Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Source : Permanent Committee for Scholarly Research and Ifta’

Q: What is your reply to philosophers who give reason preference over religious texts?

Ans:

The function of reason with regard to the Noble Qur’an and the Prophetic Sunnah is to understand and accept them. Reason has no role in religion except for this.

There are a lot of religious texts that make it obligatory for Muslims to follow the Noble Qur’an and the Prophetic Sunnah. Also, such texts warn Muslims against offering any opinions or suggestions that may oppose what is mentioned in the Qur’an and the Prophetic Sunnah.

Allah (may He be Exalted) says,(Surah Al-Hujurat, 49: 1) O you who believe! Make not (a decision) in advance before Allýh and His Messenger (peace be upon him), and fear Allýh. Verily, Allýh is All-Hearing, All-Knowing.

He (may He be Praised) says,(Surah Al-A`raf, 7: 3) Follow what has been sent down to you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Auliyý (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!

Also, Allah (may He be Glorified and Exalted) says,(Surah Al-`Imran, 3: 31) Say (O Muhammad peace be upon him to mankind): “If you (really) love Allaah then follow me (i.e. accept Islaamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins.”

He (may He be Glorified and Exalted) says,(Surah Al-An`am, 6: 153) And verily, this (i.e. Allaah’s Commandments) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqýn (the pious).

Allah (may He be Glorified and Exalted) also says,(Surah Al-Nisa’, 4: 59) And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (peace be upon him) if you believe in Allýh and in the Last Day. That is better and more suitable for final determination.

He (may He be Exalted) says,(Surah Al-Baqarah, 2: 170) When it is said to them: “Follow what Allaah has sent down.” They say: “Nay! We shall follow what we found our fathers following.” (Would they do that!) even though their fathers did not understand anything nor were they guided?

There are other Qur’anic Ayahs that order Muslims to follow the revelation sent down from Allah (may He be Exalted) and warn against following one’s personal desires and all that is dictated by reason deviating from the right path.

Thus, it is not permissible for a person to be fooled by his reason whatever comprehensive understanding and thought he might have; that he takes his reason as a fundamental and the transmitted texts of the Qur’an and the Sunnah as a branch, accepting what is in agreement with reason and rejecting or distorting all that is in disagreement with it. This implies an accusation of the Divine Shari`ah (Law). Also, it undermines the fundamentals and pillars of the Shari`ah, as there are different reasons, natures, and thoughts, and people hardly agree on anything with the exception of necessities and the things that are perceptible through the senses. If the reality is as mentioned, which of all these reasons can be adopted as a fundamental to which people refer when differing on a case and to understand the transmitted texts of the Shari`ah?

What a wise opinion was said by Shaykh-ul-Islam, Ibn Taymiyyah (may Allah be Merciful with him),

“People should know that nothing related to direct reason or the authentic transmitted texts makes it obligatory to oppose the method of the Salaf (righteous predecessors). Those who oppose the Qur’an and the Prophetic Sunnah and the Salaf of this Ummah (nation based on one creed) are in a confused state in which they can not differentiate between right and wrong. Anyone who denies Ru’yah (seeing Allah), claims that reason regards such an act as impossible. Thus, he needs to have another Ta’wil (allegorical interpretation) for the word “Ru’yah”. Also, those who regard it as impossible for Allah (may He be Exalted) to have Knowledge and Might and to have uncreated speech, say that reason regards such matters as impossible, so they resort to Ta’wil. Moreover, those who deny the resurrection of bodies and real eating and drinking in Paradise claim that reason regards such matters as impossible, so they resort to Ta’wil. Also, those who claim that Allah (may He be Exalted) is not seated on the Throne, claim that reason regards it as impossible, thus, they resort to Ta’wil.

The evidence on the corruption of opinions offered by those people is that none of them has a fixed rule regarding what is considered impossible by reason. Some of them claim that reason regards as permissible or obligatory what is regarded as impossible by others. So, which of these can be adopted in terms of considering the Qur’an and the Prophetic Sunnah? As said by Imam Malik Ibn Anas (may Allah be pleased with him), “How foolish we are to abandon what is revealed to Muhammad (may peace be upon him) through Jibril (Gabriel) (peace be upon him) when a person excels others in argument comes to us!”

