Tafsir Ibn Kathir

 

http://www.kalamullah.com/Books/Tafsir%20Ibn%20Kathir%20all%2010%20volu…

 

The Qur'an is the revelation of Allah's Own Words for the guidance of

His creatures. Since the Qur'an is the primary source of Islamic

teachings, the correct understanding for the Qur'an is necessary for

every Muslim. The Tafsir of Ibn Kathir is among the most renowned and

accepted explanation of the Qur'an in the entire world. In it one finds

the best presentation of Hadiths, history, and scholarly commentary.

His full name is Abu’l-Fida’ Ismaa’eel ibn Katheer al-Dimashqi, d. 774 AH. 

His Tafseer is entitled Tafseer al-Qur’aan il-‘Azeem. 

Al-Suyooti (may Allaah have mercy on him) said concerning this Tafseer: Nothing like it has ever been written. 

Tadhkirat al-Huffaaz, p. 534. 

This Tafseer is based on commentary by quoting texts – verses and ahaadeeth – and its fame is second to the fame of al-Tabari among later scholars. 

It is written in an excellent and easy style which is not longwinded or boring, or too short and boring.  

He explains verses by quoting other verses, and he quotes appropriate verses which explain the verse under discussion; then he quotes ahaadeeth that have been narrated on the same topic as the verse, and he quotes the isnaads of some, especially those that were narrated by Imam Ahmad in his Musnad, as he is one of those who memorized al-Musnad. He discusses the soundness and weakness of the ahaadeeth in most cases, which is an important feature of his Tafseer. Then he quotes the views of the salaf, including the Sahaabah and Taabi’een, and he states which view he believes to be superior. He also avoids odd dissenting opinions. 

Muhammad ibn Ja’far al-Kataani said of it: It is full of ahaadeeth and reports with the isnaads of those who narrated them and discussion of how sound or weak they are. 

Al-Risaalah al-Mustatrafah, p. 195  

He draws attention to the shar’i attitude towards the Israa’eeliyyaat (reports from Jewish sources) and quotes some of them in his commentary on some verses. 

 The Tafseer of Ibn Katheer is more appropriate for the ordinary people, and there is much in it from which scholars and seekers of knowledge can benefit.

Lying upon Allah and/or His Messenger (peace be upon him)

Allah informs us that it is not allowed to

follow anything without knowledge, He, the Most High, said:

"And follow not, (O man i.e. do not say, act

or witness) that of which you have no knowledge. Verily! The hearing, and

the sight and the heart for each of those will you be questioned " [Al-Israa

17: 36]

And He, the Mighty also warns us not to speak

about Him without knowledge:

"Say (O Muhammad (peace be upon him)): indeed

the things that my Lord has forbidden are: (and from them is) saying things

about Allah of which you have no knowledge". [Al - A' araaf 7:33]

In the above aayah, Allah, the Most High, is

telling us that He has forbidden Muslims to speak about Him without

knowledge, and lying upon Allah, the Most High, is one way of doing this.

The one who lies about Allah, the Most High, is not only guilty of speaking

about Him without knowledge, but also he is amongst the most oppressive of

people as Allah Himself describes:

"And who is more oppressive than he who lies

against Allah, or who denies His signs ....." [Al - A' araaf 7:37]

Besides that, He, the Wise, also describes the

punishment, on the Day of Judgment, for anyone who involves themselves in

this dangerous practice, thus:

"And you will see on the day of judgment,

those who lie upon Allah, their faces blackened." [Al- Zumr: 60]

Ibn Al-Jawzee, in his Tafseer said: "Many

scholars of Islam are of the opinion, that lying upon Allah and His

Messenger (peace be upon him) is disbelief, and that it takes one out of

Islam (i.e. it makes him a disbeliever). Lying upon the Messenger of Allah

(peace be upon him) is similarly serious, since indirectly it is lying upon

Allah. The Messenger (peace be upon him), emphasizing the severity of lying

upon himself (peace be upon him), said: "Whoever knowingly upon me, then let

him occupy his seat in the Fire". [Bukhari, Muslim & others]

Many Muslims would tell you that stealing,

bribery, killing, adultery etc. are all prohibited (Haraam) acts.

However, when it come to lying upon Allah, the

Most High, and/or His Messenger (peace be upon him), they are not even aware

that such a sin exist, and so they would indulge in it freely without worry.

This complacency among Muslims regarding this sin comes about because of the

great ignorance that prevails concerning (i) The rights of Allah and His

Messenger and (ii) the serious punishment that results from indulging in

sin.

This complacent attitude, coupled with

ignorance, have been the main factors for the majority of the deviances and

differences found in Islam.

Various ways in which lying upon Allah, the

Most High and His Messenger (peace be upon him) are manifested.

(a ) Describing

Allah without proof from the Quran or authentic sunnah.

For example, describing Allah as being

everywhere is a serious misconception of which many Muslims are guilty. The

Quraan and authentic sunnah are both replete with proofs which show that

Allah, the Most High, is above and beyond His creation, and not a part of

it, as the statement that 'He, is everywhere' necessitates. The following

Hadeeth clearly indicate this. Ma'aaiyah Ibn Al- Hakim said: 'I had a

servant girl who used to tend to my sheep in the area of Mount Uhud, near a

place called Al-Jawwaareeyah. One day I came to see them only to find that a

wolf had made off with a sheep from her flock. Since, I, like the rest of

Adam's descendants, am prone to do regrettable acts, I gave her a terrible

slap in her face. When I came to Allah 's Messenger (peace be upon him) with

the story, he considered it a grave thing for me to have done. I said: 'O

Messenger of Allah (peace be upon him) couldn't I free her? He (peace be

upon him) replied: "Bring her to me." So I brought her. He (peace be upon

him) then asked

her, "Where is Allah?" And she replied: "Above

the sky." Then He (peace be upon him) asked her: "Who am I?" She replied

"You are Allah's Messenger". So he (peace be upon him) said: "Free her; for

she is a believer. " [Muslim Vol. 1 Pg. 271-2 #1094]

It must be noted that one of the duties of the

Messenger (peace be upon him) was to correct any mistakes anyone committed

in this religion (Deen). His (peace be upon him) silence after asking her,

"Where is Allah", and she replied "Above the sky", is an indication that her

answer is correct. His (peace be upon him) affirming that she is a believer,

at the end of the Hadeeth, is the direct proof that her answers were

correct, otherwise He (peace be upon him) would be lying, and we seek refuge

with Allah for even thinking that lying is possible from the Messenger

(peace be upon him).

