What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)?

 

What is narrated from ‘Umar (may Allaah be pleased with him) is that he ordered that Taraweeh prayer should be twenty rak’ahs. Is that saheeh or da’eef? Or is there no basis for it?.

Praise be to Allaah.

Firstly: 

The report
that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty
rak’ahs came from four of the Taabi’een. These are their reports: 

1 – It was
narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be
pleased with him) gathered the people together in Ramadaan to be led by
Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they
used to recite hundreds of verses, and they dispersed before dawn broke. 

A number of
narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs
or twenty-one or twenty-three. They were: 

Muhammad ibn
Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated
by ‘Abd al-Razzaaq in al-Musannaf (4/260) from the report of Dawood
ibn Qays and others. 

Yazeed ibn
Khusayfah. This was narrated by Ibn al-Majd in al-Musnad (1/413), and
via him by al-Bayhaqi in al-Sunan (2/496). 

Al-Haarith
ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq in
al-Musannaf (4/261). 

These
reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib
ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab
(may Allaah be pleased with him). The extra amount mentioned – twenty-one or
twenty-three, refers to Taraweeh plus Witr. 

2 – It was
narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab
the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan. 

This was
narrated from him by Maalik in al-Muwatta’ (1/115). Al-Nawawi said in
al-Majmoo’ (4/33: It is mursal, because Yazeed ibn Rumaan did not
live at the same time as ‘Umar. End quote. 

3 – It was
narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may
Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of
prayer. This was narrated by Ibn Abi Shaybah in al-Musannaaf (2/163)
from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time
as ‘Umar. 

4 – It was
narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead
the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he
would pray Witr with three rak’ahs. 

This was
narrated by Ibn Abi Shaybah in al-Musannaf (2/163). 

From all
these reports it is clear that twenty rak’ahs was the way that Taraweeh was
usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased
with him). A matter such as Taraweeh prayer is something that is well known
among all people, and is transmitted from one generation to another. The
report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account
even if they did not live at the same time as ‘Umar, because undoubtedly
they learned it from a number of people who had been alive at the time of
‘Umar, and this is something that does not need and isnaad, rather all the
people of Madeenah are its isnaad. 

Imam
al-Tirmidhi (may Allaah have mercy on him) said in his Sunan
(3/169): 

Most of the
scholars are of the view that what is narrated from ‘Umar, ‘Ali and other
companions of the Prophet (peace and blessings of Allaah be upon him)
is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and
al-Shaafa’i. 

Al-Shaafa’i
said: This is what I learned in our land, in Makkah they pray twenty
rak’ahs. 

Ibn ‘Abd
al-Barr said in al-Istidhkaar (2/69): 

Twenty
rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah,
al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority
of scholars and it is the view of the Kufis, the Shaafa’is and most of the
fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there
was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a
time when the people prayed twenty-three rak’ahs including Witr. 

See that in
Musannaf Ibn Abi Shaybah (2/163). 

Ibn Taymiyah
(may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/112): 

It is proven
that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in
qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many
scholars think that this is the Sunnah, because he established that among
the Muhaajireen and Ansaar and no one objected to that. Others regarded it
as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was
the practice of the people of Madeenah in the past. End quote. 

With regard
to what it says in the report of Imam Maalik, Yahya al-Qattaan and others
from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed in al-Muwatta’
(1/115) and in Musannaf Ibn Abi Shaybah (2/162) “eleven rak’ahs” –
this is to be understood as referring to what was done at first, then it was
reduced after that, then ‘Umar increased the number to twenty to make the
recitation in qiyaam easier for the people. 

Ibn ‘Abd
al-Barr said in al-Istidhkaar (2/68): 

It may be
understood as meaning that at first qiyaam at the time of ‘Umar was eleven
rak’ahs, then he reduced the length of qiyaam for them and made it
twenty-one rak’ahs, to make the recitation lighter for them and so that they
would bow and prostrate more. But it seems most likely to me that the report
about eleven rak’ahs is a mistake. And Allaah knows best. End quote. 

Ibn Taymiyah
(may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113): 

When Ubayy
ibn Ka’b led them in praying qiyaam in a single congregation, he could not
make them stand for too long, so he increased the number of rak’ahs to make
up for the long standing. So they doubled the number of rak’ahs. He used to
pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after
that the people of Madeenah found it difficult to stand for so long during
the recitation, so they increased the number of rak’ahs until it reached
thirty-nine. End quote. 

