Explain with illustration the object of legal right

Q. Explain with illustration the object of legal right. (1999),(1994) Q . Define legal right. Explain its essential characteristics. 

I. Introduction:
There can be no duty without a right and according to Hibbert “a right is one person ‘s capacity of obliging others to be or forbear by means not of his own strength but by the strength of a third party. If such third parts is God, the right is Divine. If such third party is the public generally acting through opinion, the right is moral. If such third party is the state acting directly or indirectly, the right is legal.” According to salmond, every legal has some essential to qualify as legal right.
2. Definition Of Legal Right: 
The term legal has been used in two senses:
I. Restricted Or Popular Senses:
(i) According to Gray:
“A legal right is that power which a man has to take a person or persons do or refrain doing a certain act or certain acts. So far as the power arises form society imposing a legal duty upon a person or persons.
(ii) According to Justice Holmes:
“A legal right is nothing but a permission to exercise certain natural power and upon certain conditions to obtain protection, or compensation by the aid public force.”
II. Wider Sense:
In a wider sense, legal right include any legally recognized interest, whether it corresponds to legal duty or not. It is a addition on benefit conferred upon a person by a rule of law.
3. Essential Characteristics Of Legal Right:
According to salmond, there are five characteristics or essential elements of legal right, though according to others, such as Keeton and Holland, there are only fourcharacteristics, as for a title to them is only a source of aright and so not characteristic.
(i) Vested in person:
It is vested in person who is the owner of the right. He is the subject of the legal right and in sometimes described as the person of inheritance. The owner of a right need not be a determinate or fixed person. If an individual owes a duty towards society at legal, an indeterminate body is the subject of inherence.
(ii) Available against person:
It is available against a person who is bound by the correlative duty to respect that right. Such a person is called the person of incidence or the subject of the duty.

(iii) Content of right:
Another essential element of a legal right is its content or substance. It may be an ‘act which a person bound by the duty has to do or it may be ‘forbearance’ on his part in favour of the person entitled to the right.
(iv) Object of the right:
The act or forbearance relates to something which is designated the object or subject matter of the right.
(v) Title to the right:
Another essential elements of a legal is the title to the right. Facts must how the right vested in the owner of the right. That may be by purchase, gift, inheritance etc.
Illustration:
A man buys a house form another. The buyer will be the person of inherence i.e., the owner of right and the seller and the other person generally the persons of incidence i.e., persons who are under a corresponding duty. The object of the right will be the house. The contents of the right is forbearance, non-interference with the exclusive use of the house. The title to the right is the fact of the sale the of the house.
4. Objects Of The Right:
A right being a legally protected interest, the object of the right is the thing in which has his interest which he desires to take or obtain by means of the duty which the law imposes on other person.
I. Views Regarding Nature Of Object:
There is no unanimity of opinion as to whether every right must have an object or not.
(i) According to one view:
There are some writers who are of the view that there are some rights without objects. According to her the object of a right means some material thing to which it relates. In this sense, an object is not an essential element in the conception of right, and that rights can exist without and object e.g., a right to reputation.
II. Classification Of Rights According To Their Objects:
Slalomed refers to seven kinds of rights by reference to their objects.
(i) Rights over material things.
These are the most important legal rights in respect of their number and variety. Examples are one’ s right to own his car, house etc.
(ii) Right in respect of one, s own person:
A right to life, health, personal liberty and reputation fall within this class. Here the object is something immaterial.
(iii) Right of reputation:
There is also the right of reputation. By reputation we mean the good opinion that other person have about a person. A person has right not to be libeled. Such a right has obtained legal recognition and protection.
(iv) Right in respect of domestic relation:
There are rights in respect of domestic relation. Every person has an interest and in the society, affections and security of his wife and children. Here the object of the right is the affection and society of the other or by stretching the argument, the object can be the person to whose affection the owner of a right has a right to.
(v) Right in respect of other rights:
A right may have another right as its subject-matter. A Jus ad rem. There are writers like Gray who distinguish between rights to rights which can be specifically enforced and rights or rights the violation of which gives rise only to some lesser remedy.
Example:
By a promise of marriage, a woman acquires a right to be married. She acquires the right of a wife on being actually married.
(vi) Rights over immaterial property:
There are rights over immaterial property and examples of such right are the patent rights, copy-rights, trade marks etc. the object of patent rights it an invention and the copy-right is the form of expression used by the another etc.
(vii) Right to Services:
There are right to services. There rights are created by the contract between two person. Such as master and servant, physician and patient, advocate and client etc. here the object of the right is the skill-knowledge, strength, time etc.
Example:
If a physician is hired, the hirer gets a right to the use and benefit of his skill and knowledge.
5. Conclusion:
To conclude, I can say, that to qualify a legal right as alegal right, it must possess some characteristics or essential out of which one is the object of right. An object is an essential in the idea of a right. A right without an object in respect of which it exists is as impossible as a right without a subject to whom it belongs.

Define legal right. Explain its essential essential essentiale characteristics.

Q. Explain with illustration the object of legal right. (1999),(1994) Q . Define legal right. Explain its essential essential essentiale characteristics. 

I. Introduction:
There can be no duty without a right and according to Hibbert “a right is one person ‘s capacity of obliging others to be or forbear by means not of his own strength but by the strength of a third party. If such third parts is God, the right is Divine. If such third party is the public generally acting through opinion, the right is moral. If such third party is the state acting directly or indirectly, the right is legal.” According to salmond, every legal has some essential to qualify as legal right.
2. Definition Of Legal Right: 
The term legal has been used in two senses:
I. Restricted Or Popular Senses:
(i) According to Gray:
“A legal right is that power which a man has to take a person or persons do or refrain doing a certain act or certain acts. So far as the power arises form society imposing a legal duty upon a person or persons.
(ii) According to Justice Holmes:
“A legal right is nothing but a permission to exercise certain natural power and upon certain conditions to obtain protection, or compensation by the aid public force.”
II. Wider Sense:
In a wider sense, legal right include any legally recognized interest, whether it corresponds to legal duty or not. It is a addition on benefit conferred upon a person by a rule of law.
3. Essential Characteristics Of Legal Right:
According to salmond, there are five characteristics or essential elements of legal right, though according to others, such as Keeton and Holland, there are only fourcharacteristics, as for a title to them is only a source of aright and so not characteristic.
(i) Vested in person:
It is vested in person who is the owner of the right. He is the subject of the legal right and in sometimes described as the person of inheritance. The owner of a right need not be a determinate or fixed person. If an individual owes a duty towards society at legal, an indeterminate body is the subject of inherence.
(ii) Available against person:
It is available against a person who is bound by the correlative duty to respect that right. Such a person is called the person of incidence or the subject of the duty.

