imams of knowledge and Deen, from amongst the Companions and Taba’een.  It is the Madhab of Malik, Ahl-ul- Madinah, Abu Hanifah, Hamad bin Zayed, Hamad bin Salamah and the likes of them from the people of Iraq and it is the Madhab of Shaafi’ee, Ahmad, Ishaq, Abu Ubayd and other than them from the Imams of Islaam who have a truthful tongue from amongst the Ummah.’

[Majmoo’ al-Fatawa 4/421]

b – Imam Nawawi said:

‘The Ummah is agreed upon the correctness of the Khalafah of Abu Bakr and his precedence over the Companions -Radi Allaahu anhum ajmaeen- due to him being the best of them, and the most deserving for the Khalafah than other than him.’

[Tahathab al-‘Asmaa 2/191]

c – Hafidh Suyootee said:

‘Ahl-ul-Sunnah are united that the best person after the Messenger of Allaah is Abu Bakr, then Umar, then Uthmaan and then Ali.’

[Tareekh al-Khulafah p.34]

d – From Ibn Abi Layla who said:

‘Abu Bakr and Umar were being discussed, so a man from ‘Attarad said: ‘Umar is better than Abu Bakr.’

Al-Jarrood said: ‘Rather Abu Bakr is better than him.’

This news reached Umar -Radi Allaahu anhu, and he began to beat him with a stick until he ran off, then he turned to al-Jarrood but he said:

‘Be away from me!’

Then Umar said:

‘Abu Bakr was the best of the people after the Messenger of Allaah -sallAllaahu alayhi wa sallam- in such and such thing.’

Then Umar said:

‘Whoever says other than this, then we will do to him what we do to a slanderer.’

[Collected by Abdullaah bin Ahmad bin Hanbal in ‘as-Sunnah’ 2/579]

e – From Abdullaah bin Salmah who said I heard Ali saying:

‘The best of the people after the Messenger of Allaah is Abu Bakr, and the best of the people after Abu Bakr is Umar . . . . .’

[Collected by Ibn Majah & authenticated by Albaani no. 86]

f – From Abu Juhayfah who said: ‘I heard Ali saying:

‘Shall I not inform you who is the best of this Ummah after its Prophet, it is Abu Bakr.’

Then Ali continued:

‘Shall I not inform you who is the best of this Ummah after Abu Bakr it is Umar.’

[Collected by Ahmad & authenticated by Ahmad Shakir. Imam Dhahabi said in ‘Tareekh al-Khulafah’ p.115: ‘I swear by Allaah the Magnificent, that this is what Ali said and it is Mutawatir from him, because he said this while on the Mimbar in Koofah, may Allaah fight the Rafidaah, how ignorant they are!’]

g – From Muhammad bin al-Hanafeeyah who said:

‘I said to Ali bin Abi Taalib: O my father, who of the people is the best after the Messenger of Allaah -sallAllaahu alayhi wa sallam?

He answered:

‘Abu Bakr.’

[Collected by Abdullaah bin Ahmad bin Hanbal in ‘as-Sunnah’ No.1363]

h – From Muhammad bin al-Hanafeeyah who said:

‘I asked my father, who of the people is the best after the Messenger of Allaah -sallAllaahu alayhi wa sallam?’

He answered: ‘Abu Bakr.’

I asked: ‘Then who?’

He said: ‘then Umar.’

I feared that he would say Uthmaan, I then said: ‘Then you?’

He answered:

‘I am no other than a person from amongst the Muslims.’

[Collected by Bukhari]

i – From Shaqeeq who said:

‘It was said to Ali -Radi Allaahu anhu: ‘Will you not appoint a leader?’

He replied:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did not appoint a leader, so how can I appoint one.  If Allaah – Tabaraka wa Ta’ala – wants good for the people then He gathers them as He gathered them after their Prophet upon the best of them.’ [i.e. Abu Bakr]

[Collected by Ibn Abi Aassim in ‘as-Sunnah’ 1221]

j – From Sufyan at-Thawri who said:

‘Whoever claims that Ali -Radi Allaahu anhu- was more deserving of ruler ship than Abu Bakr and Umar, then he has claimed that Abu Bakr was wrong, likewise Umar, the Muhajiroon, and the Ansaar.  I hold the opinion that this person’s good actions will not rise up to the heavens (not accepted by Allaah), if he holds this view.’

[Collected by Abu Dawood & Albaani said it is Saheeh al-Isnaad although it is disconnected. No.4387]

k – From Abdullaah bin Umar who said:

‘We used to say while the Messenger of Allaah -sallAllaahu alayhi wa sallam- was alive: ‘The best of the Ummah of the Prophet after the Prophet is Abu Bakr, then Umar, then Uthmaan -Radi Allaahu anhum ajmaeen.’