Secondly: 

Night
prayers are broad in scope, and there is no set number. Whoever wants to
pray eleven rak’ahs may do so, and whoever wants to pray more or less than
that may do so. The same applies to Taraweeh prayers in Ramadaan. 

Ibn Taymiyah
(may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113): 

One group
said that it is proven in al-Saheeh from ‘Aa’ishah that the Prophet
did not pray more than thirteen rak’ahs in Ramadaan or at any other time,
and some people were uncertain about this report, because they thought that
it contradicted the saheeh hadeeth and because of the practice of the
Rightly-Guided Caliphs and the actions of the Muslims. 

But the
correct view is that all of that is good, as was stated by Imam Ahmad (may
Allaah have mercy on him). There is no set number of rak’ahs for qiyaam
during Ramadaan, because the Prophet (peace and blessings of Allaah be
upon him) did not set a number. End quote. 

Shaykh Ibn
Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa
(11/322): 

It is proven
that ‘Umar (may Allaah be pleased with him) told the one whom he appointed
among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed
twenty-three rak’ahs based on his command. This indicates that the matter is
broad in scope and that the matter was flexible according to the Sahaabah.
That is also indicated by the words of the Prophet (peace and blessings
of Allaah be upon him): “The night prayers are two by two.” End quote. 

See also the
answer to question no. 9036 and
38021. 

And Allaah
knows best.

Anwaa‘ al-Mahabbah (Types of Loving) and the Ruling concerning them

 

In a discussion among Muslims, we were
trying to arrive at a definition of "love" in Islam. Though we are all well
aware of the love of Allah SWT and our obligation to love both Him and his Prophet(s), we
wondered if there is a clear outline of love between humans (similar to the Christian
"brotherly love"...NOT the romantic variety). Some posited that "love"
lies only within the family, all else is but respect/friend- ship/etc. Others questioned
whether love is limited to spouse and/or children. Still others questioned if love can be
con-ditional or not. One idea is that "love" (as the term is commonly used) may
even be an 'innovation' of sorts, based on fairy tales and Christian philosophy. Many of
us have looked in various sources to seek out an "answer", but no one has found
a definitive answer as of yet... Can you help?

Praise be to Allaah.

I was very happy to hear that you and your sisters are studying
Islamic issues and trying to find out about Islamic views of love. No doubt you and your
sisters understand the importance of the scholars’ views and referring to them in
matters of dispute. I will quote here a number of views about love, so that you will
understand the matter better, in sha Allaah

Love may be divided into mahabbah khaassah (specific love) and
mahabbah mushtarakah (general love).

Mahabbah khaassah (specific love):

Specific love may be divided into types that are halaal and types
that are haraam.

Halaal love includes:

(1) Love of Allaah, which is the most important obligation, as it is
the basis of Islam. By perfecting one’s love of Allaah, one perfects one’s
faith. If one’s love of Allaah is lacking, then one’s Tawheed is also lacking.
The daleel (evidence) for this is the aayaat (interpretation of the meaning):

“. . . But those who believe, love Allaah more (than anything
else) . . .” [al-Baqarah 2:165]

“Say: If your fathers, your sons, your brothers, your wives,
your kindred, the wealth that you have gained, the commerce in which you fear a decline,
and the dwellings in which you delight . . . are dearer to you than Allaah and His
Messenger, and striving hard and fighting in His cause, then wait until Allaah brings
about His Decision (torment). And Allaah guides not the people who are faasiqoon
(rebellious, disobedient).” [al-Tawbah 9:24]

There are also other similar proofs in the Qur’aan and Sunnah.

Love of Allaah may also take the form of preferring what Allaah loves
and wants of His slave to what the slave himself might love and want. So he loves what
Allaah loves, hates what He hates, takes as friends or regards as enemies for His sake,
and adheres to His laws. There is much that may strengthen this love.

(2) Love of Allaah’s Messenger, which is also one of the most
important duties of Islaam. Indeed, faith is not complete until a person loves the
Messenger of Allaah more than he loves himself, as in the ahaadeeth:

“The Messenger of Allaah
(peace be upon him) said: ‘None
of you truly believes until I am more beloved to him than his child, his father and all
the people.” (Reported by Muslim, no. 44).