(iii) Content of right:
Another essential element of a legal right is its content or substance. It may be an ‘act which a person bound by the duty has to do or it may be ‘forbearance’ on his part in favour of the person entitled to the right.
(iv) Object of the right:
The act or forbearance relates to something which is designated the object or subject matter of the right.
(v) Title to the right:
Another essential elements of a legal is the title to the right. Facts must how the right vested in the owner of the right. That may be by purchase, gift, inheritance etc.
Illustration:
A man buys a house form another. The buyer will be the person of inherence i.e., the owner of right and the seller and the other person generally the persons of incidence i.e., persons who are under a corresponding duty. The object of the right will be the house. The contents of the right is forbearance, non-interference with the exclusive use of the house. The title to the right is the fact of the sale the of the house.
4. Objects Of The Right:
A right being a legally protected interest, the object of the right is the thing in which has his interest which he desires to take or obtain by means of the duty which the law imposes on other person.
I. Views Regarding Nature Of Object:
There is no unanimity of opinion as to whether every right must have an object or not.
(i) According to one view:
There are some writers who are of the view that there are some rights without objects. According to her the object of a right means some material thing to which it relates. In this sense, an object is not an essential element in the conception of right, and that rights can exist without and object e.g., a right to reputation.
II. Classification Of Rights According To Their Objects:
Slalomed refers to seven kinds of rights by reference to their objects.
(i) Rights over material things.
These are the most important legal rights in respect of their number and variety. Examples are one’ s right to own his car, house etc.
(ii) Right in respect of one, s own person:
A right to life, health, personal liberty and reputation fall within this class. Here the object is something immaterial.
(iii) Right of reputation:
There is also the right of reputation. By reputation we mean the good opinion that other person have about a person. A person has right not to be libeled. Such a right has obtained legal recognition and protection.
(iv) Right in respect of domestic relation:
There are rights in respect of domestic relation. Every person has an interest and in the society, affections and security of his wife and children. Here the object of the right is the affection and society of the other or by stretching the argument, the object can be the person to whose affection the owner of a right has a right to.
(v) Right in respect of other rights:
A right may have another right as its subject-matter. A Jus ad rem. There are writers like Gray who distinguish between rights to rights which can be specifically enforced and rights or rights the violation of which gives rise only to some lesser remedy.
Example:
By a promise of marriage, a woman acquires a right to be married. She acquires the right of a wife on being actually married.
(vi) Rights over immaterial property:
There are rights over immaterial property and examples of such right are the patent rights, copy-rights, trade marks etc. the object of patent rights it an invention and the copy-right is the form of expression used by the another etc.
(vii) Right to Services:
There are right to services. There rights are created by the contract between two person. Such as master and servant, physician and patient, advocate and client etc. here the object of the right is the skill-knowledge, strength, time etc.
Example:
If a physician is hired, the hirer gets a right to the use and benefit of his skill and knowledge.
5. Conclusion:
To conclude, I can say, that to qualify a legal right as algal right, it must possess some characteristics or essential out of which one is the object of right. An object is an essential in the idea of a right. A right without an object in respect of which it exists is as impossible as a right without a subject to whom it belongs.

What is meant by the term general law and special law? 1iiusration the kinds of special law that stand outside the domain of the General law.

What is meant by the term general law and special law? 1iiusration the kinds of special law that stand outside the domain of the General law. (1996),(1994)

1. Introduction:
In the words of Thurman Arnold “obviously law can never be defined with equal obviousness, however it should be said that the adherents of the institution must never up the struggle to define law.” According to salmond, the whole body of law can be divided into two parts, general and special law. General law consists of the general or ordinary law of the land. Special law consists of certain other bodies of legal rules which are so special and exceptional in their nature, or application that it is convenient to treat them as standing outside the general and ordinary law.
2. Division Or Classification Of Civil Law:
Sir Johr Salmond classified the civil law into two parts:
(a) General Law
(b) Special Law 
I. General Law:
The general law of a country is its territorial law, the which applies to all person, things, act legal rules which are taken judicial notice of the Courts whenever there is any occasion for their application.
(i) Shapes of General law:
General law is of three shapes :
(a) Statute law
(b) Equity
(c) Common law 
(ii) Examples:
Examples of general law are the law of contract or the Pakistan penal Code.
II. Special Law:
That part of the law which has no general application throughout country, but which is also enforced by the Courts is the special law. It consists of those legal rules which Court will not recognize of apply them as a matter of course but which must be specially proved and brought notice of the Courts by the parties interested in their recognition.
(i) Illustration:
The Court may not and ordinarily it does not Know, what a `particular custom is. The parties have to prove such a custom if they rely upon.
3. Kinds Of Special Law:
Salmond refers to six kinds of special laws which falls outside the general law.
(i) Local law:
Local law is the law of the locality and not the general law of the country. It is of two types:
(a) Local customary law
(b) Enacted law
(a) Local Customary Law:
It is that law, which is derived from immemorial customs prevails in the particular locality of the state.
(b) Enacted law:
It means such law proceeding form local legislative authorities.
(ii) The conflict of laws:
The conflict of laws is also known as Foreign law or private international law. Justice and expediency require sometimes that the municipal Courts apply a rule of foreign law to determine the right and liabilities of the litigants before it.
(iii) Conventional law:
Conventional law arises out of agreement between the parties who are subject to it e.g., rules of a club or Articles of Association of Company.
(iv) Autonomic law:
By autonomic law is that species of law which has its source in various form of subordinate legislative authority possessed by private persons and bodies of person. Such form of law is enforced in the Court but it is not general application e.g., law of universities, railway companies etc.
(v) Martial law:
Martial law is the law administered in the Courts maintained by military authorities. It is of three kinds:
(a) It is the law for the discipline and control of the army itself and is commonly known as military law.
(b) The law by which the army governs in times governs times of war occupied territory, outside the realm.
(c) The law which in times of war or other emergency, the army governs the realm itself in derogation of the civil law.
(vi) International law as administrated in prize Courts:
It is a special kind of law which is dealt by the prize Courts in the times of war. Prize law is that part of law which regulates the practice of the capture of the ships and cargoes at sea in times of war. Prize law is the branch of civil law. It has two characters.
(a) It is international law because it prevails between nations.
(b) It is civil law as it is administered in civil Courts.
(vii) Mercantile Customs:
Another kind of special law consist of the body of mercantile wage knows as the law merchant. The law relating to Hundis derives its origin form mercantile customs.
4. Conclusion:
To conclude, I can say, that both general and special law are the parts of the law or corpus juries. According to Salmond, the test of distinction is judicial notice. By judicial notice is meant by knowledge which any Court possesses and acts upon as contrasted with any knowledge which a Court is bound to acquire on the strength of evidence produced for the purpose. In General law Gourt is bound to take a judicial notice while in special law it is not necessary.

Q. What is meant by the term general law and special law? 1 illustration the kinds of special law that stand outside the domain of the General law.

