Ahlus-Sunnah wal-Jamaa'ah

An Answer to Shaykh al-Albaanee's advice to the Jamaa'ah at-Tableegh

2009-12-02T14:53:00.002+05:30

(English translation of a lecture given by the Shaykh)

"All praise is for Allaah, and prayers and salutations upon the Prophet Muhammad (sal-Allaahu `alayhe wa sallam)"

Question: Where does the Jamaa'ah at-Tableegh go wrong? What is the remedy for their situation?

Response: The remedy is Knowledge, as we have always advised them. Instead of going out for this "khurooj", which has no basis in the Sunnah, whereas they make it a Sunnah to be followed. Rather they should sit in the masaajid and learn the hadeeth and fiqh and the manner of reading the Qur.aan correctly as it was sent down - [since many of them who speak, and this is a wicked practice which they have established for the people (in that) they encourage them to speak -] and then (they) are not able to correctly read the aayah, not to mention the ahaadeeth of the Messenger, (sal-Allaahu `alayhe wa sallam) - [since he explains the aayah in a way that causes him to fall under the saying that occurs in the knowledge of the Sciences of hadeeth ('Ilm Usoolil-hadeeth): "That the student must learn the "Arabic language so that when he reads a hadeeth he does not introduce mistakes into it, but reads it as the Messenger, (sal-Allaahu `alayhe wa sallam), said it"] - and if not then he falls under the saying of the Messenger, (sal-Allaahu `alayhe wa sallam), "He who reports me that which I did not say, then let him take his place in the Fire"

Even when the Book is in front of him and he reads from it - [then he even cannot read it properly even though the Book is fully vowel pointed] - but even so those whom we hear in many of the masaajid cannot read the hadeeth of the Messenger, (sal-Allaahu `alayhe wa sallam), properly, - not to mention the being able to explain them correctly, and not to mention explaining the rulings contained therein - whilst those sitting and listening are in dire need of this fiqh taken from the Sunnah.

Therefore the cure for those people is for them to return to the circles of knowledge in the masaajid and find a scholar who has knowledge of the different readings (Qiraa'aat), knowledge of Tajweed, knowledge of fiqh, knowledge of hadeeth and knowledge of Tafseer. - so that they can learn. Then, after that if any of them becomes able to call the people - then he has to call the people. However, they call themselves, "Jamaa'ah ad-Da'wah" and the "da'wah" is the call to Islaam, 'the group of spreading the religion', but this religion of Islaam has to be understood by the caller so that he may able to spread it correctly and properly - and if not then - ((the one who does not have something cannot give it)) and this is a well known truth.

Therefore we advise them, since in many of them we find sincerity of purpose, and that they are active in da'wah, however, what was said of old of them was true, as follows: "Sa'd brought them in - leading them: That is not how you bring in camels, O Sa'd!)): ((That is not how you give da'wah to Islaam O Jamaa'ah)) da'wah to Islaam requires scholars who are able - especially if they go out from their lands to the lands of Kufr and misguidance, such as Europe and America - as over there problems and doubts come to them which you would not even think about in the Muslim lands - so where will they find the answer to them - he who does not have something cannot give it.

I believe that they - Jamaa'ah at-Tableegh, if they really do wish to spread the religion of Islaam - then it is not enough that they are students, rather they must be scholars and mujtahids - taking Islaamic rulings from the Book and the Sunnah. Why? Because they go to a land where the habits, customs, usages, and problems are different to ours - so where will they get the answers from? They have no answer - rather one of them may mistakenly think that he has some knowledge - and therefore give Fatwa's - just as the Companions gave Fatwas to the injured man and killed him - they gave Fatwa without knowledge and so erred and led into error, just as the Messenger, (sal-Allaahu `alayhe wa sallam), said in the hadeeth recorded by al-Bukhaaree and Muslim, "verily Allaah does not take away the knowledge by removing it from the hearts of the scholars, but He takes the knowledge away by taking away the scholars - until there does not remain any scholars, so the people take ignorant ones as their leaders - and they are asked and give judgment without knowledge." This is exactly what is happening these days - that many people give fatwas without knowledge and therefore go astray and lead others astray - therefore for those who wish to give da'wah - it is not enough that they are students, rather they must be scholars - deriving rulings from the Book and Sunnah - and if not, then they are not able to convey the message of Islaam, particularly in those foreign lands.

I end this talk with a point noted by a famous scholar of Andalus - Ibn Rushd al-Maalikee - he gave an example for the mujtahid scholar and the muqallid scholar - a very good example - saying, "The example of the mujtahid and the muqallid is the example of the person who sells leather socks and the one who makes them. So a man comes to the seller of leather socks and asks him for a particular size [and maybe he wants an unusual size, small but wide] and he doesn't find this size amongst his stock - so he has to go to the maker of the leather socks and say I want a leather sock of such and such a size - and he makes it. This is the example of the mujtahid and the other one, the muqallid (blind follower)."

So where will they find answers required in that land? Therefore we advise them strongly - since they have sincerity and feeling for Islaam, and desire to spread it amongst the people - to seek knowledge. There is no other way than that; after that, perhaps, Allaah will grant them that knowledge and open the door of true da'wah to them, and if not, then, the one who does not possess something cannot simply give it to others.

Our way, is that "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)", and this is the text agreed upon by all Jamaa'ahs amongst Muslims throughout the world. No one says, "The best of guidance is the guidance of Abu Haneefah, or Maalik, or ash-Shaafi'ee, or Ahmad", and yet, all of them hold that they are people of knowledge and excellence and that their purpose is to follow the Messenger, (sal-Allaahu `alayhe wa sallam), and his way.

Hence, all Muslims, irrespective of group or sect, agree upon this basic principle that "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)". Despite this agreement there is still some difference with regard to how that is put into practice and in making this Prophetic truth a fact upon the face of this earth. It is here that they differ, and we have just discussed about what is knowledge, which is "what is commanded by Allaah and His Messenger (sal-Allaahu `alayhe wa sallam)". There is also no disagreement about this fact. However, in practice today you hardly ever hear a scholar answer a question by saying, "Allaah Ta'aala says…." Or "The Prophet (sal-Allaahu `alayhe wa sallam) said...". Instead they say "so and so says…", and that is NOT knowledge. So what is important for the Muslims today is that they come together upon the principles - and these are agreed amongst them - and stick to them and not leave them on one side and we say, "The best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)".

Then we also see, after that, that one person prays in a certain manner and another in a different way and another and so on…, and likewise in wudoo., fasting, Hajj etc. etc. Why? What is the reason? The only reason is that they have NOT followed the simple basic principle of "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)" Why is this so? Because making this principle a reality in our religious life requires knowledge of what Allaah and His Messenger, (sal-Allaahu `alayhe wa sallam), says. In particular what is authentically reported from the Messenger (sal-Allaahu `alayhe wa sallam) and keeping away from that which is NOT authentic from him (sal-Allaahu `alayhe wa sallam) - so where is this way, its method and application today?

Then we return to the question and say, ((All of the Jamaa'ahs amongst the Muslims say (( the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam))), but the Jamaa'ah at-Tableegh and others - we do not particularise them alone since the problem is general - has their 'aqeedah become one - and they have been in existence for many years.

So has the 'aqeedah of its members become a single 'aqeedah? Has their 'ibaadah (worship) become one? Etc. In my opinion the answer is "NO", since you will find amongst them, the Hanafee, the Shaafi'ee, the Maalikee, and the Hanbalee, just as you would find outside the Jamaa'ah, and so on in this way there is no difference between them and the other Jamaa'ahs. Likewise within Jamaa'ah at-Tableegh you will find people who lean towards the Book and the Sunnah as we have just explained. However, you do not find amongst them scholars who guide these (people) to the Book and the Sunnah. Instead, they rely upon any scholar who will explain to them what is in the Book and the Sunnah since they believe that it is the Qur.aan and the Sunnah that are to be acted upon. As for the great majority of them, they are not like that. The reason is that not all of them have that belief which would unite them if they possessed it. Therefore, you see them do many things at variance with the Sunnah. Eg; (this thing) which they alone do and have particulate themselves with, from amongst all of the various different Jamaa'ahs.

This is what they call "khurooj" - going out in the way of Allaah - meaning going out with the Jamaa'ah to various towns, cities, lands and even non-Muslim countries. So we always remind them that going out in the way of Allaah is a good thing since the Messenger (sal-Allaahu `alayhe wa sallam) said "He who takes a path seeking knowledge. Allaah makes it easy for him a path to Paradise". However, if they believe, along with us, that the best guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam), then (we ask), "had he (sal-Allaahu `alayhe wa sallam) and his noble companions used to go out in tens in that way to give da'wah of Islaam?" ((INTERRUPTION)) And the people in the time of the Messenger (sal-Allaahu `alayhe wa sallam) were in greater need of knowledge since they were surrounded by the unbelievers. So he, (sal-Allaahu `alayhe wa sallam), would send a knowledgeable one and not send ten or twenty along with him who did not know anything. Rather they would learn from the people of knowledge in their own lands.

So I am sure you all know that he, (sal-Allaahu `alayhe wa sallam), sent Mu'aadh Ibn Jabal (radhi-yallaahu 'anhu), alone, Abu Mousa (radhi-yallaahu 'anhu) alone, and likewise 'Alee (radhi-yallaahu 'anhu), Abu 'Ubaydah (radhi-yallaahu 'anhu) and Dihyah (radhi-yallaahu 'anhu) etc. etc. all singly. We do not find at any time in his blessed life that he, (sal-Allaahu `alayhe wa sallam), sent along with a scholar, people who were not scholars - to . What was in but Shirk and Kufr, and consider, there was need in the time of the Messenger, (sal-Allaahu `alayhe wa sallam).

Therefore we say that the foundation of da'wah is Knowledge - Knowledge of the Book and the Sunnah - and I would draw your attention to the fact that despite being around many years they still do not have a single unifying 'aqeedah nor a single unifying worship, nor commonality in their prayers. So what is it you will convey to the people while you have not yet conveyed it to your own selves? Begin with your own selves first, then those around you. What will the Jamaa'ah at-Tableegh convey if they themselves have not still agreed in 'aqeedah? As far as I know, Jamaa'ah at-Tableegh does not give any importance to the affairs of 'aqeedah. Indeed, many of them state openly that, "we do not go into the affairs of 'aqeedah since they cause differences amongst the Muslims", nor do they take care to correct their worship and Prayers and make that in accordance with the Sunnah. So he who does not possess something cannot give it to another.

They call to Islaam. What is Islaam? Prayer!, Fasting!, Zakaah! Etc. If a questioner comes and asks, "How did the Messenger of Allaah, (sal-Allaahu `alayhe wa sallam), perform Salaah?" to one of their callers (Da'ee), not just one of their common followers, then he cannot answer. Why? Because from the beginning, from their first principles, they are NOT taught to, first of all, make sure that they are upon following the Book of Allaah and the Sunnah of the Messenger, (sal-Allaahu `alayhe wa sallam), of Allaah. Either he will be restricted to a particular madhhab or following a particular Soofee order - about which some Soofee's speak openly and say, "The number of ways to Allaah are like the number of created beings". So, perhaps, this Shaykh belongs to one of those Soofee orders about which the scholars are agreed that nothing of them ever existed in the first three generations after the Messenger, (sal-Allaahu `alayhe wa sallam), whose excellence was testified to and Allaah Himself says:

{Verily, this is My Way, leading Straight: follow it: follow not (other) paths: they will scatter you about from His (great) Path}, [Soorah al-An'aam, Aayah 153].

