Saturday, May 18, 2013

Allāh Opens the Hearts of Whom He Wills


Allāh Opens the Hearts of Whom He Wills


In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘alameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

Allāh guides whom He wills and all of us would be astray except for those Allah have guided. It means Allāh opens the hearts, the ‘hidayah’ of whom He Wills and likewise Seals the hearts of others.  

The Arabic term ‘hidāyah’ means ‘guidance’. The verb ‘yahdi’ means 'to grant guidance'. Indeed it is Almighty Allāh who grants guidance to mankind. Thus hidāyah is a God-given gift, which Almighty Allāh alone who places in the heart of whomever He wants to provide guidance. And, Allāh Almighty does what He Wills.

Allāh Subhānahu wa ta’ala, opens the hearts of which He Wills and similarly Seals the hearts of others as He Wills.

The Qur’an mentions twice that Allāh seals the hearts of those who do not believe:

Allāh Subhānahu wa ta’ala Says:

 “As to those who reject faith, it is the same to them whether you warn them or not; they will not believe. Allah has set a seal on their hearts and on their ears, and on their eyes is a veil; great is the penalty they [incur]” [Surah Al-Baqarah, 2: 6 – 7]

“Then see the one who took as his god his own vain desire? Allah has, [knowing him as such], left him astray as he did not follow the guidance of his own knowledge, and Allah sealed his ears and his heart [and understanding], and put a cover on his sight. Who, then, will guide him after Allah [has withdrawn guidance]? Will you not then receive admonition?” [Surah Al-Jathiyah, 45: 23]

Or perhaps you are asking about a verse which means:

“The foolish among the people will say: “What has turned them from the direction to which they were praying [From Jerusalem to Makkah]?” Say: “To Allah belong both East and West: He guides whom He will to a straight path.”

[Surah Al-Baqarah, 2:142]

This phrase, here translated to mean that “Allāh guides whom He wills”, is repeated many times in the Qur’an. Some scholars who interpret the Qur’an grasp the meaning of this phrase as: “Allah guides ‘he’ who wants to be guided.” This then directly relates to the many verses that describe who will not be guided as the unjust, rebellious, agnostic, etc.

However, if the Arabic is understood with the meaning that Allāh Almighty Guides whom He wills, we may well ask whether Allah has created believers and non-believers? This raises the question: is everything predestined or ordained in advance, or do we have a free will? The answer does not conflict with the first interpretation.

If Allāh Almighty did create or ordain our actions, then we would not have free will, and it would not be just to hold us accountable on the Day of Judgment. Likewise, it would not be just if it were ordained at our creation that we would end up in Paradise or Hell, no matter what our choices turned to be.

But one of the names or attributes of Allāh is Al-‘Adl, the Just. Allāh cannot and does not do anything unjust. Therefore we must reject the Doctrine of Pre-Destination other than stipulated in the Quran and Sunnah.

The Question of Free Will

So do we have a total free will? If we give this question careful thought and investigation, we might reach the conclusion that there are a few aspects of our life about which we have no say. We cannot choose when we are born, to which parents, nor when we are going to die, whether we are born into a rich or poor family, or what sex we are born into. But after that we can choose how to act, what moral code we abide by, what social and political responsibilities we fulfill or ignore.

There is a Hadith (tradition of Prophet Muhammad, Sallallāhu 'alayhi wa sallam) on this subject that describes this. It was narrated by his companion ‘Abdullah (radiyallāhu‘anhu) as follows:

Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) said:

“Each one of you was collected within the womb of his mother for forty days, and then turns into a clot [or something that clings] for an equal period [of forty days] and turns into a piece of flesh for a similar period [of forty days] and then Allāh sends an angel and orders him to write four things, i.e., his provision, his age [at death], and whether he will be of the wretched or the blessed [in the Hereafter].

Then the soul is breathed into him. And by Allāh, a person among you [or a man] may do deeds of the people of the Hellfire till there is only a cubit or an arm-breadth distance between him and the Hellfire, but then that writing [which Allāh has ordered the angel to write] precedes, and then he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, and then that writing precedes and he does the deeds of the people of the Fire and enters it.”

[Bukhari Vol 8, Book 77, Number 593]

Most people, when they read this, think that it means that when the angel writes these four things, Allāh Subhanahu Wa Ta‘ala is commanding these things to happen. However, scholars explain that while this is true for one’s age and provision - at least at birth - the angel is recording something that will happen, but that record does not ‘make’ it happen.

