10 Day Seminar Course on Islamic Shariyah

Covering Fiqh, Aqeedah, Hadeeth & SeerahWednesday June 20 2001 - Thursday June 28

2001Hosted by:

Masjid Khalid bin WalidToronto, ON

Organization:Imam Muhammad ibn Saud Islamic University

Riyadh, Saudi ArabiaProfessors:

1. Shaykh Dr. Ziad Abdulkarim az-Zaid (Aqeedah)2. Shaykh Dr. Saaleh ibn Abdullah al-Lahaydaan (Usool ul Fiqh)3. Shaykh Dr. Abdullah Abdul-Muhsin at-Tuwayjaree (Hadeeth)4. Dr. Abdullah bin Abdul-Azeez al-Musa (Seerah)

Opening Remarks of the groups' Amir: Shaykh Dr. Ziad Abdulkarim az-Zaid

The Islamic nation is a continuous one that is not separated by place or distance or even time. For example both Prophet Nuh (as) and Prophet Ibrahim (as) made dua' for us (all Muslim men and women), as is stated in sura Nuh.

There is always a connection between the past and present--meaning that we need to make dua' for the believers of the past, present and future. For example, in the last part of the "teheyaat" we make dua' for all those who are worshippers: "The Believers," which includes everyone around the world.

As an example, making dua' for someone who is absent is acceptable and good, for every dua' that you make for someone else (in their absence) an angel says, "same be to you"--Again, showing the strength of unity versus those who are arrogant (for they are the weak).

***Note to the reader of this document: please understand that these notes were taken from the English translation portion of the course (Translators: Shaykh Afraz Baksh & Yahya Ibrahim). As such, the notes have been in haste and all the sources have not been accounted for. For a more complete version it is encouraged that you purchase the audiotapes for these class available at

1

Masjid Khalid bin Walid. Their phone number is 416-745-2888 and the bookstore extension is 8. Ma Salaam. ***

Bismillah

FIQHClass One

The main purpose of Fiqh is to firstly, tell us the difference between halal & haraam and secondly, to tell us to worship Allah with reason (to worship Allah in ignorance is not acceptable in Islam). Indeed, the cure to ignorance is questioning. Why? Quran: 16:43--"So ask of those who know the Scripture, if you know not." Fiqh also includes teaching us how to observe and learn the Shooroot (pre-requisites) and Ahkam (requirements) of Ibadat (types of worships), marriage, criminal rulings, heaven and hell, etc.

As a holistic topic it can be divided into the three categories: 1. Aspects of Fiqh2. Principles of Fiqh in deriving rulings in Islam3. Toheed

To make statements without support of the Quran & Sunnah is Haraam and based upon the Quran, 36:60, and 33:70-71.

In fact, one of the signs of the Day of Judgment is that by losing of scholars, (i.e. knowledge they possessed) there is the spread of ignorance, especially in our leaders. This results in misguidance, as they are misguided so they make rulings without knowledge and misguide the people.

Ignorance is not an excuse in this dean, so saying "we are ignorant" is not acceptable. An example of this is the sahaba (ra) who "prayed badly." And in that hadeeth the man (ra) asked the Prophet (saw) to teach him. So, if we don't know something we should ask. Even if this means that we were doing something since we were young, maybe even taught to us by a parent or guardian--but we should still question the source and find out whether or not we are doing the right thing. Indeed this is a very important point, because there are two (2) conditions that need to be fulfilled before we can have our deeds accepted:

2

1. That the deed is done sincerely for Allah and Allah alone, without shirk--as is stated in Sura Kahf, in the last ayat.

2. Following the Prophet (saw) in guidance, mannerisms, and in the exact way he (saw) did it.

Shareeyah is made of Fiqh, making it binding upon the slave to implement. There are 5 categories of Fiqh:

1. Ibadat: Creation of a direct link or relationship between the slave and Allah based on:a. Taharab. Salatc. Siamd. Zakate. Hajj (in this specific order!)f. Jihad (an optional addition, as it is not really and "ibadat")

2. Muammulat: Interactions between human beings in renting, trade, buying & selling, all forms of exchange of commodities and transactions.

3. Fiqh-ul-Usra: Those matters related to the family and the current state of the individual in light of nikkah, death, etc.

4. Ookoobat: The issues, punishments and chastisements for crimes, such as: a. Hoodood (stealing, zina)b. Retaliationc. Ta'zeen (drinking alcohol)

5. Qada' (Judgments): Problems between individuals is decided by a Qadi

Because we are living in a non-Muslim country the 4th and 5th category do not apply, as we cannot implement them here.

Before looking at specifics of ibadat it should be noted clearly that Toheed is the first and foremost pillar of Islam that must be established first in order to facilitate true understanding and realization of the why and how and what of Worship and Deen. The proofs lie in two hadeeth:

1. Muadh ibn Jabar (ra)--he was sent to Yemen to call the people to TOHEED. And it wasn't until after they understood toheed that he went on to inform them of the five daily prayers and zakat (giving money from the rich to the poor) and then…

2. Abdullah ibn Umar (ra) who stated that the five parts of Islam are (in order):

3

a. Toheedb. Salatc. Zakatd. Siame. Hajj

The first aspect we will look at is Ibadat, which includes all acts of worship done by the body (limbs and tongue) in order to achieve closeness to Allah. Thus, the first part of ibadat, before anything can begin, is Tahara: purification of the body and spirit.

Tahara is divided into two parts:

1. His-seeyah: External, physical purification2. Manaweeyah: Spiritual, internal purification of the heart (from shirk, jahl)

A Muslim is pure in both, while the polytheists are Najis, as is stated in the Quran, 9:28.

***We can shake the hands of the kufar and not have to worry about re-doing wudu because their his-seeyah is okay.

Class Two

His-Seeya: Removal of physical impurities, on the body or the clothes, or even in a mosque/masala.

Manaweeyah: Removal of ritual impurities, which can be of two types: Major (requires ghusl) and Minor (requires wudu).

The difference here is that removing a physical impurity does not require an intention and it is not specifically for worship. On the other hand, Manaweeyah does require an intention and it is preparation for an act of worship that Allah has commanded; further it has been revealed in al-Quran: Sura 5, Verse 6. As such, if one were to take a "shower" one could not pray, but if one had performed "ghusl" one could pray. The only difference is the existence of an intention.

From this example, it is clear that a kafer could mimic the actions of a Muslim, but without the understanding and intention for worship it is not considered wudu or ghusl, because it was not performed under the Quranic commandment. The only thing the kafer achieved was physical cleanliness.

4

The performer of wudu or ghusl must know that the water used for these acts must be pure water (coke or juice, etc. is not acceptable)--the water must have proper Colour, Taste and Smell and must be consistent with what is known as pure water. Tea, also, would not be acceptable.

What if a person prays without wudu and doesn't realize till after? He must do wudu and redo the Salat.

What if it is just a physical impurity on the clothes? That's fine, just remove it and the Salat is okay. As is in the case when the Prophet (saw) removed his shoes during the Salat and the companions followed the action. Afterwards he (saw) explained that Jibreel had come to him (saw) during the Salat and indicated that there was najasa on his shoe.Wudu (A Pre-requisite for Salat)

1. Washing the face (includes nostrils and mouth): from the bottom of the chin to the top of the forehead and between the two ears. For the rinsing of the mouth and the washing of the nose it can be done with one handful of water--using the right hand to place the water and the left hand to expel what is left over. (These actions are done 3 times each as is in the hadeeth of Uthman ibn Afaan (ra)).