And so if the head of the callers who established the Jamaa'ah at-Tableegh; he himself follows a particular madhhab, blindly - Hanafee or Shafi'ee or any other; And he himself follows one of these Soofee orders - then what is this Islaam that they call to? Prayer only? We often hear and know that many people who had not used to pray have started to pray - we do not deny that. We know many extreme Soofee's in all the lands of Islaam, and particularly Syria, where they have lived for many years - Shaykhs of the Soofee's who devour the people's wealth and live upon the hunger of their followers - and yet people who were formerly drunkards become their followers and begin to pray. But is that what is wanted? That a person becomes like the example mentioned by the Messenger, (sal-Allaahu `alayhe wa sallam), "The example of the scholar who does NOT act on his Knowledge is that of a lamp which gives light to the people and burns itself away." That is not what is wanted. What is wanted is that the Muslim gives da'wah having a certain Knowledge of his religion - and where does he get that knowledge from? As we have said: Either he himself becomes a scholar by studying the Book and the Sunnah or he takes the Book and the Sunnah from one who is a scholar of that. We do not find that amongst the followers of Jamaa'at - Ut-Tableegh - and for all these years - and likewise for the Ikhwanul Muslimeen - and they have not come together in their thinking - so within the Ikhwan you find those who adhere to the way of the Pious Predecessors, the Soofee, the follower of a madhhab, and in some lands even the Shee'ah - we know that from their long history - what Islaam is it that they call to?

And know after mentioning their shortcomings - I advise them - that instead of going out for this "Khurooj" which was, firstly, not found in the time of the Prophet, (sal-Allaahu `alayhe wa sallam), and secondly, that it is organized in a way that has no basis in Islaam - three days, four days etc. - Instead of that "Khurooj", which did not exist in the first and best period of Islaam, sit in the masaajid and study the Book of Allaah, either by yourselves if you are from the former group and if not, then, by asking the people of Knowledge if you do not know.

And we often hear them begin their lesson with the saying: "Our success lies in following the Sunnah". Fine, but if you ask, "What is the Sunnah in the Prayer that you have just performed?". He doesn't know. The Imaam sits after the prayer, opens "Riyaadh as-Saaliheen" - and what a good book it is - he reads two or three ahaadeeth and does not explain them or make their meaning clear - reading only the text. Then the people go away not knowing anything. Why? Because the Shaykh didn't explain. Why? Because he doesn't have something, hence he cannot give it.

So, instead of wasting time reading ahaadeeth which they do not understand - let one or two of them out of the thousands seek knowledge - tafseer, hadeeth, language etc. Then, let them call the people to Islaam upon clear guidance. The Jamaa'ah at-Tableegh in this form, what do they call to? To Islaam, fine. Then what is the 'aqeedah that a Muslim has to have? Is it the Ash'aree 'aqeedah, the Maatureedee 'aqeedah or the 'aqeedah of Ahlul hadeeth? Each is upon that which he found his father, mother, grandfather - or from al-Azhar or the latest Islaamic University etc. Otherwise his mind is completely empty, neither having this nor that - what is the reason?

Firstly, it is not part of their system that they teach their Jamaa'ah the 'aqeedah.

Secondly, it is not part of their program to teach the people what is Sunnah and what is Bid'ah - and the Arab Muslim poet of old said: "I learnt what was bad not for its own sake but to avoid it: and he who does not know bad from good falls into it." And this poetic wisdom is taken from the hadeeth of Hudhayfah Ibn al-Yamaanee (radhi-yallaahu 'anhu) who said about himself: "The people used to ask Allaah's Messenger, (sal-Allaahu `alayhe wa sallam), about the good. And I used to ask about the bad fearing it would come to me…"

And as the poet said: "Sa'd brought in [the camels], leading them: O Sa'd - that is not how you bring camels in."

If you call to Islaam - you have to know what it is, beginning with Eemaan and perhaps the brothers will recall the hadeeth: "That a man came to the Prophet (sal-Allaahu `alayhe wa sallam) with very white clothes and black hair... [the hadeeth of Jibreel concerning Islaam, Eemaan and Ihsaan…]…"

Eemaan in Allaah - I have never heard any of our brothers explain the word "Eemaan in Allaah" - of which it is possible to write volumes about, and it is sufficient for us that Shaykh al-Islaam Ibn Taymiyyah wrote a whole book called "Kitaabul-Eemaan" - and the muhaddithoon (scholars of hadeeth) of old wrote such books such as Ibn Abee Shaybah and Abu 'Ubayd al-Qaasim as-Sallaam - all of them writing books on Eemaan.

What is "Eemaan in Allaah? The Muslims believe in Allaah, the Christians believe in Allaah, the Jews believe in Allaah, everyone but the atheists believe in Allaah. But each one's belief in Allaah is different from the other. So what is that Eemaan (in Allaah) which is the first condition of Eemaan? This topic is never studied. This Eemaan contains the belief in the Oneness of Allaah's self; it contains the Oneness of Allaah's worship - that He alone is worshipped; it contains Allaah's Uniqueness in his Attributes.

Jamaa'ah at-Tableegh do not speak about these at all - so then, what O Brother is this Islaam that you call people to? And where are you with regard to his (sal-Allaahu `alayhe wa sallam) sayings:

((Pray as you see me praying)) and ((Take your rites of Hajj from me for I do not know - perhaps I will not meet you after this year)).

Then, our advice is that some - not all thousands or millions of them - but tens or thousands of them should obtain knowledge of the religion who then can guide them to the following of Allaah's Book and the ahaadeeth of Allaah's messenger, (sal-Allaahu `alayhe wa sallam).

As for the going out - then no one should go out except for the scholar - as shown in the guidance of Allaah's Messenger, (sal-Allaahu `alayhe wa sallam). As for spreading the religion - then each person passes on what he knows - but that is not to be in ordered form that people from Amman leave their families and children and go to Europe and . Let them remain at home and learn Allaah's religion as did the Companions of the Prophet, (sal-Allaahu `alayhe wa sallam). We again repeat, :The best of guidance is the guidance of Muhammad, (sal-Allaahu `alayhe wa sallam)."

Where are those who best understand this rule? Without a doubt they were the Companions of the Prophet, (sal-Allaahu `alayhe wa sallam), then those who came after them, then those who came even after them. Fourteen centuries have passed and whatever we might say about changing times or methods etc. - we are now in the 1400's and never in these 1400 years did a group of scholars go out in hundreds in this way, traveling through the lands to give da'wah. Why did they not do that? Therefore the scholars say, "And every good is in the following of those who came before, and every evil lies in the innovations of the latter people."

No one will argue about giving da'wah since Allaah Ta'aala says:

{Let there arise out of you a group of people…}, [Soorah Aal-'Imraan, Aayah 104], but the problem lies in the method of da'wah and the way it is given, and what is introduced into that which had not been used to be in the time of the Prophet, (sal-Allaahu `alayhe wa sallam), and that one having knowledge goes out - why does he go out? To learn! Brother, stay in your homes, the masjid is next door, sit there and learn from the scholars.

from someone in the audience asking what is wrong with going out to the masaajid.

O beloved Brother, may Allaah be Pleased with you - this is NOT the point of discussion - do not enter us into issues which are not related to where the problem lies…, I say there is no problem - but the ones nearer to you have more right, your family, your neighbors etc. then to whom will you call? Have you taught your family the correct 'aqeedah? And taught them how the Prophet, (sal-Allaahu `alayhe wa sallam), used to pray? Jamaa'ah at-Tableegh do NOT learn or teach how the Prophet, (sal-Allaahu `alayhe wa sallam), used to pray and make Hajj etc. So as a member of Jamaa'ah at-Tableegh have you taught that which is obligatory to your family whom you live with? They are the closest of people to you. So you leave them alone and go to another town and say to me "what is wrong?" - I say there is nothing wrong, but start with yourselves, then those closest to you. Do not leave your land - going here and there - he who does not have something cannot give it.

We in ash-Shaam (), have an example which they mention - they say: "That there was a Kurdish man, zealous for Islaam, but knowing very little about it - he met a Jew on the road one day and said to him ((become a Muslim or I will kill you)), so he replied; ((I will become a Muslim - what do I say?)) He said: ((By Allaah, I don't know!))"

What benefit is this type of enthusiasm - he doesn't even know what to say to the Jew about Islaam. So we say, - that before this enthusiasm - sit and learn what Islaam is - then spread it amongst the people in the best way. And this is enough of a mention of the short-comings of Jamaa'ah at-Tableegh. And we do not wish to go further into the details since that requires research of their history - and what is correct and what is not - but that which is very clear. Is that this "Khurooj" in groups who hardly know anything about Islaam?

Brother, it is not an accusation - It is something we see.

Then as I have said to you - if we do find someone amongst Jamaa'ah at-Tableegh praying according to the Sunnah, then this Sunnah has not come from them but from outside. So, in this case you are like the person mentioned in the Quran:

{And one of her household saw (this) and bore witness, (thus)…}, [Soorah Yoosuf, Aayah 26].

Al-Hamdu-Lillaah, and you pray according to the book, Sifatus-Salaatin-Nabee (sal-Allaahu `alayhe wa sallam), - why don't you pray according to a book produced by Jamaa'ah at-Tableegh? Because they haven't produced any such book. Then - we return to what is most important - to 'aqeedah - so do you say that we accuse them of not giving importance to 'aqeedah? Well, they themselves clearly state that - they do not call to 'aqeedah, nor to the Book and the Sunnah - everyone remains upon his madhhab…

I say, as long as the Jamaa'ah at-Tableegh want to spread Islaam and have this enthusiasm - then the Sunnah must come from them - not have to be taken from other Jamaa'aha. I know them from and from sitting with them, and I know them here….. so I am not ignorant of them, so that you say that I accuse them. Rather you accuse us of accusing them - but I speak based on knowledge…

So, in brief, with regard to the Jamaa'ah at-Tableegh - we are thankful for their enthusiasm but not for the way in which they show it. This enthusiasm has to have knowledge attached to it - and knowledge as has preceded is "what Allaah and His Messenger, (sal-Allaahu `alayhe wa sallam), say". This hadeeth is authentic. Is there any scholar amongst them who is able to say that this hadeeth is weak so that he can be upon clear guidance in his religion? They do not have such a one to this day. Why? Because their way is at variance with the correct way:

{Verily, this is My Way, leading Straight: follow it: follow not (other) paths}, [Soorah al-An'aam, Aayah 153].

[Translated by: Maaz Qureshi ]

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Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatoh

A brief introduction to Tabligh Jama’at and their objectives

Tabligh literally means ‘to convey’. Contextually, it refers to conveying the message of Islam. This is the sunnah of all the prophets. The most important rule of tabligh is hikmah. Allah Ta’ala says in the Holy Quran:

ادع إلى سبيل ربك بالحكمة والموعظة الحسنة

Invite (people) to the way of your Lord with wisdom and good counsel.

(Verse: 16:125)

Whosoever does tabligh must adopt hikmah. It is only then, that people will understand and accept.

