Beliefs & Methodology

The 99 Names of Allah

So Ahlus-Sunnah wa'l-Jama'ah affirm for Allah - the Most Perfect - what He has affirmed for Himself in His Noble Book, or what has been affirmed for Him by His Messenger Muhammad sallallahu 'alayhi wa sallam in the authentic Sunnah. Affirming without tamthil (resemblance) and freeing Allah - the Most Perfect - from any resemblance to His creation, whilst also rejecting and being free from ta'til. So whosoever holds fast to the truth which Allah sent, humbling and accepting it, whilst being sincere to Allah in the quest for it, then it is the way of Allah - the Most Perfect - that He will grant such a person harmony with the truth and show them His clear evidences ...

All praise is due to Allah, Lord of the Worlds, and surely the victory (at the end) is for those who are pious and there is no enmity except to those who oppress. I bear witness that there is no deity worthy of worship except for Allah alone having no partners and I bear witness that Muhammad is His slave and His Messenger.

To proceed:

1. Indeed it is from the boastings of Islam and from the proofs of its greatness that it had a people that were cultivated at the hands of the noble Prophet, peace be upon him. These people were known as the Companions (sahabah) of the Prophet and from the Companions of the Prophet were the "Rightly Guided Successors" as well as leaders of conquests, scholars of jurisprudence, judges who ruled with justice and those who called to the way of their Lord with beautiful advice.

It is without a doubt that these noble companions, may Allah be pleased with them all, played a large part in the advent of Islam, where they assisted it when it came to the lands of the Arabs as something new and strange and they struggled for it in wake of oppression and calamities afflicted upon them in the time that it was arising.

So the tree of Islam was watered with their blood and its fruits were ripened with their sacrifices and through their excellence did the light of Islam spread throughout the world and did its strength stretch towards the East of the Earth and its West and there was not a single nation that entered the fold of Islam after the Prophet, peace be upon him, except by way of them and there is not a single act of goodness and benefit except that its excellence returns to one of these great Companions, may Allah be pleased with them all.

And certainly a poet elucidated upon the importance of these noble companions when he said:

What greatness is there for Islam except with their shadow ...
And what glory is there except with that they built and erected.

All of this is what necessitated that Allah, the Most High, send praise upon His Prophet and in the same context send praise upon the noble Companions of the Prophet where He promises them with forgiveness and a great reward where He, the Most Exalted, says:

"Muhammad is the Messenger of Allah, and those who are with him are stern against the disbelievers and merciful amongst themselves. When you see them you will find them bowing down, falling prostrate, and seeking Allah's favour and good pleasure. They have the marks of prostration on their faces. This is their description in the Torah; and in the Gospel they have been likened to a crop which put out its shoot, then strengthened it, then swelled and then stood on its own stem, filling the sowers with delight and the disbelievers with rage. Allah has promised those of them who believe and do good works, forgiveness and an immense reward." [Al-Qur'an 48:29]

2. Certainly, the enemies of Islam understood that the easiest way to overcome this religion of Islam is when they turned to the leading lights of this Nation (Ummah) and vilified their noble characters by placing doubt upon their justness and in doing so they have bereaved them of their status and truthfulness in front of the people and have destroyed the framework of Islam from its very foundations.

And this explains what the enemies of Islam undertook (and are still continuing with) in respects to vilifying the Messenger of Allah, peace be upon him, arriving at this filthy goal and they have done exactly the same with regards to the Companions.

And it was during the governorship of 'Uthman ibn 'Affan that one of the malicious and spiteful Jews by the name of 'Abdullah ibn Sab'a slipped into the ranks of the Muslims by pretending to accept Islam. Thereafter this enemy of Allah hatched his malicious plan of opposing the great Companions of the Messenger of Allah pretending to have a great love for the household of the Prophet (ahlul-bayt) and having a bigoted love for Al-Imam 'Ali ibn Abi Talib, may Allah be pleased with him.

3. It was the scholars and thinkers of this Nation who stood to refute these evil attempts at vilifying the companions in the times when these attempts arose, but the enemies of Islam were not from those who rested having great zeal and to this day they still strive hard in their task of misguiding the Nation by disfiguring the noble characteristics of the Companions in their gatherings and publications and continually spreading their circle of activity day by day.

4. In light of this, verily it is upon the callers to stand with what is obligatory upon them from safeguarding the beliefs of this Nation from those who would try and steal them or confuse the people concerning them and to raise their voices in defence of their righteous predecessors against the one who would try to vilify their characters and dirty their history.

In ending, I ask Allah, the Most High, to make us from those who call to the truth and are just with it. I ask Him also to protect us from those trials that come to us openly and those that are hidden.

There is no success except by the will of Allah, in Him do we place our trust and from Him do we seek forgiveness.

An Introduction to Innovation in the Language

It is a valid form of innovation, it is an invention without a preceding likeness. And from it is the statement of Allah the Exalted, "Inventor of the Heavens and the Earth." [Al-Qur'an 2:117] That is, the Innovator of those two things on other than a preceding likeness. The statement of the Exalted, "Say, I am not a new one from amongst the messengers." [Al-Qur'an 46:9]

That is, "I am not the first who came with a message from Allah to the slaves, rather there have preceded before me, many from amongst the messengers." And it can be said, "So and so innovated (ibtada') an innovation (bid'ah)," meaning that he invented a way not having a predecessor for it.

Innovating is divided into two:

1. Innovating in 'adat (customs, habits, culture, etc.) such as inventing innovations of speech, and this is permissible (mub'ah), because the basic principle regarding 'adat is one of permissibility (ibahah).
2. And innovating in the religion, then this is prohibited because the basic principle regarding it is one of tawaquf (restriction to authentic texts). He sallallahu 'alayhi wa sallam said, "Whoever invents (ahdatha) in this matter of ours what is not from it, then it is rejected." [Agreed upon] And in a narration, "Whoever performs an action not in accordance with our matter, then it is rejected." [Sahih Muslim]

Innovation in Religion is of Two Types

The First Type: Innovation in statements of belief, such as the sayings of the Jahmiyyah, and the Mu'tazilah, and the Rafidhah, and the generally known misguided sects and their beliefs.

The Second Type: Innovation in the acts of worship, such as worshipping Allah with an act of worship which is not legislated. And it has four divisions:

1. It has no origin ('asl) in worship, rather it is a newly invented form of worship having no origin in the law (Shar'); Such as inventing prayer not legislated, or fasts not having a Shari'ah legislated origin, or days of celebration such as the celebration of birthdays, and other than that.
2. What exists from additions in the legislated worship, like if one were to add a fifth rak'ah in the Noon (Dhuhr) prayer, or the afternoon ('Asr) prayer for example.
3. What exists in the characteristics of carrying out legislated worship. To perform it on a manner not legislated; such as carrying out legislated remembrances (Adhkar singular: Dhikr) in simultaneous and melodious voices, and such as being extreme on oneself in worship to the point of leaving from the Sunnah of the Messenger sallallahu 'alayhi wa sallam.
4. What exists from specification of a time for legislated worship which was not specified by the law (shar') such as specifying the middle night of Sha'ban and it's day for fasting and prayer. So verily fasting and praying have a basis in the Religion, but specifying them to a time from amongst the times is in need of a proof.

The Ruling of Innovation in the Religion, With All of Its Types

Every innovation in the religion is forbidden, and a misguidance because of the statement of the Messenger sallallahu 'alayhi wa sallam, "And beware of newly invented matters, for every newly invented thing is an innovation, and every innovation is a misguidance." [Abu Dawud, and at-Tirmidhi who said it was Hasan Sahih] And his sallallahu 'alayhi wa sallam statement, "Whoever invents in this affair of ours what is not from it, then it is rejected." [Agreed Upon] And in a narration, "Whoever performs an action not in accordance with our affair, then it is rejected." [Sahih Muslim] So these two ahadith show that all newly invented things in the Religion are innovations, and every innovation is a rejected misguidance, [1] and the meaning of that is that innovation in belief and worship is forbidden. However, it's prohibition is according to the degree in the type of innovation, and from it is evident disbelief such as circumambulation around the graves in order to get closer to it's inhabitants, and offering sacrifices and vows to them and supplicating to their inhabitants, and seeking rescue with them. And such as the extremist statements of the Jahmiyyah and the Mu'tazilah. And from it is what is a means of shirk such as erecting the graves, and praying and supplicating to them. And from it is what is disobedience in creed such as the innovation of the limbs by the Qadariyyah, and the Murji'ah in their statements and belief in opposition to the proofs of the Shari'ah. And from it is sexual abstinence and fasting established in the sun, and castration with the intention of cutting off all desires [see al-I'itisam of ash-Shatibi (2/37)].

Warning

Whoever divides innovation [in the religion] into good innovation (bid'ah hasanah), and sinful innovation (bid'ah sayyi'ah), then he has committed wrong, and has opposed his sallallahu 'alayhi wa sallam statement, "Every innovation is a misguidance," because the Messenger sallallahu 'alayhi wa sallam ruled that innovation - all of it - is misguidance,[2] and this says that not all innovation is misguidance, rather there is good innovation. Al-Hafidh Ibn Rajab said in his commentary to al-Arba'in [that this hadith is] " ... from the all encompassing word, not excluding from it anything. And it is the greatest principle from the principles of the Religion. And it is associated with his sallallahu 'alayhi wa sallam statement, 'Whoever invents in this affair of ours, what is not from it, then it is rejected.' So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest." [Jami' al-'Ulum wa'l-Hikam, p. 233] [3]

And there is not a proof for them that there is good innovation, except for the statement of 'Umar radiallahu 'anhu regarding the tarawih prayer, "What a good innovation this is!"