2. Washing the hands and wrist up to and including the elbow (3 times each side)

3. Wiping the head (one time only): front to back and then back to front using the thumbs and the forefinger to wipe around and inside the ear.

4. Feet: up to and including the ankles (3 times each)5. This specific sequence must be followed. Why?

a. The Prophet (saw) always did it in this order, without exceptionb. Quran: Sura 5, Verse 6 is in this orderc. The grammar of this verse indicates this order is specific.

6. Continuity in action: the whole wudu must be done in one standing or sitting without pausing in between steps. What if there is a shortage of water? Do what is possible and when water is found you can continue where you left off.

The two main points in wudu that one should hasten to implement:1. The Niya: Intention in the heart; no intention is said out loud or spoken. 2. The Tasmiya: Saying "Bismillah" before beginning--this is on the lips, but

not audible.

Class Three

Things that break ones Wudu5

1. Anything that exits the two private orifices; whether it is something regular or not--solid, has or liquid.

Even if what exits is tahir (pure) it still breaks the wudu (for example, you swallowed metal and it comes out the anus, this still breaks your wudu)

Semen, ejaculation (although sperm is tahir, your wudu is still broken) If a person is afflicted with weak bowel control and they release waste in

the middle of Salat they can continue to the end of the Salat and redo their wudu afterwards--the Salat counts.

If urine or feces, etc. comes out from anywhere else due to an operation (for example, bags on the abdomen after an intestinal operation) still breaks the wudu. Ibn Tammiyah, however, says it doesn't.

2. Vomit or Bleeding in Excessive amounts breaks the wudu. If it gets on your clothes then the clothes become najis (dirty) and must be cleaned (until the dirt is no longer visible) before you pray.

3. If one loses mental awareness due toa. Sleepb. Unconsciousnessc. Sickd. Mental insanity (intellectual faculties are missing)Why? In your sleep you can't be sure of where your hands have been, whether or not you released gas or urinated. What kind of sleep is this? A deep slumber; meaning if you had to awake him and it takes time. So, the person has no idea of what is going on around him or her. For the person who is just 'dozing off' it is still preferred for them to make wudu again.

4. Touching one's own private area: if done with a lustful intent then wudu is needed again, but otherwise there is no problem (re adjusting of accoutrements or accessories)

5. Touching someone else's (spouse's) private area: if it is for lustful intents (which it usually is) then wudu must be done again because it can lead to ejaculation or lubrication liquids being expelled.

6. Washing the dead body (janazah) breaks wudu7. Eating Camel meat breaks the wudu. Why? Because the Prophet (saw)

said so.

What are the Major Impurities that require Ghusl?

1. Male ejaculation in a lustful pursuit2. Male/Female intercourse, even without ejaculation3. Female in her Haid (menstrual cycle)--she does ghusl at the end4. Female having postnatal bleeding

6

For all of these 4 categories, by ijma of all the scholars, it is Haraam for anyone in any of these 4 states to:1. Perform Salat2. Perform Tawaf around the Kaba3. To remain in a mosque for an extended period of time (except if you are

residing inside as a traveler). If you have to remain inside for a long period of time then you must make wudu, but ghusl is preferred.

4. Reciting Quran (Women in their Haid, or Post-natal are allowing to, as is needed. For example a person in fear of forgetting what had been memorized. Why leniency on women? Because this is beyond their control, it has been placed on them. Furthermore, Janaba (sexual defilement) is a short period, until the ghusl is done.)

5. Touching Quran.

How to make Ghusl?

The bare minimum includes:1. Niya (internal)2. Bismillah3. Water falls on all parts of the skin of the body (including mouth and nose)

The Complete Ghusl includes:1. Niya2. Bismillah3. Wash hands once or three times and wash way all the physical najasa

(dirt)4. Do wudu, just like wudu for Salat5. All body must be washed--do the right side first and then the left side.

Class Four

Being physically clean is a pre-requisite for Salat and if a person prays knowing that he is physically unclean then his/her prayer is null and void. What needs to be clean is the physical body, the clothes the worshipper is wearing and the place of prayer (this refers to the specific area that the persons head, hands and knees will touch the ground). If there is some impurity on the ground, it can be cleaned or even placing a cloth overtop is sufficient. Either way it is important to heed the Quranic advice, 7:31.

7

How is najasa removed? Firstly, it is not considered an aspect of worship but it is a necessary pre requisite to facilitate the Salat. There are 3 major levels of najasa:

1. Major: These are the largest types that the Prophet (saw) defined a cleaning method for. As an example, if a dog’s saliva gets on your clothing then you must wash the garment 7 times and one of those times must be with dirt (yes, dirt—even if you think that soap is better). Again, for the swine it’s 7 times plus an 8th time with dirt.

2. Minor: No extreme washing needed. As an example, if a male child who is not eating food (only being breast fed) urinates on your clothes then all you do is sprinkle some water in that area. However, for female children and male children who are eating ‘real food’ one needs to wash the garment fully. Another example is if there is najas on the bottom of the shoe one does not need to wash it, for what comes after it will clean it (i.e. walking through a puddle, or on grass, or on sand will clean the najas off). Further, for the women it is recommended by the Prophet (saw) that their garment should span 2 hand-spans of cloth below their feet such that the garment drags on the ground. What of the najas on the ground? Same as the shoe situation, whatever follows will clean it.

3. Intermediate Level of Najas: the Jamhoor (majority) of scholars say you need to wash it at least 3 times. There is no textual evidence for this, but it is from the understanding of scholars extrapolated from the rules for wudu (washing face 3 times). Some examples:

a. A person urinates and some urine gets on his/her clothes, but not sure where on the clothes. What do they do?1. If they think it’s on 2 different spots and not sure which then

wash both2. If sure of one, but not of the other, then wash only that certain

one3. Not sure but can safely assume one side then wash only that

side4. Not sure at all, then wash the whole garment

b. A principal in Islam is that we do not use the najas to cure an illness. The Prophet (saw) said, “There is no cure in what Allah has prohibited.” (Hence, those who say there is a cure for heart disease in wine are false. Same for those who support so-called “medicinal marijuana.” All they want is an excuse to do evil) There is an example where one of the Prophet’s (saw) wives was boiling dates and letting them ferment (fermentation leads to production of alcohol). She said it was to cure a young girl’s

8

sickness. The Prophet (saw) kicked over the pot and said, “There is not cure in what Allah has prohibited.”**There is a weak opinion that opposes this by quoting the hadeeth where the Prophet (saw) told a companion to use the milk and urine of a camel as a medicine for a sickness. So they say that because the urine is najas that it makes it okay to use prohibited things. We say “La!” (No!), because the urine of camel was not categorized as najasa by Allah, or the Prophet (saw).

Class Five

Khoofs, wearing leather socks or any sort of foot covering. As such, one does not always have to wash the feet, they can perform Massa—just wiping over the sock.

