Shaykh Abdul Azeez Ibn Baz - Superiority Of Knowledge

DURING the Hajj of 1406H (1986CE), the first official group of pilgrims from China came to Saudi Arabia. Along with this group were some scholars who wanted to visit Sheikh Abdul Aziz Bin Baz to convey their greetings to him. The head of the group – about seven scholars in all – was a very old man who had studied at Al-Azhar university. 

After the group conveyed their greetings to the gathering of people (that included Sheikh Bin Baz), the old man turned to me and asked:



“Where is Sheikh Abdul Aziz Bin Baz, and when will he arrive?”



So I said to him: “There, he is the one you just conveyed your greetings to now.”



But this old man did not believe me, and speaking in fluent Arabic he demanded: “I want to see him now.” 



So I said to him: “There he is,” firmly pointing him out. So he stood up from his gathering and presented himself before Sheikh Bin Baz for a second time to greet him. I then informed the Sheikh about the eagerness of this old man, so the Sheikh stood to embrace him. I saw the old Chinese man affectionately cling to the Sheikh’s chest and cry, saying:



“All Praise be to the One Who has enable me to see you. We used to hear about you in China that you give hope to the Muslims and support them.” 



Then one of his companions said (to Sheikh Bin Baz): “Pray to Allah, Sheikh that He takes 10 years of my life and adds it to yours because of what you have benefited Islam and its people. As for me, then I am just a (simple) human being like others from among the children of Islam.”



The old Chinese man began crying profusely turning again to embrace Sheikh Bin Baz and repeating:



“All Praise be to the One Who has enabled me to see you before my death, since I used to long for this (opportunity) all my life.”

– Mawaqif Madhi’ah fee Hayat Al-Imam Abdul Aziz Bin Baz; pg. 8-9,

35 STATEMENT Sincerity (Ikhlas) in Islam, Sincere Faith and Worship

1 - Bishr al-Haafi said: ”That I seek the world with a wind instrument is more beloved to me than that I seek it with my Deen.”

2 - Ibraaheem an-Nakha’i said: ”When Shaytaan comes to you while you are in prayer and says: ‘You are showing off,’ make it longer.”

3 - One of the Salaf said: ”Direct me to an action by which I will never cease to be performing for Allaah the Exalted.” It was said to him: ”Always intend good, because you will never cease to be performing even if you do not perform any actions. The intention is made even in the absence of any actions. Whoever intended to pray at night and then slept, the reward for what he intended will be written for him.”

4 - One of them said: ”I love that I have an intention for every single thing; even my eat, drink and sleep.”

5 - It was said to Sahl: ”What is the hardest thing for the soul (to achieve)?”He said: ”Sincerity, when there is no other desire in it.”

6 - Ya’qoob al-Makfoof said: ”The sincere person is the one who hides his good deeds just like he hides his evil deeds.”

7 - One of them wrote to his brother: “Make your intention sincere in all of your actions, and little action will suffice you.”

8 - Ayyoob as-Sakhtiyaani said: ”Purifying the intention is harder than all other actions for those who act.”

9 - Yahyaa bin Mu’aadh said: ”Sincerity separates good actions from faults like the separation of milk from dung and blood.”

10 - as-Soosi said: ”What Allaah desires from the actions of His creation is sincerity and nothing else.”

11 - al-Junayd said: ”To Allaah belong servants who understand, and when they understand they act, and when they act they make their actions sincere. Their recalling of sincerity at the time of doing righteousness is what accumulates the greatest good for them.”

12 - Hawshab used to cry and say: ”My name has reached the large Mosque (meaning, the people will know who I am)!”

13 - as-Soosi said: ”Sincerity is to lose the vision of sincerity in oneself.”

14 - One of them said: ”Whoever sees sincerity in his sincerity, his sincerity is itself in need of sincerity. The destruction of every sincere person lies in his sincerity to the extent that he sees sincerity in himself. When he abandons seeing sincerity in himself he will be sincere and purified.”

15 - Abu ‘Uthmaan said: ”Sincerity is to forget about the creation by constantly looking at the Creator (in terms of gaining admiration for your deeds).”

