BRIEFS ABOUT THE HERETICAL BELIEFS OF THE MAJOR DEVIANT SECTS

There are many sects which have deviated from the teachings of the religion of Islam, as in the Qur'an and Sunnah, claiming to be religious sects. Consequently, they are all misguided due to their heretical beliefs and Muslims must be aware of their misguidance so as to be careful and not to fall in the same errors. Allah's aid is sought.

The major sects among others are as follows;

1. THE RAAFIDITES (SHI'AH)
The Raafidites are those who went to extremes regarding the Prophet’s household. They declare the other Companions apostates or corrupt. They have many subsects. Among them are extremists who claim divinity for ‘Alee and others less than that. Their innovation first appeared during the Caliphate of ‘Alee ibn Abee Taalib, when ‘Abdullaah ibn Saba said to him: “You are God,” and ‘Alee ordered that they be excuted by being burned to death. However, their leader, ‘Abdullaah ibn Saba fled to al-Madaa’in.
Their position regarding Allaah’s divine attributes is varied. Some of them are anthropomorphists, others deny the attributes, while others are moderate. They were named Raafidites (rejectors) because they rejected Zayd ibn ‘Alee, the son of al-Husayn ibn ‘Alee ibn Abee Taalib, when they asked him about Aboo Bakr and ‘Umar and he prayed for Allaah’s mercy for them instead of cursing them as they wanted and expected. They rejected him as Imaam and distanced themselves from him. They named themselves Shi’ites, claiming that they were followers and supporters of the Prohet’s Household, and defenders of their right to leadership (Imaamate). (Sharh Lum‘atul-I‘tiqaad, pp. 161-2)

2. THE JAHMITES
The Jahmites are named after Jahm ibn Safwaan who was executed by Saalim ibn Ahwaz in 121AH. They are not a group or sect per se but the label was traditionally given to all who followed Jahm’s views.
Their position regarding Allaah’s attributes was that of absolute denial as held by the Mu‘tazilites, regarding Qadar was that of Jabriyyah or fatalism, regarding eemaan was that of the Murji’ites, that it was only in the heart and that deeds were not a part of it. (Sharh Lum‘atul-I‘tiqaad, p. 162)

3. THE KAARIJITES
The Khaarijites (Ar. Khawaarij, meaning “seceders”) were the first sect to appear among Muslims. The Khaarijite division occurred during the Battle of Siffeen (657CE) when Mu‘aawiyah presented a proposal to ‘Alee for the settlement of their differences concerning the punishment of the murderers of Caliph ‘Uthmaan, which had provoked civil war. Mu‘aawiyah suggested that the problem be referred to two arbitrators who would pronounce judgement according to the Qur’aan. The majority of ‘Alee’s army readily adopted this proposal. However, one group, mainly from the tribe of Tameem, vigorously protested against the setting up of a human tribunal above divine judgment on the battlefield. They split off from ‘Alee’s army, while loudly protesting that “judgement belongs to Allaah alone (laa hukma illaa lillaah)” and withdrew to a village not far from Kufah called Harooraa. There they elected as their chief an obscure soldier called ‘Abdullaah ibn Wahb ar-Raasibee and took the name Haaroorites or Muhakkimites. Their numbers increased due to successive defections. When the arbitration ended unfavourably, a large group of ‘Alee’s partisans defected and left Koofah to join Ibn Wahb’s camp along
the Nahrawaan canal. And it is in reference to this defection that the name Khawaarij or Khaarijites was given.
The fanaticism of the Khaarijites immediately manifested itself in a series of extremist proclamations and terrorist actions. They proclaimed the annulment of ‘Alee’s caliphate, condemned Caliph ‘Uthmaan’s conduct and branded ‘Alee and Mu‘aawiyah disbelievers along with anyone who did not accept their point of view. They committed many vicious acts of murder that included women and children. As their numbers grew their corruption spread. Eventually Caliph ‘Alee was forced to neutralize their threat by
attacking their camp. Ibn Wahb and most of his followers were killed in the Battle of Nahrawaan, July 658. However, the rebellion was far from being suppressed. It continued as a series of local uprisings in the following years. ‘Alee himself was assassinated in 661 by the Khaarijite, ‘Abdur-Rahmaan ibn Muljam, whose wife had lost most of her family members at Nahrawaan. (Shorter Encyclopaedia of Islam, pp. 246-8.)