What should be noted, is the fact that the

first question he (peace be upon him) asked her was: Where is Allah? and not

if she believed in Him, the Most High. Since the question was: 'Where is

Allah?' great importance and attention must be given to the fact that, since

he (peace be upon him) accepted that Allah is above the skies as the correct

answer, that this is direct proof that this is the correct view on the

question.

Additionally, it establishes the importance of

the issue in Islam, contrary to the belief and attitude of many Muslims,

even so-called Shaiks, who claim that the issue is either trivial or too

advanced. After all, this was the first question the Prophet (peace be upon

him) asked of a slave girl to determine if she was a Muslim or not!

(b) Explaining

the Aayaat of the Quran, or the Hadeeth of die Prophet (peace be upon him)

with meanings other than their apparent ones, is also another way of lying

upon Allah.

Allah, the Most High said:

"O Iblees (Satan)! What

prevent you from prostrating yourself to one I have created with My Two

Hands... " [Saad 38:75]

In the above Aayah, Allah, the Most High, is

saying that He created Aadam with His Two Hands. Yet some Muslims try to

explain "Allah's two Hands" to mean His power Who knows Allah better,

Himself or these people? As Muslims, we have to believe in Allah as He

describes Himself or as His Messenger (peace be upon him) described Him.

Therefore, if He, the Mighty, says he has Two Hands, we must believe that.

However, we must also believe, that they are not hands like our: He, the

Sublime said:

"There is nothing like Him; and He is the

Hearer; the Seer of all." [Shooraa 42:11]

(c) Making Haraam

things Halaal

This is another form of lying upon Allah. An

example of this is telling Muslims to get out of the Masjid. Since some of

our brothers pray according to the way demonstrated by the Prophet (peace be

upon him), (i.e. according to the sunnah), some administrators order them

out of the Masjid just because of that. These arrogant leaders should

remember, that amongst the greatest of oppressors, are those who prevent a

Muslim from praying in the Masjid of Allah. This is because they are making

Haraam the most

halaal of deeds, purely out of their unlawful

dictatorship. Allah, the Glorious said:

"And who is more unjust than those who forbid

that Allah's Name should be remembered in His Mosques, and strive after its

destruction..." [Al-Baqarah 2: 114]

(d) Making Halaal

things Haraam

This is also another way in which Muslims lie

upon Allah, the Glorious. An example of this, is that Allah permits a Muslim

man to marry and have up to four wives, at any given time. However, if

anyone attaches conditions, and throws doubt on this, he/she is in fact

making something which is Halaal, Haraam. This is done by Muslims saying

that a man can only marry once, and if the circumstances of necessity

presents itself, then the law of polygyny (i.e. a man marrying more than one

wife) becomes applicable. Allah, the All-Knowing said:

"...then many (other) women of your choice,

two or three or four, but if you shall not be able to deal justly (with

them) then many only one, (or the captives) that your right hands possess...

" [An-Nisaa 4:3]

In the above Aayah, Allah, the Wise has

legislated that a man should marry 2, 3 or 4 wives, but if he was afraid of

treating them unjustly, that is, he would not be able to upkeep a balanced

scale of equal treatment, then the alternative is to marry only one. This,

and only this, is the condition set down by the Shareeah. Anyone trying to

say that there are other conditions, is inventing his own law. Those who

propagate that the first wife must be barren or sick, or that she has to

approve of the second marriage, etc., have no evidence at all to support

their false claims.

Even worst, are those who have adopted the

orientalists' opinion, that polygyny is a lustful act. Thus, anyone whose

wife is otherwise perfect, but he still takes a second wife, is, in the

orientalists' view doing this only out of evil lust and desires. This

category is worst, because their statement is blasphemy against the Quraan,

since Allah, the Wise, promotes and encourages therein, that a man can be

married to more than one woman at any given time. It is also blasphemy to

the Prophet (peace be upon him), his companions, and the scholars of Islam,

as they practiced it during their lifetime.

However, even if it was done purely for lust

or desire, it would still be according to the sunnah, since the Messenger of

Allah (peace be upon him) informs us, that when someone satisfies his sexual

cravings or lust in a Halaal way, he will be blessed for it. He (peace be

upon him) states:

"...and even when one of you cohabits (engage

in sexual intercourse), he is rewarded for it.''

We (the companions said: "O Messenger of

Allah! Would one of us earn blessings and rewards for satisfying his

(sexual) lusts and desires?

He (peace be upon him) said: "Yes, don't you

see that if he was to satisfy it in the Haraam way (by adultery and

fornication) that he would be sinned? Similarly, when he satisfies it in the

Halaal way, he is rewarded."

(e) Using

fabricated and unauthentic Aa-hadeeth of the Messenger of Allah (peace be

upon him) is another way of lying on Allah and His Messenger (peace be upon

him).

The Messenger of Allah (peace be upon him)

said: "Whoever knowingly lie upon me, then let him occupy his seat in the

Fire (of Hell)". [Bukhari, Muslim & others]

The Messenger of Allah (peace be upon him)

also said: "Whoever relates a Hadeeth about me, knowingly it to be

un-authentic, is himself a liar. " [Ibn Majah]

ABD ALLAH IBN AZ-ZUBAIR

What a Man! What a Martyr!

A blessed child in his mother's womb was he, when his mother passed over

the burning desert sand leaving Makkah for Al-Madiinah on her

emigration route. While still unborn, Abd Allah was to emigrate with the

Muhaajiruun. His mother Asmaa' (May Allah be pleased with her) had

hardly reached Qubaa', when she began to suffer labor pains.

`Abd Allah, the first child to be born after the Hijrah, was

carried to the Prophet's house in Al-Madiinah. There the Prophet (PBUH)

kissed him, then chewed a date and rubbed it on the newborn's gums (a

Sunnah called tahniik). Thus the Prophet's saliva was the first thing to

enter `Abd Allah's belly.

Muslims gathered, carried the newborn baby and went round with

him through the streets of Al Madiinah applauding and shouting "Allahu

Akbar"( Allah is the Greatest).

When the Prophet (PBUH) and the Muslims settled in Al Madiinah,

the Jews there, bearing deep spite against the Muslims, were subdued.