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Related Links:

• ilmul-kalaam (knowledge of theological rhetoric)
• SalafiTalk.Net – To Those who put their Intellects above the Evidences

Aboo Qataadah al-Ansaaree  (may Allaah be pleased with him) said:

كَانَ رَسُولُ اللهِ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ يُصَلِّي، وَهُوَ حَامِلٌ أُمَامَةَ بِنْتَ زَيْنَبَ بِنْتِ رَسُولِ اللهِ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ ، فَإِذَا سَجَدَ وَضَعَهَا، وَإِذَا قَامَ حَمَلَهَا.
“The Messenger of Allaah (may Allaah raise his rank and grant him peace) would pray holding Umaamah bint Zaynab bint Rasoolillaah.   He would put her down when he prostrated, and then pick her up again when he stood up.”

This hadeeth was collected by al-Bukhaaree (516) and Muslim (543).

In another wording collected by al-Bukhaaree (5996):

خَرَجَ عَلَيْنَا النَّبِيُّ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ ، وَأُمَامَةُ بِنْتُ أَبِي العَاصِ عَلَى عَاتِقِهِ، فَصَلَّى، فَإِذَا رَكَعَ وَضَعَ، وَإِذَا رَفَعَ رَفَعَهَا.
“The Prophet (may Allaah raise his rank and grant him peace) came out once (to lead the prayer) with Umaamah bint Abil-’Aas on his shoulders.  He prayed, placing her down when he bowed and picking her up when he stood up.”

Points of Benefit from this Hadeeth:

* The hadeeth proves the permissibility of carrying a baby girl to the masjid and during the prayer.

* Male parents and educators should not be shy to openly show affection to small children in different ways in front of other people, as it is not a weakness in manhood, rather it is an important part of manhood, since our best example of true manhood, the Messenger of Allaah (may Allaah raise his rank and grant him peace) used to openly show affection to small children in front of the people.

* Carrying small children to the masjid, and during the prayer, will help them to love the worship of Allaah, the people who do it, and the places it is done in.

* Carrying small children during the prayer is another way to show them mercy.  The Prophet (may Allaah raise his rank and grant him peace) would even carry Umaamah in a merciful and gentle way.  Al-Haafith Ibn Hajr (may Allaah have Mercy on him) said, “When he bowed or prostrated, he would put her down on the ground so that she would not fall.  Then it seems that she loved him so much that she could not remain on the ground, perhaps saddened to be away from him, so he would have to pick her up again once he stood up.” (Fat-hul-Baaree 10/429)

* The hadeeth stresses the importance of having mercy on children, to the extent that some scholars gave it priority over complete devotion to the prayer.  Al-Haafith Ibn Hajr (may Allaah have Mercy on him) said, “Here there was a clash between complete dedication to the prayer and tending to the needs of a child, and he gave preference to latter.” (Fat-hul-Baaree 10/429)

Others might argue that complete devotion to the prayer does not exclude giving consideration to the needs of those around us, and thus, there was no real clash of priorities in the first place.  The very one who ordered us to pray devoutly is the one who held Umaamah in the prayer, picking her up and putting her down repeatedly. (1)   Al-Haafith Ibn Battaal (may Allaah have Mercy on him) said, “There was nothing in his carrying of Umaamah that contradicts the devotion we are ordered to have in our prayers.  This action of his (may Allaah raise his rank and grant him peace) is a truly a great example for us to follow.  We should pattern our behavior after his actions and how he was so merciful and kind to all children, no matter their age.” (Sharh Saheeh al-Bukhaaree 9/212, abridged)

* Shaykh ‘Abdullaah al-Bassaam (may Allaah have Mercy on him) said,
“This hadeeth illustrates the humbleness of the Prophet (may Allaah raise his rank and grant him peace), his good manners, and the mercy he showed to the young and old alike.  He was our best example of good manners, gentleness, and mercy in his dealings, especially with children and people with weaknesses.” (Tawdheeh al-Ahkaam 52-53, slightly adapted)

And Allaah knows best.

