Archive for April, 2010

A Short Biographical Sketch of Imam Nawawi

Birth and Birth place:
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf An- Nawawi, son of Murry, son of Hassan, son of Hussain, son of Muhammad, son of Juma, son of Hazam. Nawawi refers to Nawa, a place near Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam Nawawi was born at Nawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom in his promising child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: “I saw Imam Nawawi at Nawa when he was a youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would always avoid the play and would remain busy with the recitation of the Noble Qur’an. When they tried to domineer and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On observing his sagacity and profundity, a special love and affection developed in my heart for young Nawawi. I approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am neither soothsayer nor an astrologer but Allah caused me to utter these words.” His teacher conveyed this incident to Imam’s father and he keeping in view the learning quest of his son, decided to dedicate the life of his son for the service and promotion of the cause of Islamic Faith. In a short period, Nawawi learnt to read the Holy Qur’an and by that time he nearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious academies or institutes where one could earn excellence in religious learning, so his father took him to Damascus, which was considered the center of learning and scholarship, and the students from far and wide gathered there for schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus. Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah was named after him. Noted and eminent teachers of the period taught in that Madrasah.

Imam Nawawi says, “I studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived on the limited food supplied by the institution.” As a routine he used to sleep very little at night. When it became irresistible as a human being, he would lean and slumber for a while against the support of books. After a short duration he would again be hard at his scholastic pursuits.
His Teachers and Guides:

During his stay at Damascus, he studied from more than twenty celebrated teachers. These teachers were regarded as masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence, its principles, syntax and Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin Muhammad Al-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi, Abul-Fada’il Sallar bin Al-Hasan Al Arbali etc.
There were hundreds of Imam’s students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja’fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu’allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar’i, AbulFaraj Abdur-Rahman bin Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki etc.

His Desire and Crave for Learning:

Imam Nawawi had endless thirst for knowledge, and it can be guessed from his daily practice of studies. He used to read daily twelve lessons and write explanation and commentary of every lesson and also made important additions. Whatever the book he read, he put down the marginal notes and explanations on that book. His intelligence, hard work, love, devotion and absorption in his-studies amazed his teachers and they become fond of him and began to praise and admire him.

According to Imam Dhahabi, Imam Nawawi’s concentration and absorption in academic love gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he spent his time contemplating on the interacted and complex issues and in finding their solutions. Allah had also conferred upon him the gift of fast memory and depth of thought, and he who makes the right use of this boon, there remains no doubt in his sagacity and discernment. Imam Nawawi made full benefit of his God given qualities and potentialities and earned the highest degree of honor.
Imam’s Simplicity and Niceness of Manners:

The learned persons, elite of the society and the public greatly respected the Imam on account of his piety, learning and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly chattels, they give preference to religious and academic pursuits, propagation of Faith etc.

They experience more heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes and other worldly things. Imam Nawawi had a prominent place among the erudite notables of his age. He was God-fearing person having illustrious and glorious aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin expresses his impression about Imam Nawawi as thus:

Imam Nawawi had three distinctive commendable qualities in his person. If anybody have only one out of these three, people return to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good (Islam) enjoining Al-Ma’ruf [i.e., Islamic Monotheism and all that Islam orders one to do] and forbidding Al-Munkar [polytheism and disbelief and all that Islam has forbidden]. Imam Nawawi had all three in him.”
His works and his death:

The learned Imam had a very short life but even during this short period, he had written a large number of books on different subjects. Every work of the Imam is a masterwork and a treasure of knowledge. Hundreds and thousands of people benefit from these works.
Some of the Prestigious Works of Imam Nawawi are:

Commentary on Sahih Al-Bukhari, Al-Minhaj fi Sharh Sahih Muslim, Riyad-us-Saliheen, Kitab-ur-Raudah, Commentary on Mohadhdhab, Tahdhib-ul-Asma was-Sifat, Kitab-ul- Adhkar, Arba’een, At-Taqreeb fi Ilmil-Hadith wal-Irshad fihi, Kitab-ulMubhamat, At-Tibyan, Al-Idah fi Manasikil-Hajj, Sharh Sahih AlBukhari (Naqis), Sharh Sunan Abi Dawud (Naqis), Tabaqat Ash Shafi’iyah, Muhimmatul-Ahkam, Manaqib-ush-Shafi’i, Bustan-ulArifeen, Al- Khulasatu fil-Hadith, Mukhtasar At-Tirmidhi, Al-Masa’il Al-Manthurah, Al-‘Umdah fi Tashihit-Tanbih and others.
After spending 28 years of age, Imam Nawawi returned to his hometown. Soon after his arrival at Nawa, he felt ill and died. Imam Nawawi is still living in the hearts of Muslims. His works are of everlasting value. May Allah bless him.

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Istikhaarah prayer

I like to know more on prayers, Istikhaarah,What to receite,and the doa’a,how maany rakaats and what benefit can I can get.Hanafi Shafee,Hanabali are the prayers same way.

Praise be to Allaah.

Istikhaarah prayer is a Sunnah which the Prophet (peace and blessings of Allaah be upon him) prescribed for anyone who wants to do an action but is hesitant about it. Discussion of Istikhaarah prayer covers eight points:

1-     Definition

2-     Ruling

3-     The wisdom behind prescribing it

4-     Reasons for it

5-     When Istikhaarah should be started

6-     Consulting people before praying istikhaarah

7-     What should be recited in istikhaarah

8-     When should the du’aa’ be recited?

1 – Definition

Istikhaarah in Arabic means seeking guidance to make a decision concerning something. It is said in Arabic Istakhir Allaaha yakhir laka (Seek guidance from Allaah and He will guide you (to the right decision)). In sharee’ah terminology, Istikhaarah means seeking guidance (to the right decision), i.e., seeking guidance as to what Allaah knows is the best and most appropriate choice, by means of prayer or the du’aa’ narrated concerning Istikhaarah.

2 – Ruling

The scholars are unanimously agreed that Istikhaarah is Sunnah. The evidence that it is prescribed is the hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said:

“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all matters, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).”

Narrated by al-Bukhaari in several places in his Saheeh (1166).

3 – The wisdom behind prescribing it:

The reason why Istikhaarah is prescribed is that it is submission to the command of Allaah and a practical demonstration that one has no power and no strength of one’s own. It means turning to Allaah and seeking to combine the goodness of this world and of the Hereafter. In order to achieve that, one has to knock at the door of the King, Allaah, may He be glorified, and there is nothing more beneficial in this regard than salaah (prayer) and du’aa’ (supplication), because they involve venerating Allaah, praising Him and expressing one’s need for Him. Then after praying istikhaarah one should do that which one feels is best.

4 – Reasons for it:

In what circumstances should one pray istikhaarah? The four madhhabs are agreed that istikhaarah is prescribed in cases where a person does not know the right decision to make. In matters where it is known whether a thing is good or bad, such as acts of worship, doing good deeds, sins or evil actions, there is no need to pray istikhaarah in these cases. But if a person wants to find out the right time to do something, such as whether to do Hajj this year, because there is the possibility of encountering an enemy or some tribulation, or whether to go with a certain person or not, then he may pray istikhaarah with regard to such decisions. But there is no room for Istikhaarah when it comes to things that are obligatory, haraam or makrooh. Rather Istikhaarah has to do with things that are recommended or permissible. Istikhaarah is not ordinarily required with regard to things that are recommended, rather it should be done in cases where there is a conflict, i.e., when a person has a choice of two things and must decide which one to start with or which one not to do. With regard to permissible things, he may pray Istikhaarah as a regular matter.

5 – When should he start praying Istikhaarah?

