The Authentic Knowledge

Knowledge by Shaykh Abdul Azeez ibn Abdullaah ibn Baaz

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		<h3>
			
				Knowledge by Shaykh Abdul Azeez ibn Abdullaah ibn Baaz
			
		</h3>
	
	
		All praise and thanks are due to Allaah, the Lord of the worlds;
		and the good end is for the pious. Prayers and peace be upon
		His Slave and Messenger; the best of His creation, the faithful
		to His revelation, our Messenger and Leader, Muhammad the
		son of 'Abdullaah; upon his family, his Companions and
		whoever follows his way until the Day of Judgement. To
		proceed:
	
	
		Indeed the virtues and merits of knowledge ('ilm) are well
		known to everyone. It is the most noble thing that one can ask
		for, and the best thing a seeker can strive to attain. Knowledge
		consists of many branches, but according to the scholars of
		Islaam: "What is meant by knowledge in the absolute sense is
		Islamic knowledge."
	
	
		This is the intended meaning of knowledge in the Book of Allaah
		and the Sunnah of His Messenger (sallallahu alaihi wasallam).
		In the absolute sense, it is knowledge regarding Allaah, His
		names and attributes, knowledge of His rights over His
		creation, and what He, the One free from all defects, the Most
		High, has prescribed for them. It is the detailed knowledge of
		the path that leads to Allaah; knowledge of the purpose of our
		creation; and the end which the slave will result in, in the
		Hereafter.
	
	
		This Islamic knowledge is the best of sciences worth acquiring
		because through it Allaah is recognized and acknowledged, and
		by it He is worshipped. One who possesses this knowledge
		knows what Allaah has made lawful for him and what He has
		prohibited him from; what pleases Him and what evokes His
		anger. With this knowledge a person knows his result with
		Allaah and his end. From amongst the people, those who have
		taken upon themselves to observe the precepts of the Religion
		will result in Paradise and bliss, and the rest (which are the
		majority) will result in a place of disgrace, humiliation and
		misery. The people of knowledge have cautioned us about this
		and explained that knowledge is confined to this meaning.
	
	
		Amongst the scholars who indicated this is al-Qaadi ibn Abil' Izz
		<a href="#1">[1]</a> (commentator of 'Aqeeda-tut-Tahaawiyyah) at the beginning of
		his commentary. Others have also referred to it, such as Ibn
		Qayyim, Shaykh-ul-Islaam Ibn Taymiyyah <a href="#2">[2]</a> and a number of
		others.
	
	
		It is very clear that the merits and virtues of knowledge vary
		depending on the extent of one's adherence to it. The greatest
		and most excellent knowledge is that which pertains to Allaah,
		His names, and His attributes, and this knowledge is known as
		'aqeedah (belief). Indeed to Allaah, the Exalted and Supreme,
		belongs the best example, which is the highest description in
		every aspect of His essence, names, attributes and actions.
		Following this is that which is related to Allaah's right over His
		creation, what He has prescribed upon them. Following this is
		what supports and bonds it in understanding such as
		knowledge of the principles of Arabic, Islamic terminology,
		principles of fiqh, hadeeth methodology and other sciences
		which are connected to this knowledge, which assist it in both
		understanding and precision.
	
	
		The biography of the Prophet (sallallahu alaihi wasallam),
		Islamic history, biography of the narrators of hadeeth and of
		the scholars of Islaam are also part of this knowledge.
		Allaah has honoured and extolled the people who possess this
		knowledge, and He has raised their status high. He made them
		bear witness to His Oneness with sincere devotion:
	
	
		<blockquote>
		"Allaah bears witness that none has the right to be worshipped
		but He, and the angels, and those having
		knowledge (also bear witness to this); (He is always)
		maintaining His creation in justice. None has the right to
		be worshipped but He, the All-Mighty the All-Wise." <a href="#3">[3]</a>
		</blockquote>
	
	
		The people of knowledge bear witness to His Oneness along
		with the angels. The angels ('alayhimussalaam) and the people
		of knowledge, affirm Allaah's Oneness with sincere devotion
		towards Him, that He is the Lord of the worlds, the true deity
		worthy of worship and that worship of anyone besides Him is
		futile and void.
	
	
		This affirmation in itself is sufficient proof to show their high
		station due to the fact that Allaah made them testify to His
		Oneness and the right for His worship. He, the Most High,
		explained clearly that none is equal to them:
	
	
		<blockquote>
			"...Say: `Are those who know equal to those who know
			not?' It is only men of understanding who will remember
			(that is get a lesson from Allaah's signs)." <a href="#4">[4]</a>
		</blockquote>
	
	
		And the Mighty and Majestic says:
		<blockquote>
			"Shall he then who knows that what has been revealed
			unto you (O Muhammad (sallallahu alaihi wasallam))
			from your Lord is the truth be like him who is blind? But
			it is only the men of understanding that pay heed." <a href="#5">[5]</a>
		</blockquote>
	
	
		Therefore, the people of knowledge and the ignorant are not
		alike. The person, who has knowledge that what Allaah has
		revealed is the truth, guidance and a way to success, is not
		equal to the one who has been blinded to this way and to this
		knowledge. There is an immense difference between the
		knowledgeable and the ignorant. It is the difference between
		one who knows the truth and obtains insight through its light
		and acts according to its guidance until he meets his Lord
		achieving success with nobility, and one who is blind to this
		way and follows his desires taking the path of Shaytaan.
	
	
		The two groups are not similar. Allaah has clearly stated that
		He raises the ranks of the people of knowledge due to their
		effect upon the people and the great benefit that people draw
		from them. Thus some of the people of knowledge have said:
		"What is more beneficial than their effect upon the people!
		What is more harmful than the people's effect upon them!"
	
	
		Their beneficial effects upon the people is their directing the
		people towards righteousness and guiding them to the truth,
		making sure that the guidance reaches them - and these are
		great benefits that are derived from them. Allaah <a href="#6">[6]</a> thanks them
		and the believers thank them for their meritorious actions.
	
	
		At the head of all the scholars are the prophets
		('alayhimussalaam) for they are the guides and the callers to
		Islaam. They are the most knowledgeable and learned of
		people with regards to Allaah and His Sharee'ah. The best
		people after the prophets are those who follow them; those
		who are well acquainted with that which the prophets came
		(i.e. the revelation); and those who call to Islaam in the best
		way, with patience and guide the people to it. The Most High
		says:
	
	
		<blockquote>
			"...Allaah will exalt in degree those of you who believe
			and those who have been granted knowledge ('Ilm) ..." <a href="#7">[7]</a>
		</blockquote>
	
	
		<blockquote>
			"And that was our proof which we gave Ibraaheem
			against his people. We raise whom We will in degrees..."
			<a href="#8">[8]</a>
		</blockquote>
	
	
		He, the Most High, explained that the people of knowledge fear
		Him as He ought to be feared, although this fear, generally
		speaking, is present within the believers and others. But the
		true and complete fear of Allaah is present only among the
		scholars, at the head of them being the prophets
		('alayhimussalaam):
	
	
		<blockquote>
			"...It is only those who have knowledge ('Iim) among His
			slaves that fear Allaah..." <a href="#9">[9]</a>
		</blockquote>
	
	
		That is, complete and perfect fear. The scholars have
		knowledge of Allaah, His names, His attributes and His
		Sharee'ah, which He dispatched the prophets with. Hence when
		some people who took the knowledge to which the Messenger
		of Allaah (sallallahu alaihi wasallam) was guiding to be
		insufficient and said: "We are not like you O Messenger of
		Allaah! Allaah has forgiven your past and future sins." The
		Prophet (sallallahu alaihi wasallam) said: "By Allaah! Indeed
		I am the one who fears Allaah the most amongst you,
		and the most pious of you."<a href="#10">[10]</a>
	
	
		The scholars are the most fearful of Allaah among mankind due
		to their knowledge of Allaah, His Deen, His names and His
		attributes. They are the most eager among men for the truth
		depending on the extent of their knowledge of Allaah. Further
		above them and the most perfect are the prophets, as they fear
		Allaah the most. The most perfect of them, with regard to
		knowledge, fear and piety, is our Messenger Muhammad
		(sallallaahu alaihi wasallam).
	
	
		There are many ahaadeeth showing the virtues and merits of
		knowledge. From them is his (sallallaahu alaihi wasallam)
		saying: "Whosoever pursues a path to seek knowledge
		therein, Allaah will thereby make easy for him a path to
		Paradise."
	
	
		So this shows us the great excellence of the students of
		knowledge. For whoever corrects his intention in seeking
		knowledge and desires only His Face, he is on a road to
		salvation (from the Fire) and happiness (in Paradise). <a href="#11">[11]</a>
	
	
		Knowledge should be sought for the right reasons and for its
		implementation (acting according to the knowledge) not for the
		sake of ostentation (riyaa') <a href="#12">[12]</a>, fame, or for the sake of any
		other gain from the ephemeral gains of this world; rather, he
		learns it to be acquainted with his Deen, to have insight into
		what Allaah has made incumbent upon him, to strive to take
		the people out of darkness and into the light, so he seeks
		knowledge and acts upon it and teaches others about the good
		that a Muslim is ordered to do.
	
	
		Every path that he takes in search of knowledge is a way to
		Paradise; this is true for every path, literal or otherwise: his
		journey from one country to another; going from one circle of
		knowledge to another; and from one mosque to another for the
		sole intention of seeking knowledge. These are from the ways
		of acquiring knowledge, likewise memorizing and studying
		Islamic books of knowledge, perusal and writing are also from
		the ways of seeking knowledge.
	
	
		A proper student is concerned with all these paths that lead to
		knowledge. He seeks it, desiring the Face of His Lord, the
		Mighty and the Majestic. He wants to seek Allaah's pleasure
		and a home in Paradise; he wants to understand and reflect
		upon His Deen; he wants to know what Allaah has made
		incumbent upon him and what He has prohibited him from,
		then acts accordingly; he wants to know his Lord with insight
		and cognizance; he wants to rescue people (from the Fire of
		Hell); he wants to be amongst the guided callers striving for the
		truth; and he wants to guide people to Allaah through
		knowledge. So wherever he turns he is in great excellence with
		these correct intentions - even his sleep is from the paths to
		Paradise - if he sleeps in order to strengthen himself to seek
		knowledge, or to commit a book of knowledge to memory, then
		his sleep is regarded as worship <a href="#13">[13]</a>, contrary to the one who has
		an evil intention, for he is in great danger. <a href="#14">[14]</a>
	
	
		It is related in a hadeeth that the Messenger (sallallaahu alaihi
		wasallam) said: "if anyone acquires knowledge of things by
		which Allaah's good pleasure is sought, but instead he acquires
		it only to get worldly advantage, he will not smell the fragrance
		of Paradise on the Day of Reckoning." <a href="#15">[15]</a>
	
	
		This is a great admonition for the person who has an evil
		intention. It is reported that the Messenger (sallallahu alaihi
		wasallam) said: "Whoever acquires knowledge in order to
		compete with the scholars or to dispute with the ignorant or to
		attract the attention of people - then the Fire! the Fire!"
	
	
		Knowledge is acquired by studying <a href="#16">[16]</a>, then implementing it for
		Allaah's pleasure because He has ordered it and made it a
		means by which the truth is manifested.
	
	
		The first of the people who will be thrown into the Fire will be
		from amongst those who acquired knowledge and recited the
		Qur'aan for others besides Allaah, hoping that it might be said:
		He is a scholar or, it might be said, he is a reciter. <a href="#17">[17]</a> There is
		no power nor might except with Allaah!
	
