This is taken from the Lajnahs website.
Bringing non-Muslim singers, paying for them, and listening to their songs in the Kingdom of Saudi Arabia
Fatwa no. 20856
QUESTION: Your Eminence, there are many festivals that are held in our blessed country nowadays. These festivals rest basically on: Singing, bringing singers from inside and abroad, distracting people from what benefits them in their religion and in this worldly life as well as the fact that it is a kind of wasting money in things that do not please Allah. Could you kindly issue a Fatwa in this regard and warn our Muslim brothers against indulging therein? May Allah reward you and let Muslims benefit from your knowledge! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you).
The Committee perused the question submitted to the Grand Mufti by some questioners and which was referred to it from the Secretariat General of the Council of Senior Scholars no. 1577 on 7\3\1420 A.H. The question reads as follows:
Some notable people in our territory on such days (summer holidays) have some features in their celebrations such as: Inviting many singers, poets and actors from inside and outside the Kingdom when holding their various ceremonies and inviting people to attend them. We would like to ask about the following:
1. What is the ruling on holding these ceremonies, which are full of singing and where musical instruments are used?
2. What is the ruling on spending, encouraging and being pleased with them?
What is the ruling on bringing non-Muslim singers, paying for them, listening to their songs, encouraging them and being pleased with their presence?
3. What is the ruling on the audience who listens to them?
Could you kindly advise? May Allah reward you, because some people think these things are lawful and Shari`ah does not prohibit all the cases mentioned above? May Allah reward you!
ANSWER: It is forbidden for a Muslim to hold a ceremony or festival which includes many abominable acts such as singing, free mixing between men and women and bringing sorcerers and charmers. There are abundant Shar`y proofs which prohibit these matters as they are from the means leading to committing what Allah has prohibited. Allah warns those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe and incite people to this, that they will have a painful torment. He (Glorified be He) says, Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. If it is well known that holding these ceremonies and festivals are prohibited, then attending, spending money on and calling for them are prohibited too. It is a kind of wasting money in things that do not please Allah and cooperation in misdeed and aggression. Allah (Exalted be He) says, Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment. It is related in the agreed upon Hadith that the Prophet (peace be upon him) used to forbid the wasting of property.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
Chair: Abdul Aziz b. Abdullah Al Al-Shaykh
Members: Bakr Abu Zayd, Abdullah b. Ghudayyan, Salih al-Fawzan
(Fatwa al-Lajna ad-Da’imah Lil-Buhuth al-Ilmiyyah Wa’l-Ifta, volume 26 pages 225-227)
إحضار المغنين من الجنسيات غير الإسلامية والإنفاق عليهم والاستماع إليهم
الفتوى رقم ( 20856 )
س: لا يخفى على سماحتكم كثرة المهرجانات التي تقام في بلدنا الطيب في هذه السنوات، ومن مقومات هذه المهرجانات الأساسية الطرب والغناء، وإحضار المغنين والمغنيات من الداخل والخارج، وإلهاء الناس عما ينفعهم في دينهم ودنياهم، وتبذير الأموال فيما لا يرضي الله عز وجل. فنرجو من سماحتكم إصدار فتوى رسمية في هذه النازلة، وتحذير إخواننا المسلمين عن الانغماس فيها. سائلين الله أن يعظم أجركم وأن ينفع بكم الإسلام والمسلمين، والسلام عليكم ورحمة الله وبركاته.
كما اطلعت اللجنة أيضًا على ما ورد إلى سماحة المفتي العام من بعض المستفتين والمحال إلى اللجنة من الأمانة العامة لهيئة كبار العلماء برقم (1577) وتاريخ 7 \ 3 \ 1420 هـ، ونص السؤال:
بعض الأعيان في منطقتنا في مثل هذه الأيام (أيام الإجازة الصيفية) يكون في احتفالاتهم وأفراحهم بعض المظاهر، منها: دعوة العديد من المغنين والشعراء والممثلين من داخل المملكة وخارجها، عند إقامتهم لحفلاتهم وأفراحهم ومناسباتهم المختلفة، ويدعون العديد لحضورها، ونود الإفادة عن ما يلي:
1 - ما حكم إقامة مثل هذه الحفلات، التي كل وقتها أو جلّه مشحونة بالغناء والطرب وآلات اللهو؟
2 - ما حكم الإنفاق عليها والدعوة إليها وتشجيعها والسرور
بها؟ وما حكم إحضار المغنين من الجنسيات غير الإسلامية والإنفاق عليهم والاستماع إليهم، والتشجيع لهم، والفرح بحضورهم؟
3 - ما حكم الحاضرين في مجالسها للاستماع إليها؟
أفتونا مأجورين حيث إن البعض يرى إباحة مثل هذه الأشياء، وأن الشريعة لا تحرم كل ما تقدم. وجزاكم الله خيرًا.
ج : يحرم على المسلم إقامة حفلات أو مهرجانات مشتملة على أمور منكرة؛ كالغناء والموسيقى، واختلاط الرجال بالنساء، وإحضار السحرة والمشعوذين؛ للأدلة الشرعية الكثيرة الدالة على تحريم هذه الأمور، وأنها من أسباب الوقوع فيما حرم الله من الفواحش والفجور، وقد توعد الله عز وجل مَن أحب شيوع الفاحشة بين المؤمنين ودعا إلى ذلك، وأعان عليه بالعذاب الأليم، فقال سبحانه: إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ، وإذا تقرر أن إقامة هذه الحفلات والمهرجانات محرم فحضورها وبذل الأموال فيها وتشجيعها والدعاية لها كل ذلك محرم أيضًا؛ لأنه من إضاعة المال والأوقات فيما لا يرضي الله سبحانه، ومن التعاون على الإثم والعدوان، والله تعالى يقول : وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ وفي الحديث المتفق على صحته ، أن النبي صلى الله عليه وسلم كان ينهى عن إضاعة
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ وفي الحديث المتفق على صحته ، أن النبي صلى الله عليه وسلم كان ينهى عن إضاعة المال .
وبالله التوفيق، وصلى الله علي نبينا محمد وآله وصحبه وسلم
اللجنة الدائمة للبحوث العلمية والإفتاء
الرئيس : عبد العزيز بن عبد الله آل الشيخ
بكر أبو زيد , عبد الله بن غديان , صالح الفوزان : عضو
الجزء رقم : 26، الصفحة رقم 225-227-
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“Say: call upon those who you claim besides Him” that is because the polytheists were afflicted by a severe drought until they ate dogs and carrion, so they sought help (istighatha) with the Prophet (peace be on him) to make dua for them.
So Allah said: “say” to the polytheists “call upon those who you claim besides Him” that they are deities “they dont possess the removal of harm”, the drought or hunger, “from you nor change it” to someone else, or change the hardship to easiness, “those who you call upon, they themselves seek wasilah (nearness) to their Lord”, those who the polythiests claim are deities that they worship. Ibn abbas and mujahid said: they are jesus and his mother, uzair, the angels, the sun, the moon and the stars, “they seek” meaning they seek to their Lord wasilah; nearness.
Abdullah ibn Masood said: This verse was revealed about a group of arabs who worshipped the jinn, so the jinns accepted islam and they (arabs) who worshipped them, did not realise that the jinn accepted islam, so they continued worshipping them, so Allah condemned them, hence this verse was revealed.” -(End quote from tafsir baghawi).
Again, this is not ‘wahabism’, but rather islam itself! Supplication is for Allah alone. It is Shirk to supplicate or seek help with those who aren’t able nor alive. Nor is Shirk the worship of idols alone as is evident from this tafsir.
-Abu Abdillah Ehsan.
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Imam Maalik رحمه الله when asked about how Allaah rose over the Throne (Istiwaa’), said: “Istawaa’ is known, its manner is unknown, believing in it is obligatory, and asking about it is a Bid`ah (religious innovation).”