‘Abdullaah ibn Hishaam said: “We were with the Prophet

(peace be upon him), and he was holding the hand of ‘Umar ibn al-Khattaab. ‘Umar
said to him: ‘O Messenger of Allaah, you are dearer to me than everything except my
own self.’ The Prophet
(peace be upon him) said: ‘No (that is not right), by
the One in Whose hand is my soul, until I am dearer to you than your own self.’
‘Umar said to him, ‘Now, by Allaah, you are dearer to me than my own self.’
The Prophet
(peace be upon him) said: ‘Now (you are right), O
‘Umar.’” (Reported by al-Bukhaari, no. 6632).

This love is part of loving Allaah and is manifested by following the
Prophet
(peace be upon him) and preferring his opinion over that of others.

(3) Love of the Prophets and the believers. This is obligatory
because loving Allaah dictates that one should love the people who obey Him, in other
words the Prophets and righteous people. The daleel (evidence) for this is the hadeeth
“Whoever loves for the sake of Allaah (i.e., loves the people of faith for the sake
of Allaah).” Obedience to Allaah is based on love of Allaah. Faith cannot be
perfected except in this way, even if one has a lot of prayer and fasting to one’s
credit. As ‘Umar ibn al-Khattaab said: “You have seen us at the time of the
Messenger of Allaah: none of us would think that he had more right to his own money than
his Muslim brother.”

Forbidden love:

This includes love which constitutes shirk, which is when a person
loves something instead of Allaah or as much as Him. In such a case he has taken that
thing as a rival to Allaah. This is the shirk of love, and most people have taken things
as rivals to Allaah in love and glorification.

There are also types of forbidden love which do not go to the extent
of shirk, such as loving one’s family, wealth, tribe, business or house, and
preferring those things, in whole or in part, over doing the duties that Allaah requires
of him, such as hijrah (migration for His sake), jihaad, etc. The daleel (evidence) for
this is the aayah quoted above (“Say: If your fathers, your sons, your brothers, your
wives, your kindred, the wealth that you have gained, the commerce in which you fear a
decline, and the dwellings in which you delight . . . are dearer to you than Allaah and
His Messenger, and striving hard and fighting in His cause, then wait until Allaah brings
about His Decision (torment).” [al-Tawbah 9:24])

Mahabbah mushtarakah (general love):

General love is of three types:

(1) Natural love, such as the love of a hungry person for food, or a
thirsty person for water. This does not involve any kind of glorification, so it is
permissible.

(2) Love based on mercy and pity, such as the love of a father for
his small child. This also involves no kind of glorification, so there is nothing wrong
with it.

(3) Love based on acquaintance and friendship, such as that between
those who share a common profession, or scholars in the same field, or people one meets on
a daily basis (such as fellow-commuters), or people one does business with, or
travelling-companions. This type of appropriate love between people, or brotherly love,
does not imply shirk or associating anyone else in one’s love for Allaah.

For more information, see Kitaab Tayseer al-‘Azeez, Baab wa min
al-naas man yattakhidhu min doon-Allaahi andaadan.

We hope that this explanation makes the matter clearer. We
ask Allaah to bless you and us with good. May Allaah bless our Prophet Muhammad.

What is the meaning of the angels prostrating to Adam and Yoosuf’s brothers prostrating to him?

 

Why did Allah tell the angels
to bow to Adam? I thought boing was only allowed for Allah alone. The same
goes for Prophet Yusuf, why did his brothers bow to him?

Praise be to Allaah. 

Prostrating
is of two kinds:

 It
may an act of veneration and drawing closer to the one to whom one
prostrates. This kind of prostration is worship, and should only be done
for Allaah, according to the laws of the Prophets.

 The
second type is a kind of greeting and honouring a person. This is the kind
of prostration which Allaah commanded the angels to do in the case of
Adam, so they prostrated to him as an act of honouring him. It was an act
of worship towards Allaah on their part, because they were obeying His
command to prostrate to Adam.

 The
prostration of Yoosuf’s parents and brothers was also a prostration of
greeting and honouring, which was permissible according to the law (of
Allaah) at that time. But according to the sharee’ah brought by the Seal
of the Prophets, Muhammad
(peace and blessings of Allaah be upon
him), it is not permissible to prostrate to anyone at all except Allaah.
Hence the Prophet
(peace and blessings of Allaah be upon him) said:
“If I were to have commanded anyone to prostrate to anyone else, I would
have commanded women to prostrate to their husbands.” The Prophet

(peace and blessings of Allaah be upon him) forbade Mu’aadh to prostrate
to him when he (Mu’aadh) said that the People of the Book prostrated to
the great ones among them, and he mentioned the hadeeth quoted above. The
prohibition in this sharee’ah against prostrating to anyone at all
except Allaah is an aspect of its perfection in achieving true Tawheed. It
is the perfect sharee’ah whose perfection is manifested in all its
rulings. Allaah says (interpretation of the meaning):

“This
day, I have perfected your religion for you, completed My Favour upon you,
and have chosen for you Islam as your religion”
[al-Maa’idah 5:3]

Ruling on calling upon the angels before sleeping

 

Among some of the common people there is the widespread practice of saying, before going to sleep, “O guardian angels, wake me up at such-and-such a time.”

