It is a well known incident of Baghdad. A person arrived there who was a non-believer in God. He had no proof of his belief nor was he willing to listen to any argument regarding the existence of God. He said that the universe came into existence by itself and continues to exist. Any argument based on Noble Qur'an and Hadith too wouldn't convince him. People went to the extent of telling him that there must be someone who created the universe and runs it. He boasted saying that the entire city was unable to convince him about the existence of Allah (SWT).
The Vizier of Baghdad asked Sheikh Mufeed to handle the situation. The vizier said that the person was visiting the court everyday and he posed his question to the gathering in the presence of the ambassadors from the non-Muslim countries. The inability to give him a convincing reply was causing a lot of embarrassment.
Sheikh Mufeed thus agreed to attend the court for a debate with the non-believing person. The person was very cunning that he wouldn't utter any word when arguments about the existence of Allah (SWT) were advanced to him.
Sheikh Mufeed attended the court and told to the person, "You have claimed that you have contested the claim of all the courtiers about the existence of Allah (SWT) and that they were unable to convince you. Allah (SWT) willing, I shall come tomorrow and give a convincing reply to your question! But you must report at the court promptly at the appointed time. I am wondering if you will absent yourself fearing to face my debate on the subject!"
The non-believing man replied with lot of confidence, "There is no chance of my running away from the debate. In fact, I have the fear that you might try to escape since none of your compatriots has been able to convince me and you may meet the same fate!"
The appointed time arrived the next day but there wasn't any sign of Sheikh Mufeed in the court. Since Sheikh Mufeed had ridiculed the person by saying that he might try to elude the debate by absconding from the court, the man looked around the court and smiled sarcastically. All the courtiers felt belittled that the Sheikh Mufeed had made tall claims but had absented himself from the proceedings.
The Sheikh Mufeed purposely arrived at the court very late. When he arrived in front of the non-believing man, he asked, "Where were you hiding yourself?!"
The Sheikh Mufeed replied, "I would have reached the court on schedule, but as I reached the riverside, I saw a peculiar scene there. It was so astonishing that my feet wouldn't advance towards my destination! I saw a boat in the river that was floating on the water without any sailor. It was coming ashore on one side, picking up passengers and disembarking them on the other side. From that side it picked up passengers and dropped them on this side! When I saw the boat had no sailor I was very astonished!"
The non-believing man had a hearty laugh and said, "How is it that the boat was making the up and down trips without any sailor?"
The Sheikh Mufeed now said, "When you think that a small boat cannot fend for itself without someone to row it, then how do you imaging that such a big universe will function without the One who controls it!"
The non-believing man said that none else had debated with him in this manner! I now bear witness that there is no god but Allah (SWT)!
If someone says,"What is the answer to the Hadeeth )narration( on which those who do not oblige Zakaah )purifying alms( on jewelry base their argument?"TheHadeethwas narrated by Ibn Al-Jawzi, may Allaah have mercy upon him, on the authority of ‘Aafiyah ibn Ayyoob, from Al-Layth ibn Sa‘d, from Az-Zubayr, from Jaabir, may Allaah be pleased with him, that the Prophet,sallallaahu ‘alayhi wa sallam, said:"There is no Zakaah on jewelry."]Al-Bayhaqi inMa‘rifat As-Sunan wal-Aathaar[
The answer comes in three points:
1- Al-Bayhaqi, may Allaah have mercy upon him, classified theHadeethas inauthentic, and it was narrated as part of Jaabir's words. Also, ‘Aafiyah is an unknown narrator.
2- Supposing that ‘Aafiyah is a trustworthy narrator, as Ibn Abi Haatim quoted from Abu Zur‘ah, this cannot contradict the authenticHadeethswhich obligeZakaahon jewelry, because it is very weak while they are authentic.
3- Supposing that thisHadeethis as authentic as the otherHadeeths, it is safer to adhere to theHadeethswhich makeZakaahon jewelry obligatory. In fact, what is safer is more entitled to be followed.
The Quranic verse and the fourHadeethsmentioned above clearly indicate that it is obligatory to giveZakaahon gold and silver jewelry, even if it is kept for wearing or borrowing.
As for the reported narrations, it was reported that ‘Umar, Ibn Mas‘ood, Ibn ‘Abbaas, ‘Aa’ishah and ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allaah be pleased with them, said thatZakaahis given on jewelry.
● Scholars who did not obligeZakaahon jewelry draw as evidence what Al-Athram reported from Ahmad ibn Hanbal, may Allaah have mercy upon him, saying,"Five Companions did not make Zakaah on jewelry obligatory: Anas ibn Maalik, Jaabir, Ibn ‘Umar, ‘Aa’ishah and Asmaa’, may Allaah be pleased with them."
The answer to this argument is that some of those Companions were reported to holdZakaahon jewelry as obligatory. Thus, supposing that all of them adopted one stance or that their final say on the issue was the non-obligation ofZakaahon jewelry, other Companions opined otherwise. In case of dispute, Muslims are commanded to refer to the Quran andSunnah, which sufficiently support the obligation, as stated above.
● If someone said that it was authentically narrated that the Prophet,sallallaahu'alayhi wa sallam, said:"O women, give charity even from your own jewelry."]Al-Bukhaari and Muslim[ and that thisHadeethserves as evidence of non-obligation ofZakaahon jewelry, for ifZakaahhad been obligatory on jewelry, the Prophet,sallallaahu‘alayhi wa sallam, would not have made it )the jewelry( a source for giving voluntary charity.
The answer to this argument is as follows:
The order to give charity from jewelry neither confirmsZakaahon it nor cancels it; rather, it is an order to give charity from the needs of man. For instance, when someone is requested to give charity even from the money with which he supports himself and his children, this request does not cancel the obligation ofZakaahon his money.
● If someone asks,"What is the difference then between lawful jewelry and lawful clothing? If we made Zakaah obligatory on the former, we should make it obligatory on the latter."
The answer is that theSharee‘ah)Islamic legislation( differentiates between them. It madeZakaahobligatory on gold and silver without exception, and there are even specific texts which obligateZakaahon the lawful jewelry which is worn. Clothing, however, resembles man's horse and slave about which the Prophet,sallallaahu ‘alayhi wasallam, said:"There is no charity ]Zakaah[ on the Muslim's slave or horse."]Al-Bukhaari and Muslim[ Therefore, if the clothing was kept for wearing, there would be noZakaahon them; if they were kept for trade,Zakaahwould be obligatory on them.
● If someone asks,"Is it correct to draw an analogy between the lawful jewelry which is made for wearing and the lawful clothes which are made for wearing?"as claimed by those who do not obligateZakaahon jewelry.
The answer is that it is not correct for the following reasons:
-It is an analogy which contradicts aSharee‘ahtext, and every analogy contradicting a text is invalid.
-In principle, there is noZakaahon clothing, and analogy would require thatZakaahis obligatory on jewelry whether it is kept for wearing or other purposes, exactly asZakaahis not obligatory on clothing, whether they are kept for wearing or for other purposes. This argument does not contradict the fact thatZakaahis obligatory on clothing which is kept as commercial commodities. That is becauseZakaahin this case is obligatory on the value of the clothing. Since lawful jewelry has rulings different from the clothing which is kept for wearing, how can we give clothing the same ruling of jewelry that the Prophet,sallallaahu ‘alayhi wa sallam, made a source for giving voluntary charity?
The answer is thatSharee‘ahtexts differentiated between them.