Q. What is meant by the term general law and special law? 1iiusration the kinds of special law that stand outside the domain of the General law. (1996),(1994)
1. Introduction:
In the words of Thurman Arnold “obviously law can never be defined with equal obviousness, however it should be said that the adherents of the institution must never up the struggle to define law.” According to salmond, the whole body of law can be divided into two parts, general and special law. General law consists of the general or ordinary law of the land. Special law consists of certain other bodies of legal rules which are so special and exceptional in their nature, or application that it is convenient to treat them as standing outside the general and ordinary law.
2. Division Or Classification Of Civil Law:
Sir Johr Salmond classified the civil law into two parts:
(a) General Law
(b) Special Law 
I. General Law:
The general law of a country is its territorial law, the which applies to all person, things, act legal rules which aretaken judicial notice of the Courts whenever there is any occasion for their application.
(i) Shapes of General law:
General law is of three shapes :
(a) Statute law
(b) Equity
(c) Common law 
(ii) Examples:
Examples of general law are the law of contract or the Pakistan penal Code.
II. Special Law:
That part of the law which has no general applicationthroughout country, but which is also enforced by the Courts is the special law. It consists of those legal ruleswhich Court will not recognize of apply them as a matter of course but which must be specially proved and brought notice of the Courts by the parties interested in their recognition.
(i) Illustration:
The Court may not and ordinarily it does not Know, what a `particular custom is. The parties have to prove such a custom if they rely upon.
3. Kinds Of Special Law:
Saimond refers to six kinds of special laws which falls outside the general law.
(i) Local law:
Local law is the law of the locality and not the general lawof the country. It is of two types:
(a) Local customary law
(b) Enacted law
(a) Local Customary Law:
It is that law, which is derived form immemorial customs prevails in the particular locality of the state.
(b) Enacted law:
It means such law proceeding form local legislative authorities.
(ii) The conflict of laws:
The conflict of laws is also known as Foreign law or private international law. Justice and expediency require sometimes that the municipal Courts apply a rule of foreign law to determine the right and liabilities of the litigants before it.
(iii) Conventional law:
Conventional law arises out of agreement between the parties who are subject to it e.g., rules of a club or Articles of Association of Company.
(iv) Autonomic law:
By autonomic law is that species of law which has its source in various form of subordinate legislative authority possessed by private persons and bodies of person. Such form of law is enforced in the Court but it is not generalapplication e.g., law of universities, railway companies etc.
(v) Martial law:
Martial law is the law administered in the Courts maintained by military authorities. It is of three kinds:
(a) It is the law for the discipline and control of the army itself and is commonly knows as military law.
(b) The law by which the army governs in times governs times of war occupied territory, outside the realm.
(c) The law which in times of war or other emergency, the army governs the realm itself in derogation of the civil law.
(vi) International law as administrated in prize Courts:
It is a special kind of law which is dealt by the prize Courts in the times of war. Prize law is that part of law which regulates the practice of the capture of the ships and cargoes at sea in times of war. Prize law is the branch of civil law. It has two characters.
(a) It is international law because it prevails between nations.
(b) It is civil law as it is administered in civil Courts.
(vii) Mercantile Customs:
Another kind of special law consist of the body ofmercantile wage knows as the law merchant. The law relating to Hundis derives its origin form mercantilecustoms.
4. Conclusion:
To conclude, I can say, that both general and special law are the parts of the law or corpus juris. According to Salomond, the test of distinction is judicial notice. Byjudicial notice is meant by knowledge which any Court possesses and acts upon as contrasted with any knowledge which a Court is bound to acquire on the strength of evidence produced for the purpose. In General law Gourt is bound to take a judicial notice while in special law it is not necessary.

Q. What is meant by the term general law and special law? 1 illustration the kinds of special law that stand outside the domain of the General law.

Q. What is meant by the term general law and special law? 1iiusration the kinds of special law that stand outside the domain of the General law. (1996),(1994)

1. Introduction:
In the words of Thurman Arnold “obviously law can never be defined with equal obviousness, however it should be said that the adherents of the institution must never up the struggle to define law.” According to salmond, the whole body of law can be divided into two parts, general and special law. General law consists of the general or ordinary law of the land. Special law consists of certain other bodies of legal rules which are so special and exceptional in their nature, or application that it is convenient to treat them as standing outside the general and ordinary law.
2. Division Or Classification Of Civil Law:
Sir Johr Salmond classified the civil law into two parts:
(a) General Law
(b) Special Law 
I. General Law:
The general law of a country is its territorial law, the which applies to all person, things, act legal rules which aretaken judicial notice of the Courts whenever there is any occasion for their application.
(i) Shapes of General law:
General law is of three shapes :
(a) Statute law
(b) Equity
(c) Common law 
(ii) Examples:
Examples of general law are the law of contract or the Pakistan penal Code.
II. Special Law:
That part of the law which has no general applicationthroughout country, but which is also enforced by the Courts is the special law. It consists of those legal ruleswhich Court will not recognize of apply them as a matter of course but which must be specially proved and brought notice of the Courts by the parties interested in their recognition.
(i) Illustration:
The Court may not and ordinarily it does not Know, what a `particular custom is. The parties have to prove such a custom if they rely upon.
3. Kinds Of Special Law:
Saimond refers to six kinds of special laws which falls outside the general law.
(i) Local law:
Local law is the law of the locality and not the general lawof the country. It is of two types:
(a) Local customary law
(b) Enacted law
(a) Local Customary Law:
It is that law, which is derived form immemorial customs prevails in the particular locality of the state.
(b) Enacted law:
It means such law proceeding form local legislative authorities.
(ii) The conflict of laws:
The conflict of laws is also known as Foreign law or private international law. Justice and expediency require sometimes that the municipal Courts apply a rule of foreign law to determine the right and liabilities of the litigants before it.
(iii) Conventional law:
Conventional law arises out of agreement between the parties who are subject to it e.g., rules of a club or Articles of Association of Company.
(iv) Autonomic law:
By autonomic law is that species of law which has its source in various form of subordinate legislative authority possessed by private persons and bodies of person. Such form of law is enforced in the Court but it is not generalapplication e.g., law of universities, railway companies etc.
(v) Martial law:
Martial law is the law administered in the Courts maintained by military authorities. It is of three kinds:
(a) It is the law for the discipline and control of the army itself and is commonly knows as military law.
(b) The law by which the army governs in times governs times of war occupied territory, outside the realm.
(c) The law which in times of war or other emergency, the army governs the realm itself in derogation of the civil law.
(vi) International law as administrated in prize Courts:
It is a special kind of law which is dealt by the prize Courts in the times of war. Prize law is that part of law which regulates the practice of the capture of the ships and cargoes at sea in times of war. Prize law is the branch of civil law. It has two characters.
(a) It is international law because it prevails between nations.
(b) It is civil law as it is administered in civil Courts.
(vii) Mercantile Customs:
Another kind of special law consist of the body ofmercantile wage knows as the law merchant. The law relating to Hundis derives its origin form mercantilecustoms.
4. Conclusion:
To conclude, I can say, that both general and special law are the parts of the law or corpus juris. According to Salomond, the test of distinction is judicial notice. Byjudicial notice is meant by knowledge which any Court possesses and acts upon as contrasted with any knowledge which a Court is bound to acquire on the strength of evidence produced for the purpose. In General law Gourt is bound to take a judicial notice while in special law it is not necessary.