[Majmoo` al-Fataawa of Ibn Taymiyyah (3/58)]
Yahya Ibn Yahya said: A man came to Imaam Maalik and said: O Abu `Abdullaah! (Allaah says)
الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
{The Most Beneficent (Allaah) Istawaa (rose over) the (Mighty) Throne (in a manner that befits His Majesty)}
[Surah Taha (20): 5]
How did Allaah rose over the Throne (Istawaa)? Yahya said: I did not see Imaam Maalik as furious and angry as I saw him that day because of what the man had said, and his forehead was sweating, and he bowed his head down, and distress was visible on him, then he replied: “The Kayf (how of Allaah rose over the Throne) is incomprehensible, and Istawaa is not unknown*, believing in it is Waajib (obligatory), and asking about it is Bid`ah (religious innovation), and I do not think that you are anything but an innovator.” Then he ordered that the man be expelled.
[Mukhtasar al-`Uloo of al-Dhahabee with the checking of Shaikh al-Albaanee (132) and al-Laalikaa’ee in “al-Sunnah” (664) and the wording is his. This was graded as “Saheeh” al-Dhahabee and Shaikh al-Albaanee. This was also reported by Ibn al-Qudaamah in al-`Uloo (88)]
* “not unknown” meaning: the meaning of the word Istawaa is known to everyone who understands Arabic.
Rabee`ah who was the Shaikh of Imaam Maalik also had a similar response:
Sufyaan al-Thawree said: I was with Rabee`ah Ibn Abee `Abdul-Rahmaan and a man asked him,
الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
{The Most Beneficent (Allaah) Istawaa (rose over) the (Mighty) Throne (in a manner that befits His Majesty)}
[Surah Taha (20): 5]
How did Allaah rose over the Throne (Istawaa)? Rabee`ah replied: “Al-Istawaa is not unknown, and the Kayf (how of it) is incomprehensible, and the message is from Allaah, and upon the Prophet ﷺ was to convey, and upon us is to believe in it.”
[Mukhtasar al-`Uloo of al-Dhahabee with the checking of Shaikh al-Albaanee (111). Shaikh al-Albaanee said: “chain of this narration from Sufyaan is Saheeh. And al-Laalikaa’ee also reported this in his “al-Sunnah” from the narration from Ibn `Uyaynah that Rabee`ah was asked…” Ibn Taymiyyah in al-Hamawiyyah said: “This was reported by al-Khallaal with the chain in which all of its narrators are Imaam in reliability.”]
Shaikh `Abdul Rahmaan al-Mahmood said in his explanation of Lum`atul-I`tiqaad:
“Imaam Maalik was born in the year 93H and died in the year 179H. He faced some of the Bid`aat (religious innovations) that became widespread during his time. During one such day, a man came to Imaam Maalik while he was teaching in the Masjid and said: “O Abu `Abdullaah! How did Allaah rose over the Throne (Istawaa)?”
Here we have two issues:
The first issue: The questioner knows that the Qur’aan affirms al-Istawaa’, and he himself is pointing to it by reciting the Aayah.
The second issue: The question is about the “How” of it because he asked: “How did Allaah rise over the Throne?”
We say this because the response of Imaam Maalik exposes the opposers of the Creed of Ahl al-Sunnah, he exposed those who did the wrong Tafseer (exegesis) of this Aayah.
Imaam Maalik said: “al-Istiwaa’ is not unknown”. (In some narrations it is mentioned that he said: “al-Istiwaa’ is known, and the “how” of it is not known”). And he further said: “How of it is incomprehensible, and believing in it is Waajib (obligatory), and asking about it is Bid`ah (religious innovation).”
The saying of Imaam Maalik: “al-Istiwaa’ is not unknown”, means: The meaning of al-Istawaa’ is, as what has been mentioned in the Qur’aan, and we are being addressed in the Arabic language, the meaning of al-Istawaa’ is known to us and not something unknown. But what is the thing that we are unaware of and do not comprehend?
The thing that which we are unaware of, and which is unknown to us is, how Allaah did it. We have not seen Allaah, therefore we do not know how His Attributes look like (but we affirm our belief in Allaah’s Beautiful Names and Lofty Attributes that have been mentioned in the Book of Allaah and the Sunnah of His Prophet ﷺ).
But some of the deniers of al-Istawaa’ of Allaah over the Throne, and who misinterpret it by saying “al-Istai`laa’” (meaning: Allaah conquered the Throne), respond to this saying of Imaam Maalik by saying: “His saying that al-Istawaa’ is known, means that it has been mentioned in the Qur’aan.”
We respond to them by saying: If Imaam Maalik intended as they are claiming, then he would have agreed with the questioner. Because the questioner said: “O Abu `Abdullaah! {The Most Beneficent rose over the Throne}. How did He rise?” Then the response of Imaam Maalik that al-Istawaa is mentioned in the Qur’aan would have no value because the questioner already knows that. The questioner would have responded by saying: “I did not ask you about this because I already know that al-Istawaa’ is mentioned in the Qur’aan.” But what Imaam Maalik really intended was to affirm and proclaim the Methodology of the Salaf (al-Saalih) رحمهم الله, i.e. al-Istawaa’ is known, meaning: we know the meaning of al-Istawaa’ because it has been addressed to us (in the Qur’aan) in the Arabic language. Al-Istawaa’ has several meanings: `Alaa (علا - Exalt), Irtafa` (ارتفع – Ascend), Istaqir (استقر – Establish), Sa`da (صعد – Rise), all these words have been reported from the Salaf رحمهم الله. So, it is clear that al-Istawaa’ is known, and since it is already mentioned in the Qur’aan (numerous times), then this matter is axiomatic (i.e. no further evidence is required), and it was not possible that Imaam Maalik was ignorant about it, rather, the questioner himself mentioned it that his question is about the “how” of it. And how Allaah rose over the Throne is incomprehensible.
This is the methodology of the Salaf رحمهم الله. They affirm the Attributes of Allaah سبحانه وتعالى, affirming it in a literal sense (and not metaphorical. Affirming without discussing “how”, or likening Him to His creation, and without denying any of His Attributes, or interpreting them in a way different from the apparent meaning). And they (the Salaf) said: “How Allaah rose over the Throne, then no one knows about this except Allaah سبحانه وتعالى” (i.e. Allaah تعالى mentioned that He rose over the Throne, but He تعالى did not describe how He تعالى did it. So, we affirm what is mentioned in the Texts and we stop where it stops, without misinterpreting the meaning).
And the saying of Imaam Maalik: “To believe in it is Waajib (obligatory)”, meaning: it is obligatory from the Methodology of the Salaf (al-Saalih) رحمهم الله to affirm al-Istawaa’, and it is not permissible to interpret it in a way different from the apparent meaning.
And the saying of Imaam Maalik: “and asking about it is Bid`ah”, meaning: questioning about how Allaah did it is Bid`ah, and not about affirming it. Because it has been reported that the Prophet ﷺ said: ❝If my Companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree is mentioned, then keep quiet.❞
[Narrated by al-Tabaraanee in al-Kabeer (1427, 10448) and graded as “Saheeh li ghairihee” by Shaikh al-Albaanee in al-Saheehah (34), and Saheeh al-Jaami` (545)]
So, does this Hadeeth mean that we do not speak about having Faith in al-Qadr (Divine Decree), and that we do not speak about the merits of the Companions? The answer: No! Rather, it means that when al-Qadr is mentioned and people fall into dispute and falsehood, then refrain from speaking about it, and that we should refer the matter back to Allaah سبحانه وتعالى. Affirming belief in al-Qadr is from the foundation of the Religion, rather, it is one of the Pillars of Imaan, as the Prophet ﷺ said: ❝and you affirm your faith in the Divine Decree about good and evil.❞
[Saheeh Muslim (1)]
Therefore, ❝refrain from speaking❞, here means not to dispute about it upon falsehood. And a similar thing has been mentioned about the Companions. So, does that mean that we never mention (the merits of) the Companions? The answer is: No! What is intended in this narration is not to speak ill of the Companions as many of the Ahl al-Bid`ah do. We either speak good about them or remain silent, and we should not dispute about what took place between them.