The Khaarijite's Beliefs: The Khaarijites held that major sins make the sinner an apostate. Their extreme wing, the Azraqites held that anyone who became a disbeliever in this way could never re-enter the faith and should
be killed for his apostasy along with his wives and children. All non Khaarijite Muslims were regarded as apostates. On the basis of this they developed the principle of isti‘raad (religious murder), which was
applied from the beginning of the movement’s appearance, even before it had been formulated in theory. This ferocious principle formed a strange contrast with the spirit of tolerance shown by the Khaarijites to
non-Muslims. They also held that it was a religious duty to revolt against an Imaam who has sinned. (Shorter Encyclopaedia of Islam, p. 248, The Concise Encyclopaedia of Islam, pp. 222-3, Maqaalaat al- Islaameeyeen, vol. 1, pp. 167-8, al-Milal wan-Nihal, p. 106-110, and Wastiyyah Ahlis-Sunnah bayna al- Firaq, pp. 291-2.)

4. THE QADIRITES
The Qadarites denied destiny and declared human will free and human action independent of Allaah’s will and power. The first to make this claim openly was Ma‘bad al-Juhanee who did so towards the end of the era of the Companions. He learned it from a Magian in Basra. This sect consists of two main branches. There is one extreme branch, which denies Allaah’s knowledge, will and power, and His creation of human actions. This branch has virtually died out over the centuries. The other less extreme branches believe in Allaah’s prior knowledge of human actions but deny that human actions occur according to His will, by His power and due to His creation. This philosophical school of thought settled on the latter position. (Sharh Lum‘atul-I‘tiqaad, p. 162)

5. THE MURJ'ITES
The Murji’ites are those who do not consider deeds to be a part of eemaan (faith). In their view, eemaan consists of acceptance in the heart alone. Consequently, according to them, a corrupt and sinful person’s
faith is complete, regardless of the sins he commits and the righteous deeds he abandons. Furthermore, if he is judged a disbeliever for abandoning some religious rules, it is due to the lack of conviction in his
heart and not because of his abandonment of a deed. This is the school of thought of the Jahmites, and it is on the other end of the creedal spectrum from the Khaarijites. (Sharh Lum‘atul-I‘tiqaad, pp. 162-3.)
Murji’ism comes from the term Irjaa found in verse 106 of Soorah at-Tawbah (9):136
“Others are made to wait for Allaah’s decree, as to whether He will punish them or forgive them, and Allaah is All-Knowing All-Wise.”
The Murji’ites appeared in reaction to the Khaarijites, who denied the possibility of forgiveness for major sins. The main thesis of the Murji’ites was the ineffaceable character of faith, in opposition to the Khaarijites. Their second thesis was, where there is faith, sins will do no harm. On account of the latter doctrine they were called the adherents of the promise (ahlul-wa‘d), in contra-distinction to the Mu‘tazilites who were called the adherents of the threat (ahlul-wa‘eed). [Shorter Encyclopaedia of Islam, p. 412; The Concise Encyclopaedia of Islam, pp. 288-9]

6. THE MU'TAZILITES
The Mu‘tazilites are followers of Waasil ibn ‘Ataa who excluded himself from the circle of al-Hasan al-Basree and asserted that sinners are in limbo between belief and disbelief and that they will remain forever in the hellfire. ‘Amr ibn ‘Ubayd followed him in this belief. They denied the divine attributes like the Jahmites, and denied Allaah’s Qadar relative to human actions like the Qadarites, and they claimed that one who does major sins will be eternally in hell. (Sharh Lum‘atul-I‘tiqaad, p. 163.)

7. THE KARRAMITES
The Karraamites leaned towards anthropomorphism and Murjiite thought. Muhammad ibn Karraam’s main theological doctrine, which led to his sect’s inclusion among the mushabbihah (anthropormophites), was that Allaah was a “substance (jawhar ),” for which some of his followers substituted “body (jism),” though without human body parts, and in contact with the Throne, which is located in space. His followers maintained that Allaah was speaking before He spoke, and could be worshipped before there were any worshippers. Ibn Karraam held that Allaah has power, but not over the world and the objects in it, which were created not by His will, but by the word kun (be).
His other doctrine was that eemaan is constituted by a single utterance of the two declarations of faith, and involves neither conviction (tasdeeq) nor works. This view, though similar to the chief thesis of the Murji’ites, is said to have been held by no one before him. (Shorter Encyclopaedia of Islam, pp. 223-4.)