Alleviating Grievances in Describing the Condition of the Strangers

CHARACTERISTICS OF THE PEOPLE OF KNOWLEDGE

The Commander of the Believers,radyAllaahu ‘anhu, has described this category from the carriers of
knowledge with certain attributes:
From them is that:“Through them, the knowledge is fortified upon the reality of evidences.”
The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of
Allaah.  Thus they fear Him and love Him to the point that everything that is difficult upon others
becomes easy upon them.

So they do not look for a way towards that which others seek a way towards, from those who stop with
this worldly life, its attractions and its pleasures.  And from those who have pride in that and do not
spread the knowledge, exaltation and honoring of Allaah in their hearts.  Rather, they are the ones who
turn towards that which the self-sufficient ones have abandoned.

Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures,
finds difficulty in abandoning its desires and pleasures.  This is because there is no substitute that could
replace his desire for this world if he were to abandon it.  So he does not have the patience for
abandoning it.

In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the
desire to acquire the knowledge of Allaah and the love and honor for Him.  This is as Al-Hasan(rahimahullaah) used to say:  “Verily, the ones who love Allaah are only those who inherit the good life
and taste its pleasures due to what they seek a way towards, such as the private attachment to their
Beloved (Allaah).  And due to what they find from the sweetness of their love for Him in their hearts.”

These individuals only befriend that which the ignorant feel repelled by because those who are ignorant
about Allaah are opposed to abandoning the worldly life and its pleasures.  And this is because they don’t
know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and
befriend.  On the other hand, these individuals feel repelled by that and instead find love in Allaah, His
remembrance, awareness of Him, love for Him, and the recitation of His Book.  Meanwhile, those who
are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.

And from another of their attributes, which the Commander of the Believers has described them with,
was:“They accompany the world with their bodies while their souls are drawn towards the great
abode.”


This is an indication that they do not take this world as their home nor are they content with it as a place
of residence nor as a place of rest.  Indeed, they only see it as a transition and they do not take it as an
abode.  All of the messengers and revealed Books advised towards this aspect.  Allaah has informed us in
His Book of the believing man from the house of Pharaoh who said to his people while he was lecturing
them:
“O my people!  Truly, the life of this world is nothing but a (quick passing) transition, and verily,
the Hereafter that is the home that will remain forever."
[Surah Ghaafir: 39]And the Prophet,sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar:“Be in this world as if you were a stranger or a passer-by.”
34 So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
And in another report it is stated:“Count yourself amongst the inhabitants of the graveyards.”
From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do
not become an inhabitant of it."And he also said: "Who is the one who will build a home upon the waves of the ocean?  This is the worldly life, so do not take it as a home that will last forever."

Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing
for his homeland and the day when he will return to it.  He makes provision of what is necessary for his
path back homeward.  He does not compete for status with the people of the land he is passing through.
Nor does he grieve over the degradation he experiences while amongst them.

Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed.  His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”

And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger.  He does not become
upset when it degrades him, nor does he compete with others with regard to what it gives of honor.  For
him is a condition and for the people are a condition.”

In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally
in the eternal abode and was then cast out from it.  So he is constantly longing to return to his first place
of residence.  And he is always concerned with returning to the home from which he was cast out of.
34 This is as is said: “Love of one’s homeland is part of Faith.”
35 Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
 36 Sunan Ibn Maajah (no. 4114).  This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn Maajah (no. 895)

36This statement is based on a fabricated hadeeth:“Love of ones homeland is part of Eemaan (Faith).”
 Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion.  It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying.  However, the meaning of the statement itself seems to be incorrect.  The scholars have discussed various meanings for it.  What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise.  Therefore, the love for this original abode is from the aspects of Faith.  The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in  And as it is said: Some of our scholars "How many homes in the world does the young man take charge of.Yet his longing will forever be for his first home."

37 have said:“So rush to the Gardens of Eden for indeed it is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don't you see? Shall we return to our homes and find peace?  And it has been determined that when the stranger is far away and his home has disappeared, then he is lost. So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?"
TYPES OF BELIEVERS ACCORDING TO THEIR STRANGENESS

The believers in this category can be further divided into several categories.  From among them is he
whose heart is attached to Paradise.  And from among them is he whose heart is attached to His Creator.
And these are the ‘
Aarifoon
 (those who have complete awareness of Allaah).  Perhaps, the Commander of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category.  Thus, the ‘Aarifoon  have their bodies in this world while their hearts are with their Guardian (Allaah).And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said: "The signs of purity is that the heart of the servant be attached to Me.  So if it is that way, then he will not forget under any condition.  And if it is that way, I will bless him with preoccupation of (his time with) Me in order that he will not forget Me.  So if he does not forget Me, I will change his heart.  So when he talks, he will talk for My Sake and when he remains silent, he will remain silent for My Sake.  He is the one whom I have given assistance from Myself.”The people of this condition are the strangers amongst the strangers and their strangeness is the greatest of strangeness.
TYPES OF STRANGENESS

Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and
the hidden.

The Apparent:

The strangeness of those who correct themselves and others in the presence of evildoers
The strangeness of the truthful in front of the people of hypocrisy and those who show off
The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners
The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life
who are those deprived of the fear and humility (of Allaah).
And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not
remain.

The Hidden:

The strangeness of one's desires – and it is the strangeness of the ‘
Aarifoon
 amidst the entire creation,
even including the scholars, the worshippers and the ascetics.  For verily, these (three) stop at where their
knowledge, worship and asceticism take them.  But these individuals only stop when they reach He
whom they worship and their hearts do not swerve away from Him.

This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not
like the longing of the people.  And their desire is for the Hereafter contrary to the desires of the people.
And their supplication is not like the supplication of the people."

And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and
said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one,
anything other than Him."

Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid  is the stranger of this world and the 'Aarif  is the  stranger of the Hereafter."

He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world,
while the one who is aware of Allaah is a stranger amidst the people of the Hereafter.  Thus, neither the
worshippers nor the ascetics will be able to recognize him.

Verily, only those who are similar to him and whose desires are similar to his desires will be able to
recognize him.  Or perhaps all of these strange qualities or most or some of them will be gathered in the
‘
Aarif (one who is aware of Allaah).  So let no one ask about his strangeness at that point.  Thus the
"Aarifoon are the foremost to the people of this world and the Hereafter.Yahyaa Ibn Mu'aadh (rahimahullaah ) said: "The ‘Aabid  (worshipper) is well-known (amongst the people),  while the ‘Aarif  (knowledgeable one) is hidden (unknown)." And perhaps the condition of the ‘Aarif  is hidden from even himself, due to the concealment of his
condition and the bad thoughts he holds for himself.

