Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.

I have been blessed to visit the Holy City of Makkah, I have made my seven circuits around the ka’bah, led by a young religious guide (mutawaf) named Muhammad, I drank water from the well of the Zam-Zam. I ran seven times back and forth between the hills of Mt. as-Safa and al-Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.

There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.

America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought-patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug - while praying to the same God - with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

We were truly all the same (brothers) - because their belief in one God had removed the white from their minds, the white from their behaviour, and the white from their attitude.

I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man - and cease to measure, and hinder, and harm others in terms of their ‘differences’ in color.

With racism plaguing America like an incurable cancer, the so-called ‘Christian’ white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster - the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.

Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities - he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth - the only way left to America to ward off the disaster that racism inevitably must lead to.

Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a white man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. Never would I have even thought of dreaming that I would ever be a recipient of such honors - honors that in America would be bestowed upon a King - not a Negro.

All praise is due to Allah, the Lord of all the Worlds.

Sincerely,

Al-Hajj Malik El-Shabazz (Malcolm X)

Quoted from The Autobiography of Malcolm X printed by Penguin Classics

The topic of du’â and its relationship with destiny (qadr) is a very important one, and one around which much confusion exists. Many people ask: “If everything has already been destined to occur, then of what use is du’â, as, if Allah has written what I want, I will get it without making du’â, and if it is not written for me, then I will never get it no matter how much du’â I make?”

The response to this question lies in understanding the outcome of anything is dependant on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit.

So even though a person believes in the Divine Decree, he must at the same time strive all he can to ensure that the desired goal occurs. So du’â is the means that one uses to achieve the desired goal that one has, and this means in no way contradicts the destiny that has been written for that person.

This stance is clarified by the Prophet’s hadîth reported by Thawban, that he said:

“Nothing increases one’s life-span except good deeds, and nothing repels Divine Decree except du’â. And very, a person may be deprived for sustenance due to a sin that he does!” [Narrated by Ibn Maajah #90 and confirmed authentic by Shaykh al-Albaanee in as-Sahîhah #154]

In other words, the performance of good deeds is a cause of increasing one’s life span, so if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfilment of the goal itself, are already decreed.

If someone were to ask: “How can du’â repel Divine Decree?” we would respond, “The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him since Allah’s eternal knowledge encompassed the fact that this person would perform a sinful deed that would cause deprivation of his sustenance. All of this, then, is from the decree of Allah, all Glory and Praise be to Him.”

There are a number of ahadîth that clarify this point. For example, Mu’aadh ibn Jabal reported that the Prophet, peace be upon him, said:

“Caution will be of no benefit against Divine Decree, but du’â benefits all things, whether they come down or not. I therefore advise you to make du’â, O servants of Allah!” [This hadîth is weak. It was narrated by Ahmad, Abu Ya’la and at-Tabaraanee in al-Kabîr, as has been mentioned in Da’îf al-Jâmi’ #4785]

So no matter how cautious a person is, he cannot escape what is written for him, simply because Allah controls everything, and nothing escapes His Knowledge or Power. However, by turning to Allah through du’â, it is possible to avert something that might have been decreed. Salmaan al-Faarsee narrated that the Prophet, peace be upon him, said:

“Nothing repels Divine Decree except du’â, and nothing increases one’s life-span except good deeds.” [Authentic, reported by at-Tirmidhee and al-Haakim from Salmaan, and is in Sahîh al-Jâmi’ #7687]

This hadîth informs us in no uncertain terms that the only way that we can repel some Divine Decree is through the means of du’â. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make du’â to avert it from us. So if a du’â is made, then this matter will not occur or be fulfilled, whereas if du’â is left, the misfortune will occur.

Another narration by at-Tirmidhee also supports this. The Prophet, upon whom be peace, said:

“There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship.” [Authentic, narrated by at-Tirmidhee from ‘Ubaadah ibn Saamit, as is mentioned in Sahîh al-Jâmi’ #5637]

From this narration, the benefits of du’â are made clear, and its value is understood. For not only is a person rewarded for a making a du’â, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting.

Ibn Hajr, commenting on the benefits of du’â, said:

“And the benefit of performing du’â is the attainment of reward by obeying the command (of Allah to make du’â), and also by the attainment of what is asked for, for there is a possibility that the request is dependant on the du’â, since Allah is the Creator of both the effort and result of the effort!” [Fath al-Bârî 11/95]

Therefore, the proper response to the question posed at the beginning of the chapter is, in the words of Ibn al-Qayyim, as follows:

“The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, ‘If the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in getting married!’ Now will any sane person agree with all of these conclusions?” [Al-Jawâb al-Kâfi p.13]

To summarise, then, Divine Decree (qadr) cannot be used as an excuse not to make du’â. For, just as one strives to ensure that one attains worldly needs, of food, drink and family, so too must one strive in one’s religious deeds to attain the desired goal. Du’â is intrinsically related to qadr; in fact, it is part of one’s qadr. Allah has already decreed that a certain matter will be granted to a servant, or an evil averted from him, if he make du’â, so if he were to leave du’â, then the desired goal would not be reached.

Hence why it was the sunnah of the Prophet, upon whom be peace, to make the following du’â during the witr prayer:

” … Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You Decree (all things), and none can decree against You … “ [Reported by at-Tirmidhee #464, an-Nasaa’ee #1725 and others, with an authentic chain]

So the Muslim turns to Allah and prays to Him so that any and all evil can be averted from him.

Additionally, it should be remembered that the concept of Divine Decree is one that a human can never fully understand, due to his limited intellect and finite capabilities. The true Muslim does not delve too deeply into the philosophical ramifications of Divine Decree. Rather, he accepts all that has occurred to him in the past as having been destined for him, and he strives to obtain what he desires in the future (as long as it is permissible for him). Since he does not know what has been written for him in the future, he expects the best from Allah, and does everything in his power to ensure that what he wants is granted to him. Just like going to work everyday will ensure, if Allah wills, that he gets his pay-cheque at the end of the month, so too does making du’aa ensure, if Allah wills, that he achieves his desired goal.

“And that the human being can have nothing but what he has earned (good or bad)” (53:39)

Commenting on this ayah, Ibn Kathir rahimahullaah, said: “Imaam ash-Shafi’ee concluded from this ayaah that reciting the Qur’aan does not benefit the dead, because it is not from their doing and earning. For this reason, Allaah’s Messenger sallallaahu ‘alayhi wa sallam did not recommend it to his ummah, encourage them to do it, or guide them to it with a text or a hint. Nor was such a thing reported from any of the sahaabah rahimahullaah. Had this been any good, they would have preceeded us in doing it. Matters of worship must be limited to the texts, and are not liable to modifications based on analogies and opinions.” (Tafseer Qur’aan il-’Adheem) It is in general true that one cannot benefit from other people’s deeds after his death. But this has important exceptions detailed in this chapter.

JANAZAH PRAYER

When the Muslims pray janazah for their deceased brother, they are granted intercession for him. The more the number of Muslims who join in the prayer, the more beneficial it is for the deceased.

This means that Allaah takes their testimony and supplication regarding the deceased’s apparent actions as a sufficient reason for forgiveness. Since those Muslims who associated with him did not find any major problem to prevent them from supplicating for him, Allaah the most generous accepts that and agrees to forgive many of his hidden sins that they did not know. Anas and ‘Aishah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said:

“Whenever a (Muslim) person dies, and a group of Muslims numbering one hundred pray janazah for him, all interceding on his behalf, their intercession is granted (by Allaah) and he is forgiven.” (Muslim and others).