They spread the rumor that their priests had made the Muslims infertile

by means of their witchcraft and Al- Madiinah was not going to witness

the birth of Muslim babies. When `Abd Allah came out from the unseen, he

was an irrefutable proof from Allah that the Jews' claims were mere

lies and deceptive tricks.

Abd Allah did not reach the age of majority during the Prophet's

lifetime. However, his intimate contact with the Prophet (PBUH) during

childhood granted him the basic materials of manliness and taught him

the principles of life, principles which would be the subject of

people's admiration and talk, as will be mentioned later.

The little child's character developed rapidly. He displayed

extraordinary energy, intellect, and firmness. His youth was full of

chasity, purity, worship, and heroism beyond imagination. As days went

by his manners did not change. He was a man sure of his path, walking

his way with strong will and firm belief.

* * *

He did not exceed the age of 27, during the conquests of Africa,

Spain, and Constantinople, when he proved to be one of the great

heroes. That happened, in particular, during the Battle of ifriiqiyah

(Tunisia) when 20,000 Muslim soldiers confronted an army of 120,000.

The battle was in progress and the Muslims encountered a real

danger. `Abd Allah took a look at the enemy's army and soon realized the

source of their strength. It was the leader, the Berber king, who

effectively encouraged his soldiers, pushing them towards death. `Abd

Allah knew that the battle's outcome depended primarily on the death of

their stubborn leader. But how was he going to reach him? He had first

to pass through a great and fiercely fighting army. However, `Abd

Allah's courage and bravery were not ever subject to question. He called

his companions and said, "Protect my back, attack with me." Like a

flying arrow he forced his way towards the leader, bursting through

fighting warriors. When he reached him, he struck him dead. Immediately

the leader fell down motionless. Then he turned towards those who

surrounded their king and leader, killing them all. "Allahu Akbar" was

then to be heard. The Muslims soon saw their standard lifted on the same

spot where the Berber leader had commanded his soldiers. They realized

that victory had almost been achieved. They strengthened their force and

soon everything was over in favor of the Muslims. The leader of the

Muslim army, Abd Allah Ibn Abi Sarh was told about the great role `Abd

Allah Ibn Az-Zubair had played. He rewarded him with the honor of

personally carrying the news of victory to Al Madiinah and to the Caliph

`Uthmaan Ibn `Affaan.

* * *

Nevertheless, his miraculous and extraordinary heroism in fighting came second to his heroism in the sphere of worship.

His family, his youth, his position and its eminence, his

wealth, his strength, nothing of that sort could hinder `Abd Allah from

being an admirable God-fearing worshiper, fasting all day long while

praying all night.

`Umar Ibn `Abd Al-'Aziiz once asked Ibn Abi Mulaikah to describe

`Abd Allah, so he said, "By Allah, I've never see a soul similar to

his. When he began his prayer, he left everything behind. He bowed down

and prostrated for such a long period that birds stood on his back

considering him a wall or a gown thrown away. Once a projectile passed

between his beard and chest while praying. By Allah, he did not feel it

nor was he shaken by it. He did not stop his recitation nor hurry his

bowing."

Similar to legends, the truthful information about `Abd Allah's worship was transmitted by history

His fasting, his prayer, his pilgrimage, his noble soul, his

continuous fear of Allah, his close relation to Allah, his being a

devoted worshiper and a fasting fighter throughout his life were all in

him like interwoven threads.

Although there was some kind of disagreement between `Abd Allah

Ibn Az-Zubair and Ibn `Abbaas, the latter described `Abd Allah in the

following words: "He was a reciter of the Qur'aan, a follower of the

Sunnah, submissive to Allah, a God-fearing faster, son of the Prophet's

disciple. His mother was As-siddiiq's daughter, his aunt `Aa'ishah the

Prophet's wife; his rank can only be ignored by the blind."

* * *

The strength of high mountains did not equal `Abd Allah's

firmness and assiduity. Sincere, noble, strong, he was always ready to

sacrifice his life for his clarity and straightforwardness.

During his dispute and wars with Bani Umaiyah (the Ommiads),

Al-Husain Ibn Numair, the leader of the army sent by Yazild to suppress

Ibn Az-Zubair's revolt, went to visit `Abd Allah Ibn Az-Zubair in Makkah

after the news reached there that Yaziid had died. Al-Husain offered

Abd Allah to go with him to Syria where he would use his power to force

people to swear the oath of allegiance to Ibn Az-Zubair. However, Ibn

Az-Zubair refused this golden chance because he was totally convinced of

the necessity to take revenge on the Syrian army for the terrible

crimes committed while marching on the Prophet's Madiinah to satisfy the

Ommiads' greed.

We may differ with `Abd Allah, wishing he would have preferred

peace and forgiveness by responding to a rare chance offered by

Al-Husain, Yaziid's leader. Nevertheless, the man's position in favor of

his conviction and faith, rejecting lies and tricks, deserves respect

and admiration.

Al-Hajaaj attacked with his army, besieging him and his

followers. At that time, among Abd Allah's warriors was a group of very

skillful Abyssinian spearmen and warriors. `Abd Allah heard them talking

about the late Caliph `Uthmaan (May Allah be pleased with him). Their

conversation lacked all forms of justice and fairness. `Abd Allah

reprimanded them severely saying, " By Allah, I don't like to defeat my

enemy with the help of someone hating `Uthmaan." He sent them away at a

very critical time in which he needed help so desperately, like a

drowning man seeking hope.

His sincerity and honesty in faith and principles made him

indifferent to the loss of 200 of his most skillful spearmen, the faith

of whom he could no longer trust.

All that despite the fierce decisive battle which stood in front

of him, the outcome of which could have been different if those

spearmen had remained.

* * *

His resistance against Mu'aawiyah and Yaziid was an

extraordinary legend of bravery. He considered Yaziid Ibn Mu'aawiyah Ibn

Abi Sufyaan the most unqualified person to rule the Muslim community.

That was true. Yaziid was totally corrupt. He did not possess one single

virtue which would forgive his crimes and evils which have been

narrated by history.

How was it possible for Ibn Az-Zubair to swear the oath of

allegiance to him? He strongly refused to do so while Mu'aawiyah was

alive and more so when Yaziid became caliph. Yaziid sent someone to

threaten him. He, however, said, "I'm not going to swear the oath of

allegiance to a drunkard."

