What was it about Zahir?

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Anas bin Malik رضي الله عنه narrated that:

أن رجلا من أهل البادية كان اسمه زاهر بن حزام أو حرام ، قال : وكان النبي صلى الله عليه وسلم يحبه وكان دميما ، فأتاه النبي صلى الله عليه وسلم يوما وهو يبيع متاعه ، فاحتضنه من خلفه وهو لا يبصره ، فقال : أرسلني ! من هذا ؟ فالتفت فعرف النبي صلى الله عليه وسلم ، فجعل لا يألو ما ألزق ظهره بصدر النبي صلى الله عليه وسلم حين عرفه ، وجعل النبي صلى الله عليه وسلم يقول : من يشتري العبد ، فقال : يا رسول الله ! إذا والله تجدني كاسدا ، فقال النبي صلى الله عليه وسلم : لكن عند الله لست بكاسد ، أو قال : لكن عند الله أنت غال

“There was a man from the people of the desert whose name was Zahir bin Hizam (or bin Haram). And he was loved by the Prophet صلى الله عليه وسلم – He was (also) not of a pleasant (facial) appearance. The Prophet صلى الله عليه وسلم came to him one day, while he (Zahir) was selling his goods (in the market) and embraced him (from behind) so that he (Zahir) could not see who it was [nb. in another narration he صلى الله عليه وسلم placed his hands over his eyes to stop him from looking behind]. Zahir asked: ‘Tell me, who is this?’, he turned and found it was the Prophet صلى الله عليه وسلم, so he continued to rub his back (and cling) onto the chest * (of the Prophet صلى الله عليه وسلم). Upon this, the Prophet صلى الله عليه وسلم (held him and) said (in jest to those around him): ‘Who would like to buy a slave (from me)’? He (Zahir) said: ‘O Messenger of Allaah, by Allaah you will find me to be a poor sell (i.e. I’ll be of no value)’. The Prophet صلى الله عليه وسلم said: ‘But with Allaah you are not unsellable?’ [in another narration 'But with Allaah you are valuable'].”

[Al-Bayhaqi, 'Sunan al-Kubra', 10/248 [found in Musnad Ahmad, Musnad Abi Ya'la and Bazzar with slight variations] – graded as saheeh by Ibn Katheer in ‘Al-Bidaayah’, 6/48; Ibn Hajar in ‘Al-Isaabah’, 1/542; Al-Haythami in ‘Majma az-Zawa’id’, 9/371 (#15979) and al-Albani in ‘Takhreej Mishkat al-Masabih’, 4815 (see also ‘Mukhtasar Shama’il’, 204)]

* (This gesture of rubbing his back with the body of the Prophet صلى الله عليه وسلم was due to the barakah he hoped to attain).

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So what was it about Zahir رضي الله عنه that made him loved by Allaah and His Messenger صلى الله عليه وسلم?

There is little known about him from the books of history and biographies… What is known is that he was a simple man from the desert, and whenever he came to Madinah, he would bring gifts for the Prophet صلى الله عليه وسلم, and would be looked after by him صلى الله عليه وسلم. He also partook in some of the battles along with the Muslims.

The Prophet صلى الله عليه وسلم would say: إن زاهرا باديتنا ، و نحن حاضروه – “Zahir is our man of the desert, and we are his attendees (in town).” [see 'Saheeh al-Jaami', 2087]

The ‘wahn’ in our hearts

الحمد لله رب العالمين وصلى الله وسلم على رسول الله وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين

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Thawbaan رضي الله عنه (the freed slave of the Prophet صلى الله عليه وسلم) narrated that the Messenger of Allaah صلى الله عليه وسلم said:

يوشك الأمم أن تداعى عليكم كما تدعى الأكلة إلى قصعتها , فقال قائل: و من قلة نحن يومئذ ? قال: بل أنتم يومئذ كثير و لكنكم غثاء كغثاء السيل و لينزعن الله من صدور عدوكم المهابة منكم و ليقذفن الله في قلوبكم الوهن , فقال قائل يا رسول الله و ما الوهن ? قال حب الدنيا و كراهية الموت

“Nations are about to unite (and call) each other to set upon you, just as diners are invited to a plate of food.” It was said: “Will it be because of our lack of numbers that day (i.e. will be be small in number)?” He صلى الله عليه وسلم said: “Rather, you will be many on that day, but you will be like scum foam (that floats) on the river. Allaah will remove the fear of you from the hearts of your enemies and put Wahn into your hearts.” It was said: “O Messenger of Allaah, what is Wahn?” He صلى الله عليه وسلم said: “Love for the dunya and hatred for death.”

[Related by Abu Da'wud, 4297 and others - graded as saheeh by Al-Albani in 'Silsilah as-Saheehah', 958]

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1. When diners set upon eating, they do not merely take one bite of the food; rather they will taste a variety of food on offer and finish the plate. And this is what we find today, wherever we look in the Ummah, attempts are being made to undermine Islam and Muslims, to dismantle da’wah efforts and to thwart any sign of religious revival within Muslim majority and Muslim minority communities.

2. The Sahabah could not fathom that their condition would change from one of strength and dominance to one of weakness and subjugation – due to anything other than numerical disadvantage. Thus they asked if this ability of the enemies will be because we will be small in number. The Prophet صلى الله عليه وسلم assured them of quite the opposite.

3. Muslims seem to harbour a false sense of pride in their increasing global population. This despite their weakness as an ummah and their inability to unite nor safeguard their borders nor their interests nor indeed influence major affairs on the world stage that effects them.