8. THE SAALIMITES
The Saalimites are named after an individual by the name of Ibn Saalim and they are anthropomorphists.

9. THE ASH'ARITES
The Ash‘arites who were followers of Abul-Hasan ‘Alee ibn Ismaa‘eel al-Ash‘aree (873- 935). He was born and raised in Basra, where he espoused Mu‘tazilite thought as a student of al- Jubbaa’ee, until he reached the age of forty and he publically announced his repentance from it and explained its falsehood. Then he adhered firmly to the way of the People of the Sunnah. As for those who name themselves after him, they continue following a particular sect, which only recognizes seven divine attributes that, according to them, the human intellect indicates. They interpret the remaining attributes as manifestations of the seven mentioned in the following line of poetry.

"Living, knowing, able and speech He has *** Will and likewise hearing and sight"

They also have many other innovative statements regarding the meaning of speech, ability, etc. (Sharh Lum‘atul-I‘tiqaad, p. 163.)

10. THE MAATUREEDITES
The Maatureedites named after Aboo Mansoor Muhammad (d. 944), a scholastic theologian born in Samarkand, who, together with the Ash‘arites and others were the founders of scholastic theology (‘Ilm al-Kalaam.) Little is known about the man himself as his school became established as the result of the writings of his disciples, in particular an-Nasafee. The doctrinal differences between the Maatureedite and Ash‘arite schools are traditionally listed as thirteen, of which seven are semantic. The most important difference is that al-Maatureedee held that the just are saved on account of their justice, whereas the Ash‘arites held that Allaah’s will is unfathomable; He may send the just to Hell. (The Concise Encyclopaedia of Islam, p. 262.)

We ask Allaah to protect us from innovation and turmoil and bewitchment, and to keep us alive following Islaam and the Sunnah, and that He make us among those who follow the Messenger of Allaah (r) in this life and gather us in his group after death, by His mercy and grace. Aameen.
(Dua by Ibn Qudaamah (may Allah have mercy on him) in his book "Radiance of Faith" point 95)

Extracted from; A Commentary on Ibn Qudaamah al-Maqdisee’s "Radiance of Faith" by Dr Abu Ameenah Bilal Philips (may Allah preserve upon goodness)

Abdulahmid Azeez

WHAT A MUSLIM SHOULD KNOW ABOUT THE ANTI-CHRIST (DAJJAL)

The Prophet (peace be upon him) informed us that the trial of the Anti-Christ, Dajjaal, would be the greatest trial of all times saying in a narration related by Hishaam ibn ‘Aamir and collected by Muslim:

 “There is no trial from the time of Aadam’s creation until the Last Hour greater than Dajjaal.”

 ( Sahih Muslim, vol. 4, p. 1525, no. 7037.)

The Prophet also said;

“The Hour will not arrive until about thirty lying dajjaals appear, each claiming that he is a messenger of Allaah.”

About him;

Name

The title “dajjaal” is taken from the Arabic verb, dajala which means “to deceive”. He is also referred to

in Hadeeth literature as “a‘war” which means “blind in one eye; having a defective eye”

Description

1. Blind in the right eye which will be like a floating grape, unstable, not in a fixed position.

2. The left eye will also be defective having a thick film and will be green like glass. It will be bulging

and it will have a glassy glint to it.

3. His complexion will be ruddy white.

4. His forehead will be prominent and his neck wide.

5. He will be a short and stout young man with a powerful build, whose back will be slightly hunched

 and his feet will be set unusually wide apart. He will have a lot of very curly hair, like small-headed snakes coiled on each other.

6. He will be sterile, having no children.

7. According to the Prophet, he most resembles ‘Abdul-‘Uzzaa ibn Qatan, from the Mustalaq clan of the Khuzaa‘ah tribe who died in pre-Islamic times. This statement of the Prophet is proof that Dajjaal is a man and not as some suggest, a symbol for Western Civilization, the television, etc. Muhammad Abduh claimed that Dajjaal was symbolic of superstition, deception and abominations (shameful deeds).