Ibraaheem Ibn Adham (
rahimahullaah
) said: "I have not seen this matter except in a man who did not know
that about himself nor did the people know him."

In the hadeeth of Sa'ad,
radyAllaahu ‘anhu
, the Prophet,
sallAllaahu ‘alayhi wa sallam
, said:
"Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has
Taqwaa
), who is
prosperous and who is concealed."
38

And in the hadeeth of Mu'aadh Ibn Jabal,
radyAllaahu ‘anhu
, the Prophet,
sallAllaahu ‘alayhi wa sallam
, said:
"Verily, Allaah loves the righteous, those who possess
Taqwaa
, those who are concealed.  When
they are absent, they are not missed.  And when they are present, they are not recognized."
 39 These individuals are the roads of guidance and the lampposts of knowledge.'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the
people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him).
These are the stars of guidance.  Every darkening evil has been removed from them.”

So these individuals are the most specific (i.e. few) of strangers.  And they are the ones who flee from
trials for the sake of their Religion.  They are the ones who extract themselves from their families and
who will be resurrected with 'Eesaa Bin Maryam.  And they are in the presence of the inhabitants of the
Hereafter, more honorable than flaming torches.  So what is their condition amidst the inhabitants of this
world?  Their condition is for the most part concealed from these two groups (inhabitants of this world
and the next).

[This is where we will end the translation of the treatise.  As stated in the introduction, the Imam
goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and
which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are
completed.]

Alleviating Grievances in Describing the Condition of the Strangers

Alleviating Grievances in Describing the Condition of the Strangers 

ALLEVIATING GRIEVANCES 

 in describing the condition of the 

 - STRANGERS - 

Written by:

Al-Haafidh Ibn Rajab Al-Hanbalee 

Translated by:

isma’eel alarcon 

TABLE OF CONTENTS

1. Introduction to the Book…………………………………………. 5 

2. Text of the Book…………………………………………………. 6 

3. The Strangeness of the Sunnah and Its Adherents……………….. 12 

4. The Strangeness of the Believer during the Last Days…..……. 14 

5. Clinging onto the Sunnah during Times of Affliction………….

6. The Hadeeth of Imaam ‘Alee concerning Knowledge…………… 17 

7. Categories of the Bearers of Knowledge………………………… 19 

8. Characteristics of the People of Knowledge……………………... 21 

9. Types of Believers according to their Strangeness……………

10. Types of Strangeness…………………………………………… 25 

TEXT OF THE BOOK

All praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is
required for attaining the honor of His most Sublime Face.
1
  And may the peace and blessings of Allaah
be upon our teacher Muhammad,
sallAllaahu ‘alayhi wa sallam
, his family and his companions.

Imaam Muslim reported in his
Saheeh
 from the hadeeth of Abu Hurairah,
radyAllaahu ‘anhu
, that the
Prophet,
sallAllaahu ‘alayhi wa sallam
, said: “
Islaam began as something strange and it will return to
being strange as it began.  So
Toobaa
2

is for the strangers.
”
3


Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood,
radyAllaahu ‘anhu
, with the addition at the end of it: “
It was said: ‘O Messenger of Allaah, and who are
the strangers?’  He,
sallAllaahu ‘alayhi wa sallam
, said: ‘The
Nuzaa’
 (those who extract themselves)
from their families and close relatives.’”
4


Abu Bakr Al-Aajuree also transmitted it and in his report there occurs:
"It was said: ‘Who are they, O
Messenger of Allaah?’  He,
sallAllaahu ‘alayhi wa sallam
, said: ‘Those who rectify (themselves/others)
when the people have become corrupt.’”
Others have transmitted it with the following words, in which he,
sallAllaahu ‘alayhi wa sallam , said:"They are those who flee from trials (fitan) for the sake of their Religion."

At-Tirmidhee reported it from the hadeeth of Katheer Ibn 'Abdillaah Al-Maznee on the authority of his
                                                         
1.What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the Face of Allaah, as has been stated in various texts of the Qur'aan and the Sunnah.

2 It is said that Toobaa means something good.  Allaah mentions this word in Surat-ur-Ra’ad of His Final
Revelation:
“Those who believe and do righteous deeds,
Toobaa  is for them and a pleasant destination.”

According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great
Taabi’ee, said it means “good is for them.”  Qataadah said:  “When a man says Toobaa for you it means you
have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise.  And it is also said
that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said:
“Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years
without being able to cover (it’s distance) completely.”
 [Saheeh Muslim]  This is what seems to be indicated
in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said:
“
Toobaa  is a tree in Paradise.  Its (shade’s) distance (in traveling) is one hundred years.  And the garments of the
inhabitants of Paradise will be extracted from its branches.”   Imaam Al-Albaanee graded it hasan in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).

3 Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)
4.  Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad
(5/296).  It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175).  Shaikh Al-Albaanee declared it weak (da'eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)

5 This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh
Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1).  However the hadeeth with a different wording
from the hadeeth of 'Abd-ur-Rahmaan Ibn Sanah is weak.  See Toobaa Lil-Ghurabaa (no. 10)
father who reported from his grandfather that the Prophet,sallAllaahu ‘alayhi wa sallam, said:"Verily, thisReligion began as something strange.  And it will go back to being something strange.  So Toobaa is

It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the for the strangers – those who rectify what the people have corrupted after me of my Sunnah."
Prophet,sallAllaahu ‘alayhi wa sallam.  And in the hadeeth there occurs:"It was said: 'And who are they, O Messenger of Allaah?'  He said: 'They are those who rectify and make corrections when the people have become corrupted."
7. He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa'ad,
radyAllaahu ‘anhu, with a similar wording.
8 Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa
, on  the authority of the Prophet,sallAllaahu ‘alayhi wa sallam.  And it is stated in the hadeeth:
“So Toobaa  on that day will be for the strangers – when the people have become corrupt.”
In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of 'Abdullaah
Ibn 'Amr,radyAllaahu ‘anhumaa, the Prophet,sallAllaahu ‘alayhi wa sallam, said:“Toobaa  is for the
strangers.”  It was said: “And who are the strangers?  He,  sallAllaahu ‘alayhi wa sallam, said: “A
righteous people surrounded by people abounding in much evil.  Those who disobey them are
                                                         
6This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh.  It was also
reported by Ibn 'Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer (17/16), Abu Nu'aim in Al-Hilyah(2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami' (1/112) as well as others.  In his checking to the book Al'Itisaam

of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee's
authentication of this hadeeth: "This is from the hadeeth that he, may Allaah have mercy on him, has
overlooked.  For indeed, Katheer (Ibn 'Abdillaah) is very weak.  Rather, Ash-Shaafi'ee accused him of being a liar!  And he described him with that (lying) as being one of his main supports, as occurs in Manaaqib-ushShaafi'ee of Al-Bayhaqee (1/547-548).  This is a criticism (jarh) that reaches the highest level of severity. Thus his hadeeth are to be disregarded completely."Therefore, the hadeeth is da'eef jiddan (very weak) as is stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no.1441)

7  This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa'ee in Sharh
Usool 'Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200).  Al-Haythamee
attributed it to At-Tabaraanee in his book Majma'-uz-Zawaa'id (7/278), saying: "In its chain is 'Abdullaah Ibn
Saalih, the scribe of Laith, and he is weak.  However, he has been declared reliable."