What are the prerequisites for the khoofs?1. They have to be clean from any najis.2. Can’t be made of something haraam (pig skin or silk)3. The khoofs have to be learned legally, with halal money. (Can’t be

stolen)4. If najis is on the khoofs then the wudu is still in tact, but have to

remove the najis before praying5. The khoofs must cover the foot and the ankle both.6. If one is wearing a thin/see—through sock—no massa allowed7. If the sock has holes, it’s okay.

What if I have a cast or a band-aid?1. Wipe over the area if a major and/or minor najis.2. Cast—no time limit

Khoofs—72 hours3. Wipe over all parts of the cast

Khoofs—only the top

What if I have an injury without cast? Then it’s up to you, you can just wipe over to make tayammum. You could also, if absolutely necessary, skip over the organ.

Of the 5 things that were given to the Prophet (saw) and no other prophet before him was that the Earth has been made a masjid for his ummah—meaning that we can pray anywhere and that it (the Earth) can be used to clean and purify a substance.Does Tayammum give full purity from najas? In this case there are two opinions:

9

1. Tayammum is just for that one ibadat (act of worship) and, so, once that action is complete then a new tayammum must be made.

2. Tayammum gives full purity without any limits of time or actions. This is the RAJIH (the most correct opinion) as is in the Quran, Sura 5, Verse 6—Earth is Pure and removes impurities from a person.

It should be noted here that this purification is for the body and not for the clothes. So, if a person has najasa on their clothes then they have to clean it so no trace of the najasa is left (again, the Earth may be used).

There are two (2) pre-requisites that must be met before tayammum can be performed:

1. There is no water around at all. This entails that you have searched for the water, but could not find any.

2. If there is water, but one is ill and water would make it worse then they can do tayammum.

3. There is not enough water to for the whole wudu

There are those who claim that Tayammum can only be performed when the time for Salat enters. However, this is not true because tayammum has no time limit. The same is found for wudu—that it can be done at any time.

What does one use for tayammum? Loosely packed dirt, or finely packed granules of sand, or rocks (basically, the outdoor ground). There are those who say there has to be dust, but this is not true as is seen in the example of the Prophet (saw) when he traveled to Tabook—a place with nothing but dustless sand.

How does one perform Tayammum?1. Niya2. Saying Bismillah3. Smack the ground with both palms, at the same time4. Wipe the hands once over the face5. Then the palm of the right hand over the back of the left hand6. Then the palm of the left hand over the back of the right hand7. And then clean off excess dirt off the hand and face, etc.8. Must be done in this specific order

Tayammum takes care of both Major and Minor Najasa. What breaks the Tayammum? Either (1) you find water (and this means that even if in the middle of Salat water is found, then you exit the Salat and do wudu and redo the Salat) & (2) anything that breaks wudu.

Class Six

10

What does "fitra" mean? It refers to the natural inclinations of humankind, as a whole. In Islam it refers to the Sunnah and, more specifically, the cleanliness and physical appearance of a person. In Sahih Muslim there is the hadeeth of Aisha (ra) who outlines the Fitra as: clipping the moustache and keeping the beard, using the miswak, cutting the nails, circumcision (for the male only), performing istinja (in the washroom), clipping hair from the armpit and private regions, gargling with water, washing the creases of the palms and cleaning the nose. In details:

1. The moustache should be clipped so that the upper rim is clear and clean and the hair is kept short--this is according to the Jamhoor (majority) of the scholars. The Hanafee people say it should be shaved completely and the Hanbalee people say it should be cut to the root of the hair.

2. Using Siwak: at the time for Salat, at the end of wudu, after sleeping and at the start of the day and whenever the breath is not good, even while fasting. This has been fully established by the Prophet (saw), so much so that the Prophet (saw) said that had he (saw) not feared it to be hardship on the ummah that he (saw) would have made it compulsory at every Salat and every wudu.

3. Armpit hair, pubic hair and nails--it should not be more then 40 days before these areas have been cut/trimmed/shaved. This does not mean to wait for 40 days, do it ASAP--but 40 days is the maximum. To do this on Friday is Mustahab.

4. Creases of the palm--this includes thoroughly washing between the toes and fingers.

Salat

This is the most important pillar after Toheed and it is considered the basis of our Deen. It is the post to support the roof and differentiates us from the non-Muslims. Salat is an expiation of our minor sins (from each prayer to the next), it helps us to stay away from evils and indecencies and gives this ummah strength and power. It is something that was given to the Prophet (saw) directly from Allah during the Isra-wal-miraj. In essence then, without the Salat there is no Deen and accordingly then, whoever intentionally leaves off the Salat has left Islam. For the Muslims to once again have supremacy on the Earth, for us to have the sovereignty in the land we must first re-establish our Salat.

As has been stated the ruling on Salat is that it is Wajib/Fard, a must on everyone who is of age. Whoever intentionally leaves this off is considered a Kafer. What about those who are just lazy? There are two opinions: 1. They should make tauba and strive to do the Salat or be stoned like the one who is stoned for zina, OR 2. They should be treated like those who deny

11

Salat and should be killed (this is the opinion of Shaykh-ul-Islam Ibn Tamiyyah).

One of the Major Pre-Requisites for the Salat is the Adhan. It is not permissible to pray without the Adhan and it is considered a Fard Kefiya. What does this mean? It means that wherever people are gathered to perform Salat one of them must give the adhan and ikamah. This refers to a mosque or a house or a gathering of people anywhere, or even the individual who is alone in the middle of nowhere (in a room or in the desert). If you come to the mosque an hour after the Salat you do not need to make the adhan, as it has already been made.

How is the role of the imam compared to the Muadtheen? The Muadtheen position has a higher status based on the virtue and reward. On the Day of Judgment they will be easily recognizable, because they will have the longest necks and will be seen with honour. On that day every object that ever heard them make adhan (your desk in your room) will be a witness on their behalf on that day. Furthermore, the Prophet (saw) said that "If people knew the reward of giving the adhan and being in the first line of the Salat then they would compete with each other for this, even if it meant pulling lots."

The purpose of the Adhan is NOT to indicate that the time for Salat has come in rather it is to establish the Salat—which means it is not to be pronounced until the group is gathering to offering the Salat. An example of this is when the Prophet (saw) told Bilal (ra) to delay the adhan due to the extreme heat and that he should wait until the shadow is equal in length to the object.

What are the conditions for choosing the Muadtheen?1. Must be a Muslim2. Must have full mental faculties (sanity)3. Must be Pious and Just4. For Tahara: if in a minor state of najasa then it’s fine, but a person with

major najasa should not even be in the mosque.5. Must be able to differentiate right from wrong, must know the words

for the adhan, must know Islam from kufr, must know halal from haraam

6. Usually it’s a mature person, but even a kid is fine, as long as they are above 7 years old

For the people following, the Prophet (saw) taught us to repeat after the muadtheen except for “Haya Las-Salat and Haya Lal-falah” at which we should respond by saying “La howla wala koowata illa billah.” This response

12

essentially says “I am seeking with Allah to achieve the Salat and the success because it comes from Allah and Allah alone.