Ibn ‘Abbas rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said, “Whenever a Muslim man dies, and forty men stand for his janazah prayer, all of them not joining anything with Allaah in worship, Allaah grants them intercession for him.” (Muslim and others).

Maymunah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said, “Whenever a (Muslim) person dies, and a group of (Muslim) people pray janazah for him, they are granted intercession for him.” (an-Nasa’i, verified hasan by al-Albaanee, sahih ul-jami’. no. 5787).

Maalik ibn Hubayrah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said, “Whenever a Muslim dies, and three lines of Muslims pray janazah for him, he is granted forgiveness.” (Ahmad, Abu Dawud, and others, verified hasan by al-Haafidh and others; al-Albaanee disagrees with this because Muhammad ibn Ishaaq one of the narrators is known to be a mudallis (one who is ambiguous in stating his sources) and did not declare direct hearing of this report (Ahkaam ul-Janaa’iz, 128). Yet the Prophet’s sallallaahu ‘alayhi wa sallam practice of forming three lines for janazah prayer provides a further supporting evidence for this hadith).

DEEDS OF RENEWED BENEFIT

Any good deed that a Muslim starts during his lifetime, and that is of renewed benefit and ongoing use for the Muslims, will continue to benefit him and augment his record of good deeds, even after his departure - as long as its benefits continue to reach others. Allaah subhanahu wa ta’ala says -

“We record that (deeds) which they have put forward and their traces (that which they have left behind).” (Yaa-Seen 36:12)

Abu Hurayrah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “When a human being dies, all of his deeds are terminated except for three types: an ongoing sadaqah, a knowledge (of Islaam) from which others benefit, and a righteous child who makes du’aa for him.” (Muslim and others).

Abu Qataadah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “The best that a man can leave behind after his death are three things: a righteous child who makes du’aa for him, an ongoing sadaqah whose rewards continue to reach him, and a knowledge that continues to be implemented after him.” (Ibn Maajah, and others. Verified to be sahih by al-Mundhiri and al-Albaanee).

Abu Qataadah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Among the good deeds that continue to benefit a believer after death are: a knowledge that he taught and disseminated, a righteous child who lived after him, a Qur’aan book that he left as inheritance a masjid that he built, a house that he built for the two wayfarers, a stream that he ran, or a charity that he gave from his wealth during his healthy lifetime so that it would reach him (in rewards) after death.” (Ibn Maajah and others. Verified hasan by al-Mundhiri and al-Albaanee). Commenting on this, al-Mundhiri rahimahullaah said: “Some scholars say that the deeds of a human being end with his death. However, since he had caused these things (which are mentioned in the above hadiths), such as the earning of a child, disseminating the knowledge among those who take it from him, compiling a book that remains after him, or establishing a sadaqah, the rewards of these things continue to reach him as long as they continue to exist.” (’Awn al-Ma’bud, 8:86)

The reason that one continues to receive rewards for these deeds even though they are done by other people, is that he had initiated them during his life or contributed to them to a certain degree, whether little or large. Since Allaah does not neglect an atom’s weight of deeds, He records these contribution for a person even after his death. Abu al-Wafaa’ bin ‘Aqeel said: “The best explanation for this in my view is that a human being, by his efforts and good conduct, had earned friends, produced children, married spouses, done good, and was amiable to the people. Because of this, they invoke mercy for him and do good on his behalf. All of this is then a result of his own earning.” (ar-Ruh, Ibn al-Qayyim, p.171). And Rasheed Ridaa rahimahullaah said, “Among the deeds that benefit a person, even though they are done by others, are those that count like his own because he caused them, such as his children’s supplication for him, or their performing hajj, giving sadaqah, or fasting on his behalf - all of which having been established with authentic hadiths.” (Tafseer al-Manaar 8:247)

CHARITABLE DEEDS FROM A CHILD

One’s child is from his earning

The above hadiths indicate that a righteous child benefits his deceased parents with du’aa. It is further demonstrated here that he can benefit them by spending sadaqah, as well as doing other charitable deeds, on their behalf. ‘Aishah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said, “Indeed the best that one eats is that which he earns. And his child is from his earning.” (Ahmad, Abu Dawud, and others. Verified sahih by al-Albaanee in Akhaam ul-Jana’iz, 217).

The reason for this is that a parent benefits himself by rearing his child according to the teachings of Islaam, and exerting a consistent effort to raise him as a righteous person. As the child grows into adulthood and does righteous deeds, his parents deserve a merit in that they helped him accomplish that and his good actions are therefore, at least in part, from his parents’ earning. Sadaqah from a child A’ishah rahimahullaah reported that a man asked Allaah’s Messenger sallallaahu ‘alayhi wa sallam, “My mother had a sudden death, and did not have chance to bequeath anything. Had she been able to do, I think that she would have given sadaqah. Would she or I get any rewards if I give sadaqah on her behalf?” He sallallaahu ‘alayhi wa sallam replied, “Yes! So give sadaqah on her behalf” (al-Bukhaaree, Muslim and others).

Ibn ‘Abbas rahimahullaah reported that Sa’d bin ‘Ubadah’s mother died during his absence on a trip. He came to the Prophet sallallaahu ‘alayhi wa sallam and asked him, “O Allaah’s Messenger! My mother has passed away during my absence. Would it be of benefit to her if I give sadaqah on her behalf?” He sallallaahu ‘alayhi wa sallam replied, “Yes!” He said, “Be my witness then that I give my fruitful garden as sadaqah on her behalf.”

Abu Hurayrah rahimahullaah reported that a man asked the Prophet sallallaahu ‘alayhi wa sallam “My father has died, leaving behind a wealth; but he did not bequeath anything. Would it help him if I give sadaqah on his behalf?” He sallallaahu ‘alayhi wa sallam replied, “Yes!”. (Muslim, Ahmad and others).

Abdullaah ibn ‘Amr rahimahullaah reported that al-’Aas bin Waa’il as-Sahmee (his grandfather) bequeathed that one hundred slaves be freed on his behalf. His son, Hishaam freed fifty; and ‘Amr wanted to free the other fifty, but decided to ask Allaah’s Messenger sallallaahu ‘alayhi wa sallam first. He came to the Prophet sallallaahu ‘alayhi wa sallam and said, “O Allaah’s Messenger sallallaahu ‘alayhi wa sallam! My father has bequeathed that one hundred slaves be freed on his behalf. Hishaam has freed fifty and fifty are left. Should I free them for him?” He replied: “Had he been a Muslim, your freeing slaves, giving sadaqah, or performing Hajj on his behalf would all have reached (in rewards) and benefited him.” (Ahmad, Abu Dawud, al-Bayhaqi, verified hasan by al-Albaanee, in Akhaam ul-Jana’iz, 218). Commenting on these hadiths, ash-Shawkaani said: “This indicates that the rewards for a sadaqah from a child reach the parents after their death - even if they had not bequeathed it. These hadiths restrict the general meaning of Allaah’s subhanahu wa ta’ala saying:

“And that the human being can have nothing but what he has earned.” (53:39)

But there is no indication in these hadiths that the sadaqah except from one’s own child, helps. Since it is established that a person’s child is his own earning, it is not possible to claim that the meaning (of these hadiths) needs to be restricted. As for the sadaqah from other than one’s child, it is apparent from general Qur’aanic texts that it does not help the deceased. This should then be maintained unless an additional evidence can be brought to restrict it.” (Nayl al-Awtar 4:97)

Charitable Deeds from a Non-Child

Some scholars, such as an-Nawawi, hold the opinion that all charitable deeds on behalf of a deceased person can benefit him, whether done by his children or other people. This is refuted by ash-Shawkaani’s above strong argument. Similarly, al-Albaanee says in this regard: “Some scholars have treated a non-child as a child (in this matter). This analogy is invalid for various reasons:

1. It conflicts with the general Qur’aanic texts that make a person’s good deeds a condition for entering Jannah. There is no doubt that a parent benefits himself by raising his child and nurturing him. Thus unlike other people, he deserves a reward for this.

