The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

AUTHOR: Shaikh Muhammad bin ‘Umar Baazmool

SOURCE: At-Ta’seel fee Talab-il-‘Ilm” (pg. 10-14)


The First Foundation:

Seeking knowledge – which a Muslim needs in order to establish what is binding on him from worship of his Lord – is an obligation that is compulsory on him. As for what exceeds those limits, then acquiring knowledge of that falls under the collective obligations (fard kifaayah), and it is something recommended and extra for the student of knowledge.

The proof for this foundation is what has been reported from the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Seeking knowledge is an obligation upon every Muslim.”

Another proof is the fact that this Religion is founded upon two basic principles, which are:

1. We don’t worship anyone except Allaah, and

2. We don’t perform worship except with what Allaah has legislated.

You cannot truly implement the worship of Allaah unless you first seek the necessary knowledge required for you to properly put into effect this worship that Allaah has made obligatory on you, and for which purpose He created you.

Elucidating this point further, Ishaaq bin Raahawaih said: “Seeking knowledge is obligatory, even though the report concerning it is not authentic. However, what it means is that the seeker of knowledge is required to acquire from it what he needs such as for (properly implementing) his ablution, his prayer, his Zakaat – if he has wealth, his Hajj and so on.”

He also said: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.” [1]

Ibn Taimiyyah, may Allaah have mercy on him, said: “Seeking religious knowledge is a collective obligation (fard kifaayah) except for that which is individually incumbent, such as every person seeking knowledge of what Allaah has ordered him to do and what Allaah has prohibited him to do, since this is an individual obligation.” [2]

This is one of the most important foundations, by which, the followers of Hadeeth are distinguished from those apart from them. It is due to this that the followers of innovation accuse the followers of Hadeeth by claiming that the highest objective of their speech is with regard to issues of purification, prayer and their likes!!

But in reality, this is not blameworthy, since it is with (knowledge) purification that you will have achieved the key to prayer.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The key to prayer is purification. Its tahreem (commencement) is the takbeer (i.e. saying Allaahu Akbar) and its Tahleel (ending) is the tasleem (i.e. saying As-Salaam ‘Alaikum).” [3]

He (sallAllaahu ‘alayhi wa sallam) also said: “Islaam is built upon five (pillars): (1) The testimony that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the prayer; (3) Paying the Zakaat; (4) Fasting in Ramadaan; and (5) the Pilgrimage (Hajj) to the Sacred House of Allaah for whoever is able to do it.” [4]

It is for this reason that the first thing a student of knowledge is advised to do is to strive to obtain the knowledge that is binding upon him first. This is why when Imaam Maalik was asked about seeking knowledge, he said: “All of it is good. However, look into what you need for (the transactions of) your day and night, and then seek (knowledge of) that.”

This is since you will not truly actualize the worship of Allaah until you first obtain knowledge of what Allaah has legislated for you in those matters (of worship). So once you obtain that knowledge, you will be aware of how to perform wudoo, how to pray, how to perform ghusl, how to give Zakaat – if you have wealth, how to perform the Pilgrimage (Hajj) – if you intend to perform it, the rules of marriage – if you intend to marry someone, the rules of divorce – if you intend to divorce someone, and so on.

This foundation consists of the following things:

1. The ruling of an obligation. This relates to a Muslim that is responsible for his actions. If he is young (i.e. under the age of puberty), then it is upon his parents to teach him the affairs of his Religion that he is in need of. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All of you are shepherds and all of you are responsible as to his flock.” [5]

And Allaah says: “O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels that are stern and severe – they do not disobey what Allaah has ordered them to do, and carry out what they are commanded.” [Surah At-Tahreem: 6]

Therefore, it is binding upon the Muslim father and the Muslim mother to teach their children what they are required to know from the matters of the Religion and from manners.

2. The student of knowledge must give precedence to acquiring knowledge of what is obligatory upon him to know over what is recommended for him to know. Preoccupying oneself with learning the recommended forms of knowledge whilst neglecting the obligatory forms of knowledge is one of the obstacles and impediments of seeking knowledge.

So, for example, you may find a person speaking about the intricate issues of the Language, on Grammar, Terminology, the Science of Eloquence and Principles, yet he is not able to properly perform ablution in the same manner as that of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), nor is he able to perform the prayer properly like the Prophet (sallAllaahu ‘alayhi wa sallam) used to pray…and so on and so forth!!

3. A seeker of knowledge should not oppose his parents by traveling abroad in search of knowledge that in his case is considered to be recommended. But in the case where that knowledge that he intends to travel abroad for is from the forms of knowledge that is binding upon him to know in order to worship Allaah during the night and day, then he may go ahead and travel, as was advised by Imaam Ishaaq in his previously mentioned statement: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.”

4. The supportive sciences, or what some scholars commonly call “The applied sciences”, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best.

So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.


[1] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/9)

[2] Majmoo’-ul-Fataawaa (28/80)

[3] This is from the narration of ‘Alee (radyAllaahu ‘anhu). It was reported by Abu Dawood in his Sunan: Book of Purification: Chapter: The Obligation of Ablution (no. 61); At-Tirmidhee in his Sunan: Book of Purification: Chapter: What has been reported about the Key to Prayer being the Purification (no. 3); and Ibn Maajah in his Sunan: Book of Purification: Chapter: The Key to Prayer is the Purification (no. 27)

[4] This is from the narration of ‘Umar (radyAllaahu ‘anhu). It was reported by Al-Bukhaaree in his Saheeh: Book of Faith: Chapter: Islaam was built upon five things (no. 8); Muslim in his Saheeh: Book of Faith: Chapter: A Clarification of the Pillars of Islaam and its Great Foundations (no. 16)

[5] This hadeeth was reported by Al-Bukhaaree in several places in his Saheeh, such as the Book of Friday Prayer (no. 893), the Book of Leadership (no. 1829)

Published: April 2, 2006

Read the full eBook:

Laying the Foundations for Seeking Knowledge: Shaikh Muhammad Baazmool


Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Source: Tazkiyatun-Nufoos (pp.7-10)

Al-Istiqaamah Magazine, Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam). So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah (radiallaahu ‘anhu) relates:

“Once a man came to Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit (radiallaahu ‘anhu) relates:

“The Prophet (sallallaahu ‘alayhi wa sallam) said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumar 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].

Some Sayings Concerning Ikhlaas
Ya’qoob (رحمه الله) said:

“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee (رحمه الله) said:

“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.”

Ayyoob (رحمه الله) said:

“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:

“To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl (رحمه الله) was asked:

“What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad (رحمه الله) said:

“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”

1. Tazkiyatun-Nufoos (pp.7-10).

2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).

3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

Collection of Principles of Bida – Shaykh al Albaani (رحمه الله)

Collection of Principles of Bida – Shaykh al Albaani (رحمه الله)

From the Works of The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani (رحمه الله)
Translated by Abbas Abu Yahya

# Principles of Bida’ 1

Adhering to general texts which have not been implemented\acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh(understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’

[Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

# Principles of Bida’ 2

It is not a condition in order to reject every individual Bida’ that we need a narration conveyed with an authentic chain from one of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said during his refutation of Shaykh Al-Habshi, in his debate with him regarding the Bida’ of prayer beads:

‘. . . . . And is it a condition with the people of knowledge and intellect in rejecting every individual Bida’ that we should have a narration conveyed with an authentic chain from one of the Salaf rejecting every single Bida’? This is not something a person who has smelt the fragrance of knowledge says.’