(1) He is also the one who shortened his recitation when he heard a child crying, and he is also the one who prolonged his prostration to let a child finish playing on his back! (sallallaahu ‘alayhe wa sallam)

Moosaa ibn John Richardson

http://salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=6113

Related Links:

• Showing Mercy Towards Children is a Means of Achieveing the Mercy of Allah
  From Umm ‘Abdillah Al-Waadi’iyyah’s “My Advice to the Women”

Abu Hurayrah (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings be upon him) said,

” When anyone of you wakes up, he Must rinse his nose three times. Verily Shayttan spends the night inside a person’s nostrils.

(Collected by Bukhari 3121 and Muslim 23)

Benefits for this subject:

• Blowing the nose is an obligation with the Hanbali school of thought and a sunnah with the majority of scholars.

• This hadeeth shows that Shaytaan can’t open what’s closed or locked. Furthermore it has been reported that when a person yawns he should cover his mouth, so Shaytaan can’t enter.[ Subulus Salaam]

• Shaykh Muhammad Uthaymeen (may Allah have mercy on him) commented on this hadeeth in his explanation for Sahih Muslim. He said,” This hadeeth proves that Shaytaan has the ability to do things and we don’t have the ability to perceive it.Shaytaan spends the night in our nose and we don’t know how. We can’t make out how anyone could shape their body for the size of a nostril. However if it was something that crawled the size of an atom we could see how.

Nonetheless the world of the Shayaateen and Jinn is hidden from us. And likewise the world of the Angels is hidden from us. There is an Angel on our right and left side that companion us. Do we feel them? We don’t feel them, but we believe this to be a fact.

• The hadeeth proves that Allah has given Shaytaan the ability to overpower us. Therefore he (peace and blessings be upon him) informed us about this act of Shaytaan, so we could be aware of his evil and realize our need for Allah. [ explanation of Sahih Muslim for hadeeth number 24]

• Muhammad Abdur Rauf Al-Manaawee said,” Shaytaan also chooses the nose because the eyes are for looking and pondering over the creations in the heavens and earth. The mouth is for remembering Allah. The ears are for listening to knowledge and Allah’s remembrances. However the nose doesn’t have any of these traits. Therefore this is an entrance for Shaytaan into man’s body to whisper to him.[ Faydul Qadeer #436]

Translated and prepared by Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Related Links:

• Shayatan – His ways in Misleading – [ PDF file here] – Abu Iyaad
• The Traps of Iblis – by Imâm Ibn Qayyim al-Jawziyyah
• The Whisper of the Shytaan and Its Cure – by Shaykh Muhammad Saleh Al Uthaymeen [PDF]
• Suffering from the whispering of Shaytan – Fatawa Arkanul Islam – Shaykh ibn Uthaymeen
• Fatwa on – The Remedy for Whispering (of Shaytan) – Shaik Ibn Baaz

Hadith of the Guarantee – by Shaykh Abdur-Razzaq bin Abdul-Muhsin Al-Abbaad حفظهما الله

http://albaseerah.org/forum/showthread.php?t=1658

Today’s talk will be about a word which is very famous amongst the people. The people have given it much concern. This is the word known as a Guarantee (ضمان – to guarantee something). We all know that a guarantee has a great status amongst the people. They use it in their buying, selling and in general in all of their business. When you find a product that is guaranteed, you find that the people want to buy this product. They are more interested in buying this product than one that does not have a guarantee. The one who is going to buy something first asks if there is a guarantee on the product, how long is the guarantee, who is the one who is guaranteeing the product? These are the types of questions that the people may ask when they go to buy something. This is especially when the one who is giving the guarantee is known for his truthfulness and he is known to fulfil his promise if he guarantees his products that he is selling. So, what I want you to pay attention to is these three things:

1. When buying something the person looks for the product that has a guarantee.
2. He looks at the individual who is offering the guarantee.
3. He looks at what he has to do in order to obtain the guarantee – how much money he has to pay etc.

If the guarantee can be acquired with only a few easy things then this is one of the things that make the guarantee that much better.

