The Prophetic and The Mystic Types of Consciousness

” Clearly, Shah Wali Allah’s sojourn in the Hijaz made a tremendous impact upon his thinking helping him to crystallize and synthesize his intellectual, social, and political concepts into a well-defined ideology and a programme of action. Not only was Shah Wali Allah himself aware of the great transformation that had taken place in his thinking, but his close associates also seem to have noticed it. His son, Shah Abd al-Azziz, for instance, heard about it from his father’s close associates. Fuyud al-Haramayn, which is a sort of spiritual autobiography, written in the peculiar mystic language of anecdotes and visions, bespeaks of this transformation. A comparative study of this work and al-Ghazali’s al Munqidh min al-Dalal makes a fascinating reading. Shah Wali Allah emerged from his spiritual experience to head  a sacred mission, while al-Ghazali contented himself primarily with his personal satisfaction. Shah Wali Allah’s role tended to be prophetic, while al-Ghazali’s tended to be largely mystic and saintly(49).”

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(49) See Muhammad Iqbal, The Reconstruction of Religious Thought in Islam (1962), 124 : ‘ “Muhammad of Arabia ascended the highest Heaven and returned. I swear by God that if I had reached that point, I should never have returned”.  These are the words of a great Muslim saint, Abdul Quddus of Gangoh. In the whole range of sufi literature it will be probably difficult to find words which, in a single sentence, disclose such an acute perception of the psychological difference between the prophetic and the mystic types of consciousness. The mystic does not wish to return from the return of ‘unitary experience’; and, even when he does return, as he must, his return does not mean much for mankind at large. The prophet’s return is creative. He returns to insert himself into the sweep of time, with a view to control the forces of history, and thereby to create a fresh world of ideals. For the mystic the repose of the ‘unitary experience’ is something final; for the prophet, it is the awakening, within him, of world-shaking psychological forces, calculated to completely transform the human world. The desire to see his religious experience transformed into a living world-force is supreme in the Prophet.’

[Islamic Renaissance in South Asia 1707-1867: The Role of Shah Wali Allah and His Successors, Mahmood Ahmad Ghazi, Adam Publishers, p86-87]

Words of Remembrance for Morning and Evening

Anas (RA) said that he heard the Prophet (SAW) say: “That I sit with people remembering Almighty Allah from the morning (Fajr) prayer until sunrise is more beloved to me than freeing four slaves from among the Children of Isma’il. That I sit with people remembering Allah from the afternoon (‘Asr) prayer until the sun sets is more beloved to me than freeing four slaves from among the Children of Isma’il.” This was reported by Abu Dawud (no. 3667). Al-Albani graded it good in SahihAbu Dawud 2/698.

أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ “اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْعِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ”.

75. ‘A ‘oothu billaahi minash-Shaytaanir-rajeem. Allaahu laa ‘ilaaha ‘illaa Huwal-Hayyul-Qayyoom, laa ta’khuthuhu sinatun wa laa nawm, lahu maa fis-samaawaati wa maa fil-’ardh, man thai-lathee yashfa’u ‘indahu ‘illaa bi’ithnih, ya’lamu maa bayna ‘aydeehim wa maa khalfahum, wa laa yuheetoona bishay’im-min ‘ilmihi ‘illaa bimaa shaa’a, wasi’a kursiyyuhus samaawaati wal’ardh, wa laa ya’ooduhu hifdhuhumaa, wa Huwal- ‘Aliyyul- ‘Adheem.

I seek refuge in Allah from Satan the outcast. – Allah! There is none worthy of worship but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Reference: Whoever says this when he rises in the morning will be protected from jinns until he retires in the evening, and whoever says it when retiring in the evening will be protected from them until he rises in the morning. It was reported by Al-Hakim 1 / 562, Al-Albani graded it as authentic in Sahihut-Targhib wat-Tarhib 1/273, and traces it to An-Nasa’i and At-Tabarani. He says that At-Tabarani’s chain of transmission is reliable (Jayyid).

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ هُوَ اللهُ أَحَدٌ ۞ اللهُ الصَّمَدُ ۞ لَمْ يَلِدْ وَلَمْ يُولَدْ ۞ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ”

76. Bismillaahir-Rahmaanir-Raheem. Qul Huwallaahu ‘Ahad. Allaahus-Samad. Lam yalid wa lam yoolad. Wa lam yakun lahu kufuwan ‘ahad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: He is Allah (the) One. The Self-Sufficient Master, Whom all creatures need, He begets not nor was He begotten, and there is none equal to Him.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ۞ مِنْ شَرِّ مَا خَلَقَ ۞ وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ ۞وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ۞ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ”.

Bismillaahir-Rahmaanir-Raheem. Qul ‘a’oothu birabbil-falaq. Min sharri ma khalaq. Wa min sharri ghaasiqin ‘ithaa waqab. Wa min sharrin-naffaathaati fil-’uqad. Wa min sharri haasidin ‘ithaa hasad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: I seek refuge with (Allah) the Lord of the daybreak, from the evil of what He has created, and from the evil of the darkening (night) as it comes with its darkness, and from the evil of those who practice witchcraft when they blow in the knots, and from the evil of the envier when he envies.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ أَعُوذُ بِرَبِّ النَّاسِ ۞ مَلِكِ النَّاسِ ۞ إِلَهِ النَّاسِ ۞ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ۞ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ۞ مِنَ الْجِنَّةِ وَالنَّاسِ”.

Bismillaahir-Rahmaanir-Raheem. Qul ‘a’oothu birabbin-naas. Malikin-naas. ‘Ilaahin-naas. Min sharril-waswaasil-khannaas. Allathee yuwaswisu fee sudoorin-naas. Minal-jinnati wannaas.

With the Name of Allah , the Most Gracious , the Most Merciful. Say: I seek refuge with (Allah) the Lord of mankind, the King of mankind , the God of mankind , from the evil of the whisperer who withdraws, who whispers in the breasts of mankind, of jinns and men.

(Recite these three times each in Arabic).

Reference: Al-Ikhlas 112:1-4. – Al-Falaq 113:1-5. – An-Nas 114:1-6 – Whoever recites these three times in the morning and in the evening, they will suffice him (as a protection) against everything. The Hadith was reported by Abu Dawud 4/322, and At-Tirmithi 5/567. See Al-Albani’s Sahih At-Tirmithi 3/182.

“أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ وَالْحَمْدُ للهِ، لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، ربِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذَا الْيَومِ وَخَيْرَ مَا بَعْدَهُ، وَأَعُوذبِكَ مِنْ شَرِّ مَا فِي هَذَا الْيَومِ وَشَرِّ مَا بَعْدَهُ، رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ، وَسُوءِ الكِبَرِ، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ”.

77. ‘Asbahnaa wa ‘asbahal-mulku lillaahi walhamdu lillaahi, laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa Huwa ‘alaa kutti shay’in Qadeer. Rabbi ‘as’aluka khayra maa fee haathal-yawmi wa khayra maa ba’dahu wa ‘a’oothu bika min sharri maa fee haathal-yawmi wa sharri maa ba’dahu, Rabbi ‘a’oothu bika minal-kasali, wa soo’il-kibari, Rabbi ‘a’oothu bika min ‘athaabin fin-naari wa ‘athaabin fil-qabri.

We have entered a new day ¹ and with it all dominion is Allah’s. Praise is to Allah. None has the right to be worshipped but Allah alone, Who has no partner. To Allah belongs the dominion, and to Him is the praise and He is Able to do all things. My Lord, I ask You for the goodness of this day and of the days that come after it, and I seek refuge in You from the evil of this day and of the days that come after it. ² My Lord, I seek refuge in You from laziness and helpless old age. My Lord, I seek refuge in You from the punishment of Hell-fire , and from the punishment of the grave. ³

Reference:
¹ When you say this in the evening you should say ‘Amsaynaa wa’amsal-mulku lillaah: “We have ended another day and with it all dominion is Allah’s.
²When you say this in the evening you should say: Rabbi ‘as’aluka khayra maa fee haathihil-laylati, wa khayra maa ba’dahaa, wa ‘a’oothu bika min sharri maa fee haathihil-laylati wa sharri maa ba’dahaa: “I ask You for the good things of this night and of the nights that come after it and I seek refuge in You from the evil of this night and of the nights that come after it.”
³Muslim 4/2088.

“اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا، وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ”.

78. Allaahumma bika ‘asbahnaa, wa bika ‘amsaynaa, wa bika nahyaa, wa bika namootu wa ‘ilaykan-nushoor.

O Allah , by You we enter the morning and by You we enter the evening, ¹ by You we live and and by You we die, and to You is the Final Return.²

Reference:
¹ When you say this in the evening you should say: Allaahumma bika ‘amsaynaa wa bika ‘asbahnaa, wa bika nahyaa, wa bika namoot, wa ‘ilaykal-maseer : “O Allah, You bring us the end of the day as You bring us its beginning, You bring us life and you bring us death, and to You is our fate.” ²Sahih At-Tirmithi 3/142.’

“اللَّهُمَّ أَنْتَ رَبِّي لّا إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتَ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتَ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي فَاغْفِر لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ”.

