Some Lessons From the Prophet's Farewell Pilgrimage

Some Lessons From the Prophet's Farewell Pilgrimage

Hajj is one of the five pillars of Islam and was made obligatory in the tenth, ninth or sixth year, according to different reports [Ibn Kathir, al Bidayah wa al Nihayah, 5/109] . In the tenth year the Prophet, sallallahu `alaihi wa sallam, announced that he intended to perform hajj; this was the only time that he performed hajj after the Hijrah to Madinah. The Muslims came from all over the Arabian Peninsula to perform hajj with him. He left Madinah five days before the end of Dhu al Qa`dah [Ibn Hajar, Fath al Bari, 8/104; Ibn Ishaq, with a hasan isnad (Sirat ibn Hisham, 4/272). Ibn Kathir, al Bidayah wa al Nihayah, 5/111. This is the same as Ibn Ishaq’s report. He said, "Its isnad is jayyid."] . When he halted in Arafat, the following ayah was revealed to him: "…This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion…" (Al Ma’idah 5:4) [Sahih al Bukhari, Fath al Bari, 8/108]

The Muslims learned the rituals of the hajj from the Prophet (sallallahu `alaihi wa sallam) when he said: "Take your rituals from me." His hajj was full of laws pertaining to the shari`ah, especially matters pertaining to the hajj, and general advice and laws which were mentioned in the Sermon of Arafat. For this reason, the scholars showed great interest in the farewell pilgrimage and derived many laws from it, dealing with the rituals of hajj and other matters, of which the books of fiqh and hadith explanation are full. Some of the scholars wrote books dealing specifically with the farewell pilgrimage.

A large gathering of Muslims participated in the event. They listened to the farewell sermon Khutbat al Wadaa’ which he gave at Arafat in the middle of the Ayyam al Tashriq (three days following the tenth of Dhu al-Hijjah).

"Verily your blood and your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this land of yours. Behold! Everything pertaining to the days of ignorance is under my feet completely abolished. Abolished are also the blood revenges of the days of ignorance. The first claim of ours on blood revenge which I abolish is that of the son of Rabi`ah ibn al Harith. And the usury riba of the pre-Islamic period is abolished, and the first of our usury I abolish is that of `Abbas ibn `Abd al Muttalib, for it is all abolished. Fear God concerning women! Verily you have taken them on the security of God, and intercourse with them has been made lawful unto you by words of God. You too have rights over them, and they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of God, and if you hold fast to it you would never go astray. And you would be asked about me (on the day of resurrection), (now tell me) what would you say? They (the audience) said: "We bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel." He (the narrator) said: "He (the Prophet) then raised his forefinger toward the sky and pointed it at the people (and said): "O God, bear witness, O God, bear witness." [The report is from Sahih Muslim, 4/38-43, from the hadith of Jabir ibn `Abd Allah. Al Shaykh Muhammad Nasir al Din al Albani made some brief additions to it, from other books of hadith which narrated the hadith of Jabir with some sahih additions (Hijjat alNabi, pp. 71-73). See the report of Jabir in Hadith in Hijjat al-Nabii, 38-41. See part of the khutbah in Sahih al Bukhari, Fath al Bari, 8/108). Ibn Ishaq mentioned the long text of the farewell khutbah without isnad. Imam Ahmad mentioned the long text of the khutbah of the farewell pilgrimage, which was given in the middle of the Ayyam al Tashriq. Its isnad includes `Ali ibn Zayd ibn Jad`aan, who al Hafiz ibn Hajar, in al Taqrib, said was weak. Al Bannaa said, "Al Bazzar narrated a similar report with the same meaning from Ibn `Umar with a different isnad." The Imams of hadith narrated parts of it in their books, in different chapters, through sahih isnads; and Allah knows best. (Al Fath al Rabbani, 279-281)]

He delivered another sermon at Mina, when he said, "Do not return to Kufr, killing one another, after I am gone." [Sahih al Bukhari, Fath al Bari, 8/107; Muslim, Sahih, 1/82]

 

[End of excerpt from Dr `Umari’s work]

From Benefits of this Great Sermon:

[Adapted from Masaa’il Muhimma `an il- `Umrah wa’l-Hajj by Muhammad Jameel Zeeno]