4. According to ‘Lisan al-Arab’ وهن means (any type of) weakness. It can denote weakness in one’s deeds; and the inability to commanding the good and forbidding the evil – In other words, physical as well as mental weakness. It is also used to describe the weakness of bone and how, once it erodes, it is easy to break.

It is also described as fatigue, a debilitating disease, (self) oppression – All of which apply to the one who loves the dunya, because he will inevitably become weak chasing its mirage. And the love of Allaah and love of dunya can not exist in one’s heart equally.

5. ‘Love for the dunya and hatred for death’ is described as a major weakness. This is because love for the dunya weakens one’s imaan, such that it leads to neglecting the Hereafter and what is required of him in terms of his religious obligations, thus becoming complacent. Hatred for death usually arises from one’s attachment and excessive love for the dunya; and it also arises from the accumulation of sins and/or feeling the loss of hope for the Mercy of Allaah سبحانه و تعالى – Both of which are blameworthy and lead to inevitable loss and misery.

6. Allaah سبحانه و تعالى Said in Al-Qur’an:

وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

“And this life of the world is only an amusement and a play! Verily, the home of the Hereafter – that is the life indeed (i.e. the eternal life that will never end), if they but knew.” [Al-Ankaboot, 64]

Instead of using the dunya as a means to achieve the Hereafter, we have made this dunya a means to an end in and of itself.

7. Allaah سبحانه و تعالى Said in Al-Qur’an about mankind:

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا وَالْآخِرَةُ خَيْرٌ وَأَبْقَ

“Nay, you prefer the life of this world. And yet the Hereafter is better and more lasting.”  [Al-A'laa, 16-17] – see also An-Nahl, 107 and An-Noor, 37

8. Ibn Mas’ood رضي الله عنه said (as reported in marfu’ form):

اقتربت الساعة , و لا يزداد الناس على الدنيا إلا حرصا , و لا يزدادون من الله إلا بعدا

“The Hour has drawn close.  And the people increase (only) in craving for the world.  And they do not increase except in distance from Allaah.” [Mustadrak Al-Hakim, 4/324; Mu'jam al-Kabeer, 9787;Ad-Dawlabi, 'Kuna', 1/155 and others -  graded as saheeh in 'Silsilah as-Saheehah', 1510]

9. In his magnificent ‘Sharh of Riyadh-us-Saliheen’, chapter 10, ‘Hastening to do Good Deeds’ (hadeeth no. 92) – Shaykh Muhammad ibn Saalih al-Uthaymeen رحمه الله تعالى said:

“The more people increase in comfort and luxury and the more they open up before the people (with the dunya), the more evils will open up before them. It is comfort and luxury that destroys a person, because if a person was to concern himself with comfort and luxury and providing enjoyment to his body, he will become negligent of providing enjoyment to his heart, and his greatest worry will become providing enjoyment to this body that is doomed to become worms and rotten…

…For this, we say, that the more the dunya opens up before the people, and they end up concerning themselves with it, they will lose as much of the akhirah as they have gained from the dunya. The Prophet صلى الله عليه وسلم said: “By Allaah, I am not afraid of your poverty,” meaning I am not afraid of poverty for you, for the dunya will open up before you, “but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them.” [Bukhari and Muslim]

10. Allaah سبحانه و تعالى also Said:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“…And the life of this world is only a deceiving enjoyment.”  [Al-Hadeed, 20]

Imam Qurtubi commented on this Ayah and included:

ليس من اللهو واللعب ما كان من أمور الآخرة ، فإن حقيقة اللعب ما لا ينتفع به واللهو ما يلتهى به ، وما كان مرادا للآخرة خارج عنهما ; وذم رجل الدنيا عند علي بن أبي طالب رضي الله عنه فقال علي : الدنيا دار صدق لمن صدقها ، ودار نجاة لمن فهم عنها ، ودار غنى لمن تزود منها

After explaining this Ayah, Imam Tabari quoted the following hadeeth of the Prophet صلى الله عليه وسلم to reflect upon the worthlessness of this dunya:

موضع سوط في الجنة خير من الدنيا وما فيها

“An area equal to (what is occupied by) a whip is Paradise is better than the (whole) world and whatever is in it.” [Saheeh al-Bukhari, 6415]

Sh. Yahya az-Zahrani has a nice article on “understanding the reality of dunya” – found here

11. About the worth of Dunya, the Prophet صلى الله عليه وسلم also said:

لو كانت الدنيا تعدل عند الله جناح بعوضة ما سقى كافراً منها شربة ماء

“If the Dunya was even equivalent to a mosquito’s wing with Allaah, a kafir would not (even) be allowed to a drink of water.” [Tirmidhi 2320, who graded it as hasan saheeh]

Yet the Muslims have staked their eternal future (in the akhirah) for the enjoyment of this temporal abode. This is indeed a thing that amazes. The Prophet صلى الله عليه وسلم also said:

الدنيا ملعونة ملعون ما فيها إلا ذكر الله وما والاه وعالماً ومتعلماً

“The dunya is cursed except for the dhikr of Allaah and what resembles it (of worship and knowledge) and an Alim and the one who learns ilm (of the Deen).” [Tirmidhi, 2322 and others, who graded it as hasan]

12. The Prophet صلى الله عليه وسلم said:

و كن فى الدنيا كأنك غريب أو عابر سبيل

“And be in this world like a stranger or a passing wayfarer.”  [Saheeh al-Bukhari, 5966 and others]

Many people have taken the life of this world as their goal, while subconsciously blocking-out the inevitability of death and seemingly “long-distanced” accountability of oneself on Yawm al-Hisab. A nice sharh of this hadeeth is available here

Take also, this rather innocent and hearty modern-day parable for example.