“Then Imaam Maalik ordered that the man be expelled”, meaning: Imaam Maalik ordered that he be expelled to discipline him, and as a lesson for his students. It is important to try to stop the Ahl al-Bid`ah from spreading their Bid`ah among the masses, and this has been the Methodology of the Salaf al-Saalih. Some people think that opening channels for discussions leads to an increase in knowledge and in understanding the reality, and that people should be willing to have a discussion with every Bakr and Zaid that comes along with a notion, (and this is against the Methodology of the Salaf). What is required from those who are upon the Methodology of Ahl al-Sunnah wal-Jamaa`ah is not to be complacent with the Ahl al-Bid`ah, and to try to prevent them from spreading their Bid`ah. (During the Khilaafah of `Umar Ibn al-Khattaab رضي الله عنه, a person by the name Sabeegh Ibn `Asal began to spread misconceptions and doubts about the religion), so, (when this person came to) `Umar رضي الله عنه, he did not let him speak, but rather he commanded that he be whipped, and he was beaten till he said: “O Ameer al-Mu’mineen! By Allaah! All my doubts have gone.”
But if a situation arises where the Bid`ah became widespread and the Muslims have been put to trials by it, and Ahl al-Sunnah wal-Jamaa`ah are not able to suppress it, then, in that case, it becomes permissible to debate with Ahl al-Bid`ah, but that does not mean that we give them the opportunity to speak about and spread their Bid`ah freely. Many men fell into Bid`ah because they could not find answers, so they were overtaken by doubts and suspicion, this was the case of many learned men, then what about the common people? And what about the women and children?
So, from the Methodology of the Salaf رحمهم الله is to proclaim the truth, and to teach the matters pertaining to `Aqeedah with proofs and evidence, so that the soul feels satisfied, and that the Imaan gets stronger, and not to engage in debates except when there is a necessity, and when there is a danger which cannot be removed except through this.”
[Tayseer Lum`atul-I`tiqaad of Shaikh `Abdul Rahmaan al-Mahmood]
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الحمد لله رب العالمين والصلاة والسلام على رسول الله وعلى آله وأصحابه أجمعين
This is going to hurt and cause some damage to the people of Shirk (barelwis and co).
Allah says:
وإذا مسكم الضر في البحر ضل من تدعون إلا إياه فلما نجاكم إلى البر أعرضتم وكان الإنسان كفورا
"And when harm touches you at sea, lost are [all] those you call upon except for Him. But when He delivers you to the land, you turn away. And ever is man ungrateful." -Surah 17:67.
Iman Tabari (رحمه الله) says:
"You've lost those who you call upon besides Allah from the rivals (unto Him) and deities...-ولم تجدوا غير الله مغيثا يغيثكم دعوتموه -and you will not find besides Allah any helper who can help you when you call upon Him..."
Need we say anymore? Where does this belief, that tabari has demonstrated quite clearly, stand with those who believe that the Prophet (صلى الله عليه وسلم), Ali, Abdul-Qadir Jilani and others can help when called upon in times of hardship and distress?! Did imam tabari not know that they too can supposedly help?! For the people of Shirk, they seek help from Allah's creation in times of distress and hardship which only Allah can alleviate, as for the people of Tawheed, then they single out Allah in worship by seeking help (istighaatha) in Him alone!
Then imam tabari beautifully concludes that it is Allah who solely helps in these situations and saves the people, but the polytheists are ungreatful and resort back to their Shirk and turn away from what Allah has commanded them with from abandoning their deities and their refusal to (as per tabari’s words):
إفراده بالألوهة كفرا منكم
"Single Him out in uluhiyyah (worship) due to their disbelief."
Wahabism you say? No, by Allah, this is the very essence of Islam!
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Narrated Abu Sa`eed al-Khudree رضي الله عنه: Allaah’s Messenger ﷺ said: ❝When you hear the Adhaan, repeat what the Muadhdhin (the call-maker) says.❞
[Saheehain]
`Abdullaah bin `Amr bin al-`Aas رضي الله عنهما reported: I heard the Messenger of Allaah ﷺ saying: ❝When you hear the Adhaan, repeat what the Muadhdhin says. Then send Salah upon me (i.e. invoke blessings on me) because everyone who does so will receive in return ten blessings from Allaah. Then beseech Allaah to grant me al-Waseelah, which is a high rank in Jannah, fitting for only one of Allaah’s slaves; and I hope that I will be that man. Whoever asks that I be given al-Waseelah, he will be assured of my intercession.❞
[Saheeh Muslim (384), Sunan Abu Dawood (523), Sunan al-Tirmidhee (3614), Sunan al-Nasaa’ee (678)]
`Umar Ibn al-Khattaab رضي الله عنه said: Allaah’s Messenger ﷺ said: ❝When the Muadhdhin says: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَر (Allaah is the Greatest, Allaah is the Greatest), then one of you should make this response: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَر (Allaah is the Greatest, Allaah is the Greatest); (and when the Muadhdhin) says: أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ (I testify that there is no one worthy of worship except Allaah), one should respond: أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ (I testify that there is no one worthy of worship except Allaah), and when he says: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ (I testify that Muhammad is the Messenger of Allaah), one should make a response: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ (I testify that Muhammad is Allaah's Messenger). When he (the Muadhdhin) says: حَىَّ عَلَى الصَّلاَةِ (Come to prayer), one should make a response: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّه (There is no might and no power except with Allaah). When he (the Muadhdhin) says: حَىَّ عَلَى الْفَلاَح (Come to salvation), one should respond: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّه (There is no might and no power except with Allaah), and when he (the Muadhdhin) says: Allaah is the Greatest, Allaah is the Greatest, then make a response: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَر (Allaah is the Greatest, Allaah is the Greatest). When he (the Muadhdhin) says: لاَ إِلَهَ إِلاَّ اللَّهُ (There is no one worthy of worship except Allaah), then make a response: لاَ إِلَهَ إِلاَّ اللَّهُ (There is no one worthy of worship except Allaah). And he who makes a response from the heart: I testify that there is no one worthy of worship except Allaah, he will enter Paradise.❞
[Saheeh Muslim (385), Sunan Abu Dawood (527)]
Shaikh Ibn al-`Uthaymeen رحمه الله:
❝The virtue (of repeating the Adhaan), as mentioned in the Ahaadeeth, the Prophet ﷺ instructed us that when we hear the Muadhdhin calling the Adhaan, to say as he says. If he says: “Allaah is the Greatest”, we should also repeat: “Allaah is the Greatest”. When he says: “I testify that there is no one worthy of worship except Allaah”, we should also say: “I testify that there is no one worthy of worship except Allaah”. When he says: “I testify that Muhammad is the Messenger of Allaah”, we should also say: “I testify that Muhammad is the Messenger of Allaah”. Except when he says: “Come to prayer, come to salvation”, we do not repeat this because we are the ones being invited, and the Muadhdhin is the one who is inviting. So it is not correct for us to repeat: “Come to prayer” after the Muadhdhin, rather we are to say the words of seeking help: “There is no might and no power except with Allaah”. These words mean that we have accepted the call and now we seek Allaah’s عز وجل help (for fulfilling our responsibilities). This is why I say that these words are the words of seeking help through which a person seeks to correct his affairs and rectify his condition. This is why, in the story of the man with two gardens, the Believer said to him:
وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّـهُ لَا قُوَّةَ إِلَّا بِاللَّـهِ
{It was better for you to say, when you entered your garden: “That which Allaah wills (will come to pass)! There is no power but with Allaah”}
[Surah al-Kahf (18): 39]
Meaning: It would have been better for you and you would have safeguarded your garden from getting ruined.
This indeed is a great phrase. The Prophet ﷺ said to `Abdullaah Ibn Qais – Abu Moosaa al-Ash`aree رضي الله عنه: ❝Shall I not guide you to a treasure from the treasures of Jannah?❞ He (Abu Moosaa) said: “Yes, O Messenger of Allaah!” Thereupon he ﷺ said: ❝(Recite): “Laa hawla wa laa quwwata illaa billaah” (There is no might and no power except with Allaah).❞
[Saheehain]
So, when the Muadhdhin says: “Come to prayer, come to success”, we should say: “There is no might and no power except with Allaah”. When he says during the Fajr Adhaan: “The prayer is better than sleep”, we should also say: “The prayer is better than sleep”. When he says: “Allaah is the Greatest”, we should also say: “Allaah is the Greatest”. And when he says: “There is no one worthy of worship except Allaah”, we should repeat: “There is no one worthy of worship except Allaah”.