[Collected by Abu Dawood, Ibn Abi Aassim in ‘as-Sunnah’ & Abdullaah bin Ahmad in ‘as-Sunnah’, Albaani said it’s Isnad is Saheeh]

l – From Ibn Umar -Radi Allaahu anhu- who said:

‘During the time of the Prophet -sallAllaahu alayhi wa sallam- we would not equate anyone along with Abu Bakr, then Umar, then Uthmaan then we would leave the Companions of the Prophet -sallAllaahu alayhi wa sallam- and not choose a preference between them.’

[Collected by Bukhari]

m – From Shaafi’ee who said:

‘The Companions and their followers are gathered upon the excellence and precedence of Abu Bakr, then Umar, then Uthmaan, then Ali.’

[‘al-Itiqaad’ by Bayhaqi]

n – Imam Dhahabi said:

‘The scholars of the Sunnah are agreed that the best of the Companions are the ten who had been testified with entering Paradise.  The best of those ten were Abu Bakr, then Umar bin al-Khattab, then Uthmaan bin ‘Affan, then Ali bin Abi Taalib -Radi Allaahu anhum ajmaeen- and no one doubts that except an innovator, a hypocrite, or a filthy person.’

[‘al-Kabair’ by Dhahabi]

[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’ p.110 – 113]

Compiled & Translated

by

Umm Yahya

A) Hasan al Basri -Rahimullaah- mentioned:

‘That a man complained to him concerning drought so it was said seek forgiveness from Allaah, another complained about another matter so it was said seek forgiveness from Allaah, another complained about lack of rain for his land so it was said seek forgiveness from Allaah another complained of no offspring so it was said seek forgiveness from Allaah, then he (Hasan al Basri) recited.

ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُۥ كَانَ غَفَّارٗا ١٠ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا ١١ وَيُمۡدِدۡكُم بِأَمۡوَٰلٖ وَبَنِينَ وَيَجۡعَل
لَّكُمۡ جَنَّٰتٖ وَيَجۡعَل لَّكُمۡ أَنۡهَٰرٗا ١٢

<<Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.

He will send [rain from] the sky upon you in [continuing] showers

And give you increase in wealth and children and provide for you gardens and provide for you rivers. >> [Nuh: 10-12]

[Taken from: ‘Fath al-Bari’ Chapter: the Best Method of Seeking forgiveness]

B) al-Hafidh Emaad ad-Deen Isma’eel Ibn Katheer (d. 774 A.H.) -Rahimullaah- said in his Tafseer about the previous Ayaat:

‘If you repented to Allaah and sought forgiveness from Him and showed obedience to Him your Rizq (provision) would increase and rain would fall from the blessings of the skies, and the blessings of the earth would spring forth, crops would grow for you. You will be given abundant livestock. You will be aided with wealth and offspring; meaning that offspring and wealth would be given to you. And you will be given gardens that have numerous types of fruits and through out there will be rivers that flow in these gardens. This is the way of giving Dawa’ by encouragement.’

[Taken from: ‘Tafseer al-Qur’aan al-Atheem’ 4/p.536]

C) It is narrated from Abi Saeed Al-Khudri that the Messenger of Allaah -sallAllaahu alayhi wa sallam-

said:

‘Whoever performs Wudu and then says: ‘ Subhanaka Allahuma wabihamdika la ilaha ila anta astaghfiruka wa atooboo ilaika’ (‘Far are You O Allaah from imperfection, and You have all praise, there is none worthy of worship in truth except You, I seek forgiveness from You and I repent to You), then this reward is written in a parchment and it is stamped with a seal and no falsehood can break it until the day of Judgment.’

[Taken from ‘Silsilah as-Saheehah’ No. 2333 declared Hasan by Shaykh al-Albaani]

  is Identified

By

Miseekah bint ‘Assim al-Quruti

Translated by

Abbas Abu Yahya

‘The Companions can be known in a number of different ways:

1- Sometimes the Companions can be known by being mentioned in the Noble Qur’aan, like the saying of Allaah Ta’ala:

<<as one of two, when they were in the cave>> [Tawbah: 40]

the meaning of that is as-Siddiq -Radi Allaahu anhu- [Abu Bakr].

This is why the scholars say: ‘Whoever rejects Abu Bakr’s companionship of the Prophet -sallAllaahu alayhi wa sallam- is a disbeliever.’

Likewise the mention of the companionship of Zayed bin Harithah -Radi Allaahu anhu- due to the saying of Allaah Ta’ala:

<<So when Zayd had no longer any need for her, We married her to you>> [Ahzab: 37]

2 – By Tawatir (Recurring narratives) like the companionship of Umar, Uthmaan, Ali, Hudayfah, Abu Huriarah, ‘Aeysha and others from the senior Companions -Radi Allaahu anhum ajmaeen.