A Blessed Guarantee

We will now enter into a discussion about a blessed guarantee – a guarantee which has very great significance. It is a guarantee that unfortunately many of us have not been concerned with, even though we have a great concern and care about the guarantees as they relate to trade and business transactions in worldly affairs.

This guarantee today inshaa Allaah, that we are going to live by (implement in our lives), is one guaranteed by the Messenger صلى الله عليه و سلم, who did not speak of his own desires rather it is only revelation that has been revealed to him and he صلى الله عليه و سلم is the one who is truthful and the one who is believed.

وَمَا يَنطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى
Nor does he speak of (his own) desire. It is only a Revelation revealed. [An-Najm 53:3-4]

The reward of this guarantee is the Jannah of Allaah سبحانه و تعالى, which its width is like that of the Heavens and the Earth, in which there is what no eyes have seen and what no ears have heard and what has never crossed the hearts of mankind.

The things with which this guarantee is acquired are extremely easy things for one to do; it does not require much effort from the servant. The text of this guarantee will follow:

Hadith of the Guarantee

The text of this guarantee is mentioned in the Musnad of Imaam Ahmad and declared to be Hasan by Shaykh al-Albaani رحمه الله in Saheeh al-Jaami’[1]. It is narrated on the authority of Ubaadah ibn Saamit رضى الله عنه who said that the Prophet صلى الله عليه و سلم said: Guarantee for me six things from yourself and I will guarantee for you the Jannah:

1. Tell the truth when you speak
2. Keep a promise when you make it
3. When entrusted fulfill the trust
4. Protect you private parts
5. Lower your gaze
6. Guard your hand (from hitting people)

Notice, the guarantee is based on another guarantee. The Prophet صلى الله عليه و سلم said “you guarantee me six things, I will guarantee for you the Jannah”. These six things are very easy and are from the doors of goodness that are lightweight i.e. they do not require from the servant too much action or stress. Whoever does them in his life and he protects them, then when he dies Jannah will be guaranteed for him and the path to it will be emphasized and easy.

Terms of the Guarantee

1. Tell the truth when you speak
   The individual must have the characteristic of telling truth when he speaks. The believer is always truthful when he speaks. Lying does not know the believer and the believer does not know it. He must continue to be protective of his truthfulness throughout his life until his truthfulness leads him to the Jannah, as comes in the hadith collected by Bukhaari and Muslim that the Prophet صلى الله عليه و سلم said: “It is upon you to be truthful, be truthful, for indeed truthfulness leads to righteousness and righteousness leads to the Jannah, and a person will continue to tell the truth and to be conscious about telling the truth until he will be written with Allaah سبحانه و تعالى as a siddiq – an extremely truthful person.”[2]
2. Keep a promise when you make it and stick to your contracts
   This is from the characteristics of the Believers. It is a sign from the signs of those who have taqwa; that is because the people who believe and have taqwa do not break their promises or break their contracts. The keeping of one’s promise is a fundamental characteristic in the building of the Muslim community because every type of interaction between the Muslims relies on this characteristic. All interactions and relationships are communal relationships between the Muslims, and likewise their promises and contracts all rely upon this characteristic of fulfilling them and not breaking them and making good upon them. If one does not make good on his promises and he breaks them there will be no confidence amongst the Believers and the interaction between them will not be good.
3. When entrusted, fulfil the trust
   This is from the greatest of characteristics that Allaah سبحانه و تعالى has praised the people who are adorned with this characteristic. It is also from the completion of one’s Eemaan and from the goodness of his Islaam that he has this characteristic. By fulfilling the trusts the Deen is protected, and likewise the honour of the individual, his wealth, his body, his spirit, his knowledge and other than that. As comes in the hadith of the Prophet صلى الله عليه و سلم where he صلى الله عليه و سلم said: “A Believer is the one who the people are safe from as it relates to their wealth and their self.”[3] If this characteristic known as Amaanah (fulfilling one’s trust) is spread in the community then the community will be strong and tightly knit.
4. Protect the private parts
   This means to protect the private parts from falling into that which is haraam or impermissible. Allaah سبحانه و تعالى said in His praising of the Believers:وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ {5} إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {6} فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ
   {And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors;}
   [Al-Mu’minoon 23:5-7; al-Ma’aarij 70:29-31]

   In protecting one’s private parts there is the protection of the lineage and it is a purification for the Community as a whole; and in it there is Salaamah i.e. one stays far away from falling into that which is impermissible and from the evil.

