The rivers of Paradise present in this world

The rivers of Paradise present in this world

Abu Hurairah (رضي الله عنه) narrated that the Prophet ﷺ said:

1. “Sayhaan, Jayhaan, Al-Furaat (i.e. the Euphrates) and An-Neel (i.e. the Nile) are all rivers of Paradise” – Saheeh, As-Saheehah no. 110.

Abu Hurairah (رضي الله عنه) narrated that the Prophet ﷺ said:

2. “Four rivers are gushed forth from Paradise: Al-Furaat (i.e. the Euphrates), An-Neel (i.e. the Nile), As-Sayhaan and Jayhaan” – Hasan, As-Saheehah no. 111.

Anas bin Maalik (رضي الله عنه) narrated that the Prophet ﷺ said:

2. “(The tree) Sidratul-Muntahaa appeared before me in the seventh heaven; its fruits were (enormous) like jugs from (the town of) Hajar and its leaves were (enormous) like the ears of elephants. Two visible rivers and two hidden rivers were flowing out from its trunk. I said: ‘O Jibreel! What are these?’ He replied: ‘The hidden ones are in Paradise and the visible ones are the Nile and Euphrates.’” – Saheeh, As-Saheehah no. 112.

Shaikh al-Albaani:

“Furthermore, perhaps what is meant by these rivers being from Paradise is that they are originally from there, just like man is originally from Paradise; and such is indicated by the wording of the second hadeeth: ‘are gushed forth . . .’ So the hadeeth does not contradict the perceived phenomenon of these rivers emanating from their well-known springs on Earth.

If this, or something similar, isn’t the meaning, then the hadeeth is one of the matters of the unseen: it is obligatory to believe in them and submit to the one informing us of them. {But no, by your Lord, they will not have faith until they make you (O Muhammad) judge in whatever disputes occur between them, and then find within themselves no discomfort over what you have judged and submit completely} [4:65].”

[nudhum vol. 2 p. 460-1 /]

Ruling on one who abandons the prayer – Part 2/5

Hudhaifah ibn al-Yamaan said that Allaah’s Messenger ﷺ said: “Islaam will be effaced just as the decoration of a garment is effaced (over time), until it will not be known what fasting is, nor prayer, nor the rites of Hajj, nor charity; and one night the Book of Allaah عز وجل will indeed be taken away and not a single aayah from it will remain on earth. And some people will remain – old people – saying: ‘We found our forefathers saying this statement: laa ilaaha illallaah (none has the right to worshiped but Allaah), so we say it too.’

Then Silah bin Zufar said to Hudhaifah: ‘What help will laa ilaaha illallaah be to them when they don’t know what prayer nor fasting nor the rites of Hajj nor charity is?’ Hudhaifah turned away from him. Then Silah repeated it to him three times, and every time Hudhaifa would turn away from him. Then he turned to him on the third time and said: ‘O Silah! It will save them from the Fire’ three times.”

Shaikh al-Albaani:

“This hadith contains an important benefit of fiqh: that testifying to laa ilaaha illallaah (none has the right to worshiped but Allaah) saves the one who says it (sincerely) from dwelling forever in the Fire on the Day of Resurrection, even if he didn’t use to perform any of the remaining four pillars of Islaam at all, such as prayer and so on. And it is known that the scholars have differed about the ruling on one who abandons the prayer especially while believing in its being legislated. So the majority of the scholars are of the opinion that he has not disbelieved because of that, but rather disobeyed Allaah by committing major sin; and Ahmad -in one report- was of the opinion that he has disbelieved and that he is to be killed due to apostasy not as a prescribed punishment (hadd). And it is has been authentically reported -by at-Tirmithi and al-Haakim- from the Companions that they did not consider leaving any of the actions to be disbelief except the prayer.[1]

And I believe that the correct view is that of the majority, and that what was mentioned from the Companions is not an unequivocal text proving that they meant by ‘disbelief’ here to be the disbelief which would make the one who commits it dwell forever in the Fire and which he could not be forgiven by Allaah. How can that be when this is Hudhaifah ibn al-Yamaan -one of the foremost of those Companions- responding to Silah bin Zufar, who was about to understand the matter as Ahmad’s understanding of it and said: ‘What help will laa ilaaha illallaah be to them when they don’t know what prayer is. . .’ then Hudhaifa replied to him after his turning away from him: ‘O Silah! It will save them from the Fire’ three times. So this is an unequivocal text from Hudhaifah  proving that one who abandons the prayer -and likewise the other (three) pillars- is not a disbeliever but rather a Muslim who will be saved from dwelling forever in the Fire on the Day of Resurrection. So remember this, for you may not find it in other than this place.”

[1] Saheeh at-Tirmithi 2622

[silsilat ul-ahaadeeth is-saheehah 87 /]

Ruling on one who abandons the prayer – Part 1/5

Q: “What is the ruling on the one who abandons the prayer? And what is the difference between kufr `amali (disbelief of the limbs) and kufr i`tiqaadi (disbelief of the heart)?”