• Prohibition of shedding innocent blood, and taking of wealth without right, which stresses Islam’s protection of souls.
• Nullification of validity of actions of Jahiliyyah
• Prohibition of taking Riba (usury and interest), which is an increase on the principal, whether small or large. Allah the Most High says: "But if you repent, you may have your capital." [Al Baqarah (2:279)]
• Admonition to fulfill and give women their rights, and to deal with them in goodness. Many authentic hadeeths have been narrated in this regard, which elucidate their rights and warn against taking them unjustly.
• Advice to strongly cling to the Book of Allah, in which lies the honor of Muslims and their victory. Likewise, the order to stick to the Sunnah, which explains the Qur’an, for verily the reason for Muslims’ weakness today is their leaving of judging by the Book of Allah and the Sunnah of His Messenger. There will be no victory for Muslims except by returning to these two Sources.
• Testimony of the Companions that the Messenger of Allah, sallallahu `alaihi wa sallam, conveyed the message, discharged his trust and counseled the Ummah.
• Order to take rituals of Hajj and other rituals from the Prophet’s sayings, actions and tacit agreements.
• Subtle indication that the Prophet’s farewell would soon come.
• Warning against fighting and killing among Muslims, which is disbelief in action, which does not take one out of the fold of Islam, as in his, sallallahu `alaihi wa sallam, saying: "Cursing a Muslim is fusooq, and fighting him is kufr." [Agreed upon]

Honey: Prophet's Guidance Regarding the Usage of it

Honey - Prophet’s guidance regarding the usuage of it

by Ibn al-Qayyim
Taken from Zaad al-Ma’aad, 4/224, 225, 4/33, 34.

 Allaah says (interpretation of the meaning): 

“There comes forth from their [bees’] bellies, a drink of varying colour wherein is healing for men” [al-Nahl 16:69] 

Ibn al-Qayyim (may Allaah have mercy on him) said:

With regard to the Prophet’s guidance concerning drinking, it is the most perfect guidance that maintains good health.

• He (Sallalahi Alahi WaSallam) used to drink honey mixed with cold water.
  • This is very healthy and no one can understand how healthy it is except the most prominent doctors.
  • For drinking honey on an empty stomach dissolves phlegm, cleanses the stomach, reduces its viscosity, washes away waste matter, warms it up a little and opens its inlet and exit.
  • It has a similar effect on the liver, kidneys and urethra.
  • It is more beneficial to the stomach than any other kind of sweet that enters it.
  • However it may cause side effects in people who are suffering from jaundice because it is hot and jaundice is hot, so it may aggravate it; in order to avoid this effect vinegar may be added, then honey will become beneficial and drinking it will be more useful than many or most of the drinks that are made from sugar, especially for those who are not used to these drinks, for if they drink them they will not suit them as well as honey does, or even come close.
• With regard to drinking it when it is collected and well-prepared, this is one of the most beneficial things for the body, and one of the greatest means of preserving health; it is very refreshing and energizing, and it is good for the liver and heart.
  • If it is well-prepared it provides nutrition and makes food reach all parts of the body in the most effective manner.

Zaad al-Ma’aad, 4/224, 225

And he said (may Allaah have mercy on him):

• Honey contains great benefits, for it cleanses impurities from the veins and stomach etc, whether it is eaten or applied to the skin.
• It is good for the elderly, the phlegmatic and those whose humours are cold and wet.
• It is nourishing, aids digestion, energizes, makes unpleasant medicine palatable, is good for the liver and chest, is a diuretic and helps to ease coughs caused by phlegm.
• If it is drunk warm mixed with rosewater it is beneficial for one who has been bitten by a scorpion or who has consumed opium.
• If it is drunk on its own mixed with water, it is good for the one who has been bitten by a rabid dog or eaten poisonous mushrooms.
• If fresh meat is placed in honey, it will stay fresh for three months, as will cucumbers, pumpkins and eggplants. Many fruits can be kept in it for six months.
• It will also preserve a dead body, and it is known as the trustworthy preserver.
• If the body of one who is afflicted with lice is painted with honey, it will kill the lice and their eggs.
• It makes the hair long, beautiful and smooth.
• If used on the eyes like kohl it clears the vision.
• If the teeth are brushed with it, it whitens the teeth and makes them bright, and keeps the gums healthy.
• It opens the veins and induces menstruation.
• If taken on an empty stomach it takes away phlegm and cleanses the stomach, clearing away waste matter and restoring the correct temperature. It does likewise to the liver, kidneys and urethra.

• As well as all this, it has no side effects and causes little harm.
  • It may cause side effects in one who is suffering from jaundice, but that may be counteracted by vinegar and the like, in which case it becomes very beneficial for him.