Praise be to Allaah. 

This
is not permissible, and in fact it is a form of major shirk (al-shirk
al-akbar), because it involves calling upon someone other than Allaah and
asking for something from one of the unseen creatures. This is like asking
from the jinn or idols or the dead, because of the general meaning of the
words of Allaah (interpretation of the meaning): 

“And
the mosques are for Allaah (Alone), so invoke not anyone along with
Allaah”[al-Jinn
72:18] 

“Such
is Allaah, your Lord; His is the kingdom. And those, whom you invoke or
call upon instead of Him, own
not even a Qitmeer (the thin membrane over the date stone).

If
you invoke (or call upon) them, they hear not your call; and if (in case)
they were to hear, they could not grant it (your request) to you. And on
the Day of Resurrection, they will
disown your worshipping them. And none can inform you (O Muhammad) like
Him Who is the All Knower (of everything)”[Faatir
35:13-14]

 Allaah
described calling upon anyone other than Him, such as the dead, idols, the
jinn or the angels, as shirk or the association of others in worship with
Him. He said (interpretation of the meaning) 

“And
verily, there were men among mankind who took shelter with the males among
the jinn, but they (jinn) increased them (mankind) in sin and
transgression”[al-Jinn 72:6] 

“And
whoever invokes (or worships), besides Allaah, any other ilaah (god), of
whom he has no proof; then his reckoning is only with his Lord. Surely, Al
Kaafiroon
(the disbelievers in Allaah and in the Oneness of Allaah, polytheists,
pagans, idolaters) will not be successful”[al-Mu’minoon
23:117] 

So Allaah calls
those who call upon anyone other than Him kaafireen. 
This applies to all those who call upon anyone other than Allaah,
whether it be the dead, idols, jinn or angels; no one is exluded from that
except one who is alive, present and able to help, because Allaah says in
the story of Moosa (interpretation of the meaning): 

“The man of
his (own) party [religion] asked him for help against his foe”[al-Qasas
28:15] 

Examples of this
shirk are to be found in what some people say, such as “O jinn, seize
him” or “O seven (jinn), seize him” or “O jinn of the noon-time,
seize him” or “O jinn of such-and-such a valley” or “O jinn of
such-and-such a land”. All of this is major shirk and is calling upon
unseen creatures instead of Allaah. If a person says, “O angels of
Allaah, wake me up” or “protect me”, this is also major shirk, and
if he says, “O jinn protect me” or “wake me up”, this is also
major shirk. We seek refuge with Allaah from that. The Muslim must beware
of that and must seek help from Allaah alone and ask from Him alone, for
He is Sufficient and He is Able to do all things. Allaah is the One Who
says (interpretation of the meaning): 

“And
your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic
Monotheism) and ask Me for anything] I will respond to your
(invocation)’”[Ghaafir 40:60] 

“And
when My slaves ask you (O Muhammad) concerning Me, then (answer them), I
am indeed near (to them by My Knowledge). I respond to the invocations of
the supplicant when he calls on Me (without any mediator or intercessor).
So let them obey Me and believe in Me, so that they may be led aright[al-Baqarah
2:186] 

And the Prophet
(peace and blessings of Allaah be upon him) said: “If you ask of
anyone, then ask of Allaah, and if you seek help, then seek help from
Allaah.” 

We ask Allaah to
help us and all the Muslims to understand His religion and to keep us safe
from the things that cause His wrath, for He is the All-Hearing, Ever
Near. 

The hadeeth about Adam’s tawassul by the Prophet, and the meaning of the verse “And seek the means of approach to Him”

 

I hope that you can explain to me the meaning of the verse (interpretation of the meaning):  


“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him”


[al-Maa’idah 5:35] 


That is so that we may refute what the Sufis say about tawassul, because some of them interpret it as meaning that it is permissible to seek to draw close to Allaah by the Prophets and awliya’ (“saints”). With regard to the hadeeth about Adam committing a sin, they say that al-Bayhaqi classed the hadeeth as saheeh, and that al-Dhahabi praised his book.

