Ibn Qayyim Al-Jawziyyah (691-751 A.H.)

"Through patience and poverty one attains leadership in religion.The
seeker of Truth needs the will that will inspire him and push him
upward and (religious) knowledge that will lead him andguide him."
These words of our hero sum up the personality of this great
man,Muhammad bin Abi Bakr, who is better known as Ibn Qayyim
Al-Jawziyyah or Ibn Al-Qayyim . He was born in 691 AH.
He began his long journey onthe road of learning early in his life,
moving from one teacher to another to quench his thirst for knowledge.
At the age of 21 (in 712 AH), Ibn Al-Qayyim met his teacher Ibn
Taymiyyah another great hero of Islam and arevivalist of the faith.
Their companionship lasted to the end of the teacher's life. Ibn
Al-Qayyim kept close company to Ibn Taymiyyah with whom he suffered
the pains of imprisonment and flogging manytimes. Apparently, it was
from Ibn Taymiyyah that Ibn Al-Qayyim learnt many special qualities
such as frankness and courage in defiance of the falsehood of others,
including those in authority. For both, the truth hadto be said
regardless of the consequences. However, unlike his teacher, Ibn
Al-Qayyim was less fierce in his attacks -- in words or actions.
The 8th century AH witnessed a state of ignorance and feuds in the
Muslim community. Muslims were fighting each other, and each trying to
impose his authority in everything, including religious opinion and
scholarship,which suffered from stagnation. The majority of religious
scholars were acting more like 'recorders' of knowledge rather than
true scholars and teachers. To them, their teachers were the main, if
not the sole, source of knowledge, and the schools of thought they
blindly imitated were the only acceptable ways.
Like his teacher Ibn Taymiyyah, Ibn Al-Qayyim spent his life
attempting to correct the wrong course the community was following. He
fought the exaggerated reverence for the tombs of the pious despite
the strong resistance he met from the masses. He tried to show the
errors committed by the misled sects and their blind followers. He
considered that the disputes and fights among the Muslims of his time
were caused by their sectarian attitude and chauvinistic practices,
each one considering himself and his sect or school of thought the
only right one, and claiming that everyone else was on the wrong path.
Ibn Al-Qayyim spent most of his time and great efforts trying to unite
the people, pointing out to them the dangers of blind imitation of the
predecessors. He explained that a Muslim should be open-minded; that
is, he should accept what is right and good regardless of the teacher,
as long as what he or she acceptsis consistent with the Quran and the
Sunnah, the consensus of the scholars, and the general spirit ofthe
faith. To him imitation was wrong in the following cases:
If it entails violation of Divine teachings,
If it represents an act of blind following of people we are not sure
of their knowledge,
If it is in defiance of truth after finding it.
It was blind imitation that caused stagnation in scholarship and
differences among people. Some so-called scholars, he pointed out,
were not really scholars of Islam but rather simple propagators of
others' opinions. To those people the words and views of their
teachers or leaders were the onlycorrect way of understanding
thefaith, to the extent that they subjected even the interpretationof
the Quran and the prophetic teachings to the views of their teachers,
which they wrongly took for the ultimate criteria.
Ibn Al-Qayyim considered that the sources of religious knowledge were
to be taken in the following order:
1) ) The Quran, (2) The Sunnah (the teachings of Prophet Muhammad, )
and (3) The teachings of the companions of the Prophet . To these, one
could add the consensus of Muslim scholars and analogy. Bigotry and
prejudice were to him the enemies of learning. To propagate his views,
he wrote scores of books besides teaching directly to the people.
In his private life, Ibn Al-Qayyim was a very pious and devout
worshipper who spent most of his time in prayers and recitation of the
Quran. He was, in fact, an ascetic who rejected the unorthodox
practices of some Sufis (mystics) who claimed that religious teachings
had external and internal sides, implying that religious obligations
(such as prayers, fasting during Ramadhaan etc.) did not apply to
them.