And they also say, "Verily there were things invented, and they were not objected to by the Salaf, like the collection of the Qur'an into one book, and the writing of the hadith, and recording them." So the answer to these is that these are matters which have an origin in the law (shar'), so they are not newly invented. And the statement of 'Umar radiallahu 'anhu "What a good innovation", he desires the linguistic innovation, and not the religious innovation (al-bid'ah ash-shar'iyyah). So whatever has an origin in the law, returns to it. If it is said that it is an innovation, then it is an innovation in language, and not in Islamic Law. So the religious innovation is what does not have an origin for it to return to. So the collecting of the Qur'an into one book has for it an origin in the law to return to, because the Prophet sallallahu 'alayhi wa sallam had commanded the recording of the Qur'an, but it was written scattered so the Companions collected it into one book for it's protection. Indeed the Prophet prayed tarawih with his Companions radiallahu 'anhu nightly, and they had preferable fear about it in the appointment [of an Imam], and the continuing of the Companions in praying in separate groups in the lifetime of the Prophet and after his sallallahu 'alayhi wa sallam passing, up until 'Umar Ibn al-Khattab united them on one Imam like how they used to be behind the Prophet (sallalahu 'alayhi wa sallam), and this is not an innovation in the Religion. And the writing of the hadith also has an origin for it in the Law. Indeed the Prophet sallallahu 'alayhi wa sallam commanded the writing of some ahadith for some of his Companions radiallahu 'anhum, so as to study that from it. [4]

And there was warning against writing it on regular paper according to his sallallahu 'alayhi wa sallam advice fearing that there would get mixed with the Qur'an, that which was not from it. So when the Prophet sallallahu 'alayhi wa sallam passed away, this warning was done away with - because the Qur'an was completed, and vowelized before his sallallahu 'alayhi wa sallam passing. So the Muslims recorded the ahadith after that, preserving it from destruction. And may Allah reward Islam and the Muslims with good when they preserve the Book of their Lord, and the Sunnah of their Prophet sallallahu 'alayhi wa sallam from destruction, and the mockery of the scornful. [5]

(s) Kitab at-Tawhid

ENDNOTES

[1] Many of the people of innovation say that the word 'kullu' in the hadith about innovated matters does not mean everything, Al-Hafidh Ibn Rajab al-Hanbali says in Jami' al-'Ulum wa'l-Hikam (2/89) in commentary to the part of the hadith, "and beware of the newly invented matter."

"His saying ... contains a warning to the 'Ummah from following the newly invented innovations, and he stressed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything that is newly invented that has no basis in the Shari'ah that would prove it. As for that which has a basis in the Shari'ah that would prove it then this is not a bid'ah in the Shari'ah even if it be a bid'ah according to the language. And in the Sahih of Muslim from Jabir radiallahu 'anhu from the Prophet that he used to say in his sermons, 'The best speech is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of matters are the newly invented matters and every bid'ah is a misguidance.' And Imam Ahmad reports from the report of Ghadif ibn al-Harith ash-Shimali, 'Abdul-Malik ibn Ma'an sent (someone) to me and he said, 'Indeed we gather the people for two matters: raising the hands (for supplication) upon the minbar on the day of Jumu'ah and giving exhortations after the fajr and 'asr prayers.' So he said, 'As for these two matters, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet sallallahu 'alayhi wa sallam said, 'A people do not introduce an innovation except that the likes of it is raised from the sunnah (ie. forgotten and neglected) and sticking to the sunnah is better than innovating an innovation.' ' And something similar is reported from Ibn 'Umar. And as for what has occurred from some of the Salaf in their declaring some bid'ah to be good then this is regards to bid'ah in it's linguistic meaning not its Shari'ah meaning, and from these is the saying of 'Umar radiallahu 'anhu when he gathered the people for the standing of Ramadhan behind one Imam ... (he gives reasons as to why this is so, but these have already been mentioned in other articles, and some of them above, so I will not repeat them)]

"And from them: the adhan for Jumu'ah that was increased on by 'Uthman due to the need of the people, and it is reported from Ibn 'Umar that he said this was a bid'ah. And maybe he meant what his father meant concerning the standing during the month of Ramadhan. And from them: collecting the mushaf as one book, and the Prophet sallallahu 'alayhi wa sallam used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit ... [mentioning more examples] ...

"And Abu Nu'aym reports with a chain of narration from Ibrahim ibn Junayd who said: I heard ash-Shafi'i saying: 'Bid'ah is of two types ... ' And he depended upon the saying of 'Umar radiallahu 'anhu, 'What a good bid'ah this is' and the meaning of ash-Shafi'i (rahimahullah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the Shari'ah that can be referred to - and this is a bid'ah in the convention of the Shari'ah. As for the praiseworthy bid'ah then that is what agrees with the Sunnah - meaning that is has a basis in the Sunnah that can be referred to, and this is a bid'ah in it's linguistic meaning not in its Shari'ah meaning due to it conforming with the Sunnah. And another statement has been reported from ash-Shafi'i that explains this, and that is: 'newly invented matters are of two types.' "

[2] The alleged statement of Imam ash-Shafi'i is another ploy used by the people of bid'ah to try to legislate their innovations into the complete and perfected Religion of Allah. Shaykh Salim al-Hilali says, "Those who seek to make innovations good and acceptable claim that Imam ash-Shafi'i - may Allah have mercy upon him - agrees to the concept of 'good innovations' - and they have taken it by what has been attributed to him - may Allah have mercy upon him - regarding innovation: 'innovated matters are of two classes: that which is innovated and is contrary to the Book, or the Sunnah, or a narration, or ijma' - then this is an innovation of misguidance, and: those good things which are innovated that do not contradict any of these - then this is a novelty which is not blameworthy. And 'Umar said concerning the night-prayer in Ramadhan: 'What a good innovation this is,' meaning something new not previously present, and if done does not rebut anything which existed before. [Reported by al-Bayhaqi in Manaqib ash-Shafi'i (1/469) from ar-Rabi' ibn Sulayman. I say: it's chain of narration contains Muhammad ibn Musa al-Fadl and I do not find a biography for him.]

"And it is reported with the wording: 'Innovation is of two types: praiseworthy innovation and blameworthy innovation. So whatever agrees with the Sunnah is praiseworthy, and whatever contradicts the Sunnah is blameworthy.' And he used as evidence the saying of 'Umar radiallahu 'anhu - about night prayer in Ramadhan: 'What a good innovation this is.' [Reported by Abu Nu'aym in Hilyatul-Awliya (9/113) from Hurmulah ibn Yayha. I say: it's chain of narration contains 'Abdullah ibn Muhammad al-Atshi, who is mentioned by al-Khatib al-Baghdadi in his Tarikh and by as-Sam'ani in Al-Insab but they mention no jarh or ta'dil of them.]

"a) The saying of ash-Shafi'i - even if authentic - cannot be used to oppose or particularize the generality of the hadith of Allah's Messenger sallallahu 'alayhi wa sallam, since ash-Shafi'i himself - rahimahullah - is reported by his students to have said that the saying of a solitary companion is not a proof, and it is not obligatory for those after him to follow him [as in Takhrij Furu ala'l-'Usul of az-Zanjani (pg. 179) with the checking of Muhammad Adib as-Salih, Mu'assatur Risalah] And this is what the verifying scholar Ibn al-Qayyim affirmed in his I'ilam al-Muwaqqi'in (4/121-123). So how can the saying of ash-Shafi'i be a proof if the saying of a companion is not a proof?!

"b) How can ash-Shafi'i - may Allah have mercy upon him - be one of those who agree to 'good innovations' whilst he said the famous saying: 'Whosoever declares something good has made it part of the Shari'ah,' and he said in ar-Risalah (pg. 507), 'declaring things good (istihsan) is a form of exercising desires' Therefore anyone who wants to explain the words of ash-Shafi'i - may Allah have mercy upon him - then let him do so within the rules and fundamentals of ash-Shafi'i - which necessitate understanding his principles - this is something applicable in every branch of knowledge - so he who is ignorant of the terminologies of their specialists will be ignorant of the meaning of their sayings - and will incorrectly explain their meaning, and here is an example to show what we mean:

i) The wording 'agreed upon' with the scholars of hadith means that which was reported by al-Bukhari and Muslim, however according to Abu Baraqat 'Abdus-Salam ibn Taymiyyah, the author of Muntaq al-Akhbar, it means that which is reported by Ahmad, al-Bukhari and Muslim." [Al-Bid'ah (pp. 63-66)] Even if this statement was authentic, it's meaning would be that of linguistic bid'ah as was stated by Ibn Rajab, and as we will further clarify in the next note on al-Hafidh Ibn Hajar.

[3] The Shaykh, Salih al-Fawzan quoted from al-Hafidh Ibn Rajab, so it would be useful to quote the full discussion: al-Hafidh Ibn Rajab said in commentary of the hadith, "Whosoever introduces something in this affair of ours which is not part of it then it must be rejected," and the hadith, "Whosoever does an action which we have not commanded must be rejected,":

"This hadith contains a great principle from amongst the principles if Islam, for just as the hadith 'Indeed actions are by intentions' is the scale (to judge the action in) it's inward form this hadith is the scale (to the action in) it's outward form. Just as any action that is not done seeking the Face of Allah the Exalted does not bestow any reward upon the actor, similarly any action that has not been commanded by Allah and His Messenger is rejected. And everyone that innovates in the religion that which Allah and His Messenger have not given permission for, then it is nothing in the religion ... And this hadith in it's wording indicates that every action that has not been commanded by the Legislator is rejected, and it's understanding indicates that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his religion and law' as is the meaning of his saying in the other narration, 'Whosoever introduces something in this affair of ours which is not part of it must be rejected.'