[From: ‘ar-Radd ‘ala Taqeeb al-Hatheeth’ by Shaykh Albaani p.54]

# Principles of Bida’ 3

Shaykh Muhammad Nasiruddeen Albaani said:

Coming closer to Allaah Ta’ala cannot be done except with what Allaah has legislated.

From Anas bin Malik who said: I was sitting with Ubayy and Abu Talha, and we had just eaten meat and bread, then I called for water to make Wudu. Ubayy and Abu Talha said to me: ‘Why are you making Wudu?’

Anas said: ‘Because of this food we just ate.’

They said: ‘Do you make Wudu because of good things (food)?! One who was better than you(the Messenger -sallAllaahu alayhi wa sallam-), did not make Wudu after eating.’

[Collected by Ahmad, & Albaani said its Isnad is Jayyid]

Shaykh Muhammad Nasiruddeen Albaani commented:

‘This Athar (narration) indicates that the Companions would reject coming closer to Allaah- Ta’ala- with an action which the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not legislate whether with statements or actions, as for Anas being concerned with making Wudu for eating meat, then perhaps the saying of the Messenger -sallAllaahu alayhi wa sallam- reached him: ‘Make Wudu for that meat which has been cooked on fire’, and it did not reach him that it had been abrogated and Allaah knows best.’

[From: Mishkat 1\107 #329]

# Principles of Bida’ 4

The Mubtadi’ is he who Exaggerates Worship.

Shaykh Muhammad Nasiruddeen Albaani said:

‘No one should presume that when we choose to limit ourselves to the Sunnah with regard to the amount of Rakat prayed during Taraweeh, and the impermissibility of increasing upon that, that we regard those from the preceding scholars and those who came after them as being misguided or that we see them as people of Bida’ because they don’t hold this opinion (of limiting to the Sunnah), as some of the people have presumed and believed that we see them as being misguided and they have then used that to justify attacking us!

This presumption of theirs, necessitates clarity, they assume that just because a matter is not allowed then it is automatically regarded as a Bida’, or that just because everyone who says it is permissible or recommended to pray more [in the Taraweeh prayer] that he is a misguided Mubtadi! We say no, never, this presumption is indeed false, and extreme ignorance. Because the Bida’ which a person is criticized for and the Ahadeeeth which are applied in curbing Bida’ are a result of the definition: ‘An invented way of religion which is similar to the Sharia’ but is not from it, intending to follow that way and exaggerating in the worship of Allaah -Subhanahu.’

Therefore, whoever innovates a Bida’ and intends by it exaggeration in worship, and he knows it is not from the Sharia’, then he is the type of person upon whom these Ahadeeth are applied. As for the one who falls into Bida’ unknowingly, and he did not intended exaggeration in worship, then those Ahadeeth do not include these people at all, and they do not concern them at all, rather they concern those Mubtada’ who stand in the way of disseminating the Sunnah, and regard all Bida’ as good, without knowledge or guidance, nor a clear Book, not even blindly following the people of knowledge and remembrance, rather they do this following desires and satisfying the common folk!’

[Taken from: ‘Salatul-Taraweeha’ p.35]

Why is My Supplication Not Answered? By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1]

Why is My Supplication Not Answered? By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1]

Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)

Al-Istiqaamah Magazine, Issue No.3 – Rabî’ul-Awwal 1417H / August 1996.

[Q]: ‘Allaah says: ‘‘And your Lord says: Call upon Me and I will, respond to your supplication.’’ [Soorah Ghaafir 40:60] So why is it that a person’s du’aa (supplication) is sometimes unanswered?’

[A]: ‘‘All praise is due to Allaah, Lord of the worlds. May the Prayers and Peace be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allaah says:

‘‘And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will, enter Hell in humiliation.’’ [Soorah Ghaafir 40:60]

The questioner stated that he did indeed make du’aa (supplication) to Allaah – the Mighty and Majestic – but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah – the Most Perfect – never breaks His promise.

So the clarification of this is that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:

Firstly: Sincerity to Allaah – the Mighty and Majestic. That is to say, one must be sincere in his du’aa (supplication), so he turns to Allaah – the One free from all imperfections with an attentive heart, being truthful in his turning to Him, knowing that Allaah – the Most Perfect, the Most High – is capable of answering his du’aa (supplication) and hoping that the du’aa will be answered.

Secondly: During du’aa, the caller should feel that he is in need of Allaah – the Most Perfect, the Most High – in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: That the one making du’aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du’aa (supplication) being answered – as has been established in the authentic hadeeth, from the Prophet (sallallaahu ’alayhi wa sallam) who said: ‘‘Indeed Allaah – the Most High -is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah – the Most High -has said:

‘‘O you Messengers! Eat of the good things and do righteous actions.’’ [Sooratul-Mu‘minoon 3:51 ]

And Allaah – the Most High – says:

‘‘O you who Believe! Eat of the good things wherewith We have provided you. ’’ [Sooratul-Baqarah 2:172]

Then he mentioned (the case of) a man who, having journeyed far is dishevelled and dusty and who spreads out his bands to the sky (saying): ‘O Lord! O Lord,’ whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!’ [2] So the Prophet (sallallaahu ’alayhi wa sallam) explained the un-likelihood that this person’s du’aa would be answered, even after fulfilling the apparent factors which aid the du’aa being answered. The apparent factors being:

[i]: Raising ones’ hands towards the sky, meaning towards Allaah – the Mighty and Majestic – since Allaah is above the heavens, above His ’Arsh (Throne). Extending the hands out towards Allaah -the Mighty and Majestic – is amongst the causes of du’aa being responded to, as is shown in the narration from the Prophet (sallallaahu ’alayhi wa sallam) that he said: ‘‘Indeed your Lord is Alive, Most generous. He feels shy that when his servant raises his bands towards Him, calling upon Him, that He should return him empty, having nothing.’’[3]

[ii]: This man called upon Allaah – the Most High – using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du’aa to be responded to, since the Rabb is the Creator, the Owner, the Governor of all affairs – and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the Noble Qur‘aan are by this name:

‘‘Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female.’’ [Soorah Aal-‘lmraan 3:193-195]

So tawassul (seeking the means of nearness to Allaah) by this name is one of the causes for the du’aa to be responded to.

[iii]: This man was a traveller, and journeying is often a cause for du’aa to be responded to, because a person feels more in need of Allaah – the Mighty and Majestic – when travelling, than when a person is resident with his family. He was dusty and dishevelled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him – in any condition he may be – whether dusty and dishevelled, or in ease and oppulance. Being dusty and dishevelled is also instrumental, like in the hadeeth attributed to the Prophet (sallallaahu ’alayhi wa sallam) in which he said: Indeed Allaah boasts to the people of the Heaven about the people standing at ’Arafah, saying: ‘‘Look at My servants who have come to Me dusty and dishevelled.’’ [4] However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet (sallallaahu ’alayhi wa sallam) remarked: ‘‘So how can he be answered!’’