5. Lower the gaze
   This is a very great characteristic – to lower the gaze i.e. to not look at the haraam. Allaah سبحانه و تعالى commanded in the Qur’aan:قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ
   {Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)…}
   [An-Nur 24:30]

   وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ
   {And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)…}
   [An-Nur 24:31]

   One lowering his gaze has great benefits – it is that which allows the servant to taste the sweetness of Eemaan, it enlightens his heart and gives it strength, gives his soul purification and makes it upright, protects and corrects it, and in it is a protection from falling into that which is haraam and in desiring that which is impermissible.

6. Guard your hand from hitting people
   This is to restrain one’s hand from harming other people or from transgressing upon them, or doing anything evil to them. The one who is harmful to the servants of Allaah عز و جل, Allaah سبحانه و تعالى hates this person and the people also hate him and he is one who is rejected by his own community. Not being able to restrain one’s hand against harming others is evidence that points to the evil characteristic of an individual and that he is not one of high moral standard, and he has low character.
   As it relates to the opposite of this, if an individual would restrain his had from harming others then this is evidence that points to his noble and generous characteristics and points to his beautiful interactions with the people. He is one who has gained the promise of Allaah سبحانه و تعالى in that. So, what about the one whose character is raised above that – and his character becomes greater than that such that he does not only restrict himself to not harming the people, but rather he removes harm from the path of the Believers. On the authority of Abu Hurayrah رضى الله عنه who said that the Prophet صلى الله عليه و سلم said: “There was a man who walked by a branch of a tree that was in the path, so he said ‘By Allaah I will move this out of the path of the Muslims in order that it would not harm them’ and so Allaah سبحانه و تعالى entered this man into the Jannah.”[4] – Collected by Imaam Muslim رحمه الله.The Shaykh حفظه الله concluded by saying: “Dear brothers, these are the terms of this contract, and these are the doors of Jannah that have been opened for you. The light is clear from it and the path to it is easy, so you should take advantage of these things before the end comes. Also, seek to increase in doing good before the time comes where there is no time to do good i.e. when we die. We ask Allaah سبحانه و تعالى for ourselves and for you all, to aid us in doing these great actions and that He guides us to every good and May Allaah سبحانه و تعالى send His peace and blessings upon our Prophet صلى الله عليه و سلم.”

Related Links:

• Lying – from “My Advice to the Women” by Umm Abdillaah al-Waadieeyyah
• The Interesting Dream of the Prophet Sallalahu Alahi wa Sallam – from Sahih Bukhari

• The Evil Effects of Zinaa’ (Fornication) – By Shaykh ‘Abdullaah ‘Ateeq al-Harbee
  Transcribed by : Umm Hasna Firdous Bint Jabir min Sri Lanka – Listen t @ : troid.org
• The Dangers of the Togue – Abu Uwais Abdullaah ‘Alee rahimahullah (Transcribed Lecture)

• Fulfillment of Promises
• Prohibition of Giving False Testimony

• The Great Virtue of Lowering the Gaze – by Imâm Ibn Qayyim al-Jawziyyah

Source :Errors Made Concerning tawheed – by Shaykh Abdul-Aziz ar-Rayyis

Bismillaah Al-Hamdulillaah wa salaatu wa salamu ‘ala rasool Allaah

Amma ba’d

Removing Harmful Matter from path is from Branches of Eeman; placing Harmful Matter in path is from Branches of Kufr

Narrated by Abu Hurairah (radiallaahu ‘anhu): The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Eeman has sixty or seventy-odd branches. The least of them is to remove something harmful from the road, and the most lofty of them is the saying: ‘La illaha il Allaah‘ (none has the right to be worshipped except Allaah). And modesty is a branch of Eeman.” [Agreed Upon]