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13. Allaah سبحانه و تعالى summed up inevitability of death, hisab and dunya in one Ayah:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” [Aal-Imraan, 185]

About ‘The life of this world is only the enjoyment of deception’, Sa’eed ibn Jubayr said (as recorded by Al-Baghawi in his tafseer):

متاع الغرور لمن يشتغل فيها بطلب الآخرة ، ومن اشتغل بطلبها فله متاع بلاغ إلى ما هو خير منه

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14. Umar bin al-Khattab said profound words of contemplation to his people:

والله إني لو شئت لكنت من ألينكم لباسا ، وأطيبكم طعاما ، وأرَقِّكُم عيشا ، ولكني سمعت الله عز وجل عَيَّرَ قوما بأمر فعلوه فقال : أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَسْتَكْبِرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَفْسُقُونَ

“By Allaah, if I wanted to, I could give you the best of clothes to wear, the best of food to eat and to live in enjoyment, but I heard Allaah Azza عز وجل Say something they (i.e. disbelievers of those who indulge in luxury) did not hear: ‘You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allah’s Command (disobey Allah)’.” (Al-Ahqaf, 20),  [Hilyat al-Awliya', 1/49]

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15. The causes of weakness of the Muslims is due to their having left the clear and pure Deen of Islam and indulgence in sin and transgression and extravagance. It is said that:  حب الدنيا رأس كل خطيئة – “Excessive love of the Dunya is a root to all evil.”

Shaykh Saleem al-Hilaali حفظه الله تعالى explains this well in his well-known article here

16. Understanding and fighting the intoxicating effect of dunya

17. Being ignorant of the akhirah

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Allaah alone is beseeched for the betterment of the ummah for He alone is the source of strength and help and He is the best of Planners.

People of the Book

بسم الله الحمد لله والصلاة والسلام على رسول الله

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Allaah سبحانه و تعالى Said in Al-Qur’an regarding those who conjecture about the gayb:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

“(Some) say they were three, the dog being the fourth among them; and (others) say they were five, the dog being the sixth – guessing at the unseen; (yet others) say they were seven, and the dog being the eighth. Say (O Muhammad صلى الله عليه وسلم): “My Lord knows best their number; none knows them but a few.” So debate not (about their number) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture – Jews and Christians) about (the affair of) the people of the Cave.” [Al-Kahf: 22]

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Regarding the kutub of the People of the Book, Ibn Uthaymeen رحمه الله تعالى said:

“In summary, what has come in their books (i.e. the previously revealed books) – divides into two types and two things:

Firstly: That about which Allaah has narrated to us in the Qur’an, or the Messenger of Allaah صلى الله عليه وسلم (has narrated to us), then this is accepted, correct.

Secondly: What the People of the Book have narrated, then this does not escape from three situations:

i) The first situation: That our legislation testifies to its falsity, it is obligatory upon us to hold it as false and to reject it.

ii) The second situation: That whose truthfulness our legislation testifies to, so we accept it as true and accept it due to the witness of our legislation over it.

iii) The third situation: What is neither from this (the first) or that (the second), it is obligatory upon us to withhold, because they do not believe, and thus in their report, there will occur lying, change, addition and decrease.

[Source: 'Sharh Riyaadh as-Saaliheen', 1/450 (through “Mu’jam at-Ta’reefaat wad-Dawaabit wat-Taqseemaat wal-Fawaa’id Fil-Musannafaat al-I’itqaadiyyah lish-Shaykh Ibn al-Uthaymeen”, pp. 362-363)]

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With regards to narration that originates from Judeo/Christian sources, Dr. Sadhan has a nice article as to their status, which can be found here

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Allaah knows best.

“…he will be cut off”

الحمد لله رب العالمين وصلى الله وسلم على رسول الله وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين

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Allaah سبحانه و تعالى Said in Al-Qur’an:

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

“Indeed he who hates (is an enemy to) you (O Muhammad صلى الله عليه وسلم), he will be cut off.”  [Surat al-Kawthar: 3]

After providing a number of examples of how some people were punished by Allaah, due to their cursing and mocking of the Prophet صلى الله عليه وسلم , shaykh al-Islam then said something that is very relevant to our times where Islamophobia is rife and attacks on the honour and personality of our Prophet صلى الله عليه وسلم have become common.