3 – By beneficial information, and that is by a Companion of the Prophet -sallAllaahu alayhi wa sallam- being well-known amongst the other Companions. It is less than Tawatir (Recurring narratives), which means that many of the people knew them, even if it was hidden from a small number of them, like: Thaabit bin Qaays, Dhul-Yadain, Mu’aawiyah ibn al-Hakam as-Sulami, Bareerah the freed slave of ‘Aeysha and others from amongst them -Radi Allaahu anhum ajmaeen.

4 – By the testification of other Companions of the Prophet -sallAllaahu alayhi wa sallam, as in the hadeeth of Ibn ‘Abbas -Radi Allaahu anhu- regarding the seventy thousand who will enter Paradise without reckoning; so ‘Ukashah bin Mihsan stood up and said: ‘O Messenger of Allaah make Dua’ to Allaah to make me from amongst them.’

The Messenger -sallAllaahu alayhi wa sallam- said: ‘You are from them.’

[Collected by Bukhari]

5 – By a Companion actually narrating from the Prophet -sallAllaahu alayhi wa sallam- that he heard him -sallAllaahu alayhi wa sallam- saying, or that he witnessed the Prophet -sallAllaahu alayhi wa sallam- in his time.

6 – By the testification of a Taabaiee’ (a successor of the Companions) where he says: ‘So and so from the Companions of the Prophet -sallAllaahu alayhi wa sallam- narrated to me.’  And this has some conditions:

a-    That the Isnad (chain) is authentic from that Taabaiee’.

b-    That he is a senior Taabaiee’ so that most of his narrations are from the Companions.

c-    That the Taabaiee’ is well known for his memory and precision. No mistake has been experienced from him, since he could have made a mistake and he was not aware of it.

7 – That the person himself says ‘I am a Companion of the Prophet -sallAllaahu alayhi wa sallam.’  That he is known to be just. It is obligatory that his announcement had been made within one hundred years of the death of the Prophet -sallAllaahu alayhi wa sallam. It has been affirmed by Tawatir (Recurring narratives) that the last of the Companions to die was Abu at-Tufayl bin ‘Aamir bin Waathilah al-Laythi, and what is correct is that he died in the year 110 A.H. so whoever claims companionship after that, then it is not accepted from him.

There is a principle, which is beneficial, and through it we can identify the companionship of a large number of Companions by knowing a general characteristic which includes all of them to be from the Companions of the Prophet -sallAllaahu alayhi wa sallam-, and this principle is taken from three Athaar:

The first: ‘The general people would only place the Companions in charge of battles. Whoever researches narrations which talk about the battles against those who apostated after the death of the Prophet -sallAllaahu alayhi wa sallam- and the battles concerning conquering other lands, finds that there had been many Companions mentioned.’

The second: ‘That Ibn ‘Awf said: ‘No one would have a new born except that he would bring it to that Prophet -sallAllaahu alayhi wa sallam- and he would supplicate for it.’

The third: ‘There had not remained anyone in Madina, nor Makkah, nor Taif by the tenth year after the Hijra except that he had accepted Islaam and had witnessed the farewell Hajj.’

Therefore, whoever was present at that time is classified as a Companion under this Companionship due to them seeing the Prophet -sallAllaahu alayhi wa sallam- even if he himself did not see them.’

[For References of this section see: ‘Muqqadamah Ibn Salah’ along with its explanation ‘at-Taqyeed’, ‘al-Baith al-Hatheeth’ by Ibn Katheer, ‘al-Isaabah’ by Ibn Hajr & ‘Fath al-Muggeeth’ by Sakhawee.’]

[From: ‘Sahabatul Nabi -sallAllaahu alayhi wa sallam’  p.15-16]

By the
Muhaddith, Shaykh, Allamaa’
Muhammad Nasir uddeen al-Albaani

Translated by

Abbas Abu Yahya

Shaykh Albaani said: ‘From Jabir bin Abdullaah -Radi Allaahu anhu- who said: ‘The Prophet -sallAllaahu alayhi wa sallam- passed by a man turning around on the floor on his back and stomach. The Prophet -sallAllaahu alayhi wa sallam- asked about him. The people said: ‘O Prophet of Allaah he is fasting.’ So the Prophet -sallAllaahu alayhi wa sallam- ordered him to break his fast, then the Messenger -sallAllaahu alayhi wa sallam-said: ‘Is it not sufficient for you that you are in the path of Allaah along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- that you have to also fast.’

This hadeeth is a clear evidence that it is not allowed to fast while travelling if it harms the fasting person. This is how the saying of the Messenger -sallAllaahu alayhi wa sallam- is understood when he said: ‘It is not from righteousness to fast while travelling.’