2. The difference between the two cases inhibits such an analogy. As in ‘Aaishah’s hadith, Allaah has made a child part of his parent’s earnings - but not of other people’s earnings. Al-’Izz bin ‘Abdus-Salaam said: “If one does an act of obedience and dedicates its reward to a living or dead person, the reward will not reach that person. And if he starts an act of worship intending it on behalf of a dead person, it would not be as intended - except for things excluded in Islaam such as sadaqah, fasting and hajj.” (al-Fatawa 24:2)

3. Had this analogy been possible it would have implied that it is recommended to dedicate rewards to the dead. In such a case, the Salaf would have done this, because they surely used to have more concern than us about doing good. But they did not do it. Ibn Taymiyyah said: “It was not the practice of the Salaf, when they performed a voluntary prayer, fasting, hajj or Qur’aanic recitation, to dedicate the rewards of that to the dead Muslims. Thus, one should not abandon the way of the Salaf, because it is better and more complete.” (al-Ikhtiyaaraat ul-’Ilmiyah 54. Note that Ibn Taymiyyah has another opinion contradicting this one, which was advocated by his student, Ibn al-Qayyim in ar-Ruh. That opinion conflicts with Ibn Taymiyyah’s known position of rejected qiyas in matters of worship; and it was refuted in a strong and sound manner by Rasheed Rida’ in Tafseer ul-Manaar 8:254-270).

Claims for Ijmaa’

It should be noted that there are claims for Ijmaa’ (consensus) that a dead person benefits from the good deeds, including Qur’aanic recitation, done on his behalf by other people. Whereas these claims have been demonstrated to be invalid in the above discussion, they further fall under the following two considerations:

1. It has been demonstrated by staunch scholars, such as Ibn Hazm (in Usul ul-Ahkaam), ash-Shawkwaani (in Irshaad ul-Fuhul), and ‘Abd ul-Wahhab Khallaaf (in Usul ul-Fiqh), that it is not possible to justify Ijmaa’ for other than the most obvious matters in Islaam. Imaam Ahmed has indicated this in his famous refutation against those who claim Ijmaa’.

2. I have investigated many of the cases for which there have been claims of ijmaa’ and found that there is an obvious difference of opinion concerning them. I (Sheikh al-Albaanee) even found (in some cases) that the opinion of the majority of scholars is contrary to the claimed ijmaa’!” (Ahkaam ul-Janaa’iz, 219).

A Dangerous Belief

The danger of holding a wrong belief in regard to this issue has been clarified and emphasized by al-Albaanee: “We do not doubt this wrong belief’s evil effects upon one who adopts it. He would rely upon others for acquiring rewards and high ranks (in the hereafter), because he knows that the Muslims dedicate hundreds of good deeds everyday to all of the living and the dead Muslims, and he is one of them; that would then relieve him from having to work hard when others are striving on his behalf!… A more dangerous saying is that it is permissible to perform Hajj on behalf of others, even if there is no valid excuse preventing them from performing it by themselves. This causes many of the wealthy people to drop hajj or other obligations, giving themselves the excuse, “They will perform hajj on my behalf after my death!.. There are many other similar opinions that clearly have evil effects on the (Muslim) societies. It is imperative for the scholars who wish to reform (the societies) to reject such opinions, because they conflict with the texts, as well as the spirit of the Shari’ah.. As for the person who rejects the opinions described above, it is inconceivable that he would ever rely on other people in doing deeds and acquiring rewards. He realizes that only his own deeds can save him, and he is rewarded in accordance with what he himself earns. It is then incumbent that he strives t the utmost to leave behind him good traces which will result in good rewards for him even in the loneliness of his grave - instead of those imaginary good deeds.” (Ahkaam ul-Janaa’iz, 222-223).

FULFILLING THE DECEASED’S VOWS

Fasting the Vowed Days

Aa’ishah rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Whoever dies while he has a fasting to fulfill (as a vow), his wali’ (kin/guardian) should fast for him.” (al-Bukhaaree, Muslim and others).

Ibn Abbas rahimahullaah reported that a woman was travelling in the sea, and she vowed that if Allaah saved her she would fast for one month. Allaah saved her, but she died before fulfilling her vow. Her daughter came to the Prophet sallallaahu ‘alayhi wa sallam and mentioned this to him. He asked “Had she owed money as debt, wouldn’t you have paid it on her behalf?” She replied, “Yes”. He said: “Allaah’s debt is more worthy of being fulfilled. So fulfill (the vow) for your mother.” (al-Bukhaaree, Muslim and others).

Sa’d bin ‘Ubaadah reported that he told Allaah’s Messenger sallallaahu ‘alayhi wa sallam, “My mother has died and she had an unfulfilled vow”. He instructed him: “Fulfill it for her.” (al-Bukhaaree, Muslim and others).

These hadiths clearly indicate that it is recommended for a deceased’s wali to fulfill his vows of fasting. Fasting the Missed Days of Ramadhaan Some scholars recommended, in addition to this, fasting the days of Ramadhaan that the deceased had missed. However, the correct position in this regard is expressed by Imaam Ahmad rahimahullaah, “One may not fast for a dead person except in the case of a vow.” (al-Masaa’il, 96 by Abu Dawud).

This position is confirmed by the understanding of two of the sahabah: ‘Aaishah rahimahullaah and Ibn ‘Abbas rahimahullaah. ‘Amrah reported that her mother died without making up her missed days of Ramadhaan. She asked ‘Aaishah rahimahullaah, “Should I make that up on her behalf?”. She replied: “No! Rather give sadaqah to the needy in the amount of a half saa’ (of grains or food) for every missed day.” (at-Tahawi, Ibn Hazm, verified to be sahih by al-Albaanee, Ahkaam ul-Janaa’iz, 215). Sa’id ibn Jubayr rahimahullaah reported that Ibn ‘Abbas rahimahullaah said: “If a man gets sick in Ramadhan and then dies without fasting, food should be given on his behalf - without a need to make up for the fasting. But if he had made a vow (to fast), his wali’ should fast for him.” (Abu Dawud, Ibn Hazm, verified sahih by al-Albaanee, Ahkaam ul-Janaa’iz, 215).

Commenting on this, al-Albaanee says: “This understanding is adopted by the Mother of the Believers, as well as Ibn ‘Abbas, the great scholar of the Ummah, and is further held by the Imam of Sunnah, Ahmad ibn Hanbal. It is the most moderate and appropriate opinion in this regard; and it fulfills all of the relevant hadiths, without rejected any of them, especially the first, which the Mother of the Believers rahimahullaah did not find applicable to the fasting of Ramadhan. She is the reporter of the hadith, and it is established that a narrator of a hadith is more knowledgeable about the meaning of what he reports, especially when his understanding agrees with the rules and foundations of the Shari’aah, as is the case here.” (Ahkaam ul-Janaa’iz, 215-216).

And Ibn ul-Qayyim rahimahullaah comments on Aaishah’s above hadith by saying: “One group (of scholars) generaln and enable other people to follow it clean and pure, as it was revealed izes this, and says that both the vowed and missed obligatory fasting should be made up for the deceased. Another group rejects this and says that no fasting may be made up for him. A third group is more specific in saying that only the vowed fasting, but not the obligatory fasting, should be for his brother, the appointed angel says, “Amin; and the same be given to you.” (Muslim and others).