The person who wants to pray Istikhaarah should have an open mind, and not have decided on a specific course of action. The phrase “If any one of you is deliberating” indicates that Istikhaarah should be prayed when one starts to think of the matter, when through the blessing of prayer and du’aa’ what is good will become clear to him, in contrast to when the idea has taken root and his resolve to do it is firm, in which case his inclination will sway him, and there is the fear that wisdom may not prevail because he is inclined to do that which he has already decided to do. It may be that which is meant by deliberation here is resolve, because a passing thought does not matter. And a person should not pray istikhaarah except when he has decided to do something but does not have a strong inclination towards it. Otherwise, if a person were to pray Istikhaarah for every thought that crosses his mind, he would never stop and he would waste all his time doing that.

6 – Consulting others before praying istikhaarah

Al-Nawawi said: It is mustahabb, before praying istikhaarah, to consult someone whom you knows is sincere, caring and has experience, and who is trustworthy with regard to his religious commitment and knowledge. Allaah says (interpretation of the meaning):

and consult them in the affairs

[Aal ‘Imraan 3:159]

7 – What is to be recited in Salaat al-Istikhaarah

There are three opinions as to what should be recited in Salaat al-Istikhaarah:

(a)     The Hanafis, Maalikis and Shaafa’is said that it is mustahabb, after reciting al-Faatihah, to recite Qul yaa ayyuha’l-kaafiroon in the first rak’ah and Qul huwa Allaahu ahad in the second.  Al-Nawawi said, explaining the reason for that: It is appropriate to recite these in prayer, to show sincerity and expressing your leaving your affairs to Allaah. They said that it is also permissible to add other verses from Qur’aan where the context refers to the idea of making a choice or decision.

(b)    Some of the Salaf said that in praying istikhaarah it is good to add, after reciting al-Faatihah, the following verses in the first rak’ah:

“And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified is Allaah, and exalted above all that they associate (as partners with Him).

And your Lord knows what their breasts conceal, and what they reveal.

And He is Allaah; Laa ilaaha illa Huwa (none has the right to be worshipped but He), all praises and thanks be to Him (both) in the first (i.e. in this world) and in the last (i.e. in the Hereafter). And for Him is the Decision, and to Him shall you (all) be returned”

[al-Qasas 28:68 – interpretation of the meaning]

And the following verse in the second rak’ah:

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36 – interpretation of the meaning]

(c)    The Hanbalis and some of the fuqaha’ did not say that any particular verses are to be recited when praying Istikhaarah.

8 – When one should pray Istikhaarah

The Hanafis, Maalikis, Shaafa’is and Hanbalis stated that the du’aa’ should be recited immediately after the prayer. This is in accordance with what was stated in the hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). See al-Mawsoo’ah al-Fiqhiyyah, part 3, p. 241.

Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra: Part 2, p. 265 Question concerning Du’aa’ al-Istikhaarah: should this du’aa’ be recited during salaah (prayer) or after saying the salaam?  The answer is that it is permissible to recite the du’aa’ of istikhaarah before or after the salaam, whether you are praying salaat al-istikhaarah or another prayer. Reciting du’aa’ before the salaam is preferable, as the Prophet (peace and blessings of Allaah be upon him) used to recite a lot of du’aa’ before the salaam, and the worshipper before saying the salaam still in a state of prayer, so it is better to recite the du’aa’ then.

And Allaah knows best
Islam Q&A

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Imam Ahmad (rahimahullah) said:
I did not, during this affair (i.e. the trials and tribulations which occurred due to the heretical beliefs of the Mutazilites that the Qur’an was created) hear a word stronger than that of al-A’rabi who spoke to me at Rahbat Tooq (the name of a place) and said: 
If you are killed, then you will have been killed as a martyr (shaheed), and if you live, then you will live with honour’.
And so my heart became strengthened”
(Manaqib al-Imam Ahmad by Ibn al-Jawzi)

Translated by Ibn El-Sheikh El-Misri

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Learning Arabic Is An Obligation (Fardh) On Every Muslim

Shaykh Ahmed Ibn ‘Abdullah Al-Baatilee

The Praise is for Allâh, the one who has honoured us with the Qur’ân, and chosen for us the noblest of languages, and the peace and the blessings be upon the best one of the ones who articulated themselves in Arabic, and the most-preferred from the servants of Allâh, Our Prophet Muhammad (Sallallaahu ‘Alayhi Wa Sallam), and his family and his distinguished companions.