The Pre-Requisites for Salat

1. TimingFrom the Quran, 4:103—the Salat has to be established at prescribed times. To do the Salat ahead of time is not accepted. The only exception is that in certain situations the prayers can be combined (dhuhr and asr together at asr time, etc.). These conditions apply for the: Traveler, in Sickness, when overcome with Rain, or any other extremely difficult conditions.This also points to the importance of “time” in Islam. Of the questions to be asked on the Day of Judgment are, “How did you spend your youth?” And “How did you spend your life span?” Both of these questions are related to time.

2. Tahara of the body: This is agreed upon—if in a minor state of najasa then wudu is required, and if in a major state then ghusl is required. And, of course, Tayammum is an alternative if required.

3. Tahara of the Clothes and the Place of Prayer, as discussed above

4. Covering the Awra—One should be in a most pleasant appearance, with both shoulders being covered. The bare minimum for the male is the navel to the knee and for the female everything is to be covered except the hands, feet and face. For kids that are less then 10 years old the private parts are the bare minimum.During the Salat for males and females the face is to be exposed; in the case of the female, she may remain covering her face if she is in the presence of strange men. It is considered wajib for the man must cover both shoulders. As far as covering the head for men it is a cultural tradition and there is no harm against it. In fact, if one is in an area where adorning the headgear is considered “formal” then one should wear a hat during the prayer, as it is considered to be of the best dress.

5. Niya: This is to differentiate between an ibadat and a custom and to differentiate between different ibadats. Also, the niya should be sincerely for Allah alone and it is NOT said out loud, rather it is in the heart.

13

6. Facing the Qibla: this means the general direction. One should try to get the exact direction, but if this is not possible, for whatever reason, a span of 180 degrees in the general direction (north, south, east, west) of the Kaba.

Some Common Errors in the Salat:

1. Saying the Niya out loud: Intention is always in the heart. Furthermore, Shaykh-ul-Islam Ibn Tamiyyah has said “If these people who did the niya out loud lived as long as Nuh (as) (950 years) they would never find one proof for this and would pass away fruitless.

2. How to follow the imam:

a. The Correct Way: When the imam does an action, the follower does not move a muscle until the imam has fully completed that action. This is for words and actions. So first the imam says amen and then the followers say amen. When the imam is coming up from raku’ and says “SamiAllahuLimanHamida” the follower is not to move at all until the imam has finished his statement.

b. The First Wrong Way : To move in unison with the imam—this is totally not permitted and this persons Salat does not count.

c. The Second Wrong Way : To delay one’s movement. For example, the imam is coming out of ruku’ and the follower still has not done the raku’! This is makroo (hated) at the very least.

d. The Third Wrong Way : This is the worst of the wrong methods: To move before the imam. In Sahih Muslim the Prophet (saw) said: “Do not be before me (in sajda and raku’).”

3. Not covering the awra: Some people are in the habit of wearing clothes that are see-through or even semi see-through—No one should be able to see the colour of your skin, so wear undergarments. Secondly, some people’s clothing is too tight or small and while in sajda the top of their buttocks and/or underwear is showing. This breaks the Salat if done intentionally, or knowingly, because it is considered exposing the private parts. For some people wearing shorts and their upper thigh region becomes exposed for a long time—if done knowingly (not covered up right away) then the Salat is also broken.

4. When people have to ability to stand they sit. If a person can’t stand up, but they can make sajda then they need to get on the floor and make sajda. If a person can’t make sajda but his back is fine then he/she should stand during the standing portion of the Salat. There is the hadeeth of Iman ibn Hussain who had hemorrhoids and the Prophet (saw) said to him “If you can stand then stand and sit or lie down in the positions that you cannot perform.”

14

5. Moving excessively in Salat causes a lack of Khooshoo’ in the prayer and diminishes the reward. Khooshoo’ is the tranquility and peace that one achieves in the prayer and requires concentration and focus. As is in the Quran, 23:1-3. So we should be firm in our actions to help us be more firm in our spiritual and mental actions.

6. During the sajda we must be firmly resting on 7 bones: the forehead (and this includes the nose), the two palms, the two knees and the two balls of the feet. If even one of these seven bones is not resting on the ground even for a small bit then that sajda does not count. And if that sajda is not redone then the whole Salat is null and void.

Class Seven

Principles of Fiqh: Documented as such to make rulings easierDerived from the Quran and SunnahDeduced from the statements of the Fuqaha (under a general statement)

As such there are two principles of Fiqh:1. Almost everything in Fiqh is general (Qoleya)2. The remaining few issues are specific (Jozeya)

The five general principles summarize are:1. All initiations are governed by their intentions2. Certainty cannot be removed by doubt3. After hardship there is ease4. Any given tradition/custom is accepted in legal rulings as long as it

does not contradict the Quran and Sunnah5. Harm cannot be removed by another harm

Of these five we now focus on number 1: All actions/deeds are judged by the intentions they are performed from and are governed.

What is intention? Intention is what is in a person’s heart and dictates what his or her speech will be. For example, a sales person who tells the customer they look good in a purple suit with pink polka dots—his intention is to sell the suit. In another example, a man says, “I want a divorce” instead of “talaq.” If his intention was that he wants a divorce then it still counts as if he has said “talaq.” (This shows how powerful that an intention can be; it’s not what we say but what we think or feel.)

15

All actions are governed by the intentions they carry; which means that a person could turn a moobah (permissible) act into an ibadat. For example, eating is a permissible act, if just for the sake of eating. However, eating with the intention of gaining strength to pray later on—this makes this act an ibadat. Indeed, never will you spend in seeking Allah’s face but that it will be written as a good deed. From this we can state that the intention is actually better then doing the actual deed (yes, you should do the deeds as well)—meaning that if a person were to die at a young age with the intention of doing goodness in the future then Allah would reward him based on the intention he had when he died.

So of the importance’s of niya (intention) is to distinguish between a permissible deed and an ibadat; also, to differentiate between fard and nawafil. Furthermore, the intention shows the level of the ibadat—based on sincerity for Allah alone and following the Quran and Sunnah.

The Prerequisites for making Niya:1. The person is a Muslim. (So fasting is rewarded, as a kafer who fasts

during Ramadan is not rewarded as a Muslim is)2. The person is at a discriminating age (7 years old)—so the person

understands what they are doing.3. Knowledge of the deed is important. For example, saying “talaq”

without knowing what it means has no effect.4. If a person does something that breaks the niya and the niya, of

course, is broken. For example, a person commits apostasy from Islam and then later returns—his pervious fasts do not count. If a person dies in a state of kufr then all the good deeds are taken away.

5. Intention’s place is in the heart. This shows the superiority of niya—that if something was said on the tongue (if being forced by someone, etc.) but there is no intention in the heart then it doesn’t count. The only time this doesn’t apply is if you involve another person, by speaking about them, etc. In this case you can’t go back and say, “Oops, I didn’t mean it.”

The rewards of actions are determined by the intentions:1. If a person intends to do good and does it they receive 10 hasanats

(good deeds)2. If a person intends to do good but doesn’t do it they receive 1 hasanat3. If a person intends bad and does it they get one bad deed4. If a person intends to do bad and stops out of Taqwa then they get 1

hasanat! Please note that this stoppage must be for Allah, only. If a person stops due to fear of the police, or their parents then they end up with the bad deed on their record.