Living as minorities in non-Muslim countries, one attitude we can maintain is from what he رحمه الله تعالى reported:

ونظير هذا ما حدثناه أعداد من المسلمين العدول أهل الفقه والخبرة عما جربوه مرات متعددة في حصر الحصون والمدائن التي بالسواحل الشامية، لما حصر المسلمون فيها بني الأصفر في زماننا، قالوا: كنا نحن نحصر الحصن أو المدينة الشهر أو أكثر من الشهر وهو ممتنع علينا حتى نكاد نيأس منه حتى إذا تعرض أهله لسب رسول الله صلى الله عليه وسلم والوقيعة في عِرْضِه، تعجلنا فتحه وتيسر ولم يكد يتأخر إلا يوماً أو يومين أو نحو ذلك، ثم يُفتح المكان عَنْوَة، ويكون فيهم ملحمة عظيمة، قالوا: حتى إن كنا لنتباشر بتعجيل الفتح إذا سمعناهم يقعون فيه مع امتلاء القلوب غيظاً عليهم بما قالوه فيه. وهكذا حدثني بعض أصحابنا الثقات أن المسلمين من أهل المغرب حالهم مع النصارى كذلك

“And this is what many trustworthy Muslims and people of Fiqh spoke of, about their experiences when they surrounded forts and towns in Sham and surrounded Bani al-Asfar (i.e. Roman Christians). They said: “We would surround the fortress or town for a month or more, until we almost despaired (that our siege was having no effect) and about to give up. Until the people of that place would start cursing the Messenger of Allaah صلى الله عليه وسلم and suddenly it would fall to our hands; sometimes the delay would not even be a day or two and it would be opened by force. So we would take it as a glad tiding when we would hear them curse the Messenger of Allah صلى الله عليه وسلم even though our hearts would be filled with fury and hatred for what they said, but we would see it as a glad tiding because it is a sign of our coming conquest. Thus, some of our companions said that some trustworthy Muslims from Morocco spoke of their (similar) experience with Christians there…”

[Taken from: Al-Sarim al-Maslool ala Shatim ar-Rasool]

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Allaah سبحانه و تعالى Said in Al-Qur’an:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“…And let those who oppose (the Messenger’s) commandment beware lest some trial befall them or a painful torment be inflicted upon them.”  [An-Noor: 34]

There are numerous examples from history, of the fate of those who were inflicted with fitnah and torment for their opposition to and mocking of the Sunnah of the Prophet صلى الله عليه وسلم. It is also from the Sunnah of Allaah that he will cut off those who have hatred towards His Messenger صلى الله عليه وسلم or oppose him in any way. This “cutting off” could render vain one’s good deeds (see 47:33) and lead to the prevention of every good thing in this world and in the Hereafter for them.

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May Allaah protect us from all types of fitan and keep us steadfast in His Path.

Deen is complete

بسم الله والحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد

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Allaah سبحانه و تعالى Said in His Magnificent Book:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your Deen”  [Al-Maa'idah: 3

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The Messenger of Allaah صلى الله عليه وسلم explained everything which the ummah is in need of in all of its religious affairs and salvation; to such an extent that Abu Dharr al-Ghifari رضي الله عنهم said:

لقد تركنا محمد صلى الله عليه و سلم وما يحرك طائر جناحيه في السماء إلا أذكرنا منه علما  

"When the Messenger صلى الله عليه وسلم left us, there was not a bird flapping its wings in the sky except that he mentioned (to us some) knowledge regarding it."

[Musnad Ahmad, 5/153 (#20853/#20927); Muasnad Ya'la, 5109; Tabarani and others - Mashhoor hadeeth, authenticated by al-Haythami in Majma' az-Zawa'id, 8/263; Shu'ayb Arna'oout classed the hadeeth as hasan while stating the isnad to be da'eef, while Al-Albani classed it as 'mursal hasan']

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He صلى الله عليه وسلم also said:

ما تركت شيئا مما أمركم الله به إلا وقد أمرتكم به ولا تركت شيئا مما نهاكم الله عنه إلا وقد نهيتكم عنه

“I have not left anything that Allaah has Commanded you, except that I have commanded you with it; and I have not left something that Allaah forbids you, except that I forbid you from it.”

[Al Bayhaqi, 7/76 (#13221) and others; classed as hasan - see also Tabarani in 'Mu'jam al-Kabeer', 1647 and classed as saheeh in 'Silsilat as-Saheehah', 1803 ]

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1. Through the Sunnah, we find everything we need to know to get closer to our Rabb. Those who attempt to seek newly invented ways for this purpose need to be educated about the Deen and failure to rectify their belligerency would make them suseptible to being exposed; thus, the scholars of Islam saw refuting the people of innovation took precedence over refuting the Jews and Christians. The (evil) position of the Jews and Christians towards Muslims is open and clear, while the harm posed by the people of innovation is not clear to every person. [see Zajar al-Mutahawwin, p. 96]

2. Ibn al-Jawzi said: “Abul Fadl Al-Hamdaani said: ‘The innovators of Islam and the fabricators of hadeeth are more harmful than the atheists, because the atheists desire to corrupt the Religion from the outside, and these (innovators), they desire to corrupt it from within.They are like the people of a town who strive to corrupt it (from within), but the atheists are those who have surrounded it from the outside. So the ones who are inside open up the fortress, so they are more evil to Islam than those who do not wear the cloak of Islam.’” [Al-Mawdu’aat, 1/51]

3. Ibn Taymiyyah said: “The Imams of the Muslims like Malik, Hammad ibn Zayd, ath-Thawri and other would only speak in unison (i.e. stand united) with the legislation of the Messenger of Allaah صلى الله عليه وسلم – which consists of guidance and healing. Whoever does not posses knowledge of the path of the previous Muslims would substitute that which they were upon with something else. And this is the reason for the appearance of innovation in every nation and the inevitable consequence of this is the disappearance of the Sunan of the Messengers amongst them; and this will result in destruction. That is why they used to say, “Holding fast to the Sunnah brings about salvation.”