"Therefore the meaning is that whosoevers action is outside the Shari'ah and not bound by the Shari'ah, is rejected. And his saying, 'Which we have not commanded' indicates it is necessary for the actions of the actors to fall under the rules and regulations of the Shari'ah and that the rules of the Shari'ah be the judge to command them or forbid them. So whosoevers action falls under the rules and regulations of the Shari'ah, in agreement with them, then his action is accepted, and otherwise it is rejected ... and whosoever seeks to draw close to Allah with an action that Allah and His Messenger sallallahu 'alayhi wa sallam have not appointed as a means of drawing close to Allah then his action is false and rejected ...

"And the Messenger sallallahu 'alayhi wa sallam saw a person standing in the sun, and so he inquired about him and it was said in reply he had taken an oath to stand and not to sit or take shade, and to fast. So the Prophet sallallahu 'alayhi wa sallam ordered him to sit and seek the shade and to complete his fast. [Al-Bukhari] So he sallallahu 'alayhi wa sallam did not make his standing and exposure to the sun a means of getting close (to Allah) such that it would require fulfilling the oath. And it is reported that this event occurred on the day of Jumu'ah at time of hearing the khutbah of the Prophet sallallahu 'alayhi wa sallam while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as long as the Prophet sallallahu 'alayhi wa sallam gave his sermon, in glorification/respect of listening to the sermon of the Prophet sallallahu 'alayhi wa sallam, and yet the Messenger sallallahu 'alayhi wa sallam did not make this a means of getting close to Allah that would require fulfillment of his oath. Despite the fact that standing is worship in other places such as prayer and adhan and offering du'a on 'Arafah. And exposure to the sun is a means of getting closer to Allah for the one in ihram, so this indicates that everything that is a means of getting close to Allah on a particular occasion is not a means of getting close on every occasion, rather one follows what occurs in the Shari'ah in it's correct place for everything." [It is known in the Shari'ah that an oath which involves disobedience to Allah does not require fulfillment.]

[4] As for the deception of the people of bid'ah in saying that the collection of the ahadith of the Messenger sallallahu 'alayhi wa sallam as an innovation, then this is simply not true.

From Abu Qabil who said: We were with 'Abdullah ibn 'Amr ibn al-'As and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullah called for a sealed trunk and he said: "Take out a book from it." Then 'Abdullah said: "Whilst we were with the Messenger of Allah sallallahu 'alayhi wa sallam writing, the Messenger of Allah sallallahu 'alayhi wa sallam was asked: 'Which city will be conquered first, Constantinople or Rome?' So Allah's Messenger sallallahu 'alayhi wa sallam said: 'The city of Heraclius will be conquered first,' meaning Constantinople." [Related by Ahmad (2/176), ad-Darimi (1/126) and al-Hakim (3/422)] So this narration shows that some of the Companions did write the ahadith of the Messenger sallallahu 'alayhi wa sallam in his presence.

[5] Ibn Hajar on bid'ah as in Fath (13/314+) Kitab al-I'tisam, Chapter: Following the Sunan of The Prophet sallallahu 'alayhi wa sallam. "His saying, 'and the worst of matters are the newly invented matters', and muhadathat means the newly invented matters that have no basis in the Shari'ah, and the are called according to the convention of the Shari'ah bid'ah, and that which has a basis in the Shari'ah that would prove it then it is not a bid'ah. So bid'ah in the convention of the Shari'ah is blameworthy in contravention to the language, for linguistically every thing that is newly invented, be it blameworthy or praiseworthy, is called bid'ah ... and ash-Shafi'i said, 'bid'ah is of two types ...' Reported by Abu Nu'aym via the route of Ibrahim ibn Junayd, and there occurs from ash-Shafi'i also what is reported by al-Bayhaqi in his Manaqib, 'the newly invented matters are of two types.' end. And some of the scholars divided bid'ah into the five categories of ahkam and this is clear. And it is established from Ibn Mas'ud that he said, 'Indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance,' ... And Imam Ahmad reported with a good sanad from Ghadif ibn al-Harith who said, 'Al-Malik ibn Marwan sent (someone) to me and he said: Indeed we gather the people for two matters; raising the hands (for du'a) upon the minbar on the day of Jumu'ah, and giving exhortations after the fajr and 'asr prayers. So he said: as for these two, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet sallallahu 'alayhi wa sallam said, 'A people do not introduce an innovation except that a Sunnah the likes of it is raised (i.e. forgotten and neglected),' and sticking to the Sunnah is better then introducing a bid'ah.' So if this was the answer of this sahabi concerning a matter that has a basis in the religion, then what do you think the case would be concerning a matter that has no basis in the religion? And how about when it includes things that contradict the Sunnah? ... and this matter (of giving exhortations) was present during the time of the Prophet sallallahu 'alayhi wa sallam but it was not done constantly like the Jumu'ah khutbah rather it was done as the need dictated. And as for his saying in the hadith of al-Irbadh, 'Indeed every bid'ah is a misguidance' after saying, 'and beware of the newly invented matters' proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is misguidance' is a complete Shari'ah principle both in wording and understanding. As for in wording then it is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it would not be from the Shari'ah because the Shari'ah, in it's totality, is guidance ... and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way .... Ibn 'Abdis-Salam said at the end of Al-Qawa'id: bid'ah is of five classifications ... [mentioning the five and some examples of them]."

There are some points to be recognized here:

1. Ibn Hajar's quoting from Imam ash-Shafi'i after making clear that in the language bid'ah is of two types but in the Shari'ah it is only one.

2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn Rajab.

3. His quoting Ibn 'Abdis-Salam in his classifying bid'ah into 5 categories but he himself saying, "and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way" and other similar statements.

And verily Allah the Exalted knows best.

Imam Al-Awza'i

Abu 'Abdullah al-Hakim [1] said: Muhammad ibn 'Ali al-Jawhari [2] related to me, saying: Ibrahim ibn Al-Haytham [3] narrated to me, saying: Muhammad Ibn Kathir al-Misisi [4] said: I heard Al-Awza'i [5] say:

"We would say whilst the Successors (Tabi'in) were numerous: Certainly, Allah is above (fawq) His Throne, and we believe in what occurs in the Sunnah regarding His Attributes."

Recorded by Adh-Dhahabi in Siyar A'lam al-Nubala' (7:121), Tadhkirah al-Huffadh (1:181-182), Kitab al-'Uluw (2:334 = #121 of Mukhtasar al-'Uluw), and in Al-Arba'in fi's-Sifat (#13); by Al-Bayhaqi in Al-Asma' wa's-Sifat (2/p.150); Ibn Taymiyyah in Darr at-Ta'arud (2:262); Ibn Al-Qayyim in Ijtima' al-Juyush (p.106) and Tahdhib Sunan Abu Dawud (#1688); Ibn Hajar in Fath al-Bari (13:406); and in 'Awn al-Ma'bud (#3277 & #4717) of Shams al-Haqq al-'Azim Abadi [6].

Adh-Dhahabi said its chain is "sahih" (Tadhkirah al-Huffadh 1:181-182), as did Ibn Taymiyyah in Darr at-Ta'arud (2:262), whilst Ibn Hajar in Fath al-Bari (13:406) called the chain "jayyid" (good) with the latter's grading repeated by Al-'Azim Abadi in 'Awn al-Ma'bud (#4717).

And Allah knows best.

Abu Hudhayfah

Based on Ibn Qudamah al-Maqdisi's "Lam'at ul-I'tiqad"

Presented by Ali Al-Timimi

Course Lecture Notes 1

The following are a series of lecture notes, prepared by Ali Al-Timimi, for a three-day weekend seminar he gave at Al-Muntada al-Islami in London, back in April 1999.

To start the series, a biography of the aforementioned scholar of Islam.

Shayukh of Islam: Ibn Qudamah

Al-Imam Ibn Qudamah: He is Shaykhul-Islam Muwaffaq ad-Din Abu Muhammad 'Abdullah ibn Ahmad ibn Muhammad ibn Qudamah ibn Miqdam ibn Nasr al-Maqdisi al-Jama'ili.

He was born in Nablis - Palestine in Sha'ban 541H.

He memorised the Qur'an at an early age, studied its sciences and was known to have a nice hand-writing.

He left with his cousin, Al-Hafidh 'Abdul-Gani, for Baghdad in 561H and cought up with Shaykh 'Abdul-Qadir in his final days (i.e. before he passed away). They stayed at his school, learning from him as well as from other scholars and student of knowledge of that time such as Ibn al-Jawzi, Hibatullah ibn al-Hasan ad-Daqaq, Abu'l-Fath ibn al-Batti, Abi Zur'ah ibn Tahir, Yahya ibn Thabit, Khadijah an-Nahrawaniyyah and others.

He also studied with the following scholars of his time:

• Damascus / Syria - Abi al-Makarim ibn Hilal
• Mowsil / Iraq - Abi al-Fadl at-Tusi
• Makkah al-Mukarramah - Al-Mubarak ibn at-Tabbakh

Some of the Scholars that relayed his 'Ilm (knowledge) to us are:

• Al-Baha'
• 'Abdur-Rahman
• Al-Jamal Abu Musa ibn al-Hafidh
• Ibn Khalil
• Ibn an-Najjar
• Ash-Shams ibn Kamal
• Zaynab bint al-Wasiti and many others

He was known for his vast knowledge, wisdom and wit and renown as the Scholar of the people of Ash-Sham of his time. Ibn An-Najjar describes him as:

"The Imam of Al-Hanabilah in Damascus Mosque, he was a trust worthy, noble figure, extremely generous, of a clean character, a cautious worshipper, follower of the Salaf methodology, emitting light (of knowledge and piety) and repectful. One may benefit from his sighting before even hearing his speech!"