8. The word “Disbelief” will be written between his two eyes which will be recognizable for both literate and illiterate believers.

 “Disbeliever will be written between his two eyes which will be read by every literate and illiterate believer .”

His story is as follows: He will appear on a road between Syria and Iraq and invite people to worship him. Most of his followers will be Jews, women and bedouins. He will traverse the whole earth like wind-driven rain, entering every town and city except Makkah and Madeenah. He will rule for forty days, the first of which will be like a year, the second like a month, the third like a week, and the remaining thirty-seven days like normal days. He will be blind in one eye and the word “disbeliever” or “disbelief” will be written on his forehead visible to the believers only. He will command the skies to rain

and the earth to bear fruit and they will. He will be accompanied by what will appear like paradise and hell. However, his paradise will be hell and his hell paradise. He will eventually corner the Muslim forces led by the Mahdee in Jerusalem.

The Prophet (peace be upon him) warned Muslims to run from him if they meet him. And he said; 

“Allaah, Most Great and Glorious, never sent a prophet without them warning their nation about Dajjaal.” (Sunan ibn Majah, no. 4128 and authenticated in Saheeh al-Jaami‘, no. 7875)

The Prophet (peace be upon him) taught us how to seek refuge from the trials of Dajjal. Ibn ‘Abbaas related that Allaah’s Messenger used to teach them this prayer (du’aa) the same way that he used to teach them a chapter (soorah) from the Qur’aan. So much stress was placed on it that Ibn ‘Abbaas’ student, Taawoos, was reported to have asked his son on one occasion whether he had made the supplication in his prayer and when he told him that he had not, Taawoos told him to repeat his prayer (Sahih Muslim, vol. 1, pp. 291-2, no. 1225) 

The du‘aa was reported by a number of the Companions of the Prophet (r). Aboo Hurayrah quoted the Prophet (r) as saying:

 “O Allaah, I seek refuge with You from the punishment of Hell, the torment of the grave, the trials of living and dying and from the evil trials of the Anti-Christ (al-Maseeh ad Dajjaal).”

(Sahih Muslim, vol. 1, p. 291, no. 1217 and Sahih Al Bukhari, vol. 1, pp. 441-2, no. 795.)

May Allah save us from the trials of Dajjal.

Extracted from; A Commentary on Ibn Qudaamah al-Maqdisee’s

"The Radiance of Faith"

by Dr. Abu Ameenah Bilal Philips. Page 78

FOUR (4) KEYS TO SUCCESS IN LIFE AND THE HEREAFTER

FOUR (4) KEYS TO SUCCESS IN THIS LIFE (DUNYA) AND THE HEREAFTER (AKHIRAH).

1. SABR:
Patience, steadfastness, …endurance and accepting what ALLÂH (سبحانه وتعالى) has destined for you. This will make you strong to face more hardship and will give you rewards in this life by lifting your troubles and with many goodness in the next life.

"O you who beleive! Seek help in patience and As-salat (prayer). Truly Allah is with the As-sabirin (patient)". Q2 vs 153

2. SHUKR:
Gratefulness, thankful to ALLÂH (سبحانه وتعالى) for everything, feeling content with what ALLÂH (سبحانه وتعالى) has given you. This will make you feel rich even if you don’t have a thing and it will get you rewarded here by increasing your blessings here and in the hereafter.

".....If you are grateful, i will add more (favors) unto you; But if you show ingratitude, truly My punishement is terrible indeed". Q14 vs 37

3. TAQWA:
Piousness, righteousness, good character, doing what is prescribed and keeping away from forbidden deeds. This will make you loved by ALLÂH (سبحانه وتعالى), HIS angels and mankind and you will be rewarded in this life by always having a way out in this life and with Jannah.

".....And whosoever fears Allah and keeps his duty to Him, He will make a way out for him (from every difficulty)"

"And He will provide for him from (sources) he never could imagine..." 