Shaikh al-Albaani:

The one who abandons the prayer has two states: either he believes that the prayer is legislated or he denies it. So in this second state, he is a disbeliever by consensus of the Muslims. The same goes for whoever denies a matter that is ma`loom min ad-deen bidh-dharoorah (known by every Muslim to be part of the religion without having to study it in order to know it) – for instance, whoever denies fasting then such a person is a disbeliever, or whoever denies Hajj, or any other matter that is ma`loom min ad-deen bidh-dharoorah. So there is no difference of opinion about this: whoever denies the prayer’s being legislated is a disbeliever.

But if there is a man who does not deny the prayer and acknowledges its being legislated, but when it comes to practice he does not perform it, he does not pray – maybe he does not pray at all or maybe he prays sometimes – so in this case, if we say that this man has disbelieved, this saying would not apply to him at all because disbelief is denial (jahd), and he is not denying the prayer’s being legislated like He تعالى said regarding the disbelievers: {And they denied them though their ownselves were convinced thereof}.[1]

If we take an example of some person who does not pray, but when he is asked ‘Why don’t you pray O my brother?’ he says to you: ‘May Allaah grant me success in making tawbah and forgive me, by Allaah the dunyaa has kept me busy, these children have kept me busy,’ this type of talk. Of course this talk is not an excuse for him at all, but it gives us a beneficial piece of information – which we can’t know because we can’t see what’s in his heart – telling us that he believes that the prayer is legislated, as opposed to if the answer was, may Allaah forbid: ‘O my brother, the time for this prayer is gone, this was during a time when the people were uneducated, they were unclean, they needed a particular type of cleanliness, purity, exercise; and now it’s time has gone, now there are new means that free us of prayer’ – this man has disbelieved and so goes to Hell, {and evil is that destination}.[2] But if the answer was as in the first example: ‘May Allaah grant us success in making tawbah and forgive us…’ and this type of talk that tells us that he does not deny the prayer’s being legislated. So if we said that this man is a disbeliever, we would be contradicting the reality because this man is a believer – a believer in the prayer’s being legislated, a believer in all of Islaam – so how can we declare him a disbeliever?

Hence, we say that there is no difference between the one who abandons the prayer and the one who abandons fasting and the one who abandons Hajj and the one who abandons any physical act of worship with regard to whether he is declared a disbeliever or not. When is he declared a disbeliever? If he denies. When is he not declared a disbeliever? If he believes. So it is not allowed to declare a believer to be a disbeliever by consensus, and as proof there are many hadeeths with the ending: ‘Make whoever (sincerely) said laa ilaaha illallaah enter Paradise’ while he does not have an atom’s weight of good deeds, but he has an atom’s weight of faith (eemaan) so this faith is what prevents him from abiding in the Fire forever, and he enters Paradise even if it is after he becomes a black charcoal.[3] However, this is the one who testifies that none has the right to be worshiped except Allaah and that Muhammad ﷺ is the Messenger of Allaah, and believes in all that has come from Allaah and His Messenger; but he does not pray or does not fast or does not perform Hajj or the like, or he steals or fornicates – there is no difference with regard to all these things when placed on the scales of kufr `amali and kufr i`tiqaadi [i.e. they all fall under the former].

For instance, a man fornicates – do we declare him a disbeliever? You will say, no. I say, no, take it slow. We have to see, does he say that fornication is haraam? Or does he say as some of the ignorant people say: ‘Who cares about haraam and halaal’? If he says this to me, he has disbelieved. Likewise the one who steals, or any sin – for example the man who backbites people and we say to him: ‘Fear Allaah, the Messenger said: ‘Backbiting is you mentioning about your brother that which he dislikes,’[4] and he replies: ‘Who cares about ‘the Messenger said’ and the like,’ then he has disbelieved. It is the same with all rulings of the Legislation whether it is a positive ruling i.e. an obligation or a negative ruling i.e. a prohibition that must be avoided. So if he regards any of these prohibitions to be permissible in his heart, he has disbelieved. But if he commits it in practice while believing that he is disobeying, he has not disbelieved.

Thus, there is no difference with regard to this among all rulings of the Legislation, whether they are obligations or prohibitions. The obligations must be performed and it is not permissible to abandon them. But whoever does so out of laziness, it is not allowed to declare him a disbeliever; and whoever does so out of denial has disbelieved. Likewise, whoever regards any of the prohibitions to be permissible has disbelieved. There is no difference with regard to this at all between the obligations and prohibitions.”

[1] Surah an-Naml 27:14
[2] Surah Aal `Imraan 3:162
[3] Saheeh al-Bukhaari 7439, 7510, 6560; Saheeh at-Targheeb 3639
[4] Saheeh Muslim 2589

[silsilat ul-hudaa wa nnoor 8/5 /]