Therefore,Zakaahis not obligatory on jewelry unless it reaches theNisaab, which is twenty )golden(Dinaarsfor gold and two hundred )silver(Dirhamsfor silver. In the currency of Saudi Arabia, this is equal to 11 3/7 pounds of the gold currency available today, and equal to 56 Riyals of the silver currency. A Muslim who owns this amount of gold or silver, or banknotes, or commercial commodities equal to this amount of gold and silver must giveZakaahwhen oneHijriyear passes over them. There is noZakaahin what is less than that.
Note: The amount ofZakaahwhich is due on gold, silver and banknotes is 2.5 percent of the total amount. The same ruling applies toZakaahon the value of commercial commodities.
Both the Quran andSunnah)tradition( clearly indicate the obligation ofZakaah)purifying alms( on women's gold and silver jewelry even if it is kept for the purpose of wearing or lending. This includes necklaces, bracelets, rings or any gold or silverware when they reach theNisaab)minimum taxable amount( everyHijriyear, or when the owner has gold, silver or commercial commodities that reach theNisaab. This is the preponderant opinion of scholars on this issue since it is supported by the Quran,Sunnahand reported narrations.
Evidence from the Quran includes: Allaah The Almighty says )what means(:}And those who hoard gold and silver and spend it not in the way of Allaah - give them tidings of a painful punishment.The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, ]it will be said[, "This is what you hoarded for yourselves, so taste what you used to hoard."{]Quran 9:34-35[
Hoarding gold and silver means not givingZakaahor the other rights which are obligatory on them. The Quranic verse generally include all forms of gold and silver without differentiating between any of its kinds. Whoever claims that jewelry that is worn is excluded has to present his evidence.
As for theSunnah:
·The Prophet,sallallaahu ‘alayhi wa sallam, said:"No owner of gold or silver who does not offer its due right but on the Day of Resurrection, plates of fire will be beaten out for him, and they will be heated in the Fire of Hell and his flank, forehead, and his back will be branded with them. Whenever they cool, it will be done again to him on a Day whose duration is fifty thousand years."]Muslim[ The one who wears gold and silver is considered an owner of gold and silver, and there is no evidence to exclude her from the general rule. The greatest and most demanded right on gold and silver is giving theirZakaah. These two solemn texts from the Quran andSunnahencompass all kinds of gold and silver, including jewelry.
The detailed evidence on the obligation ofZakaahon jewelry includes:
·It was narrated on the authority of ‘Amr ibn Shu’ayb, may Allaah have mercy upon him( from his father, from his grandfather, that a woman came to the Messenger of Allaah,sallallaahu‘alayhi wa sallam, and she had a daughter with her. On her daughter’s hand were two thick bracelets of gold. He said to her:“Do you give Zakaah for these?”She said,“No.”He said:“Would you like Allaah to make you wear instead of them two bracelets of fire on the Day of Judgment?”So she took them off and gave them to the Prophet,sallallaahu ‘alayhi wa sallam, and said,“They are for Allaah and His Messenger.”]At-Tirmithi and Abu Daawood[ InBuloogh Al-Maraam, Ibn Hajar said,"Its chain of narrators is strong."
·‘Abullaah ibn Shaddaad ibn Al-Haad said,"We entered upon ‘Aa’ishah, may Allaah be pleased with her, and she said,'The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, entered upon me and I was wearing silver rings on my hand. He said:'What is this, O ‘Aa’ishah?'I said,'I made them to adorn myself for you, O Messenger of Allaah.'He said:'Do you give their Zakaah?'I said,'No.'He said:'The punishment for them in Hell is enough for you.'”Sufyaan, may Allaah have mercy upon him, was asked how to give itsZakaah, he said,"Add it to other items and then calculate their Zakaah if they reach the Nisaab."]Abu Daawood and Al-Haakim: Saheeh[
·Umm Salamah, may Allaah be pleased with her, said that she wore some white gold jewelry, and so she asked,“O Messenger of Allaah! Is this regarded as hoarded wealth?"He,sallallaahu ‘alayhi wa sallam, replied:“Whatever has reached the Nisaab, and then Zakaah is paid upon it, it is not regarded as hoarded wealth.”]Abu Daawood )Al-Haakim and Ath-Thahabi:Saheeh([
ThisHadeethteaches us some important lessons:
-There is noZakaahon jewelry so long as it has not reached theNisaab, nor is it regarded as hoarded wealth to which punishment is allocated.
-Any money on whichZakaahbecomes obligatory andZakaahis not given, is considered hoarded wealth that entails punishment.
-TheHadeethis mentioned to show the obligation ofZakaahon jewelry.
If someone says that this ruling is applicable when wearing jewelry was forbidden, as claimed by those who did not obligeZakaahon jewelry, the answer would be: this is not a valid argument because the Prophet,sallallaahu‘alayhi wa sallam, did not forbid wearing jewelry, but he affirmed it and warned against withholding itsZakaah. If wearing jewelry had been forbidden, the Prophet,sallallaahu ‘alayhi wa sallam, would have ordered to take it off and threatened punishment for wearing it.
One of the blessings with which the Muslim nation has been endowed is the day ofJumu'ah, or Friday.The Messenger of Allaah,sallallaahu 'alayhi wa sallam, said:“The best day the sun rises over is Friday; on it Allaah created Aadam. On it, he was made to enter paradise, on it he was expelled from it, and the Last Hour will take place on no other day than Friday.”]Ahmad and At-At-Tirmithi[.
Imaam Ibn Katheer,may Allaah have mercy upon him, said,"It was named Jumu'ah because it is derived from the word Al-Jam' in Arabic which means to gather, as Muslims gather on this day every week, and Allaah has commanded the believers to gather for His worship, as He says that which means:}"O you who believe! When the call is proclaimed for Jumu`ah )Friday prayer(, come fast to the remembrance of Allaah"{]Quran, 62: 9[meaning be keen to go and attend it."
Here are some other virtues and facts about the Day ofJumu'ah:
·It includes the congregationalJumu'ahprayer, which is one of the obligatory acts in Islam and one of the great gatherings of the Muslims. Allah The Almighty will seal the heart of whoever abandons and slights this, according to the Prophet, sallallaahu 'alayhi wa sallam, in aHadeeth)narration( in the book ofImaam Muslim, may Allaah have mercy upon him.
·The day ofJumu'ahincludes an hour during which all supplications are accepted. Abu Hurayrah,may Allaah be pleased with him, narrated that the Messenger of Allaah, sallallaahu 'alayhi wa sallam, said:"On )the day of( Jumu'ah is an hour during which Allaah gives to a Muslim servant standing in prayer whatever he asks for.”]Al-Bukhaari and Muslim[.
·Giving in charity during this day is more virtuous than any other day. Ka'b,may Allaah be pleased with him, narrated that the Messenger,sallallaahu 'alayhi wa sallam, said:"Charity given during the day of Jumu'ah is greater )in reward( than any other day."
·The believers will see their Lord from Paradise on that day. Anas ibn Maalik,may Allaah be pleased with him, said regarding the saying of Allaah The Almighty )which means(:}"And We have more )i.e. a glance at the All-Mighty("{]Quran, 50: 35["Allaah will appear to them on the day of Jumu'ah."
·It is an'Eed, i.e., a recurrent holiday and celebration. Ibn 'Abbaas,may Allaah be pleased with him, narrated that the Messenger of Allaahsallallaahu 'alayhi wa sallamsaid:"Jumu'ah is a day of celebration, so whoever attends it should perform Ghusl )bathing( beforehand."]Ibn Maajah[.
·It is a day on which sins are forgiven, as narrated by Salmaan, may Allaah be pleased with him, who narrated that the Prophet,sallallaahu 'alayhi wa sallam,said:“Any man who performs Ghusl on Friday, perfumes himself if he has perfume, wears the best of his clothes, then goes to the mosque and offers as many prayers as he wishes while not harming anybody, then listens quietly while the Imaam speaks until he offers the prayer, will have all his sins between that Friday and the next forgiven.”]Al-Bukhaari[.