* * *

Ibn Az-Zubair became Commander of the Faithful with Holy Makkah

as his capital, extending his rule over Hejaz, Yemen, Basra, Kufa,

Khurasan, and Syria except Damascus. The inhabitants of all these

provinces swore the oath of allegiance to him. But the Ommiads were not

satisfied. Restless, they waged continuous wars, most of which ended in

their defeat. Nothing changed until `Abd Al Maalik Ibn Marwaan ordered

one of the most harsh, criminal, cruel, and merciless human beings to

attack `Abd Allah in Makkah. This was Al-Hajaaj Ath-Thaqafiy, who was

described by `Umar Ibn Abd Al-'Aziiz: "If all nations were to weigh

together their sins, and we came with Al Hajaaj only, the balance would

sway to our part."

* * *

Al-Hajaaj personally led his army to invade Makkah, Ibn Az

Zubair's capital. He besieged it nearly six months, preventing the

provision of water and food to force people to abandon Abd Allah. Under

the severe pressure of hunger, a large number of fighters surrendered

and Abd Allah found himself almost alone. Although chances to save his

life and soul were still available, he decided to carry out his

responsibilities to the very end. He went on fighting with legendary

courage, although he was 70 years old at that time. We will only grasp

the full image of that situation if we listen to the conversation which

took place between `Abd Allah and his mother, the great and noble Asmaa'

Bint Abu Bakr, a short while before his death.

He went to her presenting the whole situation and what seemed to be his destiny.

Asmaa' told him, " My son, you know yourself better than anyone else. If

you know that you are adhering to the truth and calling to it, then be

patient till you die for its sake and don't let the boys of Bani Umaiyah

reach your neck. But if life in this world has been your main concern,

then you're a wretched son, destroying yourself and those killed on your

side."

`Abd Allah said, "By Allah, mother, I've never sought life in

this world, nor did I submit myself to it. I've never ruled with

injustice, treated anyone unfairly, or betrayed anyone."

His mother Asmaa' said, "I hope I will receive good consolation

if you precede me to Paradise or I precede you. May Allah have mercy for

your long prayers at night, your fasting during hot days and your

reverent treatment of me and your father. Allah, I've handed over my son

to Your fate; I will be pleased with Your destiny. Reward me for

sacrificing my son as You reward thankful and patient believers."

They embraced each other and exchanged a farewell look. After

one hour of fierce, unparalleled battle, the martyr received a deadly

stroke. Al-Hajaaj, cruel, cunning, and deceiving as he was, insisted on

crucifying the lifeless body.

* * *

`Abd Allah's mother, who was on that day 97 years old, went to

see her crucified son. Like a high towering mountain, his mother stood

in front of him when Al-Hajaaj approached with shame and humiliation and

said, "O Mother, the Commander of the Faithful `Abd Al-Maalik Ibn

Marwaan has recommended me to treat you well. Do you need anything?"

She shouted, " I'm not your mother. I'm the mother of that one

crucified on the cross. I don't need you. But I'm going to tell you a

hadith which I heard from the Prophet (PBUH). He said, "He will emerge

from Thaqiif, a liar and a vicious one." We have already seen the liar

and the vicious one. I don't think he's anyone else but you." `Abd Allah

Ibn `Umar approached to console her and asked Allah to grant her

patience. She replied, "What hinders me from being patient? Wasn't the

head of Yahyaa (John) Ibn Zakariyaa granted to an Israelite harlot?"

How great she was, daughter of As-siddiiq!. Are there more

eloquent words to be directed at those who cut `Abd Allah's head off his

body before crucifying him?

* * *

Having

suckled the milk of such an extraordinary mother, could `Abd Allah

possibly have lived a different life, a life not reaching such great

levels of success, virtue, and heroism?

May peace be upon `Abd Allah.

May peace be upon Asmaa'.

May peace be upon them among the eternally living martyrs.

May peace be upon them among the most reverent and pious.

The Issue of Taqleed and Madhhabs

by Abû 'Aaliyah

 

Prologue

 

The Goal of the Muslim

Shaykh Muhammad ’Eed ’Abbaasee, hafidhahullaah, said:

"Our view is that it is upon every Muslim to follow that which Allaah, the Most Perfect, commanded in His Book and in the Sunnah

of His Messenger sallallaahu ’alayhi wa sallam.

This is the purity of Islaam and the true reality of faith. No Muslim

can ever be displeased with following what comes from Allaah and His

Messenger; as He, the Most Perfect, said:

"The only saying of the Believers, when they are called to Allaah and His Messenger sallallaahu ’alayhi wa sallam to judge between them, is: We hear and we obey. They are the ones that are successful." [Soorah an-Noor 24:51].

And Allaah said concerning the Hypocrites:

"And when it is said to them: Come to what Allaah has revealed and to the Messenger; you see the Hypocrites turn away from you in aversion." [Soorah an-Nisaa 4:61].

As well as other Verses like this.

So following the Book and the Sunnah

is obligatory, and it should be made the fundamental goal for every

Muslim; this is the path that should be traversed. However, the people

are of differing types with regards to understanding and comprehension.

So from them is the ignorant one (jaahil) who does not understand the meanings of the Glorious Book and the noble hadeeth

; nor does he have the ability to deduce [rulings] from them; nor can he

comprehend what is sought from them. From them is the scholar who has

understanding (fiqh) of the Verses and the hadeeth

and is aware of what rulings can be deduced from them; he has the

ability to deal with the apparent differences between them; and he

understands the Arabic language and its ways. And from them are those

that are [at a level] between this. They are not ignorant; nor do they

have the understanding to derive rulings; nor do they have the ability

to understand what is being indicated to by the text; rather, they have

some knowledge, awareness, understanding and contemplation. However,

they do not reach the level of the scholar and the one who has

penetrating insight of the Book and the Sunnah.

So these are the levels of the people; and between them there are many

varying grades. The scholars call the first type of people muqallidoon, the second type are technically referred to as mujtahidoon, and the third type are technically referred to as muttabi’oon."

Many scholars, however, refer to only two catagories; the mujtahid and the muqallid. And just as the mujtahidoon vary in their levels, then so do the muqallidoon; some being closer to being muttabi’oon than others.

 

The Four Imaams are from the Best of Scholars

From the greatest of the scholars of this Ummah are the four Imaams; Abu Haneefah, Maalik ash-Shaafi’ee and Ahmad bin Hanbal, rahimahumullaah.