It simply reflects a conception of time and knowledge of Allāh beyond time and space. We have to always remember that Allāh Subhanahu Wa Ta’ala Says is never limited by the boundaries of time and space. He gives us free will, but He knows beforehand — even before we were created — what our choices and their consequences will be.

The Question of Guidance

The Qur’an related to the question of guidance:

 “Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject faith say: ‘What means Allah by this similitude?’ By it He causes many to stray, and many He leads into the right path; But He causes not to stray, except those who forsake [the path]”

[Surah Al-Baqarah, 2: 26]

Then in following verses Allāh Subhanahu Wa Ta’ala Says:

“If We had ordered them [the hypocrites] to sacrifice their lives or to leave their homes, very few of them would have done it; but if they had done what they were [actually] told, it would have been best for them, and would have gone farthest to strengthen their [faith]; and We should then have given them from Our Presence a great reward; and We should have shown them the Straight Way.” [Surah An-Nisā’, 4: 66 – 68]

Allāh Subhanahu Wa Ta’ala also Says:

“Some He has guided; others have [by their choice] deserved the loss of their way, in that they took the evil ones, in preference to God, for their friends and protectors, and think that they receive guidance.” [Surah Al-‘Araf, 7: 30]

“Verily God will not deal unjustly with man in aught; it is man that wrongs his own soul. One day He will gather them together; [it will be] as if they had tarried but an hour of a day; they will recognize each other; assuredly those will be lost who denied the meeting with God and refused to receive true guidance.”  [Surah Yunus, 10: 44 – 45]

Allāh Almighty Guides whom He wills

Allāh Subhanahu Wa Ta’ala Says:

“… Say: “Truly Allah leaves to stray whom He will; but He guides to Himself those who turn to Him in penitence.”

 [Surah Ar-Raad, 13: 27]

Allāh said to His Messenger (sallallāhu ‘alayhi wasallam):

“And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! The guidance of Allāh (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.” [Surah Al-Baqarah, 2:120]

 “Verily, you (O Muhammad) guide not whom you like, but Allāh guides whom He wills. And He knows best those who are the guided” [Al-Qasas, 28:56]

These are but a few of the many verses in the Qur’an that speak of guidance.

In addition, in many verses the Qur’an says:  “Allāh guides not the people who are unjust…” [Surah Al-Mā'idah, 5:51]; “Allāh guides not those who reject faith…” [Surah 'Āli `Imrān, 3:86];

In a nutshell Allāh Almighty does not guide the unjust and those who reject the faith.

Finally, a Hadith Qudsi, which means the Prophet (Sallallāhu 'alayhi wa sallam) reported in his own words what Allāh Subhanahu Wa Ta’ala had revealed to him:

Abu Hurairah, (radiyallāhu‘anhu), narrated, Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) said:

“Allāh, the Exalted and Glorious, stated: ‘I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his [remembrance], and if he draws near Me by the span of a palm, I draw near him by a cubit, and if he draws near Me by a cubit I draw near him by the space [covered by] two arms. And if he walks towards Me, I rush towards him.’”

[Reported by Muslim]

In one of the most comprehensive Hadith Qudsi Prophet Muhammad (Sallallāhu 'alayhi wasallam) narrated that Allah Almighty Says::

'O My slaves, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.

O My slaves, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you.

O My slaves, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you.

O My slaves, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.

O My slaves, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.

O My slaves, you will not harm Me so nor will you benefit Me.

O My slaves, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything.

O My slaves, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.

O My slaves, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.

O My slaves, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allāh and let him who finds other than that blame no one but himself.” 

[Recorded by Muslim]
Seek Guidance from Allāh Almighty

The Qur'an makes it clear that there are certain conditions and qualifications to gain hidāyah. In the very beginning of Surat Al-Fātihah, believers are instructed to seek guidance from Allāh: “Show us the straight path. The path of those whom Thou hast favored; not [the path] of those who earn Thine anger nor of those who astray.” [Surah Al-Fatihah, 1:6-7]

Every day in our prayers we ask Allāh to guide us to the straight path, the path that leads directly to His mercy and forgiveness. At least seventeen times a day Muslims repeat the words of the opening chapter of the Quran. We ask for Allāh’s guidance, acknowledge that we worship Him alone and seek help from Him alone.