After that, we should invoke Allaah’s blessing upon the Prophet ﷺ, saying: “Allaahumma Sallee `alaa Muhammad…” (O Allaah! Bestow Your favors on Muhammad…), and whoever invokes Allaah’s blessings upon the Prophet ﷺ once, he will receive Allaah’s blessings ten times.
Then we should beseech Allaah to grant al-Waseelah to the Prophet ﷺ:
اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدته (إنك لا تخلف الميعاد)
Allaahumma rabba haadhihi-d-da`wati-t-taammah, wal-salaati-l-qaaimah, aati Muhammadani-l-waseelata wal-fadheelah, wab `ath-hu maqaama-mahmoodan al-ladhee wa`adtahu, [innaka laa tukhliful-mee`aad]
O Allaah, Rabb of this perfect call and of the established prayer, grant Muhammad the Waseelah and superiority, and raise him up to a praiseworthy position which You have promised him. [Verily! You do not neglect promises]
[Saheeh al-Bukhaaree (614, 4719). The words within the brackets are from Sunan al-Baihaqee and this addition opposes the other authentic narrations. See al- Dha`eefah (11/293/5181) and also al-Irwa (1/260-261)]
So, if we seek Allaah’s blessing on the Prophet ﷺ and beseeched Allaah to grant him al-Waseelah, then intercession will be assured for us, meaning: the Prophet ﷺ will intercede for us (on the Day of Judgment). Al-Waseelah is a high rank in the Jannah, the highest that can be (closer to Allaah), and this rank will not be given except to only one person. The Prophet ﷺ said: ❝I hope that I will be that man.❞ And this hope, by Allaah’s Will, will be fulfilled (in the favor of our Prophet ﷺ), because we know that the best of creation with Allaah is the Prophet ﷺ, and because the Ummah of Muhammad beseeches Allaah to grant him that rank after every Adhaan. And the supplication between the Adhaan and `Iqaamah is not rejected. Every person in this (Muslim) Ummah says: “O Allaah! Grant al-Waseelah to Muhammad!” And the Ummah of Muhammad, by Allaah’s permission, is worthy that if they supplicate to Allaah to grant al-Waseelah to Muhammad, then Allaah will accept it from this Ummah, this is why the Prophet ﷺ said: ❝I hope that I will be that man.❞
Therefore, when we hear the Muadhdhin, it is necessary for us to repeat what he says, if we are reciting (the Qur’aan), then we should stop reciting and repeat after the Muadhdhin. When we are done with this, we can go back to reciting (the Qur’aan).❞
[Sharh Riyaadh al-Saaliheen (5/35-38)]
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This is a poem about the mental condition and the understanding of the religion by many who claim to be practicing Islaam. This is based on an Urdu poem by the prose writer, Altaf Hussain Haali. His book, “Mussadas-e-Haali” was the most famous book of the 20th century in Muslims of India during the reign of the British. The book examines the state of social and moral degradation prevalent in the contemporary Muslim society, for it contained the mistakes and the reasons for the downfall of the Muslim empire in India. This book was used for upraising the morale of Muslims. But in our age this is not limited to India alone, this can be widely applied everywhere, throughout the world, wherever the Muslims live. (Disclaimer: This is not an exact translation but I relied on that extensively with a few additions and modifications).
Poem:
(Please also read the notes for the explanation)
Whoever worships an idol – is a Kaafir
…whoever attributes a son to Allaah – is a Kaafir
…whoever prostrates to the fire – is a Kaafir
…whoever seeks blessing through the stars – is a Kaafir.
But as for the “Believers”, the paths for them are wide open,
…worshiping whatever they desire, and whomever they’ve chosen.
Whoever so pleases turns the Prophet ﷺ into God,
…while the level of the Qutub is one with the Lord.
Allaah is just there to fulfill the Prophet’s ﷺ request,
…and the status of the Imaams is greater than his ﷺ is what they suggest.
Presenting the offerings at the shrines – days and nights,
…and beseeching the dead and the martyrs devotedly for their rights.
This neither corrupts the Tawheed nor harms their Islaam - is their claim,
…nor does it diminishes their Imaan - is what they proclaim.
The Qur’aan, in which there is guidance, healing, and Noor,
…has been left on the bookshelves for the dust while they daydream for a Hoor.
…the Prophet ﷺ will complain against them on the Day of Judgment,
…what excuses will they give and what lies will they invent?
Those lamps through which Islaam spread throughout the lands,
…by Allaah’s permission, illuminating the paths wherever they went,
…have now become only a footnote in the people’s thoughts and minds,
…for the people about their own knowledge are proud and confident.
The Treasure, the Shahaadah, for which Islaam was always full of pride,
…the teaching of which these “Believers” could not abide.
Explanation:
*Their confining the meaning of Shirk*
Whoever worships an idol – is a Kaafir
…whoever attributes a son to Allaah – is a Kaafir
…whoever prostrates to the fire – is a Kaafir
…whoever seeks blessing through the stars – is a Kaafir.
Note: Many do not learn about Tawheed and Shirk and show no interest in learning and their knowledge about Islaam is limited. Many of them know that idol worship is Haraam, yet they still worship the ones in the graves, do Tawaaf around them, offering sacrifices near the graves with the belief that the one in the grave will answer their prayers, while they hang amulets as protection from evil and Harm. And on the other hand, we have those who belittle the matters pertaining to `Aqeedah, saying that it can be learned in a matter of a few minutes, even though the Prophet ﷺ taught Tawheed and warned against Shirk for ten years, before the five daily prayers were made obligatory.
*All paths lead to one*
But as for the “Believers”, the paths for them are wide open,
…worshiping whatever they desire, and whomever they’ve chosen.
Note: Another misconception that most of them have is that they can worship Allaah in whatever way they want. They do not know that when it comes to `Ibaadah, the actions are Tawqeefiyah, i.e. one should not worship Allaah except as mentioned in the Qur’aan and as taught by the Prophet ﷺ. Another falsehood which many people follow is that all religions are equal and that all the paths lead to the same destination; this is clear misguidance. In the Qur’aan [Surah al-An`aam, (6): 153; and Surah Yusuf (12): 108] and in many Ahaadeeth we have been informed to follow only one path, the path of the Prophet ﷺ, and we have been warned not to tread the other paths because on every path there is a devil who invites people to follow it and thus mislead and misguide them [Sunan al-Tirmidhee and Sunan Ibn Maajah]. There are people who are slaves of wealth - worshiping wealth day and night; then there are those who have taken their desires as their gods; then there are those who have made the Auliyaa into gods, others made the “saints” as their gods, making Halaal what they said is Halaal, and making Haraam what they said is Haraam. Even among the Sufees there are many sects – the Chishti, Naqshbandi, Qadiree, Qalandaree, etc, and every sect has a different set of Auliyas, each one trying to outshine the other. They have no criteria to judge who is a Walee and who is not. Fornicators, drug addicts, those who do not pray, those who blaspheme, dogs, parrots, etc. - anyone can become a Walee.
*Equating the creation with the Creator*
Whoever so pleases turns the Prophet ﷺ into God,
…while the status of the Qutub is one with the Lord.
Note: This is so rampant among the Sufees, it is like Sufism is here to take the people back to paganism - from the worship of the Creator to the worship of the creation. Some of them directly supplicate to the Prophet ﷺ for their every need, and sometimes they beseech Allaah by saying: “O Allaah! By the rights that the Prophet has on You…” Then the Sufees have in their hierarchy of their “Auliyaa” who are Abdaal (controlling the continents of the world), then the Awtaad (the pegs – those who are holding the four corners of the world), the head of them all is Qutub (the pole or axis, sometimes also known as Ghawth (source of help), and he is the one who is running the affairs of the entire realm and without whom the whole system would collapse). This is utter blasphemy. Glory be to Allaah, He is free of what they ascribe to Him. He is not in need of any help in running His affairs.