The Arabic language is the language of the Noble Qur’ân, and with it, the Qur’ân was revealed upon the seal of the Messengers, so attention to the Arabic language is to have attention to the Book of Allâh the Most High and the studying and the practising of it helps in the understanding of the Noble Book of Allâh and the narration of the master of the Prophets, Muhammad (Sallallaahu ‘Alayhi Wa Sallam). It is also the language of our esteemed Islaamic law (As-Sharee’ah), so when we defend it we are not proceeding on a path of nationalism or racism or culturalism, but in fact we are defending the language of our religion (way of life) and it is the cloak of our Islaamic Civilisation.

As such, Shaykh-ul-Islam Ibn Taymiyah said: “The Arabic Language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur’ân and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)” [The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)]

So then the knowledge of the Arabic language is essential for every Muslim so that he can perform his religious acts of worship and he can be proficient in the recitation of the Noble Qur’ân. Allâh says in His Book (which means):

Verily we have sent it down as an Arabic Qur’ân in order that you may understand” (Soorah Yusuf: 2)

And likewise the Most-Glorious said (which means):

And thus We have inspired unto you (O Muhammad) an Arabic Qur’ân that you may warn the mother of the towns (Makkah) and all around it” (Soorah ash-Shura: 7)

And The Exalted said (which means):

And truly this (the Qur’ân) is a revelation from the Lord of the ‘Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Soorah ash-Shura: 192-195)

And He the Most High also said (which means):

A Book whereof the verses are explained in detail, a Qur’ân in Arabic for people who know” (Soorah Fussilat: 3)

So from these verses we see why the Arabic Language has reached its station due to the fact that Allâh has guaranteed its protection when He undertook upon Himself the preservation of this Noble Qur’ân since it is the language of that Book.

The Most Merciful said (which means):

Verily! It is We who have sent down the Reminder (i.e. the Qur’ân) and surely We will guard it (from corruption)” (Soorah Hijr: 9)

Despite this, many of the Muslims are content by spending their whole lives reading a translation of the Qur’ân and so depriving themselves of the miracle of the Speech Of Allâh. Also a translation implies a human factor, which goes against the very essence of the Book of Allâh. Also, the person who does not know Arabic, will have added difficulty in his concentration during his prayers and also in his understanding of the Sunnah. This is because a language is just not a collection of words which can readily be translated into another language but is a whole way of thinking.

Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’ân) writes: “It is a pity that many nations are only satisfied in the translated meaning of the Qur’ân and Prophet’s Sunnah instead of studying the (true) Arabic text of the Qur’ân and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of ) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allâh. If the translation of the meaning of the Qur’ân is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allâh’s Messenger (Sallallaahu ‘Alayhi Wa Sallam) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’ân and the Sunnah should be taught in the language of the Qur’ân (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.

Translations are mainly meant for informing the people who have not yet embraced to make clear to them the principles of and the teachings of Muhammad (Sallallaahu ‘Alayhi Wa Sallam) and to know its exact facts. When they reach this state and Allâh has blessed them with , they must take the Qur’ânic and the Messenger’s Language (i.e. Arabic) as the only language to understand .