Or his -sallAllaahu alayhi wa sallam- saying: ‘They are the disobedient ones.’

As for other than this point, then the person has the choice if he wants to fast or if he wants he can break his fast.’

[Taken from: ‘Silsilah as-Saheehah’ No. 2595]

Is it better for the Fasting Person to fast while travelling or break his Fast?

Shaykh Albaani said:

‘From Hamza bin ‘Amr al-Aslami -Radi Allaahu anhu- that he asked the Messenger of Allaah -sallAllaahu alayhi wa sallam- about fasting while travelling. The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Which ever of that is easier for you then do that.’ Meaning: not fasting in Ramadan, or to fast while travelling.

Indeed I researched the wording of this narration here, firstly to mention the reference, and secondly because it has the reason as to why the Messenger -sallAllaahu alayhi wa sallam- made this concession and the choice for the traveller either to fast or break the fast, and the reason is ‘ease’.

People are completely diverse as is well known and witnessed due to their different abilities and natures.  So some people find it easier to fast along with the people and difficult to make up the fast if they break a fast.  And it does not bother some people if they do not fast as a concession then they make up the fast later. May Allaah praise the unlettered Prophet upon whom Allaah revealed << Allah intends for you ease and does not intend for you hardship>>

[Taken from: ‘Silsilah as-Saheehah’ No. 2884]

Compiled by

Zakareeyah bin Ghulam Qadir

Translated by

                                                                                                                                                                                          Abbas Abu Yahya

‘Allaah Ta’ala gave proofs in His Noble Book concerning the excellence of the Salaf as-Salih, and following their way, Allaah Ta’ala said:

<<And the first to embrace Islaam of the Muhajirun and the Ansar and also those who followed them exactly. Allaah is well pleased with them, as they are well pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.>>   [Tawbah: 100]

From Ibn Mas’ood that the Prophet  said:

‘The best people are my generation then those who will come after them and then those after them.’

[Collected by Bukhari & Muslim]

Therefore, the Companions are the example and they are the ones to follow. It is obligatory upon every Muslim to follow them in what they understood from the evidences of the Book and the Sunnah, because they were the most knowledgeable of the people and they had the most correct understanding of the Sharia’ texts out of all the people.  Consequently, if a Muslim takes other than their understanding then he will deviate away from the straight path, since the Companions stood with insight, and they viewed everything with their perceptive knowledge.

Ibn Abu Zayed al-Qayrawani said in his book ‘al-Jaama’ (117):

‘Submission to the Sunnan (plural of Sunnah) cannot be opposed with opinion, nor is it repelled with Qiyas (analogy).  As for the interpretation of the Salaf as-Salih then that is how we interpret, and what they acted upon is which we act upon, what they left off is what we leave.  It is sufficient to adhere to what they adhered to, and that we follow them in that what they clarified.  We take them as an example in what they extracted and viewed from the hadeeth. We do not rebel against the Salaf as-Salih in what they differed or what they interpreted, and everything that we have just mentioned is the stance of the Ahl-ul-Sunnah and the Imams of the people in Fiqh and hadeeth.’

As-Sama’ani said in ‘Sown al-Mantiq’ (158):

‘Indeed we have been ordered to follow and been encouraged to do so.  And we have been prohibited from innovating and we have been rebuked concerning Bida’. The flag/sign of the Ahl-ul-Sunnah is their following the Salaf as-Salih, and them leaving everything that is innovated and heresy.’

The supporter of the Sunnah al-Asbhaani said in his book ‘al-Hujjah Fee Bayaan al-Muhajjah’ (2/437-440):

‘Knowledge is not having lots of narrations; rather it is following and using those narrations. It is to take the Companions and the Ta’abieen (the Successors of the Companions) as exemplary, even if it means having a little knowledge.  Whoever opposes the Companions and the Ta’abieen then he is misguided, even if he has a lot of knowledge.’

al-Asbhaani continues:

‘And that is to clarify for the people the matter of their Deen, so it is upon us to follow the Companions because indeed the Deen came from Allaah Ta’ala and it did not come from the intellects and opinions of men, but rather the Messenger  clarified the Sunnah for his Ummah. And he explained it to his Companions.  Therefore, whoever opposed the Companions of the Messenger of Allaah  in anything from the Deen then he has become misguided.’

Ibn Rajab said in the book ‘Fadl Ilm as-Salaf ‘ala Ilm al-Khalaf’ (72):

‘The beneficial knowledge from these sciences, are all precisely connected to the texts with the Book and the Sunnah, the understanding of the meaning of these sciences and their restrictions are with what has been narrated from the Companions and the Successors and those who followed them, regarding the meanings of the Qur’aan and the hadeeth.  Likewise, what has been mentioned from them of what they said regarding issues of Halaal and Haraam, as well as Zuhd, softening of the heart and knowledge and other issues.’