The system conducted by the Tabligh Jama’at was initiated by Moulana Ilyas Saheb (Rahimahullah). He observed that people were too engrossed in their worldly activities and had forgotten the objective for which they had been sent to this world. He realized that they had to free some time from their worldly engagements, to sit and ponder about Allah Ta’ala and their purpose for being sent to this world. Therefore, he started calling people to the masjid, and reminded them about Allah Ta’ala and His greatness. Initially people rebuked him, they discouraged him and used to say that they had no time for all of this; but as time went by, they realized the truth behind it and the need for it, and started joining him in calling others towards Allah Ta’ala. Thereafter, when more people started joining this work, a few guidelines had to be set, to make sure that the work was done in a proper manner. Different time periods of 3 days, 40 days, etc. were set, so that people knew for how long they had to be away, and could make the necessary arrangements for that period.

Their objective is that each and every Muslim adopts the Islamic way in all aspects of life. They do not advice anyone to leave all their daily activities and join this work, but they encourage people to take out some time from their daily engagements so that the rest of the time could be spent in accordance to the teachings of Islam. Spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of Deen.

Proof from Quran and Hadith

It is incorrect to say that the work of tabligh ‘has no basis in sunnah’ or that ‘it was not found in the time of Nabi (Sallallahu Alaihi Wasallam)’. There are numerous verses of the Quran and the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that support the practice of tabligh. Hereunder are a few of them:

From the Holy Quran:

ادع إلى سبيل ربك بالحكمة والموعظة الحسنة

Invite (people) to the way of your lord with wisdom and good counsel.

(Verse: 16:125)

ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر

And there has to be a group of people from among you who call towards good and prevent from evil.

(Verse: 3:104)

ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين

And who is better in utterance than the one who called people towards Allah, and acts righteously and says, “I am one of those who submit themselves (to Allah Ta’ala).

(Verse: 41:33)

From the Ahadith of Nabi (Sallallahu Alaihi Wasallam):

فقال أبو سعيد أما هذا فقد قضى ما عليه سمعت رسول الله صلى الله عليه وسلم يقول من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان

Hazrat Abu Sa’eed (Radhiyallahu Anhu) narrates that he heard Nabi (Sallallahu Alaihi Wasallam) saying, “Whosoever witnesses a forbidden act being committed, he should prevent it by the use of his hands; if he is unable to do so, then he should prevent it with his tongue; if he is unable to do so, he should at least consider it a vice in his heart; and this is a very low level of Iman”.

(Sahih Muslim Vol.2 Pg.211/2 - Darul Ma’rifah)

عن النعمان بن بشير رضي الله عنهما عن النبي صلى الله عليه وسلم قال مثل القائم على حدود الله والواقع فيها كمثل قوم استهموا على سفينة فأصاب بعضهم أعلاها وبعضهم أسفلها فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم فقالوا لو أنا خرقنا في نصيبنا خرقا ولم نؤذ من فوقنا فإن يتركوهم وما أرادوا هلكوا جميعا وإن أخذوا على أيديهم نجوا ونجوا جميعا

It has been reported on the authority of Nu’man bin Bashir (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “There are people who do not transgress the limits (laws) of Allah Ta’ala, and there are others who do so. They are like two groups who boarded a ship; one of them settled on the upper deck, and the other on the lower deck of the ship. When the people of the lower deck needed water, they said, “Why should we cause trouble to the people of the upper deck when we can have plenty of water by making a hole in our deck”. Now, if the people of the upper deck do not prevent this group from such foolishness, all of them will perish; but if they stop them, they will be saved”.

(Sahih Al Bukhari Vol.3 Pg.152 - Darul fikr)

The Shaykh then disagrees with the method of da’wa that is carried out by the Tabligh Jama’t. He says that it was not found in the time of Nabi (Sallallahu Alaihi Wasallam).

We also agree that the manner in which da’wa is coordinated by the Tabligh Jama’at (e.g. specifying the time period of 40 days, stipulating time for ta’lim and gusht, etc.) is not proven through sunnnah, but it is not necessary that the method of each and every ruling of Shari’a is stipulated through sunnah. There are some commandments in Shari’a in which the method is not stipulated. For example, it is a commandment of Shari’a to acquire knowledge, but the manner in which the Madrasas are established today, is not proven through Quran and Hadith. Up until the recent past, the scholars used to teach in the masjids of their respective towns and villages. The students had to go to different scholars to learn the different sciences. No arrangements of food or boarding were made. However, the zeal for knowledge had decreased as time went by, and the scholars felt it necessary to establish the system of Darul Ulooms as is established today. Nobody regards such a system to be bid’ah.

Similarly, Shari’a has commanded us to do the work of tabligh. This work used to be done on an individual basis. The learned people used to preach people and prevent them from all vices. As time went on, vice started prevailing, and people had stopped doing the work on an individual basis; therefore, a collective effort had to take place, and rules had to be set up for the work to carry on in order.

Importance of seeking knowledge

We accept the fact that it is important to seek knowledge, and certain aspects of Deen are such that it is compulsory for each and every Muslim to know them. There are millions of Muslims in the world. It is not practically possible that all these Muslims join Darul Ulooms and madrasas or (as mentioned by the Shaykh) sit in the masjid and acquire knowledge, as is the custom in , etc. All the Muslims in the world will not be prepared to do this, nor can the Darul Ulooms and madrasas accommodate such a big body of students. Therefore, a different mechanism had to be adopted.

It was observed that only the minority that were in Darul Ulooms and madrasas were acquiring knowledge, and the vast majority was too engrossed in worldly activities, resulting in the ignorance of even the basic principles of Deen. Therefore, a method was engineered where the Muslims were requested to take out some time from their daily engagements and come to the masjid. Here they were reminded about Allah Ta’ala and how ignorant they were of the teachings of Islam. This led them to spending more time in the path of Allah and eventually they were educated with the basic teachings of Islam. It is apparent today that anyone who spends atleast 40 days in the path of Allah is acquainted with the basic rulings of salat, wudu, etc. and also learns to recite those suras of the Quran that are read frequently in salat. Moreover, the work of Tabligh has created awareness for the lack of knowledge in Muslims in the past few years, resulting in more students joining madrasas and the opening up of more Darul Ulooms and madrasas.

Therefore, we concur with the Shaykh’s advice on educating the Muslim masses with the teachings of Islam; but it wouldn’t have been practical to expect all the Muslims to disengage themselves from their worldly activities and be engrossed in acquiring knowledge. Rather, a practical method had to be adopted, which the Tabligh Jama’at succeeded in accomplishing. However, we do not deny the fact many of the brothers fail to adhere to the set of rules given to them by the seniors of Tabligh Jama’at, and do not attain the full benefit they would have otherwise attained.

The position of knowledge in Tabligh Jama’at

Tabligh Jam’at does not discourage people from acquiring knowledge, but rather it acts as an encouragement for people to go seek knowledge. The teachings of Tabligh Jama’at are based on “six points”, the third point of which is “’ilm (knowledge) and zikr (remembrance of Allah Ta’ala)”. When the brothers who go out in the path of Allah, the virtues of knowledge are read to them and they are encouraged to go to the scholars of Deen to acquire knowledge of the rulings of Islam. The students and teachers of schools and madrasas are discouraged to disrupt their studies for the work of da’wa, but they are inspired to give their free time for this work. There are extremists that give preference to da’wa over knowledge, but this is totally against the teachings of the seniors of Tabligh Jama’at.

Propagating without knowledge

It is true that one should not preach what one does not know. However, not having knowledge in one field does not mean that one cannot propagate at all. There is no one present on the face of the earth who can say that he has mastered all fields, or even one field for that matter. Knowledge is so vast that no creation can encompass it. Therefore, we cannot say that one should wait till he has perfected his knowledge in order to propagate it. It is enough for a person to know one aspect of Deen to propagate that aspect to another person. We also understand from the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that he ordered the Sahabah (Radhiyallahu Anhum) to propagate whatever they heard from Nabi (Sallallahu Alaihi Wasallam), even if it was one sentence.

عن عبد الله بن عمرو أن النبى - صلى الله عليه وسلم - قال « بلغوا عنى ولو آية ... » .

It has been narrated on the authority of Abdullah bin Amr (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “Convey (my teachings) to the people even if it were a single verse or sentence (from the Quran or the Sunnah …”.

(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)

Similarly, the brothers who go out in the path of Allah discuss the “six points” with those who have spent more time than them. After they are well acquainted with the “six points”, they are allowed to give talks in the mosque. They are advised to speak only within the “six points” and not speak anything besides that. In this way, they propagate only what they know and not what they do not know. Only the qualified scholars are allowed to elaborate on issues other than the “six points”. This is the reason why most of the brothers that take part in the work of tableegh do not answer questions posed on aqeedah and rules of Islamic jurisprudence. Anyone who poses such questions is asked to consult an ‘alim for an answer.

It has also been the concern of the seniors of the work of tabligh that many of the jama’ats go out in the path of Allah without a single ‘alim in the whole jama’at. They are trying to rectify this situation by inviting more scholars to do this work. However, they make sure that there are atleast one or two ‘alims in every jama’at that is sent to another country.

The incident of the companions giving fatwa to the injured man does not prove the impermissibility of propagating one’s knowledge. It only proves that one should not comment on a matter that one has no knowledge of. This does not stop him from propagating what he knows.

Misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam)

It is a great sin to falsely attribute anything to Nabi (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) has said:

ومن كذب على متعمدا فليتبوأ مقعده من النار

Whoever tells a lie against me intentionally, then surely let him occupy his seat in the (hell) fire.

(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)

It is a sad fact that scholars and the general masses are all involved in this malpractice of misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam). Incidents and sayings are taken from books and other talks, and attributed to Nabi (Sallallahu Alaihi Wasallam) without trying to figure out if they are authentic or fabricated. This malpractice is not found only amongst those brothers who are involved in Tabligh Jama’at, but is a common practice of many of the speakers who want to spice up their talks with interesting stories.

The seniors of Tabligh Jama’at discourage the others from quoting such narrations, but there are many who do not adhere to this advice. However, it will not be advisable for one to abandon the work of tabligh because of these speakers, but rather join the work and correct this malpractice.

It is because of the fear of misquoting the narrations of Nabi (Sallallahu Alaihi Wasallam) that the brothers of Tabligh Jama’at attribute the narrations to their seniors and say that ‘so and so said it’. In this way they are saved from attributing those narrations to Nabi (Sallallahu Alaihi Wasallam) of which they have no knowledge.

The ones nearer to you have more right

We accept the fact that the ones nearer to you have more right, and you should propagate to them before you start propagating to others. Allah Ta’ala mentions in the Holy quran:

وأمر أهلك بالصلاة واصطبر عليها

Bid your family to perform Salāh, and adhere to it yourself.

(Verse: 20:132)

However, this does not mean that one has to wait till everyone in his family and locality has come totally upon Islam before he could propagate to others. Nabi (Sallallahu Alaihi Wasallam) did not wait for the whole of Makkah Mukarramah to accept Islam before he went to Taif. All madrasas do not wait till everyone in that town or village becomes an ‘alim before they accept students from other towns or countries. Similarly, the brothers involved in tabligh go out in the path of Allah, but they are also doing this work in their locality when they are not out in the path of Allah.

Moreover, this objection needs to be justified only if we assume that the brothers go out in the path of Allah to rectify the others, whereas, their objective of going out in the path of Allah is to rectify themselves. We have mentioned above that spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of Deen. The objective is to be involved in masjidwar a’mal after they return home. Masjidwar a’mal includes doing gusht (going door to door) in the locality and reading ‘the book of virtues of good deeds’ at home.