• It is a kind of nourishment, a kind of medicine, a kind of drink, a kind of sweet, a kind of cream.
• There is nothing that has been created for us for a similar purpose that is better than it, or even comes close.
• The ancient peoples relied on it, and in most of the books of the ancients there is no mention of sugar at all and it was unknown to them, for it is something that is very new.
• The Prophet (peace and blessings of Allaah be upon him) used to drink honey mixed with water on an empty stomach, and this is the secret of maintaining good health that no one can understand except one who is intelligent and blessed.

Zaad al-Ma’aad, 4/33, 34.

The Excellence of Friday

The Excellence of Friday

Imam Ibn ul Qayyim al Jawziyyah
Mukhtasar Zaad ul Ma`aad

Abu Huraira reported the Holy Prophet, peace and blessings of Allah be upon him, as saying: ‘The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise, on it he was expelled from it. And the Last Hour will take place on no day other than Friday.’

The Holy Prophet also said on the occasion of Friday: ‘We who are the last shall be the first on the Day of resurrection, except that every Ummah (nation) was given the Book before us and we where given it after them. It was this day (Friday) which Allah prescribed for us and guided us to it and the people came after us with regard to it, the Jews observing the next day and the Christians they day following that.’

With regard to Friday, the Holy Prophet was also reported as saying: ‘There is no time on Friday at which no Muslim would stand, pray and beg Allah for what is good but He would give it to him’ and he pointed with his hand that (this time) is short and narrow. There is a good deal of difference of opinion among the scholars as to what exactly is that fortunate hour on Friday when the supplication would be granted. The best course is that this hour should be treated as hidden, and the whole day should be spent in supplication and glorification of Allah.

It was the Holy Prophet’s practice to attach special significance and honor to Friday. Examples of this behavior are numerous, however, the following could be cited: On that day, he recommenced reciting Soorah as-Sajdah (in fajr) [and al-Insaan] because it is inclusive of all affairs relevant to Friday; taking a bath, using perfume and miswaak, going to Friday’s congregational prayer early, listening to the sermon, wearing one’s best clothes and remembering Allah all the time. When the Holy Prophet stood on the pulpit delivering Friday speech (sermon), his eyes would redden and his voice rise sharply with extreme anger. He, however, used to shorten the speech but prolong the prayer following it.

Miswaak: The Natural Toothbrush

Miswaak: The natural toothbrush

[From: Al Jumu'ah Magazine]

The Miswaak was known before Islam, but Islam added a religious perspective to its usage.

The Prophetic guidance:

The Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) recommended Muslims to clean their teeth using a Miswaak every day; especially upon waking up, when performing ablution, before prayer, when reciting the Quran, before sleeping, when entering the house, and when the mouth has a foul odor.

There are many Prophetic narrations that talk about Miswaak. Following are some of them:

‘Aa'ishah may Allaah be pleased with her related that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Ten things are part of one’s natural disposition: Trimming the moustache, growing a beard, (using) the Miswaak, sniffing water, cutting the nails, washing hands, plucking armpits, shaving pubic hair, and conserving water." [Muslim]

Furthermore, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) highlighted its importance, saying: "If it were not that it would create hardship for my people, I would have ordered them to use the Miswaak with every ablution and with every prayer." [Al-Bukhaari]

Medical discoveries:

The Miswaak is a natural tool for brushing the teeth. It is taken from the roots and branches of particular desert trees. It differs from one region to another, but in Arabia and Asia it is taken from the Arak tree. This is the most famous variety, and is the kind that was used by the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).

Its scientific name is Salvadora Persica. It is a tree that grows in hot equatorial countries, especially in desert valleys. It is widespread in the South of Saudi Arabia, Yemen, Sudan, Egypt, and elsewhere.

Salvador Persica is an upright evergreen small tree or shrub, seldom more than one foot in diameter, reaching a maximum height of three meters. The leaves are small, oval, thick and succulent with a strong smell of cress or mustard.
The Miswaak is also obtained from other trees. In Africa, for example, it is cut from Lime and Orange trees, and in America some are cut from the Senna tree.

As the Arak tree is so well-known, and as it was the kind that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used, it has been scientifically studied. The following summarize the various discoveries regarding Miswaak.

Health effects of Miswaak:

Physically, the Miswaak is a natural toothbrush. It is composed of a compact group of minute natural fibers that perform exactly the same function as a normal toothbrush except that it is made of natural rather than plastic fibers. For this reason it may be more gentle on the gums.