“In the Name of Allāh, the Most Gracious, the Most Merciful. All the praises and thanks be to Allāh, the Lord of mankind, jinn and all that exists.  The Most Gracious, the Most Merciful.  The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection).  You (Alone) we worship, and You (Alone) we ask for help.  Guide us to the Straight Path. The Way of those on whom You have bestowed Your Grace, not (the way) of those who incur Your wrath (i.e. those who knew the Truth, but did not follow it) nor of those who went astray (i.e. those who did not follow the Truth out of ignorance and error).”  (Al-Fātihah, 1: 1-7)

And Allāh also says: “The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.”  [Surah Al-Baqarah, 2:142]

The Qur'an also clarifies that those who gain guidance and feel its sweetness are not the sleepy, the lazy or the advocates of the evil, but it is the pious and the devout who spend their all for the sake of Allāh. Almighty Allāh speaks of the Qur'an as being ‘hudan li-l-muttaqeen’ guidance unto those who ward off - evil.) Simply, because Allāh helps only those who want to help themselves.

Again the Qur'an states that those who seek guidance will be elevated in guidance and given more of it. Thus, two facts are to be considered; hidāyah is the divine gift which Almighty Allāh gives to whomever He loves and people should be qualified with piety and Allāh fearing in order to gain it.

Of course people differ in regards to their reception of guidance; some people are ready and fast in achieving guidance while others are too slow. In the hadith, The Prophet (Sallallāhu 'alayhi wa sallam) categorizes people, in respect of receiving and accepting the guidance he brings, into three categories: those who benefit the guidance themselves and help others get it, those who just help others but are not able to practice it themselves, and those who are like barren land, they do not accept guidance nor do they help people find it.

Abu-Musa `Abdullah ibn Qays al-Ash`ari, better known as Abu Musa al-Ash`ari (radiyallāhu`anhu), reported that the Prophet (Sallallāhu 'alayhi wa sallam) said:

"The similitude of that guidance and knowledge with which Allāh Almighty has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall readily and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren that retains water and the people derive benefit from it and they drink and make the animals drink.

Then there is another land which is barren, no water is retained, nor is the grass grown. And that is the similitude of the first one who develops the understanding of the religion of Allāh and benefits from the knowledge with which Allāh sent me. He acquires the knowledge of religion and imparts it to others. [Then the other type is] one who does not pay attention to [the revealed knowledge] and thus does not accept guidance of Allāh with which I have been sent."

[Reported in Sahih Muslim]

Conclusion

The Guidance enables a person to be on the Right Path, accept and be grateful for the blessings that Allāh bestows every second of every day. Humankind has the great need for Allāh, while, acknowledging that Allāh has no need for us.  He is All Powerful, All Mighty.

So, search for Allāh Subhanahu Wa Ta’ala and you will find Him. May Allāh Subhanahu Wa Ta’ala Guide us all to the Right Path. The pious and righteous will be rewarded with Jannah whilst the wicked, disbelievers, sinners and evildoers would be in the blazing Hell Fire.

Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Thus the believers must constantly supplicate to Allah Almighty for his guidance to the straight path, righteous in our deeds and steadfast in Ad-Deen.

The Prophet, (Sallallāhu`alayhi wasallam) taught the ummmah to seek Allah’s forgiveness, guidance, steadfast and hasanah. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb `alayya innaka antat-tawwābul ghafūrur -rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].

It was narrated that the Prophet (Sallallāhu`alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a`udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu`alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih]

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.


[Excerpted with minor modification from Islam Online (Ask about Islam by Ælfwine Mischler), 24th.May 2003 as obtained via Q&A]

Sunday, May 12, 2013

Hands or Knees First In Going Down into Sujūd?


The Hands or Knees First In Going Down into Sujūd?

Regarding prostration in prayer, I have read two different versions. One says that it is better that your knees touch the floor before your hands. In the Al-Albani’s Sifah Solah-al-Nabee, it says one should place one's hands on the ground before the knees - and quotes hadith supporting these claiming knees before hand is as the camel and not advisable. What is there a correct way?

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

The Sunnah of the Solāh is categorised into two, one is “Sunnah Ab`adh” and “Sunnah Hai`ah”. According to the Shafi`ie School of Jurisprudence Sunnah Ab`adh is an Essential Sunnah, an equivalent to wajib (obligatory) parts of Solāh of The Hanbali School. If one forgets it, one has to perform the Sujūd Al-Sahwi (Prostration of Forgetfulness).  While Sunnah Hai`ah is Mustahabbah (Encouraged) Sunnah.

