بك أستجير

بك أستجير ومن يجير سواك فأجر ضعيفاً يحتمي بحماك


إني ضعيف أستعين على قوي ذنبي ومعصيتي ببعض قواك


أذنبت يا ربي وقادتني ذنوب ما لها من غافر إلاك


دنياي غرتني وعفوك شدني ما حيلتي في هذه أو ذاك


لو أن قلبي شكّى لم يك مؤمناً بكريم عفوك ما غوى وعصاك


رباه هاأنذا خُلصت من الهوى واستقبل القلب الخلي هداك


رباه قلب تائب ناجاك أترده؟ وترد توبة تائب حشاك


أترده وترد صادق توبتي حشاك ترفض تائباً حشاك



فليرضى عني الناس أو فليسخطوا أنا لم أعد أسعى لغير رضاك

Usool Ul Hadith. Part 2.

Usool ul Hadith Abu Ammaar Yasir QadhiPart 2.


Preservation of the Sunnah

The Sunnah was written down during the lifetime of the Prophet SAWS. It is reported that over 60 of his companions would work as his scribes, whether writing Quran or hadith. After the death of the Prophet SAWS, the companions would relate the Hadiths to the taba’een..

The Companions that narrated the most hadith (not in order):
1.Abu Hurayrah.
2.Jabir ibn Abdullah
3.Anas ibn Malik
4.Abdullah ibn Omar
5.Abdullah Ibn Abbas
6.Aisha bint Abi Bakr

The actual writing down of hadiths as a book did not start until the time of Imam Malik when he wrote his Muwata’. He died 179AH, the Muwata’ was written around 130 AH. Before this the Hadiths that were written were not meant for distribution but rather as personal notes. These persona manuscripts were later absorbed into the bigger works.

saheefa of Hammam ibn Munabih:
Hammam ibn Munabih was one of Abu Hurayrahs students who wrote down around 150 hadiths from him. This manuscript of his, is still present to this day and is one of the best proofs that the Sunnah was written down before the actual books of hadith were written. Every single one of the hadiths in this manuscript is in either Bukhari, Muslim, or both. The manuscript in the same order that it was originally written is also in Musnad Imam Ahmed.


Some of the works of Haadith, and how they were compiled.

Musnad works

These books arranged the hadiths by the sahabi that related them.

Some of the Musnads:

Musnad Imam Ahmed
Imam Ahmed compiled over 30000 Hadiths.

Musnad of Baqi ibn Makhlad. (died 276)
This musnad was the biggest book of hadith ever written. This Musnad is now missing. Some people believe that it is still in existence but in the hands of the kufaar.

Saheeh

In these works the author would only use Saheeh Hadiths.

Some Saheeh works:
Al jama’ al saheeh of Mohammad ibn ismael al bukhari (died 256)
Saheeh Bukhari is more authentic. Every Hadith in Bukhari is saheeh.

Al saheeh of Imam Muslim al Hajjaj al kushari al nishapuri? (died 261)
Saheeh Muslim is better organized. Every Hadith in Muslim is saheeh.

Saheeh Ibn Khuzayma (died 3)
This saheeh was written complete, but soon after his death a lot of it went missing. There is currently only ¼ of it avalible. In general the hadiths in Saheeh ibn Khuzayma is saheeh, but it is not to the degree of Bukhari and Muslim.

Saheeh ibn Hibban (died 354)
This work is 16 volumes. The authenticity of the hadiths in this work is at the level of ibn Khuzayma.


Sunnan works

In these works the author wanted to emphasize the fiqhi aspects of the hadith. So they arranged it according to the chapters of fiqh.

Sunnan al darimi
Sunnan of Abu Dawood
Sunnun of mohammad ibn Maja
Sunnun of Ahmad ibn shu’ba al Nisa’I
Sunnun of Al Daraqutnee
Sunnun of Al Bayhaqi
As for the Sunnan of al Tirmidhi the correct name is Al Jama’ but it is closer to Al sunnun than other works.


Mu’jam works

Mu’jam works were organized by the shaykh you heard them from. So for example if you go to Iraq and hear 50 hadiths from one shaykh you would write them, then if you go some place else and hear 30 from another shaykh you would write them and so on.

Some Mu’jam works :
Al Mu’jam al kabeer,
Al Mu’jam al mutwasit
Al Mu’jam al sagheer
Compiled by Al Tabarani.


Musanaf works:
These works mainly deal with the action s of the sahaban and the taba’een

Musanaf Abdul Razaq
Musanaf Ibn Abi Shaybah.

-----------------------------------------------------------------------------------------------
There are other ways of compiling hadiths but these are the main ones.

The six books

Bukhari
Muslim
Abu Dawood
Al Tirmidhi
Al Nisa’I
Ibn Maja

In reality there is no preference of these 6 books (other than bukhari and muslim) over the other books of hadith other than the fact that Allah swt has written acceptance of these books in the hearts of the Muslims.

Non source reference books

The authors of these books took hadiths from other books and compiled them, without the isnad etc.

Forty Hadith of Nawawi.
Riyad Al saliheen
Al-Mishkat. By al-Tibleesi
Al Targheeb wal Tarheeb. By. Al-Mundhari
Kunzul umal By. Taqi ul deen al Hindi
------------------------------------------------------------------------------------------------

How do you search for a hadith?
1.By the narrator or isnad
2.According to the text of the hadith alphabetically
3.By Topic
4.By any word in the hadith using Al Mu’jam al mufahras.