Shaykh Saalih al-Fawzaan (hafidhahullaah) said in his explanation of al Usool uth-Thalaathah :

quote:

A student of knowledge told us during a Jumu’ah khutbah that Shaikh al-Fawzaan said,

quote:

Wallaahu musta’aan!

quote:

Relevant ahadith from the Sahihain that show the great virtue of removing something harmful from the path

Narrated by Abu Hurairah (radiallaahu ‘anhu): Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “While a man was going on a way, he saw a thorny branch and removed it from the way and Allaah became pleased by his action and forgave him for that.” Then, the Prophet (salallaahu ‘alaihi wa sallam) said, “Five are martyrs: One who dies of plague, one who dies of an abdominal disease, one who dies of drowning, one who is buried alive (and) dies, and one who is killed in Allaah’s cause.” [Sahih Bukhari; In the Book of the Adhaan]

The Prophet (salallaahu ‘alaihi wa sallam) further said, “If the people knew the reward for pronouncing the Adhaan and for standing in the first row (in the congregational prayer), and found no other way to get it except by drawing lots, they would do so. And if they knew the reward of offering the Dhuhr prayer early (in its stated time), they would race for it and if they knew the reward for ‘Isha’ and Fajr prayers in congregation, they would attend them even if they were to crawl.” [Sahih Bukhari; In the Book of the Adhaan]

Narrated by ‘Abdullaah ibn ‘Amr (radiallaahu ‘anhu): That Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “There are forty virtuous deeds and the best of them is the Maniha of a she-goat, and anyone who does one of these virtuous deeds hoping for Allaah’s reward with firm confidence that he will get it, then Allaah will make him enter Paradise.” Hassan (a sub-narrator) said, “We tried to count those good deeds below the Maniha; we mentioned replying to the sneezer, removing harmful things from the road, etc., but we failed to count even fifteen.” [Sahih Bukhari; In the Book of Gifts]

Narrated by Abu Hurairah: Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “There is a (compulsory) Sadaqah (charity) to be given for every joint of the human body (as a sign of gratitude to Allaah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him to ride it, or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqah, and to remove a harmful thing from the way is also Sadaqah.” [Sahih Bukhari; In the Book of Jihaad]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying, “While a person was going along the path, he found a thorny branch upon it. He pushed it to a side and Allaah approved (this action) of his and (as a mark of appreciation) granted him pardon.” [Sahih Muslim; In The Book of Righteousness, Manners and Joining the Ties of Kinship; Chapter: The Merit of Removing of anything Troublesome From The Path]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying, “A person, while walking along the path, saw the branches of a tree lying there. He said: ‘By Allaah, I shall remove these from this so that these may not do harm to the Muslims,’ and he was admitted to Paradise.“  [Sahih Muslim]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying that he saw a person enjoying himself in Paradise because of the tree that he cut from the path which was a source of inconvenience to the people.  [Sahih Muslim]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying that there was a tree which caused inconvenience to the Muslims; a person came there and cut that (tree) (and thus entered) Paradise. [Sahih Muslim]

Abu Barza reported: I said: Allaah’s Messenger, teach me something so that I may derive benefit from it. He said, “Remove the troublesome thing from the paths of the Muslims.” [Sahih Muslim]

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

Source: Transcribed lecture from Shaykh Abdul-Aziz ar-Rayyis.

The fifth error people make concerning Tawheed is in going to extremes concerning the rights of our beloved Prophet (salallaahu ‘alaihiwasallam).

The Prophet has a grand and lofty status, and a high standard that is not possible for anyone to reach – not an angel, nor any person, nor one of the jinn. So he is the one who will have the ability to intercede for others and, out of all the Prophets, he will have the most followers on the Day of Resurrection. And his Lord has described him with grand characteristics. From them are what He, subhana, has stated: Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful. (At-Tawbah 9:128)

And from [the Prophet's] zeal for us is his prohibiting us from being excessive and going to extremes concerning him, as has been collected by Al-Bukhari, on the authority of ‘Umar ibn al-Khattab that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said, “Do not be excessive concerning me as the Christians have gone to excessiveness regarding ibn Mariam (Jesus, son of Mary). Certainly, I am an ‘abd (slave). So say ‘Abdullaah wa Rasuluh’ (slave of Allaah and His Messenger).”