4. Imam Al-Awzaa’i said:

اصبر نفسك على السنة وقف حيث وقف القوم وقل بما قالوا وكف عما كفوا عنه واسلك سبيل سلفك الصالح فإنه يسعك ما وسعهم… عليك بآثار من سلف ، وإن رفضك الناس . وإياك ورأي الرجال ، وإن زخرفوه بالقول . فإن الأمر ينجلي ، وأنت على طريق مستقيم

“Have patience upon the Sunnah and stop where the people (before you) stopped. Speak in (those matters in) which they spoke and hold back from what they held back. And tread upon the path of your Salafus-Saalih, for whatever sufficed them will suffice you… Stick to the Athaar man Salaf (narrations of those who have preceded), even if the people reject you. And beware of opinions of men, even if they beautify it for you with speech. So the affair is young and you are upon a Straight Path with regards to it.” [Related by Imam al-Laalikaa’i in his Sharh Usool al-I’tiqaad, 2/154-155 and al-Bayhaqi in 'al-Madkhal', 233]

He also said: “Knowledge is what comes from the As’haab (Companions) of Muhammad صلى الله عليه وسلم and that which does not come from a single one of them is not knowledge.” [Jaami’ Bayaan al-‘Ilm wa fadlihi, Hafidh Ibn ‘Abd al-Barr, 2/36]

5. Imam Az-Zuhri said:

كان من مضى من علمائنا يقولون الاعتصام بالسنة نجاة والعلم

“The People of Knowledge who came before us used to say: “Salvation lies in clinging to the Sunnah.” [Reported by al-Imaam al-Hafidh, Abu Muhammad, 'Abdullaah bin 'Abdir-Rahmaan ad-Daarimi in his Sunan, no. 96]

He also said: “The people of knowledge who came before us used to say, “Salvation lies in clinging to the Sunnah.” [ibid]

6. Imam Ash-Shaafi’i said: “All forms of knowledge besides the Qur’an are a Mushghilah (pre-occupation), except for the hadeeth and knowing the fiqh (jurisprudence) of the Deen, knowledge is that which contains, “Haddathanaa, akhbaranaa” … ‘(So and so narrated and informed us) And what is besides that are but whisperings of the Shayateen.” [Diwaan ash-Shaafi’i]

7. Imam Muhammad ibn Sireen said:

كانوا يرون انه على الطريق ما كان على الأثر

“They (the Sahabah and the Tabi’een) used to consider themselves upon the path (of truth) so long as they held onto the Athaar (the Prophetic narrations and those of the Sahabah).” [Al-Laalikaa'i in his Sharh 'Usool al-I'tiqaad Ahl us-Sunnah wal-Jama'ah, no. 110]

He also said: “Indeed this ‘Ilm (knowledge) is the Deen (Religlion) so look and see from whom you are taking your religion.”

He also said: “They had not used to ask about the Isnad (chain of narration) but when the fitnah (civil war) broke out, they said: “Name to us your men. So as for Ahlus-Sunnah then their Ahaadeeth and Athaar were accepted, and as for Ahl al-bid’ah their narrations would not be accepted.”

8. Abdullah ibn Mubarak said: “Sufyaan said:

وجدت الأمر الاتباع

I found that the affair was ‘Ittibaa’ (i.e. following and imitating and implementing and submission to the narrations of the Prophet صلى الله عليه وسلم and his Sahabah).” [Al-Laalikaa'i in his Sharh 'Usool al-I'tiqaad Ahl us-Sunnah wal-Jama'ah, no. 113]

In the introduction of Saheeh Muslim also, on the authority of ‘Abdaan who said: “I heard ‘Abdullaah Ibn al-Mubarak (d.181H) say: “The Isnad is part of the Deen. If it were not for the Isnad, then any person would have said (about Islam) whatever he wished.”

9. ‘Abdus Samad bin Hasaan said: “I heard Sufyaan At-Thawri say: “The isnaad is the weapon of the Believer, so if he does not have a weapon then what will he fight with?” [Siyar A’laam an-Nabula', 7/229-279]

10. Imam Abu Muhammad al-Hasan al-Barbahaari said in his Sharh as-Sunnah: “Know that Islaam is the Sunnah and the Sunnah is Islaam and one of them cannot be established without the other…”

11. Muhammad ibn ‘Ali as-Suwari said, (in some lines on poetry):

“Say to the one who opposes the hadeeth and sets out to discredit its people and those who claim it, Are you saying that which you are saying is based upon knowledge, my son, or upon ignorance? For indeed ignorance is a character of the foolish. Does one discredit those who have protected the religion from falsehood and misrepresentation? And to their statements and to that which they narrated, returns every scholar and jurist.” [Sharaf As-haab al-Hadeeth, Khateeb al-Baghdaadi, p.142]

12. Abu Mazaahim al-Khaaqani said:

“Indeed, the people of rhetoric and people of opinion lack knowledge of hadeeth by which a man attains salvation. If they had known the Athaar, they would not have deviated from it to other than it, yet they are ignorant.” [Sharaf Ashaab al-Hadeeth, Khateeb al-Baghdaadi, p.143]

13. Shaadh bin Yahya said:

ليس طريق أقصد إلى الجنة من طريق من سلك الآثار

“There is no path (which is more straight and direct) in leading to Paradise than the path (of the one who travels) upon the Athaar.” [Al-Laalikaa'i in his Sharh 'Usool al-I'tiqaad Ahl us-Sunnah wal-Jama'ah, no. 88]

14. Ash-Shu’bah bin Hajjaaj said: “Every hadeeth that does not have “haddathanaa or akhbaranaa” (Literally “he reported to us” or “he informed us”) then it is herbs and vinegar (meaning they are nothing).”