79. Allaahumma ‘Anta Rabbee laa ‘ilaaha ‘illaa ‘Anta, khalaqtanee wa ‘anaa ‘abduka, wa ‘anaa ‘alaa ‘ahdika wa wa’dika mas-tata’tu, ‘a’oothu bika min sharri maa sana’tu, ‘aboo’u laka bini’matika ‘alayya, wa ‘aboo’u bithanbee faghfir lee fa’innahu laa yaghfiruth-thunooba ‘illaa ‘Anta.

O Allah, You are my Lord, there is none worthy of worship but You. You created me and I am your slave. I keep Your covenant, and my pledge to You so far as I am able. I seek refuge in You from the evil of what I have done. I admit to Your blessings upon me, and I admit to my misdeeds. Forgive me, for there is none who may forgive sins but You.

Reference:
Whoever recites this with conviction in the evening and dies during that night shall enter Paradise, and whoever recites it with conviction in the morning and dies during that day shall enter Paradise, Al-Bukhari 7/150. Other reports are in An-Nasa’i and At-Tirmithi.

“اللَّهُمَّ إِنِّي أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ، وَمَلَائِكَتَكَ وَجَمِيعَ خَلْقِكَ، أَنَّكَ أَنْتَ اللهُ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ، وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ”.

80. Allaahumma ‘innee ‘asbahtu ‘ush-hiduka wa ‘ush-hidu hamalata ‘arshika, wa malaa’ikataka wajamee’a khalqika, ‘annaka ‘Antallaahu laa ‘ilaaha ‘illaa ‘Anta wahdaka laa shareeka laka, wa ‘anna Muhammadan ‘abduka wa Rasooluka.

O Allah , I have entered a new morning ¹ and call upon You and upon the bearers of Your Throne , upon Your angels and all creation to bear witness that surely You are Allah , there is none worthy of worship but You alone , You have no partners, and that Muhammad is Your slave and Your Messenger . (Recite four times in Arabic.) ²

Reference:
¹ When you say this in the evening you should say, Allaahumma ‘innee ‘amsaytu. . . .: “O Allah, I have ended another day…”
² “Allah will spare whoever says this four times in the morning or evening from the fire of Hell, ” Abu Dawud 4/317. It was also reported by Al-Bukhari in Al-’Adab Al-Mufrad, An-Nasa’i in ‘Amalul-Yawm wal-Laylah and Ibn As-Sunni. Nasa’i’s and Abu Dawud’s chains of transmission are good (Hasan), Ibn Baz, p. 23.

“اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ”.

81. Allaahumma maa ‘asbaha bee min ni’matin ‘aw bi’ahadin min khalqika faminka wahdaka laa shareeka laka, falakal-hamdu wa lakash-shukru.

O Allah , whatever blessing has been received by me or anyone of Your creation ¹ is from You alone , You have no partner . All praise is for you and thanks is to You. ²

Reference:
¹ When you say this in the evening, you should say: Allaahumma maa ‘amsaa bee…: “O Allah, as I… enter this evening…”
² Whoever recites this in the morning, has completed his obligation to thank Allah for that day; and whoever says it in the evening, has completed his obligation for that night. Abu Dawud 4/318, An-Nasa’i ‘Amalul-Yawm wal-Laylah (no. 7), Ibn As-Sunni (no. 41), Ibn Hibban (no. 2361). Its chain of transmission is good (Hasan), Ibn Baz, p. 24.

“اللَّهُمَّ عَافِنِي فِي بَدََنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لَا إِلَهَ إِلَّا أَنْتَ. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْقَبْرِ، لَا إِلَهَ إِلَّا أَنْتَ”.

82. Allaahumma ‘aafinee fee badanee, Allaahumma ‘aafinee fee sam’ee, Allaahumma ‘aafinee fee basaree, laa ‘ilaaha ‘illaa ‘Anta. Allaahumma ‘innee ‘a’oothu bika minal-kufri, walfaqri, wa ‘a’oothu bika min ‘athaabil-qabri, laa ‘ilaaha ‘illaa ‘Anta.

O Allah, make me healthy in my body. O Allah, preserve for me my hearing. O Allah, preserve for me my sight. There is none worthy of worship but You . O Allah , I seek refuge in You from disbelief and poverty and I seek refuge in You from the punishment of the grave . There is none worthy of worship but You. (Recite three times in Arabic.)

Reference:
Abu Dawud 4/324, Ahmad 5/42, An-Nasa’i, ‘Amalul-Yawm wal-Laylah (no. 22), Ibn As-Sunni (no. 69), Al-Bukhari Al-’Adab Al-Mufrad. Its chain of transmission is good (Hasan), Ibn Baz, p. 26.

“حَسْبِيَ اللهُ لَآ إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ”.

83. Hasbiyallaahu laa ‘ilaaha ‘illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul-’Arshil-’Adheem .

Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne . (Recite seven times in Arabic .)

Reference:
Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next, Ibn As-Sunni (no. 71), Abu Dawud 4/321. Both reports are attributed directly to the Prophet j§ (Marfu1). The chain of transmission is sound (Sahih). Ibn As-Sunni.

“اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَوَأَهْللِي، وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي، وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي”.

84. Allaahumma ‘innee ‘as’alukal-’afwa wal’aafiyata fid-dunyaa wal’aakhirati, Allaahumma ‘innee ‘as’alukal-’afwa wal’aafiyata fee deenee wa dunyaaya wa ‘ahlee, wa maalee , Allaahum-mastur ‘awraatee, wa ‘aamin raw’aatee, Allaahum-mahfadhnee min bayni yadayya, wa min khalfee, wa ‘an yameenee, wa ‘an shimaalee, wa min fawqee, wa ‘a’oothu bi’adhamatika ‘an ‘ughtaala min tahtee.

O Allah, I seek Your forgiveness and Your protection in this world and the next. O Allah, I seek Your forgiveness and Your protection in my religion, in my worldly affairs, in my family and in my wealth. O Allah, conceal my secrets and preserve me from anguish . O Allah , guard me from what is in front of me and behind me , from my left , and from my right , and from above me . I seek refuge in Your Greatness from being struck down from beneath me.

Reference:
Sahih Ibn Majah 2/332 and Abu Dawud.

“اللَّهُمَّ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّماوَاتِ وَالْأَرْضِ، رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءاً، أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ”.

85. Allaahumma ‘Aalimal-ghaybi wash-shahaadati faatiras-samaawaati wal’ardhi, Rabba kulli shay ‘in wa maleekahu, ‘ash-hadu ‘an laa ‘ilaaha ‘illaa ‘Anta, ‘a’oothu bika min sham nafsee, wa min sharrish-shaytaani wa shirkihi, wa ‘an ‘aqtarifa ‘alaa nafsee soo’an, ‘aw ‘ajurrahu ‘ilaa Muslimin.

O Allah, Knower of the unseen and the evident , Maker of the heavens and the earth , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers . (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim.

Reference:
Sahih At-Tirmithi 3/142 and AbuDawud.

“بِسْمِ اللهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ”.

86. Bismillaahil-lathee laa yadhurru ma’as-mihi shay’un fil-’ardhi wa laa fis-samaa’i wa Huwas-Samee ‘ul- ‘Aleem .

In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. (Recite three times in Arabic).

Reference:
“Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning.” Abu Dawud 4/323, At-Tirmithi 5/465, Ibn Majah 2/332, Ahmad. Ibn Majah’s chain of transmission is good (Hasan), Ibn Baz, p. 39.

“رَضِيتُ باللهِ رَبَّاً، وَبِالْإِسْلَامِ دِيناً، وَبِمُحَمَّدٍ صَلَى اللهُ عَلِيهِ وَسَلَّمَ نَبِيَّاً”.

87. Radheetu billaahi Rabban, wa bil-’Islaami deenan, wa bi-Muhammadin (sallallaahu ‘alayhi wa sallama) Nabiyyan.

I am pleased with Allah as my Lord, with Islam as my religion and with Muhammad (peace and blessings of Allah be upon him) as my Prophet. (Recite three times in Arabic .)

Reference:
“Allah has promised that anyone who says this three times every morning or evening will be pleased on the Day of Resurrection.” Ahmad 4/ 337, An-Nasa’i, ‘Amalul-Yawm wal-Laylah p. 4, Ibn As-Sunni (no. 68), At-Tirmithi 5/465. Its chain of transmission is good (Hasan), Ibn Baz, p. 39.

“يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ”.

88. Yaa Hayyu yaa Qayyoomu birahmatika ‘astagheethu ‘aslih lee sha’nee kullahu wa laa takilnee ‘ilaa nafsee tarfata ‘aynin.

O Ever Living One, O Eternal One, by Your mercy I call on You to set right all my affairs. Do not place me in charge of my soul even for the blinking of an eye (i.e. a moment).

Reference:
Its chain of transmission is sound (Sahih), Al-Hakim 1/545, see Albani, Sahihut-Targhib wat-Tarhib, 1/273.

“أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لهِ رَبِّ الْعَالَمِينَ، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذَا الْيَوْمِ: فَتْحَهُ، وَنَصْرَهُ وَنُورَهُ، وَبَرَكَتَهُ، وَهُدَاهُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهِ وَشَرِّ مَا بَعْدَهُ”.

89. ‘Asbahnaa wa ‘asbahal-mulku lillaahi Rabbil-’aalameen, Allaahumma ‘innee ‘as’aluka khayra haathal-yawmi: Fathahu wa nasrahu wa noorahu, wa barakatahu, wa hudaahu, wa’a'oothu bika min sharri maafeehi wa sharri maa ba’dahu.