Q65 vs 2-3

4. TAWAKKUL:
Putting your total trust in ALLÂH (سبحانه وتعالى), leaving your affairs in HIS hands, realising that everything goes as HE has planned. This will give you peace of mind and heart.
"And whosoever puts his trust in Allah, then He will suffice him". Q65 vs 3

May ALLÂH (Subhannahu Wa Ta'ala) make us succeed always.

 Aameen Ya Rabbi.

Mohamed Gaffar.

25 BEAUTIFUL HADITHS ABOUT SIMPLE STEPS TO JANNAH (PARADISE)

• ·         Whoever meets Allah without ascribing anything to Him will enter Jannah. (Sahih al-Bukhari)
• ·         Whoever believes (has Imaan) in Allah and His Messenger (peace be upon him), and establishes the prayer and fasts in the month of Ramadan, it is incumbent upon Allah that He enters him in Jannah. (Sahih al-Bukhari)
• ·         Whoever says: “I am pleased with Allah as my Rabb, and with Islam as my Deen, and with Muhammad (peace be upon him) as my Prophet, Jannah would be mandatory for him. (Sunan Abu Dawud)
• ·         Whoever asks Allah for Jannah three times, Jannah will say: “O Allah, enter him into Jannah.” (Jami` at-Tirmidhi)
• ·         Whoever says “SubhanAllah al-Adthim wa Bihamdihi (Glorified and Exalted is Allah, The Great, and with His Praise), a date-palm tree will planted for him in Jannah. (Jami` at-Tirmidhi)
• ·         Allah has Ninety Nine Names, one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Jannah. (Sahih al-Bukhari)
• ·         Indeed, truthfulness leads to righteousness and indeed righteousness leads to Jannah. (Sahih al-Bukhari)
• ·         Whoever builds a Masjid seeking by it the Pleasure of Allah, Allah will build for him a similar place in Jannah. (Sahih al-Bukhari)
• ·         Whoever repeats after the Mu’adthin (the caller to prayer) from his heart (i.e., sincerely) will enter Jannah. (Sunan an-Nasa’i)
• ·         Whoever calls the Adhan for 12 years, Jannah will become mandatory for him. (Sunan Ibn Majah)
• ·         Whoever prays the two cool prayers (Asr and Fajr) will go to Paradise. (Sahih al-Bukhari)
• ·         Allah will prepare for him who goes to the mosque (every) morning and in the afternoon (for the congregational prayer) an honorable place in Paradise with good hospitality for (what he has done) every morning and afternoon goings. (Sahih al-Bukhari)
• ·         Any one performs the ablution perfectly and then offers 2 rak’ahs of prayers concentrating on them with his heart and face, paradise will necessarily fall to his lot. (Sunan Abu Dawud)
• ·         Whoever prays 12 Rak’ah in the day and night, a house in Jannah will be built for him. (Sunan an-Nasa’i)
• ·         Whoever takes a path in search of knowledge, Allah will make easy for him the path to Jannah. (Jami` at-Tirmidhi)
• ·         I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims. (Muslim)
• ·         Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him. (Sahih al-Bukhari)
• ·         Anyone whose soul leaves his body and he is free of three things, will enter Jannah: Arrogance, stealing from the spoils of war, and debt. (Sunan Ibn Majah)
• ·         Whoever raises two girls then I and he will enter Jannah like these two (Prophet indicated with his two fingers). (Jami` at-Tirmidhi)
• ·         Whoever visits an ailing person or a brother of his to seek the Pleasure of Allah, an announcer (angel) calls out: “May you be happy, may your walking be blessed, and may you be awarded a dignified position in Jannah”. (Jami` at-Tirmidhi)
• ·         Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Jannah. (Sahih al-Bukhari)
• ·         O people, spread the Salaam (greetings), feed the hungry, and pray while the people are asleep, you will enter Jannah in peace. (Sunan Ibn Majah)
• ·         (The performance of) Umrah is an expiation for the sins committed between it and the previous Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah. (Sahih al-Bukhari)
• ·         Whosoever last words are: La ilaha illa Allah, will enter Paradise. (Sunan Abu Dawud)
• ·         O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am Your servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You (Allāhumma anta rabbī lā ilāha illā anta, khalaqtanī wa ana `abduka, wa ana `alā `ahdika wa wa`dika ma-staṭa`tu. A`ūdhu bika min sharri ma ṣana`tu, wa abū’u ilayka bini`matika `alayya wa a`tarifu bidhunūbī faghfirlī dhunūbī innahu lā yaghfirudh-dhunūba illā ant). If somebody recites this invocation during the day, and if he should die then, he will be from the people of Jannah. And if he recites it in the night, and if he should die on the same day, he will be from the people of Jannah.” (Jami` at-Tirmidhi)

MAY ALLAH MAKE THE  DEEDS OF PARADISE EASY FOR US AND GRANT US PARADISE.