Ref: Taken mainly from Fatawa Mahmoodiyah Vol.4 Pgs.228-243 (Jami’a Farooqiyah)

Taqleed and following a Mazhab

Shaykh Albani is known for not following a mazhab. He believed in deriving the rulings directly from Quran and Hadith. This is the reason why he objects to those who follow a mazhab. A full clarification of the importance of taqleed and the harms of not following a mazhab requires a detailed article. However, we will try to explain the basic points as briefly as possible.

Obedience, in its true sense, belongs to Almighty Allah alone. This is the logical requirement of the doctrine of Tawheed (belief in the Oneness of Allah). Even the obedience of Nabi (Sallallahu Alaihi Wasallam) (about which the Shaykh repeatedly mentions that the best of guidance is the guidance is the guidance of Muhammed (Sallallahu Alaihi Wasallam)) has been prescribed for us because he is the messenger of Allah Ta’ala and conveys to us the divine commandments; we are ordered to obey and follow him only because Allah’s pleasure has been epitomized in his sayings and acts. Therefore, we are required to follow the Holy Quran, being the direct commandment of Allah, and the Sunnah of Nabi (Sallallahu Alaihi Wasallam), being the indirect form of revelation.

However, the interpretation of the Quran and Sunnah is not an easy job. It requires an intensive and extensive study of both the sacred sources of Shari’a, which cannot be undertaken by every layman. If it is made obligatory on each and every Muslim to consult the Holy Quran and Sunnah in each and every problem rising before him, it will burden him with a responsibility which is almost impossible for him to discharge. The inference of the rules of Shari’a from the Quran and Sunnah requires a thorough knowledge of the Arabic language and the knowledge of many other sciences, which a layman usually does not posses. The only solution to this problem is that a group of persons should equip themselves with the required knowledge of Shari’a, and the others should ask them about the injunctions of Shari’a in their daily affairs. This is exactly what the Holy Quran has ordained for the Muslims in the following words:

فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

So, a section from each group of them should go forth, so that they may acquire the knowledge and the perception in the matters of religion, and so that they may warn their people, when they return to them, that they may be watchful.

(Verse: 9:121)

This verse of the Holy Quran indicates that a group of Muslims should devote itself for acquiring the knowledge of Shari’a, and the others should consult them in the matters of Shari’a.

This is exactly what the term “Taqleed” means. A person, who has no ability to understand the Holy Quran and Sunnah, consults a Muslim jurist, often termed as Imam, and acts according to his interpretation of Shari’a. He never deems him worthy of obedience, but he seeks his guidance for knowing the requirements of Shari’a, because he has no direct access to the Holy Quran and Sunnah, or does not have adequate knowledge for deducing the rules of Shari’a. This behaviour is called taqleed of that jurist or Imam.

The qualified Muslim jurists have devoted their lives for the study of the Holy Quran and Sunnah and have collected the rules of Shari’a, according to their respective interpretation of Shari’a, in an almost codified form. This collection of the Shari’a rules, according to the interpretation of a particular jurist, is called the mazhab of that jurist. Thus the mazhab of an Imam is not something parallel to Shari’a, or something alien to it. In fact, it is a particular interpretation of Shari’a and a collection of the major rules, inferred by the Holy Quran and Sunnah by some authentic jurists, and arranged subject wise for the convenience of the followers of the Shari’a. Therefore, the one who follows a particular mazhab actually follows the Holy Quran and Sunnah according to the interpretation of a particular authentic jurist, whom he believes to be the most trustworthy and the most knowledgeable in matters of Shari’a.

As for the difference of the mazahib, it has emerged through the different possible interpretations of the rules mentioned in, or inferred from, the holy Quran and Sunnah.

In order to understand this point properly, it will be pertinent to know that the rules mentioned in the Holy Quran and Sunnah are of two different types. Some rules are mentioned in these holy sources in such clear and unambiguous expressions that they permit only one interpretation, and no other interpretation is possible thereof, such as the obligation of Salat, Zakat, Fasting and Hajj, the prohibition of pork, wine, etc. With regards to this set of rules, no difference of opinion has ever taken place. All the schools of jurists are unanimous on their interpretation, hence there is no room for ijtihad or taqleed in these matters, and because every layman can easily understand them from the Holy Quran and Sunnah, no intervention of a jurist or imam is called for. But there are some rules of Shari’a, derived from the Holy Quran and Sunnah where either of the following different situations may arise:

The expressions used in the holy sources may permit more than one interpretation. For example, while mentioning the period of ‘iddah (waiting period) for the divorced women, the Holy Quran has used the following expression:

والمطلقات يتربصن بأنفسهن ثلاثة قروء

and the divorced women shall wait for three periods of Qur

The word quru used in this verse has two meanings lexically. It covers both, the period of menstruation and the period of purity (i.e. tuhr). Both of them are possible in the verse and each one of them has different legal consequences. The question that requires juristic effort is which of the two meanings are intended here. While answering this question, the juristic opinions may naturally differ and have actually differed. Imam Shafi’ (Rahimahullah) interprets the word Qur as the period of tuhr (purity), while Imam Abu Hanifa (Rahimhullah) interprets it as the period of menstruation. Both of them have a number of arguments in support of their respective views, and no on interpretation can be rejected outright. It is in this way that the differences among certain mazahib have emerged.

Sometimes there appears some sort of contradiction between two traditions of the Holy Prophet (Sallallahu Alaihi Wasallam) and a jurist has to reconcile them or prefer one of them over the other. In this case also, the viewpoints of the jurists may differ from each other.

For example, there are two sets of traditions found in the books of hadith, attributing different behaviours to Nabi (Sallallahu Alaihi Wasallam) while going for ruku’ in prayer. The first set of ahadith mentions that he used to raise his hands before bowing down for ruku’, while the other tradition mentions that he did not raise his hands except in the beginning of the salat.

The Muslim jurists, while accepting that both methods are correct, have expressed different views about the question which of the two methods is more advisable. This is another cause of difference between various mazahib.

There are many problems and issues which have not been mentioned in the Holy Quran or Sunnah in specific or express terms. The solutions to such problems are sought either through analogy or through some expressions found in the holy sources which have an indirect bearing on the subject. Here again the jurists may have different approaches while they infer the required solution from the Holy Quran and Sunnah.

Such are the basic causes of difference between the mazahib. This difference is in no way a defect in Shari’a; rather, it is a source of dynamism and flexibility.

A Muslim jurist who has all the necessary qualifications for ijthihad is supposed, in the aforesaid situations, to exert the best of his efforts to discover the actual intention of the Holy Quran and Sunnah. If he does this to the best of his ability and with all his sincerity, his obligation towards Allah is discharged and nobody can blame him for violating the Shari’a, even though his view seems to be weaker when compared to the other ones.

Therefore, the mazhab of a Muslim jurist is nothing but a credible interpretation of the Shari’a. Another competent jurist may disagree with this interpretation, but he can never accuse him of the violation of Shari’a. Similarly, no one can blame the followers of that particular mazhab for following the imam of the mazhab instead of obeying Allah and His messenger; because, they are following the mazhab as a credible interpretation of Shari’a, and not as a law making authority.

The next question which may arise here is what a layman should do with regards to this different mazahib, and which one of them should be followed. Answer to this question is simple. All of these mazahib, being sincere and competent efforts to discover the true intention of Shari’a, are equally true. A layman should follow the mazhab of any one of the recognised mains, whom he believes to be more knowledgeable and more pious. Although the Muslim jurists who have undertaken the exercise of ijtihad are many in number, yet the mazahib of the four Imams are more comprehensive, well arranged and well preserved. The Muslim Ummah as a whole has taken them as the most reliable interpretations of Shari’a. The rest of the mazahib are either not comprehensive or have not been preserved in a reliable form. This is the reason why majority of the Ummah follows any of the four mazahib. If a layman adopts any one of the schools, in the matter of interpretation of Shari’a, his obligation of following the Shari’a is discharged.

Ref of taqleed query: Contemporary Fatawa – Mufti Taqi Uthmani Saheb Pg.317 (Idara-e-Islamiyat)

And Allah knows best

Wassalam

Ml. Abu Yahya,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

THE JOURNEY OF ISRAA AND MI'RAAJ

2009-10-26T11:05:00.001+05:30

?Praise and Glory are due to Allah, Who took His servant for a journey by night from al-Masjid al-Haram to al-Masjid al-Aqsa which We have blessed, to show him from Our signs. Verily, He is the All-Hearer, the All-Seer.? (17:1)

Thus says Allah in the Qur?aan of the miracle of the Israa and Mi?raaj, or ?The Night Journey and the Ascension to Heaven?. It was the most magnificent and dangerous trip ever taken it was a journey from Earth to Heaven, from the Lower Assembly to the Exalted Assembly; rather, it was a journey from the created to the Creator.

I wonder how great was the happiness that filled the Prophet?s heart in the presence of Allah, in a place never reached except by him, Sallallaahu Alayhi Wasallam. Oh Allah! All thanks and praise is unto You for allowing us to be among the followers of this great Prophet, whom You have blessed with this so high a station.

With the Israa and Mi?raaj, the Prophet (Sallallaahu Alayhi Wasallam), became the first and only human to cross the barrier between the seen and the unseen. He then returned to tell us about what he saw, and what was made obligatory on us. He returned to confirm the truthfulness of Allah?s previous messages and to tell us of what is going to happen in the distant future, things that would occur on the Last Day and beyond.

And while this miracle represented the first serious trial for the companions? faith in Allah, it has remained until today a test of all believers? faith in Allah and in the unseen. Allah Ta?ala says, ?And We made not what We showed you but a trial for mankind.? (17:60) A test that ascertains one?s faith. And for those who succeed in it, the Israa and Mi?raaj presentes an endless source of inspiration and motivation with regard to the Deen, this life and the Hereafter.

ISRAA AND MI?RAAJ AS RELATED IN SAHIH MUSLIM

Anas ibn Maalik (Radhiallaahu Anhu) reported that the Prophet (Sallallaahu Alayhi Wasallam) said, ?I was bought the Buraaq, a long white beast slightly bigger than a donkey but smaller than a mule, which, when trotting , would place its next step as far as its eyesight can reach.? The prophet (Sallallaahu Alayhi Wasallam) said, ?I mounted it till I reached al-Quds, Jerusalem. There, I tied it up to the same ring used by the prophets. Then I entered the Musjid, offered two Rakaats after which I went out where Jibraaeel (Alayhis salaam) came to me with a pot of wine and another of milk. I chose to drink the milk, and Jibraaeel (Alayhis salaam) said, ?You chose Fitrah.?

Then, he took me to heaven, Jibraaeel (Alayhis salaam) then asked (for the gate of heaven) to be opened and he was asked who he was. He replied, Jibraaeel. He was again asked, ?Who is with you?? he said, ?Muhammad?. It was said, ?Has he been sent for?? Jibraaeel replied, ?He has indeed been sent for.? And (the door) was opened for us and then we saw Aadam. He welcomed me and prayed for my well being.