·When walking to attend the Friday sermon, a Muslim gets the reward of both prayingQiyaam)i.e., the night prayer( and fasting a full year. Aws ibn Aws, may Allaah be pleased with him, narrated that the Prophet,sallallaahu 'alayhi wa sallam, said:“Whoever performs Ghusl on Friday after having sexual intercourse with his wife, then goes early to the mosque and attends from the beginning of the Khutbah and draws near to the Imaam and listens to him attentively, Allaah will give him the full reward of fasting all the days of a year and observing night-vigil on each of its nights for every step that he took towards the mosque.”]Ibn Khuzaymah, Ahmad[.
·Hell is fired-up during every day of the week except Friday, as a mark of honour and respect for the day of Friday.
·Dying on Friday, during the day or night, is a sign of a good end, for the one who dies on that day will be protected from the trial of the grave )i.e., Allaah The Almighty will enable such a person to be steadfast during it(. The Prophet,sallallaahu 'alayhi wa sallamsaid:“Any Muslim who dies during the day or night of Friday will be protected by Allaah from the trial of the grave.”]At-Tirmithi and Ahmad[.
Islam is not a religion in the common, distorted meaning of the word, confining its scope to the private life of man. It is a complete way of life, catering to all the fields of human existence. Islam provides guidance for all aspects of life – individual and social, material and moral, economic and political, legal and cultural, national and international. The Quran enjoins man to enter the fold of Islam without any reservation and to follow God’s guidance in all fields of life.
In fact, it was an unfortunate day, when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. Perhaps no other factor has caused the decline of religion in the modern age, than its retreat into the realm of private life. A modern philosopher says: “Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred… That religion is worth little, if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man’s social conscience and moral sensitivity by separating the things of God from those of Caesar.”
Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul, and the reform and reconstruction of society. The Quran says )what means(:“We have sent our Messengers with clear signs, and sent the Book and the Balance of right and wrong down with them, so that mankind may conduct themselves with all fairness. We have sent down iron wherein is great might as well as benefits for mankind, so that Allaah may know who is supporting Him and His Messenger.”]Quran 57:25[
The Prophet, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( said:“Everyone of you is a keeper or a shepherd and will be questioned about the well-being of his fold. The head of the State will be questioned about the well-being of the people of the State. Every man is a shepherd to his family and will be answerable about every member of it! Every woman is a shepherd to the family of her husband and will be accountable for every member of it. And every servant is a shepherd to his master and will be questioned about the property of his master.”
Thus, even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave any aspect of human existence to become a playground for satanic forces.
Balance between the Individual and Society
Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to Allaah. It guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes personality development one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the State. According to the Quran )what means(:“Man shall have nothing but what he strives for.”]Quran 53:39[
And )what means(:“And whatever suffering you suffer, it is what your hands have wrought.”]Quran 42:30[
And )what means(:“Allaah does not change what any people have until they change what is in themselves.”]Quran 13:11[
And )what means(:“Allaah only assigns to a soul what it can cope with, in its favor stands whatever it has earned, while it is held responsible for anything it has brought upon itself.”]Quran 2:286[
And )what means(:“For us are our deeds and for you are yours.”]Quran 28:55[
On the other hand, it also awakens a sense of social responsibility in man, organizes human beings in a society and a State and enjoins the individual to subscribe to the social good. In Islam, prayer is offered in congregation, which inculcates social discipline among Muslims. Everyone is enjoined to pay Zakaah and it has been laid down in the Quran )what means(:“The beggar and the destitute have due rights in their )i.e. the rich person’s( wealth.”]Quran 51:19[
Jihaad has been made obligatory, which means that the individual should, when the occasion arises offer even his life for the defense and protection of Islam and the Islamic State. The Prophet, sallallaahu ‘alayhi wa sallam, said:“All mankind is a fold, each member of which shall be a keeper or shepherd to every other, and be accountable for the entire fold.”
He, sallallaahu ‘alayhi wa sallam, also said:“Live together; do not turn against each other; make things easy for others and do not put obstacles in each other’s ways.”
The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, further said:“He is not a believer, who takes his fill while his neighbor starves.”
The Prophet, sallallaahu ‘alayhi wa sallam, said:“The believer in Allaah is he, who is not a danger to the life and property of any other.”
In short, Islam neglects neither the individual nor society – it establishes a harmony and a balance between the two and assigns to each its proper due.
Universality and Humanism
The message of Islam is for the whole of the human race. Allaah is the God of the entire world ]Quran 1:1[ and the Prophet, sallallaahu ‘alayhi wa sallam, is a Messenger for the whole of mankind. In the words of the Quran )which mean(:“O People I am but a Messenger from Allaah to you all.”]Quran 7:18[
Allaah also Says )what means(:“We have sent you only as a mercy for everybody in the Universe.”]Quran 21:107[
In Islam, all men are equal, whatever be their color, language, race or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status and wealth. There can be no denying the fact that such barriers have always existed, and do exist today in the so-called enlightened age. Islam removes all these impediments and proclaims the ideal of the entire humanity being one family.
Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood or territory, as were prevalent before the advent of Muhammad, sallallaahu ‘alayhi wa sallam, and which are rampant in different forms even in this modern age. Islam unites the entire human race under one banner. In a world torn by national rivalries and feuds, it presents a message of life and the hope of a glorious future.
The historian, A.J. Toynbee, has some interesting observations to make in this respect. In Civilization Trial, he writes: “Two conspicuous sources of danger – one psychological and the other material – in the present relations of this cosmopolitan proletariat, i.e., )Westernized humanity( with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils, the Islamic spirit has a service to render which might prove, it were accepted, to be of high moral and social value.
“The extinction of race consciousness as between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue… It is conceivable that the spirit of Islam might be the timely reinforcement, which would decide this issue in favor of tolerance and peace.”
PerPermanence and Change
The elements of permanence and change co-exist in human society and culture and will continue to do so in the future. Different ideologies and cultural systems have erred in leaning heavily towards one or the other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress; while lack of permanent values and unchanging elements generate moral relativism, shapelessness and anarchy.
What is needed is a balance between the two – a system that could simultaneously cater to the demand of permanence and change. An American judge, Mr. Justice Cardozo, rightly says: “The greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth.” Islam presents an ideology, which satisfies the demands of stability as well as of change.
Deeper reflection reveals that life has within it elements of permanence and change – it is neither so rigid and inflexible that it cannot admit any change even in matters of details, nor is it so flexible and fluid that even its distinctive traits have no permanent character of their own.
Only that system of life can cater to all the cravings of human nature and all the needs of human society, which can provide for both these elements.
The Quran and the Sunnah contain the eternal guidance given by the Lord of the Universe. This guidance comes from Allaah, Who is free from the limitations of “space” and “time”; the principles of individual and social behavior revealed by Him are based on reality and are eternal. However, Allaah has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through the Ijtihaad that people of every age try to implement and apply Divine guidance to the problems of their times. Thus, the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age.
Complete Record of Teachings Preserved
Last, but not least, is a remarkable fact that the teachings of Islam have been preserved in their original form and Allaah’s guidance is available in its pure form, without alteration of any kind. The Quran is the Revealed Book of Allaah which has been in existence for the last 1400 years and is still available in its original form. Detailed accounts of the life of the Prophet of Islam, sallallaahu ‘alayhi wa sallam, and his teachings are available in their pristine purity. There has not been an iota of change in this unique historic record.
The sayings and the entire record of the life of the Noble Prophet, sallallaahu ‘alayhi wa sallam, have been handed down to us with unprecedented precision and authenticity in works of the Hadeeth and the Seerah.