Ibn ’Abdul-Haadee, rahimahullaah, said:

"Allaah, the Exalted, is the One who selects from His creation. He creates and selects whatever He wills. So He selected Aadam and his progeny from all of the worlds. He selected from them Prophets and Messengers. And He selected from them [the Prophet sallallaahu ’alayhi wa sallam ]; the leader of all the children of Aadaam. He then selected for him his Companions; giving them excellence over the rest of the Believers. He selected them to be the inheritors and successors, making them the best of the followers. He raised from amongst them a people whom none equalled in the worlds. From them were the four Imaams, the Imaams of Islaam; beacons for mankind; whose verdicts and sayings are famous in all the world. He made their scholarship something that the people have agreed upon. Their remembrance is widespread in the [various] cities and countries, and their knowledge shines brightly in the various provinces."

The Issue of Ijtihaad and Taqleed

Shaykh Muhammad ’Eed ’Abbaasee said:

 

"The obligation upon the people of the first type is to make taqleed of any scholar of the Book and the Sunnah

, who is reliable in his knowledge and Religion. The obligation upon the second type of people is to make ijtihaad in understanding what is indicated by [the texts of] the Book and the Sunnah, and [then] to follow it and to direct the people upon it. The obligation upon the third type is to make ittibaa’ (lit. follow) of the Sharee’ah evidences that they are aware of, from the statements of the scholars. And whoever has the ability to perform ijtihaad, then taqleed and ittibaa’ of others is not lawful to him, except in cases of necessity ... Whoever has the ability to perform ittibaa’ then taqleed and ijtihaad are not lawful for him. Whoever does not have the ability to perform ijtihaad nor ittibaa’ then taqleed is obligatory upon him. The proof for this is that the basic principle (asl

) upon everyone is to make ittibaa’ of the Book and the Sunnah

, if they have the ability; just as Allaah, the Most Perfect, said:

"Make ittibaa’ of what has has been sent down from your Lord, and do not make ittibaa of friends and protectors other than Him." [Soorah al-A’raaf 7:3].  "Take what the Messenger gives you, and abstain from that which he prohibits you." [Soorah al-Hash 59:9].

So if the Muslim does not have the ability to understand the Book and the Sunnah

and to deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the ability for this, then he descends to the lowest level; which is taqleed. And this is when he enters into Allaah, the Exalted’s, saying:

"Ask the people of knowledge if you do not know." [Soorah an-Nahl 16:43]."

In summary:

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"And that which the majority of the Ummah are upon is that ijtihaad is permissible in general and taqleed is permissible in general. Ijtihaad is not obligated upon everyone whilst taqleed forbidden; neither is taqleed obligated upon everyone whilst ijtihaad forbidden. Rather, ijtihaad is permissible for the one who has the ability, and taqleed is permissible when ijtihaad cannot be performed."

The Permissible and Prohibited forms of Blind Following

The following discussion uses the two-type classification of people; mujtahidoon and muqallidoon. So as regards blind-following (taqleed), there is a permissible form and a prohibited form:

The Permissible form of Blind Following

There are two cases where taqleed is permissible:-

1. For the ’aamee who does not have the ability to acquire knowledge of the Sharee’ah ruling by himself; so taqleed is obligatory upon him.
2. The mujtahid when he encounters a new

   situation for which an immediate solution is required, but it is not

   possible for him to research into the matter; so in this case he is

   permitted to perform taqleed.

An elaboration of the first case

Shaykh Saalih al-Fawzaan, hafidhahullaah, said:

"As for the permissible form of blind-following (at-taqleedul-mubaah), then it is for the common person (’aamee) who, if he does not follow the people of knowledge, then he will stray from the path. Allaah, the Mighty and Majestic, said:

"Ask the people of knowledge if you do not know." [an-Nahl 16:43].

And taqleed is not done to

just anyone. Rather, it is done to one who is acredited with knowledge

and piety; and he is known to the people for this."

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"When a Muslim is faced with a problematic situation, he should seek a verdict from one whom he believes will give him a verdict based upon what Allaah and His Messenger have legislated; whatever school of thought (madhhab) he belongs to. It is not obligatory upon any Muslim to blindly follow a particular individual from the scholars in all that he says. Nor is it obligatory upon any Muslim to blindly follow a particular madhhab from the scholars in all that it necessitates and informs. Rather, every person’s saying is taken or left, except that of the Allaah’s Messenger sallallaahu ’alayhi wa sallam. To follow the madhhab of a particular individual because of an inability of knowing what has been legislated, is from that which is permissible; it is not from that which is obligatory upon every individual - if they have the ability to know what has been legislated without this path of blind-following (taqleed]. So each individual should fear Allaah as much as he is able, and seek knowledge of what Allaah and His Messenger have ordered; doing what is commanded and keeping away from that which is forbidden."

An elaboration of the second case

Shaykhul-Islaam Ibn Taymiyyah said:

"As for the one who has the ability to perform ijtihaad, is it permissible for him to do taqleed? About this there is a difference of opinion, with the correct opinion being that it is permissible in cases where he is unable to perform ijtihaad; either due to the proofs being similar, or due to a time constraint in being able to perform ijtihaad, or due to the proof not being apparent to him. So in cases where he is unable, the obligation of ijtihaad is lifted from him due to this inability."

Does the person who asks a scholar have to necessarily ask for a proof

Al-Khateeb al-Baghdaadee, rahimahullaah, said:

"As for one to whom taqleed is permissible, then it is for the common person (’aamee) who does not know the path [to arrive at] the Sharee’ah rulings. So it is permissible for him to do taqleed of a scholar and act upon his saying ... And it has been stated by one of the Mu’tazilah who said: It is not permissible for the common person to act upon the saying of a scholar until he knows the reason (’illah) behind the ruling. So when he asks a scholar, he should ask him so that he knows how the ruling came about. So when he knows and grasps this, he should then act upon it. [Al-Khateeb said]: This is wrong, since there is no way for a common person to know and grasp this, except after gaining fiqh (understanding) for many years and mixing with the scholars for long periods of time ..."

The Prohibited form of Blind Following

Ibn al-Qayyim, rahimahullaah, said about the prohibitted types of taqleed:

"It is of three types:- Firstly: totally turning away from what Allaah has revealed, but rather being satisfied with the taqleed of one’s for-fathers. Secondly: doing taqleed of someone when you do not know whether that person is from those whose saying can be taken. Thirdly: doing taqleed after the proofs have been established and it becomes apparent that the evidence contradicts the view of the one to whom taqleed is done."