Miswaak's natural toothpaste is made up of many substances that are important for cleaning teeth. Many researchers have studied the Miswaak in depth, and have proven that Miswaak contains over ten different natural chemical compounds considered essential for good oral and dental hygiene.

They are: fluoride, silica, tannic acid, resins, alkaloids (salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and others including salicylic acids, sterols, trimethylamine, saponins, flavenoids.

Some of these components are stain removers and teeth whiteners, some protect teeth against caries, some are bactericidal and antiseptic, some help in healing and to repair tissues, some promote remineralization (building) of tooth enamel, and some give the pleasant taste and smell.

Cytotoxicity:

Results of cytotoxictests showed no cytotoxic (cell damaging) effects from using freshly cut Miswaak. However, the same plant used 24 hours after cutting did contain harmful components. Based on these findings, researchers recommend cutting the used portion of the Miswaak after it has been used for a day and preparing a fresh part.

Scientific comparison between Miswaak and toothbrushes:

A clinical trial study on Ethiopian schoolchildren, comparing Miswaak with the conventional toothbrush, found Miswaak to be as effective as the toothbrush in removing oral deposits. The study also found instruction and supervision to be important since the children in the sample were not familiar with techniques for using Miswaak.

How to use Miswaak:

The method of preparing a Miswaak for use is to cut a branch or root of the Arak tree into pieces between 10 cm and 20cm in length, and between 4mm and 14mm in diameter. Occasionally some are thicker than this.

Fresh Miswaak is brown in color, with a hot, pleasant taste. People usually strip off some of the Miswaak's thin bark from one end, then chew that end a little to separate the fibers so that they become like the fibers of a normal toothbrush. They then use it to brush their teeth.

Length and diameter:

A length of 15cm is recommended, which is convenient to grip, and easy to manipulate in a confined space. The diameter is normally less than 1 centimeter, which provides a supple stick firm enough to transmit the pressure of the cleansing action to the teeth without breaking.

Freshness: Miswaak should be freshly cut so that it is supple, easily chewed, and still rich in active constituents. The root should be whitish-brown in color; a dark brown color indicates that the Miswaak is no longer fresh.

If a stick is dry, the end for chewing should initially be soaked in fresh water for 24 hours. It should be noted that soaking for unduly long periods causes loss of active constituents and diminishes the therapeutic properties, although the mechanical effects on the teeth can still occur.

The end: Before Miswaak is used, the end should be washed with water. It is then chewed repeatedly until the fibers stand out like the bristles of a toothbrush. These fibers should be trimmed every 24 hours.

Brushing technique:

The techniques employed for removing plaque mechanically are similar to that for the toothbrush and the chewing stick; i.e., vertical and horizontal brushing. The cleaning movement should always be directed away from the gingival margin of the teeth (away from the gums) on both the buccal (outer cheek) and lingual (inner cheek) surfaces.

Care should be taken to avoid damaging the soft tissues of the mouth. Satisfactory cleaning can be achieved if this procedure is followed for five minutes.

There are two basic holds: Pen-grip (three-finger) or palm-grip (five finger-grip). In each case the aim is to ensure firm but controlled movement of the brush end of the Miswaak within the oral cavity, so that every area of the mouth is reached with relative ease and convenience.

When to use Miswaak:

In general, the Miswaak should be used a minimum of five times a day (i.e. before each prayer). However it is recommended to use it all the time, whenever possible.

Common mistakes in Miswaak use:

1. The end is either too thin or too thick.
2. Keeping it in the mouth while doing other things.
3. Not cutting the end every day.
4. Forgetting that teeth have five faces (inner, outer, two sides, and biting/chewing face), and only using Miswaak to clean the outer faces.

Tawakkul

Tawakkul : From Shaykhul Islaam ibn Taymiyah's “Kitaab Ilm as-Sulook”

[Translated by Sayyid Umar ibn Ghulam Muwlaa al-Hindee]

Source : SalafiTalk.net

Said Shaykhul Islaam ibn Taymiyah in “Kitaab Ilm as-Sulook” (Volume 10) of Majmoo’ al-Fataawa (Page 32):

 “So at this point, the people are divided into four categories:

A group who look towards the orders and prohibitions, and towards obedience; bearing witness to the Ilaahiyyah (right to be worshipped) of the Rabb  – free is He from all imperfections – the One that they have been ordered to worship; and they do not look towards al-Qadhaa and al-Qadr (the decree and predestination) and towards at-Tawakkul (reliance) and al-Isti’aanah (seeking aid and assistance). And this is the situation of many of the Mutafaqqihah (scholars) and the Muta’abbidah (worshippers) . So these people, despite the goodness of their intention and their honoring of the Hurumaat (sacred/forbidden things) of Allaah and His symbols, they are overcome by weakness, incapacity and disappointment. This is because al-Isti’aanah (seeking aid and assistance) from Allaah, at-Tawakkul (reliance/trust) upon Allaah, seeking refuge in Him and making du’aa to Him – this is what strengthens the ‘abd (servant) and makes the affairs easy upon him.     

And this is why some of the Salaf have said: “Whoever is pleased that he should be the strongest of the people then let him place his tawakkul (reliance) upon Allaah” And in the two Saheehs from Abdullaah ibn ‘Amr that the description of the Messenger of Allaah sallallaahu alayhi wa sallam in the Tauraat (is as follows): ‘We have sent you as a witness, a bearer of glad tidings, a warner and as a protection for the unlettered ones. You are my slave and my Messenger, I have named you al-Mutawakkil (the one who places his reliance upon Allaah). You are neither severe nor harsh-hearted and you don’t do not make a clamor (noise) in the markets. And he does not return evil with evil, rather he returns evil with good, and he overlooks and forgives. And I will not take his soul until I correct by him a crooked people; so by him I will open eyes that are blind, ears that are deaf and hearts that are covered, due to their saying “Laa ilaaha illAllaah” (There is no god worthy of worship except Allaah)’


     And this is why it has been narrated that the only reason why the bearers of the ‘Arsh (Throne of Allaah) were able to bear the lifting of the Arsh is due to their saying: “Laa haula walaa quwwata illaa billaah” (There is no power and no strength except with Allaah). And it has been confirmed in the two Saheehs that the Prophet sallallaahu alayhi wa sallam said: “Verily it (the statement ‘Laa haula walaa quwwata illaa billaah’) is a treasure from the treasures of Jannah”. He, The Most High said: “And whosoever puts his trust in Allaah, then He will suffice him”. And He, The Most High said: “Those (i.e, believers) unto whom the people (hypocrites) said, ‘Verily the people (pagans) have gathered against you (a great army), therefore fear them.’ But it (only) increased them in Eemaan, and they said: ‘Allaah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us)’. So they returned with Grace and Bounty from Allaah. No harm touched them; and they followed the good pleasure of Allaah. And Allaah is the Owner of Great Bounty. It is only Shaytaan that suggests to you the fear of his Auliyaa’ [supporters and friends (polytheists, disbelievers in the Oneness of Allaah and in His Messenger, Muhammad sallallaahu alayhi wa sallam]; so fear them not, but fear Me, if you are (true) believers.” And it is recorded in Saheeh al-Bukhaari from Ibn Abbaas radhiyallaahu ‘anhu regarding Allaah’s statement: “and they said: ‘Allaah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us)’” – that Ibraaheem the Khaleel of Allaah alaihi assalaam said it when he was thrown into the fire, and Muhammad sallallaahu alayhi wa sallam said it when the people said to them: “Verily the people (pagans) have gathered against you (a great army).”

And Shaykhul Islaam continued saying:

“The second category: Those who bear witness to the Ruboobiyyah of Allaah and their poverty towards Him, and they seek aid and assistance from Him; but they do this according to their whims and fancies, not considering the reality of His orders and prohibitions, nor His Pleasure, Anger and Love. And this is the condition of many of the Muftaqirah and the Mutasawwifah (Soofees)……..”

And he rahimahullaah continued: “As for the third category: And this is the one who turns away from the worship of Allaah and seeking aid and assistance from Him. So this is the worst of all categories.

The fourth category: This is the praiseworthy category and this is the condition of those who have actualized (the statement of Allaah) “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” and His statement “So worship Him (O Muhammad sallallaahu alayhi wa sallam) and put your trust in Him”, so they sought aid and assistance from Him in carrying out His obedience, and they bore witness that He is their Ilaah (object of worship/deity) , and that it is not allowed to worship anyone except Him, (and this ‘ibaadah is) by obeying Him and obeying His Messenger; and (and they bore witness) that He is their Rabb (Lord), the One who “there is no protector nor intercessor for them besides Him”; and that “Whatever of mercy (i.e. of good), Allaah may grant to mankind, none can withhold it; and whatever He may withhold, none can grant it thereafter”, “And if Allaah touches you with harm, there is none who can remove it but He, and if He intends any good for you, there is none who can repel His Favor”, “Say: ‘Tell me then, the things that you invoke besides Allaah – if Allaah intended some harm for me, could they remove His harm? Or if He (Allaah) intended some mercy for me, could they withhold His Mercy?’”
     