BRIEF BIOGRAPHY OF DR. ABU AMEENAH BILAL PHILIPS

DR. ABU AMEENAH BILAL PHILIPS

Abu Ameenah Bilal Philips, born Dennis Bradley Philips, is a Canadian Muslim Scholar, Speaker, and Author who lives in Qatar.

Dr. Bilal Philips reverted to Islam in 1972 after being into Christianity and Communism. And the book that won his heart over was “Islam, The Misunderstood Religion” by Muhammad Qutb.

After accepting Islam, he felt the need to understand the religion from it source, so he preceded to Saudi Arabia where he studied under scholars and received his B.A. degree from the College of Islamic Disciplines (Usul ad-Deen) at the Islamic University of Madina in 1979, and his M.A. in ʿAqīdah (Islamic Theology) from the King Saud University in Riyadh in 1985, and also in University of Wales, St. David's University College (now University of Wales, Trinity Saint David) in the Islamic Studies department. There at the Lampeter Campus where he completed his 1993 PhD thesis, Exorcism in Islam.

After his graduation from Madina, Dr. Bilal became a teacher of Islamic studies for 10 years in an Islamic High School, Manaret Riyadh, and a lecturer of Arabic and Islamic studies in the American University in Dubai, UAE, for another 10 years. During his 10 years in the UAE, he founded and taught at the Islamic Information Center in Dubai, and during his subsequent years in Qatar he has been an Islamic consultant and lecturer for the Islamic Information wing of Sh. Eed Charit. He also lectured M.Ed. students in the Islamic Studies department of Shariff Kabunsuan Islamic University in Cotabato City, Mindanao, Philippines. In 2002 Dr. Bilal Philips founded and headed the Islamic studies department of Preston University, Ajman, UAE, and in 2007 he founded and headed the Islamic Studies Academy, Doha, Qatar.

Subsequently, Dr. Bilal founded and headed, in 2008, the English medium Islamic studies department of Knowledge International University, who’s Chancellor is Shaikh Dr. ‘Abdur-Rahman ibn ‘Abdul-Azeez Al Sudais and who’s President of the board of trustees is Shaikh ‘Abdul-Azeez ibn ‘Abdullah Al Shaikh, Mufti of Saudi Arabia. Also in 2009, Dr. Bilal Philips founded and headed the College of Da’wah and Islamic Culture (English Section) in Omdurman Islamic University, Sudan, and established and directed Preston International College in Chennai, India.

He launched the Islamic Online University, an online distance-learning institute in March 2010, which was the first university in history that launched an accredited tuition-free BA in Islamic Studies degree course. Currently, the Islamic Online University offers Degree, Master’s, Doctorate and Diploma courses in various fields of knowledge like Islamic Studies, Arabic language and Linguistics, Information Technology, Islamic Economics, Banking and Finance, Psychology, Business Administration, and Education. The University also offers free diploma courses in Islamic Studies which is of benefit especially for the newly reverted Muslims.

Dr. Bilal Philips has authored, translated and commented on many published books on various Islamic topics which are available in English Language and are beneficial for the Muslims and non-Muslims. Among the books he authored are “Fundamentals of Tawheed”, "Evolution of Islamic Law", "Through Repentance", "Islamic Studies", "Hajj and Umrah According to Quran & Sunnah", "Islamic Rules on Menstruation", "Arabic Reading & Writing Made Easy", "Arabic Grammar Made Easy", "and The Purpose of Creation" and so on. And among the author's published works he translated are "Ibn Taymiyyah's Essay on the Jinn", "The Devil's Deception" and “Arabic Calligraphy in Manuscripts”.