16 - Ibraaheem bin Adham said: ”The one who loves fame is not truthful to Allaah.”

17 - Sufyaan ath-Thawri said: ”They (the Salaf) used to hate fame and reputation due to wearing nice garments because eyes would stretch towards them.”

18 - Na’eem bin Hammaad said: “‘Abdullaah ibn al-Mubaarak frequently used to sit in his house for long periods of time, so it was said to him: ‘Don’t you feel lonely and isolated?’ He said: ‘How can I feel isolated while I am with the Prophet (saw)?’.”

19 - Ja’far bin Hayyaan said: ”The foundations of these actions are the intentions. Indeed a man reaches with his intentions a position he does not reach with his actions.”

20 - One of the people of wisdom used to say: ”When a man is speaking in a gathering and his speech amazes him, let be silent. When he keeps silent and his silence amazes, him let him speak.”

21 - Mutraf bin ‘Abdullaah ash-Shakheer said: ”That I spend the night sleeping and wake up remorseful is more loved to me than that I spend the night standing in prayer and wake up in admiration.”

22 - an-Nu’maan bin Qays said: ”I never saw ‘Abeedah performing any voluntary prayers in the mosque of al-Hayy.”

23 - ‘Ali said: ”The one who shows off has three charactersistics: he is lazy when by himself, he is lively and energetic when with others and he increases in his actions when he is praised and decreases in them when he is criticised.”

24 - al-Hasan said: ”The one who shows off desires to overcome what Allaah has decreed for him. He is an evil person who desires to inform the people that he is righteous in order to hear what they would say. He has obtained a position of vileness and wickedness from his Lord. It is therefore essential for the hearts of the believers to recognise him.”

25 - Sahl bin ‘Abdullaah said: ”There is nothing which is tougher upon the soul than acheiving sincerity. How many times have I tried to remove the inclination to show off from my heart except that it sprouted in a different colour?”

26 - Ibn Mas’ood said: ”Do not learn knowledge for three reasons: to amaze and confound the foolish, to argue with the learned and to make people’s faces turn towards you. Rather, seek what is with Allaah with your hearts and actions, since only that will remain and whatever is besides it will go.”

27 - Abu Sulaymaan ad-Daarini said: “Glad tidings for the one who took a single step desiring nothing but the face of Allaah by it.”

28 - Some of the Salaf said: “Whoever had a single instance in his lifetime which was purely and sincerely for the sake of Allaah - the Exalted - will be saved, and this is due to the greatness of sincerity.”

29 - Abu Sulaymaan ad-Daarini said: ”When the servant is sincere, the inclination to show off and the many whisperings (of the Devils) are cut off from him.”

30 - It has also been said: ”Sincerity is that the servants inward and outward actions are equal. Riyaa’ is when the outward appearance is better than the inner self and truthfulness in one’s sincerity is when the inner self is better cultivated and more flourishing than the outward appearance.”

31 - Some of the Salaf have said: “Sincerity is that you do not seek a witness over your action besides Allaah or one who gives reward besides Him.”

32 - Makhool said: ”Never does a servant maintain sincerity for forty days in succession except that the streams of wisdom from his heart appear on his tongue.”

33 - ‘Adiyy ibn Haatim said: “The people destined for the Fire will be ordered towards Paradise until they come close to it and smell its fragrance, see its palaces and what Allaah has prepared in it for its people. Then an announcement will be made that they be turned away from it. There will be no portion for them in it. They will return in loss and ruin just like the ones before them. Then they will say: ‘O our Lord! If you had entered us into the Fire before You showed us what You have shown us from Your reward and what You have prepared for your friends and allies, it would have been easier upon us.’ Then the Exalted will say: ‘This is what I intended with you. When you used to be alone you would combat me (or show boldness to Me) with grave sins and when you used to meet people you would meet them with humility. You would show to the people other than that which you used to give Me from your hearts. You feared people but you did not fear Me. You honored the people but you did not honor Me, you abandoned actions for the people but you did not abandon them for Me. This day, will I make you taste a tormenting punishment as well as prevent you from receiving that reward.”