	
		O slave of Allaah! O student of knowledge! It is upon you to be
		sincere in your worship, intending it solely for Allaah. You must
		be serious and keen in seeking knowledge with perseverance,
		then act upon that which the knowledge necessitates, since
		what is required is implementation, and not that you become a
		scholar or achieve a high class degree. Indeed the main
		purpose of seeking knowledge is that you act accordingly,
		guiding people towards good, consequently becoming the
		successors to the prophets in calling people to the truth. The
		Prophet (sallallaahu alaihi wasallam) said: "He whom Allaah
		intends to show goodness, He gives him the understanding of
		the Deen.” <a href="#18">[18]</a>
	
	
		This shows the virtues and benefits of knowledge which are
		from the signs of goodness, happiness and success, that if
		Allaah wants to show goodness to His slave He gives him the
		understanding of the Deen so that he can distinguish truth from
		falsehood and guidance from deviation in order to recognise his
		Lord by His names, attributes and His great rights, so that he
		knows the recompense of the friends (awliyaa') of Allaah and
		His enemies.
	
	
		The reward of the friends (awliyaa') of Allaah is Paradise, near
		to their Lord, looking at His Face <a href="#19">[19]</a> in a place of esteem. The
		destination of the enemies of Allaah is in a place of torture,
		punishment, humiliation screened from seeing Allaah <a href="#20">[20]</a>. Thus
		we come to know the excellence of knowledge, that it is the
		best and most noble thing for anyone who seeks it with the
		correct intention because by it he comes to know the best and
		greatest obligation which is worshipping Allaah in His Oneness
		(Tawheed) with sincere devotion.
	
	
		This knowledge makes him aware of what Allaah has made
		incumbent upon His slaves, which is a great obligation. There is
		no happiness nor salvation for a slave of Allaah except through
		Him, then through the knowledge of these obligations, holding
		fast to them and being upright. The scholars who disseminated
		the knowledge are the chosen people and the best of people on
		the face of this earth. At the head of them are the prophets and
		the messengers. They are the prime example to be followed,
		the foundation of da'wah, knowledge and excellence. After
		them are the people of knowledge at different levels: the
		person who is most knowledgeable with regards to Allaah, His
		names, His attributes and most perfect in action and da'wah, is
		the closest of people to the prophets with respect to their
		status and position in Paradise. The people of knowledge are
		the leaders of this earth; they are its lights and lamps; they
		have been preferred above everyone else, they direct the
		people to the way of happiness, they guide them to the means
		of salvation, they lead them to that which pleases Allaah, the
		Majestic and Sublime, and to His Mercy and keep them far from
		that which evokes His Anger and punishment. The scholars are
		the heirs of the prophets <a href="#21">[21]</a>; Imaams of the people after the
		prophets; they guide and direct the people to Allaah and teach
		them His Deen; and they have noble manners and praiseworthy
		attributes. They are the scholars of the truth; scholars of
		guidance and successors to the Prophets; they fear Allaah
		much and are constantly checking their actions, and pay great
		importance to what He orders and forbids.
	
	
		These are their great characteristics because they have trod the
		path of the prophets, followed their way in calling to Allaah,
		upon knowledge, in warning the people from the ways that
		cause His Anger, in striving towards the good sayings or actions
		that they have knowledge of. After the prophets they are the
		example (and model to be imitated) in their great
		characteristics, praiseworthy attributes and excellent deeds.
		They teach others and act accordingly and guide their students
		to the most noble manners and to the correct path.
	
	
		As previously mentioned knowledge is "Allaah said..." and "The
		Messenger (sallallahu alaihi wasallam) said...", which is called
		Ilm Shar'; it is the knowledge of the Book of Allaah and the
		Sunnah of His Messenger (sallallahu alaihi wasallam) and all
		that assists its understanding. It is incumbent upon the people
		of knowledge that they adhere to this great principle, call the
		people to it and direct the students to it, making sure that the
		objective is always "Allaah said..." and "The Messenger
		(sallallahu alaihi wasallam) said...", acting accordingly,
		directing and guiding the people to it.
	
	
		Division and disputes are not permissible, nor to invite people
		to join one group or another, nor to take the opinion of this
		person or the sayings of another. Rather, it is mandatory that
		the call is one: the Call to Allaah and His Messenger (sallallahu
		alaihi wasallam); to the Book of Allaah and the Sunnah of His
		Messenger; not to the madhhab of this person or the da'wah of
		the other; nor to this person's group or the opinion of another.
		It is incumbent upon Muslims that their way and their goals are
		one - and that is adherence to the Book of Allaah and the
		Sunnah of His Messenger (sallallahu alaihi wasallam).
	
	
		As for what yields from the differences amongst the people of
		knowledge in the four schools of thought and others <a href="#22">[22]</a>, then it
		is compulsory that you take from them that which is closest to
		the truth. That is the saying which is closest to what Allaah has
		said in the Qur'aan and His Messenger (sallallahu alaihi
		wasallam) in the hadeeth, or to that which the principles of the
		Sharee'ah necessitate. This is the way of the scholars, as it was
		the way of the Companions - who are the scholars after the
		Messenger (sallallahu alaihi wasallam). They were the most
		knowledgeable of people with regards to Allaah, and they were
		the best of people and most perfect in knowledge and manners.
		They also differed in some issues, but still their call was one
		and their way was one, calling to the Book of Allaah and the
		Sunnah of the Messenger (sallallaahu alaihi wasallam). Likewise, those who came
		after them, like the taabieen and the tabaa-taabieen such as
		Imaam Maalik, Aboo Haneefah, Ash-Shaafi'ee, Ahmad and
		other scholars of guidance such as al-Awzaa'ee <a href="#23">[23]</a>, ath-Thawree
		<a href="#24">[24]</a>, Ibn 'Uyainah <a href="#25">[25]</a>, Ishaaq ibn Raahawaih <a href="#26">[26]</a> and their
		equivalent from the people of Knowledge and Eemaan. Their
		da'wah was one: calling to the Book of Allaah and the Sunnah
		of His Messenger (sallallahu alaihi wasallam), they forbade their
		students from taqleed <a href="#27">[27]</a> saying: "Take from where we took,"
		meaning the Qur'aan and the Sunnah.
	
	
		Whoever is ignorant of the truth, then it is compulsory upon
		him to ask the people of knowledge who are recognised with
		knowledge <a href="#28">[28]</a>, merit, correct aqeedah, and biography of the
		Prophet (sallallahu alaihi wasallam). He should respect the
		scholars, acknowledge their superiority and supplicate for them
		in abundance for success and great reward. They have
		preceded him in great blessing. They taught, guided and
		clarified the way. The Companions of the Prophet (sallallahu
		alaihi wasallam) and those who followed them from the people
		of correct knowledge and belief have the favour of knowledge
		and da'wah.
	
	
		He should realise their status and merit and overlook their
		mistakes, taking them as an example in seeking knowledge and
		in calling to Allaah, giving precedence and priority to the
		sayings of Allaah and His Messenger (sallallahu alaihi wasallam)
		in spite of others, being patient upon it, and running towards
		righteous actions. He follows them in all these aspects and
		overlooks their mistakes. However clinging stubbornly and
		fanatically to one of them is not permissible. Nor to say: "His
		saying is absolutely correct," rather one should say, "Everyone
		at times errs and at times is correct." What is correct is that
		which is in consonance with the sayings of Allaah and His
		Messenger (sallallahu alaihi wasallam) and consensus of the
		people of knowledge. If the scholars differ then it is compulsory
		to return to Allaah and His Messenger (sallallahu alaihi
		wasallam).
	
	
		<blockquote>
			"...if you differ in anything amongst yourselves, refer it
			to Allaah and the Messenger.” <a href="#29">[29]</a>
		</blockquote>
		<blockquote>
			"And in whatsoever you differ, the decision thereof is
			with Allaah…” <a href="#30">[30]</a>
		</blockquote>
	
	
		This is what the scholars have said in the past and the present.
		It is not permissible to cling fanatically to the opinion of Zaid or
		'Amr <a href="#31">[31]</a>, likewise it is forbidden to stubbornly attach yourself to
		one group or party - these are all from the recent mistakes
		which many people have fallen into.
	
	
		It is essential that the goal of the Muslims is one and that is to
		follow the Book of Allaah and the Sunnah of His Messenger
		(sallallahu alaihi wasallam) in all instances: in hardship and in
		comfort, in difficulty and in ease, when travelling and when
		resident - in every condition. When the people of knowledge
		differ, then one should look at their saying and support that
		which is in agreement with the evidence without prejudice
		against anyone.
	
	
		As for the common folk, then they should ask the people of
		knowledge and take from them freely whoever is closest to the
		truth and upright. They should ask them (the people of
		knowledge) about Allaah's Deen, then he (the scholar) should
		teach them and guide them to the truth according to the
		Qur'aan, the Sunnah and the consensus of the scholars.
		A scholar is recognised by his perseverance, his taqwaa <a href="#32">[32]</a> and
		his fear of Allaah, striving to what Allaah has made obligatory
		and keeping well away from what Allaah and His Messenger
		(sallallahu alaihi wasallam) have forbidden.
	
	
		These are the characteristics of a scholar, whether he is a
		teacher, a judge, a da'eeyah, or holds any other occupation. He
		is obliged to be an example and a model in righteousness; he
		acts upon his knowledge; has taqwaa of Allaah wherever he
		may be; and he guides the people to good. He is a good
		example for his students, members of his family, neighbours
		and others who know him. They take him, his sayings and his
		actions, which are in accordance with the Deen of Allaah, as an
		example.
	
	
		The student of knowledge should take great care about being
		lazy about what Allaah has made obligatory and from falling
		into that which He has forbidden - for others will follow him in
		it. Likewise he should not be neglectful of the sunnah and the
		makroohaat. <a href="#33">[33]</a> If he becomes lazy others will also become lazy.
		It is important that he takes care in reviving the Sunnah, even
		though a particular act may not be compulsory, in order to
		encourage the people to follow it, and to be an example for
		them. He (the student of knowledge) must keep away from the
		makroohaat and doubtful matters <a href="#34">[34]</a> so that the people do not
		imitate him.
	
	
		The student of knowledge has great significance and the people
		of knowledge are the select amongst the creation. Upon them
		are obligations and responsibilities over and above everyone
		else. The Messenger (sallallahu alaihi wasallam) said, 
		"Everyone is a shepherd, and is responsible for his
		flock." <a href="#35">[35]</a>
	
	
		The people of knowledge are shepherds and guides. They
		should be concerned about society as it is their flock; so it is
		upon them to carry out this responsibility, whilst fearing Allaah.
		They guide them to the ways of salvation and prevent them
		from the ways of destruction; implant between them love for
		Allaah and His Messenger (sallallaahu alaihi wasallam), being firmly established upon
		His Deen, yearning for Allaah's Paradise and His Mercy, being
		cautious of the Fire, for it is an evil abode. Warning yourself
		and others about the Fire of Hell is compulsory. This obligation,
		first and foremost, falls upon .the scholars and the students of
		knowledge.
	
	
		They (the scholars and the students of knowledge) strive to
		please Allaah, refrain from disobeying Him, and call upon Him.
		They do not exceed the boundaries, but take the middle way.
		They abstain from those things, which Allaah has forbidden and
		dislikes, so that the Muslims can take from their example and
		can be influenced by them wherever they are. Such being their
		state and manner always.
	
	
		I ask Allaah, the Mighty and Majestic, by His perfect names and
		attributes to make you and I consistent to that which pleases
		Him, to purify our hearts and actions, to make us rightly
		guided, righteous and from among the reformers. I ask Him to
		make His Deen victorious, and to make His Word supreme. I
		ask Him to make the leaders of the Muslims do actions that will
		please Him. I ask that He make the leaders be good towards
		the slaves of Allaah and towards the countries over which they
		have been granted authority. I ask Him to correct their
		advisers, to bless and favour them to rule by Allaah's Law
		amongst the people, discarding anything which contradicts it.
	