So he is an ‘abd and he is not a partner with our Lord in anything that are from His specific rights, such as having ‘ilmul ghaib (knowledge of the unseen) and the likes of these things. So the Messenger (salallaahu ‘alaihiwasallam) conveyed the religion of Allaah, as he has stated concerning himself, “Certainly, I am a man just like you, and I forget just like you all forget.” And this has been collected by the two sheikhs, Bukhari and Muslim, on the authority of Ibn Mas’ood.

And from the examples of how some of the ignorant fall into extremes concerning him (salallaahu ‘alaihiwasallam) are as follows:

The first example of how some ignorant people go to extremes concerning the Prophet (salallaahu ‘alaihiwasallam) is: claiming that the Messenger of Allaah (salallaahu ‘alaihiwasallam) has knowledge of the unseen, and claiming that the dunya – the life of this world – was created because of him. As one of them has stated in some deviant stanzas of poetry: Oh most noble of the creation. Who can I seek refuge in other than you whenever any general calamity occurs? And if I do not find that I can take my provision in my hands, then say o you who have…. Oh certainly, from your excellence (meaning Muhammad) is the dunya in all prosperity, and because of your knowledge of Al-Lauh (meaning the Lauh al-Mahfudh, The Preserved Tablets) and your knowledge of what the Qalam (Pen) has written.

The second example of how some ignorant people go to extremes concerning the Prophet (salallaahu ‘alaihiwasallam) is: seeking…from him and seeking forgiveness from him, and seeking from the Prophet (salallaahu ‘alaihiwasallam) himself to allow them to enter the Paradise. These are affairs that are specific to Allaah, subhana. And there is no one who has any portion of this other than [Allaah]. Rather, the Messenger of Allaah (salallaahu ‘alaihiwasallam) will hope for himself that he will be entered into the Jannah by the Mercy of Allaah.

As has been collected by Imam Muslim on the authority of Abu Huraira that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said, “No one will ever enter into the Jannah due to his own actions.” So the companions said, “Not even you, oh Messenger of Allaah?” He (salallaahu ‘alaihiwasallam) said, “Not even me, except that I am enveloped by the Mercy of Allaah.”

The third example of how some ignorant people go to extremes concerning the Prophet (salallaahu ‘alaihiwasallam) is: seeking intercession from the Messenger of Allaah (salallaahu ‘alaihiwasallam). Like the statement of some of them when they are making tawaaf or when they are in sujud, “Oh Messenger of Allaah, intercede for me.” And this is from Shirk al-Akbar (Major shirk that expels one from the religion). This is making du’aa to other than Allaah, since it is supplicating to other than Allaah, asking one to do things that none has the ability to do except Allaah. And this is ‘ibaada (worship), and worship is specific for Allaah, as He, ta’aala, has stated: And your Lord has decreed that you worship none but Him. (Al-Isra 17:23)

And how many people have those evil scholars deceived, making it permissible for them, permitting the people to do this, to intercede, to seek intercession from the Messenger of Allaah (salallaahu ‘alaihiwasallam), and seeking this intercession from others, claiming that the deceased can hear you. It is as if they do not read the statement of Allaah ta’aala:

And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date­stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. (Fatir 35:13-14)

The fourth example of how some ignorant people go to extremes concerning the Prophet (salallaahu ‘alaihiwasallam) is: travelling with the specific intention of visiting his grave. This is something that has been prohibited (made haraam) by total consensus of the…, due to what has been recorded by the shaikhan, Bukhari and Muslim, on the authority of Abu Sa’id al-Khudri that the Messenger of Allaah (salallaahu ‘alaihiwasallam) stated, “Do not travel except to three masaajid: Al-Masjid al-Haram, the Masjid al-Aqsa, and this masjid of mine.”

So every area, every place that a person travels to with the specific intention of worship is muharram (forbidden), according to this hadith, except to these three masaajid. And know – my dear, fellow brother in Islam – every hadith that has been collected that refers to the virtues of travelling to [the Prophet's] grave is weak and not authentically reported on the Prophet (salallaahu ‘alaihiwasallam), as many of the imams have clearly stated. As for travelling to these places in order to make the salat in one of these masaajid, then this is mustahab (highly recommended).