Praise be to Allaah.

Firstly: 

The hadeeth about Adam committing a sin and seeking to draw
closer to Allaah by the Prophet (peace and blessings of Allaah be upon
him) is a fabricated hadeeth which is falsely attributed to the Prophet
(peace and blessings of Allaah be upon him) and to Adam (peace be upon
him). 

We have stated that in the answer to question no.
34715,
where we quoted the scholars’ comments on the falseness of this hadeeth.
These scholars include Imam al-Dhahabi (may Allaah have mercy on him). 

Al-Bayhaqi (may Allaah have mercy on him) did not narrate
this hadeeth in his Sunan, rather he narrated it in Dalaa’il
al-Nubuwwah (5/489), where he classed it as da’eef (weak). After quoting
the hadeeth, he said: “It was narrated only by ‘Abd al-Rahmaan ibn Zayd ibn
Aslam, and he is da’eef.” 

What makes it most likely that the text is false is the fact
that the du’aa’ by which Allaah accepted Adam’s repentance is what is
mentioned in Soorat al-A’raaf, where Allaah says (interpretation of the
meaning): 

“They said: ‘Our Lord! We have wronged ourselves. If You
forgive us not, and bestow not upon us Your Mercy, we shall certainly be of
the losers’”

[al-A’raaf 7:23] 

This is the supplication
of Adam and Hawwa’, in which they called upon Allaah alone, and sought to
draw close to Him (tawassul) by His names and attributes, and by mentioning
their situation. These are words which Adam received from his Lord, then he
said them and Allaah accepted his repentance, as Allaah says (interpretation
of the meaning): 

“Then Adam received from
his Lord Words. And his Lord pardoned him (accepted his repentance). Verily,
He is the One Who forgives (accepts repentance), the Most Merciful”

[al-Baqarah 2:37] 

Secondly: 

What is meant by the word waseelah [means of approach] in the
verse, (interpretation of the meaning):  

“O you who believe! Do your duty to Allaah and fear Him.
And seek the means of approach to Him, and strive hard in His Cause (as much
as you can), so that you may be successful”

[al-Maa’idah 5:35] 

is the way of reaching Allaah, and there is no way of
reaching Him except the way that Allaah loves and is pleased with, which is
by obeying Him and not disobeying Him. 

Ibn Katheer (may Allaah have mercy on him) said: 

Allaah commands His believing slaves to fear Him (taqwa).
When this word is accompanied by mention of obedience, it means refraining
from haraam things. After that Allaah says, “And seek the means of
approach to Him”. Sufyaan al-Thawri said, narrating from Talhah, from
‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This was also stated by
Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allaah ibn Katheer, al-Saddi,
Ibn Zayd and others. Qataadah said: i.e., draw close to Him by obeying Him
and doing that which pleases Him, and Ibn Zayd recited (interpretation of
the meaning): 

“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of
Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves)
means of access to their Lord (Allaah)”

[al-Isra’ 17:57] 

There is no difference of
opinion among the mufassireen concerning what these imams said.  

Means of approach or means of access means that by means of
which one reaches one’s goal. End quote. 

Tafseer Ibn Katheer, 2/53, 54. 

Al-Shanqeeti (may Allaah have mercy on him) said: 

Note that the majority of
scholars are of the view that what is meant by waseelah here is drawing
close to Allaah by obeying His commands and avoiding that which He has
forbidden, in accordance with the teachings brought by Muhammad (peace
and blessings of Allaah be upon him), doing that sincerely for the sake of
Allaah alone, because this is the only path that leads to the pleasure of
Allaah and attaining what is with Him and what is good in this world and in
the Hereafter. 

The basic meaning of the word waseelah is a path that brings
one near to something. Here it means righteous deeds, according to scholarly
consensus, because there is no other way of drawing close to Allaah apart
from following the Messenger of Allaah (peace and blessings of Allaah
be upon him). Based on this, there are many verses which explain the meaning
of waseelah, such as the following (interpretation of the meaning): 

“And whatsoever the Messenger (Muhammad) gives you, take
it; and whatsoever he forbids you, abstain (from it”

[al-Hashr 59:7] 

“Say (O Muhammad to mankind): ‘If you (really) love
Allaah, then follow me’”

[Aal ‘Imraan 3:31] 

“Say: Obey Allaah and obey the Messenger”

[al-Noor 24:54] 

And there are other similar verses. 