Imaam Ahmad bin Hanbal, rahimahullaah, said:

"How strange it is that a people who know the chain of narration of a hadeeth (isnaad) and its authenticity, yet still they follow the opinion of Sufyaan [ath-Thawree]; even though Allaah, the Exalted, said:

"Let those beware, who oppose the command of the Messenger, lest some trial (fitnah) befalls them, or a painful punishment is inflicted upon them." [Soorah an-Noor 24:63].

Do you know what the fitnah

is? The fitnah is shirk! Since the rejection of some of his sayings could cause something of deviation to enter the heart, and thus be destroyed."

Shaykh ’Abdur-Rahmaan ibn Hasan, rahimahullaah, said:

"In the words of Imaam Ahmad, rahimahullaah, is an indication that doing taqleed before the proofs reach a person is not blameworthy. Rather, the one who is to be censured is that person to whom the proofs reach, yet he opposes them due to [adhering to] the saying of his scholar."

Following a particular Madhhab

Some verdicts and sayings of the scholars concerning following madhhabs:

1. When encountering a difficult issue, do you advise the student of knowledge not to stick to a madhhab, or [do you advise] to turn to a particular madhhab?

Shaykh Muhammad ibn Saalih al-’Uthaymeen responded:

"If what is intended by sticking to a madhhab is that a person sticks to that madhhab, and turns away from everything else; whether the correct view lies in his madhhab or another madhhab - then this is not permissible, and is from the blameworthy and bigoted partisanship. But if a person ascribes to a particular madhhab in order to benefit from its principles and guidelines, but he refers it back to the Book and the Sunnah; [such that] if it becomes clear to him that the preferred view lies in another madhhab, he then adopts that view - then there is no problem with this."

2. Shaykh Saalih al-Fawzaan, hafidhahullaah, said:

"The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof, and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab rather, it is upon him to take the ruling from the evidence if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reaced the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the evidences. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabsand making taqleed of one of them. However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab. So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an obligation."

3. Shaykh Muhammad ibn ’Abdul-Wahhaab, rahimahullaah, said:

"If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab - then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows, since they - Abu Haneefah, Maalik, ash-Shaafi’ee and Ahmad, radiallaahu ’anhum ajma’een - were all agreed upon this fundamental principle ... As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it, since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Sharee’ah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars - both previous and recent - as well as that which they criticised: namely having bigotted partisanship for particular madhhabs (at-ta’assubul-madhaahib) and leaving off following the proof."

4. Shaykhul-Islaam Ibn Taymiyyah was asked to explain Najmud-Deen Ibn Hamdaan’s saying: Whoever clings to a madhhab is to be criticised if he opposes it without a proof, or taqleed, or any other excuse.

Ibn Taymiyyah, rahimahullaah, responded by saying: "Two things are intended by this [saying]:- Firstly: That whoever clings to a specific madhhab, then acts in opposition to it; without making taqleed of the fatwaa of another scholar, nor does he use an evidence as a proof which would necessitate opposing this, nor due to any other Sharee’ah excuse which makes it permissible for him to do what he has done - then such a person is a follower of his whims and desires; acting without [making] ijtihaad or taqleed; and doing something forbidden without a Sharee’ah excuse. So this is evil; this is what Shaykh Najmud-Deen intended, and there is a text from Imaam Ahmad and others that it is not for anyone to believe a thing to be obligatory or forbidden, then, merely based upon whims and desires, believe that it is not obligatory nor forbidden ... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this."

Conditions for following a Madhhab

Certain conditions must be adhered to when following a particular madhhab:-

Firstly: To believe that infalibility belongs only to the Prophet sallallaahu ’alayhi wa sallam; all other people after him are fallible and make mistakes:

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"It has been established in the Book, the Sunnah and theijmaa’ that Allaah, the Most Perfect, obligated upon the creation obedience to Him, and obedience to His Messenger sallallaahu ’alayhi wa sallam. It is not obligatory upon this Ummah to obey anyone in particular in all that he may commands and prohibits, except the Messenger sallallaahu ’alayhi wa sallam; to the extent that the most truthful of this Ummah and the most virtuous after its Prophet [i.e. Abu Bakr] said: "Obey me in what is obedience to Allaah. But if I disobey Allaah, then there is no obedience to me upon you." They are all agreed that there is no single person who is infallible in all that he may order or prohibit, except for Allaah’s Messenger sallallaahu ’alayhi wa sallam. That is why more than one of the scholars have said: "Every person’s saying can be taken or left, except for Allaah’s Messenger sallallaahu ’alayhi wa sallam." And the four Imaams, may Allaah be pleased with them, all forbade the people from blindly following them in all that they may say; and this was an obligation upon them [to do]."

Secondly: That the intended goal should be to follow the Book and the Sunnah, and not to merely follow the opinions of the scholars of the madhhab. Therefore in any issue, if it becomes clear that the preferred view, along with its proofs, lies in other than his madhhab, he must follow the proof and not reject it.

Imaam ash-Shaafi’ee, rahimahullaah, said:

"The Muslims are united that if a Sunnah of Allaah’s Messenger sallallaahu ’alayhi wa sallam is made clear to someone, then it is not lawful for him to leave it for the saying of anyone else."

Thirdly: That forming allegience (walaa) or enmity (baraa) based upon following a particular madhhab

is forbidden. Indeed no one should be particularised with an increase

of love and allegiance merely because he has adopted the same madhhab.

Fourthly: Whoever leaves the position of his madhhab,

due to following his whims and desires, or for seeking convenience, has

done something forbidden - and the words of Ibn Taymiyyah have

preceeded concerning this.