These are some of the unique features of Islam, which establish its credentials as the religion for the entire humankind, for all time. These aspects have appealed to hundreds of thousands of people in the past and the present and have made them affirm that Islam is the religion of Truth and the right path for mankind; doubtless, they will continue to appeal to people in the future. Men with pure hearts and sincere longing for Truth will always continue to say:
I affirm that there is none worthy of worship except Allaah, that He is One, sharing His authority with no one; and I affirm that Muhammad is His servant and His Prophet.
Islam is the religion of truth. It is the embodiment of the code of life, which Allaah, the Creator and Lord of the Universe, has revealed for the guidance of mankind.
The Meaning of Islam:
Islam is an Arabic word which denotes submission, surrender and obedience. As a religion, Islam stands for complete submission and obedience to Allaah - that is why it is called Islam. The other literal meaning of the word Islam is “peace” and this signifies that one can achieve real peace of body and mind only through submission and obedience to Allaah. Such a life of obedience brings peace of the heart and establishes real peace in society. As Allaah Says )what means(:“Those who believe and whose hearts find rest in the remembrance of Allaah – indeed it is in the remembrance of Allaah alone that the heart of man finds rest –those who believe and act righteously, joy is for them, and a blissful home to return:”]Quran: 13:28-29[
The basic Islamic concept is that the whole universe was created by God, whom Islam calls “Allaah” and who is the Lord and the Sovereign of the Universe. He is the Lord of the Universe, which He Alone sustains. He created man and appointed for each human being a fixed period of life, which he is to spend upon the earth.
Allaah has prescribed a certain code of life as the correct one for him, but has, at the same time, conferred upon man freedom of choice as to whether or not he adopts this code as the actual basis of his life. One, who chooses to follow the code, revealed by Allaah becomes a Muslim )believer( and one, who refuses to follow it, becomes a Kaafir )disbeliever(.
A man joins the fold of Islam by honestly believing in and professing faith in the Oneness of Allaah and the Prophethood of Muhammad sallallaahu 'alayhi wa sallam )may Allaah exalt his mention(. Both these beliefs are epitomised in the Kalimah )Article of Faith(: 'Laa ilaaha illallaah Muhammadur-Rasoolullaah.' )i.e., there is no trie deity except Allaah, and Muhammad is His Prophet.(
The first part of this Kalimah )sentence( presents the concept of Tawheed )Oneness of God( and its second part affirms the Prophethood of Muhammad sallallaahu 'alayhi wa sallam.
Tawheed: The Bedrock of Islam
Tawheed is a concept that was preached by every Prophet of Allaah and, thus, constitutes the essence of the teachings of Islam. It means that there is only One Supreme Lord of the Universe. He is Omnipotent, Omni-present and the Sustainer of the world and of mankind.
We witness a superbly flawless plan in the universe - can it be without a Planner? We see great enchanting beauty and harmony in its working - can they be without a Creator? We observe wonderful design in nature - can it be without a Designer? We feel a lofty purpose in physical and human existence - can it be without a Will working behind it? We find that the universe is like a superbly written, fascinating book - can it be without an Author? Truly, Allaah Says )what means(:“O mankind! Worship your Lord, who created you and those before you, that you may become righteous – ]He[ who made for you the earth a bed ]spread out[ and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allaah equals while you know ]that there is nothing similar to Him[.”]Quran: 2:21-22[
This is the basic tenet to which Prophet Muhammad sallallaahu 'alayhi wa sallam asked humanity to adhere. It is an important metaphysical concept and answers the riddles of the universe. It points to the supremacy of law in the cosmos, the all-pervading unity behind the manifest diversity.
Prophethood & Life After Death:
The second part of the Kalimah, on the other hand, signifies that Allaah has not left man without any guidance for the conduct of his life. He has revealed His Guidance through His Prophets, and Muhammad sallallaahu 'alayhi wa sallam was the last of them.
Thus the second basic postulate of Islam is to believe in the Prophethood of Muhammad sallallaahu 'alayhi wa sallam, to accept the religion which he presented and to follow his commands and his example.
Every Prophet of Allaah, according to the Quran, strove to build man’s relationship with Allaah on the principle of Allaah’s sovereignty and acknowledgement of the authority of the Prophet as a source of Divine Guidance. Every one of them said: “I am to you Allaah’s apostle, worthy of all trust. So be committed to Allaah, heed Him, and obey me.”
The Guidance is revealed through the Prophets. It is a part of their mission to translate it into practice - in their own lives and in the society they try to reform. All the Prophets are representatives of Allaah, but they are human beings and their lives are models for mankind. Prophet Muhammad sallallaahu 'alayhi wa sallam is the last Prophet and, as such, the final model for mankind. To believe in him means to accept his authority as representative of the Supreme Ruler and to follow his example in thought and behaviour.
The code of behaviour and the law which is used to decide the rightness or otherwise )Halal and Haram( of any particular thing, is given by Allaah through the Prophet sallallaahu 'alayhi wa sallam and is known as the Sharee’ah )the path(. Belief in the Prophet sallallaahu 'alayhi wa sallam involves acceptance of the Sharee’ah and its implementation in all matters of daily life. This is how the Will of Allaah is fulfilled on earth. The Quran says )what means(:“And We did not send any messenger except to be obeyed by permission of Allaah…”]Quran: 4: 64[
And about the last Prophet sallallaahu 'alayhi wa sallam, it is explicitly stated that:“But no, by your Lord, they will not ]truly[ believe until they make you ]O Muhammad[, judge concerning that over which they dispute among themselves and then find no discomfort from what you have judged and submit in ]full, willing[ submission.”]Quran:4:65[
Important:
Thus the basic articles of Islamic faith are three, viz.:
a( Belief in the Oneness of Allaah;
b( Belief in the Prophethood of Muhammad sallallaahu 'alayhi wa sallam and in the Guidance which he bequeathed; and
c( Belief in Life after Death and in man’s accountability before Allaah on the Day of Judgement.
Whoever professes these beliefs is a Muslim. And all these concepts are epitomised in the Kalimah: “There is no god but Allaah; Muhammad is His Prophet.”
Some Basic Characteristics of Islam:
George Bernard Shaw is reported to have said: “I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phases of existence, which can make itself appeal to every age. I have studied him - the wonderful man - and, in ‘my opinion’ far from being an anti-Christ, he must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness: I have prophesised about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”
The question is what are those characteristics of Islam, which have won millions of followers to the Faith in the past and which make it so appealing to the modern age? Some of the major characteristics of Islam are given in the following pages.
Simplicity, Rationality and Practicality
Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The Oneness of Allaah, the Prophethood of Muhammad sallallaahu 'alayhi wa sallam and the concept of Life after Death are the basic articles of its faith. They are based on reason and sound logic. All the teachings of Islam follow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no far-fetched abstractions, no complicated rites and rituals. Everybody may approach the Book of Allaah directly and translate its dictates into practice according to the proper understanding of the Quran and Sunnah )the way of the Prophet sallallaahu 'alayhi wa sallam.
Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Quran advised him to pray )what means(:“…My Lord! Increase me in knowledge.”]Quran: 20:114[ It asserts that those who have no knowledge are not equal to those who have ]Quran: 39:9[; that those who do not observe and understand are worse than cattle ]Quran: 7:179[; that the meanings of revelation become manifest to those“…who have knowledge…"]Quran: 6:97[ and those“…who have understanding…”]Quran: 6:98[; and that:“…Whoever has been given wisdom has certainly been given much good…”]Quran: 2:269[
The Prophet of Islam. sallallaahu alayhi wa sallam, has said the following:“He who leaves his home in search of knowledge walks in the path of Allaah.”]Tirmithi & Daarimi[“To seek knowledge is obligatory for every Muslim.”]Ibn Majah & Bayhaqi[“Acquire knowledge, because he who acquires it in the way of the Lord, performs an act of piety; he who disseminates it, bestows alms and he who imparts it to others, performs an act of devotion to God.”