The fifth example of how some ignorant people go to extremes concerning the Prophet (salallaahu ‘alaihiwasallam) is: their belief that the Prophet’s Masjid has virtue because of the Prophet’s grave being in it. And this is a serious, grave, heavy error, for the Messenger of Allaah (salallaahu ‘alaihiwasallam) mentioned the virtue of praying in the Prophet’s masjid.

• 19 Errors Made Concerning tawheed – by Shaykh Abdul-Aziz ar-Rayyis

Transcribed lecture from Shaykh Abdul-Aziz ar-Rayyis. You can Listen to the Arabic-English Lecture :

[mp3] Errors made concerning Tawheed 01 | 02 | 03 | 04 | 05

Related Links:  <<Exaggeration of the Prophet (Sallalahi Alahi Wasallam )>>

• What do you know about “The Poem of the Scarf”? Famously known as ‘Qasidah-Burdah’ by Muhammad bin Saeed Al-Busairi (601-695 AH) – by Shaykh Muhammad Jameel Zenoo
  In the past few years, there is a particular piece of Arabic poetry that has reached the Muslims in the west and has been translated into English. This poem is called Qasidah Al-Burdah by Muhammad Al-Busairi. It is also known as the most famous if not the most famous poem that supposedly praises the Prophet (sallah allahu alieh wasalam).The poem has been widespread in Arabic for nearly eight centuries and many scholars have replied to it in Arabic.
• Was the Prophet created from light?
  Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (Standing Committee for Academic Research and the Issuing of Fatwas). Fataawa al-Lajnah al-Daa’imah, 1/310.
• Falseness of the hadeeth, “Were it not for you, I would not have created the universe” .
  Fatwas from Standing Comittee and the major Scholars

Hudhayfah (may Allah be pleased with him) said:

“Whenever the matter became serious the Prophet (peace and blessings be upon him) would pray.”

Collected by Abu Dawud (1319) and others. Graded as being Hasan by Shaykh Al-Albani (May Allah have mercy on him)

Benefits for this topic:

1. Muhammad Abdur Rauf Al-Manawee (may Allah have mercy on him) commented on this hadeeth. He wrote the words” Whenever the matter became serious” means- If the Prophet was attacked by surprise, on the verge of being subdued or an important matter aroused which caused him to worry or feel sad.

“He (peace and blessings be upon him) would pray.” Means- He’d pray because prayer helps against the removal of all heavy blows, disasters and misfortunes. Through prayer one is seeking the assistance of the Creator who allowed it to happen. Prayer is a means to draw nearer to Allah and whoever resorts to prayer to his lord will be protected and averted from all evil. [ Faydul Qadir # 6641]

2.Al-Mulla Ali Qari 1014H (may Allah have mercy on him) said: “The meaning for this Hadeeth is derived from the verse “Seek help in patience and prayer” Al-Baqarah 45. [ Sharh Musnad Abu Haneefah page 342 printed by Darul Kutubul Ilmeeyah Beriut Lebanon.]

3.Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah rest him in Firdous) commented on this issue in his Tafseer for Surahtul Baqarah. He wrote: “The excellence of prayer is that it’s one of the things a person can seek assistance in for all matters and worldly affairs. Allah mentioned prayer and we believe with certainty that this speech is the truth. It’s been reported that the Prophet (peace and blessings be upon him) would pray whenever the matter became serious. Also this is supported by the Prophet’s action during the Battle of Badr. He prayed in the shade and appealed to his Lord for help.[ Tafseerul Quran Al-Kareem Al-Fateehah-Baqarah vol 1 page 163-164]

Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle –Adam

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• The Supplication for When Things Become Difficult for a Person – Silsilah Ahadeeth As-Saheehah’
• When Does a Slave Know that a Trial is a Test or a Punishment? – ibn Baaz
• The Greater The Hardship The Greater The Reward – Abu Uwais Abdullaah Ali – Transcribed Lecture
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