It was narrated from Ibn ‘Abbaas that what is meant by
waseelah is need. 

Based on this, the words narrated from Ibn ‘Abbaas, “Seek
with Him al-waseelah” mean, seek your needs from Allaah, for He alone is the
one who is able to meet them. This is further explained by the verses in
which Allaah says (interpretation of the meaning): 

“Verily, those whom you worship besides Allaah have no
power to give you provision, so seek your provision from Allaah (Alone), and
worship Him (Alone)”

[al-‘Ankaboot 29:17] 

“and ask Allaah of His Bounty”

[al-Nisa’ 4:32] 

And by the hadeeth: “If you ask, then ask of Allaah.” 

Then al-Shanqeeti (may Allaah have mercy on him) said: The
correct view concerning the meaning of waseelah is that of the majority of
scholars, that it means drawing closer to Allaah by worshipping Him alone,
in accordance with the teachings of the Messenger (peace and blessings
of Allaah be upon him). The tafseer of Ibn ‘Abbaas comes under this heading,
because calling upon Allaah (du’aa’) and praying humbly to Him when asking
for one’s needs is one of the greatest forms of worship which is waseelah or
seeking to draw closer to Him and attain His pleasure and mercy. 

From this it may be understood that what many of the heretics
and followers of ignorant men who claim to be Sufis say, which is that what
is meant by waseelah in the verse is the Shaykh who has the power of
mediation between him and his Lord, is ignorance, blindness and obvious
misguidance; it is toying with the Book of Allaah. Taking intermediaries is
the essence of the kufr of the kaafirs, as Allaah clearly stated when He
said concerning them (interpretation of the meaning): 

“[They say:] We worship them only that they may bring us
near to Allaah”

[al-Zumar 39:3] 

“and they say: ‘These are our intercessors with Allaah.’
Say: ‘Do you inform Allaah of that which He knows not in the heavens and on
the earth?’ Glorified and Exalted is He above all that which they associate
as partners (with Him)!”

[Yoonus 10:18] 

Every one who is
accountable must understand that the way to attain the pleasure of Allaah
and His Paradise and His mercy is to follow His Messenger (peace and
blessings of Allaah be upon him). Whoever deviates from that has gone astray
from the straight path. 

“It will not be in accordance with your desires (Muslims),
nor those of the people of the Scripture (Jews and Christians), whosoever
works evil, will have the recompense thereof”

[al-Nisa’4:123] 

The meaning of waseelah that we have explained here is also
the meaning in the verse where Allaah says (interpretation of the meaning): 

“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of
Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves)
means of access to their Lord (Allaah) as to which of them should be the
nearest”

[al-Isra’ 17:57] 

Another meaning of
waseelah is the status in Paradise which the Prophet (peace and
blessings of Allaah be upon him) told us to ask Allaah to grant to him, and
we hope that Allaah will give it to him, because only one person will be
entitled to it, and he hoped that he would be the one. End quote. 

Adwa’ al-Bayaan, 2/86-88 

And Allaah knows best.

THE LORD OF THE WORLDS

 

Who is the lord of the worlds ?

Praise be to
Allaah.

Allaah alone is the Lord, the Creator, the
Provider… the Sovereign, the Controller… the All-Knowing, All-Wise…
the Ever-Living, the Sustainer of all that exists… The All-Hearing,
All-Seeing… The Subtle and Courteous, the All-Aware…  the Most
Beneficent, the Most Merciful… the Ever-Forbearing, Oft-Forgiving… the
Almighty, the Compeller… the Oft-Pardoning, the Most Generous… the Most
Strong, the All-Powerful… the Inventor of all things, the Bestower of
forms… 

To Him belongs the Sovereignty of the
heavens and the earth, in His hand is goodness and He is able to do
all things. 