GUARDING IN ALLAAH’S WAY

As has been previously demonstrated (p.66) Standing guard in the way of Allah subhanahu wa ta’ala benefits a person after his death. Fudaalah ibn ‘Ubayd and ‘Uqbah ibn ‘Aamir rahimahullaah reported that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “The deeds of a dead person are sealed (at the time of death) except the one who stands guard i the way of Allaah; his good deeds continue to increase until the Day of Resurrection, and he is protected from the trial of the grave.” (Ahmad, Abu Dawud, at-Tirmidhi, and others, verified sahih by al-Albaanee in Sahih ul-Jami’ no. 4562).

REVIVING THE SUNNAH

Calling to a forgotten Sunnah or fighting an established bid’ah are amongs the most important charitable deeds that a person can do during his lifetime. They help revive Allaah’s deen to Muhammad sallallaahu ‘alayhi wa sallam. Jareer bin ‘Abdullah rahimahullaah reported that they (the companions) were with Allaah’s Messenger sallallaahu ‘alayhi wa sallam in the middle of the day when a group of people arrived (from outside al-Madinah) to see him. They were barefoot, (almost) naked, wearing only woolen lined cloth pieces or cloaks, armed with swords, wearing no izaars or anything else beside that. Most or all of them were from (the tribe of) Mudar. The face of Allaah’s Messenger sallallaahu ‘alayhi wa sallam changed (reflecting sadness) when he noticed their extreme poverty. He went in (to his house), then he came out. He commanded Bilaal to give adhaan, prayed dhuhr, then mounted a small minbar. He gave a khutbah in which he praised and thanked Allaah, and then said: “After this, (I say that) Allaah has revealed in His book:

“O people! Revere your lord who has created you from one soul, and created from it its mate, and from these two spread forth multitudes of men and women; and fear Allaah through whom you demand [your mutual rights], and [revere the ties of] the wombs. Indeed Allaah is ever watchful over you.” (4:1).“

And He sallallaahu ‘alayhi wa sallam says: “O you who believe! Revere Allaah, and let every person look to what he has sent forth for the morrow; and revere Allaah. Allaah is well Aware of what you do! And be not like those who forget (disobey) Allaah, and He caused them to forget themselves. Those are the disobedient.

“Not equal are the dwellers of the Fire and the dwellers of Jannah. It is the dwellers of Jannah that will be successful.” (59:18-20).

Spend (in Allaah’s way) before you are prevented from spending. Let a man spend of his dinars, dirhams, clothes, measure of wheat, barley or dates.” Until he sallallaahu ‘alayhi wa sallam said, “Do not belittle any amount of sadaqah (charity). Safeguard yourselves from the Fire, even with half a date.” Observing the people’s slow response, the Prophet’s face showed signs of anger. But then, one man from the Ansar came with a parcel full (of money) of silver and gold, which he could hardly hold in his palm. He handed it to Allaah’s Messenger sallallaahu ‘alayhi wa sallam, while he was still on the minbar, and said, “O Allaah’s Messenger! Take this in Allaah’s way.” He sallallaahu ‘alayhi wa sallam took it. Abu Bakr rahimahullaah then stood and gave something. Then ‘Umar rahimahullaah gave something. Then the rest of the Muhajiroon and Ansaar gave. Thus people followed each other in giving charity: This would give a dinar, this a dirham, this such and this such - until there were two piles of food and clothes; and the face of Allaah’s Messenger sallallaahu ‘alayhi wa sallam lighted up with a reddish-golden colour. So he said: “He who initiates in Islaam a good way gets his reward for it, as well as rewards similar to those who follow him into it, without reducing any of their rewards. And he who initiates in Islaam an evil way gets his burden for it, as well as burdens similar to those who follow him into it, without reducing any of their burdens.” He sallallaahu ‘alayhi wa sallam then recited:

“We record that which they have done, as well as their traces - and We have enumerated everything in a clear book.” (36:12).

And he sallallaahu ‘alayhi wa sallam divided what was collected among them (the poor people from Mudar). (Muslim, Ahmad and others, Ahkaam ul-Janaa’iz, 224-226).

CONCLUSION

From the above discussion, we can conclude that:

1. A person’s deeds are sealed by his death. Nothing that takes place after that can affect his records.

2. The exception to the above rule is that anything, good or bad, that takes place after a person’s death, which he contributed to its occurrence in any manner during his lifetime, will appear in his records in proportion with his contribution to it.

The baker answered, “By Allah! No duaa (supplication to God) I made except that it was answered but one.” “And what is that duaa?” asked Imam Ahmed.

“To be able to see the famed Imam Ahmed ibn Hanbal!”

Imam Ahmed interjected, “I am Ahmed ibn Hanbal!”

He then went on to add:

“By Allah! I was dragged to your place so that you can have your duaa/wish come true.”

- Summarized from Al Jumuah magazine, vol 19, issue 7.

SubhanAllah… Allah dragged Imam Ahmed to the house of the baker to answer his duaa. We needa start making istighfar..

Taken from: www.islamequalscool.wordpress.com & suhaibwebb.com

Topic:

So Picture this…

Your local Masjid just invited Imam Shaafi’ee Rahimahullah for tonight’s Halaqah. Cars are double parked for blocks and the lecture is going smooth.. smooth that is, until Question and Answer time comes. Old uncle Ahmed sparks the Ramadan moon sighting issue with Imam Shafi’ee - Oh boy.

Imam Shaafi’ee politely explains his position, but uncle Ahmed just isn’t impressed with the answer.
Tempers get steamy, voices shout over each other.

Do you think its possible for old uncle Ahmed to beat Imam Shafi’ee in that debate?

Indeed he could, but only with ignorance of one thing … the language and….

 THE CODE OF SCHOLARS.

Preparation: Coming Soon!

Instructor: Shaykh Yaser Birjas

Yaser Birjas is originally from the holy land of Palestine and was born in Kuwait. He graduated as class valedictorian with the highest honors from University of Madinah’s College of Shariah (Fiqh and Usul) in 1996. He had the honor to interact and learn from a number of highly respected scholars such as Shaikh Ash-Shanqitee and Shaikh Al-Uthaimeen (rahimahu Allah).

After graduating from the University of Madinah, Yaser Birjas went on to work as a youth counselor and relief program aide in war-torn Bosnia. Thereafter, he immigrated to the U.S. where he is presently an Imam (spiritual leader and advisor) at The Islamic Center in El Paso, Texas. He is also an instructor at AlMaghrib Institute, an organization that provides trademark double-weekend seminars leading its students towards a bachelor’s degree in Islamic Studies.

His two most recent courses of instruction with AlMaghrib Institute are The Code Evolved: The Evolution of Fiqh, which focuses on learning the historical development of Islamic law; and the Fiqh of Love: Marriage in Islam which deals primarily with the etiquettes of engagement and marriage as well as the means of developing a deeper, more fulfilling and loving relationship with one’s spouse.