	
		As for the other sciences, they have their own significance and
		importance, like mining, agriculture, farming and other
		beneficial industries. Some may be important to learn
		depending upon the requirements of the Muslims, making it
		Fard Kifaayah (a collective obligation). The leader of the
		Muslims should order and help the Muslims to learn what they
		are in need of for their welfare, and to prepare them against
		their enemies (kuffaar). The actions of the servant of Allaah will
		be regarded as worship whenever his intention is correct with
		sincerity to Him. If he does an action without an intention, then
		it is from the mubaahaat <a href="#36">[36]</a>. I mean the different kinds of
		permissible industries, i.e. mining, agriculture, farming and
		others.
	
	
		All of these things are required, along with correct intentions,
		which makes it worship; leaving the intention makes it mubaah.
		Sometimes it may be regarded as Fard Kifaayah if necessity
		dictates. It is compulsory on the leader of the Muslims to
		appoint the necessary people to learn this knowledge; its
		importance depends upon the situation, which differs according
		to the intention and the necessity.
	
	
		As far as knowledge of the Sharee'ah is concerned, it is
		incumbent, since Allaah has created jinn and men so that they
		may worship and fear Him <a href="#37">[37]</a>, and this is not permissible except
		through Islamic knowledge, knowledge of the Book and the
		Sunnah, as previously mentioned. It is a duty of the student of
		knowledge to understand and study the Deen, to learn and
		reflect upon what Allaah's has prescribed, to know the
		authentic Salafee <a href="#38">[38]</a> 'aqeedah which the Prophet (sallallahu
		alaihi wasallam) was upon, his Companions and their followers
		in righteousness - which is belief in Allaah, His Messengers, His
		names and His attributes, believing in them in a. manner which
		is fitting to Allaah without distortion (tahreef), denial (ta'teel)
		qualification (Takyeef), or likening (tamtheel - without increase
		or decrease.
	
	
		This was the approach and the way of the people of knowledge,
		as it was the approach of the Messengers, their Companions
		and their successors in righteousness.
	
	
		We ask Allaah to give the students of knowledge success; we
		ask Him to help and guide them to everything that He is
		pleased with; and we ask Him to make them a means to guide
		His slaves and make their condition better. Indeed He is the
		Majestic, the Most High who has Power over all things. May the
		prayers and peace be upon our Prophet and Messenger
		Muhammad ibn 'Abdullaah, upon his family, his Companions
		and those who followed them in righteousness.
	
	
		
			Courtesy: Al-Hidaayah Publishing and Distribution.
		
	
	
		<h3>
			
				Footnotes
			
		</h3>
	
	
	<ol>
		<li>
			<a id="1"></a>Abul-Hasan Sadruddeen Alee bin 'Alaa-uddeen ibn Abil Izz
			al-Hanafee. He died in the year 792H.
		</li>
		<li>
			<a id="2"></a>Shaykh-ul-Islaam Taqee ud-Deen Ahmad ibn Taymiyyah, one of
			the great scholars of Islaam, well known for his vast knowledge
			and piety. He authored many books on a variety of subjects. He
			died in the year 728H. Imaam lbn Qayyim al-Jawziyyah was one
			of his students, a scholar in his own right, who has written may
			useful books. He died in the year 751 H.
		</li>
		<li>
			<a id="3"></a>Soorah Aal-Imraan (3):18. See appendix on page 25 for some
			valuable points that can be derived from this verse.
		</li>
		<li>
			<a id="4"></a>Soorah az-Zumar (39):9
		</li>
		<li>
			<a id="5"></a>Soorah ar-R'ad (13):19
		</li>
		<li>
			<a id="6"></a>This means that He rewards them and forgives them their sins.
			For a detailed discussion refer to Sifaatullaahi Azzawajal
			al-Wooridah fil Kitoabi was Sunnati by Ibn 'Abdul-Qaadir.
		</li>
		<li>
			<a id="7"></a>Soorah al-Mujaadilah (58):11
		</li>
		<li>
			<a id="8"></a>Soorah al-An'aam (6):83
		</li>
		<li>
			<a id="9"></a>Soorah Faatir (35):28
		</li>
		<li>
			<a id="10"></a>The full text of the hadeeth is as follows: 
			Narrated by Anas bin Maalik (radiyallaahu 'anhu), he says: "A
			group of three men came to the houses of the wives of the Prophet
			(sallallahu alaihi wasallam) asking how the Prophet (sallallahu
			alaihi wasallam) worshipped (Allaah), and when they were
			informed about that, they considered their worship insufficient
			and said: 'Where are we compared to the Prophet (sallallahu
			alaihi wasallam) as his past and future sins have been forgiven.'
			Then one of them said: 'I will offer the prayer throughout the
			night for ever.' The other said: 'I will fast throughout the year and
			will not break my fast' The third said: 'I will keep away from
			women and will never marry.' Allaah's Messenger (sallallahu
			alaihi wasallam) said: 'Are you the same people who said so-and
			so? By Allaah! Indeed I am the one who fears Allaah the most
			amongst you, and the most pious of you; yet I fast and break my
			fast, I pray and I sleep, and I marry women. So he who opposes
			my Sunnah is not from me." Reported by Imaam al-Bukhaaree in
			his Saheeh.
		</li>
		<li>
			<a id="11"></a>The full text of the hadeeth is as follows: 
			On the authority of Aboo Hurairah (radiyallaahu 'anhu) that the
			Prophet (sallallahu alaihi wasallam) said: Whosoever removes a
			worldly grief from a believer, Allaah will remove from him one of
			the grief’s of the Day of Judgement. Whosoever alleviates (the lot)
			of a destitute person, Allaah will alleviate his lot in this world and
			the next. Whosoever conceals the faults of a Muslim, Allaah will
			conceal his faults in this world and the next. Allaah will aid a
			servant (of His) so long as the servant aids his brother. Whosoever
			pursues a path to seek knowledge therein, Allaah will thereby
			make easy for him a path to Paradise. No people gather together
			in one of the houses of Allaah (i.e. a mosque), reciting the Book of
			Allaah and studying it among themselves, without tranquility
			descending upon them, mercy enveloping them and angels
			surrounding them, and Allaah making mention of them to those
			who are with Him. Whosoever is slowed down by his actions will
			not be hastened forward by his lineage." Reported by lmaam
			Muslim is his Saheeh.
		</li>
		<li>
			<a id="12"></a>On the authority of Mahmood,bin Lubayd that the Messenger
			of Allaah (sallallahu alaihi wasallam) said, "The thing that I fear
			for you the most is Shirk al-Asghar (the minor shirk)!" The
			Companions asked, "O Messenger of Allaah! What is Shirk
			al-Asghar?" He replied, "Ostentation (showing off)." Saheeh,
			reported by Ahmad. Baihaqee reported the addition in Shu'ab
			at-Eemaan: "On the Day (of judgement) Allaah will reward people
			for their deeds, He will say, 'Go to those people for whose
			attention and praise you did these deeds, and see whether you
			will find with them any reward!"'
		</li>
		<li>
			<a id="13"></a>Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) says:
			Worship is a comprehensive term for everything that Allaah loves
			and is pleased with from among the sayings and actions, hidden
			or apparent.
		</li>
		<li>
			<a id="14"></a>Umar ibn al-Khattaab (radiyallaahuu 'anhu) narrates that the
			Messenger of Allaah (sallallahu alaihi wasallam) said, "Actions are
			but by intentions and there is for every person only that which he
			intended. So he whose migration was for Allaah and His
			Messenger, then his migration was for Allaah and His Messenger,
			and he whose migration was for some worldly goal or to take a
			woman in marriage, then his migration was for that which he
			migrated." Reported by al-Bukhaaree and Muslim in their
			Saheehs.
		</li>
		<li>
			<a id="15"></a>Reported by Aboo Daawood in his Sunan, with a sound chain
			of narration (Ibn Baaz).
		</li>
		<li>
			<a id="16"></a>The Messenger of Allaah (W said, "Knowledge is acquired by
			studying..." See Shaykh al-Albaanee's Silsilatul Ahaadeeth
			as-Saheehah (I /605/342).
		</li>
		<li>
			<a id="17"></a>On the authority of Aboo Hurayrah (radiyallaahu 'anhu), who
			said: I heard the Messenger of Allaah (sallallahu alaihi wasallam)
			say, "...[Another] will be a man who has acquired knowledge (Ilm)
			and has taught it and who used to recite the Qur'aan. He will be
			brought (on the Day of Judgement) and Allaah will make known
			to him His favours and he will acknowledge them. (The Almighty)
			will say: And what did you do about them? He will say: I studied
			knowledge and taught it and recited the Qur'aan for your sake.
			He will say: You have lied - you did but acquire knowledge that it
			might be said [of you]: He is learned. You recited the Qur'aan that
			it might be said [of you]: He is a reciter. And so it was said. Then
			he will ordered to be dragged along on his face until he is cast
			into the Hellfire..." 
			For the complete hadeeth refer to Saheeh Muslim, at-Tirmidhee
			or an-Nasaa'ee.
		</li>
		<li>
			<a id="18"></a>Reported by al-Bukhaaree and Muslim in their Saheehs.
		</li>
		<li>
			<a id="19"></a>The believers will see Allaah in the hereafter, this is the correct
			belief, Allaah, the Most High, says in the Qur'aan: "Some faces
			that Day will be radiant. Looking at their Lord." Soorah
			al-Qiyaamah (75):22-3 
			Narrated by Qais that Jaabir said, "We were with the Prophet
			(sallallahu alaihi wasallam) and he looked at the moon - full moon
			- and said, "Certainly you will see your Lord as you see the moon
			and you will have no trouble in seeing." Reported by al-Bukhaaree
			in his Saheeh.
		</li>
		<li>
			<a id="20"></a>Allaah, the Most High, says in the Qur'aan: "Nay! Surely they
			(evil-doers) will be veiled from seeing their Lord that Day."
			Soorah al-Mutaffifeen (83):15
		</li>
		<li>
			<a id="21"></a>Katheer ibn Qays reported: I was sitting in the company of
			Aboo Dardaa (radiyallaahu 'anhu) in the mosque of Damascus
			when a man came, and said: Aboo Dardaa, I have come to you
			from the City of Allaah's Messenger (sallallahu alaihi wasallam); I
			have not come for any need (but to ascertain a hadeeth) for I have
			been told that you narrated it from Allaah's Messenger (sallallahu
			alaihi wasallam). Aboo Dardaa said I heard Allaah's Messenger
			saying: He who treads a path in search of knowledge Allaah will
			direct him to tread a path from the paths of Paradise, and the
			angels would accord welcome to the seekers of knowledge and all
			that is found in the heavens and the earth and even the fish in
			the depth of the water seek forgiveness for the scholar and the
			superiority of the scholar over the worshipper is like that of the
			full moon at night over the rest of the stars and verily the
			scholars are the heirs of the Prophets who leave behind neither
			deenaar nor dirham. They only leave knowledge as their heritage:
			so whoever acquires it has acquired a huge fortune. Saheeh:
			reported by Ahmad, Aboo Daawood and Ibn Maaiah.
		</li>
		<li>
			<a id="22"></a>The four popular schools of thought are attributed to the
			following four great scholars: 
			1. Imaam Aboo Haneefah, Nu'maan bin Thaabit bin Zowtaa
			at-Taymee. He was the faqeeh of Iraaq, born in the year 80H.
			Yazeed said: " I have not seen anyone more fearful of Allaah and
			more intelligent than Aboo Haneefah." He died in the year 150H. 
			2. Imaam Maalik bin Anas, Aboo 'Abdullaah. He was born in the
			year 93H. He was the Imaam of Madeenah. He said: " I did not
			start to pronounce legal judgements (fatwa) until seventy
			[scholars] said that I was suitable for that." He died in the year
			179H. 
			3. Imaam Ash-Shaafi'ee, Muhammad ibn ldrees. He was born in
			the year 150H. One of his wise sayings is: "If a hadeeth is found
			to be authentic, then throw my saying against the wall." He died
			in the year 204H. 
			4. Imaam Ahmad ibn Muhammad ibn Hanbal. He was born in the
			year 164H. He is known as the Imaam of
			Ahlus-Sunnah-wal-jamaa'ah. Aboo Zur'ah says that he
			memorised a million hadeeth. He died in the year 241 H.
			(Tadhkiratul-Huffaadh of Imaam adh-Dhahabee)
		</li>
		<li>
			<a id="23"></a>Imaam Awzaa'ee, Aboo 'Amr 'Abdur-Rahmaan ad-Dimashqee
			the Imaam of Shaam. He was born in the year 88H. Aboo Mushie
			said about him: "al-Awzaa'ee used to spend the night awake in
			prayer, reciting the Qur'aan, and weeping."
			(Tadhkiratul-Huffaadh of lmaam Adh-Dhahabee)
		</li>
		<li>
			<a id="24"></a>Imaam ath-Thawree, Sufyaan ibn Sa'eed ibn Masrooq. He was
			born in the year 97H. Yahyaa ibn Yamaan says: I heard Sufyaan
			say: "The scholar is the doctor of the Deen and the dirham is its
			sickness, so if the doctor infects himself with the sickness when
			will he cure others?!" He died in the year 161 H.
			(Tadhkiratul-Huffaadh of lmaam Adh-Dhahabee)
		</li>
		<li>
			<a id="25"></a>Imaam Sufyaan ibn'Uyainah ibn Maymoon, Aboo Muhammad
			al-Hilaalee - the Muhaddith of Makkah. He was born in the year
			107H. Ibn 'Uyainah said: "If knowledge does not benefit you it will
			harm you." He died in the year 198H.
			(Tadhkiratul-Huffaadh of Imaam Adh-Dhahabee)
		</li>
		<li>
			<a id="26"></a>Imaam Ishaaq ibn lbraaheem ibn Raahawaih Aboo Ya'qoob -
			Imaam of Neesaapoor and the east. He was born in the year 161
			H. Imaam Ahmad said about him: " I do not know anyone equal
			to Ishaaq in lraaq." He died in the year 238H.
			[Tadhkiratul-Huffaadh of lmaam Adh-Dhahabee)
		</li>
		<li>
			<a id="27"></a>Taqleed: Blind-Following. Ibn Qayyim al jawziyyah
			(rahimahullaah) says in his NoonWah: "Knowledge is the
			realisation of the guidance with its proofs - that and
			blind-following are not equal." 
			Imaam Ibn al-Jawzee (rahimahullaah) says in Talbees /blees:
			"Know that verily the blind follower does not have any trust in
			what he follows. Taqleed suspends the use of the intellect,
			whereas the intellect is created for thinking and reasoning. It is
			stupidity when a man is given light to show him the way, he
			extinguishes it and walks in darkness." 
			For a detailed discussion refer to: Blind Following of Madhhabs
			by Shaykh al-Ma'soomee, (AIHidaayah, 1993) and A Glimpse at
			the Way ofthe Companions by Shaykh'Abdul-Qaadir al-Arna'oot
			(AI-Hidaayah, 1994)
		</li>
		<li>
			<a id="28"></a>Allaah, the Most High, says in the Qur'aan: "...So ask the
			people of knowledge if you do not know." Soorah an-Nahl
			(16):43
		</li>
		<li>
			<a id="29"></a>Soorah an-Nisaa' (4):59
		</li>
		<li>
			<a id="30"></a>Soorah ash-Shoora (42):10
		</li>
		<li>
			<a id="31"></a>Zaid and 'Amr are arbitrary names used here to mean 'This
			person or the other.' Zaid and 'Amr are arbitrary names used here
			to mean 'This person or the other.'
		</li>
		<li>
			<a id="32"></a>Ibn Abee Shaibah reports in his Kitaobul-Eemaan (no. 99) that
			the taabi'ee Talq ibn Habeeb was asked to define taqwaa, so he
			said: "Taqwaa is acting is acting in obedience to Allaah, hoping for
			his Mercy, upon light from Him, and taqwaa is leaving acts of
			disobedience to Allaah, out of fear of Him, upon light from Him."
			Declared soheeh from him by al-Albaanee.
		</li>
		<li>
			<a id="33"></a>Here Shaykh lbn Baaz uses the word sunnah to mean the
			recommended deeds; one who does such an action is rewarded,
			but one who leaves it is not punished. The makroohaot (sing.
			makrooh) are those actions which are disliked; one is rewarded
			for leaving such an action but is not punished for carrying it out.
		</li>
		<li>
			<a id="34"></a>On the authority of Aboo 'Abdullaah an-Nu'maan the son of
			Basheer (radiyallaahu 'anhumaa), who said: I heard the
			Messenger of Allaah ssay: "That which is lawful is clear and that
			which is unlawful is clear and between the two of them are
			doubtful matters about which not many people know. Thus, he
			who avoids doubtful matters clears himself in regard to his
			Religion and his honour, but he who falls into doubtful matters
			falls into that which is unlawful, like the shepherd who pastures
			around a sanctuary, all but grazing therein. Truly every king has
			a sanctuary, and truly Allaah's sanctuary is His prohibitions.
			Truly in the body there is a morsel of flesh which, if it be sound,
			all the body is sound and which, if it be diseased, all of it is
			diseased. Truly it is the heart." Reported by Imaam al-Bukhaaree
			and lmaam Muslim in their Saheehs.
		</li>
		<li>
			<a id="35"></a>The full text of the hadeeth of is as follows: 
			'Abdullaah ibn 'Umar (radiyallaahu anhumaa) narrates that the
			Prophet (sallallahu alaihi wasallam) said: "Everyone is a
			shepherd and is responsible for his flock. The ruler is a
			shepherd and is responsible for his subjects; a man is a
			shepherd for the members of his household; and the woman
			is a guardian; and is responsible for her husband's house and
			his offspring. The slave of a man is a guardian of his master's
			property and he is responsible for it. Surely each of you is a
			shepherd and is responsible for his flock." Reported by Imaam
			al-Bukhaaree in his Saheeh.
		</li>
		<li>
			<a id="36"></a>Mubaahaat (sing Mubaah): permissible actions, i.e. actions for
			which neither reward nor punishment is to be expected, but
			which are permissible.
		</li>
		<li>
			<a id="37"></a>Allaah, the Most High, says in the Qur'aan: "I have not
			created jinn and mankind except to worship me." Soorah
			adh-Dhaariyaat (51):56
		</li>
		<li>
			<a id="38"></a>The Salafee 'Aqeedah refers to the creed that was preached by
			the Messenger of Allaah as understood by the Companions, the
			taabi'een and their students; in accordance with the hadeeth of
			the Messenger (sallallahu alaihi wasallam) "The best generation is
			my generation, then those who follow them, then those who follow
			them." 
			For an excellent exposition of this Creed, refer to Explanation
			ofthe Creed by Imaam al-Barbahaaree (d.329H), (AI-Haneef
			Publications, 1995).
		</li>
	</ol>
	