16

AQEEDAHClass One

Topic: Loving the Prophet (saw)

Hadeeth in Bukhari: Umar ibn al-Khattab (ra) came to the Prophet (saw) and said "I love you more then everything, including my parents, children and wealth--except myself." And the Prophet (saw) replied, "You have not truly believed until I become more beloved to you then even yourself." And then again Umar (ra) said "You are more beloved to me then everything, and including myself."

So, from here, we can see that it is compulsory for every believer to love the Prophet (saw). In another hadeeth the same thing is related where the Prophet (saw) stated that "No one truly believes until I (saw) become more beloved to him then his family, his wealth and all of mankind put together."

This second hadeeth shows that there are 3 categories of love:

1. Children: emotional feelings and mercy (for kids)2. Parents: respect (for parents)3. All of mankind: kindness, love and closeness (for each other)

We can look at some examples of how others loved the Prophet (saw):

1. Ali ibn Abi Talib (ra) was asked "How did you show your love for the Prophet (saw)?" He replied "We loved him more then our kids, parents, wealth and more then cold water at time of extreme thirst."

2. After the Battle of Uhud news came back to one sahabi (woman) that her husband, her brother and her father had been martyred. Yet, her first questions was, "How is the Prophet (saw)?"

3. When the Prophet (saw) used to give the Jummuah khutba he would lean on a wooden staff, until a mimbar was built for him. Then, on that Jummuah, he left the staff alone leaning on the wall and it began to cry and moan loudly--such that the sahaba heard it--until the Prophet (saw) came down from the mimbar and consoled it (placed his (saw) hand on it) and then the moaning and crying got softer and inaudible. <If an inanimate object can have this much love for the Prophet (saw) then what about us?

Signs of Expressing Love for the Prophet (saw)17

1. Plenty of salaam and Salat--sending to the Prophet (saw); the Prophet (saw) said "The one who hears my name and does not send his salaam on me is like a miser."

2. Respecting the hadeeth of the Prophet (saw). We can look at the example of Imam Malik (May Allah have Mercy on him) who, when he was to teach his class, would do wudu, put on his best clothes, wrap his turban, put on perfume, sit serenely and facing the Qibla--only then would he begin to recite hadeeth.

3. Hasten to implement quickly what the Prophet (saw) has conveyed. For example, when the Qibla was changed from Bait-ul-Maqdis (Masjid al-Axsa in Jerusalem) to the Haram (Kaba) it was done immediately--there was a sahaba who went to a mosque in Quba to tell them and they made the transition while in the Salat.

4. Loving those who implement the Sunnah; meaning that we love those who love the Prophet (saw). For example, someone who loves his kids because the Prophet (saw) loved his kids, or saying Bismillah before eating because the Prophet (saw) did so--doing so out of our love for him (saw).

Things that cause us to love the Prophet (saw)

1. Allah chose the Prophet (saw) and prepared him (saw) for prophet hood. From the hadeeth of the Prophet (saw): it is stated that from Ismail (as) came the tribe of Kinana and from them came the Quraish and from them the Clan of Bani-Hashim and then Muhammad (saw).

2. What the Prophet (saw) brought for us--he saved us from the fire and showed us the way to Jannah. If we are so good to our friends and the Prophet (saw) saved us from the hellfire, doesn't he deserve more love from us? So love him (saw) so that you will be loved and saved from the fire.

3. The love that he (saw) had for his ummah. As narrated by Abu Huraira: Every Prophet has one dua' given to them that will be accepted and granted and every prophet will use theirs except for Muhammad (saw). He will be given permission to intercede on behalf of his (saw) ummah on the Day of Judgment; (which includes us as long as we don’t do shirk, etc.).Further to this is the ayat in Sura Ibrahim when the Prophet (saw) recited it and asked to be the guide for his people--and he (saw) cried for us. So Allah sent Angel Jibreel to go to him (saw) and give him what he (saw) wants saying "Indeed We are pleased with you & no injustice will be done to your (saw) ummah.

Benefits for loving the Prophet (saw)18

1. From the hadeeth: None of you has tasted the sweetness of faith until you comply with 3 things: you love Allah and his Messenger (saw) more then anyone and anything else, you hate to go back to disbelief after you have believed and you love a person for the sake of Allah. IT should be noted here that the Prophet (saw) benefits nothing from us loving him (saw), but we benefit by loving him (saw).

2. Following the Prophet (saw) shows our love for Allah as is in the Quran, 3:31-32

3. In the hereafter: A man asked the Prophet (saw) "When will be the Day of Judgment?" And the Prophet (saw) replied "What have you done to prepare for it?" The man replied "Only a little, but I love Allah and His Prophet (saw). And the Prophet (saw) replied: You will be with the one who you love.

Class Two

Tawassul: Those who seek an intermediate object in worship.

Seeking a way to Allah is a form of ibadat, but there are three methods known:

1. Seeking this way without turning to Allah (this is false and in error)2. Seeking this way through dead people, idols, saints, graves (this is

false and in error)3. Seeking this way to Allah via the Quran and Sunnah (this the only

acceptable and viable method)

How are we to be with Allah? Take for example a child who comes to his father and says “Yo pop give me a dollar now!” and another child who says, “Please father, I am in need of a dollar to purchase a drink from the store.” Which child would you rather deal with?

As such, when we approach Allah we are to beseech Him—for He is the Only One we can turn to. This is also seen in the hadeeth where a man said, “Oh my lord, grant me jannah.” And the Prophet (saw) said this man had hurried. Then another man beseeched Allah in a very humble manner and praised Allah first. And the Prophet (saw) said that his dua’ had been accepted.

There are six (6) categories of Acceptable, Viable Tawassul. The first three relate to Allah and the last three relate to the worshipper:

1. Beseeching Allah by his Names. For example, “Oh Allah, I ask you by your most beautiful names…”, or identify a specific name and ask

19

according to that name. For example, “Oh Ar-Rahman, ar-Rahim, al-Ghafoor grant me forgiveness and mercy…”

2. Beseeching Allah by his Attributes. For example, the dua’ of Prophet Sulayman (as) “Admit me, by Your Mercy, to jannah…”

3. Turning to Allah with your Iman. For example, “In You we believe oh Lord, so we ask You to….”

4. Mentioning your weakness. For example, the dua’ of Prophet Musa (as) in Sura Qasas, “I am in a state of poverty, please help me…” Or, if someone came to you and said, “I’ve got five kids and a kidney problem…” you’d understand.

5. Turn to someone who is pious and ask that person to make dua’ for you. You aren’t praying to him, he’s alive and he’s making a dua’ for you—remembering you when he turns to Allah. For example, the Bedouin who came to the Prophet (saw) and asked him (saw) to ask Allah for rain. And so the Prophet (saw) turned to the Qibla and raised his hands and before he (saw) had even finished the dua’ the rain began to fall in abundance. You should still make dua’ for yourself…

6. To ask Allah by your righteous deeds. This is one of the most beneficent ways and can be seen clearly by the three companions who ran into a cave for shelter and the cave closed on them. So they made dua’ to Allah by their deeds until the rock covering the cave’s mouth had been moved away. An example of the dua’ was “Allah, I was about to commit zina but I left it for your sake, please help us now…”

So these are the only six valid ways of making Tawassul, such that one could “expect” an answer from Allah.

From the hadeeth of Abdullah ibn Masud: Remember Allah when you are in times of ease so that when you are in times of hardship Allah remembers you.