As pointed out earlier, our hero was a man of courage and frankness to
whom truth was theultimate goal. His open-minded and flexible attitude
is reflected in his views on the correct understanding of religious
laws ( Sharee'ah ), and that these should be interpreted in the
lightof the circumstances of time and place, because Islam is intended
and practicable for mankind at alltimes. He wrote many books to
explain this invaluable principle. Many of his views find their
application in the legal system of modern nations, more than six
centuries after his death in 751 AH.

Ahmad Ibn Hanbal

Ahmad bin Hanbal was born in Baghdad, in the year 780 CE. Of pure Arab
lineage, Ibn Hanbal belonged to the tribe of Shaybaan through both
parents. He was still an infant when his father died at the age of 30.
When Ibn Hanbal was fifteen, he began to study the Traditions (
Ahadeeth ) of the Prophet Muhammad, , . Seeking to learn from the
great scholars of his day, he traveled tothe cities of Koofah and
Basrah inIraq; Makkah, Hijaaz and Al-Madeenah in Arabia; and to
thelands of Yemen and Syria. He made five pilgrimages to Makkah,three
of which were on foot. Ibn Hanbal led a life of asceticism and
humility, acquiring many students. He had eight children, of whom two
were well known and closely associated with his intellectual work:
Saalih (died 880 CE) and 'Abdullaah (died 903 CE).
Ahmad bin Hanbal became so competent in the sciences of religion that
al-Imaam Ash-Shaafi'ee said: "I left Baghdad and did not leave there
any man more knowledgeable than Ibn Hanbal."
His Ordeal:
The most talked about issue of Ibn Hanbal's life is the suffering to
which he was subjected during the trial, known as " al-mihnah ",
ordered by the Caliph Al-Ma'moon. The tribulation began in 833 CE,
whenthe Caliph made obligatory upon all Muslims the belief that the
Quran was created --a doctrine ofthe Mu'tazilites, a rationalist
Islamic school that claimed that reason was equal to revelation asa
means to religious truth. The Caliph had already made public
profession of this belief in 827 CE. Before this time, the Glorious
Quran had been regarded as the uncreated, eternal word of Allaah. The
inquisition was conducted in Baghdad, central location of the
'Abbaasid Caliphate, as well as in the provinces. It lasted from 833
to 848 CE, a period involving the reign of four Caliphs, ending during
the Caliphate of al-Mutawakkil, who returned people to the correct
view.
At the risk of his life, Ibn Hanbal refused to subscribe to the
Mu'tazilee doctrine. He was put inchains, beaten and imprisoned for
more than two years. After his release, he did not resume hislectures
until the inquisition was publicly proclaimed at an end. In order to
survive the ordeal, some scholars had recanted, and later claimed the
privilege of dissimulation, Taqiyyah (hiding their feelings because of
the extreme danger involved), as a justification for their behavior.
Other scholars, following the example of Ibn Hanbal refused to
renounce their beliefs.
In 833 CE, Ibn Hanbal and another scholar, Muhammad bin Nooh who had
also refused to recant, were cited to appear for trial before Caliph
al-Ma'moon, who was in Tarsus (now in modern Turkey) at the time. They
were sent off in chainsfrom Baghdad; but shortly after beginning their
journey, the Caliph died and on their trip back to the capital, Ibn
Nooh died as well.
Ibn Hanbal was ordered to appear before the new Caliph, al-Mu'tasim.
He was on trial for three days, and on the third day after the learned
men disputed with him, there followed a private conference with the
Caliph who asked Ibn Hanbal to yield at least a little so that hemight
grant him his freedom. IbnHanbal made the same reply he had been
making from the beginning of the inquisition; he would yield when
given some proof for modifying his faith derived from the Quran and
the Traditions of Prophet Muhammad, . Losing patience, the Caliph
ordered that he be taken away and lashed. Throughout the lashing, the
Caliph persisted in his attempts to obtain a recantation, but to
noavail. Ibn Hanbal's unflinching spirit affected the Caliph, but his
advisers warned that if he discontinued the punishment, he would be
accused of having opposed the doctrine of his predecessor al-Ma'moon,
and it would be counted as a victory forIbn Hanbal resulting in dire
consequences on the reign of thecaliphs. Nevertheless, the
Caliph'streatment of Ibn Hanbal had to be suspended, because of the
mounting anger of the populace gathering outside the palace and
preparing to attack it. Ibn Hanbal is reported to have been beaten by
150 lashers, each in turn striking him twice and moving aside. The
scars from his wounds remained with him to the end of his life.