	</div>

Knowledge by Shaykh Abdul Azeez ibn Abdullaah ibn Baaz

Knowledge by Shaykh Abdul Azeez ibn Abdullaah ibn Baaz All praise and thanks are due to Allaah, the Lord of the worlds; and the good end is for the pious. Prayers and peace be upon His Slave and Messenger; the best of His creation, the faithful to His revelati…

Feb 25, 2014

A Guide For A New Muslim

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 <h3>
 
 A Guide For A New Muslim
 
 </h3>
 
 
 <h5>
 
 Preface
 
 </h5>
 
 
 In the name of Allah, Most Compassionate, Most Merciful. All praises are due to Allah; we praise Him; we seek His help; we seek His forgiveness; 
 and we seek His guidance. We seek refuge in Allah from the evil in our souls and the badness of our deeds. For whomever Allah guides, there is none 
 to lead him astray. And for whomever He allows to go astray, there is none to guide him. I bear witness that there is none worthy of worship except 
 Allah, for whom there is no partner. And I bear witness that Muhammad is His servant and Messenger.
 
 
 I would like to take this opportunity to express praise and to thank Allah for giving me the opportunity to write an important work of this nature. 
 May Allah forgive me for my shortcomings in presenting His religion.
 
 
 As with What is Islam, this book’s “sister,” I must express my thanks to the noble Shaikh Muhammad al-Turki of the Ministry of Islamic Affairs, 
 Endowments, Da’wah and Guidance for his support. I would also like to express my thanks to Ahmad Ba-Rasheed for his continual efforts as well. 
 These two have been the driving force behind this project.
 
 
 There are many people that I would like to thank for their help in this particular work. First, I must express my thanks to my beloved wife 
 who is always a source of assistance and help. Special thanks must also go to Dr. Abdulkarim al-Saeed, Br. Nahar al-Rashid, Dr. Mohammad al-Osimi, 
 Dr. Ahmad al-Teraiqi and Br. Jalaal Abdullah. I can only pray that Allah rewards them and blesses them in both this life and the Hereafter.
 
 
 I must point out that I have previously written about many of the topics included in this work. I borrowed or adapted liberally from my earlier 
 works “He Came to Teach You Your Religion” and Purification of the Soul: Concept, Process and Means. To a much lesser extent, I also adapted 
 material from What Is Islam and Commentary on the Forty Hadith of al-Nawawi
 
 
 I pray that Allah accepts this work from me as being solely for His sake. As with all such work, the responsibility for any mistakes lies 
 with the author. I ask Allah to forgive me for my shortcomings and to guide me to the Straight Path.
 
 
 Jamaal Zarabozo 
 Boulder, CO 
 Jan. 17, 2007
 
 
 <h5>
 
 Congratulations to the New Muslim
 
 </h5>
 
 
 Especially in these times with so many barriers placed in front of Islam and so many negative untruths spread about it, it is a great blessing 
 from Allah that He gives specific individuals the ability to see the truth and light of Islam. A new Muslim—and, in fact, every Muslim—should 
 always be thankful to Allah that Allah has blessed him with this ever-important knowledge and understanding of His religion.
 
 
 By converting to Islam, the new Muslim has entered into a new realm that is most likely very different from his previous outlook on life. 
 Perhaps most importantly though is that via Islam the individual has found the means by which the Lord will be pleased with him and he becomes 
 pleased with his Lord.
 
 
 As one grows more in Islam and as one’s knowledge and faith increases, the individual is able to appreciate more and more of its beauty. 
 In turn, one’s love for Allah, Islam and the Prophet (peace and blessings of Allah be upon him) shall continue to increase. The result is 
 a spiritual life on a very special plane that only those who know this faith are able to experience and enjoy.
 
 
 There is a lot to look forward to. The embracing of Islam is the significant first step and the rest, Allah willing, shall come by 
 increasing one’s knowledge, faith and attachment to Islam.
 