34 - It has been said: “The damage caused to every servant lies in his being pleased with himself. Whoever looks at his soul and sees something in it which he deems to be good has caused its destruction. And whoever does not suspect his soul at every single moment is one who is deceived.”

35 - Ibn al-Qayyim said: “Sincerity is the unification of one’s wish and intent.”

[Collection from varies work including ‘Mukhtasar Minhaaj ul-Qaasideen’ of Ibn Qudaamah and ‘az-Zuhd’ of ‘Abdullaah Ibn al-Mubaarak]

ATTITUDES & EDUCATION METHODOLOGY - Shaykh Abdul Aziz Sadan

The history of the companions is the most important history after the history of the Prophets & the Messengers because they are the best of the human beings, and their companions are the best of the human beings. The Nabi salla Allaahu ‘alayhi wa salam is the best Nabi salla Allaahu ‘alayhi wa salam and their companions and ajm’aeen are the best companions out of all the prophets. Allah azzawajal has praised them in the Qu’ran,

1) “Muhammad is the messenger of Allah, and those who are with him and they are merciful towards the believers and tough towards the disbelievers”,

2) “the first vanguard of Al-Islam are from the muhajireen and the ansar”,

3) “Verily Allah is pleased with those who gave you the ba’yah under the tree”.

Also in addition to that, their virtues have been established by the Nabi salla Allaahu ‘alayhi wa salaam, he has also given them a number of tazkiyas, i.e. the Hadith:

Do not abuse my companions, for if any of you were to spend gold equal to Uhud in charity, it would not equal a handful of one of them or even half of that.

Also in addition to that, the virtues of the companions, consensus from all of the ummah is that the companions, they are a group of people who have great virtues. They preceeded everyone else in the deen. The people of Ahlus Sunnah (may Allah make all of us from them) say that loving loving them (companions) is a sign that a persons ‘Aqeedah is correct, hating just ONE from amongst them is that their ‘Aqidah is shaky. 

All those companions are not the same in the level, different levels and different degrees, just as is the case with the prophets & the messengers and the same with the Angels and our Nabi sAllaahu ‘alayhi wa salaam is the best prophet and the best messenger. The ten companions who were promised Jannah are the best companions, the four rightly guided khalifas are the best of the 10, from them four, Abu Bakr As-Sideeq radhiAllahanhu is the best companion. The best companion and human being after the Prophets & the messengers.

The Muslim whenever the Quran is mentioned to him, he has to contemplate on what he has heard and read so he can benefit, the same with the Hadith of the Nabi salla Allaahu ‘alayhi wa salam, he has to reflect over it and figure out the benefits, the same with the seerah, the question should be what are the benefits? This incident is the related to death of the Nabi salla Allaahu ‘alayhi wa salam because the story has a lot of benefits. It was one of the or it IS the greatest thing to happen to the companions.  The death of the Nabi salla Allaahu ‘alayhi wa salam shows the distinction Abu Bakr had over the rest of the companions, he superseded everyone else from the companions and showed his level of religion and his knowledge.

From amongst the biggest people who opposed the idea that the Prophet salla Allaahu ‘alayhi wa salam died was Umar radhiAllahanhu. He was taken by surprise, he said the Nabi sAllaahu ‘alayhi wa salaam went to meet his lord as Musa alayhis salaam went to meet his Lord and he will be right back. Umar would threaten anyone who would say the Nabi sAllaahu ‘alayhi wa salaam died, the question arises, where was As-sideeq and what was his position regarding the news about it?

He was outside of the city of Madinah, al’awali, when the news came to him and he immediately came to Al-Madinah. Abu Bakr went to Aisha’s radhiAllahanhu house, he went straight to her house because he knew prophet was in her house, he didn’t say a single word to anybody, not even to Umar who was threatening the people in the masjid but straight to her house. There’s a big benefit here, a faidah azeema, whenever a person hears about some news, something that is being heard and spread, a person should do  what Abu Bakr As-Sideeq did, meaning a person should not be hasty and helping to spread it.