Pactising his Tai Chi skills

Sheikh's Childhood Picture

At the Islamic University of Madina

May Allah preserve Sheikh Dr. Abu Ameena Bilal Philips upon goodness.

His website: www.BilalPhilips.com

AbdulAhmid Azeez. 

THE LEVELS OF JANNAH (PARADISE)

Praise be to Allah

Firstly:

Al-Bukhaari (2790) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “In Paradise there are one hundred degrees that Allah has prepared for those who strive in the cause of Allah; the distance between each two degrees is like the distance between heaven and earth. So if you ask of Allah, then ask Him for al-Firdaws, for it is the middle of Paradise and the highest part of Paradise. I think that above it is the Throne of the Most Merciful, and from it spring the rivers of Paradise.”

Al-Haafiz (may Allah have mercy on him) said:

This indicates that al-Firdaws is above all the gardens of Paradise, therefore the Prophet (blessings and peace of Allah be upon him) said – teaching his ummah and making them aspire for greater things – “So if you ask of Allah, then ask Him for al-Firdaws.” End quote.

Ibn al-Qayyim (may Allah have mercy on him) said:

Jannat al-Firdaws is the highest of the gardens of Paradise, the noblest, the most light-filled, and the best, because of its closeness to the Throne. End quote.

Al-Fawaa’id (p. 27)

So al-Firdaws is the highest of the degrees of Paradise, and the Prophet (blessings and peace of Allah be upon him) urged the Muslims to seek al-Firdaws and ask Allah to help hem attain this lofty degree in Paradise. That can only be achieved by striving hard in seeking it and taking measures that will help one reach it, not merely wishful thinking and wanting.

Secondly:

The hadith quoted above indicates that it is encouraged to ask for the highest, al-Firdaws, which is the highest degree of Paradise, as mentioned above. Neither this hadith – nor any other, as far as we know – indicates that it is encouraged to ask Allah to let one attain all of the degrees and statuses of Paradise, so that the believer may dwell in all of them, one by one.

Muslim (384) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas, that he heard the Prophet (blessings and peace of Allah be upon him) say: “When you hear the muezzin, say what he says, then send blessings upon me, for whoever sends blessings upon me, Allah will send blessings upon him tenfold. Then ask Allah to grant me al-waseelah, for it is a station in Paradise which only one of the slaves of Allah will attain, and I hope that I will be the one. Whoever asks for al-waseelah for me, intercession will be permissible for him.”

An-Nawawi (may Allah have mercy on him) said:

Al-waseelah: the Prophet (blessings and peace of Allah be upon him) explained it as being a status in Paradise. End quote.

Sharh an-Nawawi ‘ala Muslim (4/86)

At-Tirmidhi (3612) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Ask Allah to grant me al-waseelah.” They said: O Messenger of Allah, what is al-waseelah? He said: “The highest degree in Paradise which no one will attain except one man, and I hope that I will be the one.”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi

Ahmad (11783) narrated that Abu Sa‘eed al-Khudri said: The Messenger of Allah (blessings and peace of Allah be upon him) said: Al-waseelah is a degree with Allah above which there is no other, so ask Allah to grant me al-waseelah.”

From these reports it is clear that al-waseelah is a degree in Paradise, and it is the highest degree therein, above which there is no other. No one will attain it except one man, namely the Prophet (blessings and peace of Allah be upon him).

The Prophet (blessings and peace of Allah be upon him) is the leader of the sons of Adam, the best of them and the highest in status before Allah, and the closest of them to Him, may He be glorified. Yet despite that he did not ask Allah for anything but this sublime status; he did not ask Him for all the degrees of Paradise, from the lowest to the highest.

Based on that, it is not prescribed for a person to ask his Lord to grant him every degree of Paradise. Rather it is prescribed for him to ask Him for the highest Firdaws, then to strive to attain what he has asked for by fearing Allah and doing righteous deeds.

That is because, if he attains the highest level in Paradise, he will not miss out on any blessing that he hopes to attain in any of the lower degrees, so there is no need to ask for the lower degrees.

But it will be possible for him to go down to a lower degree in order to visit a brother of his there – as some of the scholars said – so that he may acknowledge the blessing that Allah has bestowed upon him and His great generosity.

Extracted from: www.islamqa.info