Some of his books:

• Al-Mughni - 10 volumes
• Al-Kafi - 4 volumes
• Ar-Rawdah - 1 volume
• Ar-Riqqah - 1 volume
• At-Tawwabin - 1 volume
• Al-I'tiqad - 1 volume
• Al-Mutahabbin - 1 volume

...and many others.

He died on Saturday, the Day of 'Eid al-Fitr in 620H. May Allah, subhanahu wa ta'ala, accepts him in His vast mercy, benefit us from his knowledge and gather us with his likes on the Day of Judgement, amin.

The above was extracted from Siyar A'lam an-Nubala.

Course Lecture Notes 2

Ibn Qudama - may Allah be merciful with him - has said:

1. All praise belongs to Allah who is the object of praise in every tongue and the object of worship during every time. He whom no place is vacant from His knowledge nor does one affair occupy Him from another. He is sublime from having any resemblance or rival and He is far-removed from having a wife or children. His ruling is enforced among all His slaves. Minds cannot liken Him by reflection nor can hearts fancy Him by imagination. "Like Him there is naught. And He is the All-Hearing, the All-Seeing." [Al-Qur'an 42:11] Unto Him belong the most beautiful names and most exalted attributes. "The All-Merciful mounted upon the Throne; to Him belongs all that is in the heavens and the earth and all that is between them, and all that is underneath the soil. Be thou loud in thy speech, yet He knows the secret and that yet more hidden." [Al-Qur'an 20:5-7] He has encompassed everything [by His] knowledge; He has subdued everything with [His] might and judgment; and He has spread over everything [with His] mercy and knowledge. "He knows what is before them and behind them, and they comprehend Him not in knowledge." [Al-Qur'an 20:110]

Allah's Attributes

1. He is to be described by what He has described Himself by in His Great Scripture and upon the tongue of His Noble Prophet.
2. All what is mentioned in the Qur'an or is authentically reported upon "the Chosen One" (Al-Mustafa) - 'alayhis-salam - from among the attributes of Ar-Rahman, it is incumbent [upon us]: (i) to believe in [that report], (ii) to receive it with submission and acceptance and (iii) to forsake resisting it by (a) rejection, (b) allegorically interpretation (at-ta'wil, or by resembling (at-tashbih) or likening (at-tamthil) [the attribute to that of His creation].
3. Whatever of [these reports that we find] difficult [to comprehend] it is required to affirm its wording and to forsake delving into its meaning. We [rather] entrust knowledge of its reality to He who has spoken it and we place the responsibility [of our faith in it] upon he who transmitted it. Thereby following the way of those firmly grounded in knowledge whom Allah has praised in His Clear Scripture by His statement - subhanahu wa ta'ala, "An those firmly rooted in knowledge say, 'We believe in it; all is from our Lord.' " [Al-Qur'an 3:7] While He has said in condemnation of those who seek the interpretation (at-ta'wil) of the ambiguous (mutashabih) of His revelation: "As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only Allah." So He made seeking its interpretation an indication of perversity [of the heart] and He linked it in its condemnation with seeking dissension (fitna). He then veiled them from that which they sought and He cut off their hope [of ever reaching that] by His statement - subhanahu, "And none knows its interpretation, save only Allah."
4. Imam Abu 'Abdullah Ahmad ibn Muhammad ibn Hanbal - may Allah be pleased with him - has said regarding the Prophet's statements - sallallahu 'alayhi wa sallam - that Allah descends to the lowest heaven, that Allah will be seen on the day of Resurrection, and what resembles such statements. "We have faith and believe in them without [saying] how [is their modality] or [interpreting their] meaning. We do not reject any of [these reports]. We know that what the Messenger came with is the truth. We do not reject what the Messenger of Allah - sallallahu 'alayhi wa sallam - has brought. Nor do we describe Allah with more than what He has described Himself without [ascribing to Him] a limit or an end. 'Like Him there is naught. And He is the All-Hearing, the All-Seeing.' [Al-Qur'an 42:11] We say as He has said and we describe Him as He has described Himself. We do not transgress that. The descriptions of men do not reach Him. We believe in the whole of the Qur'an - its definitive (mukham) and its equivocal (mutashabih). We do not separate from Him any of His attributes due to the protests of anyone. We do not transgress the Qur'an and the hadith. Nor do we know the reality of [these attributes] except by believing the Messenger - sallallahu 'alayhi wa sallam - and affirming the Qur'an."
5. Imam Abu 'Abdullah Muhammad ibn Idris ash-Shafi'i - may Allah be pleased with him - has said, "I believe in Allah and what has been brought from Allah as Allah intended. And I believe in Allah's messenger and what has been brought by Allah's messenger as the Allah's messenger."
6. Upon these [principles] the Salaf and the scholars among the Khalaf - may Allah be pleased with them - have proceeded. For they are all in agreement that we must acknowledge, pass over, and affirm what had been reported in Allah's Scripture and His Messenger's Sunnah concerning the [Divine Attributes] without attempting to allegorically interpret it.
7. We have been commanded to follow their footsteps and to be guided by their beacons. We have been forewarned from all innovations. We have been informed that (every innovation] is among the deviations. For the Prophet - sallallahu 'alayhi wa sallam - has said "You must therefore follow my Sunnah and that of [my] rightly-guided successors. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is error." [Ahmad, Abu Dawud, At-Tirmidhi, Ad-Darimi]
8. 'Abdullah ibn Mas'ud - may Allah be pleased with him - has said, "Follow and do not innovate. For you have been given what is sufficient."
9. While 'Umar ibn 'Abdul-'Aziz - may Allah be pleased with him - has said words to the effect: "Stop where the people [before you] stopped. For they have stopped upon knowledge. And they have out of sure sightedness restrained themselves [from going less or further]. Had there been something more to reveal they would have been more able. And had there been some merit they would have been more deserving. If you were to say, 'It was introduced after them.' No one introduced anything but he who opposed their guidance and sought other than their Sunnah. They described of it what brings cure and spoke regarding it what suffices. He who does more than them is an extremist and he who does less is negligent. A group of people have done less then them so they are negligent and another group exceeded them and so they are extremists. They are between that upon a straight guidance."
10. Imam Abu 'Amr al-Awza'i - may Allah be pleased with him - has said, "It is for you to follow the footsteps of those who have gone before even if the people reject you. And beware of the opinions of men even if it is beautified before you by speech."
11. And Muhammad ibn 'Abdur-Rahman al-Adrami said to a man who spoke an innovation and called others to it, "Did Allah's messenger - sallallahu 'alayhi wa sallam - know it? Did Abu Bakr, 'Umar, 'Uthman, or 'Ali? Or is it that they did not know about such things?" The man replied, "They did not know about such things." Al-Adrami replied, "Something which they knew not, you know?" The man replied, "I now say, 'They knew of these things.' " Al-Adrami replied, "Did it not suffice them not to speak about these things or call people to it?" The man replied, "Yes. It would have sufficed them." Al-Adrami replied, "Something which sufficed Allah's Messenger and his successors does not suffice you?" The man did not know what to say. The Caliph, who was present, then said, "May Allah not suffice he who is not sufficed by what suffices them."
12. In such manner, he who is not sufficed with what sufficed Allah's Messenger - sallallahu 'alayhi wa sallam - his companions, their followers in good, the scholars after them, and those firmly rooted in knowledge - namely, reciting the ayat and reading the reports that mention [Allah's attributes] and then passing them as they came - then may Allah not suffice him.

Examples of Allah's Attributes

1. Among the ayat that mention Allah's attributes is Allah's statement - 'azza wa jalla - " ... yet still abides the Face of thy Lord, majestic, splendid." [Al-Qur'an 55:27]
2. And His Statement - subhanahu wa ta'ala - "Nay, but His hands are outspread." [Al-Qur'an 5:64]
3. And His Statement - ta'ala - informing us that Jesus - 'alayhi wa sallam - said, " ... knowing what is within myself, and I know not what is within Thy self." [Al-Qur'an 5:116]
4. And His Statement - subhanahu - " ... and thy Lord comes, ... " [Al-Qur'an 89:22]
5. And His Statement - ta'ala - "What do they look for, but that Allah shall come to them ... " [Al-Qur'an 2:210]
6. And His Statement - ta'ala - "Allah being well-pleased with them and they well-pleased with Him." [Al-Qur'an 5:119]
7. And His Statement - ta'ala - " ... a people He loves, and who love Him, ... " [Al-Qur'an 5:54]
8. And His Statement - ta'ala - regarding the infidels "Allah is wroth with them, ..." [Al-Qur'an 48:6]
9. And His Statement - ta'ala - " ... but Allah was averse that they should be aroused, ... " [Al-Qur'an 9:46]
10. From the sunnah the Prophet's statement - sallallahu 'alayhi wa sallam - "Our Lord - tabaraka wa ta'ala - descends every night to the heaven above the earth ... "
11. And his statement, "Your Lord is amazed at a youth that does not possess any desires."
12. And his statement, "Allah will laugh at two men one killed the other, yet both of them will enter Paradise ... "
13. So these reports and what resembles it from those reports in which its chain of narration (sanad) is sound and its narrators have been graded trustworthy, we believe in these reports and do not reject or deny them. Nor do we explain them in a manner that differs with its apparent meaning (dhahir). Nor do we resemble them with the attributes or qualities of the creatures. We know that Allah - subhanahu wa ta'ala - has no resemblance nor pear. "Like Him there is naught. And He is the All-Hearing, the All-Seeing." [Al-Qur'an 42:11] So everything that is imagined in one's mind or passes upon one's heart; verily Allah - ta'ala - is different than that.