So Abu Bakr, he went past the masjid, he didn’t speak to anyone, nor did he ask questions, he wanted to find out with assurance and surety, with knowledge what the reality of the situation was. He went to Aisha’s and he saw the Nabi sAllaahu ‘alayhi wa salamthere and saw that his face was covered, he picked up the covering and he kissed the Nabi and he said “you are sweet and pleasing in death just as you were in life”. So this explains to us a big mistake a lot of muslims make, even the students of knowledge, when they hear about an incident or some news, they become engaged in spreading what they hear.

When Abu Bakr left the house of Aisha with the clear knowledge that the prophet had died , he went to the masjid. He first went to Umar, why Umar? Umar had weight with the companions, people respected his position, a great position, he was the second person after Abu Bakr. Abu Bakr went to him to tell him the news, so that Umar would stop what he was doing and come to the truth. So one of the things that we can benefit from this is that it shows the intelligence and the sharp mind that Abu Bakr possessed, by talking to Umar, he knew that if Umar returned his position, he would impact upon other people because of his weight with the companions. If one of us saw that a group of our people were doing the wrong thing and we know they’re doing the wrong thing, we should go see the leaders of those people, and if the leaders of those people change, then the rest of the people would change too bi’idhnillah.

Now the question is, if a person who you are advising, as Abu Bakr was advising Umar, he doesn’t return to the truth, he doesn’t return to the haqq. What is the way? Let’s listen to what happened in the story. Abu Bakr came to the masjid, he came to Umar first, Umar was threatening people and convincing other people that Muhammad sAllaahu ‘alayhi wa salaam didn’t die, when Abu Bakr found him in this condition, he told him sit down, Umar continued to say “he didn’t die”, Abu Bakr told him a second time, sit down, Umar kept talking, Abu Bakr read the ayah of the Quran “Muhammad is but a messenger, there were messengers that went before him, if he was killed or if he was to die, would you turn back (i.e. apostate)” when Umar heard that, his knees began to shake and his legs were not able to keep him up. This shows us the knowledge of Abu Bakr and the virtues of Umar that when he heard the Kalam of Allah, he knew what was being read was the truth.

The first benefit from this is that if a person knows that his brother is on the wrong path, it’s his job to bring him to the right path. The other benefit is, if his brother persists on the wrong path, then it is your responsibility to make the truth known, with wisdom and in a responsible way. This incident shows how quick Umar was to returning to the truth when he heard the evidence, that shows the virtues, shows their level of taqwa, whenever they heard the dhaleel, they would return to the truth. There is a catastrophe that befalls the muslims, muslims take a position, for one reason or another, e.g. take a position due to his anger and his emotions but what happens is a muslim when he hears the truth or the proof, he has to come back to the truth as Umar did, when the proof of the issue reaches you and that proof goes against your emotions, then you have to be quick in returning to the truth and correcting your position and if you were to do this, this would be considered being obedient to Allah and submitting to what Allah has ordered you to do.

After this incident, another incident, a big one, right after the death of the Nabi sAllaahu ‘alayhi wa salaam, this could have turned into a big fitna but Allah azzawajal extinguished the fitnah and he extinguished this fitnah with Abu Bakr and with the way the companions submitted to the truth. After the death of the Nabi sAllaahu ‘alayhi wa salaam, people began to question where do we bury the Rasool sAllaahu ‘alayhi wa salaam? The people from the ansar suggested to bury him in Al-Madinah, where they ansar protected him and assisted him so that was their case. The Makkah Muhajireen said to bury him in Makkah,  the land of his fathers and forefathers. This ikhtilaf arose and when Abu Bakr got news of it, he came out and he said to the people “I heard the Prophet sAllaahu ‘alayhi wa salaam say, “we the Prophets should be buried in the place where he actually died”. Thus they moved the mattress where he had died out of the way, they dug his grave right there and they buried him right there, based upon that hadith narrated by Abu Bakr. Allah extinguished this fitnah by and with the knowledge of Abu Bakr as Sideeq, the companions submitted to the truth. Thus when the proof comes to the individual, we have to return to the proof, especially in the issues of ikhtilaf (differences).

The Ulema say that the Prophets have some characteristics that are only peculiar to the Prophets i.e. whenever he dies, wherever he dies, he should be buried in the exact spot, only characteristics for Prophets and Nabis. Before the Prophets soul is taken, he’s given a chance to make a choice, does he want to live forever or does he want to die? Concerning the death of the prophet, two special characteristics, when they do die, when the prophets are buried, they are making salat in their graves. Secondly, when they die, they don’t leave behind any inheritance and from their special characteristics is that they are infallible and revelation comes down upon them.