Ibn Taymeeyah said in ‘Kitab al-Eemaan’ (p.114):

‘To understand this principle of al-Eemaan the Murjia’ turned away from the explanation of the Book and the Sunnah, and the statements of the Companions, and the Successors who followed them in goodness. The Murjia’ relied upon their own opinions and they interpreted this principle with their own understanding of Arabic language.  This is the way of the people of Bida’. This is why Imam Ahmad said: ‘The people mainly make mistakes regarding interpretation and analogy.’

This is why we find the Mu’tazilah[1], Murjia’[2], Rafidah[3] and other than them from the Ahl-ul-Bida’ explain the Qur’aan with their own intellect, as well as what they interpreted with Arabic language.  This is why you find them not relying upon the Ahadeeth of the Prophet , the Companions, and the Ta’abieen and the Imams of the Muslims.  So the Ahl-ul-Bida’ do not rely upon the Sunnah, or upon the consensus of the Salaf or their Aathaar, rather they rely upon the intellect and language, and we find that they do not rely upon the books of Tafseer based upon narrations, and upon hadeeth and Aathaar of the Salaf.

And Ibn Taymeeyah also said in ‘Majmoo Fatawa’ (10/362):

‘So knowledge which has been legislated and the rituals of worship which have been legislated are taken from the Companions of the Messenger of Allaah , as for what came from those after them, then it is not befitting that we take that as a foundation even though they are excused for their mistakes, rather they will be rewarded for their Ijtihad (exertion in deriving a ruling) or due to Taqleed (blind acceptance).

Therefore, whoever establishes speech regarding the science of Usool (principles) and its branches upon the Book and the Sunnah and the Athaar narrated from the previous generations then he has achieved the Prophetic way.

Likewise, whoever establishes his purpose, worship, good deeds and an understanding connected to the principles of righteous actions and its branches of circumstances of the heart and physical actions upon al-Eeman and the Sunnah and the guidance, which Muhammad  and his Companions were upon, then he has achieved the Prophetic way. And this is the way of the Imams of guidance; you find that Imam Ahmad would say when the principles of the Sunnah were mentioned:

‘The principles of the Sunnah are adhering to what the Companions of the Messenger of Allaah  were upon and the books of Tafseer which have narrations from the Prophet  and the Companions and the successors. This is what is relied upon in its knowledge based principles and its branches………………..’

Likewise, regarding Zuhd, Raqaaiq (softening of the heart) and matters of the heart since its knowledge is relied upon the book of Zuhd which has narrations about the Prophets -salawaatAllaah alaihim- from Adam to Muhammad, then upon the way of the Companions and successors and those after them were not mentioned.’

[Taken from ‘Tawdeeh Usool al-Fiqh ‘ala Manhaj Ahl-ul-Hadeeth’ p.41]

All Praise belongs to Allaah, may His peace

and blessings be upon our final

Prophet Muhammad, his

family, his companions

and all those who

follow his

guidance.

By

 Shaykh Rabee’ bin Hadi al-Madkhali

Translated by

Abbas Abu Yahya

Shaykh Rabee’ bin Hadi al-Madkhali said:

‘Allaah says:

وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعٗا وَلَا تَفَرَّقُواْۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءٗ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ
فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦٓ إِخۡوَٰنٗا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٖ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ
تَهۡتَدُونَ

<< And hold firmly to the rope of Allaah all together and do not become divided. And remember the favor of Allaah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allaah make clear to you His verses that you may be guided. >> [Ala’-Imraan: 103]

And Allaah said:

ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۗ قَلِيلٗا مَّا تَذَكَّرُونَ

<< Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember. >> [Araaf: 3]

And He –Tabarak wa Ta’ala- said:

إِنَّ ٱلَّذِينَ قَالُواْ رَبُّنَا ٱللَّهُ ثُمَّ ٱسۡتَقَٰمُواْ تَتَنَزَّلُ عَلَيۡهِمُ ٱلۡمَلَٰٓئِكَةُ أَلَّا تَخَافُواْ وَلَا تَحۡزَنُواْ وَأَبۡشِرُواْ بِٱلۡجَنَّةِ
ٱلَّتِي كُنتُمۡ تُوعَدُونَ ٣٠ نَحۡنُ أَوۡلِيَآؤُكُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَلَكُمۡ فِيهَا مَا تَشۡتَهِيٓ أَنفُسُكُمۡ وَلَكُمۡ
فِيهَا مَا تَدَّعُونَ ٣١ نُزُلٗا مِّنۡ غَفُورٖ رَّحِيمٖ ٣٢

<< Indeed, those who have said, ‘Our Lord is Allaah’ and then remained on a right course – the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.  We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]. As accommodation from a [Lord who is] Forgiving and Merciful.’>> [Fussilat: 30 -32]

This is praise from Allaah –Tabarak wa Ta’ala- upon those who remain steadfast (Isteeqamah) upon their Deen. (al-Isteeqamah) Remaining steadfast is being strong upon what Muhammad -sallAllaahu alayhi wa sallam- came with, rather upon what all the Prophets –alayhim as-Salaam- came with from ‘Aqeedah and Manhaj.