Therefore, if these conditions are not satisfied, then the question concerning the du’aa (supplication) being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah – the Mighty and Majestic – knows, and the one supplicating does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes du’aa – calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil – is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du’aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah – the Mighty and Majestic.

Also of importance is that the one supplicating should not express dissatisfaction if his du’aa is apparently not being answered, for this action in itself is a reason for the du’aa not being answered – as the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘A servants du’aa continues to be answered as long as be does not ask for anything sinful or breaking the ties of relations, and as long as be does not become impatient.’’ It was said: How does one become impatient O Messenger of Allaah? He said: ‘‘He says: I have supplicated, I have supplicated, yet it has not been answered.’’ [5] He therefore becomes dispondant and abandons supplicating. So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and dispondant, and thereby abandon making du’aa. Rather, one should call upon Allaah, since every du’aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to making du’aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah – the One free from all imperfections, the Most High – then that would be sufficient. So it is more befitting that a person strives in this – and with Allaah lies the success and the ability.’’


[1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)

[2] Related by Muslim (no. 1015) from Aboo Hurayrah (radiyallaahu ’anhu)

[3] Saheeh: Related by Ahmad (5/438) and Aboo Daawood (no. 1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).

[4] Saheeh: Related by Ibn Hibbaan (no. 1006), from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1868).

[5] Related by al-Bukhaaree (11/140) and Muslim (no. 2735), from Aboo Hurayrah (radiyallaahu ’anhu)

“If you give thanks, We will increase you” – Explained by Shaykh Muhammad Al-Wassãbi

“If you give thanks, We will increase you” – Explained by Shaykh Muhammad Al-Wassãbi

Ash-Shukr (Giving thanks) : Not giving shukr decreases one’s good deeds, if you give thanks to Allaah, Allaah will increase you and Allaah does not go back on a promise. Always make your tongue used to giving thanks to Allaah, even a little. ‘Do work, O family of Daawood with thanks, and few of my servants are thankful.’

The fifth door is Ash-Shukr (Giving thanks): ‘And when your Lord proclaimed that if you give thanks, I would increase you and if you deny the blessings then verily My torment is severe.’

Where is Ash-Shukr these days as Allaah (subhana wa ta’ala) says. You have a 100 Riyals, you gave thanks to Allaah without saying ‘what is this, it is just a little bit, this is not enough’. The people they have and they have and you didn’t say this. You leave the speech of the ignorant people. Give thanks to your Lord for a quarter of a Riyal and give thanks to your Lord for the excrement of the feces. If it wasn’t for Allaah it wouldn’t come out. Yes by Allaah the excretion is a very big Ni’maah. If it didn’t come out you would have been befallen by poison and death. Don’t say I don’t have. Has Allaah given me and the people who have and have and have and then they make it hard and then you forget what Allaah gave you of blessings. Don’t you know that giving shukr is a means of increasing your rizq and not giving shukr is a means of decreasing of sustenance.

The Sheikh reiterates: ‘If you give thanks, We will increase you.’ for e.g, If you give thanks to Allaah for a 100/- Allaah increases for you upon it and then it becomes 500/-. If you give thanks to Allaah for 500/- Allaah increases it for you and then it becomes a 1000/-. And the more you give thanks the more Allaah increases you. Allaah does not go back on a promise.

There has to be Shukr and Hamd, giving praise and Sana’a (giving praises of Allaah subhana wa ta’ala) and Eemaan that it is Allaah who provided it for you. Allaah is the One Who provides and He is the One who gives life. He is the One Who gives death and He is the One who does everything (subhana wa ta’ala) and as for the people then they are weak.

‘O mankind it is you who stands in need of Allaah but Allaah is rich and free of all needs. If He wished He could destroy you and bring another creation and that is not at all hard upon Allaah.

The people all of them are fuqaraahu ilallaah. They are poor people with regards to Allaah so don’t look at their pockets. Look to Allaah. Look to the treasures of Allaah.

‘For Allaah is the treasures of the heavens and the earth. However, the hypocrites do not understand this. The munaafiqun, the hypocrites they always believe and have faith in the material things and as for the unseen things, then they don’t believe. Only in material things 1+1 = 2. Something material, tangible, calculated. Faith in the unseen – this is not present with him. This is present with the believers. For this Allaah said about the Munaafiqeen : They say, ‘Spend not on those who are around Allah’s Messenger until they desert him. They said make it hard for them with regards to charity and donation until they leave from Muhammad and were finished from Islaam and its people.’

They are the ones who said that : don’t spend on the Messenger – the people that are around the Messenger of Allaah until they leave from him. So Allaah said refuting them: “And for Allaah are the treasures of the Heavens and the earth. However, the hypocrites they understand not”. So beware of being from the Munaafiqeen that don’t understand the Book and the Sunnah and the ones that don’t believe except in material things. They don’t have eemaan in the unseen, untangible things and pursue the Deen of Allaah, and learn the Book and the Sunnah, and act upon it and spread it to the people because Allaah says: We have neglected nothing in the Book, everything is present in the Book of Allaah and in the Sunnah of the Messenger.

We have now 5 ways. So shukr — always make your tongue accustomed to Shukr of Allaah, upon His blessings even if it is a little. Because it is something enormous with Allaah. First of all you are ordered to give Shukr. 
Then He mentions the ayah:
‘Do work, O family of Daawood with thanks, and few of my servants are thankful So you have to thank Allaah.’

It is a saying of the Prophet: ‘So you have to thank Allaah. Whoever doesn’t thank People doesn’t thank Allaah. ‘It is also in the hadith that whoever has helped you : say Jazaak Allaahu khaira. Don’t’ say: what has he given me? Such and such…this is nothing. By Allaah this is a catastrophe for the one that doesn’t accustom himself to giving shukr i.e he doesn’t have except denial of the favours of Allaah and His creation. You should do the contrary, accustom yourself to giving thanks and be from the thankful people. And Allaah (azzawajal) said:

And indeed it has been revealed to you as it was to those before you, if you make shirk then all your deeds will be in vain. And you will certainly be among the losers. Nay, but worship Allaah and be among the grateful. Be from the grateful. Give thanks to Him for everything.

Do you not see that if Allaah did not make the sleep for you, what would you do? The rest of the people are asleep and comfortable at night and you don’t have sleep night after night after night. Is it torment or isn’t it? It is ni’maah, the blessing of sleep. How much does it equal?

The ni’mah of security, how much does it equal? He mentioned the Surah:

[106] Surah Quraish (The Tribe of Quraish)

In the Name of Allah, the Most Gracious, the Most Merciful.

(1. For the Ilaf of the Quraysh.)

(2. Their Ilaf caravans, in winter and in summer.)

(3. So, let them worship the Lord of this House.)

(4. Who has fed them against hunger, and has made them safe from fear.)