15. Muhammad bin ‘Abd al-Maalik al-Karjee said: “And knowledge is what contains “qaala haddathanaa” and everything else is error and darkness; the supports of the Deen are the clear Ayaat; the statement of Allaah and the statement of al-Mustafaa’ صلى الله عليه وسلم are a subjugation and compulsion for every innovator.” [Tabaqaat fuqahaa ash-Shaafi’iyyah of Ibn as-Salaah]

16. Abu Muhammad Ibn Qudaamah Al-Maqdisi said (in his article on the excellence of Hadeeth and its People): “Ahl al-Hadeeth (People of Hadeeth), they are Ahl an-Nabee صلى الله عليه وسلم – although they didn’t accompany him in person, they accompanied with his every movement and exhalations.”

17. What do we mean when we say ‘All acts of ibadah are Tawqeefi‘?

 

Isnad is part of Deen

بسم الله والحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد
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Suwayd ibn Sa’eed said: ‘I saw ‘Abdullah ibn al-Mubarak* in Makkah as he went to the (water of) Zamzam and drank from it. He then faced the Ka’bah and said:

اللهم إن ابن أبي الموالي حدثنا عن محمد بن المنكدر عن جابر عن النبي صلى الله عليه وسلم أنه قال:  ماء زمزم لما شب له  وهذا أشربه لعطش القيامة. ثم شربه

“O Allaah, Ibn al-Mawali narrated to us from Muhammad ibn al-Munkadir, from Jabir from the Prophet صلى الله عليه وسلم that he said [as found in Ibn Majah, 3062]: ‘The water of Zamzam is for whatever (intention) it is drank for’ and here I am drinking it to prevent the thirst of the Day of Judgement.’ Then he drank it.”

[Ibn Jawzi, 'Sifat al-Safwah', #438]

* His short biography can be downloaded from here:

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1. The Imam, the Faqeeh and Ameer al-Mu’mineen fil Hadeeth, Ibn al-Mubarak رحمه الله تعالى utilised his fiqh and knowledge of isnad before acting upon it (i.e. the ilm).

2. Abdullah ibn al-Mubarak said:

الإسناد من الدين ولولا الإسناد لقال من شاء ما شاء

“The Isnad is part of the Deen. If it were not for the Isnad, then any person would have said (about Islam) whatever he wished.”

3. He narrated the riwayah back to Allaah’s Messenger صلى الله عليه وسلم and then acted upon it. He asked Allaah based on a narration that was established and verifiable – He did not innovate or introduce any act (of ‘ibadah) in Islam that had no basis.

4. This has remained the methodology of the Ahl al-Hadeeth from the time of the Sahabah and will remain with them until the Last Day by the Will of Allaah. The incident of Abu Bakr رضي الله عنهما is well known, when a grandmother came to him asking about her share in the inheritance of her grandson (who had died). He (Abu Bakr) replied, “I have not found a share for you in the Book of Allaah (and) I do not know the Prophet صلى الله عليه وسلم fixing any share for such a case.” He asked the (other) Sahabah about it and Mugheera ibn Shu’bah رضي الله عنه told him that the Prophet صلى الله عليه وسلم gave a grandmother one-sixth (of the share). Abu Bakr asked him, “Is there anyone with you?” (i.e. can anyone testify to your statement) – upon which Muhammad ibn Maslamah al-Ansari رضي الله عنه stood up and stated the same (as Mugheera). Upon this statement (and verification), Abu Bakr gave the grandmother one-sixth.

5. Commenting on this incident, al-Hakim (the great scholar of hadeeth of 4th cent Hijri) said that Abu Bakr was the first who took care in accepting hadeeth of the Prophet صلى الله عليه وسلم when he heard a Sunnah; he did not base it on the first statement but he had it testified by another. [see Al-Hakim, 'Madhkal', 46]

6. Umar ibn al-Khattab رضي الله عنهما too was perhaps even more strict in verifying a Sunnah… Abu Musa al-Ash’ari رضي الله عنه went to Umar’s house and gave him three salutations (of salaam) at his door. Upon not getting any response, he turned and walked away. Umar called him back and asked him what prevented him from entering. Abu Musa replied, “I heard the Prophet صلى الله عليه وسلم say: ‘When one of you asks permission three times, and it is not granted, he should go away.’ Umar asked him to prove (verify) this statement of the Prophet صلى الله عليه وسلم otherwise action would be taken against him. Abu Musa then brought a witness; Umar told Abu Musa that he did not suspect the authenticity of his statement [note: a Sahabi's statement is not like a non-Sahabi's statement!] but he was only concerned that people should be more careful in transmitting the Sunnah of the Prophet صلى الله عليه وسلم

7. These examples are from the best of the Ummah (i.e. the Sahabah of the Messenger صلى الله عليه وسلم) – how much stronger is the case when it comes to people after them, who are of lesser merit, stature and knowledge? We rush in accepting anything that is presented to us in the garb of Islam, and have no qualms in accepting it as face value: treating our Deen like a leisurely play-thing.

8. Ibn Sireen said:

إن هذا العلم دين فانظروا عمن تأخذوا دينكم

“Indeed this knowledge is (a matter of) Deen, so look to the one (i.e. be careful who) you take your Deen from.”