 

Refer also to the following

1. Jaami’ Bayaanul-’Ilm (2/102-120) of Imaam Ibn ’Abdul-Barr.

2. Majmoo’ Fataawaa (2/220-226) of Ibn Taymiyyah.

3. Adwaa‘ul-Bayaan (7/316-319) of Imaam ash-Shanqeetee.

4. Fataawaa lil-Lajnatid-Daa‘imah (5/22-44) headed by Shaykh Ibn Baaz.

5. Hadeeth Hujjatun bi Nafsihi (pp.94-95) of Shaykh al-Albaanee.

6. Al-Usool min ’Ilmil-Usool (pp.99-104) of Shaykh Ibn al-’Uthaymeen.

7. Muntaqaa min Fataawaa (5/362-368) of Shaykh Saalih al-Fawzaan.

 

Volume 4, Book 54, Number 413:

Narrated 'Imran bin Husain:

Some people of Bani Tamim came to the Prophet and he said (to them), "O Bani

Tamim! rejoice with glad tidings." They said, "You have given us glad

tidings, now give us something." On hearing that the color of his face

changed then the people of Yemen came to him and he said, "O people of

Yemen ! Accept the good tidings, as Bani Tamim has refused them." The

Yemenites said, "We accept them. Then the Prophet started taking about

the beginning of creation and about Allah's Throne. In the mean time a

man came saying, "O 'Imran! Your she-camel has run away!'' (I got up

and went away), but l wish I had not left that place (for I missed what

Allah's Apostle had said).

Volume 4, Book 54, Number 414:

 

Narrated Imran bin Husain:

I went to the Prophet and tied my she-camel at the gate. The people of

Bani Tamim came to the Prophet who said "O Bani Tamim! Accept the good

tidings." They said twice, 'You have given us the good tidings, now

give us something" Then some Yemenites came to him and he said, "Accept

the good tidings, O people of Yemem, for Bani Tamim refused them."

They said, "We accept it, O Allah's Apostle! We have come to ask you

about this matter (i.e. the start of creations)." He said, "First of

all, there was nothing but Allah, and (then He created His Throne). His

throne was over the water, and He wrote everything in the Book (in the

Heaven) and created the Heavens and the Earth." Then a man shouted, "O

Ibn Husain! Your she-camel has gone away!" So, I went away and could

not see the she-camel because of the mirage. By Allah, I wished I had

left that she-camel (but not that gathering).

Narrated 'Umar:

One day the Prophet stood up amongst us for a long period and informed

us about the beginning of creation (and talked about everything in

detail) till he mentioned how the people of Paradise will enter their

places and the people of Hell will enter their places. Some remembered

what he had said, and some forgot it.

 

Volume 4, Book 54, Number 418:

Narrated Salim's father:

The Prophet said, "Any person who takes a piece of land unjustly will sink down the seven earths on the Day of Resurrection."

 

[video:http://www.youtube.com/watch?v=TvDazBkeMIc]

 

[video:http://www.youtube.com/watch?v=K37ELusbxFA]

The Bareilawis are an extreme Sufi sect that appeared in the Indo-Pakistani subcontinent, in the city of Bareilly, in the Indian state of Uttar Pradesh during the days of British colonialism. 

The basic principles of their misguided, deviant teachings are based on exaggeration about the Prophet (blessings and peace of Allah be upon him) and the members of his household, exaggeration about the righteous, enmity towards Ahl as-Sunnah, and diverting the people away from jihad for the sake of Allah. 

The founder of this sect was called Ahmad Reza Khan Taqiy ‘Ali Khan; he called himself ‘Abd al-Mustafa. 

He was one of the misguided extremists. He used to say: “When you are confused, seek help from the occupants of the graves.” 

In his extreme exaggeration about the Messenger (blessings and peace of Allah be upon him), he said: “The Messenger of Allah (blessings and peace of Allah be upon him) is in control everywhere; he is the king of earth and the sovereign of mankind.”  

And he said: “O Muhammad, I cannot say that you are Allah and I cannot differentiate between you and Him; your matter is for Him to judge, for He knows best what you really are.” 

And he said: “Allah, may He be blessed and exalted, gave the one who brought the Qur’an, our master Muhammad (blessings and peace of Allah be upon him), everything that is in al-Lawh al-Mahfooz.” 

And he said: “The Messenger (blessings and peace of Allah be upon him) is light from the Light of Allah, and all of creation comes from his light.” 

Amjad ‘Ali, one of their leaders, said: “The Prophet (blessings and peace of Allah be upon him) is a deputy of Allah with complete authority, and the entire universe is under his control. So he does whatever he wants, he gives whatever he wants to whoever he wants, he takes whatever he wants, and there is no one in the universe who can alter his rule. He is the master of humans and whoever does not make him his sovereign is deprived of the sweetness of the sunnah.” 

And he said: “Those who reject seeking help from the Prophets and saints and from their graves are heretics.” 

Ahmad Yar Khan – one of their shaykhs – said: “The shar‘i meaning of the one who is present and watching [this refers to the Prophet (blessings and peace of Allah be upon him] is that the one who is possessed of holy power is able to see the world like the palm of his hand from the place where he is; he can hear sounds from near and from far; he can go around the world in a single moment; he helps those who are in need and he answers those who call on him.” 

They used to build structures over graves and frequent them, lighting candles and lamps in them, offer sacrifices to them in fulfilment of vows, seeking barakah (blessing) from them, holding celebrations for them, putting flowers and roses and cloths on them and putting curtains around them, and calling their followers to circumambulate the tombs, seeking barakah from them. 

See: al-Kashf ‘an Haqeeqat as-Sufiyyah (1/350); as-Sufiyah: Nash’atuha wa Tatawwuruha (p. 62); al-Mawsoo‘ah al-Muyassarah fi’l-Adyaan wa’l-Madhaahib wa’l-Ahzaab al-Mu‘aasirah (p. 302-306). 

See also the answer to question no. 1487

The scholars of the Standing Committee for Issuing Fatwas were asked: 

There is a certain group in Pakistan that is called the Bareilawis or the Nawaari group, named after their current leader who is known as Nawaari. I asked you for the shar‘i ruling concerning them and their beliefs, and praying behind them, so that this may bring peace of mind to many people who do not know the truth about them. And once again, I would like to ask you about some of their myths and widespread beliefs: 

1.     The belief that the Messenger (blessings and peace of Allah be upon him) is alive

2.     The belief that the Messenger (blessings and peace of Allah be upon him) is present and can see what is happening, especially immediately after Jumu‘ah prayer.

3.     The belief that the Messenger (blessings and peace of Allah be upon him) will definitely intercede for them.

4.     They believe in the awliya’ (“saints”) and the occupants of graves, and they pray at their graves and ask them to meet their needs.

5.     They build domes over graves and put lights in them.

6.     They are known to say “Ya Rasool, Ya Muhammad (O Messenger, O Muhammad) (blessings and peace of Allah be upon him).

7.     They get angry with the one who says Ameen out loud and raises his hands when praying, and they regard him as a Wahhaabi.

