Author: Tajjudin B Shuaib | Size: 2mb | Pages: 224 | Format: PDF

By Tajuddin B. Shuaib. Extract from book: ‘this is an in-depth resume of the essential rules and laws on the fiqh of fasting designed to proivide the reader with explanations for both spiritual and physical significance and uniqueness of this remarkable act of worship.’

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This is a translation of the beneficial treatise of Imaam Muhammad bin ‘Abdil-Wahhaab, “Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa.” [The Conditions, Pillars and Requirements of the Prayer]

In this short treatise, Imaam Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, briefly outlines the nine conditions for the acceptance of one’s prayer, as well as the fourteen pillars and eight requirements of the prayer, mentioning some of their proofs and evidences from the Book and the Sunnah.

A condition is something that is required before the commencement of prayer in order for it to be valid. “The pillars are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. The requirements are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness.”

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Contrary to the miserable people discussed in the last chapter, our discussion will now focus on the people of happiness and bliss. These can be divided into two classes.

The First Class of Happy People

The first class consists of those who possess the quality of intellectual independence; they are described by Allah (Ta’ala – the Most High) as follows:

“The first and foremost [to embrace Islam] of the Muhaajireen [1] and the Ansaar [2], and also those who follow them in the best way; Allah is well-pleased with them, and they are with Him.” [Qur'an - Soorah at-Tawbah 9:100]

These are the happy ones for whom Allah’s acceptance is confirmed. They are the Companions of Allah’s Messenger (sallallahu ‘alayhi wa sallam (May Allah’s peace and blessing be upon him)) and those who follow them in the best way until the Day of Resurrection.

The conventional expression ‘Taabi’oon’ applies to the companions’ followers who have met with them in person. However, the description here is not restricted to them, but includes anyone who righteously follows their way; and any such person is of those with whom Allah (Ta’ala) is pleased and who are also pleased with Him.

FOLLOWING WITH IHSAAN

The manner of following the Sahaabah (in this aayah) is not ambiguous. It is restricted by Allah (Ta’ala) to being in the ‘best way’. It cannot be fulfilled merely by wishes, or by adhering to them in some matters while rejecting them in others. It should always be done with Ihsaan (with righteousness and in the best way); this is a condition to deserve Allah’s (Ta’ala) acceptance and His Gardens. He (Ta’ala) said:

“He it is Who has sent among the unlettered a messenger [Muhammad] from among themselves, to convey unto them His messages, to sanctify them, and to instruct them in the Book and the Wisdom, although they had been before in manifest error. And He has sent him also to other people who have not quite reached them (the Sahaabah); He is All-Mighty, All-Wise. That is the bounty of Allah which He bestows on whom He wills. Allah is the One of great bounty.” [Qur'an - Soorah Al-Jumu'ah 62:2-4]

The first group of people mentioned here are those who met the Messenger (sallallahu ‘alayhi wa sallam) and accompanied him. The latter are those who did not meet the first group; this applies to anyone who comes after them and adheres to their way, until the Day of Resurrection. This group falls behind the first group (the Sahaabah) both in era and in stature, even though both groups are of the happy ones.

THREE KINDS OF HEARTS

A third group of people would be those who reject the Guidance that Allah (Ta’ala) sent with His Messenger (sallallahu ‘alayhi wa sallam), or who do not benefit from it. Those are described by Allah (Ta’ala) in the following:

“The likeness of those who were entrusted with the responsibility of the Torah, but who subsequently failed in that, is as the likeness of a donkey which carries a huge burden of books [but understands nothing of them]…” [Qur'an - Soorah Al-Jumu'ah 62:5]

The Prophet (sallallahu ‘alayhi wa sallam) also classified people into three groups based on their response to his Message and Guidance. He said:

“An example of the guidance and knowledge with which Allah (Ta’ala) has sent me is that of a rain that falls on different kinds of land:

1) One land is good; it accepts water and produces vegetation and grass in plenty.

2) Another land is dry with a solid bed that reserves water so that people can drink and irrigate with it.

3) The third kind is a porous land that can neither retain water nor produce vegetation.