And this is why a group from the scholars have said,

‘To turn completely towards the means is Shirk in Tawheed; to not consider the means as being the means is a defect in the intellect; to turn completely away from the means is to censure the legislation (sharee’ah). And the Tawakkul that we have been ordered with is only that which gathers together the requisites of Tawheed, the intellect and the legislation.’”

-     End of quote from Shaykhul Islaam Ibn Taymiyah.

The Eternal Conflict between Truth and Falsehood

The Eternal Conflict between Truth and Falsehood

by Imâm al-Haram Usâmah Khayyat

---

This khutbah was taken from www.alminbar.net.

الصراع بين الحق والباطل

First Khutbah:

O people! Be fearful of Allâh and repent to Him in order to be successful. Indeed successful is the one who fears Allâh, and takes provisions from his life for the Hereafter.

Dear Muslims! The conflict between truth and falsehood is a definite one which was decreed by Allâh to be eternal; this conflict is between the people of faith and the disbelievers, the truth and falsehood and guidance and misguidance.

This conflict is not a new phenomenon; rather it is an on going chain of events which has existed throughout the history of mankind. This conflict represents the uprising of good against evil regardless of the shape it takes, the numbers of people who participate and the amount of military hardware that is used. Indeed this conflict is ever-present regardless of the banner which the evil people raise or fight under.

This conflict has its roots as far back as mankind has existed, as we have been informed about in the Qur’ ân, as reminders, lessons and admonitions.

• An example of this is the story of Prophet Ibrâhîm, peace be upon him, with his disbelieving people when he endeavoured to make them refrain from idol-worshiping and thereby rescue them from the clear misguidance that they were living their lives in, so that Allâh would be the only One worshipped on earth. Ibrâhîm’s people reacted to this in the harshest and most evil manner by devising a plot to throw him into a fire and burn him alive. But Allâh supported him and averted the plot of the disbelievers. Allâh tells us about this event in the Qur’ ân stating that the believers will always be victorious, and that the disbelievers will always face defeat. Allâh says in the Qur’ ân that which translates as: “They said: 'Burn him and support your gods – if you are to act'. We [i.e. Allâh] said: 'O fire! Be coolness and safety upon Abraham'. And they intended for him a plan [i.e., harm], but we made them the greatest losers.” (Al-Anbiyâ’: 68-70).
• A second example is the story of Prophet Mûsâ, peace be upon him, who represented the truth against Pharaoh and his soldiers, who had raised the banner of falsehood. Pharaoh’s arrogance reached to the level that he started saying to his people (that which translates as):“I am your most exalted lord” (An-Nâzi’ât: 24), and he also said (that which translates as): “I have not known you to have a god other than me.” (Al-Qasas: 38)Pharaoh threatened to severely punish the followers of the truth by saying (that which translates as):“We will kill their sons and keep their women alive…” (Al-A’râf:127).
• However, the will of Allâh was that the believers overcame Pharaoh and his soldiers who were drowned in the sea, as Allâh says that which translates as:“Then We inspired to Moses: 'Strike with your staff the sea', and it parted, and each portion was like a towering mountain. And We advanced thereto the others [i.e., the pursuers]. And We saved Moses and those with him, all together. Then we drowned the others. Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.” (Ash-Shûarâ’: 63-68). As for the oppressed believers of the people of Mûsâ, peace be upon him, this was a great favour from Allâh upon them, to grant them victory and make them rulers, as Allâh says that which translates as: “And We wanted to confer favour upon those who were oppressed in the land and make them leaders and make them inheritors.”(Al-Qasas: 5).
• A third example of this eternal struggle between truth and falsehood which was perhaps the most intense of them all, is the struggle between our Prophet Muhammad sallAllâhu ‘alaihî wa sallam and Abû Jahl and the other leaders of Quraysh who thought with their limited minds that they could extinguish the light of guidance of Allâh with their mouths, and overcome the truth. The outcome of this was nothing other than victory for the Prophet sallAllâhu ‘alaihî wa sallam and his companions, which Allâh always grants to the followers of the truth. Sure enough, the Prophet sallAllâhu ‘alaihî wa sallam recited on the day he conquered Makkah, while watching the idols being smashed (that which translates as): “…And say [O Muhammad]: 'Truth has come, and falsehood has departed, Indeed is falsehood, [by Nature], ever bound to depart.'” (Al-Isrâ’: 81).
• A fourth example of this struggle is the oppressive crusade wars against the Muslims when the forces of Christianity expended all their military power, men, and other resources until they conquered Jerusalem and ruled it for ninety years. After that, Allâh sent the pious and honest leader known as Mujâhid Salâhuddîn who led the Muslims to victory in the famous battle of Hittîn, as a result of his sincerity and continuous Jihâd for the sake of Allâh.