*Depicting Allaah as a punisher and the Prophet ﷺ as a savior*
Allaah is just there to fulfill the Prophet’s ﷺ request,
…and the status of the Imaams is greater than his ﷺ is what they suggest.
Note: Many people indirectly belittle Allaah, and portray Him as someone who does not see, or hear, or has mercy. They always say that one cannot supplicate to Allaah directly, one needs a Waseelah (intermediary) between him and Allaah. They give pathetic examples to support their claim, none of which is supported by the Text (Qur’aan and Sunnah). They depict Him as someone who is full of vengeance and that He is only there to punish His creation, while they depict the humans as more merciful than Him and that is why they supplicate to others than Him. What they forget is that from the Hundredth part of Allaah’s Mercy is that He sent Prophet Muhammad ﷺ as a mercy for us, and as for the remaining ninety-nine parts of His Mercy He has stored for His creation on the Day of Judgment. Moreover, when it is said to them to follow the Sunnah of the Prophet ﷺ, they reject the Ahaadeeth saying that it goes against their Madhhab, or that their Imaam said to the contrary, or that it goes against their logic. Taqleed (blind following) is the worst excuse for not following the Sunnah of the Prophet ﷺ.
*Many do not know the meaning of worship*
Presenting the offerings at the shrines – days and nights,
…and beseeching the dead and the martyrs devotedly for their rights.
Note: Many only consider the Salaah (prayers) as an act of worship. Other than that, they do not mind bowing or prostrating to other than Allaah, or sacrificing for other than Allaah or at the altars or near the shrines. They deem it completely permissible to supplicate to the dead and ask them for help in the hours of need. They are worse than the Mushriks of Makkah in their `Aqeedah because when calamities struck, the Mushriks would leave off all the other deities and would turn to Allaah alone for help, but these people turn towards Tijaanee, Jilaanee, Dusookee, etc. for help during calamities. There are three conditions that should be fulfilled when we seek help from someone: “He is alive, he is able to hear (or see), and he has the means to help.” But as for those who are in their graves, they are dead, cannot hear or see, and are not able to help or remove a calamity, rather they themselves are in need of help and our supplications.
*The dangerous affair: the `Aqeedah of the Murji’ah*
This neither corrupts the Tawheed nor harms their Islaam is their claim,
…nor does it diminishes their Imaan, this is what they proclaim.
Note: One of the most dangerous affairs facing the Ummah is that knowingly and unknowingly, a lot of people are treading the path of the Murji’ah. They are living a life of sin and disobedience, yet dream about attaining the highest station in the Jannah without ever repenting for their sins. Like the Murji’ah, they say that having intension is sufficient or they say: “you don’t know what is in the heart”. The Murji’ah hold the view that Imaan is nothing but to affirm it with the heart only. They claim this acceptance of the heart never wavers, so according to them, the wicked and the just are both at the same level of Imaan, concluding that the level of Imaan of the Prophets and the common Muslims is the same. It is from the `Aqeedah (Creed) of the Murji’ah who believe that: (a) Imaan is nothing but a belief of the heart only, (b) the actions of the limbs and statement of the tongue are not a part of Imaan, (c) Imaan neither increases with obedience nor decreases with disobedience, (d) and that it remains constant. Whereas the Ahl al-Sunnah wal-Jamaa`ah believe that Imaan is to believe in the articles of Faith with: (a) firm conviction of the heart, (b) statement of the tongue (saying the Shahaadah), (c) and actions of the limbs. (d) it increases with righteousness and obedience and decreases with sins and disobedience. Ahl al-Sunnah wal-Jamaa`ah worships Allaah based on love, hope, and fear. They pray to Allaah out of love for Him and to seek His pleasure, they abandon sins out of fear of Him and His punishment, and they repent to Him full of hope that He will accept their repentance and admit them into Jannah.
*Deserting the Qur’aan*
The Qur’aan, in which there is guidance, healing, and Noor,
…has been left on the bookshelves for the dust while they daydream for a Hoor.
…the Prophet ﷺ will complain against them on the Day of Judgment,
…what excuses will they give and what lies will they invent?
Note: The Qur’aan is the speech of Allaah, from Him it originated, and to Him it will return before the Day of Judgment. It is a great miracle through which the Prophet ﷺ will have the most followers on the Day of Judgment, more than any other Prophet [Saheehain]. But it is a sad state of affair that the Qur’aan is the most read Book without understanding, this is one form of abandonment. Another form of desertion is to not read it at all, leaving it on the bookshelves for ages with dust piling on it. The only time many of them think about reading the Qur’aan is in Ramadhaan or upon the death of someone. The Prophet ﷺ will complain about such people to Allaah on the Day of Judgment [Surah al-Furqaan (25):30]. What excuses will people put forth, when Allaah is the Judge and the Prophet ﷺ will be bearing witness against them? In the Qur’aan, there is guidance for the misguided, healing for the sick soul, and light for the blind heart!
*Belittling the Sahaabah and the Manhaj of the Salaf*
Those lamps through which Islaam spread throughout the lands,
…by Allaah’s permission, illuminating the paths wherever they went,
…have now become only a footnote in the people’s thoughts and minds,
…for the people about their knowledge are proud and confident.
Note: From the falsehood which the people say is: “the Manhaj (methodology) of the Salaf (the first three generations) is safer and the Manhaj of the Khalaf (those who came after them) is more knowledgeable and more precise and wiser.” This is the means of opening the door for misguidance, misinterpretation, Kalaam (a discipline that searches for answers to creedal issues using logic), etc., and is used by the Jahmiyyah and Mu`tazilah (two deviant sects) and many have adopted this from them. Many of today’s celebrity speakers are trying to reinvent the wheel. They say that the Text (Qur’aan and Ahaadeeth) needs to be reinterpreted to suit modern times and that the old interpretations are outdated, obsolete, and not suitable for modern times. This principle in its apparent meaning is contradictory and in its profound meaning is heresy. Contradictory because saying “it is safer” necessarily means that it is also more knowledgeable and wiser. If not, then how can it be safer? And it is a heresy because it is vilifying the praises of Allaah تعالى and His Prophet ﷺ for the Companions. Did not `Umar’s statements agree with the Divine Revelations? And the Prophet ﷺ said to Sa`d Ibn Mu`aadh: ❝You have judged according to the King’s (Allaah’s) judgment❞ [Saheehain]. How can the inheritors of the Prophet ﷺ be less knowledgeable than those who came after them?!
*The meaning of the Shahaadah they know not*
The Treasure, the Shahaadah, for which Islaam was always full of pride,
…the teaching of which these “Believers” could not abide.
Note: Many people who claim to be Muslims regrettably do not know the meaning, the pillars, and the conditions of the Shahaadah (لا إله إلا الله – Laa Ilaaha Illallaah), and this is why they fail to implement its teaching in their lives. They do not know that worship belongs to Allaah alone. When a person does not understand the meaning, he can then neither accept what it implies nor can he act in accordance with its teachings. If one tries to teach the correct meaning, they say: {Has he made the Aalihah (gods) as One Ilaah (God – Allaah)?} [Surah Saad (38):5; See also Surah al-Saaffaat (37): 35-36]. Remember, the Prophet ﷺ clearly warned us when he said: ❝…The Last Hour will not come until some groups of my nation worship idols…❞ [Sunan Abu Dawood] Now you understand why it is important to learn Tawheed and warn against Shirk?!
Statistics: Posted by AbuDahlia — Fri Dec 11, 2020 6:48 pm — Replies 0 — Views 113287
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Part #1:
Ibn al-Qayyim رحمه الله:
The Prophet ﷺ forbade from imitating the animals while in prayers. For he ﷺ forbade from kneeling like a camel [1], and from looking here and there like a fox [2], and resting (spreading the forearms) on the ground like a wild beast [3], and squatting like a dog [4], and pecking like a crow [5], and from raising the hands like wild horses while concluding the Salaah with the Tasleem [6]. The actions of the one who is praying are different from the actions of the animals.