 
 <h5>
 
 Introduction
 
 </h5>
 
 
 <h6>
 
 The Goal and Motivation for Writing this Book
 
 </h6>
 
 
 The goal of this work is to present the new Muslim with a basic guide that will help him understand and implement Islam. As already noted, 
 the newly converted Muslim has set himself upon a new path that, most likely, is very different from the path that he was on before. 
 The convert understands enough about Islam to recognize that it is the truth but he usually does not have enough detailed information about 
 Allah’s religion to guide him in his everyday affairs.
 
 
 The author sincerely hopes that the individual will have the best experience in Islam by understanding it properly from the beginning and by 
 applying it correctly in his life. Many are the converts to Islam who are bewildered and confused once they convert. Unfortunately, 
 not every Muslim today is a good ambassador of Islam and not every Muslim today understands all of the basics of Islam. This can lead 
 to a great deal of confusion, as some Muslim converts cannot even recognize the Islam that they see when compared to the Islam that they 
 read about. This work is a modest attempt at assisting the new Muslim to set out along the correct path based on the Quran and Sunnah.
 
 
 <h5>
 
 What Distinguishes This Work
 
 </h5>
 
 
 Many introductory works on Islam are currently available. However, it is hoped that this work is distinct from the others due to a 
 number of characteristics.
 
 
 First, this is one of the few books currently available that specifically targets newly converted Muslims. In other words, it is directed 
 toward those who have already been convinced of the truth of Islam and, hence, no arguments are presented herein to attempt to convince the 
 reader of the truth of Islam. On the other hand, once a person embraces Islam there is a still a wealth of information that the new convert 
 needs. First, he needs to understand properly the foundations of his new faith. He also needs guidance concerning the most important practices 
 of his new faith, including a good awareness of what deeds he must avoid as a Muslim.
 
 
 Second, the writer himself is a convert to Islam. Thus, the author is able to draw upon his own experience as a convert and, by reflecting 
 back upon that after so many years, can provide insight into what a convert needs to know and what are some of the pratfalls that he must 
 avoid. This book can be looked upon as the book that the author wishes he had received when he first became Muslim. Furthermore, the author 
 has dealt with many converts throughout the years and is aware of many of the conceptual and practical issues that other converts have had 
 to deal with as well.
 
 
 Third, the author has done his utmost to ensure that all of the information contained herein is verified and authentic. This is particularly 
 true for any of the words attributed to the Prophet (peace and blessings of Allah be upon him). Unfortunately, not everyone who writes about 
 Islam gives this issue the attention it deserves, thereby including false information in their introductory works. In reality, one of the 
 main reasons why this author embraced Islam is because its original teachings were kept pure: One can actually claim that the Quran is the 
 word of God and the hadith are the words of the Prophet (peace and blessings of Allah be upon him). This religion has come down to this 
 generation in preserved form and it is a must that it not be distorted in any way. It is, therefore, incumbent upon those who write or 
 speak about Islam to continue to make sure that what they are saying is the confirmed truth from Allah and the Prophet (peace and blessings 
 of Allah be upon him).
 
 
 <h5>
 
 The Sources and Approach of This Book
 
 </h5>
 
 
 The most important source for any work about Islam must be the Quran itself. The Quran lays the foundation for the entirety of Islamic teachings.
 Hence, due emphasis will be placed on Quranic evidence for the views expressed in this book.
 
 
 However, the Quran was not simply revealed upon a mountainside for anyone to read and understand on his own. Allah chose to reveal the Quran to
 the Prophet Muhammad (peace and blessings of Allah be upon him) and within the Quran itself ordered the Muslims to follow his example and to obey
 his commands. His way of life is known as the Sunnah and has been captured in what is known as the hadith literature. Therefore, the guidance of
 the Prophet (peace and blessings of Allah be upon him) as contained in the authentic hadith literature will also be heavily relied upon.
 
 
 The Quran and Sunnah, therefore, form the ultimate sources of one’s understanding of Islam. Any other source must be secondary to these sources
 and subject to their overall approval. In other words, if something is contrary to the Quran and Sunnah, it cannot justifiably be considered
 part of Islam.
 
 
 Furthermore, the Prophet (peace and blessings of Allah be upon him) raised up a generation under this guidance and direction. Although his
 Companions were simply humans—and as such had, to some extent, human faults—their overall understanding and application of Islam was approved
 by the Prophet (peace and blessings of Allah be upon him) himself. Thus, their overall way will be treated here as the proper and correct way
 of understanding Islam.
 
 
 Finally, the author has benefited from the works of many who have written about Islam, including the leading scholars throughout the history 
 of Islam as well as many others who have also written introductory works. Reference to such authors or works will be made throughout this book.
 
 
 <h5>
 
 The Religion of Islam
 
 </h5>
 
 
 <h6>
 
 The Meaning of the Word “Islam”
 
 </h6>
 
 
 The word “Islam” is the verbal noun of the verb aslama. This verb is defined as, “He resigned or submitted himself.” When used with respect
 to God, it means, “He became submissive to God.” Thus, Islam is about an individual recognizing who his Lord is and recognizing that his attitude
 toward his Lord and Creator should be one of submission and worship. In other words, Islam is not simply about the recognition of the Oneness of
 God or the fact that the Creator exists, for example. Islam is about something much greater than that. It is about the conscious decision made by
 the individual to worship and submit to the one and only God.
 
 
 Thus, as Nomani wrote, 
 Literally, Islam denotes self-surrender or to give oneself up to someone and accept his overlordship in the fullest sense of the term. The
 religion sent down by God and brought into the world by His Apostles has been called Islam for the simple reason that, in it, the bondsman
 yields completely to the power and control of the Lord and makes the rendering of whole-hearted obedience to Him the cardinal principle of
 his life. This is the sum and substance of the Islamic creed.
 
 
 Perhaps it should be noted that the word “islam” does not mean “peace.” It is true that the Arabic word for “peace” (salaam) comes from the
 same root as the word Islam. It is also very true that true peace—both internally and externally—can only be the result of the correct
 implementation of Islam. At the same time, though, it should be very clear in the minds of every Muslim that his religion being Islam
 represents his commitment and devotion to worshipping and submitting to Allah alone. This should become the essence of what the individual
 Muslim is all about.
 
 
 Before discussing the relationship between Islam and the other religions, it is important to recognize a more specific usage for the word 
 “islam” as a religion. Islam, as stated above, implies the complete submission to the one and only true God. Thus, anyone who is truly 
 submitting himself to God—according to what has been revealed from God and not simply according to his own whims or imagination—is a Muslim. 
 In this sense, the religion of all of the prophets of God was Islam and they were all Muslims.
 
 
 For The Full Content of The Book, Please <a href='http://dstats.net/fwd/3pak3' rel='nofollow' target='_blank'>Click here</a> to download.

 </div>

A Guide For A New Muslim

A Guide For A New Muslim Preface In the name of Allah, Most Compassionate, Most Merciful. All praises are due to Allah; we praise Him; we seek His help; we seek His forgiveness; and we seek His guidance. We seek refuge in Allah from the evil…

Feb 20, 2014

A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy)

A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy)

A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy) Who are Ahl-ul-kalaam? Ahl-ul-kalaam are the people of Theological Rhetoric, those who resort to philosophical reasoning and rationale in understanding the texts of Q…

Feb 20, 2014

Describing the Condition of the Strangers

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		<h3>
			
				Describing the Condition of the Strangers
			
		</h3>
	
	
		This is the translation of the treatise, 'Kashful Kurbah Fee Wasfi Haali Ahl-il-Gurbah' (Alleviating Grievances in 
		Describing the Condition of the Strangers) written by al-Imaam al-Haafidh Ibn Rajab al-Hanbalee (rahimahullaah) [died: 795AH]
	
	
		All praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is
		required for attaining the honor of His most Sublime Face.<a href="#1">[1]</a> And may the peace and blessings of Allaah
		be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.
	
	
		Imaam Muslim reported in his Saheeh from the hadeeth of Aboo Hurairah, radyAllaahu ‘anhu, that the
		Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Islaam began as something strange and it will return to
			being strange as it began. So Toobaa<a href="#2">[2]</a> is for the strangers.” <a href="#3">[3]</a>
		</blockquote>
		
	
		Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood,
		radyAllaahu ‘anhu, with the addition at the end of it:
		<blockquote>
			“It was said: ‘O Messenger of Allaah, and who are
			the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves)
			from their families and close relatives.’” <a href="#4">[4]</a>
		</blockquote>
	
	
		Aboo Bakr Al-Aajurree also transmitted it and in his report there occurs:
		<blockquote>
			"It was said: ‘Who are they, O
			Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others)
			when the people have become corrupt.’” <a href="#5">[5]</a>
		</blockquote>
	
	
		Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			"They are those who flee from trials (fitan) for the sake of their Religion."
		</blockquote>
	
	
		At-Tirmidhee reported it from the hadeeth of Katheer Ibn 'Abdillaah Al-Maznee on the authority of his
		father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			"Verily, this
			Religion began as something strange. And it will go back to being something strange. So Toobaa is
			for the strangers – those who rectify what the people have corrupted after me of my Sunnah." <a href="#6">[6]</a>
		</blockquote>
	
	
		It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the
		Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:
		<blockquote>
			"It was said: 'And who are they, O Messenger of Allaah?' He said: 'They are those who rectify
			and make corrections when the people have become corrupted." <a href="#7">[7]</a>
		</blockquote>
	
	
		He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa'ad, radyAllaahu ‘anhu, with a similar
		wording. <a href="#8">[8]</a>
	
	
		Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on
		the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth:
		<blockquote>
			“So Toobaa on that day will be for the strangers – when the people have become corrupt.” <a href="#9">[9]</a>
		</blockquote>
	
	
		In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of 'Abdullaah
		Ibn 'Amr, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Toobaa is for the
			strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said: “A
			righteous people surrounded by people abounding in much evil. Those who disobey them are
			more numerous than those who obey them.” <a href="#10">[10]</a>
		</blockquote>
	
	
		And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof <a href="#11">[11]</a> form
		in this hadeeth, that:
		<blockquote>
			“It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They
			are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them
			with ‘Eesaa Bin Maryam’” <a href="#12">[12]</a>
		</blockquote>
	
	
		Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is
		referring to the people before his advent, who were upon widespread deviance. This is as the Prophet,
		sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Indeed Allaah looked at the people of the earth and hated them,
			both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” <a href="#13">[13]</a>
		</blockquote>
	
	
		So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first
		instance except by a few from each tribe. And those that did accept his call feared from their tribes and
		families lest they should be subjected to extreme punishment. And they would suffer while being patient
		with that for sake of Allaah.
	
	
		Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would
		flee for the sake of their Religion to far-off lands as was shown when they migrated twice - to the land of
		Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was
		tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam,
		back in those days – they were the strangers.
	
	
		Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group.
		After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the
		Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the
		Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful
		and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar
		(during their Khilaafah).
	
	
		Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And
		the trials of Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat) became widespread. These two
		evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the
		creation obeyed him.
	
	
		So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash-
		Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And
		from among them, were those who combined between them both. All of that was from what the
		Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.
	
	
		<h6>
			As for the evil of Doubts:
	</h6>
		Then it has been reported on the Prophet through many paths of narration that his ummah would divide
		into more than seventy sects. This is based on the differing found in the reports concerning the exact
		number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa
		sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which
		adheres to what he and his companions were upon (during their time). <a href="#14">[14]</a>
	
	
		<h6>
			And as for the evil of Desires:
	</h6>
		It is reported in Saheeh Muslim on the authority of 'Abdullaah Ibn 'Amr, radyAllaahu ‘anhumaa, that the
		Prophet, sallAllaahu ‘alayhi wa sallam, said: 
		<blockquote>
			“When the treasures of the Persians and the Romans are
			opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf, radyAllaahu ‘anhu, said:
			“We will say what Allaah has ordered us (to say).”<a href="#15">[15]</a> He, sallAllaahu ‘alayhi wa sallam, said: “Or other
			than that. You will compete against each other, then you will envy one another, then you will turn
			your backs on one another.” <a href="#16">[16]</a>
		</blockquote>
	
	
		And in Saheeh Al-Bukhaaree on the authority of 'Amr Ibn 'Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu
		‘alayhi wa sallam, said:
		<blockquote>
			“I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear
			the most for you is that the pleasures of this world will be presented to you as they were presented
			to those before you. And you will compete against each other for it, as they competed against each
			other. And it will destroy you, just as it destroyed them.” <a href="#17">[17]</a>
		</blockquote>
	
	
		And there occurs in the two Saheeh collections on the authority of 'Uqbah Ibn 'Aamir, radyAllaahu
		‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.
	