We have entered a new day and with it all the dominion which belongs to Allah, Lord of all that exists. O Allah, I ask You for the goodness of this day,² its victory, its help, its light, its blessings, and its guidance. I seek refuge in You from the evil that is in it and from the evil that follows it.

Reference:

¹ For evening recitation, say here: Allaahumma ‘innee ‘as’aluka khayra haathihil-laylati: “My Lord, I ask You for the good things of this night.”
² Abu Dawud 4/322. Its transmission chain is good (Hasan). See also Ibn Al-Qayyim, Zadul- Ma’ad 2/273.

“أَصْبَحْنَا عَلَى فِطْرَةِ الْإِسْلَامِ وَعَلَى كَلِمَةِ الْإِخْلَاصِ، وَعَلَى دِينِ نَبِيِّنَا مُحَمَّدٍ صَلَى اللهُ عَلِيهِ وَسَلَّمَ، وَعَلَى مِلَّةِ أَبِينَا إِبْرَاهِيمَ، حَنِيفَاً مُسْلِماً وَمَا كَانَ مِنَ الْمُشْرِكِينَ”.

90. ‘Asbahnaa ‘alaa fitratil-’Islaami wa ‘alaa kalimatil-’ikhlaasi, wa ‘alaa deeni Nabiyyinaa Muhammadin (sallallaahu ‘alayhi wa sallama), wa ‘alaa millati ‘abeenaa ‘Ibraaheema, haneefan Musliman wa maa kaana minal-mushrikeen.

We have entered a new day ¹ upon the natural religion of Islam, the word of sincere devotion, the religion of our Prophet Muhammad (peace and blessings of Allah be upon him), and the faith of our father Ibrahim. He was upright (in worshipping Allah), and a Muslim. He was not of those who worship others besides Allah. ²

Reference:
¹ When you say this in the evening, you should say: ‘Amsaynaa ‘alaa fitratil-’Islaam…: “We end this day…”
² Ahmad 3/406-7, 5/123, An-Nasa’i, ‘Amalul- Yawm wal-Laylah (no. 34), At-Tirmithi 4/209.

“سُبْحَانَ اللهِ وَبِحَمْدِهِ”.

91. Subhaanallaahi wa bihamdihi.

Glory is to Allah and praise is to Him. (Recite one hundred times in Arabic ).

Reference:
“Whoever recites this one hundred times in the morning and in the evening will not be surpassed on the Day of Resurrection by anyone having done better than this except for someone who had recited it more. ” Al-Bukhari 4/2071.

“لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ”.

92,93. Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise and He is Able to do all things . (Recite ten times ¹ in Arabic or one time to ward off laziness.)²

Reference:
¹Allah will write ten Hasanaat (rewards) for whoever recites this ten times in the morning, and forgive him ten misdeeds and give him the reward of freeing ten slaves and protect him from Satan. Whoever recites this ten times in the evening will get this same reward. An-Nasa’i, ‘Amalul-Yawm wal-Laylah (no. 24). Its chain of transmission is sound (Sahih). Albani 1/272. Abu Hurayrah «he narrated that the Prophet j§ said: “Allah will write one hundred Hasanat for whoever says There is no God but Allah alone, He has no partner. To Allah is possession of everything, and to Him all praise is. He is Capable of all things’ ten times in the morning, and forgive him one hundred misdeeds. He will have the reward of freeing a slave and will be protected from Satan throughout the day unto dusk. Whoever says it in the evening will have the same reward.” Ahmad 8/704, 16/293. Its chain of transmission is good (Hasan), Ibn Baz, p. 44.
² Whoever recites this in the morning, will have the reward of freeing a slave from the Children of Isma’il. Ten Hasanaat (rewards) will be written for him, and he will be forgiven ten misdeeds, raised up ten degrees, and be protected from Satan until evening. Whoever says it in the evening will have the same reward until morning. Abu Dawud 4/319, 3/957, Ahmad 4/ 60, Ibn Majah 2/331, Ibn Al-Qayyim Zadul-Ma’ad 2/388. Its chain of transmission is sound (Sahih). Al-Albani 1/270.

“سُبْحَانَ اللهِ وَبِحَمْدِهِ: عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ”.

94. Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise and He is Able to do all things . (Recite 100 times in Arabic upon rising in the morning).

Reference:
Muslim 4/2090.

“اللَّهُمَّ إنِّي أَسْأَلُكَ عِلْماً نَافِعاً، وَرِزقاً طَيِّباً، وَعَمَلاً مُتَقَبَّلاً”.

95. Subhaanallaahi wa bihamdihi: ‘Adada khalqihi, wa ridhaa nafsihi, wa zinata ‘arshihi wa midaada kalimaatihi.

Glory is to Allah and praise is to Him, by the multitude of His creation, by His Pleasure, by the weight of His Throne, and by the extent of His Words. (Recite three times in Arabic upon rising in the morning .)

Reference:

Ibn As-Sunni, no. 54, Ibn Majah no. 925. Its chain of transmission is good (Hasan), Ibn Al-Qayyim 2/375.

“أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ”.

96. Allaahumma ‘innee ‘as’aluka ‘ilman naafi’an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan.

O Allah, I ask You for knowledge that is of benefit , a good provision , and deeds that will be accepted . (Recite in Arabic upon rising in the morning.)

Reference:
Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 11/101, Muslim 4/2075.

“أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ”.

97. ‘Astaghfirullaaha wa ‘atoobu ‘ilayhi.

I seek the forgiveness of Allah and repent to Him. (Recite one hundred times in Arabic during the day .)

Reference:
Whoever recites this three times in the evening will be protected from insect stings, Ahmad 2/ 290, An-Nasa’i, ‘Amalul-Yawm wal-Laylah no. 590, At-Tirmithi 3/187, Ibn As-Sunni no. 68. According to Al-Albani, Ibn Majah’s (2/266) chain of transmission is sound (Sahih), and following Ibn Baz 45, At-Tirmithi’s report is good (Hasan).

“اللَّهُمَّ صَلِّ وَسَلَّمْ عَلَى نَبِيِّنَا مُحَمَّدٍ”.

98. ‘A’oothu bikalimaatil-laahit-taammaati min sharri maa khalaqa.

I seek refuge in the Perfect Words of Allah from the evil of what He has created. (Recite three times in Arabic in the evening .)

Reference:
The Prophet, may Allah bless him and grant him peace said: “Whoever recites blessings upon me ten times in the morning and ten times in the evening will obtain my intercession on the Day of Resurrection.” at-Tabari reported this Hadith together with two chains of transmission. One of them is reliable (jayyid). See Haithami’s Majma` Az-Zawa’id 10/120 and Al-Albani’s Sahih At-Targhib wat-Tarhib 1/273.

From: IslamAwareness.net (edited for mistakes in references)

BOOK REVIEW: ISLAM – Its Basic Practices and Beliefs by Abdalhaqq Bewley

BOOK REVIEW

ISLAM – Its Basic Practices and Beliefs

by Abdalhaqq Bewley (2008, Ta-Ha Publishers Ltd, pp. 288. Paperback. ISBN 978-1-84200-088-5)

The Prophet Muhammad, may Allah bless him and grant him peace, said that an hour’s reflection is better than a lifetime of worship. This latest book of Hajj Abdalhaqq Bewley is the fruit of a lifetime’s reflection and a catalyst for a lifetime’s reflection. It is also very practical. It deals with actions and the meanings of these actions and the results of these actions, in this world and in the next. It is a reliable source of knowledge for those who rely on Allah, or who wish that they could rely on Allah. Above all, this book is illuminated by a knowledge which has been transmitted from living heart to living heart. Accordingly it is vast but not encyclopaedic. Since words tether meanings, it is also grounded in the understanding of well known reliable written sources of recorded knowledge which have been studied in depth. Accordingly it is the work of a scholar, but not of an academic. The Qur’an tells us that the people of knowledge are those who fear Allah (Qur’an: 35.28) ~ not those who accumulate information.

Since the author, together with his wife Hajja Aisha Bewley, has been deeply involved in the translations from Arabic into English of the Noble Qur’an, Al-Muwatta of Imam Malik and Ash-Shifa of Qadi ’Iyad, as well as many other key Islamic texts, and since it is clear from the quotations he provides that he is well and widely read, it must have been difficult for him at times when writing this book to decide what to include and what to exclude ~ and yet this book is full of abundance and bereft of deficiency. Indeed whenever I thought that an important point had been omitted, I usually found it later on in the book. The author has so much knowledge to impart that it is presented in due measure so that it can be absorbed and retained.

The only limited criticism that I have is that the author does not say much about the intercession of the Prophet Muhammad on the Last Day, may Allah bless him and grant him peace ~ which will continue until not one person who said the shahada remains in the Fire, no matter how great the wrong action which took them there ~ but this is probably because the author is more concerned with emphasising the importance of our being scrupulous about intention and action in the first place, since it is each one of us who takes our self either to the Garden or to the Fire ~ and it is infinitely preferable to go straight to the Garden rather than via the Fire.