There was another big difference between the companions, that is the question, who is going to be responsible for the Muslims after the death of the Nabi sAllaahu ‘alayhi wa salaam? The companions came together from the Muhajireen and the Saqifa of Bani Sa’da, there in Al-Madinah, they wanted to figure out who would be responsible. The leader of the Ansar, after he finished, Umar heard what he said and prepared to give his view, Abu Bakr made a motion to Umar as to suggest “don’t say anything”. Umar understood that and Umar respected his opinion. Abu Bakr began to talk about the issue, he had a Hadith which stated that the Muhajireen should be the ones who the leader comes from, the Muhajireen were the Quraish, when he gave them the proof, they all agreed and were convinced that it was correct.

Number of benefits from this, shows the he desire to keep the Muslims united. This also shows how the companions were committed to facilitate the unity based upon the Deen and the Haqq. The benefit from this issue was that when it comes to the opinions, there was no Kalam. It shows the etiquettes of the Sahaba when it comes to talking before those who are more virtuous.

When Abu Bakr As-Sideeq showed his proof as to why Muhajireen should be responsible for the affairs of the Ummah, from what he read to them, they agreed. After Abu Bakr saw that they were in agreement, Abu Bakr said I choose for the community and I suggest two people for you and “you chose between Umar or Abu Ubaidah”. This is a clear indication of the humility of Abu Bakr, his number one goal and objective was that he wanted the unity of the Muslims. He himself wanted one man who would be responsible for the Muslims, so Abu Bakr didn’t nominate himself, he wasn’t interested although he was the best of the people, he was the most knowledgeable of the people and he was the most competent of the people. So he said to them take Umar or Abu Ubaidah. This was a sign of his level of religion, his intention was not to be the one in charge but his ardent desire but to keep the Muslims united.

What happened after that? When Abu Bakr said to the community, Umar and Abu Ubaidah, the companions were ready to listen to the suggestion, even Umar but when they heard this opinion of Abu Bakr and he saw that he didn’t chose himself, it’s an indication that Abu Bakr is a person of virtue, so people of virtue recognise the virtue of others. When Umar heard this “For me to have my neck chopped off, I prefer that before I become a leader of a nation when within them is Abu Bakr”. Umar took the hand of Abu Bakr and gave him Bayah, they, the people, subsequently, they too gave him the Bayah.

Benefits to take from this.

1) From the benefit of this is not being haste in spreading news, information, except if there is some benefit in spreading it. This means not spreading news after you establish when you see it to be true.

2) A person has to return to the truth regardless if they clash with his emotions such as anger, when the truth comes to him, he has to leave that which was wrong and come to the truth.

3) The companions more than anyone else had the desire to keep the unity within the community.

4) The student of knowledge shouldn’t have the desire to lead, to be at the front, to be the one in charge. What he has to do is give good to the people if he has the ability to do that, he puts that towards the people.

5) The most important benefit is that Abu Bakr radhiallah anhu was able to solve these issues with the knowledge of the Deen and proofs from the Sunnah. Anyone that wants to solve problems that are facing the Muslims, no matter how big or small they are, if they try to solve the problems without Dhaleel (evidence of the Quran & Sunnah) then the problem is going to increase and the differences are going to increase.

Duties of a Muslim towards a non-Muslim

What is the duty of a Muslim towards a non-Muslim, whether he is a dhimmi in a Muslim country or in his own country, and the Muslim is living in the land of that non-Muslim? The duty I would like to have clarified is interactions of all kinds, starting with greeting and ending with celebrating the non-Muslim’s festivals with him. Is it permissible to take him as a friend at work only? Please advise us, may Allah reward you.