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9. The statements of the Imams of the Madhahib are also clear on this issue:

- Imam Abu Haneefah رحمه الله تعالى said: “When a hadeeth is found to be saheeh, then that is my madhhab.” [Ibn 'Aabideen in al-Haashiyah, 1/63] – He also said: “It is not permitted for anyone to accept our views if they do not know from where we got them.” [I'laam al- Muwaqi'een, 2/309]

- Imam Malik رحمه الله تعالى said: “Everyone after the Prophet صلى الله عليه وسلم will have his sayings accepted and rejected – not so the Prophet صلى الله عليه وسلم” [Irshaad as- Saalik, 227/1; Ibn 'Abd al-Barr, Jaami' Bayaan al-'Ilm, 2/91]

- Imam Shafi’i رحمه الله تعالى said: “When a hadeeth is found to be saheeh, then that is my madhhab.” [Nawawi, Al-Majmoo', 1/63]

- Imam Ahmad رحمه الله تعالى said: “Do not follow my opinion; neither follow the opinion of Malik, nor Shafi’i, nor Awza’i, nor Thawri, but take from where they took.” [I'laam al- Muwaqi'een, 2/302] – He also said: “Whoever rejects a statement of the Messenger of Allaah صلى الله عليه وسلم is on the brink of destruction.”

9.Sufyan at-Thawri said: “Take your religion only from one who is sincerely and compassionately concerned about his own religious guidance. The example of a scholar who is not concerned about his own religious well-being is that of a sick doctor: If he cannot treat his own disease…then how can he treat the diseases of others…? Likewise, if one is not concerned about his own religious well-being, then how can he be concerned about the religious well-being of others?”

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Allaah Has Singled Out This Ummah With Isnaad

In his ‘Tahdheeb Sharaf Ashaabul-Hadeeth‘ Al-Khateeb al-Baghdaadee writes:

“Abu Bakr Muhammad bin Ahmad said: “It has reached me that Allaah has singled out this Ummah with three matters and which were not given to those before it: The Isnaad (chain of narration), the Ansaab (genealogy), the I’raab (inflection in grammar).

Muhammad bin Haatim bin al-Mudhaffar said: “Verily Allaah ennobled this Ummah and dignified it and gave it preference by way of the Isnaad. And there is no one in any of the nations, past or contemporary that has Isnaad. Rather, they only have scrolls in their hands, and their learned ones have caused confusion in their books. They do not have any way of distinguishing between what has been revealed of the Tawraat and the Injeel from that which was brought by their Prophets, and between that which they have appended to their books of reports and narrations that they have received through untrustworthy people. And this Ummah writes hadeeth from a trustworthy person known in his time, famous for his truthfulness and integrity, from someone who is just like him (in trustworthiness). Then they research in the most severe manner until they come to know the best memorisers, then those after them; and those who are most precise and exact, then those after them; and those who accompanied for the longest time, those whom they narrate from, then those who spent lesser time. Then after all this, they write down ahaadeeth from at least twenty different angles (i.e. chains) such that they remove from this hadeeth all the errors and mistakes, and they exact its wording.”

[Al-Khateeb]: ‘So this is from the greatest of the blessings of Allaah the Most High to this Ummah, we give abundant thanks to Him for this blessing and we ask Him for firmness, and success in that which brings us closer to him, and which binds us to His obedience, indeed He is Al-Wali (the Protector), Al-Hameed (the Praiseworthy).’”

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Read also: Importance of Isnaad

May Allaah make us amongst those who tread the path and methodology of the first and best generations of the Ummah. May He suffice us with what sufficed them in establishing our Deen.

Most amazing in belief

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد

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Anas رضي الله عنهم narrated that the The Messenger of Allaah صلى الله عليه وسلم asked (some of his Companions):

إي الخلق أعجب إيمانا ؟ قالوا : الملائكة . قال : الملائكة كيف لا يؤمنون ؟ قالوا : النبيون . قال : النبيون يوحى إليهم فكيف لا يؤمنون ؟ قالوا : الصحابة . قال : الصحابة مع الأنبياء فكيف لا يؤمنون ؟ ولكن أعجب الناس إيمانا : قوم يجيئون من بعدكم فيجدون كتابا من الوحي فيؤمنون به ويتبعونه فهم أعجب الناس إيمانا – أو الخلق إيمانا

“Who is the most amazing in belief from the creation? They said, ‘The Angels.’ He صلى الله عليه وسلم said, ‘How can they not believe (when they are near their Lord)?’ They said, ‘Then the Prophets.’ He صلى الله عليه وسلم said, ‘How should they not believe when Revelation comes to them?’ They said, ‘Then the Sahabah.’ He صلى الله عليه وسلم said, ‘How should the Sahabah not believe when the Prophet is present (amongst them)?’ He صلى الله عليه وسلم then said, “Indeed I am amazed by people of faith – those who will appear after you and (will) find books of revelation (with them), believing in what they find (written) therein – they are the amazing of creation in belief.”

[Al-Bazzar, 'Kashf al-Astaar', 2679; Tabarani, 'Mu'jam al-Kabeer', 12560 - classed as hasan in 'Silsilah as-Saheehah', 8/230 (#3215)]

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1. The Messenger of Allaah صلى الله عليه وسلم said:

قوم يأتون من بعدكم يأتيهم كتاب بين لوحين يؤمنون به ويعملون بما فيه أولئك أعظم منكم أجرا

“A people will come after you, books will reach them between two sheets (i.e. pages), they (will) believe (in) and act (by) what is contained in them, they have a greater reward than you.”