Shaykh Dr Abdalqadir as-Sufi once said, “Allah is so Merciful that I am almost tempted to say that you do not need to do the prayer ~ but you must do it!” In contrast, Hajj Abdalhaqq Bewley once said, “Probably more people obey Allah out of fear of the Fire than out of longing for the Garden. In contrast, Jesus, peace be on him, said that those who obey Allah purely out of love for Him are truly the nearest to God.”

However much you know, you only know a little. However much you know, you will certainly find knowledge in this book of which you were not aware before you opened it. This is especially because this book is primarily concerned with meaning. Accordingly it is an invaluable resource not only for the newcomer to Islam, but also for those who have been following the way of Islam as best they can for most or part of their lives and yet who know in their heart of hearts that they have not fully understood the significance of what they have been doing. As T.S. Eliot put it, “We had the experience but missed the meaning.”

As T. S. Eliot also wrote, “Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?” This book contains all three of these elements of learning about Life.

What is especially significant about this book is that it does not simply describe the basic practices and beliefs of Islam in abstract, but rather in the context of today’s existential realities ~ as well as of Existence itself. The Prophet Muhammad, may Allah bless him and grant him peace, asked Allah to be able to see things as they are ~ and this is what this book is about.

In so doing, it articulates and evaluates the main modern thought constructs, philosophical concepts and ideological dogmas which many people on the face of the planet blindly accept as scientific gospel truth without ever having really reflected on or been capable of assessing them. In this aspect of the book there are echoes of the author’s earlier works, especially The Natural Form of Man, The Key to the Future and Zakat – Raising a Fallen Pillar. He reminds us that our greatest enemy is an ignorant self, but that it can be transformed by the grace of Allah to become a self at peace, pleased and well pleasing. Islam is the science of waking up.

In setting out the basic practices and beliefs of Islam by reference to both outward action and inward meaning, the author affirms clearly and eloquently the purpose of Islam and the reason for our existence ~ which is worship of the Divine Source of existence. He does this in such a way that the reader must inevitably arrive at a deeper understanding of both the Creator and the creation in both the Seen and Unseen worlds. As Shaykh Moulay Al-Arabi ad-Darqawi once wrote, Allah is only truly worshipped by means of knowledge: the deeper your knowledge, the more profound and illuminated your worship.

By holding firmly to this basic truth, the author avoids making the mistakes into which some religious groups (not only amongst the Muslims but more notably amongst their predecessors) inevitably fall: he does not tend towards worship of the Message ~ even though he has the great respect which is its due; nor does he tend towards worship of the Messenger ~ even though he is dearly beloved; the author simply reminds us that we have been created to worship the One Who sent the Messenger with the Message in order to guide us on the straight path.

In dealing with the nature of existence and of the One Who created it and all that it contains, the author inevitably deals with those aspects of the human situation with which people often grapple unsatisfactorily and with uncertainty, such as the nature of the Decree of Allah and how this contrasts with modern notions of free will and the freedom of choice, “when Allah created both you and what you do.” (Qur’an 37.96) As the author himself once observed, “Although I have to make choices, when I look back, I see that I could not have acted any differently!”

Perhaps one of the most reassuring aspects of the book is that while showing an understanding of such deviations as the khawarij/mutazili dialectic ~ which in its most recent form has manifested as the pseudo-salafi/modernist-reformer dialectic, the text is refreshingly free of such ‘too rigid/too floppy’ distortions of the original message. Hajj Abdalhaqq Bewley simply tells it how it is ~ and in so doing he confirms the role of traditional tasawwuf (sufism), which is to guard and establish the shari’a of Islam in order to arrive, by following the tariqa of Muhammad, may Allah bless him and grant him peace, at knowledge of the haqiqa, in both this world and the next.

Hajj Abdalhaqq Bewley reminds us of the words of Imam Malik ibn Anas, may Allah be pleased with him: “Whoever has the shari’a without the haqiqa is astray. Whoever claims knowledge of the haqiqa without following the shari’a is a heretic. Whoever has both shari’a and haqiqa has realised.” He reminds us of the words of Imam Shafi’, may Allah be pleased with him: “Even if a man comes to you flying through the air, if he does not do the prayer ~ leave him!”

He reminds us of the words of Shaykh ibn Ajiba who states in his commentary on the poem of Ibn al-Banna of Saragossa, “The basis of sufism is in five things: Fear of Allah in secret and in the open. To follow the Sunnah in speech and deed. To turn away from creation whether it is coming towards you or leaving you. To be pleased with either a little or a lot. To return to Allah in ease and difficulty.”

If you read this book ~ and I recommend that you do ~ you will most probably react, to coin the author’s phrase, either like a moth or like a cockroach: you will either be attracted or repelled by its light ~ for real knowledge is light and this book is full of knowledge of the Real, “the Light of the heavens and the earth” (Qur’an 24.35). And if you are enlightened and inspired by this book, then it will act as a key to approaching the more detailed texts and seminal works to which the author refers.

Indeed if you do not already have a teacher, you may well start looking for one, for just as the Companions learnt from the Prophet, so the Followers learnt from the Companions ~ may the blessings and peace of Allah be for ever on him and on his family and on his companions and on his followers ~ and this is how every generation of Muslims has learnt from their predecessors, up until the present day. If it were not for the means, the end would escape us.

As Shaykh Dr Abdalqadir as-Sufi once said, “I can give you the key and show you the door ~ but you have to put the key in the lock, and turn the key, and open the door and pass through!” This is what this book will help you do.

If you are sufficiently awake to recognise that Islam is not what those who reject it or do not understand it say it is ~ and if you would genuinely like to understand what the way of Islam is and what its fruits and rewards are ~ then this book was written for you. If you sometimes feel like a golden fish confined in a transparent bowl, then perhaps this book will help provide you with the nourishment and sustenance that you need to enable you to make your way towards and discover the ocean in which in reality you are already swimming. As Shaykh Dr Abdalqadir as-Sufi recently remarked, “At last, a book about Islam that you can give to people!”

Hajj Ahmad Thomson April 2009/Rabi’al-Akhir 1430

From: Abdassamad Clarke

See also:

• Pride

• Anxiety

• Envy

• Showing-Off

• Conceit

• Ingratitude

Shaykh Abu Yusuf: Compassion Dispite Disagreement

The Books of the Mudawwanah

The Mudawwanah is the record of the answers given by Abdarrahman ibn al-Qasim in particular, Ibn Wahb and other direct students of Imam Malik, who were living in Egypt, to the questions of Sahnun. I post just the names of the book headings here since it is an interesting view of the things that these very serious men thought were important when compiling a work about ALL of the shariah. Compare these book headings against the issues that people think of overriding importance today, such as women’s dress, and the disparity is revealing.

The Books of al-Mudawwanah al-Kubra

1. Wudu [and ghusl and tayammum]

2. Salat (two books)

3. Fasting

4. ‘Itikaf without fasting

5. Zakat

6. Hajj (three books)

7. Jihad

8. Hunting

9. Slaughtering Animals

10. Sacrifices

11. ‘Aqeeqah

12. Vows

13. The Sunnah Divorce

14. Swearing to Divorce

15. Marriage (three books)

16. Lowering the Veils (consummating the marriage)

17. [A woman] being given the choice [of whether to consider herself divorced] and being given the right over herself

18. Breast-feeding and Suckling

19. Dhihar Divorce [by a man declaring to the woman that she is as his mother’s back or other word forms similar to that]

20. [Divorce by] Cursing

21. Abstaining from Sexual Intercourse [with a slave-girl until it is clear whether she is pregnant by a previous owner]

22. Setting Slaves Free

23. Slaves who write a contract to buy their freedom

24. Slaves who are set free on the death of their master

25. Slave Women who are mothers of their owners’ children

26. The Clientage and Inheritance [of slaves who have been set free]

27. Inheritances

28. Money Changing

29. Advance Payments (three books)

30. Sales with Different Time Periods

31. Corrupt Sales

32. Profit Sharing

33. Deceptive Transactions

34. Agencies

35. Fruit-bearing Trees (including olives, etc.) assigned by their owner to another person

36. Trading in the Land of the Enemy

37. Concealing Defects in Goods

38. Settlement [of disputed transactions]

39. Making Manufacturers Accountable

40. Wages and Hire

41. Renting Riding Camels and Other Mounts

42. Renting Houses and Lands

43. Renting Lands

44. Crop-sharing

45. Pestilences or Calamities

46. Partnership

47. Qirad

48. Judgements

49. The Office of the Qadi

50. Testimonies

51. Claims

52. The Indebted Person

53. Bankruptcy

54. One Authorised to Trade

55. Standing Surety and Taking Responsibility that another’s obligations will be discharged

56. Transfer of Debts

57. Pledging (Pawning)

58. Property Taken Wrongfully [by force but not by stealth]

59. Laying Claim to Rights

60. Pre-emption (two books)

61. Division [of inheritance] (two books)

62. Bequests (two books)

63. Gifts

64. The Gift

65. Dedicating a Property Inalienably (habs or waqf) and Sadaqah

66. Sadaqah

67. Trusts and Deposits

68. Lending

69. Lost Property and Stray Animals

70. Runaway Slaves

71. Wells’ Precincts

72. Hudud Punishment for Adultery and Defamation [of a woman’s honour]

73. Stoning

74. [Intoxicating] Drinks

75. Theft

76. Those Who Wage War [on the Muslims]

77. Wounds i.e. corporal crimes

78. Capital Crimes

79. [Compensatory] Fines for Bloodshed

From: Abdassamad Clarke

ibn ayyub: Yes, of course the way a woman dresses is a part of the Shari`ah, but let’s not neglect the rest of our Deen too.