8  At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104).  Al-Haythamee said in Majma’-uz-Zawaa'id (7/278): "Its narrators are all of the standards of the Saheeh (collections), except Bakr Ibn Saleem, for he is reliable.  Saleem Al-Hilaalee said in his checking of Al-'Itisaam (1/18): "Bakr Ibn Saleem is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported.  AlHaafidh (Ibn Hajr) said in At-Taqreeb:'He is acceptable' meaning when a hadeeth needs to be supported.  And if this is not the case, then he is layyin."

9 This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa.  Al-Haythamee said in Majma’-uz-Zawaa’id (7/277): "Its narrators are the narrators of the standard of the Saheeh (collections)."  Saleem AlHilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)
more numerous than those who obey them.”
10


And it has been reported on ‘Abdullaah Ibn ‘Amr,
radyAllaahu ‘anhumaa
, in
marfoo’
 and
mawqoof
 form
in this hadeeth, that:
“It was said: ‘Who are the strangers?’  He,
sallAllaahu ‘alayhi wa sallam
, said: ‘They
are the ones who flee for the sake of their Religion.  Allaah, may He be Exalted, will send them
with ‘Eesaa Bin Maryam’”
12


Concerning his,
sallAllaahu ‘alayhi wa sallam
, statement:
“Islaam began as something strange”
, then it is
referring to the people before his advent, who were upon widespread deviance.  This is as the Prophet,
sallAllaahu ‘alayhi wa sallam
, said: “
Indeed Allaah looked at the people of the earth and hated them,
both Arabs and non-Arabs, except for some remnants that were from the People of the Book.
”


So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first
instance except by a few from each tribe.  And those that did accept his call feared from their tribes and
families lest they should be subjected to extreme punishment.  And they would suffer while being patient
with that for sake of Allaah.

Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would
flee for the sake of their Religion to far-off lands as was shown when they migrated twice - to the land of
Abysinnia, and then when they migrated to Madeenah.  And there was from among them, he who was
tortured for the sake of Allaah and he who was killed.
So those who entered into the fold of Islaam,
back in those days – they were the strangers.


Then Islaam spread after theHijrah  to Madeenah and its followers became victorious over every group.
After that, the people entered into the Religion of Allaah in multitudes.  And Allaah perfected the
Religion for them and completed His favor upon them.  Then the Messenger of Allaah died, and the
Muslims were upon the utmost level due to their firm adherence to their Religion.  They were powerful
and dominant.  And they continued to be upon this condition during the times of Abu Bakr and ‘Umar
(during theirKhilaafah).Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them.  And
the trials of Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat) became widespread.  These two evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the
                                                         
10 Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa'id (7/278): "In its chain is Ibn Lahee'ah and there is weakness in him."  The hadeeth can be found in the Musnad of Imaam Ahmad (2/177).  It is authentic due to its many paths of narration.  Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami'-us-Sagheer (no. 3291)

11 A marfoo' hadeeth is a statement that has been reported by a companion, yet "raised" to the level of being asaying of the Prophet.  A mawqoof hadeeth is a statement that is reported by a companion and "stopped",
meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.
 12This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’form.  It can be found in Az-Zuhd (77149).  The hadeeth is da'eef as has been clarified by Shaikh Saleem AlHilaalee in his book Toobaa Lil-Ghurabaa(no.3)
13 Saheeh Muslim (Eng.): vol. 4, no. 6853.  What is meant by the remnants of the People of the Book are those who stuck to their religion upon truth without changing it. other.  And it will destroy you, just as it destroyed them.”
17 And there occurs in the two Saheeh collections on the authority of 'Uqbah Ibn 'Aamir,radyAllaahu "anhu, a hadeeth from the Prophet,sallAllaahu ‘alayhi wa sallam  with a similar meaning. And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep and said:“Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord
between them.”
18 The Prophet used to fear these two evils (of Doubts and Desires) for hisummah as has been reported in the Musnad  of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed, I only fear for you the desires of transgression found in your stomachs and your private parts and the calamities ( fitan ) that lead people astray." And in another narration there occurs:"...and the desires (hawaa) that lead people astray."
19 So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with
one another and they began to hate one another.  This only came after them having been brothers, loving
and supporting one another.  Indeed the evil of
Desires
 became something common and accepted
amongst a majority of the creatures.  And it tested people by way of the worldly life and its pleasures.  So
that became the goal of the people’s striving.  They sought after it and became pleased with it.  They
became angry due to it and they hated for its sake and loved for its sake.  Because of this, they would
sever family relations and spill blood unlawfully.  And for this purpose, they committed disobedience to
Allaah.

As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims
divided and became sects, some groups declaring others as disbelievers.  Thus, they became enemies,
divided into groups and parties.  This only happened after having been brothers.  Their hearts were united
upon the heart of one man.  So not one of all these sects is saved, except for the one saved sect (AlFirqat-un-Naajiyah).And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa sallam
:“There will not cease to be a group from my ummah triumphant upon the truth.  Those who
oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order
comes about (Day of Judgment) and they are in that state.”

They will be the strangers – the ones who have been mentioned in the previous

ahaadeeth– during the Last Days.  They are the ones who will correct others when the people have become corrupt.  They are those who will rectify what the people have corrupted of the Sunnah.  They are the ones who will flee from affliction for the sake of their Religion.

 

They are the ones who will extract themselves from their close relatives (for Allaah’s sake). This is because they are so few that you will not find any among them in an entire tribe (family), except one or two.  In some tribes, you will not find any of them, just as it was when the first people entered into Islaam.  This is the way the majority of the scholars have explained this hadeeth. 

THE STRANGENESS OF THE SUNNAH AND ITS ADHERENTS 

Concerning the statement of the Prophet: “Islaam began as something strange and will return to being strange, as it began”, Imaam Al-Awzaa’ee (rahimahullaah) said:  “As for this, then it does not mean that Islaam will go away, but rather it means that the

Ahl-us-Sunnah 

will go away, up to the point that there will not remain in a land, any from them except one person.”

Based on this understanding, there can be found in the statements of theSalaf much praise for the

Sunnah and their describing it as being strange, and describing its adherents and followers as being few.

Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: “Oh Ahl-us-Sunnah!  Be gentle with 

one another and may Allaah have mercy on you.  For indeed, you are from amongst the fewest of

people.” 