The current uprising in Palestine is also a manifestation of the eternal conflict between truth and falsehood, and a living vivid example of the people of the truth defending their religion, sacred places, freedom and dignity against the people of falsehood who have colonised, attacked and profaned the sacred places. The obvious crimes and oppression they have committed and continue to commit against the Palestinians and their sacred places is clear evidence of the truthfulness of the verse which translates as: “You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allâh.” (Al-Mâ’idah: 82).

Slaves of Allâh! Although this conflict is long, it is certain that the result of it will be exactly the same as for similar conflicts in the past: victory to the believers and defeat and humiliation to the disbelievers; honour and might to the believers and ignominy to the disbelievers. The banner of truth will surely be raised in the land of Al-Aqsâ eventually, and the Jews will be defeated and humiliated. Allâh says that which translates as“Already there has been for you a sign in the two armies which met [in combat at Badr] – one fighting in the cause of Allâh and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight. But Allâh supports with His victory whom He wills. Indeed in that is a lesson for those of vision.” (Aal-‘Imrân: 13).

Second Khutbah:

Slaves of Allâh! The plethora of examples of how the believers eventually succeeded and won victory and glory must be enough to encourage us all and strengthen our determination to remain steadfast upon the truth until Allâh makes it overcome falsehood and prevail, just as He did so many times in the past. This is because the promise of Allâh is constant and will never change – it will always be fulfilled. Allâh says that which translates as: “And incumbent upon Us was support of the believers.” (Ar-Rûm: 47).

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Summary:

• The conflict between truth and falsehood is decreed and definite.
• The history of this conflict. Examples from history of this conflict are:
  • a. The story of Prophet Ibrâhîm with his disbelieving people.
  • b. The story of Prophet Mûsâ against Pharaoh and his soldiers.
  • c. The story of our Prophet with Abû Jahl and the leaders of Quraysh.
  • d. The crusade wars.
• The current uprising in Palestine is a manifestation of this conflict.
• The obligation of remaining steadfast upon the truth until it overcomes falsehood and prevails.

The Truth About Ibaadah in Islaam

The Truth About Ibaadah (Worship) in Islaam

Author: Abu Iyaad as-Salafi

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The Messenger of Allaah (sallallaahu alayhi wasallam) said: "The right of Allaah upon His servants is that they should worship Him (alone) and not associate anything with Him" [Bukhaaree and Muslim].

Allaah created us that we may worship Him alone and not associate anything with Him. Allaah has said {I did not create Jinn and Men except that they may worship me.} [51:56]. So what is this Ibaadah, what are its types and conditions and how should it be performed?.

Ibaadah is a collective term for everything which Allaah loves and is pleased with from among the words and actions such as supplication, prayer, and patience. Allaah says {Say: Verily my prayer, my service of sacrifice, my life and my death are all for Allaah the Lord of the Worlds.} [6:162] and the Prophet (sallallaahu alayhi wasallam) said "Allaah the Exalted said: My servant does not draw near to Me with anything more loved by me than the obligatory actions which I have imposed upon him" [Bukhaaree].

The types of Ibaadah are many and include supplication, fear hope, reliance, love of obedience to Allaah, hatred of disobedience to Him, remorse, repentance, seeking aid from Him, vowing, sacrifice, bowing and prostrating and others besides these. Thus the first thing which a Muslim acknowledges is that he has been created for Ibaadah and that is due to his declaration of Laa ilaaha illallaaha (There is none worthy of worship except Allaah alone). He must then know of its form and types.