Then we ascended to the second heaven. Jibraaeel (Alayhis salaam) asked (for the door of heaven to be opened), and he was asked who he was. He answered, Jibraaeel. He was again asked, ?Who is with you?? He replied, ?Muhammad?. It was asked, ?Has he been sent for?? He replied, ?He has indeed been sent for.? Then the gate was opened. When I entered, Eesa ibn Maryam and Yahya ibn Zakariyya (Alayhimas salaam), cousins from the maternal side, welcome me and prayed for my well being.

Then I was taken to the third heaven and I saw Yusuf, who had been given half of the (world?s) beauty. He welcome me and prayed for my welcome, and he ascended with us to the fourth heaven, and Idris was there. Allah, the Exalted, and Glorious says about him, ?We elevated him (Idris) to the exalted position.? (19:57). The he ascended with us to the fifth heaven, and then I was with Harun. He welcomed me and prayed for my wellbeing. Then I was taken to the sixth heaven, and there I was with Musa. He welcomed me and prayed for my wellbeing. Then I was taken up to the seventh heaven, and there I found Ibraaheem reclining against al-Baytul Ma?mur (the much-frequented house), into which seventy thousand angels (who will never visit it again) enter everyday.

Then I was taken to Sidratul Muntaha, who leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.

Then Allah revealed to me a revelation, and He made obligatory for me fifty Salaats every day and night. Then I went down to Musa who asked, ?What has your Lord enjoined upon your Ummah?? I said, ?Fifty Salaats?. He said, ?Return to your Lord and beg for reduction (in the number of Salaat), for your community shall not be able to bear this burden. As I have been put to test by the children of Israel and tried them (and found them too weak to bear such a heavy burden).? The Prophet (Sallallaahu Alayhi Wasallam) said, ?I went back to my Lord and said, My Lord, make things lighter for my Ummah.? (The Lord) reduced the number by five Salaats. I went down to Musa and said, ?(The Lord) reduced it by five (Salaats) for me?. He said, ?Verily your Ummah shall not be able to bear this burden; return to your Lord and ask Him to make things lights.? I then kept going back and forth between my Lord, Blessed and Exalted, and Musa, until He said, ?There are five Salaats everyday and night O Muhammad, each being credited as ten, so that makes them fifty Salaats. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten. Whereas he who intends to do an evil deed and doesn?t, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Musa and informed him, he said, ?Go back to your Lord and ask Him to make things lighter.? Upon this, the Messenger of Allah remarked, ?I returned to my Lord until I felt ashamed before Him.?

WHAT DOES IT ALL MEAN?

ISRAA (NIGHT JOURNEY)

Means betaking the Prophet from Makkah to al-Quds during the night by al-Buraq and then returning him back in the same night. Ibnul Qayyim said, "Allah's saying 'took His Servant for a journey by night? and not 'sent His Servant' implies that Allah accompanied the Prophet (Sallallaahu Alayhi Wasallam). For the letter 'baa' in the Arabic means besides. And this is why the Prophet (Sallallaahu Alayhi Wasallam), when setting out for a journey would say, "O Allah, You are the Companion during (my) travel."

MI' RAJ (ASCENSION)

Refers to what happened to the Prophet when he ascended from al-Masjid al-Aqsa up to beyond the Seventh Heaven, where Salaat was prescribed, and then returning back in the same fashion in the same night.

In al-Bidayah wan-Nihayah, Imam ibn Kathir said, "Ascension didn't take place aboard al-Buraq as some people might think, for al-Buraq was tied to the door of Bayt-ul-Maqdis, so that he could ride it to Makkah. The prophet ascended from one heaven to another until he passed the Seventh Heaven."

A JOURNEY OF REJUVENATION AND INSPIRATION

In the few years that preceded the incident of Israa and Mi'raj, the Prophet, (Sallallaahu Alayhi Wasallam) and the believers with him had gone through and suffered from many stressful and sad events.

He, first lost his most beloved wife, Khadijah, the first Muslim and his best friend, supporter and motivator, the woman who spent all of her wealth, used all of her family and tribal relationships to support him, the one who provided the best comfort and consultation he could possibly find. Then he lost protection against the hard aggression of the people of Makkah when his uncle, Abu Talib, died. As long as his uncle was alive, no one in Makkah was able to hurt him (Sallallaahu Alayhi Wasallam) and his followers, but after his death, they were forced to take exile in a valley close to Makkah, where there was no food or shelter.

Yet the biggest disappointment came when the prophet went to Taif seeking their acceptance and help, but they refused him and did all they could to hurt him. Such was the situation. Many of his followers had emigrated to Ethiopia and those who stayed with him were defenseless and hungry. What was most stressful for the prophet (Sallallaahu Alayhi Wasallam) was the fact that people knew him a person who was truthful at all time but still did not believe in him.

In the midst of all these sorrows, Allah took His prophet through the Israa and Mi?raaj to provide him with inspiration and support by showing him what no other human has ever been blessed with. In the heavens, he witnessed the great Signs of Allah, and the indication of Divine Providence toward him and the dawah, such that he became certain of the success of the dawah and of his victory over his enemies. The miracle of the Israa and Mi?raaj proved to the prophet that if the earth would straiten to him at certain times, then heavens? gates are open for him at all times, and if some terrestrials would harm him, then the people of heaven would support and stand with him.

NOT AN OUT-OF-BODY-EXPERIENCE

Muslims believe that the Israa and Mi'raj was a real journey, not a dream or a vision. It was a physical journey by soul and body. Imam an-Mawawi wrote in his commentary on the Sahih of Muslim (2/209) that, ?The truth cherished by the majority of people in general, and the Salaf in particular, the scholara of fiqh and scholars of Hadith is that the Prophet (Sallallaahu Alayhi Wasallam) went in the journey of Israa physically, i.e., with his body"

And in his commentary on the Sahih of Bukhari (1/460). Imam ibn Hajar wrote that no one should dispute the fact that the Israa happened to the prophet (Sallallaahu Alayhi Wasallam) while he was awake. This is what the Qur?aan clearly said about it, and also because the people of Quraysh disbelieved he did it.

Had it been only a dream, they would not have found it necessary for them to reject and disobelieve what he said about it, for people can dream of whatever they want. But because he told them that he physically went to the heavens, they refused to believe him. In fact, even some of those who claimed to be Muslims reneged and announced their rejection of the story of the Israa and Mi?raaj.

WHEN DID IT ALL HAPPEN?

Imam ath-Thahabi said that the Prophet, (Sallallaahu Alayhi Wasallam) was taken for the Night Journey to al-Quds one year before Hijrah, the emigration to Madinah. Ibnul Qayyim said in his book, ?Zad al-Ma?ad? (3/42), ?Ibn Abdul-Barr and others said that there was a period of fourteen months between the Israa and the Hijrah.? Also, ibn Katheer quoted in al-Bidayah wa an-Nihayah (3/108), a number of different scholarly views concerning defining an exact date of the Israa, and concluded that none had a solid evidence as to the exact date of the Israa. The majority of scholars are in agreement, however, that the Israa happened nearly a year before the Hijrah; they not only disagreed about a particular day, but the month as well.

LESSONS TO LEARN

EMAAN IS THE CRITERION

Emaan is belief, and practicing what you believe. One of the distinguishing factors in rank between Muslims, in the Sight of Allah, is the extent to which they believe in, and practice the teachings of Islam. Allah Ta?ala says describing the believers, ?And who believe in the revelation sent to you, and sent before your time, and (in their hearts) have assurance of the hereafter. They are on (true guidance), from their Lord, and it is these who will prosper.? (2:4-5) How could they afford not to believe while knowing for certain that the informer is either Allah, ?And whose word can be truer than Allah?s.? (4:122) or His Messenger, ?Nor does he speak of (his own) desire. It is only a Revelation revealed.? (53:3-4) The incident of Israa and Mi'raaj was a major test of the companions? belief in Allah. When they succeeded in overcoming the doubts caused in their minds by the Satan and the pagan Makkas, they felt a strong surge of emaan they had not experienced yet. They now know that their prophet is a true Messenger of Allah and that Allah will not abandon them to their enemies. They realized that acceptance of the ?ghaaib? or ?unseen? news their prophet told them of, is the foundation to what belief is all about.

It was belief that distinguished Abu Bakr as-Siddiq and placed him in a rank never to be equaled or surpassed by any of the companions or those who would come after them. Abu Bakr was known by the nickname ?as-Siddiq (the believer)? more than his real name. He gained that nickname because he immediately and unconditionally believed in what the prophet (Sallallaahu Alayhi Wasallam) said about his journey to the heavens. Abu Bakr had based his Imaan on his belief and practiced accordingly; Abu Bakr?s belief is that the Prophet (Sallallaahu Alayhi Wasallam) is the Informer. His practice of that was based upon the fact that Allah is the Legislator. Allah Ta?ala says, ?The Messenger believes in what has been revealed to him from His Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. (They say), ?We make no distinction between one another of His Messengers? and they say, ?We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).? (2:285) The lesson for us, the Muslims, is that if it is in the Qur?aan or reported authentically as a Sunnah, then we should believe in it, and act upon it, nothing less, nothing more.

FITRAH - CHOOSING THE WAY

An-Nawaiy said that the reply of Jibraaeel (to the prophet), ?You chose the Fitrah?, meant that he (Sallallaahu Alayhi Wasallam) had chosen the religion of Islam. That is, ?You have chosen the emblem of Islam and Istiqamah (being steadfast on the Straight Path). The milk was a sign, because it is easy to drink, good and tasty, while wine is ?the mother of all evil? and it is a case for different acts of malice.?

Look at the world today and you will see the manifestation of this. People have turned to wine, excelled in manufacturing and serving it; the result is that it has served to corrupt their minds, hearts, and spirit. Despite all of the technological advancements, humanity still witnesses horrible consequences of their anti-Fitrah practices; war, decease, depleted resources, wasted minds and efforts, greed, filth and, happy souls going into misery, to say the least. It all happened when the natural Fitrah was rejected, in search of a way of life other than the Way of Allah, the Creator of this life, and the next. Allah says, ?But whosoever turns away from My Reminder (i.e., neither believes in this Qur?aan nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind.? (20:124) ?And whosoever is blind in this world (i.e., does not see Allah?s Signs and believes not in Him), will be blind in the Hereafter, and more stray from the Path.? (17:72)

Fitrah and acts of Fitrah should, therefore, be the choice of the Muslim. In fact, Fitrah is the state we are all created in but as mentioned in the authentic Hadith, Satan and his followers work hard to take us away from it. It is very important that Muslims know the characteristics of the acts of Fitrah so that they know how to choose. Life, after all and as shown by this incident, is about choice.

THE PROPHET'S STANDING WITH ALLAH

An-Nawawiy said, 'The Prophet's saying 'I was then ascended till a point where I could hear the squeak of the pens'. The word, 'squeak' here means the sound made by the pens as they write. Imam al-Khattaabi said, 'It is the sound of what the Angels write of Allah?s Ordinances and Revelations.' Al-Qaadhi Iyaadh said, 'The highness of the Prophet?s rank over that of all the prophets, and his reaching far into the Kingdom of Heaven is an evidence of his higher rank and reverence.'

The prophet (Sallallaahu Alayhi Wasallam) could not have achieved this high honour, except through the Mercy of Allah Ta?ala, with which the Prophet attained the highest level of 'Uboodiyyah', worship and also the deepest level of sincerity that can reside inside the heart.