The placing the hands on the ground before his knees or the knees before hands falls under the “Postures which are Sunnah of the Solāh” It is a “Sunnah Hai`ah” which is Mustahabbah (Encouraged) Sunnah in order to beautify the Solah.

The scholars have differed as to how one should go down into sujūd, whether one should go hands first or knees first.

First: The view of the majority that one should go down into Sujud on his knees first, then on his hands.

 According to the Hanafis, Shāfi’ies and one opinion narrated from Imam Ahmad ibn Hanbal (rahimahullah), the person who is praying should go down on his knees first, then on his hands.

Imam Al-Tirmidzi (rahimahullah) held that this was the opinion of the majority of scholars, and said in his Sunan (2/57): “This is how it is done according to the majority of scholars: they think that a man should go down on his knees before he puts his hands down, and when he gets up he should raise his hands before his knees. Those who express this opinion take as evidence the hadeeth of Wā`il ibn Hujr, who said: “I saw the Messenger of Allāh (Sallallāhu ‘alayhi wasallam), when he did sujūd, putting his knees down before his hands, and when he got up he raised his hands before his knees.” (This hadith was recorded by Abu Dawūd, Al-Tirmidzi, Al-Nasā’ie, Ibn Mājah and Al-Dāraqutni (1/345). Imam Al-Tirmidzi (rahimahullah) classified the Hadith as Hasan Gharib and said: we do not know of anyone who narrated like this except from Sharyk from `Asim ibn Kulaib from Wa`il; Al-Bayhaqi (rahimahumullah) said in his Al-Sunan (2/101): its isnād is da’ief (weak) as Sharyk is not qawiy (strong). Al-Albāni (rahimahullah) classified it as da’ief in Al-Mishkāt (898) and Al-Irwa’ (2/75). Other scholars classified it as sahīh, such as Ibn al-Qayyim (rahimahumullah) in Zaad al-Ma’ād).

Among those who thought that one should go down into sujūd knees first were Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim(rahimahumullah); contemporary scholars who favour this view include Shaykh ‘Abd al-‘Azeez ibn Bāz and Shaykh Muhammad ibn Sālih al-‘Uthaymeen(rahimahumullah).

In fact Sayyid Sabiq (rahimahullah) said in Fiqh-us-Sunnah (vol. 1, pg. 151): "Most scholars prefer that one place his knees on the floor before his hands. Ibn al-Mundhir (rahimahullah) related this from `Umar Ibn Al-Khattab, (radiyallahu’anhu), An-Nakhaie, Muslim Ibn Yasar, Sufyan Al-Thawri, Imam Ahmad Ibn Hanbal, (rahimahumullah) according to one of two views reported from him), Ishaq ibn Rahwaih, and other jurists including Ibn Al-Mundhir (rahimahumullah) himself and Ahmad Ibn Muhammad Al-Tahawi. Abu at-Tayyeb (rahimahullah) said that most jurists agree with this. Ibn Al Qayyim Al-Jawziyyah, the disciple of Ibn Taymiyyah, (rahimahumullah) said: 'When the Prophet, (Sallallāhu ‘alayhi wasallam), prayed, he would place his knees (on the floor) before his hands, then his hands, his forehead and nose. This is what is authentic and has been related by Sharyk from Asim ibn Kulaib on the authority of his father from Wa'il ibn Hujr who said: I saw the Messenger of Allah, (Sallallāhu ‘alayhi wasallam), while prostrating, place his knees (on the floor) before his hands. Upon getting up, he would raise his hands before his knees. I never saw him do otherwise.'" (See Abu Dawūd, 1/837-838, pg. 215).

Sayyid Sabiq (rahimahullah) then gave the opinion of Imam Malik, Al-Awzaie, Ibn Hazm and Imam Ahmad (according to his other opinion) whose opinions coincide with Al-Albani's.