Al-Aman – security or safety is a ni’mah. You must single Allaah in worship. He Allaah subhana wa ta’ala said: You must worship (Allaah) the Lord of this House (the Ka’bah in Makkah), the One who fed you against hunger and made you safe from fear. You must sacrifice for Allaah alone, you don’t make vows except for Allaah, and you don’t swear except by Allaah and you don’t put your trust except in Allaah and he goes on to mentioning a hadeeth about tawakkal:

In Allaah put your trust if indeed you are believers. Verily Allaah loves those who trust in Allaah. Then upon Allaah let the people put their trust in. Then upon Allaah let the believers put their trust in.

From: Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabe

Transcribed from Audio by : Sister Firdous Bint Jabir

The Correct Understanding of The Fiqh of Current Affairs – Abu Hakeem Bilaal Davis

The Correct Understanding of The Fiqh of Current Affairs – Abu Hakeem Bilaal Davis
The Sunnah Is Like The Ark of Noah

As part of Muwahhideen Publication’s Summer Conference 2014 entitled, “The Sunnah Is Like The Ark of Noah”

The Prophet (sallAllahu ‘alayhi wa sallam) said: “I am pleased with for this Ummah what Ibn Ummi ‘Abd (i.e. ‘Abdullah Ibn Mas’ood) is pleased with for this Ummah.”

No doubt this is a very relevant hadeeth since the pieces of advice Ibn Mas’ood gave to this Ummah after the death of the Messenger were many. In a narration authenticated by Shaykh al-Albaani (rahimahullah) which was collected by Imaam ad-Daarimee, Imaam al-Laalakaa’ee and others, he (radhiyAllahu ‘anhu) said to his students:

“How will you be when you are overcome by fitnah? A fitnah that will cause the young to grow old and it will cause the old to become elderly. If something is abandoned in that time then it is said that the Sunnah has been left (in reference to the people abandoning something from bid’ah).” It was said to him: “When will that be Yaa Abaa ‘Abdir Rahmaan?” He said: “When your ‘Ulamaa` disappear and your juhhaal become plentiful; and your reciters become plentiful and your Fuqahaa become small in number; .and when your leaders become large in number (during the time of Ibn Mas’ood there was the Khilaafah Raashidah so one leader was present and beneath him were individuals in charge of certain regions who were answerable to the main Khaleefah) and the trustworthy ones among you become few; and when the dunyaa is sought by way of the actions of the Aakhirah and the people gain Fiqh for other than the Deen.”

Fiqh-ul-Waaqi’ is a reference to a particular type of knowledge, which has been utilized by those who are affected by the various deviant calls – for the most part, the call of the Ikhwaan al-Muslimeem and those affected by them. Usually what they mean by “al-Waaqi’” is the things that are taking place within the political arena, and they use this statement against our ‘Ulamaa`. This term has come about by the merging of two words: al-Fiqh and al-Waaqi’.
Linguistically, Fiqh with Ahlul ‘Ilm returns to fahm (understanding).

Shaykh Ibn ‘Uthaymeen (rahimahullah) stated that it is to have knowledge of the rulings of theSharee’ah that return to action; those rulings being extrapolated from their detailed proofs.
When our scholars define Fiqh, they likewise define the Faqeeh.

Imaam Ibn al-Qayyim (rahimahullah) mentioned concerning the Fuqahaa that they are the ‘Ulamaa` of Islaam and those who fatwaa return to and revolve around their statements. They are specialized in extrapolating rulings and concentrate on making precise principles of Halaal and Haraam.
Regarding the second part of the statement “al-Waaqi’”, it is a reference to those things that actually occur/ take place. The question is how does one obtain Fiqh-ul-Waaqi’? Are there any particular books authored by the ‘Ulamaa` that one may study from and obtain Fiqh-ul-Waaqi’? When they speak of Fiqh-ul-Waaqi’, what they want for us is that instead of understanding the Book of Allah and studying the Sunnah, ‘Aqeedah and true Fiqh they want us to waste our time with these news stations and magazines.
How then do we approach this affair of Fiqh-ul-Waaqi’? Our Scholars mention that the issue is not Fiqh-ul-Waaqi’ (understanding OF the current affairs) but the issue is to have Fiqh fil-Waaqi’ (understanding [fiqh] IN the current affairs).
The affair returns to knowledge and it is not one of sitting with those who agree with us or those whom we like. Now we hear of individuals calling to the Khilaafah in our time – Abu Bakr al-Baghdaadi who is now heralded the Khaleefah in ‘Iraaq and Shaam. We see the videos they display that absolutely amazes us that the various media channels would even display those videos. Do they not see that it is likewise a means to entice some of the youth who perhaps never came across those videos?
We hear people making statements that the Khilaafah is established and we are not going to join them, to the extent that some of the youth feel guilty. And this no doubt returns to the same jahl we are speaking of. When our ‘Ulamaa stand up and speak, they say O youth fear Allah regarding yourselves, this is not the Khilaafah! And this is not something our youth should be going towards. The smallest amount of Fiqh of the Book and the Sunnah would indicate to them that this could not possibly be the Khilaafah. Look at the actions of the man and what he carries out. In some videos you see them driving around and shooting indiscriminately at cars they encounter thus killing all the inhabitants of the car – men, women and children. Is this the Khilaafah Raashidah?

The Messenger (sallAllahu ‘alayhi wa sallam) said: “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the Khilaafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a Khilaafah upon the Prophetic methodology.” Then he (the Prophet) was silent.

So if we look then to this claim of it being the Khilaafah that has been spoken about in the ahaadeeth, look at the actions of this individual, is it upon the Prophetic methodology? There is a video where they have a number of Christians lined up and each one of them took Shahaadah, yet they beheaded them one by one even after they pronounced the Shahaadah. When Usaamah Ibn Zayd(radhiyAllahu ‘anhumaa) confronted a man in battle and just as he was about to kill him, the man pronounced the Shahaadah and Usaamah killed him anyway. When this got back to the Messenger he said: “Yaa Usaaamah! You killed him after he said Laa ilaaha illa Allah!?” he said: “But Yaa Rasool Allah, he only said it in order to sae himself.” So the Messenger said: “Yaa Usaaamah! You killed him after he said Laa ilaaha illa Allah!? What would you do in front of Allah when he comes with Laa ilaaha illa Allah?!” Usamaah said that the Messenger (sallAllahu ‘alayhi wa sallam) continued to repeat this to the extent that he wished he had not yet embraced Islaam.

In another video, they enter into a masjid and the people say Wallahi, we bear witness to Laa ilaaha illa Allah yet they kill everyone in the masjid. Another video, a man is kneeling before this Abu Bakr who asked him if he understands anything about Islaam, the Prophet Muhammad and other aspects of faith, the man said: I don’t know much, I am a regular man, you teach me, and in spite of this he killed the man.

How many instances do we have where ignorant Bedouin Arabs approached the Messenger (sallAllahu ‘alayhi wa sallam) and he taught and explained to them to the extent that many of them would take Shahaadah either on the basis of this teaching the Messenger gave to them or merely on the basis of them observing his actions. A man came to the Messenger saying: “O Muhammad, give me something from wealth!” So he (sallAllahu ‘alayhi wa sallam) said: “Those sheep between those two mountains, all of them are yours.” So the man took all of the sheep and went back to his tribe and said: “O my people embrace Islaam because verily Muhammad gives and he does not fear poverty.”