Location: Soon to be confirmed, inshaAllah

Schedule: July 18-20 & 25-27, 2008

Fridays: 7pm-10pm
Sat & Sun: 10am-7pm

A story of Gheerah

To further understand the quality of Gheerah, we can look at an incident that Asmaa’ (RA) the daughter of Abu Bakr As-Siddeeq (RA) and sister of Aisha (RA), relates about herself. Abu Bakr was a wealthy merchant and he married his daughter Asmaa’ to the great companion Az-Zubayr ibn al-’Awwam (RA) who was a very poor man but a man of great piety and one of the companions who were promised Paradise. Asmaa’ relates: “When az-Zubayr married me, he had neither land nor wealth nor slave…”, so Asmaa’ had to work very hard kneading dough, going far off to get water. “And I used to carry on my head,” she continues, “the date stones from the land of az-Zubair which Allah’s Messenger (SAW) had endowed him and it was a distance of two miles from Madeenah. One day, as I was carrying the date-stones upon my head, I happened to meet Allah’s Messenger (SAW), along with a group of his Companions. He called me and told the camel to sit down so that he could make me ride behind him. I felt shy to go with men and I remembered az-Zubair and his Gheerah and he was a man having the most Gheerah. The Messenger of Allah (SAW) understood my shyness and left. I came to az-Zubair and said: “The Messenger of Allah (SAW) met me as I was carrying date-stones upon my head and there was with him a group of his Companions. He told the camel to kneel so that I could mount it, but I felt shy and I remembered your Gheerah.” So Asmaa’ declined the offer made by the Prophet (SAW). Upon this az-Zubair said: “By Allah, the thought of you carrying date-stones upon your head is more severe a burden on me than you riding with him.” (related in Saheeh Bukhari)

Look at the sense of dignity and modesty of Asmaa’! See how she felt shy in front of men? See how careful she was about her husband’s feelings? She knew that her husband had a lot of Gheerah so she didn’t want to upset him by accepting the Prophet’s (SAW) help even though the Prophet was the purest of men and even though it meant bringing hardship on herself! And look at az-Zubair (RA), even though he had a lot of Gheerah, he didn’t want to inconvenience his wife. What a beautiful relationship they had!

Nurturing our sense of Gheerah

Sometimes Muslim women don’t understand if their menfolk want them to cover their faces or if they ask them to change something about the way they dress or speak in public, thinking that the men are being over-protective. But my dear sisters! If your husband asks you not to wear a certain colour of khimaar because it brings out the beauty of your eyes, or if he wants you to cover your face - by Allah, be thankful! Be proud of the fact that your husband has a sense of Gheerah for you and that he values you and cares for your hereafter. He knows what men can be like more than you do and so never try and suppress his Gheerah in these types of matters. And his concern for you should incite your own sense of honour! Why should any man be able to see your beauty and think indecent thoughts about you? We must nurture our own and our menfolk’s sense of Gheerah by behaving and dressing modestly ourselves and paying attention to their valid opinions. We expect certain behaviour from them and they expect it of us. And besides, if our husband asks us to do something that it not Haraam, we must do it.

Subhan Allah! Look at the difference between how Islam values and protects women and how cheaply women are treated outside of Islam! As Muslims we have to be careful that our Hayaa’ (sense of modesty and shame) and Gheerah doesn’t wear out in a society in which people have lost their Hayaa’ and Gheerah.

courtesy of IslamicAwakening.com

Aseer ibn Jaabir narrates: Whenever people would come from Yemen, Umar would ask them, “Is Uways Al-Qaranee amongst you?” until, one year, he met Uways. He said, “Are you Uways Al-Qaranee?” He said, “Yes.” Umar continued, “From Muraad, then Qaran?” He said, “Yes.” Umar then asked, “Were you once afflicted with leprosy and your skin healed except for a dirham’s area?” Uways said, “Yes.” Umar finally asked, “Do you have a mother (that is alive)?” He said, “Yes.” Umar then said, “I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, “Uways ibn Aamir will come to you with the delegations from Yemen, from Muraad, then from Qaran. He was once afflicted with leprosy and his skin healed except for a dirham’s area. He has a mother, and he treats her kindly. If he was to ever swear by Allah (for something) Allah would fulfill his oath. If you can, request that he ask forgiveness for you.” Umar then requested from Uways, “Ask forgiveness for me.” And Uways Al-Qaranee did.

Allah - Ta’ala - commanded us,

And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents. If one of them or both attain old age in your life, then do not say to them uff (a word of disrespect), nor shout at them, rather address them in terms of honour / And lower for them the wing of submission and humility through mercy. And say, “My Lord! Grant them Your Mercy as they brought me up when I was small.” [Qur’an - Al-Israa’ 17:23-24]

Ad-Daylami collected from Al-Husayn ibn Ali, that the Prophet - Sal Allahu alayhi wa Sallam - said, “If Allah knew any smaller than uff (tsk) to be disrespectful to parents, He would have decreed it to be Haram!” In Bukhari, a man came to the Prophet - Sal Allahu alayhi wa Sallam - seeking permission to go for Jihad. The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Are your Parents alive?” He said, “Yes.” He - Sal Allahu alayhi wa Sallam - said, “Perform Jihad (in you kind treatment) of them.”

If someone came to you today and offered you a free lunch, what would be your response? No doubt you would smile, speak kindly to them, and reserve a special place in your heart for their memory. Why is it then that our parents receive only cold stares, harsh words and bitter treatment and they are who they are in our lives? For twenty or thirty years they fed us, clothed us, washed us, and showered their mercy on our soft skin. Their love for us never dies even if we do, love that goes even beyond us, to our children and even their children.

Dear Brothers and Sisters, we all have parents – whether they are with us or not – and many have not understood the severity of their position in our lives and their right to be respected and revered. Today I want to remind you and I of the true position of our Parents, may Allah have mercy on them all.

Birr Al-Waalidayn is a characteristic of the Mu’min. Al-Hasan Al Basree defined it saying, “Al-Birr is to obey the parents in everything that they ask so long as it is not to disobey Allah. Uqooq is to disown your parents, denying them all of your goodness.”

By the Ijma’ of the Ulamaa’, being respectful and obedient to ones parents is Fard! Ibn Hazm said, “(Obeying ones parents) is Fard!” and he quoted the verse:

And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents.

To better understand what is meant by Birr Al-Walidayn (kindness to parents), the scholars set the following conditions:

· One: He should place the pleasure of his parents above the pleasure of anyone else, including himself and his wife and kids. Everyone.

· Two: He should obey them in everything they command or forbid, whether it agrees with his desires or not, so long as they do not command the disobedience of Allah.

· Three: He should present them with everything he feels they desire, whether they ask for it or not. He should present it with kindness and mercy, understanding – no matter what he does – his shortcomings in fulfilling the true kindness that his parents deserve.

Allah’s love comes when our parents love us. And Allah’s anger comes when our parents are angry with us. Ibn Abbas raa said, “There are three things that will not be accepted if it’s mate is not fulfilled. (And he mentioned),

Thank Me (Allah) and your Parents… [Qur’an - Luqmaan 31:14]

Ibn Abbaas continued, “Thus whoever thanks Allah and is not thankful to his parents, Allah will not accept from him.”

The Prophet - Sal Allahu alayhi wa Sallam - said, “the Pleasure of Allah is from the pleasure of the parents, and the anger of Allah is from the anger of the parents.”

Let us think about how many of us treat our parents. We shy away from them when they may need something. We never visit if we are away from them. In fact, many people dispose of their parents in retirement homes. And when an argument ignites between our parents and us, many of us shout at them as if we were arguing with our evilest enemy, May Allah protect us all.

Compare this to those that came before us. Dhibyaan ibn Ali ath-Thowree (ra) used to travel with his mother to Makkah. There – in the scorching heat – he would dig a little pool and fill it with cool water. Then he would turn to his mother and say, “Ummi, sit in this water to cool yourself.”

For many of us, our friends are more precious to us than our Mother and Father. Forgetful we are of the time a man came to the Prophet - Sal Allahu alayhi wa Sallam - and asked him who is more worthy of his dear companionship. He - Sal Allahu alayhi wa Sallam - said, “your Mother!” The man asked again and again, and the Prophet - Sal Allahu alayhi wa Sallam - replied, “Your Mother! Your Mother!” Until on the fourth time he - Sal Allahu alayhi wa Sallam - said, “Your Father.” Today, when the common question is asked, “Who is your best friend?” How many people would say, “my Mother!” But this is how the question should be answered and implemented.