The Hadith from Wa'il ibn Hajr and Abu Hurayrah (radiyallahu’anhum) can also be found in the English translation of Mishkat- ul-Masabih of Waliuddin Abu Abdullah Mahmud Tabrizi (rahimahullah)  (see vol. 2, no's 898-899, pg. 172) where it says:  " Abu Sulayman Al-Khattabi (rahimahullah) in his Sharh on Sunan Abu Dawud, known as Ma`alim al-Sunan (d. 388AH/998; rahimahullah) said that the tradition of Wa'il ibn Hujr (radiyallahu’anhu) is more sound than this (i.e the Hadith of Abu Hurayrah) and it is also said that it is an abrogated one (mansukh) (i.e the Hadith of Abu Hurayrah). Also Imam Sharaf Al-Haqq Al-Azīm Abādi (rahimahullah), the author of “Awn Al-Ma’bood Fe Sharh Sunan Abi Dawud”  (vol 1, 311-312), Shams Al-Haqq Azimabadi said in his commentary to Abu Dawūd; after quoting the opinions held by some scholars that the hands should be placed before the knees: "

Al-Khattabi (rahimahullah) is of the opinion that the tradition of Wa'il ibn Hujr (radiyallahu’anhu) is better established because it is supported by several other sound traditions (which have not been quoted by al-Albani).

Ibn Khuzaimah (a Shafi'ie scholar of Hadith, d. 311/924; rahimahullah) observes that the tradition of Abu Hurayrah (radiyallahu’anhu) has been abrogated (mansukh). Ibn Khuzaimah (rahimahullah) reports a tradition on the authority of Sa'ad ibn Abi Waqqas (radiyallahu’anhu): “We used to place our hands (on the ground) before our knees, but later on we were commanded to place our knees before our hands!" [Sahih Ibn Khuzaymah]

Imam Sharaf Al-Haqq Al-Azīm Abādi (rahimahullah), the author of “Awn Al-Ma’bood Fe Sharh Sunan Abi Dawud” also said: "Imam Abu Hanifah, Imam al-Shafi'ie and Imam Ahmad (according to his second view) maintain that one should place his knees before his hands. And this seems to more convenient (see: Sunan of Abu Dawūd, vol. 2, fn. 383-384, pg. 215 English ed'n)."

Second: should go into sujūd hands first

Imam Mālik, Al-Awzā’ie (rahimahumullah) and the scholars of hadeeth (rahimahumullah) thought that one should go into sujūd hands first, based on the hadeeth of Abu Hurayrah (radiyallahu’anhu), who said: “The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, ‘When any one of you prostrates, let him not go down as the camel does; let him put his hands down before his knees.’” (Reported by Ahmad (2/381), Abu Dawūd, Al-Tirmidzi, And Al-Nisā’ie. Al-Nawawi said in Al-Majmoo’ (3/421): it was reported by Abu Dawūd and Al-Nasā’ie with a jayyid (strong) isnād. It was classed as saheeh by Shaykh al-Albāni in al-Irwa’ (2/78), who said: This is a sahīh isnād, all of whose men are thiqāt (trustworthy), the men of Muslim, apart from Muhammad Ibn ‘Abd-Allāh Ibn Al-Hasan, also known as Al-Nafs Al-Zakiyyah Al-‘Alawi, who is thiqah (trustworthy))

Rasūlullāh (Sallallāhu`alayhi wasallam) used to instruct likewise, saying, When one of you performs sajdah, he should not kneel like a camel, but should place his hands before his knees.” [Abu Dawud, Tammam in al-Fawā`id, and Nasā`ie in Sunan As-Sughrā and Sunan al-Kubrā (47/1) with a sahih isnād. `Abdul Haqq declared it sahih in Al-Ahkam (54/1), and went on to say in Kitab al-Tahajjud (56/1), “it has a sounder isnad than the previous one”, i.e. the hadith of Wa’il Ibn Hujr which is the other way round (the knees before hands). In fact, the latter hadith, as well as being contradictory to this sahih hadith and the preceding one, is neither authentic in isnad nor in meaning, as I have explained in Silsilah Al-Ahadith Ad-Dha’iefah (no. 929) and Al-Irwa' (357). It should be known that the way to differ from the camel is to place the hands before the knees, because the camel places its knees first; a camel's “knees” are in its forelegs, as defined in Lisān Al-‘Arab and other books of the ‘Arabic language, and as mentioned by Tahawi in Mushkil Al-Āthar and Sharh Ma’ani Al-Āthar. Also, Imām Qasim Al-Saraqusti (rahimahullāh) narrated in Gharib Al-Hadith (2/70/1-2), with a sahih isnad, Abu Hurayrah’s statement, No one should kneel the way a runaway camel does”, and then added, “This is in sajdah. He is saying that one should not throw oneself down, as a runaway (or untamed) camel does, hurriedly and without calmness, but he should go down calmly, placing his hands first, followed by his knees, and an explanatory marfu’ hādith has been narrated in this regard.” He then mentioned the hadith above. As for Ibn al-Qayyim's extremely strange statement, “These words are incomprehensible, and not understood by the experts of the language”, it is answered by the sources which we have mentioned, and also many others which can be consulted. I have also expanded on this in the refutation against Shaikh Tuwaijri, which may be published.]