Another man came to Messenger of Allah (sallAllahu ‘alayhi wa sallam) and pulled his cloak to the extent that he span and the narrator mentions that you could see the mark upon the shoulder of the Messenger from the tug. The man said: “Muhammad! Give me from the wealth of Allah that you have!” So the Messenger (sallAllahu ‘alayhi wa sallam) turned around, smiled and gave him from the wealth that Allah gave him. Before some of them even took Shahaadah the Messenger dealt with them well and on the basis of his actions, they would enter into Islaam.

Thumaamah was a prisoner of war and was tied up in the masjid for three days, and for three days they kept returning to him asking him what do you have to say? He would say: “O Muhammad I do not have anything additional to say but if you treat me well, you would treat well someone who is very grateful and thankful to you.” They would feed him and look after him and after the three days he had the same thing to say. Bearing in mind for the three days he was observing the five daily salaah, sittings of knowledge, the good treatment and the actions of the Messenger (sallAllahu ‘alayhi wa sallam). After the third day they untied him and let him go. As soon as they untied him he said: “Yaa Muhammad! Ashadu an-laa ilaaha illa Allah wa anna Muhammadan Rasool Allah”. Because he saw the good treatment of the Messenger and observed the ‘ibaadah, ‘ilm and khayr of the Muslims, this was sufficient for him. There is no text that the Messenger (sallAllahu ‘alayhi wa sallam) sat down and explained the details of the Deen to him.

As soon as the Messenger released him he embraced Islaam. Contrast that with the Abu Bakr al-Baghdaadi that we see – pillaging, killing, taking life and spilling blood. The Messenger prohibited the killing of women, children, the elderly and people of religion in Jihaad. If this is a jihaad as they claim, it is haraam to kill women, haraam to kill children, haraam to kill the elderly, haraam to kill men of religion (priests, rabbis). When you look at this killing of theirs, it is clear that they kill women, children and the elderly. This is the Khilaafah upon the Prophetic methodology that these people are speaking of?

How did this man even become a Khaleefah?! He stood up in a masjid in Mosul saying: “Verily I have been placed in charge of the affairs over you and I am not the best of you”, trying to mimic Abu Bakr as-Siddeeq (radhiyAllahu ‘anhu) when he was given the Khilaafah. So that’s it? He is the Khaleefah because he stood up and said this and a few of his little band agrees that he should be made the leader?

Who is Abu Bakr al-Baghdaadi? Where did he come from? What is his level of knowledge and understanding in Deen, Fiqh? Even those who are well-known Khawaarij such as al-Maqdisee declare him a false Khaleefah and his Khilaafah is not to be recognized – another Khaarijee denouncing his Khilaafah.

The Islaamic, legislated Khaleefah has beneath him the rulers of the various Islaamic lands who report to him, are answerable to him, they carry out his command and they recognize him as the leader of the Ummah. Which other state is under this Khaleefah and which other leader recognizes him as such?

Allah says:

“O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in authority”. [Soorah an-Nisaa` 4:59]

“Ulil Amr” – those who are the possessors of al-Amr. Likewise, those who are in charge are referred to as Ahlul Halli wal-‘Aqd. Any Khaleefah, he is considered at the head of Ahlul Halli wal-‘Aqd i.e. he is at the head of those who are in charge of all of the mechanisms within the state. Ahlul Hall, which is a reference to taking care of/ dealing with and resolving issues and ‘Aqd in reference to binding, fortifying, solidifying affairs. They are those who have the instruments of government in their hand; within the state, they are able to fulfil what the state needs. They are in charge not only of a band of individuals who carry out skirmishes; they are in charge of the entire military, economics, finance, health, education – all of the mechanisms within the state are beneath them. If they give a command, it is carried out.

So what is it that he (Abu Bakr al-Baghdaadi) has in his disposal? Yes, they have won some victories in certain regions within ‘Iraaq and Shaam. Who recognizes him as a leader in those countries? Which Islaamic state recognizes his state and his leadership? Who from Ahlul ‘Ilm(people of knowledge) have affirmed that he is the Khaleefah? One ‘Aalim or even Taalib-ul-‘Ilm(students of knowledge)? Yet still the Ummah is immersed in junoon(madness) that people may claim that this is the Khaleefah we should run to and support. No doubt the affair is as Ibn Mas’ood mentioned in that tremendous athar.

The affair of Palestine is another issue. Now we believe that freeing or helping the affair is to wear Free Palestine t-shirts or to change our WhatsApp picture and this will somehow affect some type of change in Palestine. Are we really serious? We actually believe that is going to affect change and bring about khayr? They say the protesting is to bring awareness to the kuffaar, as though they are able to change our situation and remove from us the humiliation and oppression. The affair is in the Hands of Allah.

As the Messenger (sallAllahu ‘alayhi wa sallam) mentioned: “If you trade with ‘eenah and hold on to the tail of the cow, and are pleased with agriculture and you leave alone Jihaad, Allah will place upon you humiliation and will not lift it from you until you return to your Deen.”

It is Allah who will place the humiliation, not the Jews or Christians or Zionists or the various European countries; the sooner we understand this, the better. And Allah will not lift this humiliation until you return to your Deen – not to Jihaad or anything else – until you return to your Deen. When you return to knowledge and Deen, then In shaa` Allah something from this humiliation and madness will be raised.

These affairs of the waaqi’ return to our ‘Ulamaa` – those who have Fiqh FIL-Waaqi’ – those who have knowledge of what needs to be done and how to act in the waaqi’. Sometimes their advice goes against our desires but Fiqh and ‘Ilm necessitates holding on to their advice and being patient with what they have advised because no doubt they are upon noor and they advise and instruct this Islaamic Ummah.

Wa Billahi Tawfeeq

Wa SallAllahu wa Sallama wa Baarak ‘alaa Nabiyyinaa Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type – Shaykh Fawzan | Dawud Burbank

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type – Shaykh Fawzan | Dawud Burbank


Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H].

Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah.

The above clip was extracted from Lesson 20.
Posted with the permission of Dawud Burbank rahimahullaah.

Transcript courtesy of
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank.

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type.

قالَ ابنُ كثيرٍ رحمَهُ اللهُ تعالى: الخالقُ لهذهِ الأشياءِ هو المستحقُّ للعبادةِ. وأنواعُ العبادةِ التي أَمَرَ اللهُ بها: مثلُ الإسلامِ، والإيمانِ، والإحسانِ

Ibn Katheer rahimahullaah ta’aalaa said, “the creator of these things He is the One Who deserves worship.” And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan.10
The shaikh having explained that the Lord, He is the One Who deserves to be worshipped, and having used His saying He the Most High:

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. [2:22].
as a proof for this, then he used as evidence the speech of Ibn Katheer rahimahullaah in his explanation of the aayah, and he wanted to make clear the types of worship and the proofs for each type. So worship in the language it means: humbling oneself and submission. And from it is the saying, “tareequn mu‘abbad”, a well-trodden road, meaning trodden down through being walked frequently upon.