The Prophets have a great status with Allaah –Tabarak wa Ta’ala- due to them remaining steadfast upon the true Deen.

Those who say: << Our Lord is Allaah>> they are those who have believed in Allaah –Subhanahu wa Ta’ala- with true Eemaan in His Names and Characteristics, and His Lordship, and that He is the true deity to be worshipped, so these people do not worship other than Him.

They affirm Allaah’s Lordship, and that He is the Creator of this universe, and its Controller and its Organizer.  He is the Creator, the Provider, He gives and takes life as well as the other Characteristics of Lordship.

They affirm Allaah’s Beautiful Names, which befit His Majesty, His Magnificence and His Lordship – Subhanahu wa Ta’ala- which is mentioned in the Qur’aan in the Sunnah. We believe in them as they have been mentioned, and this enters into this Isteeqamah (remaining steadfast).

Likewise they affirm Eemaan that Allaah is the only one deserving of worship; there is no true deity except Him – Subhanahu wa Ta’ala. So, we do not worship anything except Him, and we single Him –Tabarak wa Ta’ala- out with sincerity of the Deen. We love Allaah with total love, and we fear Him and have awe of Him with total fear and awe. We desire of what is with Allaah – Subhanahu wa Ta’ala- in the Dunyaa and the Hereafter. We pray to Him and prostrate, we always hasten to turn to Allaah, we give the Zakah, we fast, remember Him and we read Qur’aan and all of that is done to come closer to Allaah – Subhanahu wa Ta’ala.

All of these aforementioned points are from the means of al-Isteeqamah and the evidences of al-Isteeqamah if we persistent upon these proofs and the rulings of the Deen.

Then these are from the indications that Allaah has given you success – InshAllaah – and that you are from those who are steadfast and those who are rightfully deserving of praise from Allaah -– Subhanahu wa Ta’ala. And that they are deserving of this great promise of this divine protection: <<the angels will descend upon them, [saying], Do not fear and do not grieve>> and when will this descent occur? It will be when the time of the death of Allaah’s slave approaches, and when he is about to leave this world, bid farewell to it and start the journey to the Hereafter, then Allaah sends Angels who give him glad tidings, make him strong, correct him and they remove fear from him.

<< Do not fear and do not grieve >> : which means not to fear the future of what is in front of you of the Hereafter, since what is in front of you is nothing except the Paradise and Allaah – Azza wa Jal- being pleased with you. Likewise not to grieve about what you left behind of wealth and offspring etc.

These good signs come to those who are strong upon the true Deen of Allaah, at a time of critical circumstances, and this is a very dangerous stage, and some people end up ruining their final ending – and Allaah’s refuge is sought – we ask Allaah to make us all steadfast.’

[Taken from: ‘Ithbaat ala Sunnah’ p.10-13]

By

Shaykh ‘Allama AbdurRahman bin Nasr as-Sa’adi

Translated by

Abbas Abu Yahya

Shaykh ‘Allama AbdurRahman bin Nasr as-Sa’adi mentioned from the benefits of the story of Yusuf –alayhi as-Salaam:

‘That ignorance – just as it applies to not having knowledge – it also applies to not having gentleness) and it applies to committing sins, due to the saying of Allaah:

وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ

<< And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant. >> [Yusuf: 33]

And His saying:

هَلۡ عَلِمۡتُم مَّا فَعَلۡتُم بِيُوسُفَ وَأَخِيهِ إِذۡ أَنتُمۡ جَٰهِلُونَ

<< ‘Do you know what you did with Joseph and his brother when you were ignorant?’ >> [Yusuf: 89]

Here it does not mean not having knowledge rather it is not acting upon that knowledge and plunging into sinning.

And From that is the saying of Musa –alayhi sallam:

أَعُوذُ بِٱللَّهِ أَنۡ أَكُونَ مِنَ ٱلۡجَٰهِلِينَ

<< ‘I seek refuge in Allaah from being among the ignorant.’ >> [Baqarah: 67]

And Allaah’s saying:

إِنَّمَا ٱلتَّوۡبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعۡمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٖ  ثُمَّ يَتُوبُونَ مِن قَرِيبٖ

<< The repentance accepted by Allaah is only for those who do wrong in ignorance [or carelessness] and then repent soon after.>> [Nisa’: 17]

Everyone who disobeys Allaah is an ignorant person with regard to not acting upon knowledge, because a person continues to have ignorance of real knowledge (i.e. the more a person learns the more he realizes he is ignorant.) however it still obligates acting upon the knowledge he has.’