[See: Al-Albani’s Sifah Solah-al-Nabee]

4. Al-Albani has quite categorically claimed that the Ahadith which prove that one should place one's knees down   before one's hands are all 'inauthentic' according to his 'classification' standards. But as usual when there seems to be 'contradictory' Ahadith, Al-Albani fail short to tell his readers that many other scholars of Hadith and even the Mujtahid Imams like Abu Hanifah, Al-Shafi’ie (rahimahumullah) and according one opinion narrated from Ahmad (rahimahumullah) are indifference to his view of placing the hands on the ground before the knees!  They held the view who is praying should go down on his knees first, then on his hands.

Third: to choose one of the ways as both ways are permissible.

Ibnu Hajar Al-`Asqalani (rahimahullah) said: Both Imam Malik and Imam Ahmad (rahimahumullah) held that it is permissible to choose one of the ways as both ways are permissible. [See: Fathul Bāri]

Shaykh al-Islam Ibn Taymiyah (rahimahullah) made a comment on this matter in al-Fatāwa (22/449): “Praying in both ways is permissible, according to the consensus of the scholars. If a person wants to go down knees first or hands first, his prayer is valid in either case, according to the consensus of the scholars, but they disputed as to which is preferable.”

This is one of the issues of the differences of opinion, and the correct approach is one should act upon whichever opinion he believes is more likely to be correct, and the ordinary Muslim should follow the opinion of his school of Jurisprudence.

And Allāh Almighty Knows best.

[Excerpted with modification from “Islam Q&A (Fatwa No: 2108 By Sheikh Muhammed Salih Al-Munajjid)” and “Al-Albani Unveiled: 3. Important Issues of Fiqh (Jurisprudence) in Solah 3.1 - Going into Sajud: Hands or Knees First? A compilation by Shafuddin Ahmed Ibn Muhammad”]

Friday, May 10, 2013

Nawafil Solah between Every Adzan and Iqamah


Nawafil Solah between Every Adzan and Iqamah

In the Name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of Al-'Ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.


The Prophet (Sallallāhu `alayhi wasallam) also encouraged the ummah to perform the nawafil between every Adzan and Iqamah. It is categorised as Ghair Ratiba or Ghair Mu`akkadah Nawafil. Thus One should not avoid the two light rak`at as it is rewarding in the sight of Allah.

‘Abdullah bin Mughaffal (radiyallāhu`anhu) reported: The Messenger of Allah (Sallallāhu`alayhi wasallam) said:  “There is a Solāh between every Adzan and Iqamah; there is a Solāh between every Adzan and Iqamah.” (After saying the same for the) third time, Rasulullah (Sallallāhu `alayhi wasallam) added, “It is for him who desires (to perform it)." [This is related by Al-Bukhari, Muslim and the group].

Ibn Az-Zubair (radiyallāhu`anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said: “There exists no obligatory solah without there being immediately preceding it two rak`at nawafil.” [Ibn Hibban]

Imam An-Nawawi (rahimahullāh) elucidated it by saying: The offering of a two raka’at between the Adzan and Iqamah is considered as Mustahabb (Encouraged, desirable). It comes in the category of Ghair Ratiba or Ghair Mu`akkadah Nawafil. It can be performed after the Adzan of every Solat and before the [Iqamah, preceding] the congregation stands for the obligatory Solat. Thus, this includes Solah al-Juma’ah as well.

Commentary:

The terms Sunnah, Mustahabb (Encouraged, Desirable), Nawafil (Optional), Tatawwu’ (Voluntary), and Mandūb (Recommended) are legal rulings that refer to acts that are enjoined upon us by Islamic Law without being obligatory.  They are interchangeably. They all refer to the same legal ruling. This is the approach of Fakhr al-Dîn al-Razî. Al-Subkî declares: “This is the approach of most Shâfî‘îe scholars and the vast majority of the scholars of Islamic jurisprudence.” [Al-Ibhâj (1/257)] The particularly encouraged Nawafil is termed as being Sunnah Mu‘akkadah (The Emphasized Sunnah) performed before or after the obligatory prayer.