Usool ul Hadith Abu Ammaar Yasir Qadhi

1.What is the status of the Sunnah?
2.The preservation of the Sunnah
3.Introduction to the science of Hadith.. Mustalah.

Status of the Sunnah

Why is it important to talk about this topic?
Many Muslims, especially in the west, have started to move away from the sunnah, so it is important to remember how important the sunnah is in our religion.

What does sunnah and hadith mean?

Sunnah linguistically means pathShar’ee point of view depends on who mentions it,Scholars of fiqh: that which is not obligatory to do, but if it is done he will rewarded
Scholars of Hadith: All of the statements, actions, approvals, and characteristics of the Prophet SAWS
Scholars of Aqeedah: The aqeedah of islam. What the Muslim believes, they call it Sunnah.

Hadith:Linguistically hadith is the opposite of qadeem, something new.
Shar’ee point of view: the statements of the Prophet SAWS

The Sunnah is the abstract concept of the Prophets life, the hadith is the actuality of it. The Sunnah is preserved in the Hadith. Hadith is a physical method that the Sunnah was preserved.

What is the status of the Sunnah in Islam?

The scholars of Islam have three opinions.
That the Sunnah is second to the Quran in legal weight
The Sunnah is equal to the Quran in legal weight
The Sunnah is superior to the Quran in legal weight

*The Quran is more blessed and superior to the Sunnah in terms of holiness but what is being discussed is the LEGAL issues of them. *

The correct opinion is the second opinion, that the Sunnah is equal to the Quran in legal weight.


The legal status of the Sunnah

1.The prophets in general were infallible. All of the prophets were infallible when it came to spreading the message of Allah swt, non of them ever lied or made a mistake in spreading the religion of Allah (5:67) 67. O Messenger (Muhammad SAW)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve.
As for major sins, the prophets cannot commit major sins. As for minor sins, the Prophets can never continuously commit a minor sin. Thus the prophets have reached such a level that we must obey them.

2.This is the intent of sending the messengers. If Allah swt wanted he could have sent down a book and the people would have fallowed it. The role of the prophet is to be obeyed. (nisa 64) 64. We sent no Messenger, but to be obeyed by Allah's Leave.

3.The companions in the time of the Prophet saws, would obey him and Allah swt would praise them and not reprimand them, but when they would disobey the Prophet SAWS they would get reprimanded.

4..The verses in the Quran that prove this point. There are more than 50-70 verses on this subject. They can be broken down into 7 categories.
1.The verses that order the people to believe in the Prophet SAWS. When Allah swt says have eman in the Prophet SAWS, it means that you must believe in whatever he says and do whatever he orders.
2.The verses that describe the prophet SAWS as the one who explains the Quran. (nahl :44) 44. With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them, and that they may give thought.
3.The verses that show that Allah swt revealed something along with the Quran. “Al Hikma” the wisdom. Imam Al Shaf’ee said “Al hikma heya al Sunnah” “the hikma is the Sunnah”
4. The verses that mention that the obedience of the Prophet SAWS is obligatory. (nisa: 65) 65. But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.
5. The verses that mention that obedience of the Prophet SAWS is a sign that you love Allah SWT (Ali imran:31) 31. Say (O Muhammad SAW to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.
6. The verses that show the status of the Prophet saws and the etiquette that he should be shown. 1. O you who believe! Do not put (yourselves) forward before Allah and His Messenger (SAW), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.
7. Miscellaneous verses that cannot be categorized. For example (muminoon :73)73. And certainly, you (O Muhammad SAW) call them to a Straight Path (true religion Islamic Monotheism).

5.The hadith of the Prophet SAWS mentioning to fallow him.
1.That the prophet saws mentioned he was given something with the quran. In sunnani Abi Dawood “ I have been given the quran and something like it”
2. The fact that it is obligatory to fallow the prophet saws. In a saheeh hadith the prophet saws said “a time will soon come where one will tell you to fallow the Quran and that you have no need of anything else. Know that everything that I make halal it is as if Allah swt has made it halal, and anything that I make haram it is as if Allah swt made it haram”
3.The fact that the Prophet SAWS commanded the companions to record his Sunnah, and forbade them from lying about it.

6.Common sense tells you, you must fallow the Sunnah. In the Quran Allah swt says “establish the prayer” but he does not mention when or how to pray, this is only found in the Sunnah. So it is not possible to fallow the Quran without turning to the Sunnah.

7.There is unanimous consensus that you must fallow the Prophet SAWS. Non of the Muslims of the past ever differed in having to fallow the Prophet SAWS.

What are some of the main doubts people bring about the Sunnah?

1.The Quran is complete
2.The Sunnah has not been preserved.

To refute these two points,
The Quran is sufficient in of itself, but the Quran has told you to go back to the Sunnah.
The fact that the Sunnah is a part of our religion necessitates that it will be preserved.

The four principles. Part 4

The four principles of Shirk.. Mohammad Ibn Abd Al Wahaab Part 4.