The ways of Error are always open, but to these people we warn them by saying:

1. Our creed has been legislated to us by Allah—we do not legislate the Deen for ourselves. The creed is not based on our emotions and/or attachments to people or things.

2. The Prophet (saw) is not a way for us; meaning that we can say to Allah “Because I love the Prophet (saw) please…” but we canNOT say “Because of the Prophet (saw) give me…” We have not right to do this, as we have no direct relation with the Prophet (saw). And the Sahaba did and they never supplicated in such a fashion. In fact, they would approach the Prophet (saw) to make dua’ on their behalf. Even after he had died, Umar ibn al-Khattab (ra) had Abaas (the Prophet’s uncle) make a dua’ for rain.

20

So, if we can’t use the Prophet (saw) in this way then how is it that we could use those who are less then him (saw)?

What is the difference between dua’ and Tawassul? A dua’ is insufficient without Tawassul.

Class Three

at-Tabaruk: Seeking spiritual benefit from a person. This is in reference to those people who rub their hands on a "spiritually higher" person (ex. Imam, shaykh) and then rub themselves, as if they are taking some blessing on to themselves. This can also be seen quite commonly at the Prophet's mosque (in Medina) where people can be seen rubbing the golden gate surrounding his tomb, or rubbing the mimbar in the masala and then rubbing themselves on the chest, etc.

Very simply, seeking goodness from a person or an object that a person doesn't own is Permitted and Not-Permitted. The discussion following sums up both aspects.

Permitted (as legislated in Islam)

1.The first type that is permitted is only with the Prophet (saw) WHEN HE WAS ALIVE, of his own physical person. Examples:

a. After one of the battles, the Prophet (saw) returned to the camp in search of some food. They found some dough that was only enough for maybe 3 or 4 people. So the Prophet (saw) made dua' for Allah to increase it and when it was baked the bread was enough to feed the thousand or so people that were with him (saw).

b. Once the Prophet (saw) was at the house of Umm-Sulama and was taking a nap. The bed he was lying on was leather and so his (saw) sweat pooled up. Afterwards, Umm Sulama collected it in a jar and when the Prophet (saw) asked why, she replied that she was going to save it and use it as a cure when the time arose. The Prophet (saw) Okayed it.

c. In another battle the warriors were in need of some water but all they could find was a small bowl of water. So the Prophet (saw) put his hand in the bowl and from between his fingers water began to flow and flow and flow, such that people were able to fill up their containers with water.

21

d. During the Hajj, when the Prophet (saw) got his hair cut off, people fought over who would take his (saw) hair to use as a cure, etc.

e. When the Prophet (saw) would do wudu, the excess water flowing off his body (beard, etc.) would be taken by people as baraka.

f. Once the Prophet (saw) had been given a new set of clothes as a gift. One sahabi saw him and said he wanted the new clothes for himself. So, the Prophet (saw) gave it to him. The other sahaba were upset and told this other sahabi that "what are you doing, don't you know that he (saw) just got that new clothing as a gift? Now you've put him in hardship!" The sahabi replied "I only asked for it so I could be buried in it and it would give me baraka in the grave."

g. All of the above examples were ONLY DURING THE TIME OF THE PROPHET (SAW) IT CAN NO LONGER BE DONE!!!

2. We can to Tabaruk through statements and actions

a. The Prophet (saw) told us that Allah has created angels who pass throughout the Earth and whenever people gather for knowledge the angels call each other and join them. They come in such number that they eventually reach the heavens and Allah asks them what's going on. Then Allah asks, Have they seen me? The angels reply No. And Allah asks What would they do if they had? Then angels say They'd do even more….till the end of the hadeeth.

b. Younger kids who are in the mosque, in the classes but not taking notes, maybe even just running around--they still get a reward.

c. Following the Sunnah--for example, saying Bismillah when eating.d. Eating from the same dish and eat at the same time.

3. Seeking Tabaruk in physical Localitiesa. Doing in deeds inside the masjid increases baraka--not the actual

structure! Touching the mimbar won't help you! But reading in Quran or doing Salat has greater virtue and reward in the mosque versus at home. Even just sitting in the masala and doing dhikr.

b. There are some people who think they get baraka from having their names mentioned in the mosque as a helper or a donator--this does NOT bring any baraka.

c. There are some specific places where the baraka is even greater, such as the Haram of the Kaba in Mecca, the Prophet's mosque in Medina and Masjid al-Axsa in Jerusalem. In fact, the whole of the

22

Shams region (basically the whole middle east area in and around Jerusalem) is "blessed land" as is in the Quran, Sura al-Isra (17:1)

d. Some places have more baraka during certain times. For example, Arafat during the day of Arafat, or Minna & Muzdalifah during Hajj.

e. Tabaruk can also happen during certain times. For example there is more reward in Ramadan, the 10 days of Dhul-Hijja, the Day of Arafat, Every Jummuah, Mondays and Thursdays (to fast on these days), and during the last third of every night.

4. Eating and/or Drinking for Barakaa. Zam Zam water gives barakab. The olive and the olive tree, olive oil (as an ointment for skin and

hair)c. Milk, Honeyd. Rainwater, Sura Qaf Verse 9e. The Ajwa Date (which is found only in Medina)

Not-Permitted

1. Praying to graves, or places where 'saints' used to sit.2. Doing extra dhikr when there is no evidence to do so; for example,

those that celebrate the so-called birthday of the Prophet (saw), or the isra-wal-maraj

3. With a Physical person--no imam or shaykh touching is allowed. That was ONLY for the Prophet (saw) and since he (saw) is dead now, even that can't be done.

4. Touching an object, such as the Quran--this does not bring baraka. Reading the Quran and living according to it--this is where the baraka is.

Class 4

Wala wal Bara: Loving & Hating For the sake of Allah

On the day of judgment we will be with those who we love. So if you want to be raised with the Muslims then don’t love the kafers. In fact, we should never take a kafer as our close friend and protector as is stated in the Quran, 5:51. Furthermore, you will never find a group of believers who are friends of the kufar, as Allah warns us against being with those who fight against the Muslims (in the Quran: 58:22).

Of those who show love for the kufar there are many types. One type is showing unity with the disbelievers and staying their lands willingly rather

23

then being in the lands of the Muslims. Another type are those who mimic the kufar in certain issues.

In order to make sure we don’t love them, we need to know what showing love for the kufar means. So the following examples will illustrate this Insh’Allah:

A/1. Showing love in the heart or in action & deeds:

a. Wanting to be with them and striving to hang around them.b. To become infatuated with their way of life, their ideologyc. Wishing the kafer lifestyle existed in Muslim countriesd. Taking them as your best friends and confidantes

2. To go to their places of worship, seeing them worship and not speak out against it, as Muslims do not witness the religious events of others as is in Sura Furkan, Verse 27

3. To be in a place where they are disobeying Allah (a bar or a club) and not say anything; one becomes a silent partner and is just as guilty as they are

4. Working for the kufar: a. If a Muslim is enslaved to the kafer and has to answer to his every

call and doing as he says—this is Haraamb. If the boss is constantly putting down Islam in a public way—this is

Haraamc. If it is a need or there is benefit and the Muslim is not being

subjugated or humiliated in anyway then it’s okay.5. Attending their Funerals or Processions and/or visiting their graves or

graveyards. The only thing a Muslim can gain from this is a reminder of his/her own impending death.