Marriage and things connected with it

The second category of necessities daily life is praised and boasted of when it is abundant and includes such things as marriage and rank. The necessity for marriage is agreed upon in the Shari`ah and in custom. It is a proof of perfection and sound masculinity. It has always been customary to boast of and praise a lot of it and, as far as the Shari`ah is concerned, it is a transmitted sunna.

Ibn `Abbas said, “The best of this community is the one with the most wives,” indicating the Prophet. [1] The Prophet said, “Marry and procreate. I want to increase communities by you.” [2]

He forbade celibacy. This is because marriage brings with it restraint of the appetites and lowering the eye as the Prophet pointed out. He said, “Whoever has the capacity should marry. It lowers the eyes and protects the private parts.” [3]

For this reason the `ulema’ do not consider it something that detracts from the virtue of abstinence. Sahl at-Tustari said, “Women were loved by the Master of the Messengers,  so how could we abstain from them?” Ibn `Uyayna says something to the same effect.

The most ascetic of the Companions had a lot of wives and slave-girls and had much sexual intercourse with them. More than one of them disliked the idea of meeting Allah unmarried.

It might be asked, “How can it be that marriage has so many virtues when Allah praised Yahya, son of Zakariyya, for being chaste? How could Allah praise him for not  doing something considered to be a virtue? Furthermore, `Isa ibn Maryam remained celibate. If things were as you claim, would he not have married?”

The answer is this. It is clear that Allah did praise Yahya for being chaste. It was not as someone has said, that he was timid or without masculinity. Astute commentators and critical scholars reject this assertion, saying that it would imply an imperfection and a fault that is not fitting for one of the prophets. It means that he was protected from wrong actions, i.e. it was as if he were kept from them. Some say that he was from all his bodily appetites, and some say he did not have any desire for women.

It is clear from this that the lack of the ability to marry is an imperfection. Virtue lies in its taking place. Therefore the absence of it can only be through the existence of a counter virtue, either striving as in the case of `Isa, or by having sufficiency from Allah as Yahya did, since marriage frequently distracts from Allah and brings a person down into this world.

Someone able to marry and carry out the obligations incurred by marriage without being distracted from his Lord has a lofty degree. Such is the degree of our Prophet, may Allah bless him and grant him peace. Having many wives did not distract him from worshipping his Lord. Indeed, it increased him in worship in that he protected his wives, gave them their rights, earned for them and guided them. He clearly stated that such things were not part of the portion of his earthly life but that they are the part of the portion the the earthly life of others.

He said, “He made me love in this world of yours, women and scent, and the coolness of my eye (i.e. my delight) is in the prayer,” [4] and then he indicated that his love for women and scent are worldly things for other people whereas his occupation with them was not for his worldly life, but for the life of the Next World because of otherworldly benefits of marriage already mentioned and his desire to come out to the angels wearing scent. Scent also encourages intercourse, assists it and stimulates it. He loved these two qualities for the sake of others and for the restraint of his appetite. His true love, particular to him, lay in witnessing the Jabarut of his Lord and intimate conversation with Him. That is why he made a distinction between the two loves and separated the two conditions, saying: “and the delight of my eye is in the prayer.”

Yahya and `Isa were on the same level regarding the trial of women. However, there is an extra virtue in satisfying women’s needs. The Prophet was among those who have been given the ability to do so and he was given it in abundance. This is why he was allowed a greater number of wives than anyone else.

It is related from Anas, “The Prophet, may Allah bless him and grant him peace, used to visit his wives in one hour of the day or night, and there were eleven of them.” [5]

Anas said, “We used to say that he had been given the power of thirty men.” [6] Something similar was related from Abu Rafi`. Tawus said, “The Prophet was given the power of forty men in intercourse.” A similar statement came from Safwan ibn Sulaym.

Salama, the female client of the Prophet, said, “The Prophet would go around in the night to nine of his wives and then purify himself from each of them before going to the next. He said, ‘This is better and purer.’” [7]

The Prophet Sulayman said, [8] “I went around in the night to a hundred or ninety-nine women.” So he had that capacity as well. Ibn `Abbas said, “There was the semen of a hundred men in the loins of Sulayman, and he had three hundred wives and three hundred slave-girls.” An-Naqqash and others related that he had seven hundred wives and three hundred slave-girls.

While the Prophet Da’ud was being ascetic and eating from the work of his own hands, he had ninety-nine wives and he completed the hundred by marrying Uriya’. Allah mentions that in His Mighty Book when He says, “This brother of ours had ninety-nine ewes.” (38:23)

In the hadith of Anas, the Prophet said, “I have been preferred over people in four things: generosity, courage, much intercourse and great power.” [9]

As for rank, it is normally praised by intelligent men. There is esteem in the hearts according to rank. When He described `Isa, Allah said, “He is noble in this world and the Next.” (2:45)

However, it is also the cause of much misfortune and is harmful for some people in relation to the Next World. That is why people have censured it and praised its opposite. The Shari`ah also praises obscurity and censures exaltedness in the earth.

The Prophet, may Allah bless him and grant him peace, possessed modesty, position in the hearts of men and their esteem both before his prophethood, during the Jahiliyya, and after it. Then they rejected him, injured him, injured his Companions and tried to harm him secretly. But whenever he encountered them face to face, they showed him respect and gave him what he needed. The traditions about this are well-known and we will give some of them.

Anyone who had not seen the Prophet before would become perplexed and terrified when he saw him. This was related about Qayla. When she saw the Prophet she trembled with terror. He said, “Poor girl, you must be calm.” [10]

In the hadith of Abu Mas`ud, it tells of a man who stood before the Prophet and trembled. He said to him, “Relax, I am not a king.” [11]

As for his inestimable worth by reason of his being a Prophet, the honour of his position by being a Messenger, his exalted rank being chosen by Allah and his honour in this world. It is as great as it is possible to be. And in the Next World, he will be the master of the Children of Adam. [12] The implication to be drawn from this section forms the basis of this entire chapter.

___________________________________________

[1] al-Bukhari.

[2] Ibn Mardawayh in his Tafsir from ibn `Umar, marfu` with a weak isnad. at-Tabarani also has something similar in al-Awsat.

[3] at-Tabarani, and Muslim and al-Bukhari.

[4] al-Hakim and an-Nasa’i.

[5] al-Bukhari and an-Nasa’i

[6] an-Nasa’i related that. It is also in al-Bukhari.

[7] Sound hadith related by Abu Dawud.

[8] Ibid.

[9] at-Tabarani.

[10] In ash-Shama’il of at-Tirmidhi and the Sunan of Abu Dawud. Ibn Sa`d transmitted it.

[11] Mursal hadith from Qays in al-Bayhaqi. al-Hakim has it and says it is sound.

[12] As in the hadith of al-Bukhari.

(Qadi `Iyad ibn Musa al-Yahusubi, Kitab ash-Shifa’ bi-ta`rif huquq Mustafa , translated by Aisha Abdarrahman Bewley and published by Madinah Press, as Muhammad Messenger of Allah, Ash-Shifa of Qadi `Iyad. p.46-49)

Islam and Modernity: An Essay by Mufti Muhammad Taqi Usmani

Search for “Modernity” by itself is a commendable desire and a natural urge of humankind. If this urge was not there, man would not have reached from stone-age to atomic era, could not have gained access to aeroplanes and spacecrafts from camels and bullock carts, nor would have progressed to electric bulbs and search lights from wax candles and earthen lamps. All these material advancements and scientific achievements, which have put nooses on the planets and conducted their buckets to the bottom of sea, are in fact an importunate effect of man’s inherent trait that he is a “modernist” and avaricious of “better to best” achievements.

Hence Islam, being a natural religion, is not opposed to modernism as far as it implies to be modem in simple sense of the word. Very often it has been appreciated and given due encouragement. Particularly the use of latest and newer methods in industry and craft and war technologies is proved from prophetic traditions. On the occasion of battle of Ahz’ ab when the tribes of Arabia joined together and raided Madinah, a renowned companion Salman F’arsi suggested a new technique for its defence which was never practised in Arabia before. He suggested digging of a trench around the city. This was hailed by the Prophet (PBUH) and he himself took part in digging the trench (Al-bidayah wan-Nih’ayah 4:95)

On the advice of Salman F’arsi the Prophet used two new weapons in the battle of Ta’if which, according to some narration, were constructed by Salman himself. One of them was catapult which served as cannon of the time;

the second was “Dababah” the Tank of the time (Al-bidayal wan-Nib’ayahy 4:95). Not only this, but Ibn-e-Kathir has reported that the Prophet (PBUH) had sent two of his companions, namely ‘Urwah Ibn Mas’ud and Ghitan Ibn Salmah to the city of Jarash in Syria to learn the techniques of manufacturing Dababas, Maujaniq (catapult) and Dhabur. Jarash was the famous industrial town of Syria and Dhabur was a weapon similar to Dababa which was used by Romans in their wars. These two companions could not take part in the battle of Hunayn and Ta’if because they were in Syria learning this technology (Tabqat-e-Ibn-e-Sa’ad vol 2, p. 221, Tarikh Tabri p. 353 vol. 2., Al-bidayah wan-Nih’ay ah p. 345 vol 4).