And worship and servitude is of two categories:

The first category is: servitude which is general to the whole of the creation. All of them are slaves of Allaah, the believer and the disbeliever, the evil-doer and the Hypocrite, all of them are slaves to Allaah, meaning that they are under His control and His overwhelming power, and that it is obligatory upon them to worship Him, He the Perfect and Most High. This servitude is general to the whole of the creation, their believers and their disbelievers, all of them are called slaves of Allaah, meaning that they are creatures created by Him in submission to Him, no-one from them can escape His grasp and His sovereignty, just as He the Most High said:

All those in the heavens and the earth will come to the Most Merciful on the Day of Resurrection as a slave. [19:93].

This covers everyone who is heavens and the earth, the believer and the disbeliever, all of them will come on the Day of Resurrection in submission to Allaah the Perfect and Most High. None of them has any share along with Allaah the Perfect and Most High in His sovereignty.

The second category is: worship and servitude particular to the believers just as He the Most High said:

And the servants of the Most Merciful are those who walk upon the earth in humility [25:63].
He the Most High said:

You have no authority over my servants [15:42].

Satan said:

Except for your chosen servants from them [15:40].

This is particular servitude, and it is the servitude of obedience and of drawing closer to Allaah by means of tawheed.

And worship in the legislation, the scholars have differed with regards to its definition, meaning they have differed with regard to the wordings which they use to define it, but the meaning is one. So from them were those who say, “Worship is the utmost humble submission, along with the utmost love”, as was said by Ibn-ul-Qayyim in An-Nooniyyah:

And worship of the Most Merciful One is to have the utmost love of Him,

Along with humble submission of his servant, they are the two pivots.

So therefore he defined it as being having the utmost love along with having the utmost humble submission.

And from them are those who say, “Worship is: that which is commanded in the revealed legislation, not on account of its being something conforming to custom nor something necessitated by the intellect”.
Because worship is tawqeefiyyah (can only be affirmed with texts), it is not established through the intellect nor through customs rather it is only established through the legislation, and this is a correct definition.

However the fully comprehensive and exclusive definition is that which Shaikh-ul-Islaam ibn Taymeeyah rahimahullaah defined it with in his saying:

“Worship is a comprehensive term covering everything which Allaah loves from sayings and actions, the outward and the inward”

This is the comprehensive exclusive definition, it is that worship is a noun covering everything which Allaah has commanded, so doing whatever Allaah has commanded in obedience to Allaah, and leaving whatever Allaah has forbidden in obedience to Allaah, this is worship, and its types cannot be enumerated, its types are many, everything which Allaah has commanded is worship, and everything that Allaah has forbidden, then leaving that thing is worship, whether it is something outward on the limbs or something inward in the hearts it is worship, because worship can be upon the tongue and it can be within the heart and it can be upon the limbs.

It can be upon the tongue such as saying, “Subhaan Allaah”, and remembrance of Allaah and saying, “Laa ilaaha ill Allaah”, and stating the two declarations of faith, all the legislated statements of the tongue from the remembrance of Allaah are worship.

And likewise, everything which is within the heart, from that which draws a person closer to Allaah the Mighty and Majestic, then it is worship, such as al-khawf (fear) and ar-rajaa (hope) and al-khashyah (awe) and ar-raghbah (fervent desire) and ar-rahbah (dread) and at-tawakkul (trust and reliance) and al-inaabah (turning repentantly) and al-isti‘aanah (seeking aid) all of these are actions of the heart. Turning for refuge to Allaah with the heart, and having khashyah (awe) of Allaah and fearing Him and having fervent desire for him and having hubb (love) of Him, He the Perfect and making one’s actions purely and sincerely for Him and having intention which is true and sincere for Allaah the Mighty and Majestic, everything within the hearts from these types is worship.

And likewise worship can be upon the limbs such as the rukoo‘ (bowing in the prayer) and the sujood (prostration) and jihaad in Allaah’s cause and striving jihaad with one’s person and al-hijrah (migration), all of these are acts of worship of the body and fasting is an act of worship of the body, it is apparent on the limbs.

So therefore worship can be upon the tongue, and in the heart and upon the limbs. Then worship is divided into acts of worship performed bodily (badaniyyah) and acts of worship performed through the giving of wealth (maaliyyah).

So bodily acts of worship, they are the three types which we have said, they can be upon the tongue and upon the limbs and in the heart.

And it can be acts of worship performed through the giving of wealth, such as giving the zakaat, and such as spending in Allaah’s cause and it is spending in jihaad. Allaah the Most High said:

That they strive in Allaah’s cause with their wealth and their persons [9:20].

He gave precedence to the wealth before the persons, so jihaad by means of wealth is an act of worship involving the giving of wealth. And Hajj (the pilgrimage) is composed of an act of worship involving the body and an act of worship involving giving of wealth. So carrying out the rites: the tawaaf and the sa‘ee and the ramy-ul-jimaar (the casting pebbles) and standing in ‘Arafah and spending the night in Muzdalifah, these are acts of worship involving the body. And as for the spending (on your Hajj), then it is an act of worship involving giving wealth, because Hajj requires spending.

Someone Who Has Excelled in Studying a Madhhab Such that He Has Memorised It and Bases His Answers on it Alone is Not Called a Scholar but a Muqallid–So What of Someone Who Has Studied Nothing At All?

Someone Who Has Excelled in Studying a Madhhab Such that He Has Memorised It and Bases His Answers on it Alone is Not Called a Scholar but a Muqallid – So What of Someone Who Has Studied Nothing At All?

Questioner: A questioner is asking saying, ‘A Muslim who has memorised one of the four schools of thought and has accepted what it permits and [also what it] does not sanction, is it allowed for him to give a religious verdict based upon that to those who ask him questions?’

Al-Albaani: It is not allowed for him to give a fatwa based upon what he has learned from his madhhab except by clarifying that it is the madhhab of so and so and not upon the basis that it is some knowledge which he has arrived at through his own personal study–because the blind-follower is not a scholar, the blind-follower is narrating what he has heard.

So based upon this he should say, ‘The answer to what you asked about according to the madhhab which I have studied is such and such,’ and he should not say, ‘The answer is such and such,’ because the difference between these two answers is that the second one, i.e., being resolute that the answer is such and such, this is the state of the scholar who is versed in the Book and the Sunnah.

As for the blind follower, even if he is from the major, from those who are assumed to be from the major scholars, as long as he is a blind-follower then he is not a scholar.
In the opinion of the scholars, a scholar is the one who is as Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, “Allaah said … His Messenger said … The Companions said …” and it is not hidden.”

This is the scholar.

As for a person who has spent his life studying the sayings of a particular madhhab without knowing whether its proofs are from the Book or the Sunnah or ijmaa’ or qiyaas–then he is a blind-follower, and according to the agreement of the scholars, the blind-follower is called ignorant and is not called a scholar.

For this reason in the book of judgments found in the books of fiqh it is stated that, ‘… it is not allowed for a jaahil [an ignorant person] to be given the position of a judge,’ the scholar explaining this said, ‘Namely, the blind follower,’–however much he knows about his madhhab he is still a blind follower and is not a scholar for whom it is permissible to give a religious verdict [fatwa].