Ans:

Praise be to Allaah. The duty of the Muslim towards a non-Muslim includes a number of things:

Firstly:

Da‘wah or calling him to Allah, may He be glorified and exalted. He should call him to Allah and explain to him the reality of Islam when possible, with regard to whatever issues he has knowledge about, because this is the greatest kindness that he can give to his fellow-citizens and to those whom he meets of Jews, Christians and others who may be mushrikeen (polytheists), because the Prophet (blessings and peace of Allah be upon him) said:

“The one who guides others to goodness will have a reward like that of the one who does it.”

And he (blessings and peace of Allah be upon him) said to ‘Ali (may Allah be pleased with him),when he sent him to Khaybar and instructed him to call the Jews to Islam:

“By Allah, if Allah were to guide one man through you, that would be better for you than having red camels (the best kind).”

And he (blessings and peace of Allah be upon him) said:

“Whoever calls others to right guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest.”

So calling him (the non-Muslim) to Islam, conveying Islam to him and being sincere towards him in that are among the best means of drawing close to Allah.

Secondly:

He should not wrong him, with regard to his physical wellbeing, his wealth or his honour. If he is a dhimmi (non-Muslim living under Muslim rule), musta’man (one who is granted security in a Muslim land) or mu‘aahid (one with whose country the Muslims have a peace deal), then he should give him his due rights, and not transgress against his wealth by stealing, betraying or deceiving, and he should not harm him physically by striking or killing him, because the fact that he is a mu‘aahid or dhimmi, or musta’man, means that he is protected by sharee‘ah.

Thirdly:

There is no reason why we should not interact with him, buying, selling, renting, hiring and so on. It is narrated in saheeh reports that the Messenger of Allah (blessings and peace of Allah be upon him) bought from kuffaar who were idol worshippers, and he bought from the Jews, and these are interactions. When he (blessings and peace of Allah be upon him) died, his shield was being held in pledge by a Jew for some food he had bought for his family (blessings and peace of Allah be upon him).

Fourthly:

With regard to greeting, the Muslim should not initiate the greeting, but he may return it, because the Prophet (blessings and peace of Allah be upon him) said:

“Do not initiate the greeting of salaam with the Jews or Christians.”

And he (blessings and peace of Allah be upon him) said:

“If the people of the Book greet you with salaam (by saying al-salaamu ‘alaykum), say ‘Wa ‘alaykum.’”

So the Muslim should not initiate the greeting to a kaafir, but if the kaafir initiates it, and the Jew or Christians etc. greets you with salaam, then you should say “wa ‘alaykum,” as the Prophet (blessings and peace of Allah be upon him) said.

These are some of the rights between a Muslim and a kaafir.

Another right is being a good neighbour. So if he is a neighbour, be kind to him and do not annoy him; give charity to him if he is poor, give him gifts, give him beneficial advice, because these are things that will attract him to Islam and to become Muslim; and because the neighbour has rights. The Messenger (blessings and peace of Allah be upon him) said:

“Jibreel kept urging me to be kind to my neighbour until I thought that he would make him my heir.” Saheeh - agreed upon.

If the neighbour is a kaafir, he still has the rights of a neighbour; if he is both a relative and a kaafir, then he has two rights: the rights of a neighbour and the rights of a relative. One of the rights of the neighbour is that you should give him charity, but not zakaah, if he is poor, because Allah says (interpretation of the meaning):

“Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity” [al-Mumtahanah 60:8].

According to the saheeh hadeeth narrated from Asma’ bint Abi Bakr (may Allah be pleased with her), her mother, who was a mushrik, entered upon her during the truce between the Prophet (blessings and peace of Allah be upon him) and the people of Makkah, seeking help. Asma’ asked the Prophet (blessings and peace of Allah be upon him) for permission - should she uphold ties of kinship with her? The Prophet (blessings and peace of Allah be upon him) said:

“Uphold ties of kinship with her.”

But with regard to celebrating their festivals, the Muslim should not take part in celebrating their festivals, but there is nothing wrong with offering them condolences if a loved one dies, such as saying “May Allah compensate you in your loss” and other kind words. But he should not say “May Allah forgive him” or “May Allah have mercy on him” if the deceased was a kaafir, and he should not pray for the deceased if he was a kaafir. But he may pray for the one who is alive to be guided and to be compensated and so on.

End quote. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him). Fataawa Noor ‘ala al-Darb, 1/289-291.