Al Qa’idah al-Thalitha

In al nabee SAWS thahar ‘ala nasin mutafaraqeena fe ‘abadatihmminhum men ya’bood al-Malaika wa minhum men ya’bood al-‘enbeeya’ wal saliheen, wa minhum men ya’bood al ashjar wa al hajar, wa minhum men ya’bood al shams wal qama, wa qaatalhm Rasool Allah SAWS wa lem yufariq baynahum wal daleel qowlahoo ta’ala :(8:39)
وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّه فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ بِمَا يَعْمَلُونَ بَصِيرٌ
wa daleel al shams wal qamar: (41:37)
وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
wa daleel al malaakikah(3:80)
وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلاَئِكَةَ وَالنِّبِيِّيْنَ أَرْبَابًا أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَwa daleel al ‘anbeeyah(5:116)
وَإِذْ قَالَ اللّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَـهَيْنِ مِن دُونِ اللّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنتَ عَلاَّمُ الْغُيُوبِ

wa daleel al salaheen: (17:57)
أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًاwa daleel al ashjar wal hajar (03: 19-20)

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىوَمَنَاةَ الثَّالِثَةَ الْأُخْرَى
wa hadeeth abu waqid al laythi, Radi Allahu ‘anhu

3rd principle:
That the Prophet SAWS came to people who had differences in their (objects of) worship: from them were the worshippers of the angels. And from them were the worshippers of the prophets and the pious. And from them were the worshippers of the trees and stones. And from them were the worshippers of the sun and the moon. But the messenger of Allah SAWS fought them all, and did not consider the differences between them.
And the proof of this is in His saying (8:39)
39. And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allah) and the religion (worship) will all be for Allah Alone [in the whole of the world]. But if they cease (worshipping others besides Allah), then certainly, Allah is All-Seer of what they do.

And the proof of the sun and moon (41:37)
37. And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him.

And the proof of the angels (3:80)
80. Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah's Will?

And the proof of the prophets (5:116)
116. And (remember) when Allah will say (on the Day of Resurrection): "O 'Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?' " He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner­self though I do not know what is in Yours, truly, You, only You, are the All­Knower of all that is hidden and unseen.

And the proof of the pious (17:57)
57. Those whom they call upon [like 'Iesa (Jesus) ­ son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!

And the proof of the trees and stones (53:19-20)
19. Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs).20. And Manat (another idol of the pagan Arabs), the other third?
And the hadith of Abu Waqid al-Laythi Radi Allahu ‘anhu.


Anyone that commits shirk and you have warned them about its futility and its evil, and they persist in it, it is upon the ummah to fight them until they abolish their shirk. Thus we see in the hadith of Abdullah Ibn Umar:”Umirtu en aqaatil al naasa hata yesgadu en la illaha illa Allah” ”I was ordered by Allah to fight the people until they testify that no one is worthy of worship but Allah” So we do not differentiate between what is being worshiped it doesn’t matter what it is we say its shirk and shirk must be abolished.

In the second ayah he talks about the sun and the moon and how they are from his miracles. And how he created them and for that reason it is not befitting for you to worship them, rather you should worship the one who created them.

In the third ayah, Allah swt says and reminds the people that they have no proof or basis to worship the angles and prophets, as non of the prophets ever ordered the people to take them or the angles as Gods with Allah swt.

In the fourth ayah, Allah swt mentions a specific prophet, and this is to prove the futility of Christianity. It is to prove he innocence of ‘Easa and Maryam and to show that the worship of them was an exaggeration of the people and something they did not call to and something they are free from.

In the fifth ayah, Allah swt mentions the state of the pious people and the angles that are worshiped besides Allah, and that they themselves are working to become closer to Allah swt while hoping for his mercy and fearing his torment.

In the six ayah mentioned, Allah swt mentions the names of three idols that were worshiped by Quraish at the time of the prophet Mohammad saws.

To end of this chapter, the shaykh mentions a hadith.. When the companions went out for the battle of hunayn they saw that the Jews of the time had a place of worship. They had a tree where they would hang their swords seeking baarakah, hoping that the swords would somehow be better because of this action. So they companions said, “ya rasool Allah, create for us something that we may seek baarakah in as well”. So the prophet SAWS responded by “Allah is exalted over what you say, verly by him whos hands is my you have said just like the people of Israel said before you when they told moses “make for us a god like they have a god”.

So we see that even the act of seeking blessings is something that should only be done by Allah swt and only can be done by the will of Allah swt.
The act of Tabaruk is equivalent to the act of bani Israel asking mosa to make them a God with Allah..

Sum it up:
It is irrelevant what is worshipped besides Allah, for all of it counts as shrik. A person can direct an act of worship to a rock or stone, and it will be considered shirk. Likewise, he can direct it to the Angel Jibril, or the prophet Mohammad SAWS, or any other prophet and ti will be shirk. Just like worshipping the sun and the moon is shirk, so too is worhipping a pious saint or a dead person. It is not who is worshipped that defines shirk, it is the fact that the object of worhip is other than Allah.

Al qaaidatul raba’

En al mushrakee zamanuna aghlathu shirkan min al owaleen, la’in al awaleen yeshrakun fil rakha’ wa yeklasoona fil shida, wa mushraku zamanuna shirkuhum da’im fil rakha’ wal shida. Wal daleel qowlahu ta’la (29:65)فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

That the mushriks of our time are more severe in shirk than those of before, because those of the past committed shirk in (times of) ease, but were sincere (to Allah) in times of hardship. However the mushriks of our time are always committing shirk, in ease and hardship. The evedence for this is in His, the Most Exalted’s saying: (29:65)
65. And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.