The second thing the Muslim should realize is that a necessary condition of worship is that it is sincere. Allaah the Exalted said {So whoever hopes for the meeting with His Lord let him work deeds of righteousness and associate none as a partner in the worship of His Lord.} [18:110] and the Messenger (sallallaahu alayhi wasallam) said "Indeed Allaah does not look at your faces nor your wealth but He looks at your hearts and your actions." [Muslim]. Also there is the Hadeeth Qudsee where the Messenger (sallallaahu alayhi wasallam) said that Allaah said "I am so self-sufficient that I am in no need of having partners. Thus, whoever does an action for someone else's sake as well as Mine, will have that action rejected by Me to him whom he associated with Me" [Muslim].

Another vital condition of worship is that it is correct and therefore acceptable to Allaah. Our Ibaadah of Allaah should be as He and His Messenger (sallallaahu alayhi wasallam) have commanded us. Allaah says {O you who believe! Obey Allaah and obey the Messenger and do not let your actions become nullified.} [47:33] and the Messenger (sallallaahu alayhi wasallam) has said "Whoever does an action which we have not commanded will have it rejected." [Muslim] and he (sallallaahu alayhi wasallam) also said "Whoever does an action in a way different from ours will have it rejected" [Abu Daawood - Saheeh].

Fudayl ibn Ayyaad, a taabi'ee, said regarding the verse {...that He may test you, which of you is best in deeds...} [11:7] , "The most sincere and the most correct" so those who were around him said "And what is the most sincere and the most correct?" He replied "Action, if it is correct but not sincere will not be accepted and action, if it is sincere but not correct will not be accepted until it is both sincere and correct. Sincere means that nothing but the Face of Allaah is sought and correct means that it is in conformity with the Sunnah."

So these are two necessary conditions for our Ibaadah to be acceptable to Allaah, namely that they are sincere (for the sake of Allaah) and correct (in conformity with the Sunnah).

Allaah has also commanded us {So call upon Him (out of) Fear and Hope.} [6:56] and the Messenger (sallallaahu alayhi wasallam) used to supplicate "I ask Allaah for Paradise and I seek refuge in Him from the Fire" [Abu Daawood - Saheeh]. And this is the fourth point : that our Ibaadah should be in between hoping for Allaah's Mercy and reward and fearing His punishment. Some of the pious predecessors used to say "Whoever worships Allaah with Love only is indeed a Zindeeq (a heretic) and whoever worships Him with Hope only is indeed a Murji' (one who believes sins impart no harm to a persons faith) and whoever worships Him with Fear only is indeed a Harooree (one of those believe that sins take a person out of Islaam) but whoever worships Him with Love, Fear and Hope is indeed a believing Muwahhid (one who performs the Tawheed of Allaah)."

Therefore, in all our actions we should fear Allaah's displeasure and punishment and then balance this with hoping for His pleasure and reward. Furthermore, we should love Him and love obedience to Him.

Another characteristic of our Ibaadah is being aware of the presence of Allaah, that His knowledge is with us and He sees and hears us. This fifth point is Ihsaan. Allaah says {The One Who sees you when you stand up for the prayer and when you move amongst those who prostrate themselves} [26:218] and also in the hadeeth of Jibreel when he said to the Messenger (sallallaahu alayhi wasallam) "Ihsaan is that you worship Allaah as if you see Him and while you see Him not yet truly He sees you" [Muslim].

So these are five points concerning our Ibaadah namely:

1. Acknowledgement of the purpose of our existence, which is to worship Allaah alone without any partners. This is the requirement and meaning of the declaration of faith: There is none worthy of worship except Allaah.
2. Extreme sincerity in fulfilling that purpose
3. The correctness of our Ibaadah and that is upon the Sunnah of the Messenger (sallallaahu alayhi wasallam)
4. Worshipping Allaah by combining Love, Fear and Hope in all of our actions
5. And accompanying all of that with Ihsaan.

The example of the one who learns these five points concerning the Ibaadah of his Lord and builds all of his actions upon them and the one who does not and is careless about his worship is like the example Allaah has given {Which then is best? - he who lays the foundation of his house upon Taqwa and His Good Pleasure or he who lays the foundation of his house upon an undetermined brink of a precipice ready to crumble down, so that it crumbles down with him into the Fire of Hell?} [9:108].

So respected brothers and sisters lets not be careless and make our actions vain like Allaah has mentioned regarding some people, {And We shall turn to whatever actions they did and turn them into scattered dust.} [25:23] but rather let us become cautious and send something foreword for the Day of Judgement, the Day when we will be in great need for good actions, that is our sincere and correct Ibaadah.