The Concept of Tawaatur

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The first thing to be considered when a report reaches us is how did
it reach us, is it by way of Tawaatur, or by way of Ahad?
Tawatur in the Arabic language comes from the tri-literal root wa• to
• ra, represented in English by the letters 'w' • 't' • 'r'. Some
words derived from this root have "consecutiveness," "rapid
succession," or copiousness woven into their meaning in one way or
another.
For example, Allaah Says (what means): {Then We sent Our messengers in
succession.} [Quran 23:44] The word used in Arabic is tatra, which
means one after the other, in succession. Besides, in a great poem,
Labeed Ibn Rabee'ah describes the raindrops descending in "rapid
succession," drenching the fur coat of a doe, using the word
Mutawaatir.
Phonetically (and even visually when the sounds are written in English
letters), this word soundsis like its meaning: watara watara
watara....You can imaginethat sound of raindrops patteringagainst a
window-pane, one dropafter another.
Tawaatur in the terminology of the scholars of hadeeth means
transmitting a narration or religious text by a group of narrators
from a group of narrators, generation after generation and so forth,
and theyare all trustworthy people and it is absolutely impossible for
them to agree on a lie. The relationshipbetween the terminological
meaning and the linguistic one is that what is Mutawaatir is reported
by one person after the other after the other and so on, as if the
people were coming like raindrops in a downpour.
For example, take the great Indian Ocean tsunami that hit Asia and
Africa on 26 December 2004. The vast majority of readersof this
article were not eyewitnesses to its actual occurrence. Nor can one
depend on what was seen on television to prove that it did happen
because we all know that film technology is eminently capable of
producing imagery, whether accurate or fake.
Even if we exclude the possibility of tampering with images, the
report we received was that the tsunami hit the entire coastline of
the Indian Ocean, Asia, and Africa, while the images we saw only
covered a minute portion of this. What would you say if I told you
that he tsunami never happened and that the news wasa conspiracy? You
would reject what I said without investigation, and you would be right
in doing so because it would be irrational to think that millions of
people who were, indeed, witnesses to the tsunamiwould conspire to
invent such a lie. Even though you were likely not an eyewitness to
the tsunami, you can be 100 percent certain that it did happen. This
is an example of a Mutawaatir report.
There are three conditions that must be fulfilled for a report to be Mutawaatir:
1. A large unexceptionable number of people convey the report. There
is no specific number that constitutes a "large number." Rather, this
is defined by the impossibility of conspiracy or collective mistake.
2. That there are a large number of people in every link of the chain
of narrators.
3. That the conveyed report itself be about something that is tangible
or perceptible, such as:"We saw," or, "We heard," or,"We felt," and so
on. So saying, for example, that the universe began with a big bang
cannot be Mutawaatir, since it is something conceptual, something that
noneof us were capable of perceiving. However, that does not mean that
the big bang is false. It just means that it is not a
Mutawaatirreport.
There are two categories of Mutawaatir reports:
The first category is those reportsthat are conveyed word for
word,such as the statement of the Prophet : "He who lies about me
intentionally, then let him await his place in Hell-Fire." More than
70 Companions who actuallyhad heard the Prophet saying these words had
reported it. Then the number increased in every successive link of the
chain through the generations.
The second category of Mutawaatir reports are those Ahadeeth whose
meanings are conveyed by Tawaatur but not a verbatim, word-for-word
statement, such as the fact that the Prophet, sallallaahu alayhi
sallam, used to raise his hands while supplicating. This has been
reported in about 100 Ahadeeth, all of which have some variations,but
make the common, perceptible observation that the Prophet used to
raise his hands when supplicating.
There are a significant number of Mutawaatir reports, but the vast
majority of Hadeeth literature is comprised of Ahad reports, meaning
anything that does not fall under the category of Tawaatur.
The scholar, Jamal Al-Deen Al-Sayooti, and others have compiled these
Mutawaatir reports into books of their own for easy reference.
This is the general idea of the concept of Tawaatur.