The mushrakun of the past, in times of ease would associate partners with Allah SWT, but when they were in hardships they would turn to Allah in all sincerity. This is clearly seen in the story if Ikrima ibn Abi Jahl. When the prophet SAWS came and conquered makkah, ikram fled to the sea. But by the will of Allah swt, there was a storm and the ship was going to flood so he made a sincere duaa to Allah swt if he would deliver him back to land he would accept the deen of Mohammad saws. Allah swt accepted his duaa and he accepted Islam.
The point of the story is that even though Ikrima was persistant on his shirk, when time of hardship came he turned to Allah swt alone and his duaa was accepted.

As for the mushrakeen of our times, they are making shirk at all times.To make shirk with Allah swt at all times is more severe than only commiting shirk at some times, but at the end its all shirk.

Sum it up:The mushrikeen of the past were a bit more intelligent than the Muslims of our times that commit shirk. This is because they realized that only Allah can respond to their duaas and therefore would call out to Him sincerely during their times of need. However, the Muslims of our times who commit shrk are ignorant of this fact, and call out to their saints at all times, thus falling into a worse type of shirk than the shirk of the mushrikeen of the past.

Wallahu ‘aalam, wa sal Allahu ‘ala Mohammad wa ‘alihi wa sahbihi wa saalim..

The Four Principles. Part 3

The four principles of Shirk..
Mohammad Ibn Abd Al WahaabPart 3.


Al qaaidat al oola
in ta’alam en al kufaar alatheen katalahum Al rasool SAWS ya qiroona be en Allah ta’ala howa al khalik alrasik al mudabar. Wa in thalik lem yedkhilhum fil islam. Wal daleel (10:31)

The first principle:
To know that the disbelievers whom the messenger of Allah SAWS fought admitted that Allah SWT, is the creator, the one who gives sustenance, and the one who is in charge of all the affairs, yet this did not enter them into islam. And the proof is (10:31) “ say, who provides for you from the heaven and the earth? Or who controls the hearing and the sight, and who brings the living out of the dead and brings the dead ou of the living and who arranges every matterh? They will say Allah, so say, Then will you not fear him?"

Even though a person may believe that Allah swt is the doer of all things it is not enough for one to be entered into islam, it has to be fallowed up with the shahada and the pillars of iman and islam.

in surat Yusif ayah 106: Allah swt says “and most of them do not belive in Allah except that they commit shirk with him”.

Even though Quraish of the past accepted the fact that Allah swt was the creator and the sustainer they did not fallow up with the correct actions, so Allah swt ordered the prophet SAWS to fight them. Not only did they not accept the actions of islam but they were arrogant against it (Safaat : 35)

Just because you affirm something but do not fallow it up with action it means you have fallen into shirk

Sum it up :
It is not enough for a person to affirm Allahs existence and perfect nature to be considered a muslim. Rather this affirmation must be followed up by singling out Allah in worship. If a person does not do so then he has fallen into the same type of shirk that the pagan Arabs at the time of the prophet SAWS fell into, and it is irrelevant where he calls himself muslim or not.

Al qaaidah al thaniya
Enahum yaqolona “ma da’awnahum wa tawajahna ilayhim illa la talab al qurba wal shafa’a. fa daleel al qurbah (39:3)wa daleel al shafa’a (10:18)wal shafa’a shafatayn: shafa’a manfeeya wa shafa’a muthbatafal shafa’a al manfeeya ma kaanit tutlab min ghayr Allah fe ma la yakir alyhee illa Allah wal daleel (2:254)wal saha’al al muthbata heyah “ al leti yutlam min Allah, wa al shafa’u mukaram bil shafa’a, wa al mashfoo’ laho min rida Allah qowlaho wa ‘amalahu ba’ad al ithn. Daleel (2:255)

The second principle:
They the mushrikeen say,”we do not supplicate to them and tunr towards them except to seek nearness and intercession with Allah”
And the proof for nearness is (39:3)and the proof for intercession is (10:18)And there are two types of intercession: shafa’ah al manfiyyah (denied and negated intercession) and shafa’ah al muthabata (affirmed and allowed intercession)as for the denied intercession, it is what is asked from other than Alalh in wich there is no power ecepet that of Alalhs and the daleel (2:254)And the affirmed shafa’ah is that wish is asked from Allah, the one performing the intercession is honored by Allah due to the intercession. And the one being interceded for is one with whose sayings and acions Alalh is pleased. The shafa’aha al muthabata occurs after permission from Allah is given, (2:55)

When the prophet SAWS used to ask quraish why do you do direct your ibadah to other than Allah swt, they would answer that its not that they want to commit shirk with Allah swt but rather they did not see themselves worthy to worship Allah swt so they would use these things as intercessions with Allah and to bring them closer to Allah swt.

When they used to direct their worship to other than Allah swt they would claim that these things would intercede for them infront of Allah swt.

As for the concept of intercession:there are two types :
Al shafa’ah al muthbat, wal manfiyya
Al Shafa’ah al muthbata is that which is found in the Quran and sunnah and is accepted,
Al manfiyyah is the one that is rejected.

The rejected shafa’ah is to ask from other than Allah swt something that only Allah swt has power over.

The allowed intercession is an honor granted to the one interceding and a means of closeness for the one receiving it. And this can only be done when Allah swt is pleased with the one receiving its actions and has given permission to the one performing shafa’ah.

The Quraish of the past affirmed that they worshipped other than Allah swt. Once you affirm that you worship other than Allah swt, you have fallen into shirk. It doesn’t matter for what reason.
A lot of times you find the muslims of today falling into the same thing, where you find them going to graves and such and asking for intercession, yet they fail to realize the conditions of intercession.