[Taken from: ‘Benefits from the Story of Yusuf’, from Chapter 7 The Soul Inclines Towards Evil]

By the
Muhaddith, Shaykh, Allamaa’
Muhammad Nasir uddeen al-Albaani

Translated by

Abbas Abu Yahya

From Anas bin Malik -Radi Allaahu anhu- ‘that the Messenger -sallAllaahu alayhi wa sallam- used to break fast upon a few moist dates before he would pray, if there were no moist dates then he would break fast upon a few dry dates, and if there were none then he would take a few sips of water.’

Collected by Imam Ahmad, and others from the collectors of the Sunan with a Hasan hadeeth from Anas bin Malik -Radi Allaahu anhu. It was graded Hasan by Tirmidhi, and authenticated by al-Hakim, Dhahabi and Deeyah in ‘al-Mukhtar’. I researched this narration in detail in ‘al-Irwaa’ and ‘Saheeh Abi Dawood’.

The aim of mentioning this hadeeth along with a brief research was indeed as a reminder of this Sunnah which many fasting people have neglected especially those who are generally invited to break fast at someone’s house and they prepare delicious, fine food and drink.  As for presenting moist dates or dry dates then this is rare, and not even mentioned.  What is more disliked than that is being negligent of making Iftaar by taking sips of water. So may Allaah give a tree in Paradise for the one who is amongst <<those who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding. >> [Zumar: 18]

[Taken from: ‘Silsilah as-Saheehah’ No. 2840]

Taken from

‘Silsilah Ahadeeth As-Saheehah’

By the
Muhaddith, Shaykh, Allamaa’
Muhammad Nasir uddeen al-Albaani

Translated by

Abbas Abu Yahya

‘Al-Qadr & the hadeeth that Allaah will take two Handfuls of people is true.

46 - Ibn Umar narrates that the Prophet -sallAllaahu alayhi wa sallam- said about these two Handfuls:

‘These people are for this (Paradise) and these are for that (Hellfire).’

Ibn Umar continues:

‘The people went away and they did not differ regarding Qadr.’

[Collected by al-Mukhalis in ‘al-Fawaid al Muntaqa’, Bazaar and by Tabaraanee in ‘Al-Mu’jam as-Sagheer.  Its isnaad is saheeh according to the conditions of Imaam Muslim.]

47 – Anas narrates from the Messenger -sallAllaahu alayhi wa sallam- that he said:

‘Indeed Allaah – Azza wa Jall- took a Handful and said; In Paradise, by My Mercy and took another Handful and said: In the Fire and I am not troubled.’

[Collected by Abu Ya’laa in his ‘Musnad’, al-Uqaylee in ‘Du’afah’, Ibn Adee in ‘al-Kaamil’ and ad-Dulabee in ‘Al-Asma wal-kuna’. The hadeeth is saheeh.]

48 – AbdurRahmaan bin Qatada as-Sulami narrates from the Messenger of Allaah -sallAllaahu alayhi wa sallam- that he said:

‘Indeed Allaah – Azza wa Jall – created Adam then took out the rest of creation from his back and said: These are for Paradise and I am not troubled and these are for the Hellfire and I am not troubled.’

So a person said, ‘O Messenger of Allaah! How should we perform our actions?’

He -sallAllaahu alayhi wa sallam- answered,

‘As and when Qadr happens.’

[Collected by Ahmad, Ibn Sa’d in ‘at-Tabaqaat’, Ibn Hibbaan in his ‘Saheeh’ and al-Haakim.  Al-Haakim said it was saheeh, ath-Dhahabi agreed and it is as they said.]

Ibn Jarir collected an additional wording in his ‘Tafseer’ as did al-Aajurree in ‘Ash-Sharee’ah’ as follows:

‘And Allaah made the people testify regarding their own selves.’

49 – Abu Darda narrates from the Messenger of Allaah -sallAllaahu alayhi wa sallam:

‘Allaah created Adam and when He did, He hit Adam’s right shoulder and extracted offspring who were white, as though they were ears of corn.  He hit Adam’s left shoulder and extracted offspring who were black, as though they were charcoal, He said to those from Adam’s right shoulder: To Paradise and I am not troubled and He said to those from Aadam’s left shoulder to Hellfire and I am not troubled.’

[Collected by Ahmad and his son in ‘Zawaid al Musnad’, Bazaar and ibn Asaakir in ‘Tareekh Damishq.  I say, its isnaad is saheeh.]