Course Notes - Lecture 3

Ibn Qudama - may Allah be merciful with him - has said:

Allah's Transcendence

1. Among [the ayat that mention Allah's attributes] is Allah's statement - ta'ala, "The All-Merciful mounted upon the Throne." [Al-Qur'an 20:5] And His Statement - ta'ala, "Do you feel secure that He who is in the heaven ... ?" [Al-Qur'an 67:16]
2. And [among the hadith that mention Allah's attributes] is the Prophet's statement - sallallahu 'alayhi wa sallam, "Our Lord Allah! Who is in Heaven. Hallowed be Thy name (ism)." And he said to the slave-girl, "Where is Allah?" She replied, "In heaven." He [then] said, "Set her free for she is a believer." This is reported by Malik ibn Anas, Muslim, and others among the scholars. And the Prophet - sallallahu 'alayhi wa sallam - said to Husayn, "How many [gods] do you worship?" He replied, "Six on earth and one in heaven." The Prophet then said, "Whom do you worship for your needs and when you are in fear?" He replied, "The one in heaven." The Prophet then said, "Leave the six [on earth] and worship [only] the one in heaven and I will teach you two prayers." He became a Muslim. And the Prophet - sallallahu 'alayhi wa sallam - taught him [to pray], "O Allah inspire me with my guidance and preserve me from the evils of my soul."
3. And among that which has been reported in the previous scriptures regarding the signs of the Prophet - sallallahu 'alayhi wa sallam - and his companions is that prostrate on the earth and claim that their God is in heaven above.
4. While Abu Dawud reports in his Sunan that the Prophet - sallallahu 'alayhi wa sallam - said that "between each heaven is a distance of such and such." Abu Dawud related the narration until the Prophet's statement, "And above that is the Throne and Allah - subhanahu - is above that." This [hadith] and its likes is among that which the Salaf agreed to transmit and accept. They did not turn to these reports that they may reject, [allegorically] interpret, resemble or liken.
5. Imam Malik ibn Anas - may Allah be merciful with him - was asked, "O Abu 'Abdullah! 'The All-Merciful mounted upon the Throne.' [Al-Qur'an 20:5] How did He mount the Throne?" [Malik] replied, "Mounting is not unknown [in meaning], how is incomprehensible, to believe [that Allah mounted the Throne] is required, to ask about it is a heresy." He then ordered that the man be expelled [from the Prophet's mosque].

Allah's Speech

1. Among Allah's attributes - ta'ala - is that He is a speaker with an eternal speech (kalam qadim). His speech is heard from Him by whom He pleases of His creation. Moses - 'alayhis-salam - heard His Speech directly from Him without any intermediary, as did Gabriel - 'alayhis-salam - and [likewise] whomever else He permits among His angels and His messengers.
2. [And among Allah's attributes is that] He - subhanahu - will directly speak to the believers in the Hereafter and they will speak to Him. He will also permit them [to visit Him] and they will visit Him.
3. Allah - ta'ala - has said, "And unto Moses Allah spoke directly." [Al-Qur'an 4:164] And He - subhanahu - has said, "Moses I have chosen thee above all men for My messages and My utterance." [Al-Qur'an 7:144] And He - subhanahu - has said "And those Messengers, some We have preferred above others." [Al-Qur'an 2:253] And He - subhanahu - has said, "It belongs not to any mortal that Allah should speak to him, except by revelation, or fiom behind a veil." [Al-Qur'an 42:51] And He - subhanahu - has said, "When he came to it, a voice cried, 'Moses, I am thy Lord.' " [Al-Qur'an 20:12-13] And He - subhanahu - has said, "Verily I am Allah; there is no god but I; therefore worship Me." [Al-Qur'an 20:14] It is impermissible for anyone but Allah to say such.
4. 'Abdullah ibn Mas'ud - may Allah be pleased with him - has said: "When Allah speaks the inspiration the inhabitants of heaven hear His voice." This having been narrated upon the Prophet - sallallahu 'alayhi wa sallam.
5. While 'Abdullah ibn Anas reported that the Prophet - sallallahu 'alayhi wa sallam - said: "Allah will gather the creation on the Day of Resurrection barefooted, uncircumcised, naked and free from all bodily defects. He will call them out with a voice that will be heard from afar as it will be heard from near, saying, 'I am the King, I am the Judge.' " The scholars have reported this and Al-Bukhari cited this as evidence.
6. It is mentioned in some [Israelite] reports that on the night Moses - 'alayhis-salam - saw the fire it frightened him. So His Lord called out, "O Moses." Comforted by the voice, [Moses] quickly responded, "I am in your presence, I am in your presence. I hear your voice but do not see your place. Where are You?" The voice said, "I am above you, in front of you, on your right and on your left." Moses realized that such a description does not befit anyone except Allah - ta'ala. Moses then said, "Like such you are my God. Am I hearing your own words or that of your messenger?" Allah said, "Rather it is my own words Moses!"

The Qur'an is Allah's Literal Words

1. Of Allah's Speech is the Great Qur'an. It is Allah's clear scripture, unbreakable cable, and straight path. [It is] the sending down of the Lord of all beings. It was sent down with the "Trustworthy Spirit" upon the heart of the Master of the Messengers in a clear Arabic tongue. [It was] sent down and it is uncreated. From Him it began and unto Him it will return.
2. It [consists of] unequivocal suwar, clear ayat, letters and words. Whoever reads it and expresses it clearly, he will receive for each letter ten blessings. It has a beginning and an end, parts (ajza') and sections (ab'ad). lt is recited by the tongues [of men], memorized in [their] breasts, heard by [their] ears, and written in the scriptures. Within it is definitive (muhkim) and equivocal (mutashabih) and abrogated (nasikh) and abrogating (mansukh), exclusive (khass) and general ('am), commands and prohibitions. "Falsehood comes not to it from before it nor from behind it; a sending down from One All-wise, All-Laudable." [Al-Qur'an 41:42] And His Statement - ta'ala, "Say: 'If men and jinn banded together to produce the like of this Qur'an, they would never produce its like, not though they backed one another.'" [Al-Qur'an 17:88]
3. And this [Qur'an] is the Arabic scripture regarding which the infidels remarked, "We will not believe in this Qur'an." [Al-Qur'an 34:41] While others said, "This is nothing but mortal speech." [Al-Qur'an 74:25] So Allah - subhanahu - responded, "I shall surely roast him in Sagar." [Al-Qur'an 74:26] While still others claimed that [the Qur'an] was [only] poetry, so Allah said: "We have not taught him poetry; it is not seemly for him. It is only a Remembrance and a Clear Qur'an." [Al-Qur'an 36:69] When Allah negated that it was poetry, confirming that it is a reading, there was not an argument left for the intelligent regarding the Qur'an that it is this Arabic Book, which consists of words, letters, and ayat. For what is not [composed] in such a manner none would call poetry.
4. And [Allah]- 'azza wa jalla - said, "And if you are in doubt concerning that We have sent down on our servant, then bring a surah like it, and call your witnesses, apart from Allah, ... " [Al-Qur'an 2:23] It is impermissible that [Allah] would challenge them to bring forth a like to which that they did not know or is comprehend what it is.
5. And [Allah] - ta'ala - said, "And when Our signs are recited to them, clear signs, those who look not to encounter Us say, 'Bring a Qur'an other than this, or alter it.' Say: 'It is not for me to alter it of my own accord.'" [Al-Qur'an 10:15] He confirmed that the Qur'an is those very ayat that are recited upon them.
6. And [Allah] - ta'ala - said, "Nay; rather it is signs, clear signs in the breasts of those who have been given knowledge." [Al-Qur'an 29:49] And He - ta'ala - said after He swore upon it, "It is surely a noble Qur'an in a hidden book none but the purified shall touch." [Al-Qur'an 57:77-79]
7. And [Allah] - ta'ala - said, "Kaf. Ha'. Ya'. Ain. Sad." [Al-Qur'an 19:1] "Ha'. Mim. 'Ayn. Sad Qaf." [Al-Qur'an 42:1] He has opened nineteen suwar with these detached letters. While the Prophet - sallallahu 'alayhi wa sallam - has said, "Whoever recites the Qur'an and expresses it clearly, he has with every letter [recited] from it ten good deeds; and whoever recites it and misprounces it he has with each letter [recited] a good deed." And he - 'alayhis-salatu was-salam - has said, "Recite the Qur'an before a people appear who will prop up its letters like an arrow, it will not pass their throats. They will hasten in seeking its reward [in this world] and not defer that [for the next life]." Abu Bakr and 'Umar - may Allah be pleased with them both - have both said, "To express the Qur'an clearly is more beloved to us than to memorize some of its letters." While 'Ali has said, "Whoever disbelieves in a single letter of the Qur'an has disbelieved in its entirety." The Muslims have agreed to the number of the suwar in the Qur'an, ayat, words, and letters. Nor is there any difference between the Muslims that whoever denies any surah, ayat, word or letter of the Qur'an agreed upon is an infidel (kafir). In this there lies an unequivocal proof that the Qur'an consists of letters.