Allah swt wants the people to come to him directly (2:186)
If we supplicate to Allah swt sincerely he will answer, there is no need for anyone to intercede..

The quraish of the past understood the concept of ibada, while the muslims of today try to justify by saying we do not worship them, we only make duaa or make sajadah to them. While the Quraish of the past would openly said we worship other than Allah swt even though there logic was messed up.

The concept of intercession in islam:
languisticly shafa’ah is something which is even “ Wal shaf’aee wal witr” (surat al fajr)
So from a linguistic prospective it means to make something even.
from a conventional point it means “ to become on even grounds with something, so you become close to it”.
In the Quran two types of shafa’ah are mentioned.the first is the denied (manfiyyah). Like to enter Jannah or be saved from punishment and to ask that from other than Allah is rejected.

The second is shafa’ah muthbata (allowed) and this one has conditions to it, from them :
1.Allah swt has to give permission for intercession
2.Allah swt has to be pleased with the statements and the actions of the person being interceded for.
(najm :46) this ayah within itself incompasses all the prerequisites and conditions of the intercession.

So we see that all the people who try to obtain intercession with Allah SWT committing shirk, but in reality by doing what they do they negate the conditions of shafa’ah. Since how can Allah swt be pleased with someone yet send them to the hell fire (which is the destination of those who commit shirk)?

The one that wants to seek the intercession of the prophet Mohammad SAWS:he has given us easy guidelines.. he said when you hear the adhan increase in salah and salaam upon me and ask for me the waseela wal fadeel..

Even though we are asking for shafah through the prophet SAWS it is still done through Allah swt.. as we are making duaa to him. Also the hadeeth of abu hurayrah when he asked the prophet SAWS “O messenger of Allah who will have the greatest chance to gain your intercession on the day of judgement?” to which the prophet SAWS answered “the one who will have the greaest chance to be granted my shafa’ah is he who says ‘La illaha illah Allah’ sincerely from his heart” (btw both those hadiths are in bukhari)

Sum it up:
The Quraish of the past used to intend to come closer to Allah swt actually intended to come closer to Allah through the worship of idols and other objects. Their ultimate goal was the pleasure of Allah but they thought that by approaching Allah through intermediaries, their prayers and worship would be accepted. So when one understands this, he sees that the Muslims who are calling out to saints and prophets, trying to come closer to Allah and have their prayers accepted, are in reality committing the exact same type of shirk that Quraish did.

The Four Principles. Part 2.

The four principles of Shirk..
Mohammad Ibn Abd Al WahaabPart 2.

Bismillah Al Rahman al raheem,
In the name of Allah the most merciful and bestower of mercy.

Bismilalh Al Rahman al Raheem is the first ayah in the quran, so one of the reasons for starting the text this way is to fallow Allah SWTS example. Likewise the prophet SAWS would always start with it. And even before the time of the prophet SAWS the prophets used to use it as we see in the story of Sulayman.

Bismillah = in the name of Allah.
Allah = from linguistic prospective, Al Sibawayh mentions that the name Allah is a composition Al + Illah. Al is equivalent to The and illah is something that is worshiped. So together it’s the only one worshiped. Some scholars mention that Allah is al ism al ‘atham. While others hold that it is Al Hayy Al Qayoom
Al Rahman = Derivative from the attribute of mercy. Al Rahman is a title given to someone who is all merciful. This name is particular to Allah swt alone. Al Raheem = Also a derivative from the attribute of mercy.
Al Raheem is specified for the believers. Al Rahman he is merciful to everyone, but Al Raheem is special for the muslims.

’asal Allah al atheem rub al ‘arsh al kareem en yatawalaka fil dunya wal akhira. Wa en yej’alaka mubarakan aynama kunt. Wa en yej’alaka min men itha ootiya shakara, wa itha ibtaleeya sabara, wa itha athnaba istaghfar, fa in hatheehi al thaltha unwan al sa’ada.

I ask Allah the noble lord of the great throne, that he be your protector in this world and the hereafter, and that he make you blessed wherever you are, and that he makes you from those that when given are thankful, when tested are patient, and when they sin they repent. And verily these three are the keys to happiness.

Allah swt is the possessor of the throne. (Ta Ha :5) so we see that the throne is the creation of Allah swt that He is above. So he starts off by praising Allah swt.

By being your protector in this life and the next it means that Allah swt loves you so he grants you special treatment and takes care of you and your needs and nessaties. (2:256) Allahu walee al latheena amanu yekhrijoohum min al thulamatee illa al nur wal latheena kufaroo awleyaa’hum al taghoot..
So the way Allah swt is a persons protector in this life and next is to take them out of darkness to light, to take them out of shirk and kufr bringing them to islam, taking them out of hardship and struggles to peace and tranquility.
Mohammad ibn Abd Al wahaab was greatly influenced by the scholars of the past (ibn Tayyamiyah, Ibn Al Qayyim etc) , so the exact fraise (starting from wa itha ootiya shakar till the end) is actually taken word for word from a book by Ibn Al Qayyim (Al waabil al sayib).

When Allah swt grants good to a person, if the person accepts and is thank full for this good then Allah swt will increase him in goodness. (Ibrahim : 7).