B/Living in the Land of Kufr is allowing only for:

1. Making dawa2. To benefit from something that is not found in the Muslim countries

and is needed there. For example, education to be a doctor, etc. And then after the education is complete the person must return home.

3. Before going you must make sure that you can practice Islam openly and publicly and that you would not be persecuted for this

4. For commerce or trading. This is a definite period of time, after which the merchant returns home.

5. You should at least have the intention of dawa to validate your living there.

24

6. You should have an intention to find a way out

C/Imitating the Kufar

1. When the Prophet (saw) would see the kufar doing their religious deeds and found out that it was exclusive to them he would do the exact opposite. For example, the jews do not dye their beards so the Prophet (saw) taught us to dye our beards (but not black!). In another example the mushriks didn’t cut the moustache and cut their beards and so the Prophet (saw) said let the beard grow and cut the moustache.

2. Imitating them in their religious deeds, such as wearing a cross or a going to their temples and worshipping their ‘gods.’

3. Imitating their habits and customs; participating in their days of importance, such as X-mass. This is strictly haraam. Also, toasting while drinking and even wearing earrings (for men).

4. Imitating them in public such as wearing clothes that only they wear, such as the jewish skullcap. This means clothes that are not known in the Muslim lands—so suits and Nike and Reebok are all okay. But to wear something that espouses their beliefs, like a picture or a symbol, or even words/slogans or rock group pictures on shirts.

There is a difference between loving them and getting along with. As a Muslim we should treat them with respect and deal with them in a clement way, for this is a form of dawa. We can even visit their sick to give them dawa. We can give them sadaqa, for every living thing on Earth has the right to be ‘cared for,’ or helped. We can use them as accountant and/or lawyers (where business secrets might need to be kept), and we should not distance ourselves from them totally. We can enjoy their company (as neighbours, for example).

Class Five

Topic: Sources from where we derive our religion

Before the time the Prophet (saw) was sent people use to rely on fortune tellers and idols and they would base their decisions on these. For example, you would write possible decisions pieces of paper and throw them up. The ‘spirits’ would then turn over the paper with the correct decision.

Others would do acts of worship based on what they felts was good. For example, modern day Sufis do acts of worship based on their comfort and relaxation and pleasure—that is why they are totally out of Islam.

25

Still others would take men as their lords and spiritual leaders. For example, the shia believe that the imam is someone who is more important then the Prophet (saw) and that the imam shares powers with Allah. A sufi’s master is his teacher and he is to be like a ‘dead person’ (doing whatever he is commanded, even if it meant eating feces) in front of his teacher.

This, obviously, is not the way of the Muslim. A Muslim is encouraged to make inquiry and question until they understand the truth, based on the Quran and Sunnah. This truth must be unadulterated—meaning, not changed to fit the desires of people. The only way of doing this then is to understand these items (Quran and Sunnah) in the light in which they were revealed. This means that we need to turn to the understanding of the Prophet (saw) and his companions—how did they understand the revelation and how did they implement it in their lives? The enemies of Islam enjoy taking issues out of context. So our response to them is very simple: Let us disregard your view and my view—let’s look together at the view of the Salaf (a term used to coin the first 3 generations of Islam) and how they implemented the Quran and Sunnah. Hence, these enemies have no response, no argument—exposing their fraud openly, that they are speaking of their own desires.

Why should we follow the salaf’s opinion—because Allah told us to in the Quran: Sura Nisa, verse 115 & Sura Tauba, verse 100.

HADEETHClass One

What are hadeeth? They are Statements & Actions that the Prophet (saw) brought and they are called: Hadith, Sunnah, Khabr, Al-Athar.While different scholars use these different words, they all lead to one meaning--the statements, actions and tacit approvals of the Prophet (saw).

1. Sunnah : Everything that has been established & confirmed by the Prophet (saw) from his statements, actions and tacit approvals. This category is only for those things that have a direct relation to Islamic Law & its legislation. If it is not related to law then it is categorized as hadeeth.

2. Hadith: One of the major collections of hadeeth is found in "Al-Jamee as-Sahih al-Musnad al-Mukhtasar min-al Hadith al-Rasool (saw) was-sunnahee wa-ayameehee" more famously known as Sahih Bukhari. This is work that conclusively holds those hadeeth that are authentic, directly related, unbroken, brief mentioning of the hadeeth of the Prophet (saw) and his Sunnah from his "days." In this compilation Imam Bukhari differs

26

between Hadith and Sunnah. In comparison to the "Sunnans" of Abi Daud, Bayhaqi, ad-Dahabi, Al-Daroo Qurtanee, an-Nisa'i & ibn Majah one will notice very few differences because hadeeth includes a wide spectrum of all the life activities of the Prophet (saw), which makes the law defining "Sunnah" very small by comparison.

In general, it can then be understood that while every Sunnah is a hadeeth, not all hadeeth are Sunnah. Or, that hadeeth are general while Sunnah are more restricted and specific to one facet of the religion, namely "tashari'" (law, governing).

3. Khabr & Al-Athar : These two categories are essentially same and include everything that was conveyed and transmitted about the Prophet (saw) by those who went before.

Hadith, as we know them, are divided into two (2) major categories:

1. Maqbool: Generally Acceptable. This includes Sahih (authentic) hadeeth that we implement in our lives and use for proves and evidences with which to govern our lives.

2. Mardood: Rejected.This includes Da'eef (weak) hadeeth that we reject and never act upon or implement in any way.

How do we have hadeeth today? By "ar-Roowat," meaning the hadeeth have been conveyed to us by previous generations by means of an ISNAD (a chain of narrators). The sahaba (ra) took extreme caution in receiving and narrating hadeeth. Some of the later hadeeth had deficiencies caused by weakness in the narrators, which lead to:1. rejecting of the text because the narrators are weak also2. rejection because one narrator in the chain is classified as "weak,

unreliable memory" so scholars reject that persons credibility.

Generally speaking, Sunnah is the second source of our Deen, after the Quran and is, in fact, taken as the same as the Quran when dealing with legislation of the law. Hence, whosoever accepts the Quran only and rejects the Sunnah is termed as an apostate and Kafer, a liar. The severity of this action is outlined in:1. Quran: sura Zairiyat, verse 562. Quran: Najm, verses 2-43. Hadith of Abdullah ibn Amar al-As--Write everything that you hear me

utter for whatever I uttered is Truth.

27

As such, it should be well noted that Every Single Thing that the Prophet (saw) said (ever) is regarded as "wahi" (revelation) whether it was classified as Quran, Hadith or Hadith-Qudsi.

Sahih Bukhari and Sahih Muslim are the two most authentic compilations of hadeeth that we have today and both have undergone 11 centuries of verification and scrutiny and have been accepted by the ijma of scholars. Therefore, it is not befitting that there should be any talk of doubt or ambiguity or obscurity regarding these two books--rather, it is us who must free ourselves our own doubt.