Ibn-e-Jarir has reported that the Prophet (PBUH) had asked the people of Madinah to promote agriculture by increased cultivation and use of camel skulls in their fields for increased production (Kinzul-’Ammal p. 199 vol: 2).

According to one narration the Prophet advised people to promote their business by increasing trade in clothes because a cloth-merchant always wishes that the people remain prosperous and free from worries (Kanz-ul ‘Animal p. 199, vol. 2).

Also he persuaded many people to go to ‘Omman and Egypt for trade (Kanz-ul-’Ammal p. 197, vol. 2)

To get the benefits of agriculture and minerals he said:

(Seek your living in the hidden wealth of the Earth) (Kanz-ul ‘Ammal p. 197, vol. 2).

The people of Arabia were ignorant of naval fleet, but the Prophet (PBUH) had joyously predicted that some of his people will travel through the sea for Jeh’ad in the way of Allah as if they are kings on a throne (Sahih Bukhari, kitab-ul-Jeh ad). He described several virtues of the first naval fleet of the Muslims. Consequently Hadhrat Mu’awiyah (RA) prepared the first naval fleet during the caliphate of Hadhrat Usman Ghani (RA). This enabled the access of Muslims to Cyprus, Rhodes, Crates and Scicily and then the entire Mediterranean Sea came under their command.

Hadhrat ‘Amr bin ‘Aas (RA) in the year 8 AH used the method of “Blackout” during the war ofZat-us-salasil against Lakbrn and Juzam, and ordered his troops that there should be no lights nor any fire kindled for three nights in the battlefield. When the troops reached Madinah and the Prophet (PBUH) came to know of it he inquired the reasons for this action. ‘Amr bin ‘Aas replied “0 Messenger of Allah, my troops were less in number than the enemy troops, hence I ordered to keep all lights off at night lest the enemy may boost its morale by finding the low count of our troops”. The Prophet was pleased with this tactics and offered his thanks to Almighty Allah (Jam’a -ul-Fawa’id p. 27, vol.2).

These were the few examples of the Prophetic era which have been casually mentioned. The aim of this description was to emphasize that Islam has not objected to any modern advancement just because it is recent and modem. Rather it has encouraged modernity for rightful purposes and within rightful limits.

However, in its own sphere it remains a reality that whereas modernity has elevated man’s material status to great heights, given him newer inventions and provided him with better means of comfort and ease in life, it has, at the same time, caused man to suffer from many depravities and led him to many disastrous ends. It is due to the same modernity that human history is full of Pharaohs and Shiddads who were not contented with any limit of power and authority. Their lust for authority took them to the extent of claiming deification to them. The same modernity gave birth to Hitler and Massolini whose ever increasing urge for expanding territorial boundaries demanded a new piece of land every day. It is the same modernity that has engulfed the whole world in the tornado of nudity and obscenity, and has provided an excuse for fornication, and more so it has led, under thunder claps to the passage of a bill in the British House of Commons to legalise homo­sexuality. It is in the shadow of the same modernity that Western women are openly displaying banners on the streets demanding legalisation of abortion. And it is the same modernity which is providing argument for justifying marriage with true sisters, daughters and other blood relations.

It proves that “Modernity” is a double-edged sword which can be used for the benefit of mankind and to cut its own throat. Hence any new thing is neither acceptable just for being new nor refutable just because it is new. That Much is clear and obvious. But the most important question is, “what is the criterion to decide which invention is useful and acceptable and which is harmful and not acceptable.

One way to determine this standard is to follow the dictates of reason alone. Hence, in secular societies this decision rests with logic and reasoning. But the difficulty in it is that those people who robbed humanity of all the attributes of morality and character in the name of ‘Modernity’ and put it on the road to barbarism and brutality were all men of reason and philosophy, and there was none of them who had not made pure intellect as their guide. The reason is that once free of the divine guidance of Wahy ‘intellect’ becomes like a beloved of every Tom, Dick and Harry, so that each of different kinds of contradictory elements considers it to be its exclusive property while in fact it belongs to none of them. In such an “Intellect” one can find glamorous justifications for every evil concept and filthiest of action. For example, the names of Hiroshima and Nagasaki cause the humanity sweat with shame, but the scholarly and world-fame book “Encyclopedia Britannica” has mentioned the disasters caused by Atom Bomb in these cities after the introductory sentence as follows:

“Former Prime Minister Winston Churchill estimated that by shortening the war the Atomic Bomb had saved the lives of 10,000,00 US soldiers and 250,000 British soldiers”. (Britannica vol.2, p. 647, 1950).

Several examples of similar rational interpretations can be presented. With due apologies to modesty I would like to present another example in the light of which correct position of pure intellect would become clear. In the history of Islam there has passed a sect known as Bati-niyah. A renowned leader of this sect Ubayd-ullah al-Qirwani has written:

“What can be more surprising that a person having claim to wisdom acts so stupidly that he has with him beautiful sister or daughter. His wife is not so pretty, he marries her daughter or sister to a stranger. If these ignorant ones had any trace of wisdom they would have known that they themselves had a greater right on their sisters and daughters than a stranger. The main reason of this stupidity is that their Master has forbidden good things on them.”

No matter how you react to this disgusting and repulsive statement, it is an obvious example of what havoc is caused to human reason when it is not guided by divine guidance. What argument is there with reason to reject this hideous suggestion of marrying with real daughter and sister? Hence we see that the dream of ‘Ubayd-ulla Qirwani is coming true centuries afterwards, and voices are being raised in some Western countries to legalise marriages with real sisters.

In short, carried by the wave of Modernity, if the decision for good and bad is left on reason alone the result will be that no value of life will remain intact. Besides, man will be lost in the labyrinth of contradictory opinions and concepts from which no way out could be traced. The intellectual level of every person is different from the other. The reason is that independent of divine guidance ofWahy is regarded by man as free but in fact it becomes the slave of his beastly passions and sensual desires. This is the worst form of servility. In the Qur’anic phraseology it is termed as Haw-a that is passion, and it is about this that the Qur’an declared:

(If Truth becomes subjected to their passions great tuMult will occur between the earth and skies and the creations therein).

A group of philosophers has been mentioned in the discussions of Legal Theory. Their concept of morality is called the Cognivist Theory. The famous legal expert Dr. Friedman has summerised this view in his book “Legal Theory” in these words:

“Reason is and ought only to be the slave of the passions and can never pretend to any other office than to serve and obey them (p.36).

The end result to be derived from this view, in the words of Dr. Friedman, is:

“Every thing else but also words like ‘good’ ‘bad’ ‘ought’ ‘worthy’ are purely emotive, and there cannot be such thing as ethical or moral science (pp.36,37).

However bad or wrong this view may be to form the basis of moral conceptions, it provides a true and realistic interpretation of secular reasoning. Factually, there can be no other outcome of submission to secular reason that no such thing as “Morality” should exist in the world, and nothing but passions should govern the words and deeds of man. In fact secular reasoning and ‘morality’ can never go together because a stage is arrived in the pursuit of ‘modernity’ when a man’s conscience regards an action as bad yet he feels bound to adopt it because ‘modernity’ and secular reasoning offer no argument to reject it. The western thinkers of today are helplessly facing the same predicament. A large number of British thinkers do not like the legalisation of homosexuality adopted by the Parliament a few years ago but they were obliged to accept it because in the doctrine of purely intellectual “modernity” there remains no option but to legalise every evil that has prevailed in the society. How admonishing are words of Wolfender Committee which was appointed to consider this issue:

“Unless a deliberate attempt is made by society acting through the agency of the law to equate this fear of crime with that of sin, there Must remain a realm of private morality and immorality which in brief and crude terms is not the law’s business.” (The Legal Theory).

In fact, once reason alone is made a judge to decide what is good and bad man will be deprived of every standard that may be used as a basis to stop a new practice harmful to society. Reason has to be made to follow divine standard of good and bad.

The law-makers are extremely worried that in the presence of general trend of modernity what method can be adopted through which at least some exalted human values might be preserved. An American judge Carduzo has written that the most important legal need of today is that a philosophy of law should be organised which could create a harmony between the contradictory and antagonistic demands of stationary and revolutionary values. But the fact is that this job cannot be done through reason and philosophy. The entire disruption has started because the function of Wahy (Divine Revelations) has been imposed on the intellect of man and in this way a burden has been placed on its shoulders which it cannot bear. It is only on the basis of some valid arguments that a law can be called perpetual and free of changes, but the human intellect is incapable of producing any such argument. Today some people may regard a law as unalterable on the basis of their reasons but tomorrow others may realise that it is not fit to be a perpetual law and they would declare it alterable. The only solution to the problem is that instead of making his self to be a slave of his passions he should submit it to the Being who created him and the entire universe. Since that Being is fully aware of all the changes that would occur, no body else can determine which principles of law are unalterable.

The famous author of jurisprudence, George Paton, has written:

“What interests should the real legal system protect? This is a question of values in which legal philosophy plays its part….But however Much we desire the help of philosophy, it is difficult to obtain. No agreed scale of values has ever been reached indeed. It is only in religion that we can find a basis, and the truth of religion Must be accepted by faith or invitation and not purely on the result of logical argument. (Portion: Jurisprudences p.121).