It is from the sunnah of Allah that he will test his slaves, (‘ankaboot: 2 ). When Allah swt loves a people he tests them, these test are to purify them from their mistakes and their sins. The prophet SAWS said “When Allah swt loves a people he tries them, so he who becomes pleased with this trial and is patient then for him is the pleasure of Allah. And he who becomes displeased and un patient with this trial then upon him is the anger and wrath of Allah swt.”

All of us commit sins, and make mistakes. “Kulloo ibn adam khatta wa khair al khattaeen al tawaboon. “All of the Children of Adam will make mistakes and will be sinful, but the best of those that are sinful are the ones that turn to Allah swt in repentance.

‘alam arshadaka Allahu lee ta’ateehi, en al hanifiyah milat Ibrahim: en ta’bood Allah wahdahoo mukhlisan lahu al deen, kama Qala ta’ala “wa ma khalaktoo al jin wal insa illa le ya’badoon. (dhariat 51:56)
Know – may Allah guide you to his obedience – that the hanifiyyah – the religion of Ibrahim – is that you worship Allah alone, sincerely, making the religion purely for Him. As Allah the most exalted says “And I did not create the Jinn and mankind except to worship me” (Dhariat 51:56)

’alam = know for a fact
haifiyyah = languisticly is to lean or incline. So from a sharee’ point it means to have an inclination to Tawheed. And that is why it is given to Ibrahim AS since he had a natural inclination to Tawheed (3:67)

What does it mean to worship Allah swt ?

From a langustic point of view, to be an ‘abd is to subdue yourself and submit yourself of the commandments and orders of someone that is greater than you.As for a shar’i meaning Ibn Tayyimiyah says in his risala of oobodiya:
”Al ‘ibada ismun jama’ le kulli ma yahebooho Allah wa yerda min al akwali wal afaali al thahira was baatina”
”Ibada is a comprehensive definition of all of the actions and deeds that are beloved to Allah SWT whether they be open or hidden”

Ibnu katheer says in his tafseer:”Al ‘Ibada kamal al hubee wal khadoo’i wal thul”
”it is the completion and perfection of ones submission and love of Allah swt”

’Ibadah has conditions to it
1.Sincere to Allah swt
2.according to the text of the sunnah of the prophet SAWS(67:2) “la yeblooakum ayakum ahsanoo amala” “so that he may test who of you is best in deeds”

Fudayl ibn Uyyad said pertaining to this ayah “This means the deeds that are done correctly and with a sincere intention, if a dead is done sincerely, yet incorrectly it will not be accepted. And likewise if a deed is done correctly but insincerely it will also be rejected. Only when a deed is done correctly and sincerely will it be accepted. And sincerity means to perform the deed solely for the sake of Allah and correctly means to perform it upon the sunnah”

fa itha ‘arafta in Allah khalkak la ibadateehi, fa’alam “in al ‘Ibada la tasama ‘ibada illa ma’ al Tawheed, kama al salata la tasama salah illa ma’ al taharah. Fa itha dakhl al shirk fe al ‘ibada fasdt kal hadath itha dakhal fe al taharah.

So when you know that Allah created you to worship Him, then know that worship is not considered worship except with tawhid, like salah is not an acceptable salah except with purity. So if shirk enters into worship it is not accepted just as impurity destroys purity if it enters into it.

If you break your wadu your salah will not be accepted, same thing with ‘ibadah if you enter shirk into it, it will not be accepted. Know that Tawheed and sincerity is a perquisite for ‘ibadah

Fa itha ‘arafta en al shirk itha khalat al ibadah efsedaha wa ahbata al ‘amal wa sar sahibaha min al khalideena fil nar ‘araft en ahem ma ‘alayk: ma’arifat thalik, la’al en Alalh in yokhalasaka min hatha alshabaka, wa heya al shirk billah alathi qal Allah ta’ala feehi “In Allah la yeghfrioo en yushraka bihi wa yeghfiro ma doona thalika la men yasha’. (4:116) wa thalika be ma’arift al arba’ qawaaid thakaraha Allahu ta’ala fee kitabihiso

if you know that when shirk is mixed (with worship), the worship is not accepted and destroys the action, thus making the person acting (upon this kind of worship) from the people who will be permanently in the hellfire, then you will realize that it is the most important topic for you to study. Perhaps (through this study) Allah will save you from this evil trap, meaning shirk with Allah, concerning which Allah has said :”Indeed, Allah does not forgive association with Him, but He forgives what is less than that for that whom He wills” (4:116)And this will be accomplished through knowing the four principles that Allah the exalted has mentioned in his book.

1. Shirk is the only sin that Allah swt does not forgive2. The one who commits shirk with Allah swt and dies without making tawbah Allah swt has forbidden for him Jannah
3. Shirk nullifies and destroys all of ones good deeds.
4. If a person was to die upon shirk then it becomes impermissible to seek forgiveness for him
5. Allah swt describes those people that commit shirk as najaas etc..

The Four Principles. Part 1.

These are my notes so far from both the sharh of Al Qawaa’id al Arba’ for shayk Abu Ammar Yasir Qadhi, and the audio of the four principles. So far its just an intro to Shirk and the Life of Mohammad ibn Abd Al wahaab.. inshaAllah tomorrow I’ll do the actual text. I haven’t gotten a chance to go over all of it yet, so if there are any mistakes let me know inshaAllah..