22 Yoonus Ibn ‘Ubayd (rahimahullaah) said: “There is not a thing more stranger than the Sunnah.  And what 

is more stranger than it, is the one who knows it.”  Sufyaan Ath-Thawree (rahimahullaah) said: “Treat the

Ahl-us-Sunnah kindly, for verily, they are  strangers.” 

23 The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he

and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat).  Due to this, Al-Fudayl Ibn ‘Iyaad (rahimahullaah) used to say: “Ahl-us-Sunnah is he who knows what is  entering his stomach from the halaal.”That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet and his companions were upon.

Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other

fields, that the Sunnah consisted of what was free from Doubts  in regards to Creed.  This was especially the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day,

and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah.  They 

                                                           

21 What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet Muhammad.  They learn it, act upon it, enforce it and teach it to others.  They consist of the scholars, their students and those that follow in their footsteps.

 22This report was recorded by Al-Laalikaa'ee.  Badr Al-Badr indicated its weakness in his notes to Kashf-ulKurbah.However,a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is:"For verily,Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of people in number who remain."  This narration is authentic.  See Dr. Nasr Al-'Aql's book Mafhoom Ahl-isSunnati

23 This narration was recorded by Al-Laalikaa'ee in his Sharh Usool 'Itiqaad Ahl-is-Sunnah (1/64) and it was  mentioned from him by Ibn Al-Jawzee in Talbees Iblees.  Dr. Nasr Al-'Aql mentioned it in his book Mafhoom Ahl-is-Sunnati wal-Jamaa'ah (pg. 85)

compiled literary works concerning this knowledge and named them books of “Sunnah”.  This

knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all

those who opposed it were on the brink of destruction.

And as for the complete Sunnah, then it is the path that is free and safe from

Doubts and Desires, as has been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them.  Due to this,its adherents are described as strange because of their small number and rarity in the Last Days.This is why it has been mentioned in some of the previously stated reports that they are:

"A righteous people surrounded by people abounding in much evil.  Those who disobey them are greater in

number than those who obey them." 

24 In this is an indication of the smallness of their amount in number and in the amount of those who answer

and accept their call.  We also are made aware of the greatness in number of those who oppose them and

disobey them.That is why it is reported in numerousahaadeeth, praise for the one who sticks firmly to his Religionduring the Last Days.  And that he who does so will be like one who holds tightly onto hot pieces of coal. And that the one who acts upon it, will receive fifty times the reward more than those before him. This is because he will not find any supporters in doing good deeds.

These strangers are of two categories: The first of them are those who rectify themselves when the people

have become corrupt.  The second category contains those who rectify what the people have corrupted of

the Sunnah.  And this (latter one) is the most highest and virtuous of the two categories. 

THE STRANGENESS OF THE BELIEVER DURING THE LAST DAYS 

At-Tabaraanee and others transmitted with a chain of narration that has some speculation to it,  from the hadeeth of Abu Umaamah,radyAllaahu ‘anhu, that the Prophet said: “Verily, for every matter there is a progression and a regression.  And verily from the progression of this Religion is what you used to be upon from blindness and ignorance and what Allaah sent me with.  And verily from the progression of this Religion is that the clan was taught (Islaam) by its family members, to the point that there was not found amongst them (the tribes) anyone except for one evildoer or two evildoers.  So these two were oppressed and degraded.  When they want to speak, they are restrained, subdued and persecuted.  And verily from the regression of this Religion is that the tribe acts harshly against its family members, to the point that there is not seen

amongst them anyone except one faqeeh (one with understanding) or two faqeehs.  Thus they will both be oppressed and degraded.  If they speak and command the good and forbid the evil, they are restrained, subdued and persecuted.  And they will not find any supporters or helpers in that

matter.”

Thus, the believer who is knowledgeable of the Sunnah and who possesses understanding of the

Religion, is described in this hadeeth as being one who during the Last Days – at the point of its

corruption – will be oppressed, debased and not able to find any helpers or supporters. At-Tabaraanee also reported with a weak chain of narration on the authority of Ibn Mas’ood, radyAllaahu ‘anhu, that the Prophet,sallAllaahu ‘alayhi wa sallam, said:“And verily from its signs (i.e. the Hour) is that

the believer will be in the sight of his tribe, more lower (in status) than the young sheep.” And it is recorded in the Musnad of Imaam Ahmad that 'Ubaadah Ibn As-Saamat, radyAllaahu ‘anhu, said  to one of his companions: "It is imminent that should your life be prolonged for you, you will see a man

who recites the Qur'aan upon the tongue of Muhammad repeating it and displaying it, allowing its halaal and forbidding its haraam

.  He will then be lowered in his status and his position will be neglected

amongst you and considered just as the position of a dead donkey.”And similar to this is the saying of Ibn Mas’ood,radyAllaahu ‘anhu: “There will come upon the people a time in which the believer will become lower than the bondmaid.” Indeed the believer will only be debased in the Last Days due to his strangeness in front of the evildoers from among the people of Doubts and Desires Every one of them will hate him and abuse him because of his opposing of their way by following his way, and because of the seeking of his goal over their goal, and because of his evidences over what is with them.And when Dawood At-Taa’ee died, Ibn As-Samaak said: “Indeed Dawood looked with his heart at what 

                                                           

26 Al-Haythamee (rahimahullaah) said: “In its chain is ‘Alee Ibn Yazeed and he is rejected.” [Majma’ uzZawaa’id: 7/261]. Thus the hadeeth is da’eef(weak)

27 The hadeeth is as Ibn Rajab stated in that it has a weak chain of narration, may Allaah have mercy on him. Thus, the hadeeth is da’eef.was in front of him and the sight of his heart overtook the sight of his eyes.  So it was as if he no longer saw what you were looking at, and as if you could not see what he was looking at.  And you wereamazed at him, and he was amazed at you.  It became strange to you that he was alive in the middle ofdeath."And from among them was he whose own family and children would hate him due to their loathing of his condition.  ‘Umar Ibn ‘Abd-il-‘Azeez once heard his wife say:  “May Allaah relieve us from you.” So he said:  “Ameen.” Our Salaf (Predecessors), during their lifetimes, would mainly describe the believer with strangeness as has preceded in their narrations.And from the words of Ahmad Ibn ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time of Sulaymaan Ad-Daaraanee, was:“Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began.  In it, the description of truth has returned to being strange as it began.  If you were to turn to the scholar,you would find him being tested with the love of this worldly life and the love for honor and authority. And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and fallen victim to his enemy Iblees.  He has mounted to the highest levels of worship while being ignorant of how to perform them so how can he be at that level?  And the rest of the people are from among the ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a sheep, or a hungry lion, or a fox on the prowl.  This is the description of the people of your time from the carriers of knowledge and the Qur’aan and the callers of wisdom.” 

28 This was the description of the people of his time.  So how much has the situation increased and the crisis

become greater after it.  Indeed, it has reached a point that would have never been thought of nor

imagined. 