8.     They find it very strange when the siwaak is used at the time of prayer.

9.     They kiss their fingers during wudoo’, at the time of the adhaan, and after prayer.

10. Their imam always recites the verse “Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad ) and also His angels too (ask Allah to bless and forgive him)” [al-Ahzaab 33:56] after prayer, then all the worshippers send blessings upon the Prophet in unison and loudly.

11. They gather in circles after Jumu‘ah prayer, standing, reciting and reciting poetry in praise of the Prophet (blessings and peace of Allah be upon him) loudly.

12. After completing the recitation of the Holy Qur’an in Taraweeh prayer in Ramadan, they make a great deal of food and distribute it in the forecourt of the mosque, as well as sweets.

13. They build mosques and adorn them elaborately, and they write over the mihraab “Ya Muhammad (O Muhammad)”.

14. They regard themselves as followers of the Sunnah and correct ‘aqeedah (belief), and think that others are in the wrong. 

What is the shar‘i ruling on praying behind them? 

They replied: 

It is not permissible to pray behind one who is like this, and if one who knows that the belief of the imam is like that prays behind him, his prayer is invalid, because most of the things listed are characteristics of kufr (disbelief) and bid‘ah (innovation) that are contrary to the Tawheed (affirmation of the Oneness of Allah) with which Allah sent His Messengers and which He revealed in His Books. It is contrary to the clear meaning of the Qur’an, such as the verses in which Allah, may He be exalted, says (interpretation of the meaning): “Verily, you (O Muhammad ) will die and verily, they (too) will die” [az-Zumar 39:30] and “And the mosques are for Allah (Alone), so invoke not anyone along with Allah” [al-Jinn 72:18]. The innovations that they do should be denounced in a gentle way; if they accept it then praise be to Allah. If they do not accept it, then shun them and pray in the mosques of Ahl as-Sunnah. We have a good example in the Close Friend (Khaleel) of the Most Merciful, as Allah tells us he said (interpretation of the meaning): “And I shall turn away from you and from those whom you invoke besides Allah. And I shall call on my Lord; and I hope that I shall not be unblest in my invocation to my Lord” [Maryam 19:48].  

End quote from Fataawa al-Lajnah ad-Daa’imah, 2/396-398 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on praying behind an imam from the Bareilawi sect, who believes that the Prophet (blessings and peace of Allah be upon him) is alive and present and can see us? 

He replied: If they believe that, then they have gone against ijmaa‘ (consensus of the ummah), and if they seek his help, then that is shirk, so it is not permissible to pray behind them. End quote. 

Thamaraat at-Tadween, p. 8

http://www.missionislam.com/knowledge/books/creed_4_imaams.pdf

 

the thread is about the correct aqeedah/creed/beliefs of islam, in this

case the ones listed down and stated by the 4 imams, whoa re known to be

one of the best imams of this ummah, at the same time some people dont

know who theya re so i decided to give their bigoraphy and why their 

viewed in high esteem by muslims, and why  following their madhabs is

better over the scholars of usul al fiqh of today

Before we find out about the role of Islam in organizing and protecting the family, we should first find out what the situation of the family was before Islam, and what it is in the West in modern times. 

Before Islam, the family was based on mistreatment and oppression. All affairs were controlled only by men or in other words, the males, and women and girls were oppressed and humiliated. An example of that is that if a man died and left behind a wife, his son by another wife had the right to marry her and control her life, or to prevent her from getting married. Men were the only ones who could inherit; women and children had no share. They viewed women, whether they were mothers, daughters or sisters, as a source of shame, because they could be taken as prisoners, thus bringing shame upon the family. Hence a man would bury his infant daughter alive, as is referred to in the Qur’aan, where Allaah says (interpretation of the meaning): 

“And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!

He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision”

[al-Nahl 16:58] 

The family in the broader sense, i.e., the tribe, was based on supporting one another in all things, even in wrongdoing. 

When Islam came, it did away with all that and established justice, giving each person his or her rights, even nursing infants, and even the miscarried foetus who was to be respected and prayed for (i.e., given a proper funeral). 

When you examine the family in the West today you will find that families are disintegrating and the parents cannot control their children, whether intellectually or morally. The son has the right to go wherever he wants and do whatever he wants; the daughter has the right to sit with whoever she wants and sleep with whoever she wants, all in the name of freedom and rights. And what is the result? Broken families, children born outside marriage, (elderly) mothers and fathers who are not looked after. As some wise men have said, if you want to know the true nature of these people, go to the prisons and the hospitals and seniors’ homes, for children do not remember their parents except on holidays and special occasions. 

The point is that many non-Muslims the institution of family is destroyed. When Islam came it paid a great deal of attention to the establishment of  strong families and protecting them from things that could harm them, and preserving family ties whilst giving each member of the family an important role in life. 

Islam honoured women, whether as mothers, daughters or sisters. It honoured women as mothers. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, who among people is most deserving of my good company?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Then your father.”

(Narrated by al-Bukhaari, 5626; Muslim, 2548) 

Islam honours women as daughters. It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has three daughters or three sisters, or two daughters or two sisters, and takes good care of them and fears Allaah with regard to them, will enter Paradise.” 

(Narrated by Ibn Hibbaan in his Saheeh, 2/190) 

And Islam honours women as wives. It was narrated that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of you are those who are best to their wives, and I am the best of you to my wives.” 

(Narrated and classed as hasan by al-Tirmidhi, 3895). 

Islam gave women their rights of inheritance and other rights. It gave women rights like those of men in many spheres. The Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men.” (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth of ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 216). 

Islam encourages men to treat their wives well, and gives women the freedom to choose their husbands; it gives women much of the responsibility for raising the children. 

Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.” He said, I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him).

(Narrated by al-Bukhaari, 853; Muslim, 1829) 

Islam paid a great deal of attention to implanting the principle of respect for fathers and mothers, taking care of them and obeying their commands until death. Allaah says (interpretation of the meaning): 

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour”

[al-Isra’ 17:23] 

Islam protects the honour, chastity, purity and lineage of the family, so it encourages marriage and forbids free mixing of men and women. 

Islam gives each family member an important role to play. So fathers and mothers take care of the children and give them an Islamic upbringing; children are to listen and obey, and respect the rights of fathers and mothers, on a basis of love and respect. Even our enemies have borne witness to the strength of family ties among the Muslims.