In short secular intellect has totally failed to define the good and bad. Hence there is no solution to the problem except that the man should seek guidance from God and follow the revealed doctrines. There is no other way of salvation for humanity. The Qur’an said:

“Is he who has a clear proof from his Lord like those to whom their evil deeds are made alluring and they follow their caprices?” (Muhammad : 14)

Hence the only solution to the problem is that every new trend or custom and convention should be judged, not on its apparent shine and glitter but on the basis of standards laid down by Allah, the Lord of the Universe? Once one finds any injunctions of Allah and His Messenger concerning it, then it Must be followed without the least hesitation. The Qur’an says :

“And it is not for a believing man or a believing woman, when Allah and His Messenger have decreed a matter to have choice in their matter” (Q: 33:35)

Another verse of the Holy Qur’an speaks:

“But no, by your Lord, They will not believe until they make you (0 Prophet) the judge of what is in dispute between them, then find no vexation in their hearts over what you decide and submit with full submission” (Q:4:65)

Whatever injunctions Allah has revealed in His Book or through His Messenger (PBUH) pertain to such matters that if they are let to be decided by reason they have led to aberrance; and since Allah is well aware of all the past and future happenings only His commands can be obeyed in every time. Hence it is stated:

“Allah makes clear (His commandments) to you, lest you go astray. And Allah is Knower of every thing.” (Q: 4:176)

This makes another thing about “Modernity” very clear that the need for divine revelations (Wahy) and commandments of Allah was felt because it was difficult to achieve true guidance in this matter through intellect alone. It is, therefore, essential that the divine injunctions be followed exactly as they are. It is a wrong practice that any prevalent custom of time be first taken as correct on the basis of self-reasoning, and then attempts be made to fit the Qur’an and Traditions to it by making distant interpretations. Such a method cannot be called submission to the will of Allah. Rather it amounts to alteration and amendments for which no man is authorised, because that would annul the very purpose of sending divine guidance. True submission means that the commandments of Allah should never be allowed to be altered or modified even if the entire mankind collectively so desire. Allah says:

“And perfect are the words of your Lord in truthfulness and justice; there is none who can change His words; and He is the Hearer, the Knower. And if you (0 Prophet) obey most of those on earth they would lead you astray from Allah’s way. They follow nothing but surmise, and they do but guess. Surely your Lord knows best who astrays from His way. And He knows best who are rightly guided.” (Q: 6:115-117)

(And when Our clear revelations are recited to them) those who hope not for the meeting with Us say, “Bring a Qur’an other than this or alter it. Say (O Prophet) “It is not for me to alter it of my own accord, I follow nothing, except what is revealed to me (Q: 10: 15).

This kind of true obedience may bring opposition of the people and one may face difficulties but those who stand this test of the time, are rightly guided in this world and the Hereafter. Allah says:

“And those whos strive in Our way, We shall certainly guide them in Our ways. Indeed Allah is with the good-doers.” (Q: 29:69)

It is not the way of a true Muslim that he accepts what he finds to fulfil his material desires and rejects what calls for some material loss or puts him through some trials. This attitude, in Qur’anic terms, leads one to lose both in this world and in the Hereafter.

“And among mankind is he who worships Allah upon the very edge—so that if good befalls him he is contented with it, but if a trial befalls him he turns round on his face. He loses this world andr the Hereafter. That is indeed a manifest loss.” (Q: 22:11)

The only way to judge between desirable and undesirable modernism is to examine it in the light of Qur’anic injunctions. If it is not in opposition to Allah’s Commandments it may be accepted otherwise it Must be rejected without misinterpreting and distorting it even though it may be against the common trend of time. Reproaches and mockery coming from the people should not be allowed to change his firm belief. A true Muslim has a clear answer to such negative remarks provided by the Qur’an:

“Allah mocks at them and lets them loose in their impertinence in which they keep wandering.”

This attitude is meant for such affairs of life as have been ordained to be Obligatory, Incumbent, Traditional, Desirable or Forbidden and Detestable. Hence these injunctions are unalterable in every period. However, for things that fall under the category of being “permissible” man has been authorised to adopt or to abandon them according to the needs and demands of time. In fact, there are very few matters which Islamic Law has explicitly defined as Obligatory, Incumbent, Traditional, Desirable, Forbidden and Detestable, and are unalterable. On the contrary, most of the affairs of life fall under the category of “permissible” and decisions about their adoption or rejection can be made according to requirements.

We can see that the field of activity with regard to modernism as provided by Islam is very vast in which one can live a modern life without deviating from the way of Allah in the least. In them the man may apply his intellectual abilities and may achieve enormous heights of knowledge and discoveries as well as Science and Technology, and make them more and more useful for mankind.

The greatest challenge for the Islamic world today is to recognise these limits of “Modernity”, without interfering the confined limits of unalterable injunctions of Islam. Unfortunately the present attitude of Islamic world is in clear contrast to it. Our scholars have been markedly slow in the spheres which demanded their active efforts, while they are actively busy modernizing the unalterable Commandments of Allah with the consequence that Muslims are deprived of the amenities and comforts that modern time has provided to humanity and the evils of modernism are at liberty to prevail in our society with no check from our side. May Almighty Allah give us the ability and courage to fulfil our obligations to modern times while safeguarding our ideological heritage.

From: at-Talib

See also:

• A study of the book ‘Root Islamic Education’ by Shaykh Dr Abdalqadir as-Sufi led by Hajj Abdassamad Clarke

Friday!

Question: Is the Jumu`ah prayer accepted by someone who does not take a bath for it on Friday morning?

Answered by Sheikh Salman al-Oadah
The Jumu`ah prayer does not require a bath to be valid. This is a matter of scholarly agreement. The eminent jurist Ibn Rajab says: “There is full agreement that a bath is not a condition for the Friday prayer’s validity. The prayer is valid in any case.”

However, taking a bath for Friday is – at the very least – strongly recommended. This is the ruling of all four schools of thought.

Some scholars even say that it is obligatory to do bathe on Friday. To say that it is obligatory does not mean that it is a condition for the Jumu`ah prayer. It simply means that neglecting to bathe on Friday morning is sinful, like neglecting any other religious duty.

The Prophet (peace be upon him) said: “Bathing on Friday is an obligation on everyone who has reached sexual maturity.” [Sahîh al-Bukhârî (879) and Sahîh Muslim (846)]

He also said: “If any of you finds it to be Friday, he should take a bath.” [Sahîh al-Bukhârî (877) and Sahîh Muslim (579)]

These hadîth, taken on their own, indicate that it is obligatory to bathe on Friday. The majority of scholars understand these hadîth to refer to Friday morning, though Mâlik differs.

If there were no other authentic hadîth on the matter, then we would say that taking a bath on Friday is indeed an obligation. However there are other authentic hadîth that indicate otherwise.

`Â’ishah said: “The people used to engage in their various employments. Then when they went off to the Jumu`ah prayerr in the state that they were in, they were told: ‘Would that you had taken a bath’.” [Sahîh al-Bukhârî (903) and Sahîh Muslim (847)]

`Â’ishah also tells us: “People used to go out on Friday from their homes and families. They would get dirty. They would sweat and become covered in dust. One such person approached Allah’s Messenger (peace be upon him) while he was with me. The Prophet (peace be upon him) said: ‘If only you people would bathe for this day of yours’.” [Sahîh al-Bukhârî (902) and Sahîh Muslim (847)]

These hadîth state the reason for taking a bath. It is so that the people attending the prayer will be clean and not bring an unpleasant smell with them into the crowded mosque form their having worked and sweated all morning.

Moreover, these people were told “Would that you had taken a bath.” This indicates encouragement, not obligation.

Samurah b. Jundub narrates that Allah’s Messenger (peace be upon him) said: “Whoever performs ablutions on Friday, that is well and good. And whoever takes a bath has done what is better.” [Sunan al-Tirmidhî (497), Sunan Abî Dâwûd (354), Sunan al-Nasâ'î (1379)]

Taking all of the evidence into consideration, I would say that bathing on Friday is strongly recommended and preferable, but not obligatory as a general rule. However, it is obligatory for those who exert themselves on Friday morning and work up a sweat and for those who generally have a bad smell when they do not bathe. For such people, bathing is incumbent upon them before they go to attend the Jumu`ah prayer. This is so their smell does not cause discomfort for others in the congregation. This is the reason that we find indicated in hadîth of `Â’ishah.

It is worth repeating that even though we say it is obligatory for them to bathe before attending the Jumu`ah prayer, their prayers will still be valid if they neglect to do so.

For other people who are not in an unacceptable state of hygiene, bathing on Friday morning is an emphatic Sunnah (sunnah muakkadah).

This is the conclusion that Ibn Taymiyah arrived at in his Ikhtiyârât (30).

And Allah knows best.

From: Islamtoday.com

Question: Why is Friday the most important day of the week?

Answered by Sheikh Muhammad al-Manî`î, professor at Umm al-Qurâ University
Friday is the best day of the week, as is indicated by the hadîth related by Aws in Sahîh al-Bukhârî and Sahîh Muslim: “The best of your days is Friday.”

We have another hadîth in Sahîh Muslim that reads: “The best day upon which the Sun has risen is Friday.”