And from the fruits of this distinction between the real/true scholar and between what some of the blind-followers have aptly named a, ‘figurative/metaphorical scholar’, i.e., a blind-follower, the difference between these two is that the real/true scholar gives a religious verdict based upon proof, he either says, ‘Allaah said,’ or ‘Allaah’s Messenger said,’ or ‘The consensus [ijmaa’] in this is …’ or he says, ‘There is no text [concerning the issue at hand] but I’m just giving my opinion, and this is my ijtihaad, and whoever has something better than it, let him bring it to us.’

As for the metaphorical/figurative scholar, i.e., the blind-follower, he is the one who gives an answer based upon his madhhab–and since the common folk do not differentiate between true/real knowledge and metaphorical knowledge, then this metaphorical scholar has to say, ‘My madhhab is such and such,’ and he should not say, ‘The answer is such and such,’–because he is not acquainted [with true knowledge] and he does not know.
Al-Hudaa wan-Noor, 319.



The Meaning of the testification that ‘Muhammad is the Messenger of Allaah’ – Shaykh Salih Fawzan | Dawud Burbank by

The Meaning of the testification that ‘Muhammad is the Messenger of Allaah’ – Shaykh Salih Fawzan | Dawud Burbank


Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles

of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]

Explained by Shaikh Saalih ibn Saalih al-Fawzaan (haafidhahullaah)
The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him in whatever he commanded, to believe in the truth of whatever he informed of, and to avoid whatever he forbade and prohibited, and that Allaah is not to be worshipped except with that which He legislated.[38]
The testification that ‘Muhammad is the Messenger of Allaah’ has a meaning and something which it necessitates; it is not just a mere saying to be said. So its meaning is that you acknowledge with your tongue and heart that he is the Messenger of Allaah. You say it with your tongue and you hold it as your creed and belief with your heart that he is Allaah’s Messenger (sallallaahu’alaihiwasallam).

As for testifying it upon the tongue whilst denying it in the heart, then this is the way of the hypocrites just as Allaah informed us about them in His saying:

When the hypocrites come to you (O Messenger of Allaah sallallaahu’alaihiwasallam), they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are certainly His Messenger and Allaah bears witness that the hypocrites are certainly liars. They take their oaths as a cover to shield themselves. [63:1-2]

They make their oaths, meaning their testimonies, a screen to conceal them. They block and prevent people from Allaah’s Path. So this shows that saying it upon the tongue is not sufficient.

Likewise believing in the heart whilst not saying it upon the tongue for one who is able to speak will also not suffice. This is because the mushrikoon (the people of shirk) used to know that he was Allaah’s Messenger, however, they obstinately refused just as He the Most High said:

We certainly know that that which they say grieves you (O Messenger of Allaah sallallaahu’alaihiwasallam): however, they do not believe you to be a liar. But rather, the Dhaalimoon just outwardly reject the signs of Allaah. [6:33]

So in their hearts, they acknowledge his Messenger-ship and they know that he is indeed Allaah’s Messenger. However, they were prevented with haughtiness and obstinacy from affirming his Messenger-ship (upon their tongues).

Likewise, they were prevented by envy as is the case with the Jews and the Arab mushriks. Aboo Jahl ‘Amir bin Hishaam used to acknowledge and say: We and Banoo Haashim used to be equal in all matters. However, now they say: From us has come a Messenger and there is no Messenger from us. How could we bring out a Messenger?

So therefore, they deny his Messenger-ship out of envy towards Banoo Haashim [43]. Aboo Taalib said in his poem:

And I certainly know that the religion of Muhammad is the best of the religions of the people.
If it were not for the fear of being rebuked or abused. He would have found me clearly embracing that.

So, he acknowledged in his heart the Messenger-ship of Muhammad, however zealousness for his own people from the days of ignorance prevented him. So, he did not reject the religion of ‘Abdul-Muttalib which was the worship of idols. Therefore, they acknowledged his Prophet-hood in their hearts. But acknowledgement in the heart that he is the Messenger is not sufficient. Rather, it is essential that the person (also) states it with his tongue.

Then, it is not sufficient that a person states it upon his tongue and acknowledges it with his heart, rather a third matter is essential which is to follow the Messenger (sallallaahu’alaihiwasallam). Allaah the Most High said with regard to him:

So those who believe in him (Muhammad sallallaahu’alaihiwasallam), honor him, aid him, and follow the light which he was sent down with, they are the successful ones. [7:157]

Even if a person were to aid him to the extent that Aboo Taalib did, and defend him whilst knowing that he is Allaah’s Messenger, however he does not follow him, then he will not be a Muslim unless and until he follows him.

This is why the Shaykh (Muhammad bin ‘Abdul-Wahhaab) said: The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him regarding whatever he commanded, to believe in his truthfulness with regard to whatever he informed of, and to avoid whatever forbade and prohibited, and that Allaah is not worshipped except with that which He legislated.

So there has to be, along with acknowledgement of his Messenger-ship outwardly, inwardly and in belief, there has to be following of him (sallallaahu’alaihiwasallam).
And that is summarized in these four phrases which the Shaykh (rahimahullaah) mentioned:

First: To obey him in whatever he commanded. Allaah the Majestic and Most High says:
Whoever obeys the Messenger has indeed obeyed Allaah. [4:80]

And He the Perfect says:

And We did not send a Messenger except that he should be obeyed by the Permission of Allaah. [4:64]

So He joined obedience to the Messenger along with obedience to Him, He the Perfect and Most High. And He joined disobedience to the Messenger to disobedience to Him:
And whoever disobeys Allaah and His Messenger, then there will be for him the Fire of Hell. They will remain forever in it. [22:23]

And He said:

And if you obey him, you will be rightly guided. [24:54]

And He said:

And obey the Messenger so that you may receive mercy. [24:56]

So it is essential to obey him (sallallaahu’alaihiwasallam). The person who bears witness that he is the Messenger of Allaah, then it becomes binding upon him to obey him regarding whatever he commanded. This is because of His saying He the Most High:

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

And His saying:

So let those who oppose his command, beware lest a trial befall upon them or a painful punishment. [24:63]

Who oppose his command: Meaning: the command of the Messenger. So therefore, it is essential to obey the Messenger (sallallaahu’alaihiwasallam).

Second: Believing in the truth of whatever he informed of because the Messenger (sallallaahu’alaihiwasallam) informed of many matters of the hidden and the unseen. He informed about Allaah, the angels, and he informed about matters which are not present and matters of the future with regard to the establishment of the Hour, the signs of the Hour and Paradise and the Fire. And he informed about matters of the past with regard to the conditions of the previous nations. So it is essential to attest to the truth of whatever he informed of because it is true, there is no falsehood in it. He the Most High said:

He does not speak from his own desires, it is just revelation sent. [53:3-4]

The Messenger (sallallaahu’alaihiwasallam) did not speak with these reports or with these commands or prohibitions – he did not speak with anything from his own self (‘alaihisalaatuwassalaam). He only spoke through revelation from Allaah the Mighty and Majestic. So therefore, what he reported is true and whoever does not believe him with regard to which he informed of, then he is not a believer and he is not truthful in his testification that he is the Messenger of Allaah. How can a person testify that he is indeed the Messenger of Allaah and then disbelieve in what he narrates? How can he bear witness that he is Allaah’s Messenger and then not obey his command?!