[Zaad al-Ma`aad (1/217-218)]
NOTES:
[1] Abu Hurairah رضي الله عنه reported the Messenger of Allaah ﷺ as saying: ❝When one of you prostrates, he must not kneel in the manner of a camel, but should put his hands down before his knees.❞
[Sunan Abu Dawood (840), Sunan al-Nasaa’ee (1091) and graded as “Saheeh” by Shaikh al-Albaanee]
[2] Narrated `Aaishah رضي الله عنها: I asked the Prophet ﷺ about one’s looking here and there during the prayer. He ﷺ replied: ❝It is what Shaitaan steals from the prayer of any one of you.❞
[Saheeh al-Bukhaaree (75, 3291)]
Abu Hurairah رضي الله عنه narrated that the Prophet ﷺ: ❝…forbade three things: pecking like a hen, squatting (Iq`aa') like a dog, and looking around like a fox.❞
[Musnad Ahmed (8106) and graded as “Hasan li Ghairihee by Shaikh al-Albaanee in Saheeh al-Targheeb (555)]
[3] Narrated `Aaishah رضي الله عنها: The Messenger of Allaah ﷺ: ❝...forbade the people to spread out their arms (on the ground) like a wild beast (during Sujood).❞
[Saheeh Muslim (498) part of a longer Hadeeth]
[4] Anas رضي الله عنه narrated that the Messenger of Allaah ﷺ said; ❝Adopt a moderate position while in Sujood (prostration), and see that none of you stretches out his forearms (on the ground) like a dog.❞
[Saheeh al-Bukhaaree (532, 822) and Saheeh Muslim (493)]
Moderate position or doing the Sujood properly, meaning: the seven parts of the body – the forehead along with the nose, the two palms with fingers close to each other pointing towards the Qiblah, the two knees, and the toes of both the feet – should be touching the ground, and that the person should keep his forearms raised above the ground, keeping the arms (elbows) away from touching his chest or his sides, with the back raised high (i.e. the belly should not touch the thighs), and the thighs should not touch the calf.
[5] `Abdul-Rahmaan Ibn Shibl رضي الله عنه said: The Messenger of Allaah ﷺ forbade three things: ❝Pecking like a crow, resting one's forearms on the ground like a predator, and to fix the same place in the Masjid (for prayer) like a camel which gets used to a certain place.❞
[Sunan Abu Dawood (862), Sunan Ibn Maajah (1429) and Sunan al-Nasaa’ee (1112) and graded as “Hasan” by Shaikh al-Albaanee]
[6] Jaabir bin Samurah رضي الله عنه narrated: We used to pray behind the Messenger of Allaah ﷺ and we would greet (each other) with our hands. He ﷺ said: ❝What is the matter with those who greet (others) with their hands as if they were tails of wild horses? It is enough for you that one should place one’s hand on one’s thigh and then pronounce salutation upon one’s brother on the right side and then on the left.❞
[Saheeh Muslim (430, 431)]
Part #2:
Shaikh Ibn al-`Uthaymeen رحمه الله:
In the statement of the Prophet ﷺ: ❝…and see that none of you stretches out his forearms (on the ground) like a dog❞, he ﷺ especially mentioned the dog here as sharp disapproval and censuring.
In this Hadeeth, there is a clear indication that a person should not imitate animals. Similar has been mentioned in the Qur’aan when Allaah تعالى said:
﴿مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ﴾
{The likeness of those who were entrusted with the (obligation of the) Tauraah (Torah) (i.e. to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness)…}
[Surah al-Jumu`ah (62): 5]
﴿فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث﴾
{So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out.}
[Surah al-A`raaf (7): 176]
﴿وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ﴾
{And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of donkeys.}
[Surah Luqman (31): 19]
And the Prophet ﷺ said: ❝One who takes back his gift (which he has already given) is like a dog that swallows its vomit.❞
[Saheehain]
All these shows that a person should not imitate the animals. And from this, we also learn that a person should not imitate the sounds of animals, like the crowing of a rooster, or the barking of a dog, or the braying of a donkey.
…Anyways, it is not befitting to imitate the animals for the children of Aadam about whom Allaah تعالى said:
﴿وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا﴾
{and We preferred them over much of what We have created, with [definite] preference.}
[Surah al-Israa (17): 70]
And this is so much disliked to the extent that the Prophet ﷺ said: ❝It does not befit us to follow a bad example. The one who takes back his gift is like the dog who takes back his vomit.❞
[Saheeh al-Bukhaaree (2622, 6975)]
[Sharh Saheeh al-Bukhaaree of Ibn al-`Uthaymeen (2/364)]
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If you have any evidences you wish to add that haven't been mentioned below, please add them and include a reference of where the statement can be found. The post will not be approved if a reference is not provided.
Evidences from the Sunnah
The Messenger of Allah, peace and blessings be upon him, said, “Whoever intends to advise one with authority, he should not do so publicly. Rather, he should take him by the hand and advise him in private. If he accepts the advice, all is well. If he does not accept it, he has fulfilled his duty.” Source: Musnad Aḥmad 14909 Grade: Sahih (authentic) according to Al-Albani
Messenger of Allah (ﷺ) said: The best of your rulers are those whom you love and who love you, who invoke God's blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn't we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience. - Sahih Muslim 1855
Umm Salama (wife of the Holy Prophet) that he said: Leaders will be appointed over you, and you will find them doing good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who approves of their bad deeds and imitates them (is doomed). People asked: Messenger of Allah, shouldn't we FIGHT against them? He replied: No, as long as they say their prayer. "Hating and disapproving" refers to liking and disliking from the heart - Sahih Muslim 1854.
Messenger of Allah (ﷺ) said: One who found in his Leader something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya - Sahih Muslim 1849
Simak who said: Ash'ath b. Qais pulled him (Salama b. Yazid) when the Messenger of Allah (ﷺ) said: "Listen to them (leaders) and obey them, for on them shall be the burden of what they do and on you shall be the burden of what you do." - Sahih Muslim 1846
Abu Dharr who said: "My friend (i. e. the Holy Prophet) advised me to listen (to the man in position of authority) and obey (him) even if he were a slave maimed (and disabled)." - Sahih Muslim 1837
Messenger of Allah (ﷺ) said: "It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given preference over you.” - Sahih Muslim 1836
It has been narrated on the authority of Abu Huraira that the Holy prophet (ﷺ) said: "Whoso obeys me obeys God, and whoso disobeys me disobeys God. Whoso obeys the leader obeys me, and whoso disobeys the leader disobeys me." - Sahih Muslim 1835
Messenger of Allah said: Rulers after me will come who do not follow my guidance and my tradition (sunnah). Some of their men will have the hearts of devils in a human body. I said, “O Messenger of Allah, what should I do if I live to see that time?”
The Prophet said: You should listen and obey them even if the ruler strikes your back and takes your wealth, even still listen and obey. Source: Ṣaḥīḥ Muslim 1847
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FIRST: People often make a comparison between the recitation of the Qur’aan and doing Dhikr, which they should not be doing. There is nothing that can be compared to the recitation of the Qur’aan, and as the Prophet ﷺ had said, the best Speech is the Book of Allaah.
The Messenger of Allaah ﷺ said:
❝The best talk (speech) is Allaah’s Book (the Qur’aan), and the best way (for guidance) is the way of Muhammad, and the worst matters are the heresies (those new things which are introduced into the religion).❞
[Saheeh Muslim]
Moreover, the recitation of the Qur’aan itself is Dhikr (remembrance of Allaah).