Another hadîth reads: “The master of days is Friday.” [Mustadrak al-Hâkim]

Allah has given Friday preference for numerous of reasons. It is the day in which all creatures were created. Adam was created on a Friday. The Day of Judgment will be on Friday. It is a day Allah will forgive sins. It is the day Hell is angry. It is a day in which there is an hour in which Allah will respond to those who call upon Him. It is the holiday of the week. Allah will show Himself to the believers so they can see Him. The deceased people’s souls approach their graves and join them on Friday.

However, there is no special worship for Friday except what was specifically mentioned by the Prophet (peace be upon him) such as reciting Sûrah al-Sajdah and Sûrah al-Dahr in the Fajr prayer of Friday, frequent inoking salutations on the Prophet (peace be upon him), going to the Friday prayer after having a bath and dressing neatly, going early to Friday prayer, reciting Sûrah al-Kahf on that day, and seeking the hour on Friday in which Allah will respond to supplications by increasing one’s supplications.

The Prophet (peace be upon him) said: “ There is an hour on Friday that if a Muslim comes along through it while praying and asking of Allah, Allah will grant him what he asks, it is the last hour after `Asr”.

There is no special supplication (du`â’) for Friday, but a Muslim can ask for whatever is good for his religion and his life. There are many well-known supplication related from the Prophet (peace be upon him) that have been compiled together in many books.

From: Islamtoday.com

Meaning of Sunnah

Literal meaning of Sunnah in Arabic is beaten track or established course of conduct. Pre-Islamic Arabs used the word for ancient or continuous practice. According to Ulama of Hadith, Sunnah refers to all that is narrated from the Prophet (SM), his acts, his sayings and whatever he tacitly approved. The Jurisprudents exclude the features of the Prophet (SM) from Sunnah. In the Hadith literature, there are uses of the word Sunnah in the sense of sources of law, for instance, in the Prophet’s farewell Hajj address and at the time of sending Muadh (R.A.) to Yemen.

The term Sunnah was introduced in the legal theory towards the end of the first century. It may be noted that in the late 2nd Century Hijra, Imam Shafii restricted the term to the Prophetic Sunnah only. In the Usul al Fiqh, Sunnah means the source of Shariah next to the Quran. But to the Ulama of Fiqh, Sunnah primarily refers to a Shariah value which is not obligatory but falls in the category of Mandub or recommended. But as a source, Sunnah can create obligation (wajib), Haram, Makruh, etc. In the technical usage Sunnah and Hadith have become synonymous to mean conduct of the Prophet (SM). The Sunnah of the Prophet (SM) is a proof (Hujjah). The Quran testifies that Sunnah is divinely inspired (53:3). The Quran enjoins obedience to the Prophet (SM) (59:7; 4:59; 4:80; 33:36). Allah asked the believers to accept the Prophet as judge (4:65).
One classification of Sunnah is Qawli, Faili and Taqriri (verbal, actions and tacit approval).

Legal and non-legal Sunnah: A very important classification is legal and non-legal Sunnah. Legal Sunnah (Sunnah tashriyyah) consists of the Prophetic activities and instructions of the Prophet (SM) as the Head of the State and as Judge. Non-legal Sunnah (Sunnah Ghayr tashriyyah) mainly consist of the natural activities of the Prophet (Al-afal-al-jibilliyyah), such as the manner in which he ate, slept, dressed and such other activities, which do not form a part of Shariah. This is called adat (habit) of the Prophet in the ‘Nurul Anwar’, a text book of Usul. Certain activities may fall in between the two. Only competent scholars can distinguish the two in such areas. Sunnah which partake of technical knowledge such as, medicine, agriculture is not part of Shariah according to most scholars. As for the acts and sayings of the Prophet that related to particular circumstances such as, the strategy of war, including such devices that misled the enemy forces, timing of attact, siege or withdrawal, these too are considered to be situational and not a part of the Shariah.

Certain matters are particular to the Prophet (SM) such as, the case of number of wives, marriage without dower, prohibition of remarriage of the widows of the prophet (SM). The Quran has priority over Sunnah, because of nature of revelation (wahy zahir over wahy Batin), authenticity and also because Sunnah is basically and mostly an elaboration of the Quran. In case of real conflict, the Quran should prevail. Never the Quran was abandoned in favor of the Sunnah.

It may be noted that Sunnah in many instances confirms the Quran. Please look into examples given in the book. There is no disagreement on this. Sunnah also explains and clarifies the Quran as in the case of Salat, Zakat, Hajj, Riba and many other matters of transactions. Another part of Sunnah which is called Sunnah al-Muassisah or founding Sunnah (such as, prohibition of marrying paternal or maternal aunt, or the right of pre-emption in property (shuf’)) cannot be traced in the Quran and originated in the Sunnah.

Implication of verse 16:44 (Surah Nahl) does not clearly over-rule the recognition of Sunnah as an independent source, at least in some respects. It may be noted from other books (not discussed in Hashim Kamali’s book) that the experts in Hadith literature at the stage of collection of Hadith examined all Hadith before recording in their collections (particularly the claim of transmission from the Prophet (SM) downward) and classified Hadith into strong (sahih/hasan), weak (daif) and forged (Mawdu). It is now re-examination of Hadith literature is continuing. In current century, Nasiruddin Albani had good work on this subject. Anybody who knows Arabic well, can look into Albani’s works (see also ‘Studies in Hadith Methodology’, by M.M. Azami, published by American Trust Publications).

Mutawatir Hadith has been considered Qati (definitive) in concept (Mutawatir bil Ma’na) mostly. There are only a few Hadith which are Mutawatir bil Lafz (Mutawatir word by word). Also note that because of large number of reporters of Mutawatir Hadith, diversity of residence of the reporters, it is impossible to concoct a lie in this manner. The main conditions of Mutawatir Hadith are:

1. large number of reporters,
2. reports must be based on direct knowledge and through sense perception,
3. reporters must be upright,
4. reporters are free from sectarian or political bias of that time.

According to the majority of Ulama of Usul, the authority of Mutawatir is equivalent to the Quran. It gives positive knowledge, the denial of Mutawatir Hadith or Sunnah is equivalent to denial of the Quran.

Mashhur Hadith is a kind of Hadith, which is reported by one or two companions, then become well known. The majority of Ulama considered Mashhur as a kind of Ahad Hadith and it gives speculative knowledge, not positive knowledge. Ahad Hadith (in most cases reported by a single companion and which did not become well-known in the 2 or 3 generations) does not give positive knowledge. Majority of Jurists hold that if Ahad is reported by reliable reporters, it establishes a rule of law. Some hold acting upon Ahad is only preferable. Aqidah (beliefs) or Hadud (prescribed punishment) should not be based on Ahad Hadith.

If a Hadith is narrated by a number of narrators and there is additional words in some of them, then it should be looked into whether the Hadith was originally uttered in one sitting. In that case, the words narrated by more narrators will be accepted. Imam Malik did not rely on Ahad Hadith, if it was in conflict with the practice of Madinah. Most Imams considered Ahad Hadith to be authoritative in principle if reported by reliable reporters. Majority of Ulama do not insist on verbatim transmission (rewait bil Lafz) of Ahad. Transmission of a part of Hadith is permitted, if it is not in conflict with the full Hadith.

Muttasil (connected) & Ghair al-Muttasil (disconnected) Hadith: What is the difference between Muttasil (connected) and Ghair al-Muttasil (disconnected) Hadith? Mutawatir, Mushhur and Ahad are kinds of Muttasil hadith. Mursal, Mudal and Munqati are various types of Ghair al-Muttasil Hadith. According to majority, Mursal means that a successor (Tabii), narrates a Hadith without mentioning the name of companions. Majority of Ulama of Hadith do not accept the Mursal as evidence. Imam Ahmad and Imam Shafii do not rely on Mursal unless reported by famous successor, even then Mursal have to meet certain conditions as mentioned in books on Usul. Imam Abu Hanifa and Imam Malik are less stringent in their acceptance of Mursal. Munqati refers to a Hadith whose chain of narrators single missing link somewhere of the middle of the chain. Mudal is a Hadith in which two consecutive links are missing.

Sahih, Hasan & Daif:The Hadith has also been classified into Sahih, Hasan and Daif. Hadith is called Sahih (that is excellent in terms of quality of narrators – not in the sense of Qati or absolutely correct), if it is reported by Thiqat Sabitun (highly trustworthy) or by Thiqat (trustworthy) narrator. A Hadith is considered Hasan if among the narrators are included (apart from the categories of narrators of Sahih Hadith) some persons who are Sadiq (truthful), Sadiq Yahim (truthful but commits error) and Maqbul (accepted that is there is no proof that he is unreliable). A Hadith is considered Daif if among the reporters are any Majhul person (that is unknown person in terms of identity or conduct) or if there is any Fasiq (violator of any important practice) or any liar.

[Usul al Fiqh, Chapter "The Sunnah", Shah Abdul Hannan, Witness-Pioneer.org]

Hamza Yusuf – Rightly Guided Scholars

See also:

• Asking Questions

• Imam Malik and His Muwatta

• Knowledge precedes Action

• Gradual Decline of the Ulema

• Letter to a New Muslim by Hajj Abdassamad Clarke

• Concerning Knowledge, Ibn Juzayy al-Kalbii

• On Regular Devotions

• A study of the book ‘Root Islamic Education’ by Shaykh Dr Abdalqadir as-Sufi led by Hajj Abdassamad Clarke

• Information and knowledge