May Allâh’s mercy be on Shaykh ‘Umar Uzbak, a great Turkish man, who strove for in Uzbakistan under the Russian government, after his long fight against the enemies of wit  fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allâh that he will never speak to a relative or anybody else except in the Qur’ânic and Messenger’s (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: ‘Russians had compelled us to learn perfectly the Russian language (by force), so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.’ He further said to me, ‘I have vowed to Allâh long ago not to speak except in the language of the Qur’ân and Sunnah (i.e. Arabic) and I do that only for Allâh’s sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’ân and of the Prophet (Sallallaahu ‘Alayhi Wa Sallam ) (i.e. Arabic) and I am ready to teach them the Qur’ânic language whenever they desire that” [The Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )]

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It is known that the name usually has an effect on the person who carries it. Hence the Prophet (peace and blessings of Allaah be upon him) changed bad names to good names.

Ibn al-Qayyim said:

Because names have meanings, these meanings will inevitably have an effect on the person who carries the name. Names have an effect on the things that are named, and the things that are named have an effect on their names, whether they are beautiful or ugly, light or heavy, subtle or crude.

Zaad al-Ma’aad, 2/336

Taken from islamqa.com

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Ibraheem bin Adham Rahimahullah was once passing through the market in Basrah, it was said to him, ‘O Abu Ishaq, verily Allah has declared, Ask, I will grant your request.. Why is it that we make Duaa and He does not accept them?’

He replied, ‘Surely,it is because your hearts have become dead due to 10 things:

* You have known who Allah is, yet you have not fulfilled His duties.
* You have recited the Noble Qura’an, yet you have not practised upon it.
* You proclaim the love of Nabi (Sallallahu Alayhi Wa Sallam), yet you have not practised upon his Sunnah.
* You have pronounced that Shaytaan is your enemy, yet you have stood with him.
* You have pronounced your desire for Jannah, yet you have done nothing to achieve it.
* You have pronounced your fear for Jahannam, yet you have done nothing to escape it.
* You have proclaimed that there is surely no escape from death, yet you have not prepared for it.
* You have indulged in seeking the faults of others and have left looking your own faults.
* You have enjoyed all the blessings and bounties of Allah, yet you do not give Him due praise for it.
* You buried your dead, but have taken no admonition.


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Al-Walaa wal-Baraa The Character of the Believer

from at-Tawheed Publications

Another fundamental aspect of our belief is the topic of Al Walaa wal Baraa’. This topic if understood correctly clearly distinguishes the kaafir from the Mu’min (believer) and lays down clear principles with regards to the alliance, support and friendship towards the kuffar.

This is a very misunderstood and neglected part of ones belief in today’s reality. We live in a world dominated by man made law with the authority in the hands of the kuffar, we find millions of Muslims residing in the lands of the kuffar having homes, businesses and families. The common misconception is that it is these governments in the western world that are providing for us our sustenance and allowing us to reside in their lands peacefully and hence we should therefore reciprocally befriend them and treat them with courteousness. At the same time living and interacting with the kuffar on a daily basis the Muslims have begun to befriend them to the point whereby they are treated better than Muslims. The consequences of this are that when these governments attack and kill Muslims in other parts of the world we are in no way objective of it and accept their decision to do so without resistance, we also begin to see Muslims taking positions within these governments believing that what they are doing is for the benefit of the Muslims. The reasons for this are down to the neglect of the concept walaa wal baraa’ which has lead people to apostasy without them even knowing it.

Al-walaa wal baraa’ is divided into two aspects, al-Hubb (love) and al-Bughoud (hatred), both of which have to be done purely for the sake of Allah (swt). Al-Hubb means to love for the sake of Allah (swt) otherwise known as Muwalaat. Al-Muwalaat is to accompany, to love, to support, to ally, to help, to elevate, to respect and to befriend, all of which must be done for the sake of Allah (swt) in the manner that He has commanded. Al-Bughoud on the other hand is to have hatred for the sake of Allah (swt) also known as al-Muadaat, which is the complete opposite to muwalaat. Hence the requirement upon the believers is to have muwalaat with the Muslims and to have muadaat against the kuffar, to love Allah (swt), the Messenger and the Muslims and have hatred for the kuffar, to love all that Allah (swt) commands us to love and show walaa towards them, to have no rejection or animosity towards any of the commands of Allah (swt) and to hate all that Allah (swt) hates together with those who hate Allah (swt) and the believers. “O you who believe, do not take the kafireen as awliyaa’ instead of the Believers, do you wish to take Allah as a proof against you?” [EMQ 4: 144]

It must be clear in the minds of the Muslims that to love, support, ally, accompany, help, respect, elevate and befriend are attributes that should be directed solely to the Muslims and in no way towards the kuffar as Allah (swt) states in the Quran; “Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah. except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.” [EMQ 3: 28].