The four principles of Shirk..
Mohammad Ibn Abd Al Wahaab

A brief introduction to shirk

The purpose of creation is to worship Allah swt. (Dhariyat 56)In the ayah Allah swt explicitly states our reason on this earth. To worship him and him alone. The fast majority on the earth today if asked why are you on this earth they will say we do not know. It is a blessing of islam to know the reason.

Islam is a way of life/religion that fulfils the rights of everything. The right of the creator, the parents, neighbors, yourself and even the animals. Islam is about fulfilling rights, and the greatest right is the right of Allah swt.

In the hadith of Mouadh ibn Jabal : (paraphrase) prophet SAWS asked him “do you know the right of Allah swt on the people” Moudh said “Allah and his messenger know best” the prophet saws said “Allahs right is that he shall be worshiped alone without partners” he then asked mouadh “do you know what is the right of the slaves on Allah swt” Moudh said “Allah and his messenger know best” the prophet SAWS said “The right of the slaves upon Allah swt, is that if they do not worship anyone with him they will not be punished”

What is Tawheed?

Imam As Safaraynee (died 1188) said : Al Tawheed ifrad al ma’aboodi bil ibada ma’a itikadu wahdaniyatooho thatan wa sifatan wa if3alan
Tawheed is signification of the worshiped in his worship. As well as beliving that he is one in his essence in his attributes and in his actions.

The opposite of Tawheed is shirk. The definition of shirk is the exact opposite of Tawheed.

Shirk linguistically

Shirk comes from shaarik.. shaarik = associate. So shirk comes from association.

Al Raghib al isbahanee said in his book “mufradat al Quran al kareem”. : affirming partners with Allah swt.

Imam al Shawkani (died 1255) : Shirk is to make duaa to other than Allah swt, in matters in which Allah alone should be asked. Or to believe that certain object has powers that only Allah swt has. And it is to intend to please an object with something that should only be done to Allah swt.

The first commandment in the Quran in (2:21) and this is the first commandment in the Quran. “Oh mankind worship your lord that created you and the ones before you so that you may attain taaqwaa” next ayah Allah swt starts to talk about his actions, and ends off with “fa la tej3aloo lilahee endadan wa entum ta3lamoon” “so do not set up rivals for Allah swt when you are in knowledge”

In the sunnah, the prophet SAWS said.. in a hadith in bukhari and muslim. The prophet SAWS asked Ibn Masood “do you know what is the greatest sin” Ibn Masood said “Allah and his messenger know best” The prophet SAWS said “en tej3al lilahil nidda wa howa allathi khalakak” “that you created for Allah swt a rival or associate when you know that he is the one that created you”.

How did shirk start?

Adam was the first human, so the essence of the human being was upon Tawheed.. so how did shirk come into their lifestyle?

Ibn Abbas RA narrates that between Adam AS and Nuh AS was 10 generations.

*side note* Adam was the first Nabee, Nuh first rasool.The difference between them as Ibn Tayameeya states in Majmoo al Fatawa “Nabee is a prophet sent without a text and the people do not rebel against him, a Rasool is someone that is granted some sort of revelation or code of law and the people rebel against him”
*end side note*

So between Nuh and Adam was 10 generations, and in these generations they were on Tawheed until an event took place. There were five pious men known for nothing but good. They were mentioned in the quran in surat nuh “wedd, sewa’, yaghooth, ya’ook, nessra “. these five people were five righteous men, when they passed away shaytan came to their community and told them “how are you going to remember these people, or do you want to forget them” so they said “of course we want to remember them” so shaytaan said ok this is what I'm going to do, I'm going to carve statues of them for you and put them where you worship so you wont forget them. As time went on and generations changed people started to worship them instead. So this is the origin of shirk, it is the first time that shirk was introduced to this world. 10 generations after Adam AS.

What are the dangers of shirk?

Allah swt clearly says that the reason he sent the messengers was to warn people away from shirk and to have them worship him alone.

Some dangers of shirk:
1. Shirk is the only sin that Allah swt does not forgive. (4:48, 4:116) there is a lot of wisdom behind this, you realize that Allah swt is the one that created you he is the one that sustains you, he is the one that facilitates all your affairs, yet after all of this you direct all of your thanks and praises to someone else. So when this fundamental right of Allah swt is taken away Allah Swt takes away the fundamental right of the slave to be forgiven.
2. The one who commits shirk with Allah swt and dies without making tawbah Allah swt has forbidden for him Jannah (5:72).
3. Shirk nullifies and destroys all of ones good deeds. (39:65). In the ayah Allah swt is addressing the prophet SAWS and telling him that if he commits shirk then all his deeds would be rendered invalid.. and we know that the prophet SAWS would never commit shirk. But this is a form of a threat for not only of him but for everyone that fallows him. another point from this ayah, is that if the prophet SAWS actions would be rendered void then what about ours?
4. If a person was to die upon shirk then it becomes impermissible to seek forgiveness for him. (9:113) in this ayah Allah swt prohibits the muslims to seek forgiveness for the mushrakeen.
5. Allah swt describes those people that commit shirk as najaas (un clean, filth, dirty un pure) in (9:28). “innama al mushrakoona najas” inama is a tool in the Arabic language and whatever comes after it is a description and that description is very particular to that wish is being described. So Allah swt says that those that fall into shirk are nothing BUT najaas. And Allah swt is the exact opposite Allah swt is Al Tayyab. And the muslim also is clean.
6. The extreme warning that Allah swt and his messenger gave in staying away from shirk. In a hadith which is narrated by Ibn Majah RA. The prophet SAWS said “do not commit shirk with Allah even if you are cut into pieces and burnt”. *The Story of Ammar ibn Yassir* Ammar RA feared death and cursed Allahs messenger, which is an act of kufr. So Ammar when to the prophet SAWS and told him what took place, so the prophet SAWS asked him “ya Ammar what did you feel in your heart” so he said “Iman never seized to be in my heart” so the prophet SAWS excused him. What we learn from this is that in time of necessity we are allowed to deceive, as long as iman remains in the heart. But the more noble is that one remains patient and persistent as in the story of Bilal RA.