	
		And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep
		and said:
		<blockquote>
			“Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord
			between them.” <a href="#18">[18]</a>
		</blockquote>
	
	
		The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in
		the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam,
		said:
		<blockquote>
			“Indeed, I only fear for you the desires of transgression found in your stomachs and your
			private parts and the calamities (fitan) that lead people astray."
		</blockquote>
		And in another narration there occurs:
		<blockquote>
			"...and the desires (hawaa) that lead people astray." <a href="#19">[19]</a>
		</blockquote>
	
	
		So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with
		one another and they began to hate one another. This only came after them having been brothers, loving
		and supporting one another. Indeed the evil of Desires became something common and accepted
		amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So
		that became the goal of the people’s striving. They sought after it and became pleased with it. They
		became angry due to it and they hated for its sake and loved for its sake. Because of this, they would
		sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to
		Allaah.
	
	
		As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims
		divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies,
		divided into groups and parties. This only happened after having been brothers. Their hearts were united
		upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al-
		Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa
		sallam:
		<blockquote>
			“There will not cease to be a group from my ummah triumphant upon the truth. Those who
			oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order
			comes about (Day of Judgment) and they are in that state.” <a href="#20">[20]</a>
		</blockquote>
	
	
		They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the
		Last Days. They are the ones who will correct others when the people have become corrupt. They are
		those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee
		from affliction for the sake of their Religion. They are the ones who will extract themselves from their
		close relatives (for Allaah’s sake).
	
	
		This is because they are so few that you will not find any among them in an entire tribe (family), except
		one or two. In some tribes, you will not find any of them, just as it was when the first people entered into
		Islaam. This is the way the majority of the scholars have explained this hadeeth.
	
	
		<ol>
			<li>
				
					<a href="#strangeness">The Strangeness of the Sunnah and its adherents</a>
				
			</li>
			<li>
				
					<a href="#last-days">The Strangeness of the Believer during the last days</a>
				
			</li>
			<li>
				
					<a href="#clinging">Clinging to the Sunnah during times of afflictions</a>
				
			</li>
			<li>
				
					<a href="#knowledge">The Hadeeth of Imaam Ali concerning Knowledge</a>
				
			</li>
			<li>
				
					<a href="#bearers">Categories of the bearers of Knowledge</a>
				
			</li>
			<li>
				
					<a href="#characteristics">Characteristics of the People of Knowledge</a>
				
			</li>
			<li>
				
					<a href="#believers">Type of Believers according to their Strangeness</a>
				
			</li>
			<li>
				
					<a href="#types">Types of Strangeness</a>
				
			</li>
		</ol>
	
	
		<h4>
			
				<a id="strangeness"></a>
				The Strangeness of the Sunnah and its adherents
			
		</h4>
	
	
		Concerning the statement of the Prophet: “Islaam began as something strange and will return to
		being strange, as it began”, Imaam Al-Awzaa’ee (rahimahullaah) said:
	
	
		“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah <a href="#21">[21]</a>
		will go away, up to the point that there will not remain in a land, any from them except one person.”
	
	
		Based on this understanding, there can be found in the statements of the Salaf much praise for the
		Sunnah and their describing it as being strange, and describing its adherents and followers as being few.
	
	
		Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: “Oh Ahl-us-Sunnah! Be gentle with
		one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of
		people.” <a href="#22">[22]</a>
	
	
		Yoonus Ibn ‘Ubayd (rahimahullaah) said: “There is not a thing more stranger than the Sunnah. And what
		is more stranger than it, is the one who knows it.”
	
	
		Sufyaan Ath-Thawree (rahimahullaah) said: “Treat the Ahl-us-Sunnah kindly, for verily, they are
		strangers.” <a href="#23">[23]</a>
	
	
		The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he
		and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat). Due
		to this, Al-Fudayl Ibn ‘Iyaad (rahimahullaah) used to say: “Ahl-us-Sunnah is he who knows what is
		entering his stomach from the halaal.”
	
	
		That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet
		and his companions were upon.
	
	
		Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other
		fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially
		the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day,
		and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They
		compiled literary works concerning this knowledge and named them books of “Sunnah”. This
		knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all
		those who opposed it were on the brink of destruction.
	
	
		And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has
		been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this,
		its adherents are described as strange because of their small number and rarity in the Last Days.
	
	
		This is why it has been mentioned in some of the previously stated reports that they are: "A righteous
		people surrounded by people abounding in much evil. Those who disobey them are greater in
		number than those who obey them." <a href="#24">[24]</a>
	
	
		In this is an indication of the smallness of their amount in number and in the amount of those who answer
		and accept their call. We also are made aware of the greatness in number of those who oppose them and
		disobey them.
	
	
		That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion
		during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal.
		And that the one who acts upon it, will receive fifty times the reward more than those before him. <a href="#25">[25]</a>
		This is because he will not find any supporters in doing good deeds.
	
	
		These strangers are of two categories: The first of them are those who rectify themselves when the people
		have become corrupt. The second category contains those who rectify what the people have corrupted of
		the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.
	
	
		<h4>
			
				<a id="last-days"></a>
				The Strangeness of the Believer during the last days
			
		</h4>
	
	
		At-Tabaraanee and others transmitted with a chain of narration that has some speculation to it,<a href="#26">[26]</a> from the
		hadeeth of Abu Umaamah, radyAllaahu ‘anhu, that the Prophet said:
		<blockquote>
			“Verily, for every matter there is a progression and a regression. And verily from the progression
			of this Religion is what you used to be upon from blindness and ignorance and what Allaah sent
			me with. And verily from the progression of this Religion is that the clan was taught (Islaam) by
			its family members, to the point that there was not found amongst them (the tribes) anyone except
			for one evildoer or two evildoers. So these two were oppressed and degraded. When they want to
			speak, they are restrained, subdued and persecuted. And verily from the regression of this
			Religion is that the tribe acts harshly against its family members, to the point that there is not seen
			amongst them anyone except one faqeeh (one with understanding) or two faqeehs. Thus they will
			both be oppressed and degraded. If they speak and command the good and forbid the evil, they
			are restrained, subdued and persecuted. And they will not find any supporters or helpers in that
			matter.”
		</blockquote>
	
	
		Thus, the believer who is knowledgeable of the Sunnah and who possesses understanding of the
		Religion, is described in this hadeeth as being one who during the Last Days – at the point of its
		corruption – will be oppressed, debased and not able to find any helpers or supporters.
	
	
		At-Tabaraanee also reported with a weak chain of narration on the authority of Ibn Mas’ood, radyAllaahu
		‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“And verily from its signs (i.e. the Hour) is that
			the believer will be in the sight of his tribe, more lower (in status) than the young sheep.” <a href="#27">[27]</a>
		</blockquote>
	
	
		And it is recorded in the Musnad of Imaam Ahmad that 'Ubaadah Ibn As-Saamat, radyAllaahu ‘anhu, said
		to one of his companions: "It is imminent that should your life be prolonged for you, you will see a man
		who recites the Qur'aan upon the tongue of Muhammad repeating it and displaying it, allowing its halaal
		and forbidding its haraam. He will then be lowered in his status and his position will be neglected
		amongst you and considered just as the position of a dead donkey.”
	
	
		And similar to this is the saying of Ibn Mas’ood, radyAllaahu ‘anhu:
		“There will come upon the people a time in which the believer will become lower than the bondmaid.”
	
	
		Indeed the believer will only be debased in the Last Days due to his strangeness in front of the evildoers
		from among the people of Doubts and Desires. Every one of them will hate him and abuse him because
		of his opposing of their way by following his way, and because of the seeking of his goal over their goal,
		and because of his evidences over what is with them.
	
	
		And when Dawood At-Taa’ee died, Ibn As-Samaak said: “Indeed Dawood looked with his heart at what
		was in front of him and the sight of his heart overtook the sight of his eyes. So it was as if he no longer
		saw what you were looking at, and as if you could not see what he was looking at. And you were
		amazed at him, and he was amazed at you. It became strange to you that he was alive in the middle of
		death."
	
	
		And from among them was he whose own family and children would hate him due to their loathing of
		his condition. ‘Umar Ibn ‘Abd-il-‘Azeez once heard his wife say: “May Allaah relieve us from you.”
		So he said: “Ameen.”
	
	
		Our Salaf (Predecessors), during their lifetimes, would mainly describe the believer with strangeness as
		has preceded in their narrations.
	
	
		And from the words of Ahmad Ibn ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time
		of Sulaymaan Ad-Daaraanee, was: 
		“Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began.
		In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar,
		you would find him being tested with the love of this worldly life and the love for honor and authority.
		And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and
		fallen victim to his enemy Iblees. He has mounted to the highest levels of worship while being ignorant
		of how to perform them so how can he be at that level? And the rest of the people are from among the
		ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a
		sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the
		carriers of knowledge and the Qur’aan and the callers of wisdom.” <a href="#28">[28]</a>
	
	
		This was the description of the people of his time. So how much has the situation increased and the crisis
		become greater after it. Indeed, it has reached a point that would have never been thought of nor
		imagined.
	
	
		<h4>
			
				<a id="clinging"></a>
				Clinging to the Sunnah during times of afflictions
			
		</h4>
	
	
		At-Tabaraanee reported from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet. sallAllaahu
		‘alayhi wa sallam, said:
		<blockquote>
			“The one who clings onto my Sunnah at the time of the corruption of my
			ummah will receive the reward of a martyr.” <a href="#29">[29]</a>
		</blockquote>
	
	
		And Abu Ash-Shaikh Al-Asbahaanee reported with a chain connected to Al-Hasan (Al-Basree), that he
		(rahimahullaah) said: “If a man from the first generation of Muslims were sent (to us) today, he would not
		recognize anything from Islaam except for this prayer!”
	
	
		Then he (rahimahullaah) said: “I swear by Allaah, that if he were to live to the time of these evils, he would
		see the innovator calling to his innovation, or the individual involved with the worldly life calling to his
		worldly affairs. Then Allaah would protect him and his heart would long for that which the Salaf As-
		Saalih (pious predecessors) were upon. And so he would follow their footsteps and act according to their
		ways. For him there will be a great reward.”
	
	
		Ibn Al-Mubaarak reported from Al-Fudayl from Al-Hasan that he once mentioned the rich and
		extravagant man who has authority and who amasses wealth claiming that he has no end in it. And then
		he mentioned the misguided innovator who sets out against the Muslims with an unsheathed sword,
		changing the meaning of what Allaah has revealed concerning the disbelievers in favor of the Muslims.
	