What pleases our parents comes before everything, so long as it is not in disobedience of Allah. The scholars understood this and set the example for us. Haywah bin Shurayh (ra), one of the Imam’s of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.

We all want Allah to accept from us, we would all like to enter Paradise. Look down – dear brothers and sisters - and you will find paradise at the feet of your mother.

Narrated Ahmad and An-Nasaa’ee, from Mu’aawiyah ibn Jaahimah As-Sulamee: My father, Jaahimah (raa) went to the Prophet - Sal Allahu alayhi wa Sallam - and asked, “O Messenger of Allah, I would like to go out and fight for the sake of Allah, and I have come to you for advice.” The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Is your Mother alive?” He said, “Yes.” “Then stay near her,” advised the Prophet - Sal Allahu alayhi wa Sallam, “For at her feet is Jannah!”

On the other side, making our Parents sad or even making them cry is one of the many ways to earn Allah’s anger. Imam Ahmad narrates, from Abdullah ibn ‘Amr ibn Al-Aas (raa): A man came to the Prophet - Sal Allahu alayhi wa Sallam - to give him his pledge of Allegiance. He said, “I have come to pledge allegiance to you for Hijrah! And I have left both my parents behind crying” The Prophet - Sal Allahu alayhi wa Sallam - commanded him, “Go back, and the same way that you made them cry, make them laugh.” Ibn Umar (raa) said, “Making ones parents cry is amongst the Uqooq, a major sin!”

Shaykh al-Qaasim once said, “Subhaan Allah! How can we leave our parents sobbing, tears that the throne of Allah shakes for, tears that unsettle the Angels in the heavens, and then we claim that we want to go for Jihad so that Allah will be pleased with us? Go back and make them happy with your visit as you made them sad by your departure. If they laugh and are pleased with you, Allah will be pleased.”

During the funeral of his mother, Al-Haarith Al-Aklee (ra) weeped. When asked for the reason of his tears he said, “Why should I not cry when one of my doors to Paradise has now closed?”

Part II: We reap what we Plant In a far away land, a long time ago, a boy was born blind. His widowed mother – the good Muslimah that she was – did not lose hope in her dua’ and pray she did, continuously. A few years later, the boy’s sight returned. Al-Hamdu lillaah.

She realized that her village was not befitting for her son to excel in Islamic education, so with her son in hand they migrated to Makkah. There she saw that he was being instructed in Quran and Hadith, the latter becoming the young man’s focus. He went out far and wide collecting Hadith and compiled a Hadith book that sits next to the Quran in authenticity, forgetting not his mother that had raised him well. His mother named him Muhammad ibn Isma’il, and many of us know him today as: Al-Ima, Al-Bukhari!

Dear brothers and sisters, how often is it that a farmer plants wheat and it comes out as a sunflower? You may say, never! For how can someone farm the seed of one plant and expect some other plant to grow. It just does not happen. Similarly, some parents leave their children waddling in the mud of television, music, movies, and disbelieving friends. Then when the child reaches grade 12 and asks to go to the final dance with a girlfriend, or when he enters University and stops praying, or when he gets married to a Kafir and himself becomes one, then the parents say, “What happened?”

Brothers and sisters, it is the harvest of what we planted. If we do not raise our children to be obedient, where do we expect them to learn? If we do not practice Islam ourselves, who will be our children’s example? How do you teach a child to wake up for Fajr, when he sees his own father and mother sleeping in, day after day? You may ask, how do I raise my children to be good Muslims, obedient to their parents? Consider the following:

Firstly: One should discipline their children throughout their youth. Hisham ibn Abd Al-Malik missed a son of his during Jumu’ah one week. When he met him later, he asked him, “Why did you miss Jumu’ah?” He son replied, “My donkey couldn’t make the trip.” His father then said, “Couldn’t you have walked!” For an entire year after that, Hisham ibn Abd Al-Malik made his son walk to Jumu’ah.

Secondly: The piety of the father and mother reaches the children. In the Qur’an, Allah recalls for us the story of Khidr, and how he rebuilt a wall for 2 orphans:

And as for the wall, it belonged to two orphan boys in the town. Under it was a treasure belonging to them and their father was a righteous man… [Qur’an - Al-Kahf 18:82]

Look at how Allah protected these orphans because of the piety of their father. In tafseer, it is said that it was their grandfather seven generations back! Sa’eed ibn Jubayr said, “I often lengthen my Salah for the sake of my son, perhaps Allah may protect him (because of it).”

In conclusion, let us reflect on the virtue of respecting our parents:

· It is one of the greatest things that we can do. In Bukhari and Muslim, from Abd Allah ibn Mas’ood (raa), a man asked the Prophet - Sal Allahu alayhi wa Sallam, “What deed is most beloved by Allah?” He - Sal Allahu alayhi wa Sallam - said, “Salah on time.” The man asked, “And then?” He - Sal Allahu alayhi wa Sallam - said, “Respecting and revering ones parents.” He said, “And then?” “Jihad for the sake of Allah.”

· It is a means by which our sins are forgiven. When Allah commanded in the Qur’an

And We enjoined on man to be dutiful and kind to his parents…

The next verse tells us:

They are those from whom We shall accept the best of their deeds and overlook their evil deeds, (they shall be) amongst the dwellers of Paradise. [Qur’an - Al-Ahqaaf 46:15-16]

· Respecting our parents will lead us to Jannah! In Muslim, from Abu Hurayrah (raa): I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, “May he perish! May he perish! May he perish!” It was asked, “Who, O Messenger of Allah?” The Prophet - Sal Allahu alayhi wa Sallam - said, “He whose parents attain old age in his life – one or both of them – and he does not enter Paradise (because of his goodness towards them).”

And when our parents are gone, the goodness towards them does not end.

Malik ibn Rabi’ah Al-Saa’idi narrated: We were sitting with the Messenger of Allah - Sal Allahu alayhi wa Sallam - when an Ansari man came and asked, “O Messenger of Allah, is there anything left from my Birr to my parents that I should present to them after their death?” The Prophet - Sal Allahu alayhi wa Sallam - said, “Yes, four things: Pray and ask forgiveness for them. Fulfill their pledges. Be kind to their friends. And maintain the ties of kinship that come from only their direction. That is what is left from your Birr to them after their death.” [Ahmad, Abu Dawood, and Ibn Maajah]

Aamir ibn Abd Allah ibn Az-Zubayr (ra) said, “My father died, and for an entire year I did not ask Allah for anything except that He forgive my Father.”

Remember dear brothers and sisters as you meet your parents today, the words of Rasul Allah - Sal Allahu alayhi wa Sallam - “Fa feehima fa Jaahid! Do Jihad in (your kind treatment of) your parents.”

O Allah, forgive us and our parents, and reward them with the finest reward. O Allah, elevate their position in the hereafter and this Dunya; make that which befalls them an expiation for their sins. O Allah, grant them residence in Firdows, the highest level of Jannah, with the Prophets, the Siddeeqeen, and the Martyrs.

Ameen.

courtesy of SunnahOnline.com

Download: The Sword of Allah : Khalid_bin_alWaleed

A number of people sent me queries concerning the correct opinion on praying Salât al-Janâzah in absentia (on a person who is not present). The question was obviously relevant since people all over the world prayed Salât al-Janâzah for Shaykh Ibn Bâz rahimahullâh.