This is how Islam brings man out of the world superstition and darkness and initiates him into that of Knowledge and Light.
Again, Islam is a practical religion and does not allow indulgence in empty and futile theorising. It says that faith is not a mere profession of beliefs; it is the very mainspring of life.
Unity of Matter and Spirit
A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands, not for life-denial, but for life-fulfillment. Islam does not believe in asceticism. It does not ask man to avoid all things material. It holds that spiritual elevation is not to be achieved by living piously in the rough and tumble of life, and not by renouncing the world. The Quran advises us to pray as follows:“…'Our Lord! Give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the fire.'”]Quran: 2:201[
Allaah strongly censures those who refuse to benefit from His blessings. Allaah Says )what means(: “Say: 'Who has forbidden the adornment of ]i.e., from[ Allaah which He has produced for His servants and the good ]lawful[ things of provision?'”]Quran: 7:32[
Islam’s injunction is:“…Eat and drink, but be not excessive...”]Quran: 7:31[
The Noble Prophet sallallaahu 'alayhi wa sallam said:“A Muslim, who lives in the midst of society and bears with patience the afflictions that come to him, is better than the one who shuns society and can not bear any wrong done to him.”’
On another occasion he sallallaahu 'alayhi wa sallam said:“The three things are also enjoined upon the faithful: to help others, even when one is economically hard-pressed; to pray ardently for the peace of all mankind; and to administer justice to one’s own self.”
Thus, Islam does not admit any separation between “material” and “moral”, “mundane” and “spiritual” life, and enjoins man to devote all his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and spiritual salvation can be achieved by using material resources for the good of man in the service of just ends. It does not advocate living a life of asceticism by running away from the challenges of life.
The world has suffered at the hands of the one-sidedness of many a religion and ideology. Some have laid emphasis on the spiritual side of life, but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception and a trap.
On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both these attitudes have spelt disaster. They have robbed mankind of peace, contentment and tranquillity. Even today the imbalance is manifest in one or the other direction.
A French scientist, Dr. De Brogbi, rightly says: “The danger inherent in too intense a material civilisation is to that civilisation itself; it is the disequilibrium which would result, if a parallel development of the spiritual life were to fail to provide the needed balance.
"Christianity erred on one extreme; modern Western civilisation, in both of its variants of secular capitalistic democracy and Marxist socialism, has erred on the other.”
According to Lord Snell: “We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished.”
Islam aims at establishing an equilibrium between these two aspects of life - the material and the spiritual.
There are those misinformed people who believe that the Ahl as-Sunnah Wa’l Jama actually believe that the Prophet Muhammad (May Allah bless him and grant him peace) did not die!! What a gross accusation!! The true belief of the Ahle Sunnah wa’l Jama, is that the Prophet (May Allah bless him and grant him peace), did die, but he is alive in his grave.
It is in the grave, that the Prophet Muhammad, (May Allah bless him and grant him peace), is presented with our deeds, and makes supplication on behalf of the Ummah. This will be looked into further in another chapter of the book, Insha Allah. There are also instances, where the Prophet (May Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings. We also believe, that to send Salaam [salutations] to our Prophet (May Allah bless him and grant him peace), will be met with a reply back. There are many narrations that support this, which will be discussed later on in this book.
Blasphemic Belief
A great Scholar of the Ahl as-Sunnah wa’l Jama, Sayyid Ahmad Sa’eed Shah Kaazmi, writes:
'The one who states that the Soul of the Prophet, (May Allah bless him and grant him peace), was not taken and he never died, is a Kafir and is out of the circle of Islam.
[Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi]
This is the belief of the Ahle Sunnah wal Jammat but the people who say the Ahle Sunnah believe, that Prophet Muhammad, (May Allah bless him and grant him peace). has not passed away is a false accusation on us.
Shaykh ul Makkah, Shaykh Alawi says that the meaning of the Anbiya (Prophets) passing away, means that they have been taken away from us and we cannot see them just like the Angels are.
(Mafaheem page 165 by Shaykh Alawi Malki).
Proof that Prophets are alive.
Allah most High says in the Qur’aam,
“…those who have been slain in the way of Allah never think of them as dead; but they are alive with their Lord, get their subsistence” [Surah Al-Imran verse 169]
Of course, it goes without saying that the position of the Prophets, (May Allah bless them and grant them peace) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (May Allah bless him and grant him peace) is alive too.
Qadi Shawkawni writes:
In the Qur’an it is mentioned that martyrs are alive and food is provided for them; The Prophets and Righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadeeth that Prophets are alive in their graves. Both Imam Tirmizi and Imam Bayhaqi have said that this is an authentic Ahadith.
[Nayl al-Awtar vol 3 page 82 by Qadi Shawkani]
Proof from the Hadith that Prophets are alive in their graves
Our Prophet (May Allah bless him and grant him peace), said: On the night of Mi'raj when I passed Prophet Musa’s (Alay hissalaam) grave. He was standing in his grave and offering Salaah.
[Muslim chapter Fadhail Musa]
Qadi Shawkawni writes:
Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets.
[Nayl al-Awtar chapter Hajj by Qadi Shawkani]
Hafidhh Ibn Qayyim writes:
Our Prophet, (May Allah bless him and grant him peace), has said that on Fridays send as much Blessings as you can on me. If when-one sends Blessings to me, where-ever he may be his voice will reach me. The Companions said even after your death, our ‘Prophet, (May Allah bless him and grant him peace), replied affirmative. This is because Allah most High, has made the bodies of the Prophets haram (forbidden) for the earth to eat.
[Jala ul Afham page 63 by Hafidhh Ibn Qayyim]
Imam Darimi writes
'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah”
[Darimi Chapter Fadhail Sayedul-Mursalin by Imam Darimi]
Hafidhh Ibn Taymiyyah says:
A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (May Allah bless him and grant him peace), saying the Adhan, from the grave. And there are more events like these and they are all true.
[Iqtidah Siratul-Mustakeem page 373 by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir writes:
Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.
Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala.
[Tarikh Ibn-e-Kathir, chapter Karbala]
The pious can talk after passing away.
Hafidhh Ibn Kathir writes:
Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and
Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.
[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidhh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
Hafidhh Ibn Kathir writes:
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidhh Ibn Kathir, Khateeb Baghdadi, Hafidhh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].
Hafidhh Ibn Kathir writes: that;
Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”
[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]
Hafidhh Ibn Kathir writes:
A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house, when he was in her house he recited a verse from the Holy Qur’an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. Umar may Allah be well pleased with him, asked: ‘Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. Umar May Allah be well pleased with him, went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises' (Surah Al-Rahman, verse 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’. [Tafsir Ibn Kathir under Surah Al-’Araf, verse 202]
It is proven that our Prophet, (May Allah bless him and grant him peace), is alive in his grave.Sheikh ul Makkah, Shiekh Alawi says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Sheikh Alawi Malki)
From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.
Whatever I have said may Allah Ta'ala accept this and if there is any mistakes may He forgive me. (Amin)
Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly.
Definition of Bid'ah
Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger.
[Tirmizi chapter Il]
Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah.
(Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee).
Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example:
To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc.
[Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi]
Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic).
(Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab).
Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good).
(Fathul Bari chap on Taravi by Hafidhh Asqalani).
Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally.
(Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya).
From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation.
Definition of BID'AH SAYYIAH
Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace]
Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'.