This is an example of those who acquire the knowledge of the Deen and benefit from that with which Allah (Ta’ala) sent me, and of those who do not take heed and who insist on rejecting Allah’s (Ta’ala) Guidance.” [3]

The Messenger (sallallahu ‘alayhi wa sallam) likens the knowledge (with which he came) to rain, because both are causes of life. Rain is the cause of life for the body, while knowledge is the cause of life for the heart. He (sallallahu ‘alayhi wa sallam) also likens different hearts to different valleys, as Allah (Ta’ala) said:

“He sends down water from the sky, making different valleys flow according to their different natures…” [Qur'an - Soorah Ar-Rad 13:17]

Thus, just as there are three kinds of land, there are three kinds of hearts:

1) The first is a good land which accepts water and is ready to produce vegetation. When rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation.

This is an example of one with a healthy, pure, and intelligent heart, which embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, it is eager to take the knowledge, and ready to bear fruits because of its good nature.

It is also like a rich business man who has experience in different trades and investments, which enables him to invest his wealth in that which brings the best profit.

2) The second kind is a hard, solid land prepared to preserve and keep water: It benefits people who visit it to drink or irrigate.

This is an example of one whose heart preserves knowledge and safeguards it so as to convey it just as he hears it, without changing it or deriving conclusions from it. This is also described in another hadeeth (saying, action or silent approval of the Prophet (sallallahu ‘alayhi wa sallam):

“There is often one who conveys knowledge to one who is more knowledgeable than himself; and there is often one who carries knowledge when he himself is not knowledgeable.” [4]

It is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.

3) The third is a barren land which is incapable of holding water or producing vegetation: no matter how much rain falls, it does not profit by it.

This is an example of one whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.

The first of the above three examples applies to a learned man who teaches knowledge, and who calls people to Allah (Ta’ala) with clear guidance; such are the inheritors of the Prophets.

The second applies to one who preserves the knowledge, and who transmits what he hears precisely; he carries to other people precious goods that they can use for trade and investment.

The third applies to one who neither accepts Allah’s Guidance nor benefits from it.

Thus this hadeeth covers the different types of people and their different attitudes toward the Prophet’s (sallallahu ‘alayhi wa sallam) Da’wah, which makes them either happy or miserable.

The Second Class of Happy People

The second class of Happy People consists of the believers’ followers from their offspring who die before reaching the status of takleef [5]. They will be with their parents [in the Hereafter], as Allah (Ta’ala) said:

“As for those who believe and whose offspring follow them in faith, We shall unite them with their offspring, and We shall not let any of their deeds go to waste; every person is responsible for that which he has earned.” [Qur'an - Soorah At-Tur 52:21]

Allah (Ta’ala) tells that He unites the offspring with the parents in the Jannah [6], just as He united them in faith (Eemaan). And because the offspring did not do deeds that would make them deserve this high honour, Allah (Ta’ala) informs that this union does not waste any of the deeds of the parents. They receive their full reward for what they did, plus the bonus of uniting them with their offspring.

Also, because this reunion in rewards and ranks is a bounty from Allah (Ta’ala), one might imagine that it would be in violation of the rules of justice. To clarify this, the ayah indicates that if the children committed sins, they alone would be liable for punishment, and that every person is responsible for what he does without involving others with him in punishment. Thus this union takes place in terms of rewards and bounties, but not in terms of justice and penalty.

This is indeed one of the keys and treasures of Qur’aan, the knowledge of which Allah (Ta’ala) gives only to those whom He wills.

Thus this ayah covers all people: the miserable and the happy – those who are followed, and those who follow them.

Consequently, let a prudent person who cares about his well-being see to which class he belongs. Let him not be influenced by habits or ruled by laziness. If he finds that he belongs to a happy class, let him strive to move to a higher rank, seeking Allah’s help and facilitation. And if he finds that he belongs to the miserable class, let him move out of it into a happy class while it is still possible, and before he would have to say:

“Oh! Would that I had followed the path shown to me by the Messenger.” [Qur'an - Soorah Al Furqan 25:27]

FOOTNOTES:

1. Muhaajir: A migrator – one who undertakes hijrah. Plural: muhaajiroon or muhaajireen. Reference here is specifically to those who migrated from Makkah to al-Madeenah in obedience to Allah [^Back]

2. Ansaar: Those who give help and aid. It usually refers to the citizens of al-Madeenah who gave aid to the Muhaajireen when they migrated to their town [^Back]

3. Al-Bukharee and Muslim [^Back]

4. Narrated by Zayd bin Thaabit, Anas bin Maalik and others; recorded by Aboo Daawood, at-Tirmithee, Ahmad, and others; authenticated by al-Albaanee (as-Saheehah no.404) [^Back]

5. Takleef: Responsibility for one’s deeds [^Back]

6. Jannah: Literally: garden. It usually refers to the Gardens of Paradise.

“The Delight of Faith”

“The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him,, he is patient and it is also good for him.” [Saheeh Muslim #7138]

1. The evil that the believers are inflicted with is less than that which occurs to the disbelievers.

2. When the believers are inflicted with anything it should be accompanied with pleasure with Allah’s decree and hoping for His reward. Hence, if they miss anything that they want, this should lead them to patience and hoping for reward and this will, without doubt, lessen the catastrophe.