[Meezan al-I'tidal, 2/291, Dhahabi; Khalq Af'al al-Ibaad', Imam Bukhari; 'Mu'jam al-Kabeer', Tabarani; 'Tahdeeb al-Kamal', al-Mizzi; 'Dham al-Kalam', Harawi; 'Tareekh ad-Dimisq', Ibn Asakir and others - classed as saheeh in 'Silsilah as-Saheehah', 9/90 (#3310)

2. These books will contain knowledge of Revelation of the Qur'an and Sunnah. The latter generations will believe in them and have full conviction in them with their tongues, hearts and limbs; and will act according to them. They will be sufficed with what comes to them from their righteous Salaf and will not look hither or thither for guidance.

3. If we understand this, then we can see the reason such a people deserve this great reward is due to their unshakeable faith in their Deen despite not having seen the Prophet صلى الله عليه وسلم or accompanied him. Anas رضي الله عنهم narrated that the Messenger of Allaah صلى الله عليه وسلم said:

وددت أني لقيت إخواني , فقال أصحابه: أوليس نحن إخوانك? قال: أنتم أصحابي و لكن إخواني الذين آمنوا بي و لم يروني

"I wish that I could meet my brothers." The Sahabah asked: "Are we not your brothers?" He replied: "You are my Companions, but my brothers are those who believe in me without having seen me." [Musnad Ahmad, 3/155 (see also Saheeh Muslim, 249 with additional wording) - classed as saheeh in 'Silsilah al-Saheehah', 2888 (see also 'Saheeh Adab al-Mufrad', 244)]

4. The Prophet صلى الله عليه وسلم said:

طوبى لمن رآني وآمن بي، وطوبى لمن آمن بي ولم يرني سبع مرات

“Glad-tidings to those who saw me and believe in me, and glad-tidings to those who believe in me and did not see me” – seven times. [Al-Haythami, 'Majma' az-Zawa'id', 10/54 - classed as saheeh in 'Silsilah as-Saheehah', 1241]

5. They may even be small in number while those who oppose the guidance of the Prophet صلى الله عليه وسلم may be many. Perhaps this is why Hasan al-Basri said: “So, be patient in sticking to it (i.e. the Sunnah), as Ahl as-Sunnah are the fewest of people. They don’t indulge with the people of indulgence, and they don’t follow their desires along with the innovators. They were patient in sticking to their path until they met their Lord. So, be the same way ‘insha Allaah.” He then said: “If a man saw these vices – this one calling him to itself, and that one calling him to itself – and he says ‘I don’t want anything but the Sunnah of Muhammad صلى الله عليه و سلم and he goes around seeking it out, such a person will have a great reward. So, be this way ‘insha Allaah.” [See 'ad-Durar as-Saniyyah', vol. 8, p. 94]

6. These ahadeeth that are found to be authentic, do not in any way compare or equate the fada’il of the Sahabah رضي الله عنهما to those who will come after them! Know that the one who show the Prophet صلى الله عليه و سلم (even momentarily) and believed in him is better than all those who will come after them, no matter how pious or righteous they are! And there is no dispute in this fact.

These narrations simply show the reward of those who cling firmly and stubbornly to the guidance of the Prophet  صلى الله عليه و سلم upon the way of the Sahabah and make it from their fundamental methodology – while inheriting all the noble qualities that are praiseworthy in Islam. They will persevere and invite people to the guidance and will not fear the blame of the blamers or the praise of the praisers; and neither will their claim be made of mere slogans and hollow claims of ‘ittiba.

7. For some explanations regarding this topic, please see: http://www.saaid.net/bahoth/21.htm

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May Allaah make us amongst those who long to be with the Prophet صلى الله عليه و سلم and whom the Prophet صلى الله عليه و سلم longs to meet us. Ameen.

Blueprint for Governance

بسم الله والحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد

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The following is part of the first speech Abu Bakr رضي الله عنهما made, soon after becoming the khaleefah:

يها الناس فإني قد وليت عليكم ولست بخيركم فان أحسنت فأعينوني وإن أسأت فقوموني الصدق أمانة والكذب خيانة والضعيف فيكم قوي عندي حتى أرجع عليه حقه إن شاء الله والقوي فيكم ضعيف حتى آخذ الحق منه إن شاء الله لا يدع قوم الجهاد في سبيل الله إلا خذلهم الله بالذل ولا تشيع الفاحشة في قوم إلا عمهم الله بالبلاء أطيعوني ما أطعت الله ورسوله فإذا عصيت الله ورسوله فلا طاعة لي عليكم قوموا إلى صلاتكم يرحمكم الله

“O people, I have been given authority over you while I am not your best among you. So, if I do well then help me, and if I go astray, correct me. Truthfulness is a responsibility, while untruthfulness is treachery. And the weak amongst you is strong by me until I give him back his right by the Will of Allaah, and the strong amongst you is weak by me until I take from him the right (of others) by the Will of Allaah. Do not give up Jihad, for no people who give it up, except Allaah brings humiliation upon them. And obey me as long as I obey Allaah and His Messenger; if I disobey Allaah and His Messenger, then you have no obligation to obey me. Stand up for salah, may Allaah have Mercy upon you.”

['Al-Bidayah wan-Nihaya', Ibn Katheer 6/305; other variations found in 'Seerah an-Nabawiyah wa Akhbar al-Khulafa' of Ibn Hibban; and 'Seerah an-Nabawiyah' of ibn Hisham]

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May Allaah make all Muslim leaders like him.