The audacity of faith

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The Prayer Has Never Been this Hard
Libraries are like studios. No sound goes unheard. No noise passes
without someone looking up or, in this case, a librarian hissing and
excitedly shushing the disturber of the peace, silencing the noise
polluter.
Nervously flitting and creeping about the bookshelves, I was
endeavoring to be as quiet as such can be.
Every footfall, every little brave breath was carefully measured toan
exact decibel level, no more, no less.
The only dynamics that I failed to control were the thumping of
myheart and a much more subtle tone that somehow made it past all my
enacted sound barriers, mymental matrix-built firewall, my muffled
mind. It was similar to a flute in that it was both soft and gentle.
Yet at the same time, it was piercing and bold, a constantanthem
striking out through my internal environment. It was my soul, my
little life-giving charge.
It was calling to me, chanting a sweet Athaan that only I could hear
in this muted world of books. And oh how I loved it, yet dreaded it!
I had to find a place to make prayer, somewhere in this
collegelibrary, in my first term ever of a higher education. But I was
so afraid to do so, so shy to bow myface in the presence of others, so
worried about the impression of expression. What if some malicious
person attacked me? What if I was held in contempt because I was
"fanatical," a loon?Newspaper headings flashed through my mind's eye:
Terrorist Plot in University Campus Exposed! Homicidal Ritual
Offeredin Campus Library! Al Qaeda's Hand Reaches the Countryside! And
Librarian Tasers Student Fanatic.
Passing the atomic clock on the wall no less than 10 times, the minute
hand began to drive into my mind, each tick sounding like a deafening
beat on a kettledrum. The situation was getting desperate. I could not
miss my Prayer. But what about the people? What about all the possible
pain, the potential outcomes, internal and external?
I felt as though I had to breathe. I had to go make Prayer. It was a
bodily function. I silently battled on, pretending to read random
books on politics. If the librarianscould hear my insides now, what
with all the furious debating and intense fracas going on, they would
probably eat me alive. How bad it was, this predicamentof mine.
Dragging myself just in time, I found a relatively secluded,
undisturbed spot and began to perform my Prayer. Every noticeable
motion was a huge movement, a draining operation for me. I felt as
though my waist,that corporal hinge that enables us to bend and bow
down, was rusty. I really needed some spiritual WD-40.
This was a ground-shaking test, at least to me. I've been reflecting
on it all week. It took all my will to simply make Prayer,to express
my piety, my gratitudeto God the Magnificent Being behind my organic
architecture, my magical physique, my creativeexpression, my artistic
passion—my nafs, that invisible soul thatmakes me who I am. And now,
fire-tested and gauged, I realize that my soul, the gift from its
Crafter, has not been thanked for properly, in the right fashion in
the wrong situation.
I look at the creation around me—the horses and the birds, the trees
and the falling snow, the little springs and hills —and know that I
have seen authentic, whole worship. Flapping, loping, growing,
falling, bubbling up, all these creatures worship their Creator in
their own unique, prescribed ways. The bird flies and fulfills its
Prayer, its bodily functions. Our equine companions thunder about the
plains around the world.
They fulfill their purpose, express their worship, and provide
momentum not only to their graceful forms, but also to their tender
souls. The trees reach intothe heavens. The rills gurgle fromthe
earth. Everything worships Allaah Almighty.
One creature among all creations that live in the world, we are in no
way exempt from fulfilling ourfunctions to completion. Being creatures
composed of minds, souls, and bodies, we must satisfy all these
individual aspectsto remain healthy, to possess that spunk, that
bounce that keeps us in full blossom, at full tilt, if you'll pardon
the idiom.
We eat, drink, exercise, make love, and many more things to meet our
bodily needs. In order to quaff our intellect, we go to school, read
instruction manuals,take on mathematical concepts, and memorize.
But what do we do for our spirit, our internal core that inspires all
the other parts of our body? We make Prayer. A simplistic answer?I
think not.
Worship opens our entire being to a refreshing breeze from the
outside, cools our hot interiors, and inspires the mind, the body, and
the soul. Would you live in a house of stifled air? Would you swim in
a stagnate marsh, no spring or current to wash it clear? Would you
have your wings clipped?
The Prayer to us has become an outstanding act, a massive struggle,
five battles a day. Floating about the stratosphere of modern secular
life in our hot air balloons, it is tempting to justthrow those canvas
sacks of Prayer, those weighty responsibilities, overboard.
For in the eyes of my rising generation, the Prayer has been demoted
to spiritual baggage, to an audacious act of faith. But without it,
how can we be healthy?
Now, if we have to fight ourselves on something as basic as the
Prayer, with what might must we strive simply to survive? Worship
should be a thing to be proud of not to boast, but to be full with.
The Prayer that we know—this Prayer of Islam—is the ultimate paradox,
the real irony, for it brings us literally down to earth and makes us
humble. Yet at the same time it elevates us just as unambiguously to
the heavens and, behold, we metamorphose into sublime beings, better
than the angels. And that is somethingworth not fighting for.
Surrender.