Course Notes - Lecture 4

Ibn Qudama - may Allah be merciful with him - has said:

The Believers will see their Lord in the Hereafter

1. In the Hereafter, the believers will see their Lord by their eyes. They will visit Him. He will speak to them and they will speak to Him.
2. Allah - ta'ala - has said, "Upon that day faces shall be radiant, gazing upon their Lord." [Al-Qur'an 75:22-23] And He - ta'ala - has said, "No indeed; but upon that day they shall be veiled from their Lord ... " [Al-Qur'an 83:15] Since Allah veiled those [who are] in the state of His displeasure from seeing Him, it indicated that the Faithful [who are] in the state of [His] Pleasure shall see Him. Otherwise there would have be no difference between them.
3. The Prophet - sallallahu 'alayhi wa sallam - has said, "Indeed you shall see your Lord, as you see this moon. You will not have to crowd together to see Him." This is an authentic narration, agreed upon by [Al-Bukhari and Muslim] The comparison here is in the [act of] seeing and not the [object] seen. For indeed Allah - ta'ala - has no resemblance nor similar.

Course Notes - Lecture 5

Ibn Qudama - may Allah be merciful with him - has said:

Allah's Devine Decree and Foremeasurement

1. Among the Attributes of Allah - ta'ala - is that He is the "Performer of what He desires." Nothing comes into existence but by His desire, nor does anything escape from His will. There is nothing in the world [that] escapes from His measuring, nor Imanates but under His direction. Nor is there an escape [for anything] from what has been fore measured, nor go beyond what has been penned in the Written Tablet.
2. He willed what the world did. Had He shielded them [from sin], they would not have opposed Him; and had He willed that they all obey Him, they would have obeyed Him.
3. [6] He created the creation and their deeds and fore measured their sustenance and life-spans.
4. [7] He guides whomever He wills by His. Allah - ta'ala - has said, "He shall not be questioned as to what He does, but they shall be questioned." [Al-Qur'an 21:23] He - ta'ala - has said, "Surely We have created everything in measure." [Al-Qur'an 54:49] Allah - ta'ala - has said, "And He created every thing, then I he ordained it very exactly." [Al-Qur'an 25:2] And He - ta'ala - has said, "No affliction befalls in the earth or in yourselves, but it is in a Book, before we create it ... " [Al-Qur'an 57:22] And He - ta'ala - has said, "Whomsoever Allah desires to guide, He expands his breast to Islam; whomsoever He desires to lead astray, He makes His breast narrow, tight ... " [Al-Qur'an 6:125]
5. [8] While Ibn 'Umar reports that Gabriel - 'alayhis-salam - asked the Prophet - sallallahu 'alayhi wa sallam - "What is faith (al-iman)?" The Prophet replied, "To believe in Allah, His angels, His scriptures, His messengers, the Last Day and in [Allah's] decree (qadr), the good and evil [consequences] thereof." Gabriel replied, "You have spoken truthfully." This has been reported by Muslim. And the Prophet - sallallahu 'alayhi wa sallam - has said, "I believe in [Allah's] decree (qadr), the good and evil [consequences] thereof and the sweet and bitter [beginnings] thereof." And among the prayers of the Prophet - sallallahu 'alayhi wa sallam - that he taught Al-Hasan ibn 'Ali to pray with during the qunut of the witr prayer, "And protect me from the evil [consequences] of what You have decreed."
6. We do not claim Allah's decree and foremeasurement as an argument for us in forsaking His commands and committing His prohibitions. Rather it is required that we believe and know that Allah has an evidence against us by sending down the Scriptures and sending the Messengers. Allah - ta'ala - has said, " ... so that mankind might have no argument against Allah, after the Messengers." [Al-Qur'an 4:165]
7. We know that Allah - subhanahu wa ta'ala - did not command or prohibit except one capable of doing and forsaking. And we know that He did not compel anyone upon an act of disobedience or forced Him to leave an act of obedience. Allah - ta'ala - has said, "Allah charges no soul save to its capacity ... " [Al-Qur'an 2:286] And Allah - ta'ala - has said, "So fear Allah as far as your are able ... " [Al-Qur'an 64:16] And Allah - ta'ala - has said, "Today each soul shall be recompensed for that it has earned; no wrong today." [Al-Qur'an 40:17]
8. [These ayat] indicate that the slave possesses both deed and acquisition [of such by his choice] and that he will be recompensed by reward for that which is good of that and by punishment for that which is evil of that. And this occurs by Allah's decree and foremeasurement.

Course Notes - Lecture 6

Ibn Qudama - may Allah be merciful with him - has said:

Faith Consists of Both Word and Deed

1. Faith (iman) is words [uttered] by the tongue, deeds [performed] by the limbs, and beliefs [held] by the heart. It increases with acts of obedience and decreases with acts of disobedience.
2. Allah - ta'ala - has said: "They were commanded only to worship Allah, making their religion His sincerely, men of pure faith, and to perform the prayer and pay the alms - and that is the religion of the True." [Al-Qur'an 98:5] Hence worship of Allah - ta'ala, purity of the heart, the establishment of prayer, and the giving of the charity were all rendered from the religion (ad-din).
3. The Messenger of Allah - sallallahu 'alayhi wa sallam - has said: "Faith (al-iman) [consists of] seventy-odd branches. The highest is the testimony that there is no god but Allah and the lowest is the removal of a harmful object from the road." Hence both word and deed has been made part of faith.
4. Allah - ta'ala - has said: " ... them it has increased in belief ... " [Al-Qur'an 9:124] And He has said: "That they may add faith to their faith ... " [Al-Qur'an 48:4]
5. While the Messenger of Allah - sallallahu 'alayhi wa sallam - has said: "Whoever said, 'There is no god but Allah' and has in his heart [faith] the weight of a wheat grain, or a mustard seed, or a small ant, he will [eventually] come out of the [Hell] Fire." Therefore he made [faith] degrees of superiority.

Course Notes - Lecture 7

Ibn Qudama - may Allah be merciful with him - has said:

Faith in all What the Prophet - sallallahu 'alayhi wa sallam - has informed

1. It is required to have faith in all what the Messenger has informed about, and has been authentically transmitted upon him; concerning that which we have witnessed or is hidden from us. We know that all what he has informed us of is real and true, whether we comprehend or ignorant of and we have not been exposed to its real meaning like the hadith on the isra' and mi'raj. This incident occurred while he was awake and was not dream, for the Quraysh rejected [its occurrence] and found that to be farfetched. They, however, would not reject dreams.
2. Another example is that of the Angel of Death, when he came to Moses to seize his soul, Moses plucked out his eye. The Angel of Death returned to his Lord, Who returned his eye to him.
3. Other examples are the signs [heralding the approach] of the Hour [of Judgment], like the appearance of the Anti-Christ (ad Dajjal), the descent of Jesus the son of Mary - 'alayhis-salam - who will slay the Anti-Christ, the appearance of Gog and Magog, the appearance of the Beast, the rising of the sun from the West, and similar narrations that have been confirmed upon [the Prophet].

The Last Day

1. The torment and pleasure occurring [to the deceased] in the grave is true. The Prophet - sallallahu 'alayhi wa sallam - sought refuge [with Allah] from that [punishment] and commanded each of us [to seek refuge from that] in every prayer. The trial of the grave is true, and the questioning of Munkar and Nakir is true.
2. The resurrection after death is true. It will occur after Israfil - 'alayhis-salam - blows into the Trumpet, " ... then behold, they are from their tombs unto their Lord sliding down." [Al-Qur'an 36:51]
3. Humanity will be gathered on the Day of Resurrection barefoot, naked, uncircumcised, and without bodily defect. They will remain standing in the stand of the Resurrection until their Prophet - Muhammad - intercedes for them [with Allah]. Allah - tabaraka wa ta'ala - will then reckon them. The balances will be erected. The records spread. The pages of deeds will fly to [people's] right and left hands. "Then as for him who is given his book in his right hand, he shall surely receive an easy reckoning and he will return to his family joyfully. But as for him who is given his book behind his back, he shall call for destruction and he shall roast at a Blaze." [Al-Qur'an 84:7-12]
4. The balance has two pans and a tongue in which deeds will be weighed. "Then he whose scales are heavy-they are the prosperers, and he whose scales are light-they have lost their souls in Hell dwelling forever." [Al-Qur'an 23:102-103]
5. Belonging to our Prophet on [the plains of] the Resurrection - sallallahu 'alayhi wa sallam - is a basin. Its waters are whiter than milk and sweeter than honey. Its jugs are equal to the number of stars in the heavens. Whoever drinks from it once will never thirst after that forever.
6. The bridge [lying over Hell] is true. The righteous will cross over it, while the immoral will slip [and fall off into Hell].
7. Our Prophet will intercede on behalf of those from his community (ummah) who enter Hell from those who have committed major sins. They will leave Hell by his intercession after they have been burned therein and have become blackened coal. They will enter Paradise by his intercession. Belonging to the other prophets, as well as, the believers and the angels are intercessions. [However] Allah - ta'ala - has said, " ... and they intercede not save for him whom He is well-pleased, and they tremble in awe of Him." The infidel will not be availed by the intercession of any who intercede.
8. Paradise and Hell are two creations never ceasing [to exit]. Paradise is the abode of those near to Him (awliya'), while Hell is a punishment for His enemies. The inhabitants of Paradise will be therein forever. "But the evildoers dwell forever in the chastisement of Hell that is not abated for them and therein they are sore confounded." [Al-Qur'an 43:75] Death will [then] be brought in the form of a beautiful ram and will be slaughtered between Paradise and Hell. It will then be said, "O inhabitants of paradise! Eternity and no death. O inhabitants of hell! Eternity and no death."