Furthermore, and the words of Dhikr are from the Qur’aan itself as the Prophet ﷺ had said:
Samurah Ibn Jundub رضي الله عنه narrated that the Messenger of Allaah ﷺ said:
❝The best talk after the Qur’aan – and it is from the Qur’aan – are four, and it doesn’t matter with which you begin:
سُبْحَانَ اللهِ
Subhaan-Allaah (Glory is to Allaah),
وَالْحَمْدُ لِلَّهِ
wal-hamdu-lillaah (praise is to Allaah),
وَلَا إِلَهَ إِلَّا اللهُ
wa laa ilaaha illallaah (none has the right to be worshiped but Allaah),
وَاللهُ أَكْبَرُ
wa Allaahu Akbar (and Allaah is the Most Great).❞
[Musnad Ahmad (20223) and the wording is his, Saheeh Muslim (2137), Sunan Ibn Maajah (3811)]
SECOND: In general, the precedence is given to the recitation of the Qur’aan and the contemplation of its meaning, then to Dhikr (remembrance of Allaah), and then Du`aa (supplication).
The recitation of the Qur’aan is general, meaning one can recite the Qur’aan at any time. But as for Dhikr, there are certain Dhikr which are bounded by time and place. So, preference is given to the actions which have been specifically mentioned for that period of time or place. Therefore, in these days saying the Takbeer should be given precedence as this has been recorded from the actions of the Sahaabah and the Salaf.
Imaam al-Bukhaaree رحمه الله mentioned that Ibn `Umar and Abu Hurairah رضي الله عنهما used to go out to the market place and say aloud: “ALLAAHU AKBAR, ALLAAHU AKBAR” and the people would emulate them.
And Shaikh Ibn al-`Uthaymeen رحمه الله had said that preference should be given to saying the Takbeer, but if one recites the Qur’aan then no one should stop him or criticize him, because the Qur’aan is Dhikr, rather the best of Dhikr. But saying the Takbeer has been specifically assigned for this period, whereas the recitation of the Qur’aan is for all time (and not bounded or limited by time). – end of quote.
In the end, the best is to combine between all the different acts of `Ibaadah, and a person should spend some time in reciting the Qur’aan, then doing Dhikr and making Du`aa.
And Allaah is the One who grants success.
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However, upon reading the rest of his statements in Lum’at al-I’tiqad, as well as his other books in theology, it is clearly noticed that he affirms the dhahir of the texts, and therefore, by the term tafwidh, he means tafwidh of the kayf and not negation the dhahir.
The following examples will prove beyond doubt that Ibn Qudama affirmed the dhahir, and he was not a mufawwidh.
Ibn Qudama says in Lum’at al-I’tiqad: ‘From the verses that have come in relation to Allah’s attributes is the saying of Allah, ‘the Face of your Lord…’, and His saying, ‘Rather His two Hands are outstretched’. He then mentions a number of verses affirming a self for Allah, His Coming, His Pleasure, His Love, His Anger and Dislike. He then mentions the Hadeeth about Allah’s descent every night, His Amazement, and His Laugh, and considering it all from His Attributes. He then says:
‘These texts and the like, the chain of which has been authenticated, and the narrators of which are upright, we believe in them, and do not reject them nor deny them, nor do we give them a ta’wil which opposes their dhahir.’
From this we deduce, a) If he had negated the dhahir of the texts, he would not have affirmed the Face and Hands of Allah as His Attributes, and b) his objection to any ta’wil which opposes the dhahir of the texts clearly shows that he does not negate the dhahir, rather he affirms it, and therefore, he is not a mufawwidh.
2) He then quotes various textual proofs from the Quran and the Sunnah about Allah being above the heavens and clearly makes ithbat of the dhahir implications of such texts and believes that Allah is literally above the heavens. If he was a mufawwidh, he would have sufficed at simply narrating the texts as they are, without affirming the dhahir, which he did. In fact, he wrote a whole book called al-‘Uluw, dedicated to affirming the dhahir of the texts pertaining to Allah’s literal highness over the creation, and thus he says in its introduction:
اما بعد فإن الله تعالى وصف نفسه بالعلو في السماء ووصفه بذلك رسوله محمد خاتم الانبياء واجمع على ذلك جميع العلماء من الصحابه الاتقياء والأئمة من الفقهاء وتواترت الأخبار بذلك على وجه حصل به اليقين وجمع الله تعالى عليه قلوب المسلمين وجعله مغروزا في طباع الخلق اجمعين فتراهم عند نزول الكرب بهم يلحظون السماء باعينهم ويرفعون نحوها للدعاء ايديهم وينتظرون مجئ الفرج من ربهم وينطقون بذلك بألسنتهم لا ينكر ذلك الا مبتدع غال في بدعته
‘As for what follows, then surely Allah Ta’ala has described Himself with being Elevated in the Heavens, and similarly He has be described by His Messenger Muhammad, the last of the prophets; something upon which all of the scholars from the pious companions held a consensus, as did the Imams from the jurists. The reports concerning that became so numerous, that a level of certainty was achieved. Allah Ta’ala united the hearts of the Muslims on this issue, and made it a part of the natural instincts of Allah the creation, and therefore, you notice them when some calamity befalls them that they look with their eyes to the sky, and raise their hands towards it, waiting for alleviation of calamity from their Lord, while their utter [this belief] with their tongue. No one denies this except a heretic, fanatic in his heresy…’
This clearly shows that Ibn Qudama certainly affirmed the dhahir of the texts pertaining to Allah’s elevation over His creation, and therefore, he was not a mufawwidh.
3) He says about Allah’s speech and affirms that Allah speaks with a sound, a further proof that he affirmed the dhahir of the texts, which confirm that Allah Speaks with a sound. In fact, in his violent rebuttal of Ash’aris in his time, he calls them heretics for saying Allah speaks without sound and letters.
4) He then has a whole section about the Quran being the Speech of Allah, consisting of letters, words, ayat, surahs, in the Arabic language, a belief that a mufawwidh would never hold.
5) In his work Dham al-Ta’wil (Censure of Ta’wil), Ibn Qudama states:
ومذهب السلف رحمة الله عليهم الإيمان بصفات الله تعالى وأسمائه التي وصف بها نفسه في آياته وتنزيله أو على لسان رسوله من غير زيادة عليها ولا نقص منها ولا تجاوز لها ولا تفسير ولا تأويل لها بما يخالف ظاهرها
‘The Madhab of the Salaf is to have Iman in the Attributes of Allah Ta’ala and His Names, with which He described Himself… without giving explanation, or a ta’wil that opposes its dhahir.’
It clearly implies that Ibn Qudama affirms the dhahir, due to which he opposes any ta’wil that contradicts the dhahir. For if he was a mufawwidh, he would have negated any type of ta’wil, irrespective of whether or not it opposes the dhahir.
6) Ibn Qudama then explains exactly what the Salaf meant when they negated the ‘meaning’:
وعلموا أن المتكلم بها صادق لا شك في صدقه فصدقوه ولم يعلموا حقيقة معناها فسكتوا عما لم يعلموه
‘[The Salaf] knew that the one who conveyed to us [the information about Allah’s Attributes] is truthful, with no doubt in his truthfulness. Hence, they believed him, without knowing the reality of the meaning, and remained silent over that which they did not know.’
Hence, Ibn Qudama declares that the Salaf made tafwidh of the reality of the meaning, and not the dhahir itself, and therefore, he was not a mufawwidh.
7) In the same book he quotes the statement al-Hafidh Abu Bakr al-Tayyib in his support, without showing any discontent or disagreement:
أما الكلام في الصفات فإن ما روي منها في السنن الصحاح مذهب السلف رضي الله عنهم إثباتها وإجراؤها على ظاهرها
‘As for the subject of Allah’s Attributes, then whatever has been narrated in the authentic collections of Sunan, the Madhab of the Salaf is to affirm them and accept the dhahir of it.’
This further proves that Ibn Qudama affirmed the dhahir, and therefore, was not a mufawwidh.
8) He also comments on Imam Malik’s statement on Istiwa, that ‘Istiwa is not unknown’, saying:
وقولهم الاستواء غير مجهول أي غير مجهول الوجود لأن الله تعالى أخبر به وخبره صدق يقينا لا يجوز الشك فيه ولا الإرتياب فيه فكان غير مجهول لحصول العلم به وقد روي في بعض الألفاظ الاستواء معلوم
Their statement: ‘al-Istiwa is not unknown’, meaning, its existence is not unknown, because Allah Ta’ala informed about it, and His information is certainly the truth, and it is not permissible to doubt it, nor to waver therein, and hence, it [the rising] was not unknown, for the knowledge thereof has been achieved. It has also been narrated in some of the wordings: ‘The Rising is known’.