Abu Hurayrah (radiyallahu’anhu) narrated that the Prophet (Sallallahu `alayhi wasallam) said:  “The first thing a person will be held accountable for on the Day of Judgment is his Solat. If they are complete, it will be written for him that they are complete, but if there is a deficiency in them, Allah would say: "See if My Slave has any supererogatory prayers." Allah would also say: "Make up the deficiency in My Slave's obligatory prayers from the supererogatory prayers;" and then other actions will be accounted for accordingly."  [Recorded by An-Nasa’ie and others]

The supererogatory prayers will be an endorsement for any deficiency in the obligatory prayers.

There are two kinds of Nawafil performed before or after the obligatory prayer which were observed regularly by the Prophet (Sallallāhu `alayhi wa sallam). They are known as Sunnah Mu'akkadah or As-Sunnan Ar-Rawatib, which is, the rak'at which is proved from the saying and practice of the Prophet (Sallallāhu `alayhi wa sallam) and which were performed by him usually; these are said to be the Emphasized Sunnah Prayers.  Secondly, the Nawafil that were not performed regularly by the Prophet (Sallallāhu `alayhi wa sallam). These are called Sunnah Ghair Mu`akkadah and are also known as Optional Sunnah Prayers. 

‘Aishah (radiyallāhu‘anha) narrated that The Prophet (Sallallāhu ‘alayhi wa sallam) has said:  "Whoever is regular with twelve rak‘at of sunnah (solāt) Allāh will build a house in Paradise: Four rak'āt before Dzuhur (Midday Prayer), two after it, two after the Maghrib (Sunset Prayer), two after  ‘Ishā’ (Evening Prayer) and two before the Solāt al-Fajar (Dawn Prayer)."  [This is related by At-Tirmidzi: Hādīth Hasan Gharib].

In another narration , Umm Habibah (radiyallāhu`anha) reported:  I heard the Messenger of Allah (Sallallāhu `alayhi wa sallam) saying, "A house will be built in Jannah for every Muslim who offers twelve Rak'at of Nawafil Solat other than the obligatory Solat in a day and a night (to seek the Pleasure of Allah)." [Imam Muslim]

Prophet (Sallallāhu `alayhi wa sallam) used to perform the Sunnan Ar-Rawatib or Mu'akkadah at his home rather at the mosque.

Nawafil Prayers have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari'ah is that performing Nawafil is rewarding and omission of it is not sinful.

There are number of other hadiths emphasised on the virtue of Sunnah prayers. Abu Hurayrah (radiyallāhu‘anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said:  “[Voluntary] Solāh is the best thing that one can do, so perform as many as you possibly can” [This is recorded by At-Tabarāni].

The Prophet (Sallallāhu `alayhi wasallam) also said:  “Prostrate as much as you can, because whenever you prostrate, Allāh elevates your rank by a degree and wipes out a sin from your record”. [Recorded by Muslim]

Rasūllullāh (Sallallāhu`alayhi wasallam) also said: “Two light rak`at which you may think as insignificant to add to you deeds, it is better for you than possessing the whole world” [This is related by Ibn Al-Mubarak].

And Allāh Almighty Knows best.


Thursday, May 2, 2013

The Concept of Taqwa


The Concept of Taqwa

By Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

Abu Dharr Al-Ghifari (Jundub bin Junadah) and Abu Abdul Rahman (Mu`adz bin Jabal), (radiyallahu anhum), reported that the Messenger of Allah, (Sallallahu`alayhi wasallam), said: “Fear Allah wherever you may be; follows up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”[Recorded by At-Tirmidzi: good (hasan)]

Background

Taqwa is one of the most important and comprehensive Islamic concepts. The term is derived from its root "waqayya" which means “to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.

Some translate Taqwa as “To fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali Ibn Abi Talib, (radiyallahu anhu), defines it as: “Fearing Allah, is the adhering to His commandments, being content with what He grants one with, and getting ready for the Day of Judgement.”

Mohammad Asad (rahimahullāh) translates it as “To be Conscious of Allah.” It might be better according to some Muslim linguist to use the transliteration of this Qur’anic term and keep it as it is.