Degrees of worship are shared by lesser individuals, 'A multitude of those (foremost) will be from the first generations, and a few of those (foremost) will be from the later generations.' (56:13-14) but the highest degree is only enjoyed by one person. This degree or, Darajah was explained by the Prophet's saying, 'Whenever you hear the Muadhin (caller to Salaat), repeat after him, and send your Salaah and Salaam to me. Whoever send Salaat and Salaam to me, Allah will send him Salaat ten times. then ask Allah to give me the Wasilah. The Wasilah is a station in Heaven that can only be for one person, and I hope that I am he. Whosoever would ask the Wasilah for me, would be granted Shafaa'ah, intercession.' (Muslim)

ASSIGNING THE SALAAT

Ibn Hajar sais in his commentary on Sahih Bukhari (1/460), 'The wisdom of prescribing the Salaat during the Mi`raaj is that the Prophet (Sallallaahu Alayhi Wasallam) was hallowed internally and externally. He was washed with Zamzam water, and was showered with Imaan and wisdom. Since Salaat is preceded by ablution, it was thus appropriate that Salaat was prescribed in that state, i.e. after the Prophet was purified, as he led Prophets and angels in Salaat, and as he was apostrophizing his Lord; hence the person making the Salaat apostrophizes his Lord, Most High and Most Glorified.'

It is part of worship that we place matters in the position given to them by Allah, and to judge with the 'Scale of Allah', and not with that of the people.

One who really contemplates about the mandating of Salaat on the very night of the Mi'raaj, would come to understand that Allah has glorified that Salaat and has placed it in a very high position. Yet, many people are still unable to understand this high rank. What should we think of a prescribed worship that Allah had prescribed there above the Seventh Heavens, whereas the rest of our obligations were prescribed here on earth? How should we regard a prescribed worship that the Prophet had received directly from his Lord, without any intercessor, whereas the rest of our obligations were conveyed to the Prophet through a mediator (Jibraaeel)? There are numerous verses and Ahaadith that talk about the obligation of Salaat and keeping and watching for it. The bonds of brotherhood even terminate between non-praying brothers, for Allah says, 'But if they repent, perform Salaat and give Zakat, then they are your brethren in religion.' (9:11) and he whoever understands and contemplates the truth of the Salaat, would never hesitate to accept the fact that there is no share of Islam for whosoever has no share of Salaat. The Prophet (Sallallaahu Alayhi Wasallam) states this fact in his saying, 'The covenant between us and them is Salaat, whosoever does not do it is considered a Kaafir.' (Tirmidhi)

LESSENING THE NUMBERS

Ibn Hibbaan said in his Sahih (1/133), 'Then he (the prophet) was obliged with fifty Salaats; this order was a trial, one that Allah wanted to test His beloved (Sallallaahu Alayhi Wasallam) with. When He prescribed fifty prayers on him, because Allah previously knew that He would only prescribe five Salaats for the Ummah of Prophet Muhammad, but the order to pray fifty prayers was a test. This is similar to our saying that Allah might order something while willing that the ordered individual obey His order and not necessarily carry out the order literally. An example of this was when Allah Ta'ala ordered His beloved Ibraaheem to slay his own son. Allah's Will behind this order was to have His Order obeyed and submitted to: when the had both submitted themselves (to the Will of Allah), and Ibraaheem had laid his son prostrate on his forehead (for slaughtering), Allah ransomed him with a great sacrifice. Had Allah willed the literal fulfillment of His Order, he (Ibraaheem) would have found his son really slaughtered. Similarly, prescribing fifty prayers was meant to have His Order obeyed and submitted to, without having it literally carried out.'

Allah rightly says, 'And if you count the Blessings of Allah, never will you be able to count them.' (14:34) What is a greater blessing that having fifty Salaats reduced to five, and having the same reward of having made all fifty?

All praise is due to Allah Most High, Most Generous. Yet, many of the children of Aadam, either reject the blessings of Allah, or are unaware of the value of these blessings, or are not thankful to Allah. Such people deserve the displeasure of Allah, and many are described in the following verses, 'But few of My slaves are grateful' (34:13); 'Verily, man is ungrateful to His Lord.' (100:6); 'Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allah's Blessings by disbelief).' (14:34)

FULFILLING OUR PURPOSE

In light of what some Muslims practice in the so called Night of Mi'raaj there remains a question regarding whether Muslims are required to do a special worship in that night. Part of that question has been dealt with when we discussed the date on which Israa and Mi'raaj took place. And the answer was that the exact date is not known. And a logical conclusion would be: if you do not know when it happened, you cannot celebrate on a certain night. But let us further examine the matter of specifying certain worships and associating them with certain times as a matter of religion. Let us discuss what it meant by Ibaadah or worship in Islam.

Allah has decided the purpose of our creation, 'And I (Allah) created not the Jinn and the mankind except that they should worship Me (alone).' (15:56) Man would never attain this purpose unless he fulfils two requirements: First, he should find the right way to worship Allah, the way that Allah has promised its followers safety, success and happiness in this life and in the Hereafter; and promised its non-followers quite the opposite. Man would never find this Path among other deviating paths except through the Guidance of Allah. Second, following and holding to this Right Path in worshipping Allah is in want of Allah's Support and Help to the worshipper. Allah has joined these two (requirements) in the greatest chapter of the Qur'aan, 'You (alone) we worship, and Your Help alone we seek.' (1:4)

Those who claim that Muslims should have a special celebration on the Night of Mi'raaj usually compare it to the Night of al-Qadr. Some say the opposite. If those who said the Night of Israa is better than the Night of al-Qadr, claim that the Night of Mi'raaj is better for the Muslims so that the spending of that night in Salaat and Du'aa would be better than doing the same during the Night of al-Qadr, then such saying is wrong, and such was never claimed by any of the scholars. Such a claim is wrong Islamically and logically for as mentioned earlier, it does not make sense to celebrate an occasion the date of which is not known. And as it is clearly known, this is not the case with the Night of al-Qadr, for it is reported in Bukhari and Muslim that, 'Wait for (i.e. expect) the Night of al-Qadr during the last ten days of Ramadhaan.' Also, Allah Ta'ala says in the Qur'aan that it is better than one thousand nights, and that the Qur?aan was revealed during it.

If on the other hand, those who have such a claim mean that the specific night on which the Prophet (Sallallaahu Alayhi Wasallam) was taken for Israa, and during which the Prophet encountered what he had never experienced before or after, without specifying any night Salaat or worship for that night, then such a claim is correct. When Allah gives His Prophet (Sallallaahu Alayhi Wasallam) a blessed and an honoured occasion, place or time, this does not make such an occasion, place or time better than all other occasions, places and times. Specifying and associating such an honour with certain occasions, places or times require knowledge about the heart of these matters, and the value of blessings which can only be known through revelation 'Wahy'. Thus, no such a claim should be accepted unless it had evidence from the Qur'aan and Sunnah.

That is why we do not know of any evidence that the Night of Mi'raaj was to be better than other nights, and particularly, the Night of al-Qadr. Neither the companions, nor their rightful successors, 'The Taabi`een', made a point of associating certain doings during that night. They have never told us of its exact date. Even if the Israa and Mi'raaj was the best blessing for the Prophet (Sallallaahu Alayhi Wasallam) the fact remains that the Prophet (Sallallaahu Alayhi Wasallam) and his companions were reported to have not prescribed any particular form of worship for that night nor that place. Why should we? There are many blessed occasions, places and times in Islam for which we have no prescribed worships associated with. The incident of Israa and Mi`raaj is one of them and it should remain as such.

The incident of Israa and Mi`raaj represents a great occasion in the history of Islam. its story and the circumstances that surrounded it at the time touches the heart and the mind of every Muslim willing to ponder and contemplate it. Muslims should celebrate it by studying it, learning from it and by exerting themselves to find inspiration and motivation in it so that they can keep steadfast on the way of Islam and struggle even harder in the Path of Allah.

Hajj

2009-10-25T22:54:00.000+05:30

Coming Soon..............

Zakah

2009-10-25T22:51:00.000+05:30

Coming Soon...............

Ramadhaan

2009-10-25T22:48:00.000+05:30

Coming soon..................

Wajibs of Salaat: Sajdah-e-Sahw

2009-10-25T22:35:00.000+05:30

The wajibs of namaz are to say (the sura of) Fatiha, to say one additional sura or ayat after the Fatiha, to say the additional sura in the first and second rakats of the fard prayers and in every rakat of the sunnats, to make the (two) sajdas one right after the other, to sit as long as the tashahhud in the second rakat, to say the Attahiyyatu while sitting in the last rakat, to make the tadil-i arkan, i.e. to be still as long as to say 'Subhanallah', [It is sunnat to be still longer than that.] to say "assalamu..." at the end of namaz, to say the qunut prayer, to say, for the imam, the ayats loudly in the prayers of morning, Friday, Iyd, Tarawih, Witr, and in the first two rakats of evening and night prayers, and finally to recite, for the imam as well as for a person performing namaz by himself, the ayats on the level of a whisper in the early and late afternoon prayers, in the third rakat of the evening prayer and in the third and fourth rakats of the night prayer. It is written is Bazaziyya that it is not makruh for one's recitation to be in a whisper to be heard by one or two people and that 'reciting loudly' means having been heard by many people.

It does not break namaz not to do one of the wajibs of namaz knowingly. Yet it is sinful. He who forgets or omits one of them must make the sajda-i sahw. He who forgets the zamm-i sura in the first and second rakats of a fard prayer of namaz says it in the third and fourth rakats, and he must make the sajda-i sahw. If one remembers during the ruku' that one has forgotten to make the qiraat, one immediately straightens up, makes the qiraat and then makes the ruku'. Also, a person who has made a fard or wajib before or after its prescribed time has to make the sajda-i sahw. For example, if a person says one part of the additional sura in the ruku' or delays the third rakat by saying a small prayer after the attahiyyatu, or if the imam recites ayats very softly instead of loudly or vice versa, the sajda-i sahw becomes necessary. The suras that are wajib for the imam to recite loudly are permissible for a person who performs namaz by himself to recite loudly as well as softly. In case several sajda-i sahws are necessary, making one will be enough. When the imam makes the sajda-i sahw, the jamaat also have to do it. If one person in the jamaat makes a mistake he does not make the sajda-i sahw. A person who arrives for the jamaat after the first rakat makes the sajda-i sahw together with the imam, and then completes his namaz. When a person forgets to sit and then remembers it while standing up for the third rakat, if his knees have already left the ground, he does not sit down, but instead makes the sajda-i sahw. When a person stands up instead of sitting in the last rakat, if he remembers before prostrating, he immediately sits down and (at the end) makes the sajda-i sahw because he has delayed the sitting. If he remembers after prostrating (the extra part of) his namaz which was fard becomes supererogatory. Making one more rakat, he sits for the sixth rakat and then completes it. If he sits for the fourth rakat as long as the tashahhud and then stands up for the fifth rakat instead of making the salam, and if he remembers this before going down for the sajda, he sits down, recites what he has not recited of the tashahhud and then makes the salam and afterwards the sajda-i sahw. If he has already prostrated for the sajda, he completes the sixth rakat and makes the sajda-i sahw. Thus he has completed the fard and has performed two rakats of the supererogatory. But, as declared (by savants), these two rakats do not replace the final sunnats of the early afternoon, evening or night prayer. For the sunnats are started with the takbir of tahrima. It is permissible for a late comer to the mosque to begin following the imam even as the imam makes the sajda-i sahw. It is wajib for a person to repeat the namaz in which he has knowingly omitted the sajda-i sahw, or has knowingly omitted one of the wajibs of the namaz, e.g. reciting the Fatiha. If he does not perform it again he becomes sinful. In Friday and 'Iyd prayers, the imam should not make the sajda-i sahw.