Al-Muwalaat is obligatory between the believers as Allah (swt) described the Muslims as a single brotherhood distinguishing us from the disbelievers. Allah (swt) says: “The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.” [EMQ 49: 10]

Furthermore Allah (swt) warns us of the danger in taking the kuffar as our friends or allies; “O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them.” [EMQ 5: 51-57]

It needs to be mentioned that by having hatred for the kuffar in no way means that we mistreat them, rather our hatred is part of our worship and is done purely for the sake of Allah (swt). Our hatred is for their disbelief and rejection of Allah (swt) and the deen of Islam, thus our treatment towards them must be in accordance with the command of Allah (swt) in order not to treat them unjustly.

“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.” [EMQ 60: 8]

Having understood this concept it becomes engrained into our belief and becomes part of our life. This concept of al-Walaa wal-Baraa affects every part of our life, in our dealing with Muslims and the kuffar, in terms of the way we feel about them and our actions in relation to them. Abdullah ibn Abbas said: “Al Muwalaat is the Love in the heart and the total support by the limbs and the tongue for the Deen of Islam exclusively.”

al-Walaa wal-Baraa forms the measurement for which we base our actions upon and it is the foundation by which all relationships within the Muslim community are formulated. The very testification to the shahaadah asserts this fundamental concept of al-Walaa wal-Baraa when we declare our rejection of all Taghoot and the complete and exclusive belief in Allah (swt). The fulfilment of Imaan is to fulfil its conditions and requirements in order to be truly deserving of the title; mu’min. The requirements of walaa and baraa are a very important aspect of our belief the negation of which will result in the failure to fulfil your Imaan. The Messenger Muhammad (saw) stated as narrated in Ahmad; “The most powerful knot of Imaan is to love for the sake of Allah (swt) and to hate for the sake of Allah (swt).”

Therefore in our current reality where we are living amongst the kuffar, where the governments of the western world have launched their crusade against the Muslims, where Muslims are being persecuted, arrested and detained, it is imperative that we maintain our walaa and baraa. We must understand the kuffar can never be equal to the Muslims, nor can there be any type of interfaith between us, nor any alliance or support for them and their cause as this will result in the neglecting of al-Walaa wal-Baraa and hence cause a deficiency in ones Imaan leading to the negation of it. If any Muslim makes Muwalaat to the kuffar, it is sin, however if they ally with them, they will become Murtad (apostate), but to ally with them to fight against Muslims, he becomes Murtad Harbie (an apostate at war with the Muslims).

We must stay clear of the kuffar, their beliefs and way of life, we must have hatred for their disobedience and carry hatred for their actions. We must not show any affection towards them nor to befriend them or to ally with them, we must not regard them as being better than the believers nor treat them better than the believers. We must however show affection towards the Muslims, to ally and support them, to love them for what they believe and the good they perform. We must keep company with Muslims and live amongst them, we must respect them at the same time having hatred for any sin they may do or any deviation they may carry. We must understand that to love and hate is done purely for the sake of Allah (swt) in accordance to whatever and whomever He (swt) loves and hates, as the highest and most foremost level of love and hate above all else is for Allah (swt) Himself.

“Whosoever possess the following three qualities will have the sweetness of faith; the one whom Allah and His messenger become more dearer to him than anything else, who loves a person and he loves him purely for the sake of Allah, and who hates to revert to disbelief as he hates to be thrown into hellfire” [Bukhari, Muslim]

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