The importance of knowing shirk

The benevolence and nobility of a science is known by what is learned/gained from it. Same thing with shirk, its knowledge provides a great benefit. It allows us to fulfill the right of Allah swt by not doing it. And it grants us Jannah by not doing it.
Just like a doctor cures dieses the da’aee to Allah swt cures the dieses of shirk.

(6:55) in this ayah Allah swt “and this is how we clearafy the signs so that path of the sinners may become clear”. If one were to think about it, why would Allah SWT want to make the path of the criminals, the sinners, the destined to hellfire, for the believers? Allah swt tells us about it so we may avoid it.

Hudhayfa ibn Yaman said that “the companions would always ask the prophet SAWS about the good, but I would ask him about the evil because I feared to fall into it”

and as the poet once said:"araft al shara la lil sharee walakin la taweeqihi, wa men la yaraf al shara min al kharee yaka feehi” “ I didn’t learn evil to implement it, but rather in order to avoid it. and he who does not know good from evil is bound to fall into it “

Allah swt didn’t clarify shirk so we may fall into it, rather he taught us about it so we may avoid it.

What is Al Qawaaid al Arba’?

Qawaaid is the plural of Qaaidah. Al Qaaidah in Arabic is something that is built upon, something that is expanded upon. So Al Qaaidah is like a foundation or something to that effect. So Qawaaid is the plural of it. and arba’ is four.. so it is “The four principles”

Now looking at the text, it is “the four principles of shirk” when you analyze the text of Quran and sunnah you derive four principles of shirk that people need to know of.


A brief Biography of Mohammad Ibn ‘Abd al-Wahhab

Al Quwaad Al arb’ was written by Mohammad Ibn Abd al-Wahhab..
He is known by almost everyone, he is either greatly loved or greatly hated by them.

He is Abu al-Husayn Muhammad ibn ‘Abd al-Wahhab ibn Sulayman ibn Ali ibn Musharrif from the tribe of Tamim. He was born in the city of ‘Uyaynah, which is in the middle fo the Arabian Peninsula, in the year of 1115 A.H (1704 C.E). He was born into a family of scholars and learned people, his father ‘Abd al-Wahhab was one of the famous scholars and a qaadi of ‘Uyaynah. Likewise so was his grandfather. Also his uncle, Ibrahim ibn Sulayman.

He memorized the Quran by the age of ten. And he studied with the scholars of his area, and the rest of the region (modern day Saudi Arabia). During his young age he traveled to madina and iraaq. In madinah he met the famous indian scholar Mohammad hayyat Al sindi(died 1165). He was a famous scholar of hadith and has many works done on it. He also spent time with Abdullah Ibn Salim al bassari(died 1134) , and Abdullah ibnu sayf.

As for his students, there are to many to name. But some of the famous were among his family members, his sons Husayn, ‘Ali, Abdullah, and irahim and his grandson ‘Abdur-Rahman ibn Hasan who also wrote the famous “Fath al majeed, sharh keetab al Tawheed”

Some of his works:
1. Kitaab Al Tawheed. (The book of Tawheed)2. Al Usul al Thalaatha (the three fundamental principles)
3. Al Qawa’aid Al arba’ (The four principles)

4. Kashf al Shubuhat (the clarification of the doubts)5. Mukhtasar al sira (A summary of seerah)6. Mukhtasar fath al bari (An abridgment of Fath Al bari)

7. Mukhtasar Zaad Al ma’ad (an abridgment of Zaad al ma’ad)

8. Adab al mashi ila al salah (the etiquettes of walking to salaah

From his works you can see that the shaykh was well informed about all aspects of islam.

What is our position towards this individual?

At the end of the day, we have to realize something and keep it in mind with all individuals. As muslims we submit ourselves to Quran and sunnah. Whatever Allah swt calls good we consider it good, and whatever he calls bad we consider it bad. So whoever’s actions go against what Allah SWT says and his messenger says then we consider him bad. And if it goes with them we take from them and consider it good.

To end off

He died in the year 1206 A.H, 1792 C.E at the age of 91.

and this blog is for?

As salaamu ‘alaikum wa rahamatullahi wa barakaatuhu,

The reason I started this blog was so I could post up all my notes of the stuff me and Umm Qaylah were supposed to study together. Since, alhamdulilah ‘ala kulli haal, it is not possible for that to happen at this time and this was one of the things we were planning on doing. At first I was just going to post them on my regular blog, but I realized that it would just be confusing and un organized. This way inshaAllah when all of our affairs are better we can easily go back to them, also inshaAllah maybe someone might benefit from them and I would get the ajr :D.

‘ala kullin, inshaAllah first thing I'm going to start with is “The Four Principles of Shirk” for Al shaykh Mohammad Ibn Abd Al Wahaab.. after that Allahu ‘aalam I might go subject by subject or I might do it the way me and Umm Qaylah had planned it.