The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says: "O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" [Surah Al-Imran, 3: 102]

By realization of Taqwa a Muslim is granted many bounties and blessings which he or she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him or her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

Lessons

According to the view of Ibn Rajab (rahimahullāh) as well as other scholars that Taqwa means to fulfill obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets, (alayhimus-salam), to their people. Prophet Mohammad, (Sallallahu`alayhi wasallam), used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions.

Those who define Taqwa as “Fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfill obligations and keeps him/her away from prohibitions.

Taqwa does not imply perfection.

Taqwa does not imply perfection as those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa.

Good deeds remove evil deeds

Allah the Almighty and all Merciful have left the door of forgiveness opened to many means by which the punishment for a sin might be removed. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, 11: 114: "Verily, the good deeds remove the evil deeds."

There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:
  • Istighfar (seeking forgiveness by supplication)
  • Tawbah (repentance)
  • Du`a’ of Muslims for one another
  • The intercession by the Prophet, (Sallallahu 'alayhi wasallam)
  •  The intercession of pious Muslims
  • Performing the daily five prayers regularly and on time
  • Afflictions
  • The torment in the grave
  •  The horrible scenes and events of the Last Day
  • The mere Mercy and Forgiveness from Allah Almighty
If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner.

As the Prophet, (Sallallahu 'alayhi wasallam), says in the following hadiths: “Piety and Righteousness is being of good character.”[Recorded by Imam Muslim]; “The believer with the most complete Iman (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]; “There is nothing heavier in the scales than good character.” [Recorded by Imam Ahmad and Abu Dawud]

The Prophet, (sallallahu 'alayhi wasallam) also made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Ibn Rajab (rahimahullāh) says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet, (Sallallahu`alayhi wasallam), explicitly stated that he or she must deal with people in a kind manner.”


Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The Excellence of Taqwa

There are several benefits derived from being Taqwa such as:
  • The Qur’an is in itself guidance for those who are God-conscious: “This is the Scripture whereof there is no doubt, guidance unto those who ward off (evil)” [Al-Baqarah, 2:2]. This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.
  •  Taqwa helps people to have proper vision, knowledge, and wisdom:  “O ye who believe! If ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded”[Al-Anfal, 8:29]. Another verse that relates taqwa to knowledge and vision says: “Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things” [Al-Baqarah, 2:282].
  • Taqwa is also a cause for receiving the blessings of Allah and finding a way out of problems and tribulations occurred: “And whoever is careful of (his duty to) Allah, He will make easy for him his affair” [At-Talaq, 65:4].
  • Taqwa as a perquisite for the forgiveness of sins:  “And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him” [At-Talaq, 65:5].
  • Taqwa is also a precondition for receiving Allah’s mercy: “That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs’ [Al-A`raf 7:156].
  • Ultimate victory is Taqwa:  “Lo! The sequel is for those who ward off (evil)” [Hud 11:49].
  • Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter: “Behold! Verily on the friends of Allah there is no fear, nor shall they grieve” [Yunus, 10:62].
  • Qur’an mentions taqwa as an essential quality; one should submit to Allah’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter: “For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding” [Al-Baqarah, 2:197]. Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.
  • The pious and righteous will be in Jannah: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar,82:13,14]
Conclusion

The concept of Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The core of faith in Islam is Tawhid and Taqwa, the submission to Allah Almighty. Without a proper Tawhid there would be no fear of Allah. If we fear Allah Almighty, and love Allah the most, this should lead us to be closer to Allah. Otherwise, the claim is not valid or incomplete. The level of our taqwa and fear of Allah should be increased as we progress in our life. And Tawhid is the essence of the message of Allah. Allah sent the Prophet, (Sallallāhu`alayhi wasallam), with this message and made him an example for us to emulate and follow. Consequently, it is a Tawhid by following the Prophet, (Sallallāhu `alayhi wasallam), and it is part of submission to Allah Almighty.

Allah Almighty, says: “O you who believe! Fear Allah as He should be feared”. [Al-’Imran, 3:102]; and Allah also says: “So, keep your duty to Allah and fear Him as much as you can...” [Al-Taghabun, 64:16] The second Verse explains the meaning of the first one.

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

 [Excerpted from Hadith No: 18 - The Concept of Taqwa, 40 Hadiths of Imam An-Nawawi, a commentary by Sheikh Jamaluddin Zarabozo ” Via I C Truth]