Class Two

Maqbool (Sahih, accepted) is further broken down into:

1. Lizhati

The hadeeth has been fully authenticated from the Isnad. Conditions of this acceptance include:1. The narrator is trustworthy: in all aspects of the Deen2. The narrator has memorized the hadeeth and it is related as it was

memorized: either related without any memory defects (no "I think he said this, or was it that") OR written, documented

3. The Isnad is directly connected to the Prophet (saw), without a break in the Isnad: must be connected, a person hearing from his teacher or another sahaba all the way back to the Prophet (saw)

4. The text is not rare or weird (not against the majority, not against another hadeeth with a stronger Isnad

5. The text is without problems or defects (free from all possible things that would diminish its authenticity, no disconnected chains of narration)

6. There is no cause to be rejected or doubted (Tajlis--a person claims to have heard it from a person but it's not possible because they didn't exist at the same time or place, etc.)

There is another category of hadeeth called "HASAN" which is "good," meaning it can be used as a proof, but nothing to hurry to implement. Hasan is the same as Sahih Lizhati but condition number 2 is that there might be small, minor defects in the memory. This category of Hasan was established by Shaykh-ul Islam Ibn Tamiyyah (the student of Imam Bukhari).

2. Lighairi (not touched upon in these sessions)

Class Three

28

Following is a discussion around the following hadeeth:

Narrated by Humayd Abdur Rahman, by Muadh ibn Abu Sufaya that the Prophet (saw) said: “The one whom Allah wishes for him goodness (worldly life, akhira) He (swt) gives him a firm understanding of the Deen (Islam). I (saw) am the one who Distributes, while Allah is the One who Grants. Surely this ummah shall remain upon the Commands of Allah unharmed by those who oppose them until the order of Allah arrives.” (Related by Bukhari and Muslim)

The word “goodness” here has an open-ended meaning, a general statement that means goodness, but only Allah decides upon this goodness.The word Fiqh-u-Deen “understanding” means the ability to derive understanding of the religious virtues and ruling of what Allah and his Rasool (saw) have made halal and haraam. Three major points to discuss in this hadeeth:

1. What is meant by understanding, “Fiqh-u-Deen” and “goodness”a. A person does only what is found in the Quran and Sunnah in

relation to:i. Understanding the proofs of rulingsii. How to implement this in his/her daily lifeiii. How the proofs are relevant to us

b. The goodness to be given: it is given to the one who does in accordance to what he/she knows.

c. Fiqh-u-Deen is given to the one who knows what it is and ACTS UPON IT.

d. Fahm (understanding) also includes ACTING UPON KNOWLEDGE, for it is your deeds that prove that you understand. In Islam, practicing without knowing and/or understanding is useless. For example, Allah warns us in the Quran not to be like the Jews who have just memorized the taurat and don’t act on it—they are just like a donkey carrying a book and not using it. As there is no benefit to the donkey (carrying a book) there is no benefit to them (the memorizers of the taurat).

e. In Islam belief in Allah is not sufficient. Iman (what is in the heart) is coupled with statements and actions, for it is these statements and actions that dictate what is in a person’s heart. As such, one’s Iman goes up and down according to the deeds they are doing. We can liken this to a person who declares the shahada and then worships an idol. Does this person have any hope of jannah, even though he/she said the shahada? Of course, not.

29

f. Thus, having understanding and not acting upon it is a proof against us. We cannot plead ignorance.

g. The Muslim, then, that understands the Deen and changes his/her life according to this understanding is the one talked about here.

h. And those who misunderstand are those whom Allah has not destined to receive this goodness.

i. There are also those who will have knowledge of the Deen and they’ll know the rulings, but they don’t live according to the knowledge. They know what is halal and haraam, but don’t’ act on it—so there is no goodness for them.

j. As an example is the person who will enter the hellfire and as he/she sinks deeper into it their internal organs will fall out and he/she will circumbulate around them just like a donkey goes around a mill. People will gather around and ask “Didn’t you teach us halal from haraam?” He/She will reply saying “Yes, but I didn’t act upon this knowledge myself.”

2. What is meant by “I (saw) am the one who distributes, while Allah bestows it and grants it.”

a. The Prophet (saw) distributes: (1) Zakat (2) Sadaqa (3) Booties from JihadBut, he (saw) says “I only hand it out (distribute among the people), but Allah gives it. I only give you what Allah has given to you already, in the way that Allah has ordered it.” i.e. EVERYTHING COMES FROM ALLAH, AS HE ORDERS IT.

b. A very important lesson is here in this : There are those who are bound to give zakat and sadaqa—they are bound to do this because it is Allah’s property, not yours! It is what Allah has given you to give to those who need it, as Allah has ordered. (We are slaves! Hence, we can see that we are merely slaves to Allah—the clothes we have, the stuff we have is not ours, but Allah’s and it is for us to give it to the one’s who need, according to the orders of Allah.

c. The word used is “Qasim” which means “Distributor.” Allah has ordered the amounts to be given by the Prophet (saw), so the Prophet (saw) is just following orders.

d. The Prophet (saw) is the Qasim of religious knowledge. For example, in his (saw) farewell pilgrimage there were thousands of sahaba, but only Allah decides which of them would memorize it and understand it and act upon it and convey it.

e. The Prophet (saw) said, “May Allah brighten the face of the person who hears my words, understands them, acts upon them and conveys them. Maybe the person who hears it will

30

understand it more then the one who narrates him.” This means that sometimes the narrator is weaker in knowledge, such as a student asking the scholar about a hadeeth.

f. The Prophet (saw) is also showing in this main hadeeth, indirectly, that knowledge is earned; it is not a right. We must work for it and we can only absorb what Allah has ordained for you.

g. The Prophet (saw) said, “Surely Fiqh is given to the one who is searching for it. The one who wants goodness and strivers for it will get it. And one fears evil and distances himself from it will be far from it.” Thus, knowledge is not given by relaxation, but it is received by hard work of mind and body.

3. The meanings of “There will always be those people remaining who will remain in learning and in goodness despite those who are against them, until the Day of Judgment.”

a. Until the “order” arrives has 2 possible meanings: (1) When the last hour arrives OR (2) the sweet smelling, fragrant wind that takes away the souls of the believers (Look in Ibn Kathir’s book “Signs of the Day of Judgment” for more details on this).

b. The Prophet (saw) describes the people who are given Devine Victory (mansoora) due to their adherence to the Quran and Sunnah. (We know this is truth, because there are people like this today).

c. The duty of this group (the mansoora) is to guard the True message and protect it from those who do bida and to protect it from those who wish to unravel it and demolish it and from the ignorant that re-interpret in the wrong manner.

d. The Prophet (saw) said there would always be a group of people doing the truth and protecting Islam from ahl-Bida. They are given honour despite those who want to dishonour them. They are the guardians, the protectors, the mansoora

e. It is a great honour and distinction to be ahl-hadeeth because they are the mansoora, the protectors and guardian of the Truth of Islam.

f. According to Iman an-Nawawi this group is not only for the scholars, but it is for all those who practice it. The merchant who gives his wealth to help this cause, the teacher who educates people, the moojahid who fights for this cause.

g. In the end, it’s whatever you have—If you do what is in your ability that Allah has given you to further this cause then you are from these people.

h. The revivers of this Faith. Shaykh Albani, Uthaimeen, Bin Baaz—Every so often there are scholars sent by Allah to revive the

31

Deen. They are the heads and the rest of the people make up the body.

The End.

32