Course Notes - Lecture 8

Ibn Qudama - may Allah be merciful with him - has said:

Muhummad is the Seal of the Prophets

1. Muhammad - sallallahu 'alayhi wa sallam - is Allah's messenger, the seal of the prophets, and the master of the messengers.
2. The faith of a slave is invalid until he has faith in his Message and testifies to his Prophethood.
3. Humanity will not be judged on the Day of Judgment except after his intercession. Nor will any religious community (ummah) enter Paradise except after his community (ummah). He is the Possessor of the banner of praise; the praised station; and the visited pond. He is the leader (imam) of the Prophets, their Preacher, and the Possessor of their Intercession. His community (ummah) is the best of communities and his companions are the best of the companions of any prophet.

The Prophet's Companions and Family

1. The best of this community (ummah) is Abu Bakr as-Siddiq, then 'Umar al-Faruq, then 'Uthman Dhun-Nurayn, then 'Ali al-Murtada - may Allah be pleased with them all. As evidenced by what is narrated upon 'Abdullah ibn 'Umar - may Allah be pleased with them both - who said, "We would say - while the Prophet was alive - [the best of this community is] Abu Bakr, then 'Umar, then 'Uthman, then 'Ali. This would then reach the Prophet and he would not reject that." It has been authentically narrated upon 'Ali that he said: "The best of the community (ummah) after its Prophet is Abu Bakr and then 'Umar. And if you wish I will name the third." Abu Darda' relates upon that the Prophet - sallallahu 'alayhi wa sallam - has said, "The sun has not risen nor set upon anyone - apart from the prophets or the messengers-better than Abu Bakr."
2. 76. Abu Bakr is the most deserving of Allah's creation for the successorship (khilafah) due to his merit and proceeding others [to Islam]; and due to the Prophet - sallallahu 'alayhi wa sallam - putting forward Abu Bakr to lead the companions in prayer. This is also evidenced by the consensus of the companions in giving the oath of allegiance to Abu Bakr [after the Prophet's death]. Allah would not gather them upon a deviation.
3. After Abu Bakr, 'Umar - may Allah be pleased with him - is then the [next] most deserving to leadership of the community. This is due to his merit [over all the rest of the Companion] and Abu Bakr choosing him [as his successor].
4. 'Umar is then followed by 'Uthman who was selected by the members of the council [for leadership after 'Umar].
5. 'Uthman is then followed by 'Ali due to his merit [over all the rest of the Companions] and the consensus of the latter's contemporaries [in choosing him for leadership].
6. These four men are [his] rightly-guided in belief and conduct successors, concerning whom the Prophet - 'alayhis-salam - has said, "It is incumbent upon you to adhere to my Sunnah and the Sunnah of [my] rightly-guided in belief and conduct successors after me. Hold fast to this with all your might." The Prophet - sallallahu 'alayhi wa sallam - also said: "Successorship [upon the model of prophethood] will last after me for only thirty years." The last of [the thirty years] was [during the caliphate of] 'Ali - may Allah be pleased with him.
7. We testifty to "the ten" being in Paradise, as the Prophet - sallallahu 'alayhi wa sallam - testified that for them, saying: "Abu Bakr is in Paradise; 'Umar is in Paradise; 'Uthman is in Paradise; 'Ali is in Paradise; Talhah is in Paradise; Az-Zubayr is in Paradise; Sa'ad is in Paradise; Sa'id is in Paradise; 'Abdur-Rahman ibn 'Awf is in Paradise; and Abu 'Ubaydah ibn al-Jarrah is in Paradise." All to whom the Prophet has testified for them being in Paradise, we testify such for him. Like the Prophet's statement, "Al-Hasan and Al-Husayn are the two masters of the youth of Paradise." Likewise the Prophet's statement to Thabit ibn Qays ibn Shammas that he was among the inhabitants of Paradise.
8. We do not judge anyone of the Ahlul-Qiblah to be in Paradise or in Hell except for those whom the Messenger - sallallahu 'alayhi wa sallam judged such for. However, we hope for the doers of good and we fear for those who have done evil.
9. We do not impute unbelief to anyone of the Ahlul-Qiblah due to a sin and we do not expel him from [the fold of] Islam due to an act.
10. We do hold that the hajj and jihad remain with obedience to every imam, righteous or wicked. To pray jumu'ah behind them is permissible. Anas has said, the Prophet - sallallahu 'alayhi wa sallam - has said, "Three matters pertain to the root of faith (al-iman): (1) To withhold from shedding the blood of whomever say 'there is no god but Allah (la ilaha illaIlah).' We neither declare him an infidel because of a sin, nor excommunicate him from Islam because of an action. (2) Jihad continues from the time Allah sent me till the last of this community (ummah) fights the Anti-Christ (ad-Dajjal). It is not nullified by the tyranny of the tyrant or the justice of the just ruler. (3) And faith in [Allah's] decrees (al-qadr)." Reported by Abu Dawud.
11. From the Sunnah: (i) to support and love the companions of the Messenger of Allah - sallallahu 'alayhi wa sallam, (ii) to mention their fine qualities, (iii) to seek [Allah's] mercy for them, (iv) to seek forgiveness for them, (v) to withhold from mentioning their faults and what befall them from dispute, and (vi) to believe in their merit and to recognize their precedence [over all this community].
12. Allah - ta'ala - has said: "And those who came after them, they say, 'Our Lord, forgive us and our brothers, who preceded us in belief. And put Thou not into our hearts any rancour towards those who believe." [Al-Qur'an 59:11] And Allah - ta'ala - has said: "Muhammad is the Messenger of Allah, and those who are with him are hard against the unbelievers. Merciful one to another." [Al-Qur'an 48:29] And the Prophet - sallallahu 'alayhi wa sallam - has said, "Do not revile my companions, for if one of you contributed as much gold as Uhud it would not amount to as much as the mudd of one of them, or half of it."
13. From the Sunnah is to pray to Allah that He be pleased with the pure, unsullied wives of the Messenger of Allah - sallallahu 'alayhi wa sallam. The best of them is Khadijah bint al-Khuwaylid and 'A'ishah as-Siddiqah bint as-Siddiq whom Allah cleared in His scripture. She is the Prophet's wife - sallallahu 'alayhi wa sallam - in this world and in the hereafter. Whoever accuses her of what Allah has cleared her, he has disbelieved in Allah, the Great.
14. And Mu'awiyah is the maternal uncle (khal) of the believers. He was a scribe of the revelation and is one of the leaders (khulafa') of the Muslims.

Course Notes - Lecture 9

Ibn Qudama - may Allah be merciful with him - has said:

The Muslim Ruler

1. From the Sunnah is to hear and obey the leaders of the Muslims and the commanders of the faithful, the righteous and the immoral among them, so long as they do not command in the disobedience of Allah. For there is no obedience to anyone in the disobedience of Allah.
2. Whoever assumes the Caliphate and the people gather around him and are pleased with him, or [takes control] by the sword, until he becomes the Caliph and is called the "Commander of the Faithful", obedience to him is obligatory, disobedience to him is forbidden, as is to revolt against him and to split the ranks of the Muslims.

The Heretics

1. From the Sunnah is to migrate and separate one's self from the heretics and to leave all debate and argument in religion, and to abandon investigating the books of heresy, and listening to their words.
2. Every innovation in the religion is a heresy (bid'ah).
3. All those branded with other than Islam and the Sunnah are heretics, like the Rafidah, the Qadriyyah, the Murji'ah, the Mu'tazilah, the Karramiyyah, the Kullabiyyah, and their likes. These are sects of deviation [from the truth] and groups of heresies. We seek refuge with Allah from them.

The Four Imams

1. As for adherence to a religious scholar (imam) in the secondary matters of the religion, like "the four groups," such is not blameworthy. For their differences in these secondary matters [of the religion] is a mercy from Allah. They are praised in their differences, rewarded for their opinions. The differences [between them] being a wide mercy, while their agreement an unequivocal proof.

Conclusion

We ask Allah - by His Mercy and Merit - to protect us from [all] heresies and trials, to give us life upon Islam and the Sunnah, and to make us among those who follow the Messenger of Allah in life and to be gathered in his troop after death. Amen.

This is the conclusion of the creed. And all praise belongs to Allah and may He extol our Master, Muhammad, his family, and his companions; and may He greet them with an exceeding salutation.

(s) Based on Ibn Qudamah al-Maqdisi's "Lam'at-ul I'tiqad", presented in a series of lectures by Ali Al-Timimi

The State of Affairs

From the fundamentals of knowledge which have been neglected by many Muslims is how and when an action becomes righteous and acceptable to Allah.

In fact, the matter has grown worse than that! We live in an age in which many Muslims assume that whatever actions they undertake as regards the Din, then they must surely be acceptable to Allah!