The mufawwidha explain this statement of Malik saying: the fact that al-Istiwa is mentioned in the verse is known, but what it actually means is not. While Ibn Qudama affirms more than the wording, for he affirms that The Rising actually took place, and therefore he was not a mufawwidh.
9) Ibn Qudama says in Dham al-Ta’wil:
فإن قيل فقد تأولتم آيات وأخبارا فقلتم في قوله تعالى ( وهو معكم أين ما كنتم ) أي بالعلم ونحو هذا من الآيات والأخبار فيلزمكم ما لزمنا
قلنا نحن لم نتأول شيئا وحمل هذه اللفظات على هذه المعاني ليس بتأويل لأن التأويل صرف اللفظ عن ظاهره وهذه المعاني هي الظاهر من هذه الألفاظ بدليل أنه المتبادر إلى الأفهام منها وظاهر اللفظ هو ما يسبق إلى الفهم منه حقيقة كان أو مجازا
‘If it is said: ‘You made ta’wil of verses and reports, for instance, you said with respect to Allah’s statement: ‘He is with you wherever you are’, meaning: with His knowledge, and the like of these verses and reports, and therefore, your arguments are as much applicable to you as us.
We say: We did not make ta’wil of anything, for to hold such texts in these meanings is not at all ta’wil, because ta’wil is to change the meaning of a word from its dhahir, and what we say here is the dhahir of the wording, that is, what comes first to the mind from that text, irrespective of whether it is haqiqa or majaz.’
Hence, Ibn Qudama explicitly states that he believes in the dhahir of these texts, and therefore he is not a mufawwidh.
10) He says in his rebuttal of Ibn ‘Aqil al-Hanbali, Tahrim al-Nadhar fi Kutub al-Kalam:
‘There is no need for us to have knowledge of what Allah meant with His Attributes. For no action is required of us based on that [the meaning of His Attributes], nor is there any legal responsibility (taklif) attached to it, except to have Iman therein. It is possible to have Iman therein, without knowing the meaning, for Iman in that which is unknown is correct. For Allah Ta’ala ordered us to believe in His angels, His books, His messengers, and what He revealed to them, even if we do not know of the aforementioned except names.’
Therefore, Ibn Qudama likens our belief in the verses about Attributes of Allah, like our belief in Angels, Books etc. Hence, just as we affirm the existence of Angels, literally, by accepting the dhahir of the texts, we also accept the verses and narrations about Allah’s Attributes, literally, acknowledging the dhahir of the text. This also proves beyond doubt that Ibn Qudama was not a mufawwidh.
11) In the same book, Ibn Qudama presents his argument against Ta’wil saying:
‘The muta’awwil combines between (two errors, a) describing Allah with an Attribute, Allah did not describe Himself with, nor attributed to Himself, (and b) denying the Attribute He attributed to Himself. So if one says: The meaning of Istawa (rose over) is Istawla (took control), then he has described Allah Ta’ala with istila (taking control), while Allah has not described Himself with that; as He has also negated the Attribute of Istiwa (rising over), even though Allah Tabarak wa Ta’ala mentioned it in the Quran in seven different instances.’
If Ibn Qudama negated the dhahir meaning of the text, he would not have condemned the muta’awwila for negating the Attribute Allah which He attributed to Himself, which is the dhahir of the text. For the mufawwidha negate the dhahir, and therefore, do not affirm any Attribute for Allah, whereas Ibn Qudama believes in the dhahir, and therefore, affirms the attribute.
12) In the same book Ibn Qudama says:
I heard some of our (Hanbali) colleagues say: A people said to us: ‘The Hanbalis say, ‘The Most Merciful Rose over the Throne!’ So I said to them: Dear people! For Allah’s sake! You are attributing to the Hanbalis something they are not worthy of! This is the statement of Allah, and you attributed it to the Hanbalis and elevated their status!’
If Ibn Qudama didn’t believe in the dhahir of these texts, he would have said in reply: In fact, we do not believe that Allah Rose over the Throne, we simply affirm the wording. But Ibn Qudama showed no qualms about affirming the dhahir, and that is: Allah literally Rose over the Throne.
13) In the same book Ibn Qudama says about Ibn ‘Aqil:
‘He clarified that if one asks us about the meaning of these words (with respect to sifat), We would say: We do not add more to the wording anything that will give a meaning. Rather, its recitation is in fact its meaning (tafsir), without any particular meaning or tafsir.’
Therefore, Ibn Qudama clearly believes that the texts about sifat have a tafsir, and that is the dhahir of the wording.
14) Ibn Qudama then says: ‘But we do know that these texts generally do have a meaning, known by the one who spoke these texts, and we believe in those meanings. Hence, if one took such stance, how can he be asked about the meaning, when he says: I do not know? How can he be asked of the kayfiyya, when he regards the question to be an innovation’. He then makes a reference to Malik’s statement about Istiwa.
This clearly shows that by the terms, ‘meaning’ and ‘tafsir’, he is referring to the ‘kayfiyya’, and not the tafsir/ma’na which is the recitation itself, i.e. the dhahir.
15) He then speaks about the Speech of Allah, and that He Speaks with a sound; then mentions the Quranic verse about Musa: ‘He was called out (nudiya): Indeed, I am your Lord’, to prove that Allah speaks with a Sound, and further says: ‘The Sound has been explicitly mentioned in the narrations’.
If he was a mufawwidh, he would have affirmed the wording ‘nudiya’ (he was called), without using that to affirm a sound for Allah. However, because he affirms the wording and the dhahir, he deduces from the word nida’, that Allah Speaks with a sound.
If he was a mufawwidh, he would have said that only the wording of ‘sound’ has been mentioned, although we negate the dhahir thereof, and simply do not know what it means. Nor would he have made a big deal out of Ibn ‘Aqil denying that Allah speaks with a Sound. However, Ibn Qudama is a muthbit, and not a mufawwidh, and hence, his fierce attack on Ibn ‘Aqil.
16) As for his book: Hikayat al-Munadhara fil-Qur’an Ma’a Ba’dh Ahl al-Bid’a, his rebuttal of the Ash’aris in the issue of Sound and Letters, then the book in its entirety proves that he is a muthbit and not a mufawwidh.
In light of the above quotes and references, it becomes more than clear that when Ibn Qudama affirms the wording, he affirms the dhahir of it as well, because ‘its recitation is in fact its tafsir’.
An important point to note is that one would only perform tafwidh, in the Ash’ari sense of the word, if he finds the dhahir problematic and contradictory to his kalami principles. For example, the Ash’aris negate any movement from Allah, because movement is an accident that comes into being from nothingness, and any object that allows movement to subsist in itself, then that object must also have a beginning.
If Ibn Qudama subscribed to this view, then it would make sense for him to negate the dhahir. But if he doesn’t subscribe to this view, which clearly is the case because he is not a mutakallim, why then would he find problematic affirming the dhahir of the texts that Allah Rose over the Throne, or that He descends to the lowest heaven, or that He will come on the Day of Judgement?
Another equally important point to note is that when the Salaf said: ‘transmit these narrations as they have been narrated’, they did not at all mean negating the dhahir of those traditions. Rather, ‘transmitting them as they have come’, while negating the dhahir, was a relatively new phenomenon, at least according to al-Dhahabi who says in his book al-‘Uluw: ‘The latter ones from Ahl al-Nadhar (people of Kalam), came up with a newly invented belief. I do not know of anyone who preceded them in that. They said: These Attributes are to be accepted as they are, and not made ta’wil of, while believing that dhahir is not the intent.’
This shows that the Salaf never negated the dhahir of these texts, and that to negate that was something newly introduced. Ibn Qudama, as shown above, was no different to the Salaf in his approach, and to him, the recitation was itself the tafsir, meaning the dhahir.
Source: https://aqeedah.wordpress.com/2006/09/0 ... on-tafwid/
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