50 – Abu Nadrah said:

A man from the Companions of Allaah’s Messenger -sallAllaahu alayhi wa sallam- became sick.  His friends came to visit him and he began to cry so it was said to him:

‘What makes you cry Abu Abdullaah?  Didn’t the Messenger of Allaah -sallAllaahu alayhi wa sallam- say to you:

‘Take from your portion and be settled with that until you meet me.’

The man answered: ‘Of course, but I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Indeed Allaah, -Tabaraka wa Ta’ala- took a Handful with His right and said: These are for this [Paradise], and I am not troubled and He took another Handful i.e. with His Other Hand and said: These are for this [Hell-Fire] and I am not troubled.’

The man said: ‘I do not know in which of the two Handfuls I am in.’

[Collected by Ahmad and Bazaar and its isnaad is saheeh.]

‘Many people presume from these Ahadeeth – and there are many ahaadeeth like these – that a person is forced to do the actions he chooses to do, especially since it had been destined for him from old when he was created for either Paradise or Hellfire.

There are others who might presume that the issue is chaotic or by chance i.e. that whoever fell in amongst the Right Handful is from the people of bliss and whoever fell in the other Handful is from the people of misery.

Therefore, it is necessary that all of these people together know that concerning Allaah, He is:

<<There is nothing like unto Him and He is The All-Hearing, The All-Seeing>>

[ash-Shura (42):11]

not in His Essence nor in His Attributes.

Therefore, if Allaah takes a Handful, then it is with His Knowledge, His Justice and His Wisdom.  So Allaah Ta’ala took a Handful with the Right – those whom He knew would obey Him when He commanded them with obedience to Him – and He took another Handful with the others – of whom His knowledge, of their disobedience to Him preceded them when He commanded them to obey Him.

It is impossible, keeping in mind Allaah’s Justice, that the Handful of the Right could be from those deserving of being from the people of the other Handful and vice-versa.  How could that be when Allaah, Azza wa Jall, says:

<<Then will We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?>> [Qalam: 35-36]

Indeed there is none from each of the two Handfuls from the two different Handfuls who is forced to be from the people of Paradise or the people of Hellfire. Rather this aspect of being from the two different Handfuls is a judgement from Allaah -Tabaraka wa Ta’ala, this judgment is of what will arise from themselves either of Eemaan which necessitates Paradise, or disbelief which entails the Hell-Fire, and Allaah Ta’ala’s refuge is sought from the Hell-Fire.

Both matters of Eemaan and Kufr (disbelief) are matters of choice, Allaah -Tabaraka wa Ta’ala- does not force any single individual from his creation to anyone of these two mattes (Eemaan and Kufr).

<< Then whosoever wills, let him believe; and whosoever wills, let him disbelieve>> [Khaf: 29]

and this is something which can be testified to, and by necessity it is well-known.  If there was no freedom to choose, then reward and punishment would be frivolous, and Allaah is far removed from frivolity.

Truly with great regret we hear from many of the people – and sometimes even from Shaykhs – openly saying that humans are forced and do not have a choice!  By saying this they impose upon themselves the statement that Allaah allows Himself to oppress the people! Even though Allaah Ta’ala clearly mentions that He does not oppress the people even the weight of an atom, with although He has announced that He –Ta’ala- is capable of oppression, but He –Ta’ala- has far removed Himself from oppression, as it occurs in the well-known Hadeeth Qudsi: ‘O my servant! Indeed I have made oppression haram (prohibited) upon Myself . . . . .’  [Saheeh Muslim]

When they were confronted by this reality of the truth, they hastened to use the saying of Allaah Ta’ala: <<He cannot be questioned as to what He does>> [Anbiya: 23] They say explicitly that Allaah Ta’ala may oppress, but He cannot be asked about it!

Allaah is far removed from the great falsehood the oppressors say!

What escapes them is that this Ayaah is actually an evidence against them; because the meaning of the Ayaah is, as was researched by the great scholar Ibn al-Qayyim in his book ‘Shifa’ al-Aleel’ and by other scholars, that due to Allaah’s wisdom and His Justice in His rulings it is not allowed for anyone to ask Allaah why He does what He does; because all of Allaah Ta’ala’s rulings are clearly just, so there is no need to question.

These are a few quick words regarding the previous Ahadeeth. We tried to remove the doubts of some of the people regarding this issue, if we were successful in this, then this is a blessing, otherwise we refer the reader to extensive research of this dangerous topic, to the likes of the previous book by Ibn Qayyim, and to the books of his Shaykh Ibn Taymeeyah which are comprehensive regarding this important topic.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 1 hadeeth no 82-84 p.164]

All Praise belongs to Allaah, may His peace

and blessings be upon our final

Prophet Muhammad, his

family, his companions

and all those who

follow his

guidance.