	
		Then he said: “Your Sunnah, and I swear by the One besides whom there is nothing worthy of worship
		except Him, is between these two: between the self-sufficient one and the hard-hearted, the extravagant
		one and the ignorant. So have patience upon it, for indeed, Ahl-us-Sunnah are from amongst the fewest
		of people, those who do not fall into the category of the extravagant ones in their excessiveness nor do
		they fall with the innovators in the following of their desires. Rather, they bear with patience upon their
		Sunnah until they meet their Lord. So be that way, if Allaah wills!” <a href="#30">[30]</a>
	
	
		Then he (rahimahullaah) said: “I swear by Allaah, that if a man were to reach these evils, he would hear
		someone say: ‘Come over to me!’, and someone else say: ‘Come over to me!’ So he would say: ‘No! I
		do not want anything but the Sunnah of Muhammad’, seeking after it and asking questions on it. Indeed
		this one will be given a great reward. So be that way, if Allaah wills!”
	
	
		<h4>
			
				<a id="knowledge"></a>
				The Hadeeth of Imaam Ali concerning Knowledge
			
		</h4>
	
	
		And from this understanding, is what Abu Nu’aim and others have reported from Kumail Ibn Ziyaad <a href="#31">[31]</a>
		on the authority of ‘Alee, radyAllaahu ‘anhu, that he said:
	
	
		“The people are of three types: the learned scholar, the student of knowledge who is upon the path
		towards salvation and the uncivilized ignorant follower following every ideology, blowing in the
		direction of every wind. He is not guided by the light of knowledge nor is he established upon a firm
		pillar.”
	
	
		Then he mentioned some words on the benefit of knowledge, up to the point where he said:
		“Here! Indeed, here is immense knowledge – and he pointed to his chest – if only I could gather those
		who would carry it!
	
	
		But yes, instead I have found he who is unreliable and not to be entrusted with it. Doing the works of the
		Religion for the sake of this worldly life, making a demonstration of the favors of Allaah (i.e. the
		knowledge he was given) in front of His servants and using His arguments against His beloved ones (the
		true scholars).
	
	
		Or he is one who is honest and obedient towards the carriers of truth, while possessing no understanding
		and insight (of his own) in his mind. Doubt has pierced his heart and troubled it upon the first time
		problems were presented to it. Indeed, he is neither this nor that.
	
	
		Or he is one who is greedy for fulfilling his pleasures. He has become submissive to the guidance of his
		desires or infatuated with the piling up of wealth and treasures. These individuals are not from among
		the shepherds of the Religion in any way. The closest things in resemblance to them are the cattle that
		graze about freely. Just like that, the knowledge has died with the death of its carriers. <a href="#32">[32]</a>
	
	
		O Allaah! Verily, do not isolate on this earth, he who establishes the evidences for Your sake, whether
		he be apparent and well known or fearful and obscure in order that the evidences and clear proofs of
		Allaah may not be refuted.
	
	
		And how many of them are there? Where are they? I swear by Allaah, they are the fewest in number,
		yet the greatest in stature in the sight of Allaah. Allaah preserves His evidences and manifest proofs
		through them until their likes desist from it and plant it into the hearts of those similar to them.
	
	
		Through them, knowledge is fortified upon the reality of evidences. And they spread the glad tidings of
		the spirit of certainty. They soften what those who give in to excessiveness have roughened. And they
		draw close to that which the ignorant feel repelled by and estranged from.
	
	
		They accompany the world with their bodies while their souls are drawn towards the great abode. They
		are Allaah’s aides on His earth and the callers towards His Religion. And they long for their look (at
		Him in Paradise)." <a href="#33">[33]</a>
	
	
		<h4>
			
				<a id="bearers"></a>
				Categories of the bearers of Knowledge
			
		</h4>
	
	
		The Commander of the Believers has divided the carriers of knowledge into three categories:
	
	
		<h6>
			Category One: The People of Doubts
	</h6>
		They consist of the one who has no evidences from the carriers of knowledge. Doubt has pierced his
		heart when it was first presented to him. He grasped it and thus fell into mass confusion and uncertainty.
		From that, he came out producing such acts as innovations and misguided affairs.
	
	
		<h6>
			Category Two: The People of Desires
	</h6>
		Their portion is of two types: The first consists of he who seeks after the worldly life, under the pretense
		of desiring knowledge. So he makes knowledge a means of attaining worldly goals. The second portion
		consists of the one who is overcome with the desire of amassing worldly gains, its riches and its
		treasures.
	
	
		None of these types of people are from amongst the shepherds of the Religion. Rather, their similitude is
		only like that of the cattle.
	
	
		For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then
		failed that trust to donkeys carrying books. And He has compared the learner of evil, the one who
		detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the
		likeness of a dog. And the donkey and the dog are the lowest forms of animals and the worst of
		examples.
	
	
		<h6>
			Category Three: The Carriers of Knowledge
	</h6>
		They are the possessors of knowledge. They uphold it, protect it and establish it upon the evidences and
		clear proofs of Allaah.
	
	
		It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah.
		This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge
		from this category.
	
	
		Likewise, Al-Hasan Al-Basree (rahimahullaah) has divided the carriers of the Qur’aan into a similar
		division as that of ‘Alee’s division of the bearers of knowledge.
	
	
		Al-Hasan Al-Basree (rahimahullaah) said: 
		“The reciters of the Qur’aan are of three types: Those who take it as a commodity and gain their
		sustenance from it. Those who establish its words, yet neglect its commandments (i.e. read it but don’t
		practice according to it). Due to (their knowledge of) it, they act arrogantly towards the people of their
		land and they use it (the Qur’aan) as a support for gaining positions of authority. This type of people
		from among the bearers of the Qur’aan are many. May Allaah diminish their number! And there is a
		type who apply the remedy of the Qur’aan and thus place it over the sickness of their hearts. Due to it,
		their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the
		people of old). And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left
		them. They are the ones whom Allaah sends His rain down upon and He sends victory through them over
		the enemies. By Allaah, this type of group from the carriers of the Qur’aan are more honorable than that
		of flaming torches in the sight of the rest of the reciters of the Qur’aan."
	
	
		Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who
		place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable
		amongst the other reciters than the example of flaming torches.
	
	
		<h4>
			
				<a id="characteristics"></a>
				Characteristics of the people of Knowledge
			
		</h4>
	
	
		The Commander of the Believers, radyAllaahu ‘anhu, has described this category from the carriers of
		knowledge with certain attributes:
	
	
		From them is that: “Through them, the knowledge is fortified upon the reality of evidences.”
	
	
		The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of
		Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others
		becomes easy upon them.
	
	
		So they do not look for a way towards that which others seek a way towards, from those who stop with
		this worldly life, its attractions and its pleasures. And from those who have pride in that and do not
		spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who
		turn towards that which the self-sufficient ones have abandoned.
	
	
		Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures,
		finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could
		replace his desire for this world if he were to abandon it. So he does not have the patience for
		abandoning it.
	
	
		In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the
		desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan
		(rahimahullaah) used to say: “Verily, the ones who love Allaah are only those who inherit the good life
		and taste its pleasures due to what they seek a way towards, such as the private attachment to their
		Beloved (Allaah). And due to what they find from the sweetness of their love for Him in their hearts.”
		

	These individuals only befriend that which the ignorant feel repelled by because those who are ignorant
	about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t
	know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and
	befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His
	remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who
	are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.


		And from another of their attributes, which the Commander of the Believers has described them with,
		was: 
	“They accompany the world with their bodies while their souls are drawn towards the great
	abode.”


	
		<blockquote>
			“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily,
			the Hereafter that is the home that will remain forever." [Surah Ghaafir: 39]
		</blockquote>
	
	
	And the Prophet, sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar: 
	<blockquote>
		“Be in this world as if you were a
		stranger or a passer-by.” <a href="#34">[34]</a>
	</blockquote>
	
	
		So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
	
	
		And in another report it is stated:
		<blockquote>“Count yourself amongst the inhabitants of the graveyards.” <a href="#35">[35]</a>
	</blockquote>
	
	
		From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do
		not become an inhabitant of it."
	
	
		And he also said: "Who is the one who will build a home upon the waves of the ocean? This is the
		worldly life, so do not take it as a home that will last forever."
	
	
		Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing
		for his homeland and the day when he will return to it. He makes provision of what is necessary for his
		path back homeward. He does not compete for status with the people of the land he is passing through.
		Nor does he grieve over the degradation he experiences while amongst them.
	
	
		Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed. His
		main concern is to repair his equipment (as one who is stranded fixes his vehicle).”
	
	
		And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger. He does not become
		upset when it degrades him, nor does he compete with others with regard to what it gives of honor. For
		him is a condition and for the people are a condition.”
	
	
		In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally
		in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place
		of residence. And he is always concerned with returning to the home from which he was cast out of.
	
	
	This is as is said: “Love of one’s homeland is part of Faith.” <a href="#36">[36]</a>

	
		And as it is said:
	
	
		
			
				"How many homes in the world does the young man take charge of. 
				Yet his longing will forever be for his first home."
			
		
	
	
		Some of our scholars <a href="#37">[37]</a> have said:
	
	
		
			
				“So rush to the Gardens of Eden for indeed 
				it is your original home, and in it is a place of rest. 
				However, we are in the captivity of the enemy, so don't you see? 
				Shall we return to our homes and find peace? 
				And it has been determined that when the stranger is far away 
				and his home has disappeared, then he is lost. 
				So what type of strangeness is greater than our strangeness 
				which the enemies amongst us have manifested?"
			
		
	
	
		<h4>
			
				<a id="believers"></a>
				Type of Believers according to their Strangeness
			
		</h4>
	
	
		The believers in this category can be further divided into several categories. From among them is he
		whose heart is attached to Paradise. And from among them is he whose heart is attached to His Creator.
		And these are the ‘Aarifoon (those who have complete awareness of Allaah). Perhaps, the Commander
		of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category. Thus, the ‘Aarifoon have their
		bodies in this world while their hearts are with their Guardian (Allaah).
	
	
		And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said:
		<blockquote>
		"The signs of purity is that the heart of the servant be attached to Me. So if it is that way, then he
		will not forget under any condition. And if it is that way, I will bless him with preoccupation of
		(his time with) Me in order that he will not forget Me. So if he does not forget Me, I will change his
		heart. So when he talks, he will talk for My Sake and when he remains silent, he will remain silent
		for My Sake. He is the one whom I have given assistance from Myself.”
	</blockquote>
	
	
		The people of this condition are the strangers amongst the strangers and their strangeness is the greatest
		of strangeness.
	
		
			<h4>
				
					<a id="types"></a>
					Types of Strangeness
				
			</h4>
		
		
			Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and
			the hidden.
		
		
			<h6>
				The Apparent:
			</h6>
			The strangeness of those who correct themselves and others in the presence of evildoers 
			The strangeness of the truthful in front of the people of hypocrisy and those who show off 
			The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners 
			The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life
			who are those deprived of the fear and humility (of Allaah). 
			And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not
			remain.
		
		
			<h6>
				The Hidden:
		</h6>
			The strangeness of one's desires – and it is the strangeness of the ‘Aarifoon amidst the entire creation,
			even including the scholars, the worshippers and the ascetics. For verily, these (three) stop at where their
			knowledge, worship and asceticism take them. But these individuals only stop when they reach He
			whom they worship and their hearts do not swerve away from Him.
		
		
			This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not
			like the longing of the people. And their desire is for the Hereafter contrary to the desires of the people.
			And their supplication is not like the supplication of the people."
		
		
			And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and
			said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one,
			anything other than Him."
		
		
			Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid is the stranger of this world and the 'Aarif is the
			stranger of the Hereafter."
		
		
			He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world,
			while the one who is aware of Allaah is a stranger amidst the people of the Hereafter. Thus, neither the
			worshippers nor the ascetics will be able to recognize him.
		