To make the sajda-i sahw, after making the salam to one side, you make two sajdas and then sit down to complete the namaz. It is also permissible to make the sajda-i sahw after making the salam to both sides as well as without making the salam at all.

If a person forgets how many rakats he has performed, and if this is the first time it has happened, he must make the salam and perform the namaz again. If it is his habit to get confused, he thinks and performs it as he strongly guesses to be correct. If he cannot guess strongly, he must judge from the point of view that he has performed less of the namaz than he should have, and complete it. If a person doubts whether he has performed a namaz, he performs it if the time is not over yet. If the time is over, he does not perform it.

If a person, getting confused on how many rakats of namaz he has performed, thinks and thus extends one rukn by one additional rukn and thereby delays the next rukn, he has to make the sajda-i sahw, even if he said some ayats or tasbihs in the interim. The fard (rules that must be fulfilled) in namaz are called rukn. Saying one ayat, the ruku, the two sajdas, and sitting in the last rakat are each a rukn. Thinking, when it delays a fard or wajib, necessitates a sajda-i sahw. For instance, if a person sitting in the last rakat thinks and delays the salam, the sajda-i sahw will be necessary. When the extra salawats and duas which one says are not intended to be sunnats but are due to wandering thoughts and reveries, delaying the wajib becomes a guilt. If one wonders whether one has performed some other prayer of namaz, or if one thinks of a worldly affair, the sajda-i sahw will not be necessary, even if it delays one rukn. If after finishing the namaz you have doubts as to how many rakats you have performed, this state is called having doubts. Just ignore it. If, after you have finished namaz, an honest Muslim says that you have performed it wrongly, you had better perform it again. If two true Muslims witness the same, it is wajib for you to perform it again. If the Muslim is not a sincere one, you must disregard what he says. If the imam says that they performed the namaz correctly while the jamaat says that they performed it wrongly, if the imam trusts himself or if he has a witness, the namaz does not have to be performed again.

If it is doubtful whether doing something is wajib or bidat, it is better to do it. If the doubt is on whether it is bidat or sunnat, it must not be done.

If you doubt whether you said the takbir of iftitah, whether you made an ablution, whether your clothes are clean, or whether you have made masah on your head, and if this doubt happens for the first time, you break the namaz and perform it again. But you do not have to perform an ablution, nor do you have to wash your clothes. However, if this happens all the time, you do not break the namaz, but go on and complete it.

SALAT-I WITR

It is written in Mawqufat: "Imam-i azam 'rahmatullahi 'alaih' said that the namaz of witr is wajib, but the two imams said that it is sunnat. [It is sunnat in the Maliki and Shafi'i Madhhabs, too.] Neither the adhan nor the iqamat is said before it. Before bowing for the ruku' in the third rakat, it is wajib to say a certain Arabic prayer. He who does not perform it during its appointed time has to make qada of it. It is necessary to make its niyyat (intention) as 'the Witr'. The namaz of witr consists of three rakats. You make the salam after the third rakat is finished. You say the Fatiha and the additional sura in all three rakats. In the third rakat, after saying the zamm-i sura, you raise both hands up to your ears without hanging them down along your sides, and say 'Allahu akbar.' Then, after fastening your hands without hanging them down along your sides, you say the two well-known prayers of Qunut, performance of which is sunnat. A person who does not know these prayers of Qunut recites the istighfar three times. For instance, he says, 'Allahummaghfir li.' Or he says the ayat of 'Rabbanatina...' up to the end once. Prayers of Qunut are not said in any namaz other than the Witr namaz. Only in Ramadan, the Witr namaz is performed in jamaat. In Ramadan, those who do not perform the fard of the night prayer in jamaat may not perform the tarawih and witr in jamaat. For the tarawih is performed with the same jamaat with whom the night prayer is performed. It is written in Hindiyya, "A person (who is late for the fard) performs the fard individually and joins the jamaat performing the tarawih. Later he completes those rakats of tarawih which he has missed. One who has not performed the tarawih in jamaat may perform the witr behind the imam with whom he has performed the fard. According to a report, it is sahih for one who goes to another mosque after performing the witr in jamaat to follow another imam by intending for the fard or tarawih while the imam is performing the fard or tarawih, respectively. If he sees that the tarawih is being performed, he performs the fard individually in one corner and then follows the imam. If the imam bows for the ruku' of the witr prayer soon, you must catch up with the imam in the ruku' by saying (the qunut prayers) quickly or by leaving them half-finished. He who forgets the qunut does not say it after the ruku', but makes the sajda-i sahw at the end of the namaz. If the imam does not say the qunut, the jamaat does not say it either. When an imam in the Shafi'i Madhhab says the qunut after straightening up from the ruku' in the morning prayer, a person in Hanafi Madhhab who has been following him does not say the qunut, but waits standing. Though it is very blessed to perform the witr namaz after midnight, he who will not be able to wake up must perform it early, after the final sunnat of night prayer together with the night prayer." It is not sahih to perform the namaz of witr before the fard of the night prayer. To perform them in this order is wajib according to Imam-i azam. One who performed it before the fard by mistake does not perform it again. But according to the two Imams, the namaz of witr follows the night prayer. It should be performed again by the person who performed it before the fard of the night prayer.

SAJDA-I TILAWAT :

There are ayats of sajda at fourteen places in the Qur'an al-karim. For anyone who reads or hears one of them, even if he does not understand its meaning, it is wajib to make one sajda (prostration). If a person is in a place where someone else is reading it, but does not hear it, he does not make the sajda. A person who writes or spells an ayat of sajda does not make the sajda. A person who hears or reads its translation makes the sajda if he understands that it is an ayat of sajda.

It is wajib for those people for whom it is fard to perform namaz to make the sajda upon hearing a sajda-i tilawat. For this reason, even a drunk or junub person who hears the ayat of sajda has to make sajda when he performs an ablution (later). If a person is so drunk that he is unconscious, it is not wajib for him to make the sajda neither when he himself says the ayat nor when he hears it. According to (some) scholars, when a sleeping, unconscious or mad person says the ayat, it is wajib for those who hear him to make the sajda. But it is more acceptable that when such people or birds recite the ayat, the sajda should not be made. The reason for this is that their reading is not real, correct reading. Real reading means the reading whereby you understand that you are reading the Qur'an al-karim. If a child is old enough to realize what he is doing, those who hear his reciting the ayat have to make the sajda. If he is smaller, it is not necessary. To be exempted from performing namaz, a mad person must have been mad for (a duration of time covering) at least six prayer times. To be exempted from fasting, he must have been insane day and night for a month, and exemption from giving the zakat requires him having been insane continuously for one year. Yet, no matter what time, if he reads the ayat while he is insane, the sajda is not necessary. If he says it while he is sane, the sajda is necessary. The sajda is not wajib for those who hear the echo of the ayat reflected from mountains, deserts or other places or for those who hear it from birds. When the ayat of sajda is read or written syllable by syllable, the sajda is not necessary. It is wajib for Muslims to make the sajda when they hear a disbeliever read the ayat. It is written in Durr-ul-muntaqa that, "It must be a human voice." The sound that is heard on the radio, as it will be explained with more detail later, is not human voice, but it is the reproduction of lifeless metal which sounds similar to the voice of the person reading the Qur'an. Therefore, it is written in Al-fiqh-u-alal- Madhhahib-il-arba'a that "It is not wajib for a person hearing the ayat of sajda read on a phonograph [gramophone, tape recorder or radio] to make the sajda of tilawat."

To make the sajda of tilawat, with an ablution, you stand towards the qibla, say Allahu akbar without lifting your hands up to the ears, and prostrate for the sajda. In the sajda you say Subhana rabbiyal-ala three times. Then while standing you say Allahu akbar to complete the sajda. It is necessary to make the niyyat first. Without the niyyat it is not acceptable. In case you have to say (an ayat of tilawat) while performing namaz, you immediately make an additional ruku' or sajda, and then stand up and go on with your recitation (of the Qur'an). If you bow for the ruku' of namaz after saying a couple of normal ayats after the ayat of sajda and if you intend for the sajda of tilawat while doing so, the ruku' or the sajdas of the namaz will stand for the sajda of tilawat. When performing namaz in jamaat, in the event that the imam says an ayat of sajda, you make an additional ruku' and two sajdas together with the imam, even if you did not hear the imam say the ayat. The jamaat must make niyyat in the ruku'. Outside of namaz, the sajda of tilawat may be postponed until some other time. Also, a person who is junub or without an ablution or drunk has to make if after purifying himself. When a woman in her monthly period hears the ayat it is not wajib for her to make the sajda. He who reads the same ayat of sajda several times at one sitting, or who hears it read, makes one sajda for all the readings. So is the case with saying the prayer of salawat upon saying or hearing the blessed name of Hadrat Muhammad 'sall-Allahu alaihi wa sallam'. If two ayats of sajda are read in one gathering, two sajdas are necessary. A person who hears an ayat of sajda being read while he is performing namaz makes the sajda after namaz.

It is written at the end of the chapters concerning the sajda-i tilawat in the books Durr-ul- mukhtar and Nur-ul-izah: "Imam-i Nasafi (rahmat-Allahi ta'ala 'alaih) says in his book Kafi that if a person, in order to relieve himself from sorrow and distress, entreats Allahu ta'ala by heart, recites the fourteen ayats of sajda [standing], and prostrates for the sajda after reciting each, Allahu ta'ala will protect him against troubles and disasters." When standing up after the last sajda, he holds out his hands, and prays so that he himself and all Muslims will be rescued and protected from the disasters and troubles falling upon their world and their din.

The Sajda of Shukr (gratitude) is like the sajda of tilawat. It is mustahab for a person who has been given a blessing or who has been rescued from a calamity to make the sajda of shukr for Allahu ta'ala. In the sajda he first says, "Al-hamd-u-lillah." Then he says the tasbihs of sajda. It is makruh to make the sajda of shukr after namaz. It is written in the hundred and twenty-fourth letter of the first volume of Maktubat-i Mathumiyya. Also, it is tahrimi makruh to do those mubahs (things, actions permitted by the din) which the ignorant may think sunnat or wajib. It causes further invention of bidats.

While describing the namaz of Witr, the book Radd-ul-mukhtar states: "Commandments that are fard (necessary, compulsory) both to believe and to do are called fard. He who disbelieves a fard becomes a disbeliever. He who does not do it will be tormented in Hell if he does not repent and make his tawba. Those commandments that are not fard but wajib (necessary) to believe and fard to do are called wajib. He who disbelieves the fact that something is wajib does not become a disbeliever. He who does not do a wajib will be tormented in Hell, too, if he does not make his tawba. He who disbelieves the fact that the wajib is worship and necessary to do, becomes a disbeliever. For it has been declared unanimously (by savants) and indispensably that it is wajib. Those commandments that are clearly declared in the Qur'an al-karim and which have been understood unanimously are called fard. Those commandments that are declared unclearly in the Qur'an or which have been communicated by only one Sahabi are called wajib.