Before I briefly answer the question, I would like to mention the fact that this occurrence (that so many millions of people prayed over Shaykh Ibn Bâz) is in and of itself an indication insha-Allâh of the status and sincerity of the Shaykh. As some of the salaf said: The criterion between the person of Sunnah and the person of bid’ah is the Janâzah; meaning that Allâh azawajal blesses the scholar of the Sunnah to have many people pray for his forgiveness. The Janâzah of Imâm Ahmad was attended by more than a hundred thousand people, according to some reports, and for that time and age that is an astounding figure.

In the Janâzah prayer of Shaykh Ibn Bâz, it was estimated that over a million people were present in the Harâm, and over fifty-thousand accompanied the bier to the grave. Also, all over the Kingdom, by Royal Decree, every single Masjid prayed the Salât on the Shaykh after Salât al-Jumu’ah. I attended the prayer in the Prophet’s Masjid, where Shaykh al-Qâsimî (the grandson of the one who compiled Majmû’ al-Fatâwa) gave a short but eloquent Khutbah, in which he praised knowledge, and the people of knowledge, and mentioned Shaykh Ibn Bâz, and his qualities, and the loss that this was to the Ummah. People were openly crying …

One point that the Shaykh did mention, however, and I felt that this was a very important point, is that people should not despair, for there will always be good in the Ummah as long as there are scholars and students of knowledge. He also emphasized the fact that the death of Shaykh Ibn Bâz should cause all of us to ponder over the status of knowledge in our lives, and how important it is that all of us - each and every one of us - must do his best to try to fill the large vacuum that is left.

The point that I was trying to make was that I believe this is the first time in history where so many people have prayed over a single person - literally millions and millions of people world-wide. This not to mention the fact that people of all statuses, kings (King Fahd and the royal princes all came to Makkah to pray), dignitaries of all nationalities, scholars (Shaykh Uthaymîn, Shaykh Subayil, … even Qardawî came to Makkah!) and average people, the vast majority of whom had not even met the Shaykh … yet their hearts will filled with love for him, and great sadness at his death …

This is something that can only come through the blessings of Allâh subhânahu wa ta’alâ, no amount of publicity, or writing, or speeches, or fatwas, can make a person achieve such a status. The only way this comes about (and this was something that Shaykh al-Qasimî mentioned) is when a person sticks to the Sunnah, and increases his sincerity to Allâh, and makes his da’wah, to Allâh, for Allâh, and by the commandments of Allâh. Then, and only then, will his da’wah be blessed, and the people will accept him, and love him …

Verily, the death of Shaykh Ibn Bâz is something that causes the hearts to melt, and the eyes to cry, and the souls to despair … but to Allâh we belong, and to Him we will return. We pray that Allâh blesses us with more scholars, and helps us all to increase in knowledge. Âmîn

Concerning the fiqhi question that was posed, briefly, there are two opinions on the issue. Before mentioning them, it is relevant to mention that the only occurrence in the Sunnah of Salât al-Janâzah in absentia is when the Prophet sallallâhu ‘alayhi wa sallam prayed for Najâshi, the ruler of Abyssinia, the same day that he died. This incident is reported in Bukhârî and Muslim.

The first opinion is that of the Hanafîs and Mâlikîs, and is that it is not permissible to pray over a person who is not present.

Ibn Âbidîn states in his famous Hâshyiyah (v. 3, p. 99): “And of the conditions of the Janâzah Salât … is that the body be placed in front of the Imâm … so it is not permissible upon one who is absent (ghay’ib). As for the Prophet’s prayer upon Najâshi, then it is interpreted that … this was a specialty only allowed for him (khusûsiyyah) … another proof for this is that many of the Companions died during his lifetime, but it is not reported that he prayed for any of them.”

Al-Khalîlî says in his Matn (v. 3, p. 71 of al-Mawâhib al-Jalîl): “And it is not permissible to pray for … one who is absent (gha’ib).”

The second opinion is that of the Dhahirîs, Hanbalîs and the Shâfi’îs. They hold that it is allowed to pray over a person in absentia, and claim that the prayer of the Prophet sallallâhu ‘alayhi wa sallam over Najâshi was not a speciality only for him.

Imâm an-Nawawî states in his Rawdat at-Talibîn (v. 2, p. 130), “And it is permissible to perform the Salât in absentia.”

Ibn Hazm states in his al-Muhalla (v. 5, p. 138), “And a dead Muslim is prayed over even in absentia.”

The Hanbalîs, however, add a condition. Ibn Qudâmah says in his Mughnî (v. 4. p. 446), “And it is permissible to pray the Salât in absentia … up to one month of the person’s death.”

The reason for this difference of opinion is whether the prayer of the Prophet sallallâhu ‘alayhi wa sallam over Najâshi was something that was special for him or not? Those that claim that it was, say that Allâh caused the earth to ’swallow up’, and so the Prophet sallallâhu ‘alayhi wa sallam could see Najâshi in front of him. However, this is not authentically narrated in any hadîth, so it cannot be accepted. Also, as it is well known in the science of Usûl al-fiqh, to claim that something is special for the Prophet sallallâhu ‘alayhi wa sallam requires evidence and clear proof, and in this case there is none.

So between these two opinions, the stronger one without any doubt is the second one, i.e., that it is allowed to pray the Janâzah prayer in absentia.

However, the scholars who allowed this type of prayer themselves differed over the conditions concerning when this was allowed. There are three opinions that I have come across (if anyone comes across any more, please forward them to me).

The majority of them, and this is what the madhhab of the Hanbalîs and Shâfi’îs is upon, is that there is no condition whatsoever. So, even if a person has been prayed over, it is still allowed to pray for him in another country. This is also the opinion of ash-Shawkânî (Nayl al-Awtâr, v. 4, p. 63).

Some scholars, amongst them Shaykh Ibn Bâz himself, and the opinion of the Hay’at Kibâr al-Ulâma of the Kingdom, stated that this was to be done only when the person that died was of a high status, and had aided Islâm, such as a just king, or a scholar. (See Fatâwa al-Lajnah ad-Dâ’imah, v. 8, p. 418, Fatwa # 5394).

Shaykh Uthaymîn says of this opinion, “This is a middle opinion (between the two extreme opinions) which many modern and past scholars have chosen.” (Sharh al-Mumtî, v. 5, p. 438).

The last opinion is that of Shaykh ul-Islâm Ibn Taymiyyah and others, who stated that this was only to be done when a person died without having a Janâzah performed on him. So, for example, when a person dies in a non-Muslim country, and there are no Muslims to pray for him, then in this case the Salât should be performed for him.

Now, the reason for the difference of opinion concerning these conditions is: What was the reason (‘illah) due to which the Prophet sallallâhu ‘alayhi wa sallam prayed for Najâshi?

Was it to show that it was permissible (which is what the first group says), and thus allowed for everyone?

Was it due to the fact that Najâshi was an important person (the second group)?

Or, was it due to the fact that he was the only Muslim in the country, and none of the people prayed for him (the third group)?

In my humble opinion, the first opinion is the weakest. This is because it is well-known that many of the Companions died outside of Madînah during the lifetime of the Prophet sallallâhu ‘alayhi wa sallam, but he did not pray for any of them (to be more accurate, there are no authentic reports that he prayed for other Companions. There are some week reports that he prayed for some Companions that died outside of Madînah, cf. Nayl al-Awtâr, v. 3, p. 62). Had it been something encouraged, the Prophet sallallâhu ‘alayhi wa sallam would not have left it for no reason, especially since he was so eager to pray for his Companions. He said concerning the old, black woman that used to clean the Masjid and whom the Companions buried at night without telling him, “Why did you not inform me? For verily my Salât upon them is a mercy … “ and he went to her grave and prayed over her. So, this shows that he would not have left the Janâzah prayer upon such Companions for no reason.