The Status of Muslim Women in Communal Life

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The status of the Muslim woman in Islam is very noble and lofty, and
she has a great influence on the life of every Muslim in her
community. Indeed, a Muslim woman is the initial teacher who
contributes towards building a righteous society, provided that she
follows the guidance of the Book of Allaah and the Sunnah (tradition)
of His Prophet since adherence to the Quran andthe Sunnah keeps every
Muslim -- male or female – away from being misguided in any way.
The misguidance and deviation ofnations are the result of being
faraway from the path of Allaah The Almighty and from what His
prophets and messengers, may Allaah exalt their mention, came with.
The Prophet said: "I am leaving behind two things, you will not go
astray as long as you cling to them, the Book of Allaah and my
Sunnah."
The Noble Quran mentions the great importance of the role of Muslim
women, whether she is a mother, wife, sister or daughter, her rights
and duties, and this has been explained in detail in the purified
Sunnah.
Her importance lies in the tremendous burden and responsibility that
is placed on her shoulders, and the difficultiesthat she has to
shoulder -- responsibilities and difficulties that are sometimes
greater than those which a man has to bear. Hence, one of the most
important duties is to show gratitude to the mother, be dutiful to her
and accompany herin kindness. In this matter, she is to be given
precedence over the father. Allaah The Almighty says (what means):
پœ {And We have enjoined upon man [care] for his parents. His mother
carried him, [increasing her] in weakness upon weakness,and his
weaning is in two years. Be grateful to Me and to your parents; to Me
is the [final] destination.} [Quran 31:14]
پœ {And We have enjoined upon man, to his parents, good treatment. His
mother carried him with hardship and gave birthto him with hardship,
and his gestation and weaning [period] isthirty months.} [Quran 46:15]
A man came to the Messenger of Allaah and said, "'O Messenger of
Allaah! Who among people is the worthiest of my kind companionship?'
He replied: 'Your mother.' The man asked, 'Then who?' He replied:
'Your mother.' The man then asked, 'Then who?' So the Prophet replied
again: 'Your mother.' The man then asked, 'Then who?' He replied:
'Then your father.' " This implies that the mother should be given
three times the dutifulness and good treatment that the father is
given.
As regards to the wife, her statusand her effect in making the soul
tranquil and serene has been clearly shown in the noble Quranic verse
where Allaah The Almighty says (what means): {Andof His signs is that
He created for you from yourselves mates that you may find tranquility
in them; and He placed between you affection and mercy.} [Quran 30:21]
Al-Haafith Ibn Katheer commented on this verse, saying, "It encourages
love, affection, compassion and piety since the man keeps his wife
either because he loves her, or because of compassion and pity for her
if he has a child from her."
The unique stance that the Prophet's wife Khadeejah took in supporting
him and calming and reassuring the Messenger of Allaah when theangel
Jibreel (Gabriel) first came to him in the cave of Hiraa'.
The Prophet returned to Khadeejah with the first revelation and with
his heart trembling, he said to her: "Cover me! Cover me! I fear for
myself." Khadeejah said, "Rejoice. Never! By Allaah! Will Allaah fail
you? You maintain kinship ties with your relatives, you help the poor
and the destitute, you serve your guests generously and you assist
those who have been afflicted with calamities."
We should also not forget 'Aa'ishah and her great contribution as the
great Companions used to acquire the knowledge of Hadeeth (narration)
from her, and many ofthe female Companions learnt the various rulings
pertaining to women's issues from her.
In the recent past, during the era of Imaam Muhammad bin Su'ood his
wife advised him to accept the call of the revivalist Imaam Muhammad
bin 'Abdul-Wahhaab when he offered his call to him. His wife's advice
had a great impact on him agreeing to renew and disseminate the Da'wah
(Islamic propagation). Today we see the effect of that in the firm
belief of the citizens of the Arabian Peninsula.
There is also no doubt that a house in which there is kindness,
gentleness, love and care, along with the correct Islamic upbringing
will greatly affect a man. He becomes – Allaah willing– successful in
his affairs and in any matter, whether it is seeking knowledge,
trading, agriculture, or any other work.
Majmoo' Fataawa wa Rasaa'il Shaykh 'Abdul-'Azeez ibn 'Abdullaah ibn Baaz vol. 3

Should he focus on purifying his heart or ondoing naafil acts?.