There is none worthy of worship but
He, and to Him belong the most beautiful names and sublime attributes: 

“Allaah! Laa ilaaha illa Huwa (none
has the right to be worshipped but He)! To Him belong the Best Names”

[Ta-Ha 20:8 – interpretation of the meaning] 

He does whatever He wills and judges
as He wants: 

“And your Lord creates whatsoever
He wills and chooses”

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

He is the Owner of Sovereignty; He honours
whomever He wills and humiliates whomever He wills: 

“Say (O Muhammad): ‘O Allaah! Possessor
of the kingdom, You give the kingdom to whom You will, and You take
the kingdom from whom You will, and You endue with honour whom You will,
and You humiliate whom You will. In Your Hand is the good. Verily, You
are Able to do all things’”

[Aal ‘Imraan 3:26 – interpretation of the meaning] 

He is the One Who gives life and death, and
nothing on earth or in heaven is hidden from Him: 

“It is Allaah that gives life and
causes death. And Allaah is All-Seer of what you do”

[Aal ‘Imraan 3:156 – interpretation of the meaning] 

His alone is the creation and the commandment: 

“Surely, His is the creation and
commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind,
jinn and all that exists)!”

[al-A’raaf 5:54 – interpretation of the meaning] 

He is the First, and there is nothing before
Him… He is the last and there is nothing after Him… He is the Most High,
and there is nothing above Him… He is the Most Near, and there is nothing
beneath Him… 

“He is the First (nothing is before
Him) and the Last (nothing is after Him), the Most High (nothing is
above Him) and the Most Near (nothing is nearer than Him). And He is
the All-Knower of every thing”

[al-Hadeed 57:3 – interpretation of the meaning] 

He is the Creator of all things and He is
the All-Knower of everything: 

“Such is Allaah, your Lord! Laa
ilaaha illa Huwa (none has the right to be worshipped but He), the Creator
of all things. So worship Him (Alone), and He is the Wakeel (Trustee,
Disposer of affairs or Guardian) over all things

[al-An’aam 6:102 – interpretation of the meaning] 

He is Subtle, Most Great, All-Encompassing: 

“Allaah is Ever All Aware”

[al-Nisaa’ 4:126 – interpretation of the meaning] 

He is Ever-Living, the Sustainer of all that
exists… To Him belongs everything in the heavens and on earth… Nothing
is hidden from Him… Nothing is beyond His capability… Nothing can encompass
Him: 

“Allaah! Laa ilaaha illa Huwa (none
has the right to be worshipped but He), Al-Hayy al-Qayyoom (the Ever
Living, the One Who sustains and protects all that exists). Neither
slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens
and whatever is on the earth. Who is he that can intercede with Him
except with His Permission? He knows what happens to them (His creatures)
in this world, and what will happen to them in the Hereafter. And they
will never compass anything of His Knowledge except that which He wills.
His Kursiy extends over the heavens and the earth, and He feels no fatigue
in guarding and preserving them. And He is the Most High, the Most Great”

[al-Baqarah 2:255 – interpretation of the meaning] 

He knows all things and records the numbers
of all things: 

“and all things We have recorded
with numbers (as a record) in a Clear Book”

[Yaa-Seen 36:12 – interpretation of the meaning] 

He is Most Generous and Bountiful… all provision
comes from Him: 

“And no moving (living) creature
is there on earth but its provision is due from Allaah”

[Hood 11:6 – interpretation of the meaning] 

His blessings cannot be counted or numbered: 

“And He gave you of all that you
asked for, and if you count the Blessings of Allaah, never will you
be able to count them”

[Ibraaheem 14:34 – interpretation of the meaning] 

His stores fill the earth and the heavens: 

“And to Allaah belong the treasures
of the heavens and the earth”

[al-Munaafiqeen 63:7 – interpretation of the meaning] 

He is Free of all needs and Worthy of all
praise; He gives to His slaves but that never diminishes His stores: 

“O mankind! it is you who stand
in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of
all praise”

[Faatir 35:15 – interpretation of the meaning 

He is Oft-Pardoning and Oft-Forgiving; He
bestows mercy upon His slaves and overlooks their sins: 

“Verily, Allaah indeed is Oft Pardoning,
Oft Forgiving”

[al-Hajj 22:60 – interpretation of the meaning] 

He is the Knower of the unseen and the seen…
He is Almighty in His sovereignty, Wise in His commands: 

“All-Knower of the unseen
and seen, the All Mighty, the All-Wise”

[al-Taghaabun 64:18 – interpretation of the meaning] 

He knows what is secret and what is open;
nothing is hidden from Him: 

“And He is Allaah (to be worshipped
Alone) in the heavens and on the earth; He knows what you conceal and
what you reveal, and He knows what you earn (good or bad)

[al-An’aam 6:3 – interpretation of the meaning] 

He is Subtle and Courteous, All-Aware: 

“No vision can grasp Him, but He
grasps all vision. He is Al-Lateef (the Most Subtle and Courteous),
Well-Acquainted with all things”

[al-An’aam 6:103 – interpretation of the meaning] 

He is One in His essence, attributes and actions: 

“Say (O Muhammad): ‘He is Allaah,
(the) One.