		
			Verily, only those who are similar to him and whose desires are similar to his desires will be able to
			recognize him. Or perhaps all of these strange qualities or most or some of them will be gathered in the
			‘Aarif (one who is aware of Allaah). So let no one ask about his strangeness at that point. Thus the
			‘Aarifoon are the foremost to the people of this world and the Hereafter.
		
		
			Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The ‘Aabid (worshipper) is well-known (amongst the people),
			while the ‘Aarif (knowledgeable one) is hidden (unknown)."
		
		
			And perhaps the condition of the ‘Aarif is hidden from even himself, due to the concealment of his
			condition and the bad thoughts he holds for himself.
		
		
			Ibraaheem Ibn Adham (rahimahullaah) said: "I have not seen this matter except in a man who did not know
			that about himself nor did the people know him."
		
		
			In the hadeeth of Sa'ad, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
			"Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has Taqwaa), who is
			prosperous and who is concealed." <a href="#38">[38]</a>
		
		
			And in the hadeeth of Mu'aadh Ibn Jabal, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
			"Verily, Allaah loves the righteous, those who possess Taqwaa, those who are concealed. When
			they are absent, they are not missed. And when they are present, they are not recognized." <a href="#39">[39]</a>
		
		
			These individuals are the roads of guidance and the lampposts of knowledge.
		
		
			'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the
			people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him).
			These are the stars of guidance. Every darkening evil has been removed from them.”
		
		
			So these individuals are the most specific (i.e. few) of strangers. And they are the ones who flee from
			trials for the sake of their Religion. They are the ones who extract themselves from their families and
			who will be resurrected with 'Eesaa Bin Maryam. And they are in the presence of the inhabitants of the
			Hereafter, more honorable than flaming torches. So what is their condition amidst the inhabitants of this
			world? Their condition is for the most part concealed from these two groups (inhabitants of this world
			and the next).
		
		
			[This is where we will end the translation of the treatise. In this treatise the Imaam
			goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and
			which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are
			completed.]
		
	
		
			Translated by: Ismaa'eel Alacron
		
	
		
			<h4>
				
					<a id="footnotes"></a>
					Footnotes & References
				
			</h4>
		
		
			<ol style="font-size:small;">
				<li>
					<a id="1"></a>What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the
					Face of Allaah, as has been stated in various texts of the Qur'aan and the Sunnah.
				</li>
				<li>
					<a id="2"></a>It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final
					Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.”
					According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great
					Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you
					have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said
					that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said:
					“Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years
					without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated
					in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in
					Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the
					inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his
					Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).
				</li>
				<li>
					<a id="3"></a>Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)
				</li>
				<li>
					<a id="4"></a>Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad
					(5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee
					declared it weak (da'eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)
				</li>
				<li>
					<a id="5"></a>This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh
					Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording
					from the hadeeth of 'Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)
				</li>
				<li>
					<a id="6"></a>This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also
					reported by Ibn 'Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer (17/16), Abu Nu'aim in Al-Hilyah
					(2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami' (1/112) as well as others. In his checking to the book Al-
					'Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee's
					authentication of this hadeeth: "This is from the hadeeth that he, may Allaah have mercy on him, has
					overlooked. For indeed, Katheer (Ibn 'Abdillaah) is very weak. Rather, Ash-Shaafi'ee accused him of being a
					liar! And he described him with that (lying) as being one of his main supports, as occurs in Manaaqib-ush-
					Shaafi'ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity.
					Thus his hadeeth are to be disregarded completely." Therefore, the hadeeth is da'eef jiddan (very weak) as is
					stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)
				</li>
				<li>
					<a id="7"></a>This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa'ee in Sharh
					Usool 'Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee
					attributed it to At-Tabaraanee in his book Majma'-uz-Zawaa'id (7/278), saying: "In its chain is 'Abdullaah Ibn
					Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable."
				</li>
				<li>
					<a id="8"></a>At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in
					Majma’-uz-Zawaa'id (7/278): "Its narrators are all of the standards of the Saheeh (collections), except Bakr
					Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-'Itisaam (1/18): "Bakr Ibn Saleem
					is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al-
					Haafidh (Ibn Hajr) said in At-Taqreeb: 'He is acceptable' meaning when a hadeeth needs to be supported. And
					if this is not the case, then he is layyin."
				</li>
				<li>
					<a id="9"></a>This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz-
					Zawaa’id (7/277): "Its narrators are the narrators of the standard of the Saheeh (collections)." Saleem Al-
					Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)
				</li>
				<li>
					<a id="10"></a>Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa'id (7/278): "In its chain is Ibn Lahee'ah and there is
					weakness in him." The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to
					its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami'-us-Sagheer (no. 3291)
				</li>
				<li>
					<a id="11"></a>A marfoo' hadeeth is a statement that has been reported by a companion, yet "raised" to the level of being a
					saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and "stopped",
					meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.
				</li>
				<li>
					<a id="12"></a>This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’
					form. It can be found in Az-Zuhd (77149). The hadeeth is da'eef as has been clarified by Shaikh Saleem Al-
					Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)
				</li>
				<li>
					<a id="13"></a>Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those
					who stuck to their religion upon truth without changing it.
				</li>
				<li>
					<a id="14"></a>This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the
					Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu'jam-us-
					Sagheer (no. 724), in which the Prophet said: "This ummah will split into seventy-three sects, all of which
					will be in the Hellfire, except for one." They asked: "And which is that sect?" He, sallAllaahu ‘alayhi wa
					sallam, said: "(The ones that adhere to) That which I and my Companions are upon today." In another
					narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam,
					said: "Every one of them will be in the Hellfire, except one and it is the Jamaa'ah." And in another
					narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: "The Messenger of Allaah, sallAllaahu ‘alayhi wa
					sallam, stood amongst us one day and said: 'Indeed those before you from the People of the Book divided
					into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two
					groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa'ah.’" This latter
					hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh-
					Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam
					Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah
					(no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the
					hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.
				</li>
				<li>
					<a id="15"></a>He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.
				</li>
				<li>
					<a id="16"></a>Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)
				</li>
				<li>
					<a id="17"></a>Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351
				</li>
				<li>
					<a id="18"></a>Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his
					book under the section of the Battle of Jaloolaa'.
				</li>
				<li>
					<a id="19"></a>Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his
					book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb
					(no. 49)
				</li>
				<li>
					<a id="20"></a>Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn
					Maajah (no. 3952)
				</li>
				<li>
					<a id="21"></a>What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet
					Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their
					students and those that follow in their footsteps.
				</li>
				<li>
					<a id="22"></a>This report was recorded by Al-Laalikaa'ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul-
					Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is:
					"For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of
					people in number who remain." This narration is authentic. See Dr. Nasr Al-'Aql's book Mafhoom Ahl-is-
					Sunnati wal-Jamaa'ah (pg. 84)
				</li>
				<li>
					<a id="23"></a>This narration was recorded by Al-Laalikaa'ee in his Sharh Usool 'Itiqaad Ahl-is-Sunnah (1/64) and it was
					mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-'Aql mentioned it in his book Mafhoom
					Ahl-is-Sunnati wal-Jamaa'ah (pg. 85)
				</li>
				<li>
					<a id="24"></a>Musnad Ahmad (2/177) and its checking has been stated previously.
				</li>
				<li>
					<a id="25"></a>This saying is based on the following hadeeth of the Prophet: "Verily, after you there will come times
					requiring patience. (In those days) the one who holds fast to that which you are upon will have the
					reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the
					companions in later times)." Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer
					(17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn
					Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)
				</li>
				<li>
					<a id="26"></a>Al-Haythamee (rahimahullaah) said: “In its chain is ‘Alee Ibn Yazeed and he is rejected.” [Majma’-uz-
					Zawaa’id: 7/261]. Thus the hadeeth is da’eef (weak)
				</li>
				<li>
					<a id="27"></a>The hadeeth is as Ibn Rajab stated in that it has a weak chain of narration, may Allaah have mercy on him.
					Thus, the hadeeth is da’eef.
				</li>
				<li>
					<a id="28"></a>Hilyat-ul-Awliyaa (9/286)
				</li>
				<li>
					<a id="29"></a>This is a weak hadeeth reported by Abu Nu’aim who attributes it to At-Tabaraanee. Al-Haythamee (1/172)
					said: “In the chain is Muhammad Ibn Saalih Al-‘Adawee. I did not find anyone that wrote a biography for
					him. The rest of the narrators are reliable.” Abu Nu’aim indicated its weakness by labeling it strange from
					‘Abd-ul-‘Azeez from ‘Ataa. Thus the hadeeth is da’eef due to the condition of Muhammad Ibn Saalih. See
					Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 327) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee.
				</li>
				<li>
					<a id="30"></a>The chain quoted for this report by Ibn Rajab is not authentic. However, a similar narration to this can be
					found in Sunan Ad-Daarimee (1/71-72). Dr. Nasr Al-'Aql mentioned it in Mafhoom Ahl-is-Sunnah (pg. 84-85)
				</li>
				<li>
					<a id="31"></a>He is Kumail Ibn Ziyaad An-Nakha’ee (rahimahullaah). He was one of the righteous and noble amongst the
					Taabi’een. He was captured and killed by Al-Hajaaj Ibn Yoosuf Ath-Thaqafee in 82H. See Al-Ma’rifah wat-
					Taareekh (2/481) of Al-Fasawee (rahimahullaah).
				</li>
				<li>
					<a id="32"></a>The great scholar Ibn Abeel-'Izz Al-Hanafee (rahimahullaah) said in his book Al-Itibaa' (pg. 86): "In this
					narration, the Commander of the Believers has divided the blameworthy carriers of knowledge into three
					categories: 1) The wicked innovator who is not trustworthy and has no Eemaan. He is the one who rejects the
					truth which the Book came with, despises the creation and argues about the verses of Allaah without any
					authority. There is only pride in his heart, 2) the blind-follower that follows without any clear guidance or
					certainty, and 3) the one who follows the desires of the body and wealth."
				</li>
				<li>
					<a id="33"></a>This report has been transmitted by Abu Nu’aim in Al-Hilyah (1/79) and Al-Khateeb in Al-Faqeeh wal-
					Mutafaqqih (1/49). Also see Jaami’ Bayaan-ul-‘Ilm of Ibn ‘Abd-il-Barr (2/112) and Al-Bidaayah wan-
					Nihaayah of Ibn Katheer (9/47). Shaikh Saleem Al-Hilaalee mentioned it in one of his articles in Al-Asaalah
					magazine (Sha’abaan issue no. 3 of 1413H).
				</li>
				<li>
					<a id="34"></a>Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
				</li>
				<li>
					<a id="35"></a>Sunan Ibn Maajah (no. 4114). This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn
					Maajah (no. 895)
				</li>
				<li>
					<a id="36"></a>This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).”
					Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the
					same opinion. It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely
					claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have
					discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in
					the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original
					abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in
					any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in
					the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his Al-Ahaadeeth Ad-
					Da’eefah (vol. 1, no.36).
				</li>
				<li>
					<a id="37"></a>He is referring here to his teacher Ibn Al-Qayyim (rahimahullaah). See his book Haadee Al-Arwaah (pg. 7).
				</li>
				<li>
					<a id="38"></a>Saheeh Muslim (4/2277)
				</li>
				<li>
					<a id="39"></a>This hadeeth was reported by Al-Haakim in his Al-Mustadrak (1/4) and he authenticated it. Adh-Dhahabee
					agreed.
				</li>
			</ol>
		
	</div>

Describing the Condition of the Strangers

Describing the Condition of the Strangers This is the translation of the treatise, 'Kashful Kurbah Fee Wasfi Haali Ahl-il-Gurbah' (Alleviating Grievances in Describing the Condition of the Strangers) written by al-Imaam al-Haafidh Ibn Rajab al-Hanbalee (rahimahul…

Feb 17, 2014

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