There are four groups of witnesses and documents teaching the Shariat. The first group are those whose proof and specific meaning are certain. In this group are those ayats that are understood clearly and those hadiths that have been communicated by tawatur, that is, unanimously, and which are clearly understood. The second group are those with a certain proof and an inferred meaning. Those ayats that cannot be understood clearly are in this category. The third group are those with an inferred proof but a certain meaning. Those clear hadiths reported by only one Sahabi are in this group. Both the proof and the meaning of the fourth group are inferred. In this group are hadiths that are reported by one Sahabi and which cannot be understood clearly. The first group includes the fards and the harams; the second and the third groups include the wajibs and the tahrimi makruhs, and the fourth group includes the sunnats, the mustahabs and tanzihi makruhs. It is bidat to refuse a report from one Sahabi, or qiyas, without a sound explanation."

Salaah

2009-10-25T22:10:00.003+05:30

Evidences of Salaah in Hanafi Madhab

Difference in the Salat of Men and Women.(An answer to Sheikh Al-Albaani)

Salatul- Tarawih 8 or 20 Rakahs?

The Question of Rafayadein

Wajib-e-Namaz: Sajdah-e-Sahw

Beliefs and Practices (aqeedah)

2009-10-25T21:44:00.006+05:30

Ahlus Sunnah Wal Jamaah's Introduction

Al-Aqidah At-Thahawiyyah

Are the Prophets Alive after their Death?

Are the Prophets Alive after their Death? - By Muhammad ibn Adam

Four Sources of Islam 1. Quran 2. Sunnah 3. Ijma 4. Qiyaas.

Kissing the Hands and Feet of the Pious

Tasawwuf wa Tariqah

Tawassul and Waseelah (Evidences)

The Journey of Israa and Mi'raaj

Tasawwuf wa Tariqah

2009-10-25T16:33:00.002+05:30

By Ml. Yusuf bin Yaqub

The word Tari-qah linguistically means “manner” or “method” and in reference to the field of Tasawwuf, it refers to a school or order, e.g. the Chishti- Tari-qah, Naqshbandi- Tari-qah, Sha-dhili- Tari-qah etc. Tariqah in relation to Tasawwuf is analogous to the word “madhhab” in relation to the schools of Fiqh. The science of Fiqh concerns itself with the external injunctions and regulations pertaining to things such as sala-h, fasting, stealing, interest etc., and the science of Tasawwuf concerns itself with the internal injunctions and regulations pertaining to things such as praiseworthy qualities, e.g. gratefulness, patience, sincerity etc. and reprehensible qualities, e.g. pride, ostentation and greed etc.

In essence, the goal of all the Tari-qahs is one and the same, namely to cure spiritual maladies of the heart, elevate the spiritual status and ultimately gain closeness to Allah; the dissimilarities of the various Tari-qahs mainly revolve around the difference of approach towards achieving this objective. Some Tari-qahs implement one set of spiritual exercises whilst other Tari-qahs implement a different set of exercises. Some differences in spiritual exercises stem from the differences of the Madha-hib of the Shuyu-kh of each Tari-qah. Considering the fact that the Shuyu-kh of Tasawwuf adhere strictly to the letter of the law, each Tari-qah will differ in exercises of dhikr as well. This will be discussed later. At present, it should suffice to understand that this science pertains to the abstract metaphysical internal element of the soul, thus there exists many seemingly unusual practices and exercises prescribed by the Shuyu-kh to address such matters. These exercises were implemented to kindle the burning love of Allah in the heart cleansing it from the rust caused by the passions of the ephemeral Dunya and all that towards which the lower self calls. Dhikr is the nourishment and sustenance of the soul. Just as there are various types of food with varying nutritional benefits, similarly, the various types of dhikr prescribed by the Shuyu-kh affect the spirit of a person in diverse ways. The field of Tasawwuf is usually likened to the field of medicine. Throughout history, man has discovered cures to various physical maladies, so to have the Shuyu-kh, the spiritual doctors, discovered cures for spiritual maladies. Some of the practices and cures are mentioned in the Qur'a-n, some in the Ahadi-th, and others have been discovered through the institution of tajrubah (personal experience). Generation after generation, the Shuyu-kh of Tasawwuf have dedicated their lives to this field, therefore, they know the effects of various adhka-r upon the heart and soul. To those unfamiliar with Tasawwuf, such exercises may seem extremely peculiar and unusual. It is understandable for people to feel uncomfortable and queasy during their first experience with such exercises. However, to repel this discomfort, one should bear in mind that the Shuyu-kh don’t claim that these adhka-r and spiritual exercises are new forms of worship where it would be classified as an innovation (bid‘ah) in Di-n. Only those bereft of the understanding of Fiqh and the subtleties of Di-n make such professions. These spiritual prescriptions should be seen and regarded as a form of treatment (tada-wi-) for the sicknesses of the heart. Just as the physical body must be put through certain therapeutic exercises for the benefit and rejuvenation of the body, so to do the Shuyu-kh put the spiritual patient under various exercises to strengthen and treat the soul.

To give you some examples of such exercises, the famous Hadi-th of Rasulullah (salallahu alayhi wa sallam) describes the various stages of a believer, from Islam, to Iman to Ihsan.

Jibril (AS) asked Rasu-lullah (salallahu alayhi wa sallam) regarding Ihsan to which Rasu-lullah (salallahu alayhi wa sallam) replied, “It is that you worship Allah as if you are seeing Him and if you are unable to see Him, then (know well) that He is seeing you.”

From this Hadith we come to know that there is an extremely high spiritual position known as Ihsa-n. The question that arises is that how does a person reach such a status. The next question that arises is to whom should one go in order to learn how to attain it. If a person goes to a Muhaddith, his field and preoccupation is to merely to tell the questioner whether the Hadith is Sahih, Hasan, Dha‘if, how many chains of narration exist for the Hadi-th, and which narrators transmitted the Hadith etc. In regards to the meaning of the Hadith, at best, they could offer only a literal translation. If a person goes to a Faqih, he would only explain the various rulings that could be extracted from the Hadith as it pertains to the external injunctions of the Shari‘ah. The Faqih too could not advise the questioner how to attain such a status nor the reality of such a position because such a question does not pertain to his field of expertise. If a person wants to learn the reality of this spiritual position and experience it, he will have to go to a person who has himself reached it. He will have to go to such a person who has dedicated his life in perfecting his internal attributes and character. Only that person who has already reached the destination can direct the lost seeker to it. To acquire this state, some of the Shuyukh advise the Murid to sit in solitude and absolute silence with full concentration and in a state of wudhu, whilst closing his eyes, constantly repeating and deeply pondering over the verse,

“Does he not know that Allah is watching”

After continual practice, the Mu-ri-d will ultimately establish the understanding and perception that Allah is watching him at all times, whether he is walking, talking, eating, praying etc. Only after exercising great patience and perseverance in acting upon the prescription of his Shaykh and continuously informing the Shaykh of his conditions and states will he understand and experience the quality of Ihsa-n.

Other peculiar forms of spiritual exercises include making loud dhikr with bodily motion whether standing, as in the case of hadrah as performed by the Shadhili-s, or sitting, as performed by the Chishti-s. Other exercises include certain breathing exercises like pa-s anfa-s as performed by the Chishti-s and various forms of mura-qabah (meditation) as done by the Naqshbandi-s etc.

The inherent permissibility or impermissibility of some of these exercises will rest upon the differences of the various Madha-hib since some of these practices cross the boundary of a mere internal metaphysical sphere to the externally physical; thus, falling under the jurisdiction of the Fuqaha-’. To present a brief example, the practice of hadrah, a type of spiritual bodily movement similar to swaying that some refer to dancing coupled with loud dhikr, is permissible for the followers of the Sha-fi‘i- Madhhab since according to their ‘Ulama- and Madhhab dancing is permissible with certain conditions.

Consequently, it will be permissible for the Shuyu-kh and Mu-ri-ds who follow the Sha-fi‘i- Madhhab to participate in the hadrah. On the contrary, it will not be permissible for the Shuyu-kh and Muri-ds of the Hanafi- Madhhab to participate in the dancing or swaying of the hadrah since no form of dancing is permitted in the Madhhab unless one is overtaken by an uncontrollable state of ecstasy. It is for this reason that the majority of Shuyu-kh of the Ahna-f prescribe a different form of dhikr that produces the same result and effect as produced by the hadra. In the Chishti Tari-qah, the Shuyu-kh prescribe loud dhikr of the Kali-mah, La Ila-ha illa Allah where the Muri-d sits and focuses his concentration on his heart with his head turned towards the direction of his heart. Then, with full devotion, absorption and zeal he recites La ilaaha (there is no deity) while moving his head towards the back and left intending thereby the negation and purging of everything other than Allah from the heart. Thereafter, with full vigor and force, he recites illa Allah (except Allah) while meditating that the love of Allah is flooding his heart. The similar effect of the hadra, namely, that of purification of the heart and spiritual vigor is thus produced which are some of the main ingredients for reviving the diseased heart.

It is important to bear in mind that unfortunately, there has always existed groups of self-centered, worldly motivated pseudo-Sufis who misrepresented Tasawwuf and used some of the practices of the Sufis, not to mention concocted some of their own, to suit their nafsa-ni- (selfish) desires. Some of them feign being Sufis in order to gain fame and popularity, others to engage in singing and dancing and others to earn money etc. It is from such people that deviances began to crop up in this pristine and praiseworthy science. Examples of their innovations include the Qawa-li where singing and music are rampant under the guise of Dhikr, grave-worship where people commit shirk by prostrating to the inmates of the grave, Sala-mi- where people stand up to offer salutations upon Rasu-lullah (salallahu alayhi wa sallam) with the belief that Rasu-lullah (salallahu alayhi wa sallam) visits the gathering and other similar practices that have no real connection with Tasawwuf. Because of the existence of such perfidious people and their impermissible practices, it has become a daunting task for sincere people such as you to find a true Shaykh and Tari-qah. Every Tari-qah has these imposters in their midst preying upon the ignorant masses; therefore, one must be cautious as to who one takes as a Murshid (guide). You should ensure that before taking formal bay‘ah to any Shaykh or entering into any Tari-qah, that the Shaykh is a complete adherent of the Shari-‘ah and upholds its dictates. Anyone who intentionally and openly breaks a single commandment of the Shari-‘ah is not worthy to be a Shaykh. A qualified Shaykh is he whose outward and inward appearance and actions conform to the Sunnah of Rasu-lullah (salallahu alayhi wa sallam) . A pious and righteous Shaykh is he in whose company a person feels the urge to act upon the dictates of the Shari-‘ah not disregard them. We advise you to continuously make du‘a- to Allah Ta‘a-la- to guide you to a pious and upright Shaykh who will guide you in the field of Tasawwuf. You should make Mashwarah with pious local ‘Ulama- if any for their views on finding a genuine Shaykh. It is also important to understand that aside from the Shaykh being firm upon the Shari-‘ah, it is imperative that one have some congeniality with the Shaykh so that one can gain spiritual benefit from him. Without the existence of this congeniality and amiability, it will be difficult to consult with one’s Shaykh and follow his advices. Once you have found such a Shaykh who is strict in adherence to the Shari-‘ah and the Sunnah and you have an amicable relationship with him, you should place all your trust in him and follow all of his instructions without any doubt. Inshallah, in this manner you will ascend the stages of Tasawwuf with relative ease and obtain your objective.

And Allah knows best