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▬▬ - Which is more important– dealing with feelings and
thoughts that Allaahdislikes, such as destructive envy,
hatred,arrogance, showing off, thinking highly of one's deeds,
hard-heartedness, etc., which form the evil that resides in the heart,
or focusing on doing outward naafil deeds such as prayer, fasting and
other acts of worship and fulfilling vows even though those other
things are present in the heart? Please advise us, may Allaah reward
you with good.
Praise be to Allaah.
Some of the acts mentioned are obligatory, and those which are
obligatory should be given precedence, as Allaah says according to the
hadeeth qudsi narrated from His Messenger (peace and blessings of
Allaah be upon him): "Myslave does not draw near to Me with anything
more loved by Me than the religious duties I have enjoined on him."
Then He says: "And My slave continues to draw near to Me with
supererogatory works sothat I shall love him." Outward physical acts
are not valid and acceptable unless they are accompanied by
appropriate actions of the heart, because the heart is like the king
andthe physical faculties arelike his troops. If the king is evil his
troops will also be evil. Hence the Prophet (peace and blessings of
Allaah be upon him) said: "In the body there is a piece of flesh: if
it is sound the whole body will be sound and if it is corruptthen the
whole body willbe corrupt." Similarly the (hidden) actions of the
heart inevitably affect the (visible) physical actions. So precedence
must be given to that which is more obligatory, whether it is called
inward or outward. Perhaps things that are called inward may be more
obligatory, such as refraining from destructive envy and arrogance,
for that is more essential than observing naafil fasts. Oracts that
are described as outward or physical may be better, such as qiyaam
al-layl (praying at night), which is betterthan simply giving up some
thoughts that may cross one's mind such as (non-destructive) jealousy,
etc. Inward andoutward deeds support one another, and prayer keeps one
from doing evil actions and generates fear of Allaah, and has other
important effects. It (prayer) is the best of good deeds and charity.
And Allaah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), Majmoo'
al-Fataawa, 6/381
So there is no separationbetween correcting what is inward and
correcting what is outward or physical.
The outward acts of worship which a person performs with his physical
faculties – if he does them for the sake of Allaah – will undoubtedly
have an effect on his inward nature.
For example, the Prophet (peace and blessings of Allaah be upon him)
said: "Shall I not tell you of something that will take away the evil
of the heart? Fasting three daysof each month." (Narrated by
al-Nasaa'i, 2386; classed as saheeh by al-Albaani in Saheeh
al-Nasaa'i, 2249). The evil of the heart refers torancour, hatred and
destructive envy.
One of the most important remedies for diseases of the heart is to
study and ponder the texts which include warnings to the one who
leaves these diseases to fester in his heart, such as the hadeeth in
which the Prophet (peace and blessings of Allaah be upon him) said:
"No one will enter Paradise who has an atom's-weight of arrogance in
his heart." (Narrated by Muslim, 91).
And the hadeeth according to which Hell will say, "My share is the
arrogant." (Narrated by al-Bukhaari, 4850; Muslim, 2846)
And the hadeeth: "On the Day of Resurrection the arrogant will be
gathered like ants in the form of men." (Narrated by al-Tirmidhi,
2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2025).
And the Prophet (peace and blessings of Allaah be upon him) said: "The
disease of the nations who came before you has started to spread among
you: destructive envy and hatred. These are the shavers. I do not mean
that they shave hair but they shave away religious commitment. By the
One in Whose hand is my soul, you will not enter Paradise until you
believe, and you will notbelieve until you love one another. Shall I
not tell you of something which if you do it, you will love one
another. Spread (the greeting of) salaam amongst yourselves."
(Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albaani in
Saheeh al-Tirmidhi, 2038).
Whoever ponders with true insight such warnings about the diseases of
the heart willundoubtedly strive to cleanse his heart thereof, and
will seek help in doing so by doing outward physical acts, praying to
his Lord to cleanse his heart of hatred, destructive envy,rancour and
so on, as Allaah says, describing the prayer of the believers:
"and put not in our hearts any hatred against those who have believed"
[al-Hashr 59:10 – interpretation of the meaning]
And Allaah knows best. May Allaah send blessings upon our Prophet Muhammad.