The inquisition continued under the next Caliph, al-Waathiq, but Ibn
Hanbal was left alone, in spiteof attempts on the part of his
opponents to persuade the Caliphto persecute him. The new Caliph,like
his predecessor, was most likely influenced by the threat of a popular
uprising should he lay violent hands on a man popularlyheld to be a
great scholar and themost knowledgeable person of his time. The
momentum of the inquisition carried it two years into the reign of
Caliph al-Mutawakkil, who finally put an end to it in 848 CE.
Ibn Hanbal earned the greatest reputation of all the persons involved
in the inquisition and the everlasting gratitude of the Muslim people.
He is credited with having held his ground in the face of all
odds,saving Muslims from becoming unbelievers. Ibn Hanbal's record in
history is that of a great scholar who stood firm in the face of the
Mu'tazilites' heresies, and their campaign to alter Allaah's religion.
His Death:
Ibn Hanbal died in 855 CE, in Baghdad. He was then 77 years old.
People attending his funeral ceremony flooded the streets of Baghdad
and the procession was estimated at more than 800,000 mourners.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Dought & clear - He could not do wudoo’ or tayammum in the hospital so he prayed as he was

I went to hospital and stayed there for three days. I was not able to
do wudoo' for prayer. I took a stone with me and did tayammum, but for
Fajr prayer I could not do tayammum; I am paralyzed and I cannot move
at all except with help. I did not want to miss Fajr prayer, so I
imagined myself doing tayammum and prayed Fajr. Also, I was not facing
the direction of the qiblah. Is what I did permissible or not? Do I
have to make up the prayer?.
Praise be to Allaah.
If a person who is sick is not able to do wudoo' and has no one who
can help him to do it, then he may do tayammum, even by wiping his
hands on the wall or the bed, if there is dust on it,or he can keep
with him some dust in a vessel or bag to use for tayammum. If he is
not able to do tayammum, then he may pray as he is.
The same applies with regard to facing the direction of the qiblah.
Whoever is able to do that must do it, but if he is not able to do it,
he may pray as he is, because Allah, may He beexalted, says
(interpretation of the meaning): "Allah burdens not a person beyond
his scope" [al-Baqarah 2:286].
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If a
sick person does not have any dust, can he dotayammum using the wall
or bed, or not?
He replied: If the wall is made of "clean earth", whether it is rocks
or bricks, then it is permissible to use it for tayammum. But if the
wall is covered with wood or is painted, if there is dust on it, then
it may be used for tayammum and there is nothing wrong with it, and he
will be like one who does tayammum using earth. But if there is no
dust on it, then it does not come under theheading of "earth" and
cannot be used for tayammum.
With regard to the bed, we say: if there is dust on it, it may be used
for tayammum, otherwise it may not because it does not come under the
heading of "earth".
End quote from Fataawa at-Tahaarah, p. 240
The Standing Committee for Issuing Fatwas were asked: I am bedridden
and cannot move; how can I purify myself in order to offer the
prayers, and how can I pray?
They replied:
Firstly: with regard to purification, the Muslim is required to purify
himself with water. If he is unable to use it because of sickness or
some other reason, then he should do tayammumusing clean earth. If he
isnot able to do that, then the requirement of purification is waived
and he may pray as he is.Allah, may He be exalted,says (interpretation
of the meaning): "So keep your duty to Allaah and fear Him as much as
you can"[al-Taghaabun 64:16] and "and [Allaah] has not laid upon you
in religion any hardship"[al-Hajj 22:78]. With regard to what comes
out, of urine and stools, it is sufficient to clean oneself with a
stone or clean tissue, wiping the place three times or more until it
is clean.