3. The believer will be relieved of such hardship according to the amount of his obedience, purity and the existence of the realities of Faith in his heart to the point that if this hardship had occurred to another [who has not that amount of Faith], he would not be able to bear it. This is how Allah repels hardship from His believing slave.

4. If the love of Allah is firmly planted in the heart, then bearing the pain from the Beloved will be pleasureful for those who love Him and will not be something hated.

5. What the disbeliever and evildoer attain of power and strength is also accompanied with its opposite.

6. Allah afflicting His believing slave is like a kand of medicine that removes a disease. If that disease were to remain, it would destroy the person or lessen his reward.

7. Such occurrences are part of the necessary aspects of being a human.

8. In such ocurrences, Allah has a great and recognized wisdom.

9. Those afflictions and trials make it apparent who is the truthful person and who is the liar.

10. Humans by their nature are social creatures. They must mix with others. However, they have different natures and desires that may cause difficulties. The believer is obliged to fulfill his responsibilities concernig them and this makes the trial much easier.

11. The affliction that occurs to a person cannot but be from one of four types: Either it is with respect to his life, or with respect to his wealth, or with respect to his honor, or with respect to his family and those whom he loves from among mankind. These things affect all different peoples. Those who are not believing pious people are afflicted by much more than the believing pious person, as is witnessed.

Ibn al-Qaiyim mentioned ten causes that result in Allah’s love for His slave and the slave’s love for his Lord. [These ten are:]

First, reciting the Qur’an while pondering over its meanings and what is meant by it.

Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: “My slave continues getting closer to Me by performing voluntary deeds until I love him.” [al-Bukhari]

Third, continual remembrance of Allah under all circumstances, with one’s tongue, heart and actions. The extent of one’s love of Allah is determined by this.

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

Fifth, the heart being avid of Allah’s Names, and Attributes and the heart roaming in that garden of knowledge.

Sixth, observing Allah’s kindness, goodness and bounties, both hidden and open.

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

Tenth, remaining away from every cause that comes between the heart and Allah.

These ten causes take the lovers to the station of true love and bring them to their Beloved.

Prophet Muhammad (peace and blessings be upon him) is the best role model for all humankind. Among his outstanding virtues and characteristics, he was an extraordinary husband, a perfect father, and a unique grandfather. He was also a great statesman, judge, and spiritual leader. His most distinctive quality, however, was the fact that he was a blessing to all in both word and deed. He infused justice, love, and dignity in all those around him. He spread the power of brotherhood to the extent that it became exceptional in human history. Affirming that these grand virtues were bestowed on him by Allah the Almighty and that He prepared His loyal messenger to call for the true religion, is part of one’s belief.

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In this book, the world renowned scholar of comparative fiqh, Dr. al-Sadlaan of Muhammad Ibn Saud University covers the most important topics realated to the fiqh of Marriage. He discusses the topics found in traditional books of Fiqh, such as the place of the dower, the minimum and maximum amount of the dower, and when the woman is entitled to all, half or none of her dower. The book also discusses the rights of the husband and wife in Islam as well as sexual etiquette in Islam.

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Hadeeth Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almight

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Author:  ibn al-Qayyim al-Jawziyyah|  Size: 15mb | Pages: 245 | Format: PDF

Allah has sent the Messenger (S) with guidance and the Religion of Truth. Strict adherence to the guidance of His Prophet (S) is required from the followers of Islam. The scholars of the Islamic community have attached great importance to it and produced texts regarding the Acts of Worship, Dealings and Habits in the light of the Divine guidance.

This book is one of the most famous works written on this subject.

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Love of Allah is life itself, and to be deprived of it entails a terrible death; it is the light without which one would sail in a sea of darkness; it is the cure without which one’s heart will be overwhelmed by a multitude of diseases; it is the joy without which one will remain in permanent grief; it is the essence of faith and deeds, without which they become like a soulless body.

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