Therefore, it seems as if one of the last two opinions is the correct one. Both of these opinions have very good reasons (‘illah) for them.

It can be said that the Prophet sallallâhu ‘alayhi wa sallam prayed for Najâshi because of his status, and to show that a person who has helped Islam (since Najâshi sheltered the Muslims who emigrated to his country) should be given the honour of having Janâzah performed on him in absentia.

It can also be stated that since Najâshi was the only Muslim, and no one prayed for him, the Prophet sallallâhu ‘alayhi wa sallam prayed for him.

In my humble opinion, between these two opinions it cannot be stated with one-hundred percent certainty which of the two is correct. This is because it is a matter of ijtihâd what the exact reason behind the Prophet sallallâhu ‘alayhi wa sallam praying Janâzah over Najâshi was. Also, Ibn Qudâmah brings a very good point. He states (al-Mughnî, v. 3, p. 336), ” … they (the ‘other side’) state that since no-one prayed over Najâshi (this was why the Prophet sallallâhu ‘alayhi wa sallam prayed over him) … but this is very improbable, for Najâshi was the King of the Abyssinians, and he accepted Islâm and openly proclaimed it, so it seems very improbable that no-one would have followed him (in accepting Islâm), and (therefore) not pray over him.”

In other words, what is the evidence that no one prayed over Najâshi? There are no reports to the contrary (i.e., that no one prayed over him). Also, as Ibn Qudâmah points out, it does seem unrealistic that Najâshi, who was so loved by his people, and who openly accepted Islâm and helped the Prophet sallallâhu ‘alayhi wa sallam, would not have succeeded in converting some of his people, and thus there would have been some Muslims to pray over him. So, based on these facts, perhaps the second opinion (that it should be prayed over a person of status) is more realistic.

On the other hand, it could be argued that no mention is made of these Abyssinian converts (if they ever existed), and also there are no reports in the books of Islâmic history concerning these people, and what happened to them or their progeny. Therefore, if no mention is made of them, then there is no evidence to suggest that they exist, and anyone who claims that they did must bring forth his proof! So, in light of this reason, the third opinion (that it should only be prayed over a person for whom Janâzah has not been prayed) seems to be more realistic!

So, which of the two opinions is correct? Like I stated earlier, it really seems difficult to defend one over the other. (Therefore, I would advise the brothers, even if they follow another opinion, not to cause a fitnah when some people do pray Salât al-Janâzah over a famous person, as long as that person was one who helped Islâm).

However, perhaps the second opinion has some slight weight over the third one (please note the emphasis!!!)

On what basis, though? Well, both sides put forth a statement that they use to justify their opinion.

The second group (those that say the ‘person of status’ condition) states: Najâshi was a just Muslim ruler, who aided and helped the Muslims, and therefore the Prophet sallallâhu ‘alayhi wa sallam prayed for him.

The third group states: Najâshi was the only Muslim in his country, and was not prayed over.

Now, it could be stated: The statement of the second group is an indisputable fact. All the books of history mention this. The statement of the third group, however, is not fact, and is based on circumstantial evidence. Nowhere does it state that no one accepted Islâm, or that Najâshi was not prayed over. These are only presumptions. and no evidence can be brought forth to support it.

Therefore, since the second group is basing their opinion on an indisputable fact, whereas the third one is basing it on disputable opinion, perhaps the second group has some slight advantage in the opinion that they hold, and therefore it is allowed, even encouraged, to pray over someone who helped and aided Islâm, whether the body is in front of the group, or in absentia.

And Allâh subhânahu wa ta’âla knows best!!!

courtest of SunnahOnline.com

Many years ago in Uzbekistan, a baby boy was born blind. His Mother, the strong Mu’minah that she was, did not lose sight of He who had the Power to cure him. She prayed and prayed for her sons sight. And within a few years the boy regained his eyes.

She was widowed, the boy an orphan. She traveled with him to Makkah so that he could receive an Islamic Education. She arranged that he attend the circles of the scholars, and in those circles, he began excelling in the science of Hadeeth. He traveled to distant villages in search of the most authentic sayings of Rasul Allah (pbuh). He would pray two raka’at before accepting a Hadeeth. His mother named him: Muhammad ibn Isma’il. And many of us know him today by the book he compiled, the book that stands after the Qur’an in authenticity: Saheeh Al-Imam Al-Bukhari!

In another land, in another time, chilly Baghdad winds would wake up another boy. Much before Fajr, his mother would bundle him in warm shawls and escort him through the darkness, making sure he reached the Masjid safely. After Fajr, she would wait for him as he read Hadeeth to the biggest scholars of the land. Then, long after the sun had come up, she would meet him outside and together they would walk home. She was a strong mother indeed, for her son grew up to become an Imam of the Muslim Ummah, an Imam by the name of Ahmad ibn Hanbal. (Manaaqib Ahmad, by Ibn Al-Jowzee)

Imam Suyuti authored his first book, Tafseer Bismillaah Ar-Rahman Ar-Raheeem, when he was in grade 2!

Dear brothers and sisters, why should we try to follow in the footsteps of these many other stars of Islam? The information that we shall in sha’ Allah learn is not like anything else. This knowledge is the law of Allah and the inheritance of the Prophets. It is our duty to preserve and protect the estate of Rasul Allah (pbuh), something that cannot happen without there being serious and sincere brothers and sisters spending long days and nights reading, reflecting, and teaching others.

Every Islamic revival that takes place is built on something. Some revivals are built on emotions, others on politics. Do you know which shall remain firm when the wind of woe blows? It shall be the one that was built on sound knowledge of the words of Allah and the Sunnah of Rasul Allah.

A sincere man once stood on the beach shore watching, to his dismay, the waves thrashing a fish up and down, left and right. The man concluded that he must save the fish. He thrashed into the water and grabbed the fish by the tail. He then thrashed back to shore and threw the fish on the beach, satisfied that he had saved it from the water!

Dear brothers and sisters, when we work for the sake of Allah without knowledge of what the path of Allah is, many times we do as that young man did.

We are living in an age of information. We have lights in every corner of the house when only yesterday our ancestors read by the light of the moon. We have publishing houses when only yesterday our ancestors wrote the books they owned with their own hands. We have CD’s to search the Hadeeth archives when our scholars spent days upon days searching for proof and evidence in their libraries. Shouldn’t the knowledge increase with all this ease? It should. But it has not.

Dear brothers and sisters, we know that when a prize is great, the responsibility, and the work required for that prize shall also be great. And because of this, we see the enormous reward promised to those scholars and students of Islam due to the heavy work required.

The Prophet (pbuh) said, “Whoever seeks out a path to acquire knowledge (of the deen), Allah makes easy a path for them to Jannah!” - Muslim

Shaykh Abdur-Rahman As-Sa’dee said, “Thus any path a person takes, whether physical or otherwise, something that will help them in acquiring knowledge of the Deen, they enter in the words of the Prophet, “Whoever seeks out a path to acquire knowledge (of the deen), Allah makes easy a path for them to Jannah.” “

Rasul Allah told us that when a person seeks out a path to learn about Islam, this is a sign that Allah loves them and that He wants good for them in this life and the next.

From Mu’aawiyah ibn Abi Sufyan, the Prophet (pbuh) said,

“Whoever Allah wishes good for, he grants them Fiqh (understanding) of the Deen.”

And Rasul Allah told us that the sincere scholars have a place with Allah that no