Secondly:
With regard to prayer, the one who is sick is required to pray
standing; if he cannot dothat then he may pray sitting; and if he
cannot do that then he may pray on his side, becauseof the report
narrated from 'Imraan ibn Husayn, according to which the Prophet
(blessings and peace of Allah be upon him) said: "Pray standing, and
if you cannot then sitting, and if you cannot then on your side." And
Allah, may He be glorified and exalted, says (interpretation of the
meaning): "So keep yourduty to Allaah and fear Him as much as you
can"[al-Taghaabun 64:16].
End quote from al-Fataawa al-Muta'alliqah bi't-Tibb wa Ahkaam al-Marda, p. 78
If you prayed Fajr without wudoo' or tayammum, and withoutfacing
towards the qiblah, because you were not able to do that,or there was
no one to help you do wudoo' or tayammum, or turn you towards the
qiblah, thenyour prayer is valid and you do not have to repeat it.
Similarly you do not have to imagine yourself doing tayammum, because
thisis not prescribed in Islamand is of no benefit.
But if you were able to do tayammum or wudoo', and face towards the
qiblah, withthe help of someone else, but you failed to ask for help,
then you have fallen short in attaining purification which is a
condition of prayer being valid, and you have to repeat the prayer
that you offered without purification or facing towards the qiblah.
And Allah knows best.

Dought & clear - His boss tells him to accept work from contractors that is contrary to the required specifications

I work in a government department as an engineer and I have to accept
the work of the contractors. Sometimes there is some shortfall inthe
specifications, so I tell my boss at work, who in turn tells his
bosswho is in charge of the department, and he gives instructions to
overlook it and accept the work. What should I do from the shar'i
point of view if I obey my bossin this matter?.
Praise be to Allaah.
If an employee is entrusted with some work, then what he must do is
fulfil that trustproperly, because Allah says (interpretation of the
meaning):
"Verily, Allaah commandsthat you should render back the trusts to
those, to whom they are due"
[al-Nisa' 4:58].
And the Prophet (blessings and peace of Allah be upon him) said:
"Allah loves, when one of you does something, for him to do it well."
Classed as saheeh by al-Albaani in Silsilah al-Ahaadeeth al-Saheehah,
1113.
Based on that, if this overlooking of specifications is something
minor that is usually overlooked in contractors' work, there is
nothing wrong with overlooking it.
But if it is very different from what is required, to the extent that
it may be regarded as deception or corruption,it is not permissible to
accept the work from the contractor unless one writes a report of the
shortcomings in which the contractor didnot adhere to the
specifications.
Even if in this case your boss instructs you to overlook it and accept
the work, it is not permissible for you to obey him, because he is
instructing you to deceive and lie, and the Prophet (blessings and
peace of Allah be upon him) said: "There is no obedience to any
created being if it involves disobedience toAllah, may He be glorified
and exalted." Narrated by Ahmad (1098); classed as saheehby al-Albaani
in Silsilah al-Ahaadeeth al-Saheehah, 197
If you can refer the matter to those responsible so that they may take
appropriate measures, that will be a good thing. But if you are afraid
that one of them may harm you, then it is sufficient to refuse to
accept the work unless the faulty specifications are recorded. Then
you will have done what is required of you in your work, so that you
will not be accused of cheating or making a deal with the contractor
later on.
It should be noted that ifa person seeks to please Allah by angering
people, Allah will be pleased with him and will make the people
pleased with him.
So strive to please Allah, may He be exalted, and do not fear the
blame of anyone for the sake of Allah.
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allaah, then He will suffice him. Verily,
Allaah will accomplish his purpose"
[al-Talaaq 65:2-3]
We ask Allah to help and guide you.
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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