[Mishkat Muslim, Bukhari chapter Ihtisam]
The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers."
[Bukhari & Muslim, Kitaab-ul-Haudh]
From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith.
A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah]
The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire."
[Muslim chapter Al-jumah]
An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'.
[Kitaab-ur-Rooh chap10]
PROOF OF BID'AH HASANA
Allah Ta'ala says in the Holy Qur'an:
"And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them"
Surah Al Hadeed, verse 27"
This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished."
(Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven).
This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward.
Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way.
There are many examples, but for the moment we shall highlight two:
Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah")
["Bukhari, Kitab Tahajud"]
This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise.
Ibn Hajr writes in his commentary to worship at a set time is permissible.
[Fathul bari by Hafidhh Asqalani]
2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah]
Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive.
Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh]
Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things.
1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana.
2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho.
This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana.
During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."
(Bukhari in Kitaab Fadhaa il-ul-Qur'an).
The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een.
During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu.
['Bukhari in Fadhaa il-ul-Qur'an']
Some examples of Bid'ah Hasana.
Punctuation in the Qur'an
Names of Surahs written in the Qur'an
Mihrabs in the Masjid
Minarets of Masjid
Taqleed of the four schools of Fiqh
Fixing congregational prayer times with the clock times
These are all Bid'ah Hasana and have been accepted by the whole of the Ummah.
In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an.
So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan?
In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this?
In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah?
Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia.
These are some new actions done by the Sihaba and the pious which were not counted as Bidah
Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)".
[Ibn Taimiyyah in Al-Tawasul page 90]
Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam)
It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam)
A few examples of these are:
Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings).
[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]
All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum.
The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.'
Firstly: Not all the things mentioned earlier were started by the Companions.
Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah]
[Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah]
According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so.
In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.
could you please advise us about how improve our manners, and raise our children to have good manners? As many of the scholars mentioned, they studied under their teachers for years to learn proper manners. I am very concerned because it seems that we are surrounded by bad examples and role models, and the standards of society are very low. I am a revert to Islam so I was not raised with good Islamic manners. I dont have the knowledge or training to be a very good role model. My childrens tv watching is very restricted, but they still interact with cousins and friends who pick up bad words and attitudes from tv. We also educate our children at home. But as much as we shelter them and instruct them, they seem to pick up some of the attitudes of the greater society. I am torn between whether I should continue trying to remain patient and remind them gently, or I should become more strict to enforce better behavior. We would really appreciate any advice that you could offer.
Praise be to Allah.
We congratulate you for the blessing that has been bestowed upon you of guidance to Islam, and we ask Allah, may He be exalted, to make us and you steadfast in adhering to this religion until we meet Him when He is pleased with us. We also congratulate you for your keenness to give your children a good upbringing.
With regard to the answer to your question, we will point out some important matters in the hope that they will help you, with the help of Allah, may He be exalted, in what you are striving to achieve.
Firstly:
It is essential to point out that bad behaviour in most cases is in accordance with a person’s whims and desires; hence the child will pick up bad behaviour with the slightest influence and the most insignificant of reasons. On the other hand, good behaviour means disciplining oneself and restraining oneself from whims and desires that detrimental to one’s own best interests. Good behaviour means following a path that is contrary to the whims and desires of the self, so it is a constructive process that requires effort and striving.
A sound upbringing is one that instils good attitude and behaviour firmly in the child’s heart and mind so that he will be able to resist corrupt whims and desires, and he will not feel comfortable except with things that help him adhere to the path of righteousness and will despise anything that is contrary to good values.
In order for the child to accept this good attitude and behaviour, it is essential to make that beloved to him. Love cannot be instilled by means of force and harshness; rather it needs the following:
1. Kindness and gentleness
There are a number of hadeeths in which the Prophet (blessings and peace of Allah be upon him) teaches us to use kindness and gentleness when interacting with others, such as the following:
It was narrated that ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Verily Allah loves kindness in all things.”
Narrated by al-Bukhaari, 6024.
Muslim (2592) narrated from Jareer that the Prophet (blessings and peace of Allah be upon him) said: “Whoever is deprived of kindness is deprived of goodness.”
It was narrated that ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said, narrating from the Prophet (blessings and peace of Allah be upon him): “There is no kindness in a thing but it adorns it, and it is not taken away from a thing but it makes it defective.”
It was narrated from ‘Aa’ishah that she said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When Allah wills good for the members of a household, He instills kindness in them.”
Narrated by Imam Ahmad in hisMusnad, 40/488, no. 24427; classed as saheeh by al-Albaani inSaheeh al-Jaami‘ as-Sagheer, no. 303
Children by their nature love the parent who is kind to them and helps them, and who cares about them, but that should be without yelling and getting angry, as much as possible; rather it should be with wisdom and patience.
The child is at an age where he needs leisure and play; he is also at an age where discipline and teaching are appropriate. Hence everything must be given due attention, within moderation.
Because children love kind parents, this love gives them a strong motivation to obey their parents. In the opposite scenario, if kindness is absent and there is violence and harshness, that will lead to alienation, which in turn will lead to stubbornness and disobedience, or the prevalence of fear which will generate an attitude of lying and deceitfulness in the child.
2. Kind treatment does not rule out the use of punishment when necessary,
But it should be noted that punishment, when bringing up children, must be used wisely. It is not right to punish the child for every misdemeanour on his part; rather punishment is to be used when kindness is of no benefit and when advice, instructions and bans have been to no avail.
Punishments should also be useful. For example, if you have the problem of your children spending a long time in front of the television, then you can dictate to them which programs they may watch, that will usually be beneficial and not harmful, and that are free of problematic material as much as possible. Then if they go beyond the stated time, you can punish them by depriving them of TV for an entire day. If they go beyond the stated time again, then you can deprive them of it for a longer period, according to whatever will achieve the aim and be of benefit in disciplining them.
3. Setting a good example
The parents must first of all adhere themselves to the attitude and behaviour that they are trying to instil in their children. For example, it is not appropriate for a father to forbid his child to smoke when he himself smokes.
Hence one of the early generations said to his children’s teacher: Let the first thing you do in setting my children straight be mending your own ways, for their faults will be connected to your faults; in their eyes, what is good will be what you do and what is bad will be what you refrain from. End quote.
Tareekh Dimashq, 38/271-272
4. A good environment
This is the environment in which doing good deeds is praised and the one who does them is respected, whereas bad deeds and those who do them are criticized. In current times this good environment is often lacking, but we can try hard, physically, psychologically and financially, to create it, in sha Allah.
For example, if a Muslim family is living in a neighbourhood where there are no other Muslim families, this family should try hard to move to a neighbourhood or city where there are a lot of Muslims, or to a neighbourhood where there are mosques or Islamic centres that are active in running programs for Muslim children.
For example, if a child is interested in a specific sport or other activity, the family could look for a suitable sports club or similar organisation run by committed Muslims, that is attended by Muslim families who are keen to give their children a good upbringing. Mixing plays a major role, as you say, so try to reduce the negative effects that you are seeing as a result of mixing, by mixing in a positive way with Muslim families.
If the father is spending on nice clothes, delicious food and a comfortable home, he should also spend on means of acquiring good attitude and behaviour, and let him seek reward for that with Allah, may He be exalted.
Secondly:
You have to offer du‘aa’ constantly, especially at times when supplications are answered, such as the last third of the night, when prostrating and on Fridays. Call upon Allah, may He be exalted, a great deal and ask Him to make your children righteous and guide them to the straight path. Supplications for their children is one of the characteristics of the righteous slaves of Allah. Allah, may He be exalted, says (interpretation of the meaning):
“And those who say: ‘Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon (pious)”
[al-Furqaan 25:74].
Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said: “the comfort of our eyes” means a source of joy.
If we examine the situation and characteristics of the ones who offered this du‘aa’, we will realize, based on their qualities and high ranking, that they would not be content until they see their children obeying their Lord, knowledgeable and actively striving. As this is a supplication that their wives and children would follow the path of righteousness, it is also a supplication for themselves, because the benefit will come back to them too. Hence they regarded that as a gift to them and they said “Bestow on us (lit. give to us).” In fact their supplication brings benefit to all the Muslims, because the righteousness of those who are mentioned will bring about the righteousness of many of those who are connected to them, and will benefit them. End quote.
Tayseer al-Kareem al-Mannaan fi Tafseer Kalaam ar-Rahmaan, 587 .
And Allah knows best.
Is it permissible to use products such as face and body wash etc, which contain salts from the Dead Sea or other substances from the Dead Sea?
Praise be to Allah.
Firstly:
Inal-Mawsoo‘ah al-‘Arabiyyah al-‘Aalamiyyahit says:
The Dead Sea is a salt lake in occupied Palestine and Jordan, at the mouth of the River Jordan. Its elevation, which is 399m below sea level is regarded as the lowest point (on land) on the face of the earth. The Dead Sea is the saltiest body of water in the world; it is nine times as salty as the ocean. This sea lies on the border between Palestine and Jordan. This lake is called the Dead Sea because nothing is found in it apart from a few plants, and no fish are found in it, apart from some types of crustaceans. In addition to that, plant life is almost completely non-existent in the saline land that surrounds it.
The Dead Sea is located in a deep rift valley; it covers an area of approximately 1,040 square kilometres; it is 18 km wide at its broadest point and 80 km long.
In the Dead Sea there is a peninsula known as al-Lisaan, which extends towards the middle of the Dead Sea from its eastern shore; this peninsula divides the lake into the large northern basin and the smaller southern basin. The northern basin is the deepest part of the lake and reaches a depth between 400m and 799m.
The Dead Sea is mentioned in the Bible by the name Yam ha-Melah (lit. Sea of Salt); the ancient cities of Sodom and Gomorrah also existed close to its shores. End quote.
Secondly:
Using things that have been produced from the Dead Sea such as salts, minerals, medicinal clay and other things depends on the answer to a difference of opinion among historians: is this region the region of the cities of the people of Loot or not? If it is proven that their cities were there, and the punishment came upon them there, then it is not permissible to use anything that comes from this lake. If that is not proven to be the case, then the ruling on whatever is produced from it is that it is permissible, and it comes under the same rulings as the rulings on what is in other lakes or seas.
Has it really been proven that this place was the location of the dwellings in which the people of Loot wronged themselves?
There is a difference of opinion concerning this matter. Most of the historians and mufassireen (scholars who write commentaries on the Qur’an) affirm that this is the case; in this matter they differ with some scholars in other fields.
There follow quotations from two mufassireen, one of whom is well known in the fields of tafseer and history, and the other is a contemporary scholar, confirming that Loot (peace be upon him) was sent to the people of Sodom and its environs, and that it is the area that is now called the Dead Sea.
-1-
Ibn Katheer (may Allah have mercy on him) said:
Loot was the son of Haraan ibn Aazar; he was the nephew of Ibraaheem al-Khaleel (peace be upon them both). He believed with Ibraaheem (peace be upon him) and migrated with him to greater Syria. Allah sent him (as a Prophet) to the people of Sodom and neighbouring cities, to call them to Allah, may He be glorified and exalted, to enjoin them to do good and to forbid to them the sins, haraam actions and shameful deeds that they were doing, that they had invented and that had no precedent among the sons of Adam or anyone else, namely homosexuality. This is something that was unknown among the sons of Adam and had never even crossed their minds, until the people of Sodom did that (may the curses of Allah be upon them).
Tafseer Ibn Katheer, 3/444, 445
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At-Taahir ibn ‘Ashoor (may Allah have mercy on him) said:
The people to whom Loot (peace be upon him) was sent were the people of Sodom and Gomorrah, in the land of Canaan (Kan‘aan). The names of Sodom and Gomorrah may refer to their inhabitants, who were the predecessors of the Phoenicians. They were located on the shores of as-Sadeem (Biblical Siddim), which is the Salt Sea, as mentioned in the Torah. It is the Dead Sea, which is also known as the Lake of Loot, near Jerusalem. The people of Sodom and those who were with them introduced the shameful act of homosexuality, so Allah commanded Loot (peace be upon him), when he halted in their city of Sodom, on his journey with his paternal uncle Ibraaheem (peace be upon him), to forbid them to do that and to address them sternly.
At-Tahreer wa’t-Tanweer, 8/230
Here we will quote the most famous verses that are quoted as evidence that the location of the people of Loot was a place that was well-known, through which caravans passed and which was well-known to travellers during the Jaahiliyyah and earlier, and after Islam came.
-1-
Allah, may He be exalted, says (interpretation of the meaning):
“Has not the story reached them of those before them? - The people of Nooh (Noah), Ad, and Thamood, the people of Ibraheem (Abraham), the dwellers of Madyan (Midian) and the cities overthrown (i.e. the people to whom Lout (Lot) preached), to them came their Messengers with clear proofs. So it was not Allah Who wronged them, but they used to wrong themselves”
[at-Tawbah 9:70]
“And Firaun (Pharaoh), and those before him, and the cities overthrown (the towns of the people of (Lout (Lot)) committed sin”
[al-Haaqqah 69:9]
“And He destroyed the overthrown cities (of Sodom to which Prophet Lout (Lot) was sent).
So there covered them that which did cover (i.e. torment with stones)”
[an-Najm 53:53, 54].
Overthrown means turned upside down; this refers to the cities that were turned upside down with the punishment of Allah, may He be exalted, namely the cities of the people of Loot (peace be upon him).
Shaykh Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said:
The wordmu’tafakah(overthrown) comes from the rootifk, which means turning upside down???. This refers to the cities of the people of Loot, based on the fact that Allah says elsewhere “al-mu’tafikaat(the cities overthrown)”, in the plural. This [in an-Najm 53:53, where the word translated as “the overthrown cities” appears in the singular in the original Arabic] is an example of the singular being used when what is meant is the plural, as we have explained on several occasions.
Rather it is used in the singular here because Jibreel overturned them, so they were overturned (in one go). What is meant by their being overturned is that he lifted them up towards heaven, then he turned them upside down. This is what is meant by their being overthrown.
Allah, may He be exalted, clarified this meaning in Soorat Hood and Soorat al-Hijr, where He said (interpretation of the meaning):
“So when Our Commandment came, We turned (the towns of Sodom in Palestine) upside down, and rained on them stones of baked clay, piled up”
[Hood 11:82]
“So As-Sayhah (torment - awful cry, etc.) overtook them at the time of sunrise,
And We turned (the towns of Sodom in Palestine) upside down and rained down on them stones of baked clay”
[al-Hijr 15:73, 74].
Adwa’ al-Bayaan, 7/474, 475
-2-
Allah, may He be exalted, tells us that Shu ‘ayb (peace be upon him) said:
“And O my people! Let not my enmity cause you to suffer the fate similar to that of the people of Nooh (Noah) or of Hood or of Salih (Saleh), and the people of Lout (Lot) are not far off from you!”
[Hood 11:89].