Third: Avoiding whatever he forbade and prohibited. Keep away from whatever the Messenger (sallallaahu’alaihiwasallam) forbade. He forbade you from many sayings, actions, and characteristics and he (sallallaahu’alaihiwasallam) would not forbid anything at all unless it contained harm and evil. He would not command something except something containing good and righteousness. So if the servant does not avoid that which Allaah’s Messenger (sallallaahu’alaihiwasallam) prohibited, then he is not truly bearing witness to his Messenger-ship. Rather, he is contradicting himself; how could he bear witness that he is Allaah’s Messenger and then not avoid that which the Messenger (sallallaahu’alaihiwasallam) forbade him from?

Allaah the Most High says:

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

He, (sallallaahu’alaihiwasallam) said:

When I forbid you from something, then keep away from it. When I command you with a matter, then do from it what you are able to. [44]

So it is essential to avoid whatever he (sallallaahu’alaihiwasallam) forbade.

Fourth: Allaah is not to be worshipped except with that which he legislated. Restrict yourself in acts of worship to that which Allaah legislated for his Messenger (sallallaahu’alaihiwasallam). So do not perform an act of worship which the Messenger (sallallaahu’alaihiwasallam) did not legislate even if you are intending good and even if you are desiring reward, for this action will be a futile action because the Messenger (sallallaahu’alaihiwasallam) did not come with it. The intention will not suffice, rather there must be following.

So actions of worship are tawqeefiyyah (depend upon the text). It is not permissible to perform acts of worship which Allaah’s Messenger (sallallaahu’alaihiwasallam) did not legislate. Allaah’s Messenger (sallallaahu’alaihiwasallam) said:

Whoever does an action which our affair is not in accordance with, then it is rejected. [45]

And he (sallallaahu’alaihiwasallam) said:

Adhere to my Sunnah and the Sunnah of the rightly-guided orthodox Caliphs who come after me. Adhere to it and cling unto it with your molar teeth. And beware of newly introduced matters, for every newly introduced matter is an innovation and every innovation is an astray. [46]

So performing an act of worship which was not legislated by Allaah’s Messenger is counted as an evil innovation which is prohibited, even if so-and-so or so-and-so holds it as his saying or if it is done by so-and-so from the people because it is something outside what the Messenger sallallaahu’alaihiwasallam came with, then it is innovation and misguidance. So therefore, Allaah may not be worshiped except with that which he legislated upon the tongue of His Messenger. And the newly-invented matters introduced in the religion and false superstitions are all false and futile actions. They will be a deficiency and a misguidance for the one who does it, even if he is intending good by it and intending to gain reward. This is since it is not the intended goals that are counted, rather what is counted is al-ittibaa’ (the following of the Messenger), obedience and compliance. And if we were free to do whatever we wish and to perform as many acts of worship as we want, then we would have not needed the sending of the Messenger (sallallaahu’alaihiwasallam).

Rather from the Mercy of Allaah upon us is that He did not leave us to our own intellects and He did not leave us to so-and-so and so-and-so from the people because these are matters which are referred back to the legislation, to Allaah and His Messenger. And nothing from them (i.e. acts of worship) will benefit except that which conforms to that which Allaah and His Messenger legislated. So this means avoiding all of the innovations, and whoever introduces any innovation in the religion which the Messenger (sallallaahu’alaihiwasallam) did not come with, then he has not truly borne witness that He is the Messenger of Allaah. He has not given the true testification because the one who testifies that he is indeed the Messenger of Allaah (sallallaahu’alaihiwasallam) with a true testification will restrict himself to that which he legislated and he will not introduce anything from himself or follow anything which has been introduced by those who preceded him.

This is the meaning of the testification that ‘Muhammad is the Messenger of Allaah.’ It is not just a few words which are said upon the tongue without adherence, without action and without restricting oneself to that which the Messenger (sallallaahu’alaihiwasallam) came with.


[43] See ‘As-Seerah An-Nabawiyyah’ of Ibn Hishaam 1/201 – the story of when the Quraysh listened to the recitation of the Prophet sallallaahu’alaihiwasallam.

[44] Reported by Al-Bukhaaree (7288), Muslim (1337) from a hadeeth of Aboo Hurayrah (radiallaahu ‘anhu).

[45] Reported by Al-Bukhaaree (7350) and Muslim (1337) from the hadeeth of ‘Aai’shah (radiallaahu ‘anha)

[46] Reported by Aboo Daawood (4607), At-Tirmidhee (2676), Ibn Maajah (42, 43) and Ahmad (28/373) from the hadeeth of ‘Irbaad bin Saariyyah (radiallaahu ‘anhu).
Source: Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]


Posted with the permission of Dawud Burbank (rahimahullaah) & Courtesy of

He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

Neither Wealthy, Nor Knowledge of the Unseen, Nor an Angel

By Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (Rahimullaah)
Translated By Abbas Abu Yahya

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.” [Soorah Ana’am : 50]

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) (Rahimullaah) said:

‘Indeed the Messenger (sallAllaahu alayhi wa sallam) was ordered to free himself from claiming these three things with Allaah’s statement:

Say : ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.’

This is also what Nuh (alayhi as-Salam) said and he was the first of the main Messengers, the first Messenger [1] whom Allaah Ta’ala sent to the people of the earth. Here, too now, is the seal of the Messengers and the seal of the main Messengers and they have both freed themselves from this claim. This is because people sometimes seek knowledge of the unseen from the Messenger (sallAllaahu alayhi wa sallam), as in the saying of Allaah:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

They say: “When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth.” [Mulk:25]


يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). [al-Aa’raaf: 187]

Also they sometimes seek this knowledge to be persuaded of the truth, as in the saying of Allaah:

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا () أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا () أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا () أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

And they say: “We shall not believe in you, until you cause a spring to gush forth from the earth for us; “Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; “Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us) face to face; “Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say : “Glorified (and Exalted) be my Lord (Allaah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?” [al-Israa: 90-93]

Sometimes, they would regard the human need a Messenger had as shameful, as in the saying of Allaah:

وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا () أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا

And they say: “Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him? “Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?” [Furqan : 7]

Therefore, Allaah ordered the Messenger to inform them that he neither knew the unseen, nor did he possess the treasures of Allaah, nor was he an Angel who was not in need of eating or wealth. Rather, he was a follower of what was revealed to him, following that which was revealed to him is the Deen, which is obedience to Allaah and he was commanded to worship Him with knowledge and actions, both inward and outward. A person attains from those three things, according to the amount Allaah Ta’ala gives him. He learns from him what He has taught him and has ability according to what Allaah gives him the capability to do, and he suffices himself with that which Allaah enriched him with in matters which would otherwise oppose general practices or the practice of the majority of the people.’

[Majmoo 11/312-313]

[1] T.N. Adam (alayhi as-Salam) was the first Prophet & Nuh (alayhi as-Salam) was the first Messenger.