 CLINGING ONTO THE SUNNAH DURING TIMES OF AFFLICTION 

At-Tabaraanee reported from the hadeeth of Abu Hurairah,radyAllaahu ‘anhu, that the Prophet.sallAllaahu ‘alayhi wa sallam, said:“The one who clings onto my Sunnah at the time of the corruption of my ummah  will receive the reward of a martyr.” 

29 And Abu Ash-Shaikh Al-Asbahaanee reported with a chain connected to Al-Hasan (Al-Basree), that he

(rahimahullaah) said: “If a man from the first generation of Muslims were sent (to us) today, he would not recognize anything from Islaam except for this prayer!”Then he (rahimahullaah) said: “I swear by Allaah, that if he were to live to the time of these evils, he would  see the innovator calling to his innovation, or the individual involved with the worldly life calling to his worldly affairs.  Then Allaah would protect him and his heart would long for that which the Salaf AsSaalih

(pious predecessors) were upon.  And so he would follow their footsteps and act according to their ways. For him there will be a great reward.”Ibn Al-Mubaarak reported from Al-Fudayl from Al-Hasan that he once mentioned the rich and extravagant man who has authority and who amasses wealth claiming that he has no end in it.  And then he mentioned the misguided innovator who sets out against the Muslims with an unsheathed sword,changing the meaning of what Allaah has revealed concerning the disbelievers in favor of the Muslims.

 

Then he said: “Your Sunnah, and I swear by the One besides whom there is nothing worthy of worship except Him,is between these two: between the self-sufficient

one and the hard-hearted, the extravagant one and the ignorant.  So have patience upon it, for indeed,

Ahl-us-Sunnah are from amongst the fewest of people, those who do not fall into the category of the extravagant ones in their excessiveness nor do they fall with the innovators in the following of their desires.Rather, they bear with patience upon their Sunnah until they meet their Lord.  So be that way, if Allaah wills!” 

30 Then he (rahimahullaah) said: “I swear by Allaah, that if a man were to reach these evils, he would hear 

someone say: ‘Come over to me!’, and someone else say: ‘Come over to me!’  So he would say: ‘No!  I

do not want anything but the Sunnah of Muhammad’, seeking after it and asking questions on it.  Indeed

this one will be given a great reward.  So be that way, if Allaah wills!” 

THE HADEETH OF IMAAM ‘ALEE CONCERNING KNOWLEDGE

And from this understanding, is what Abu Nu’aim and others have reported from Kumail Ibn Ziyaad 

on the authority of ‘Alee,radyAllaahu ‘anhu, that he said: 

“The people are of three types: the learned scholar, the student of knowledge who is upon the path

towards salvation and the uncivilized ignorant follower following every ideology, blowing in the

direction of every wind.  He is not guided by the light of knowledge nor is he established upon a firm

pillar.”

Then he mentioned some words on the benefit of knowledge, up to the point where he said:

“Here! Indeed, here is immense knowledge – and he pointed to his chest – if only I could gather those

who would carry it!

But yes, instead I have found he who is unreliable and not to be entrusted with it.  Doing the works of the

Religion for the sake of this worldly life, making a demonstration of the favors of Allaah (i.e. the

knowledge he was given) in front of His servants and using His arguments against His beloved ones (the

true scholars).

Or he is one who is honest and obedient towards the carriers of truth, while possessing no understanding

and insight (of his own) in his mind.  Doubt has pierced his heart and troubled it upon the first time

problems were presented to it.  Indeed, he is neither this nor that.

Or he is one who is greedy for fulfilling his pleasures.  He has become submissive to the guidance of his

desires or infatuated with the piling up of wealth and treasures.  These individuals are not from among

the shepherds of the Religion in any way.  The closest things in resemblance to them are the cattle that

graze about freely.  Just like that, the knowledge has died with the death of its carriers. 

O Allaah!  Verily, do not isolate on this earth, he who establishes the evidences for Your sake, whether

he be apparent and well known or fearful and obscure in order that the evidences and clear proofs of

Allaah may not be refuted. And how many of them are there?  Where are they?  I swear by Allaah, they are the fewest in number, yet the greatest in stature in the sight of Allaah.  Allaah preserves His evidences and manifest proofs through them until their likes desist from it and plant it into the hearts of those similar to them. 

 Through them, knowledge is fortified upon the reality of evidences.  And they spread the glad tidings of

the spirit of certainty.  They soften what those who give in to excessiveness have roughened.  And they

draw close to that which the ignorant feel repelled by and estranged from.

They accompany the world with their bodies while their souls are drawn towards the great abode.  They

are Allaah’s aides on His earth and the callers towards His Religion.  And they long for their look (at

Him in Paradise)." 

CATEGORIES OF THE BEARERS OF KNOWLEDGE

The Commander of the Believers has divided the carriers of knowledge into three categories:

Category One: The People of Doubts

 

They consist of the one who has no evidences from the carriers of knowledge.  Doubt has pierced his

heart when it was first presented to him.  He grasped it and thus fell into mass confusion and uncertainty.

From that, he came out producing such acts as innovations and misguided affairs.

Category Two: The People of Desires

Their portion is of two types: The first consists of he who seeks after the worldly life, under the pretense

of desiring knowledge.  So he makes knowledge a means of attaining worldly goals.  The second portion

consists of the one who is overcome with the desire of amassing worldly gains, its riches and its

treasures.

None of these types of people are from amongst the shepherds of the Religion.  Rather, their similitude is

only like that of the cattle.

For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then

failed that trust to donkeys carrying books.  And He has compared the learner of evil, the one who

detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the

likeness of a dog.  And the donkey and the dog are the lowest forms of animals and the worst of

examples.

Category Three: The Carriers of Knowledge

They are the possessors of knowledge.  They uphold it, protect it and establish it upon the evidences and

clear proofs of Allaah.

It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah. 

This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge

from this category.Likewise, Al-Hasan Al-Basree (rahimahullaah) has divided the carriers of the Qur’aan into a similar division as that of ‘Alee’s division of the bearers of knowledge.Al-Hasan Al-Basree (rahimahullaah) said: “The reciters of the Qur’aan are of three types: Those who take it as a commodity and gain theirsustenance from it.  Those who establish its words, yet neglect its commandments (i.e. read it but don’t practice according to it).  Due to (their knowledge of) it, they act arrogantly towards the people of their land and they use it (the Qur’aan) as a support for gaining positions of authority.  This type of people

from among the bearers of the Qur’aan are many.  May Allaah diminish their number!  And there is a

type who apply the remedy of the Qur’aan and thus place it over the sickness of their hearts.  Due to it, 

their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the

people of old).  And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left 

 them. They are the ones whom Allaah sends His rain down upon and He sends victory through them over

the enemies.  By Allaah, this type of group from the carriers of the Qur’aan are more honorable than that

of flaming torches in the sight of the rest of the reciters of the Qur’aan." 

Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who 

place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable

amongst the other reciters than the example of flaming torches.