At-Taahir ibn ‘Ashoor (may Allah have mercy on him) said:
What is meant by being not far-off is in terms of time, place and lineage. The time of Loot (peace be upon him) was not far removed from the time of Shu‘ayb (peace be upon him), and their lands were not far away from one another, because the dwellings of Madyan (Midian) were at ‘Aqabah or Aylah, in the vicinity of Ma‘aan, which adjoins the Hijaz, and the lands of the people of Loot were in the region where the Jordan flows into the Dead sea. Madyan ibn Ibraaheem (Midian son of Abraham), the ancestor of the tribe that was named after him (known as the Midianites in the Bible) was married to a daughter of Loot.
At-Tahreer wa’t-Tanweer, 12/147
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Allah, may He be exalted, says (interpretation of the meaning):
“Verily, you pass by them in the morning
And at night; will you not then reflect?”
[as-Saaffaat 37:137, 138].
Imam at-Tabari (may Allah have mercy on him) said:
Here Allah, may He be exalted, says to the mushrikeen of Quraysh: You pass by the people of Loot, whom We destroyed, in the morning, by day, and by night.
Tafseer at-Tabari, 21/105
-4-
Allah, may He be exalted, says (interpretation of the meaning):
“And verily! They (the cities) were right on the highroad (from Makkah to Syria i.e. the place where the Dead Sea is now).
Surely! Therein is indeed a sign for the believers.
And the dwellers in the wood (i.e. the people of Madyan (Midian) to whom Prophet Shuaib was sent by Allah), were also Zalimoon (polytheists and wrong-doers, etc.)
So, We took vengeance on them. They are both on an open highway, plain to see”
[al-Hijr 15:76-79].
Ibn Katheer (may Allah have mercy on him) said:
“And verily! They (the cities) were right on the highroad” means: the city of Sodom, which was overturned, literally and metaphorically, and pelted with stones until it became a putrid and foul lake, is on a clear highway that has remained in use until today, as Allah, may He be exalted, says (interpretation of the meaning):
“Verily, you pass by them in the morning
And at night; will you not then reflect?”
[as-Saaffaat 37:137, 138].
The “dwellers in the wood” (ashaab al-aykah) are the people of Shu‘ayb. Ad-Dahhaak, Qataadah and others said that “al-aykah” (translated here as wood) refers to bushy trees, and that their wrongdoing consisted of their shirk (ascribing partners to Allah), banditry, and cheating in weights and measures. Allah wrought vengeance upon them by means of the sayhah (awful cry) and earthquake, and the day of the canopy (referred to in al-A‘raaf 7:171:“And (remember) when We raised the mountain over them as if it had been a canopy”); they were near to the people of Loot, coming after them but living nearby. Hence Allah, may He be exalted, said: “So, We took vengeance on them. They are both on an open highway, plain to see” [al-Hijr 15:79], that is, they are on a major route.
Tafseer Ibn Katheer, 4/544
-5-
Allah, may He be exalted, says (interpretation of the meaning):
“And indeed We have left thereof an evident Ayah (a lesson and a warning and a sign the place where the Dead Sea is now in Palestine) for a folk who understand”
[al-‘Ankaboot 29:35].
Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:
That is, We left clear traces of the people of Loot, for people who understand lessons in their hearts, so that they might benefit from them.
Tafseer as-Sa‘di, p. 630
These verses clearly indicate that the cities of the people of Loot and their exact locations were known to the people who came after them, and that the mushrikeen of Quraysh were aware of them. Were it not for that, Allah would not have told them that they could learn a lesson from them as they passed by them on their journeys to and from Greater Syria. Allah, may He be exalted, stated that He had left a clear sign of them, and that could not be the case if the location was unknown.
Thus this indicates that the cities of the people of Loot were themselves known, and there are many opinions that suggest that they were in the area that is now known as the Dead Sea. There have been recent discoveries which confirm that, in addition to the fact that this is also known among the People of the Book. All of this strengthens the idea that they were located in the area of the Dead Sea.
Thirdly:
If a person accepts what we have mentioned and clearly sees that this lake is the location of the landslide and punishment, it is not permissible for him to use any of these products, or even to visit that place for the purpose of leisure or tourism. If he passes by, he must hasten to leave it behind and he should weep.
It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not enter upon these people who are being punished, unless you are weeping. If you are not weeping then do not enter upon them, lest there befall you the like of what befell them.”
Narrated by al-Bukhaari, 423; Muslim, 2980.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This includes the dwellings of Thamood and others who were like them, even though the hadeeth refers specifically to the dwellings of Thamood.
Fath al-Baari, 6/380
Ibn al-Qayyim (may Allah have mercy on him) said, discussing what we learn from the campaign of Tabook:
We also learn that whoever passes by the dwellings of those with whom Allah was angry and who were punished, he should not enter them or stay there; rather he should hasten to move on and he should cover his head with his garment until he has passed them, and not enter upon them unless he is weeping and learning a lesson from what happened to them.
Zad al-Ma‘aad, 3/560
With regard to the evidence for not making use of anything from places where people were subjected to define punishment:
It was narrated from Naafi‘ that ‘Abdullah ibn ‘Umar (may Allah be pleased with them) told him that the people stopped at al-Hijr, the land of Thamood, with the Messenger of Allah (blessings and peace of Allah be upon him), and they drew water from its wells and made dough with it. The Messenger of Allah (blessings and peace of Allah be upon him) told them to throw away the water they had drawn from its wells.
Narrated byal-Bukhaari, 3199
Ibn al-‘Arabi al-Maaliki (may Allah have mercy on him) said:
… The Prophet (blessings and peace of Allah be upon him) instructed them to throw away the water from the land of Thamood, and to throw away the dough they had made with it, because it was water that was subjected to divine wrath, so it was not permissible to make use of it, so as to avoid the wrath of Allah. And he said: “Feed it to the camels.” This also indicates that with regard to food and drink that it is not permissible to use, it is permissible to feed it to camels and other animals, because they are not accountable. For that reason, Maalik said concerning impure honey, that it may be fed to bees. Similarly, it is not permissible to pray in those lands, because they are lands that were subject to divine wrath and anger. The Prophet (blessings and peace of Allah be upon him) said: “Do not enter them unless you are weeping.” And it was narrated that he covered his head with his rida’ (upper garment) and made his mount move faster until he came out of that place.
Ahkaam al-Qur’an, 5/152
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The Messenger of Allah (blessings and peace of Allah be upon him) forbade entering upon the places of those who were subjected to divine punishment, unless one is weeping, lest there befall the one who enters the same as befell them. He also forbade making use of their water, to such an extent that despite their need for it during that campaign –the campaign of hardship (the campaign to Tabook), which was the hardest campaign for the Muslims – he instructed them to feed the dough made with that water to their camels.
Iqtida’ as-Siraat al-Mustaqeem, p. 80
Based on that, you should not use any of the Dead Sea products; at the very least we may say that it is better to keep away from them and look for other, permissible products that are not harmful.
And Allah knows best.
I work for the Aramco company, which has an early retirement program for those who reached the age of fifty, and they get free medical treatment for life. Is it permissible to change my age by applying to the civil records department, without paying any money or giving a specific age, but with the aim of getting free medical treatment, because if I retire before fifty, there is no medical treatment?
Praise be to Allah.
It is not permissible to lie about one’s age in order to get the free medical treatment offered by the company. This comes under the heading of lying and deceit, and the Prophet (blessings and peace of Allah be upon him) said: “Whoever deceives us is not one of us.” Narrated by Muslim, 101.
And he (blessings and peace of Allah be upon him) said: “Beware of lying, for lying leads to wickedness and wickedness leads to Hell. A man may continue to tell lies and endeavour to tell lies, until he is recorded with Allaah as a liar.” Narrated by al-Bukhaari, 6094; Muslim, 2607.
What the believer must do is be sincere in word and deed. Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! Fear Allah, and be with those who are true (in words and deeds)” [at-Tawbah 9:119].
And Allah knows best.