Allaah-us-Samad [Allaah — the Self-Sufficient
Master, Whom all creatures need, (He neither eats nor drinks)].

He begets not, nor was He begotten.

And there is none co equal or comparable unto Him”

[al-Ikhlaas 112:1-4 – interpretation of the meaning] 

Glory be to Him; His are the most beautiful names
and sublime attributes, and He has no partner or associate: 

“Such is Allaah your Lord. His is
the kingdom. Laa ilaaha illa Huwa (none has the right to be worshipped
but He). How then are you turned away?”

[al-Zumar 39:6 – interpretation of the meaning] 

Because of this Sovereignty, these attributes,
this creation, these blessings, He is the only One Who is deserving
of praise and thanks and sincere worship, to the exclusion of all others: 

“Surely, your Lord is Allaah Who
created the heavens and the earth in six Days and then rose over (Istawa)
the Throne (really in a manner that suits His Majesty), disposing the
affair of all things. No intercessor (can plead with Him) except after
His Leave. That is Allaah, your Lord; so worship Him (Alone). Then,
will you not remember?”

[Yoonus 10:3 – interpretation of the meaning] 

He created (everything) then proportioned it, He
ordained laws then granted guidance, He granted provision and made people
independent of means: 

“Allaah, it is He Who has made for
you the earth as a dwelling place and the sky as a canopy, and has given
you shape and made your shapes good (looking) and has provided you with
good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord
of the ‘Aalameen (mankind, jinn and all that exists”

[Ghaafir 40:64 – interpretation of the meaning] 

O Allaah, to You be praise for Your great
sovereignty: 

“All the praises and thanks be to
Allaah, to Whom belongs all that is in the heavens and all that is in
the earth

[Saba’ 34:1 – interpretation of the meaning] 

O Allaah, to You be praise for Your mighty
creation: 

“All praises and thanks be to Allaah,
Who (Alone) created the heavens and the earth

[al-An’aam 6:1 – interpretation of the meaning] 

O Allaah, to You be praise, for You have guided
us to Islam, You have sent down to us the Qur’aan, You have provided
us with good things, You have made us the best of nations, You have
honoured us with great blessings. There is no god but You, to You belongs
the Sovereignty, Yours is the Creation and the Commandment, all blessings
and praise are Yours…

 “All the praises and thanks be to
Allaah, the Lord of the ‘Aalameen (mankind, jinn
and all that exists).

The Most Gracious, the Most Merciful.

The Only Owner (and the Only Ruling Judge) of the
Day of Recompense (i.e. the Day of Resurrection)

You (Alone) we worship, and You (Alone) we ask for
help (for each and everything).

[al-Faatihah 1:2-5 – interpretation of the meaning]

Ruling on swearing by the Prophet peace and blessings of Allaah be upon him)

 

I hear many people, when they want to
affirm something, saying “by the Prophet”. Is this permissible?

Praise be to Allaah.

This swearing by the Prophet (peace and blessings of
Allaah be upon him) is haraam, and is a kind of Shirk, because swearing by
something implies veneration of it, and a created being cannot venerate another created
being. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever
swears by anything other than Allaah is guilty of kufr or shirk.” (Saheeh,
narrated by Ahmad, 2/125; Abu Dawood, 3251; al-Tirmidhi, 1535). This
applies to swearing by the Prophets, angels, righteous people and all other created
beings. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever
swears an oath, let him swear by Allaah or else remain silent.” (Narrated by
al-Bukhaari,4860 – al-Fath 8/611 and 6107 – al-Fath 10/516; Muslim, 1647; Ahmad,
2/309; Abu Dawood, 3247; al-Nasaa’i, 3775; al-Tirmidhi, 1545; Ibn Maajah, 2096).

With regard to the verses in the Qur’aan which
contain oaths sworn by “those sent forth” (al-mursalaat), the winds that
scatter (al-dhaariyaat), those who pull out (al-naazi’aat), the break
of day (al-fajr), the Time (al-‘asr), the forenoon (al-duhaa)
and the mansions of the stars (mawaaqi’ al-nujoom – see al-Waaqi’ah
56:75), etc., these are oaths sworn by Allaah, and Allaah has the right to swear oaths by
whatever He wills, but the created being can swear only be his Lord, may he be exalted.