Such assumptions - arising from ignorance - have played a destructive role in the collective affairs of this Ummah - may Allah increase it in nobility - and may possibly being destructive to one's own salvation in the Hereafter, as Allah says{qluetip title=[1]}All quotes are translations of the meanings of the Qur'an.{/qluetip}:

"Say! Shall we tell you of those who lost most with respect to their actions? Those whose efforts have been wasted in this life, whilst they thought that they were acquiring good by their actions." [Al-Qur'an 18:103-104]{qluetip title=[2]}Ibn Kathir - rahimahullah - says in his Tafsir al-Qur'an al-'Adhim (3/112): "It (the ayah) is general regarding everyone who worships Allah in an unacceptable way, thinking that he is correct in it and his action is correct in it and that his action is acceptable, whereas he is in error and his action his rejected."{/qluetip}

So " ... the people are of three classes: The righteous scholar, the student of knowledge being upon the path of salvation and the confused rabble who follow everyone who calls out - bending along with every wind - they are not enlightened by the light of knowledge, nor do they lean upon a firm support."{qluetip title=[3]}Part of a lengthy piece of advice by 'Ali (d. 40H) radiallahu 'anhu to Kumayl ibn Ziyad - as is reported by Abu Nu'aym al-Asbahani in Hilyatul-Awliyah (1/79-80). From the principles of correction and reformation - O noble reader - as mentioned by Ibn al-Qayyim in Lighathatul-Luhfan (p. 397), is that: "The foundation of all good as knowledge and justice and the foundation of all evil is ignorance and oppression." Thus the one involved in da'wah and reformation must have adequate shari'ah knowledge, or else more harm will occur than good - as the saying of old goes: Sa'd brought the camels leading them. O Sa'd - that is not the way to bring in camels!{/qluetip}

Two Essential Conditions

It is a must that two great and important matters be considered for actions to be acceptable:

1. That the one undertaking the action must intend only the pleasure of Allah - the Mighty and Majestic.
2. The action must be in agreement with the Sunnah of His Messenger sallallahu 'alayhi wa sallam.

If any of these two conditions are not fulfilled, then the action will neither be righteous, nor accepted by Allah. The proof for this is in His saying:

"Whosoever expects to meet His Lord, then let him work actions of righteousness and in the worship of his Lord associate no one as a partner." [Al-Qur'an 18:110]{qluetip title=[4]}Ibn Kathir says in his Tafsir (3/114): "So - for an action to be acceptable it has to fulfil two conditions. Firstly: It must be sincere for Allah alone. Secondly: It must be correct in accordance with the shari'ah. So if the action is sincere, but not correct, it will not be acceptable."{/qluetip}

In this noble ayah Allah commanded that the action should be righteous - in agreement with the shari'ah - and it should be sincere - associating none with him.{qluetip title=[5]}Al-Lalika'i relates in his Sharh Usul I'tiqad Ahlus-Sunnah wal-Jama'ah that Sa'id ibn Jubayr (d. 95H) - rahimahullah - said: "No word is acceptable except with action and no action is acceptable except with words and no word nor action are acceptable except with intention and no word, action or intention is acceptable except when it confirms to the Sunnah."{/qluetip}

Similar to this is the saying of the Prophet - sallallahu 'alayhi wa sallam:

"Indeed Allah does not look at your faces nor your wealth. But he looks at your hearts and your actions." {qluetip title=[6]}Sahih - related by Muslim (2564), Ibn Majah (4143) and Ahmad (2/285) - from Abu Hurayrah radiallahu 'anhu. The wording with Muslim is: " ... your bodies nor your faces ... "{/qluetip}

So, contrary to what many people think, sincerity alone is not sufficient for worshipping Allah - but along with that it must be in conformity with the Sunnah. Thus the condition of the action must be such that it confirms.

Righteous Actions

Personal tastes, desires and perceptions - intellectual or otherwise{qluetip title=[7]}Imam al-Barbahari (d. 329H)- the Imam of Ahlus-Sunnah wal-Jama'ah of his time - says in his Kitab Sharh as-Sunnah: "And know - may Allah have mercy upon you - that the din came from Allah - the Blessed and Most High - and was not left to the intellect and opinions of men - and knowledge of it is with Allah and His Messenger. So do not follow anything based upon your desires and so deviate from the din ... Since Allah's Messenger sallallahu 'alayhi wa sallam explained the Sunnah to his Ummah and made it clear to his Companions that they are the Jama'ah and the Great Majority (as-Sawad ul-A'dham); and the Great Majority is the Truth and its People."{/qluetip} - are not the criteria for judging whether actions are righteous or not. Allah says:

"Who is more astray than one who follows his own desires without guidance from Allah." [Al-Qur'an 28:50]

Rather, a righteous action is one "that is commanded by Allah and his Messenger - and that is obedience." {qluetip title=[8]}Al-Hisbah fil-Islam (p. 82) of Ibn Taymiyyah.{/qluetip} And this obedience must be upon the understanding of the companions - radiallahu 'anhum. Since they are for this Ummah - after its Prophet sallallahu 'alayhi wa sallam - the custodians of correct knowledge ('ilm), action ('aml), belief (i'tiqad) and methodology (manhaj). As the Prophet 'alayhis-salam said:

"My Companions are the custodians for my Ummah, so when my companions go, that which has been promised to my Ummah will come to it." {qluetip title=[9]} Sahih - related by Muslim (16/82), Ahmad (4/398) and al-Baghawi in Sharh as-Sunnah (14/71-72) - from Abu Musa radiallahu 'anhu.{/qluetip}

And the Prophet sallallahu 'alayhi wa sallam warned us about actions which have no basis from the Book of Allah and the Sunnah of His Messenger, by saying:

"Whosoever does an action that we have not commanded then it will be rejected." {qluetip title=[10]}Sahih - related by Muslim (5/132), ad-Daraqutni (pp.520-521) and Ahmad (6/146, 180) - from 'A'ishah - radiallahu 'anha. Refer to the Booklet: Understanding the Evil of Innovations by our brother Abu Muntasir - may Allah reward him with goodness - for a detailed explanation of this hadith and the principles connected to it. And it is available from this Jam'iyyah - and all praise is for Allah.{/qluetip}

Sincerity - the Essence of Tawhid

Sincerity demands that one seeks to do actions which Allah is pleased with, in way in which He is pleased with. The root of this is knowledge, as one of the Imams of the tabi'in, az-Zuhri (d. 124H) - rahimahullah - said: "The people will not trust the action of one who acts without knowledge; and they will not be pleased with the saying of a scholar who does not act." {qluetip title=[11]}Iqtida ul-'Ilm il-'Aml of al-Khatib al-Baghdadi. Yet today, it is sufficient for one to be a speaker and that is enough credentials for him to be a guide for the Ummah - regardless of whether he has knowledge or not! So let the noble reader reflect upon the saying of the Companion Ibn Mas'ud (d.32h), related by at-Tabarani in al-Kabir (8066) and al-Bukhari in al-Adab al-Mufrad (789) and declared to be Sahih (authentic) by al-Hafidh Ibn Hajr in Fath al-Bari (10/510) that he - radiallahu 'anhu - said: "You are in a time whose scholars are many and its speakers are few. After you will come a time whose scholars are few and its speakers are many." How yesterday's warning depicts today's action!{/qluetip}

As regards sincerity, then it is "the stripping of ones intentions from all impurities in order to draw close to Allah, ensuring that the intention behind all acts of worship and obedience are exclusively for his pleasure." {qluetip title=[12]}Tazkyatun-Nufus (p. 4) of Ahmad Farid.{/qluetip} As Allah - the One free from all imperfections - says:

"They have not been commanded except to worship Allah, being sincere and making the din for Him." [Al-Qur'an 98:5]

The Prophet sallallahu 'alayhi wa sallam said that Allah - the Blessed, the Most High - said: "I am so self-sufficient that I am in no need of having partners. Thus, whoever does an action for someone else's sake as well as Mine, will have that action rejected by Me to him who he associated with Me." {qluetip title=[13]}Sahih - related by Muslim, Ibn Majah (4202) and Ibn Khuzaymah in his Sahih (8/223) - from Abu Hurayrah radiallahu 'anhu.{/qluetip}

Thus, if a person does an action, then even if he performs it according to the Sunnah, but he does it so that people may speak well about him, his action thereby becomes null and void. If the deed just became void then the following hadith would apply in such a case:

"How many fasting people obtain nothing from their fast except hunger and thirst and how many people stay up at night (praying) obtain nothing from their fast except sleeplessness and tiredness." {qluetip title=[14]}Sahih related by at-Tabarani in al-Kabir - from Ibn 'Umar and also by al-Hakim and al-Bayhaqi - from Abu Hurayrah radiallahu 'anhuma.{/qluetip}

However, this is not the case. For this person's action has turned into a sin, since he acted without intending to seek only the face of Allah, thus associating partners shirk along with Allah in his action.{qluetip title=[15]}Similar to this are actions based on party-spirit ('asabiyah) about which our Messenger sallallahu 'alayhi wa sallam said - as is related by Muslim in his Sahih: "Whosoever fights under the banner of the blind, becoming angry for party-spirit, or calling to party-spirit, or assisting party-spirit, then if he dies, he dies a death of jahiliyyah (pre-Islamic ignorance)." And how damaging - O seeker of unity - has its modern counter-part, partisanship (hizbiyyah), been in destroying the very fabric of comprehensive brotherhood. Such that the one immersed in this hizbiyyah loves and hates, builds and destroys - not due to the ties of correct faith (iman) - but due to this vile hizbiyyah - thereby having enmity for the friends ('awliyah) of Allah, competing thereby with the enemies of the Prophets! We seek Allah's protection against this and only He guides to a way that is Straight.{/qluetip}

Success for the Muslims - individuals and groups - will not be attained except when actions are carried out with sincerity, following the Sunnah, upon the Path (sabil) of the Pious Predecessors (as-Salaf as-Salihin) as Ubayy ibn Ka'b (d. 22H) - radiallahu 'anhu - said:

"Adhere to the sabil and Sunnah - who remembers the Most-Merciful and his eyes swell up with tears due to the fear of Allah - except that he will never be touched by the fire. Indeed moderation in the sabil and Sunnah is better than exertion in opposition to it." {qluetip title=[16]}Related by Ahmad in az-Zuhd (p.196) and the isnad is hasan.{/qluetip}

And our final supplication is that all praise belongs to Allah - Lord of the Worlds.