Thursday, 23 November 2017

Revoking the divorce can be done by verbal statement or action

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Zaid and Maryam married on 1/11/2002. From 22/02/04 Maryam is staying with her parents. On 27th July, 04 Zaid gave Maryam one Talaaq by mail. After first Talaaq they met outside and settled the problem, again on 31st Aug, 04 Zaid gave Maryam second Talaaq by mail. Again they met outside after 15 days of the second Talaaq. This time Zaid touched and kissed his wife many times. Now Zaid has got married to another girl, and he doesn't want to keep Maryam. I want to know whether he should give Talaaq third time also to break this relation or two Talaaq is sufficient. 


All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad , is His slave and Messenger.
The following four points should be noted:
1.     Marriage is one of the symbols of Allah, and Allah has referred to it as a heavy contract. Allah Says in this regard (what means): {…and they have taken from you a firm and strong covenant?} [Qur'an 4:21]. So one should not play with this contract or misuse it.
2.     By writing the word divorce, divorce takes place if the husband intended it, or if it is accompanied by the utterance of the word divorce.
3.     If a husband divorces his wife, then the marriage contract becomes void whether that is the first, the second or the third divorce.
4.     The scholars  may  Allaah  have  mercy  upon  them have differed in opinion about the method of taking back one's wife, the most preponderant opinion is that if the husband has sexual intercourse with her or if he just engaged in foreplay, then this is considered as taking her back if he intended to take her back. Therefore, if this man, by touching and kissing his wife, intended to take her back then she is his wife. If he wants to divorce her, he has to initiate a divorce, and if he wants he can keep her and be just to her and his other wife, then he can do so, especially if he has had children with her. However, if by touching her and kissing her he had no intention of taking her back, then he is not considered as having taken her back. If her waiting period ended from this second divorce, she is irrevocably divorced, and he cannot take her back except with a new dowry and a new marriage contract. Therefore, she becomes like any other marriageable woman to him, he is not allowed to be in seclusion with her or to look at what is forbidden for him to see in her. He may ask her hand for marriage again, and she may either accept or refuse. Hence, this woman should know that after the end of her waiting period, she is considered divorced and the husband cannot take her back (unless with a new contract and dowry), and there is no need for a third divorce.
Allah Knows best.

Denying sex to her husband because he drank alcohol

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Can a woman deny to have sex with her husband if he comes home having consumed alcohol?


All perfect praise be to Allah, The Lord of the Worlds.  I testify that there is none worthy of worship except Allah, and that Muhammad , is His slave and Messenger.
It is incumbent upon the wife to be obedient to her husband in all cases within reasonable limits and especially if he calls her to bed – to which she has to respond, as in some narrations which were reported in this regard. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) , said: “If a husband calls his wife to bed (to have sexual intercourse with her) and she refuses, and he spends the night angry with her, the angels would curse her until she gets up in the morning.” [Al-Bukhari and Muslim] The wife's refusal to satisfy her husband's desires could cause him to seek satisfaction by committing adultery.
However, this woman has to explain the dangers of drinking alcohol to her husband and advise him regarding his religion and worldly matters, especially regarding any children they may have together.
Allah Knows best.

Eating from money which guardian usurped

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Assalaamualaikum. May Allah reward you for answering my question about the haram income of a guardian. However, the problem is: does the same ruling apply to wealth taken by force or oppression from an orphan's wealth, etc? On the IslamQA site, I read that it is very sinful and that this kind of wealth should be returned. So am I sinning if I consume this kind of wealth? May Allah reward you.


All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is His slave and Messenger. 
We have already advised you in the previous fatwa to discard these whispers and doubts and not to get carried away with them.
You have already searched and read the fatwas of the scholars regarding what you asked about.
What we mention here, again, is that there is a distinction between the money that was earned unlawfully and the money that is unlawful in itself.
Shaykh Ibn ‘Uthaymeen  may  Allaah  have  mercy  upon  him said:
"Some scholars held that when the prohibition is associated with the way the money was earned, then the sin is on the person who earned it and has nothing to do with the person who takes it lawfully from the one who earned it unlawfully. This is in contrast to what is deemed prohibited in itself, such as alcohol, unlawfully usurped wealth, and so on. This opinion is strong and well supported by evidence. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) bought food for his family from a Jew and he ate from the sheep that a Jewish woman from Khaybar gave him. He also accepted the invitation of a Jewish man to eat. It is well-known that most of the Jews deal with usury and consume unlawfully usurped wealth. Perhaps this view is supported by the saying of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) regarding the meat that was given as a charity to Bareerah [and she in turn offered it to the Prophet], 'For her it is a charity, and for us it is a gift from her.'"
Therefore, as for the money that was taken by force or stolen from its owner without his consent, it is not permissible to deal with the one in whose hand it is because it is the very money of others.
Ibn Taymiyyah  may  Allaah  have  mercy  upon  him said:
"If I know that a person stole money or betrayed another person in his trust or usurped it by taking it by force from him without any right, it is not acceptable for me to take it from him, neither as a gift, nor in return for another thing, nor as payment for work, nor as the price for something sold, nor as repayment of a debt; as this is the very wealth of that person who has been wronged. If his situation is unknown; then the unknown is like the nonexistent; and, in principle, what is in the hands of a Muslim is his property if he claims that it is his property. If I do not know about that money which he owns, then I act upon the principle [that it is lawful money]. If he had usurped that dirham while I do not know that he usurped it, then what is unknown is like that which is nonexistent…" [Majmoo‘ Al-Fataawa]
If you still have any misconceptions and doubts that you wish to ask about, then look for a scholar to ask him directly, and we apologize to you because we have so many questions to answer.
Allah knows best.

Wednesday, 22 November 2017

Breastfeeding from female animals does not make two people Mahram to each other

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If an older or adult person or a person of any age or infant child or child of any age drinks the milk of any kind and type of haram animal which gives milk, i.e. monkey, cats etc, is the foster relationship through milk established by doing so?


All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is His slave and Messenger.
The milk of non-human females, from all animals, regardless of whether it be of those whose meat we are forbidden to eat or those whose meat is lawful for us to eat, does not establish the relationship of Radhaa‘ (foster relation by breastfeeding from the same female) and does not lead to a Mahram (permanently unmarriageable) relation between those who drank it.
Mukhtasar Khaleel Al-Maaliki, when speaking about the breastfeeding subject to the rulings of Radhaa‘, reads, “It is to drink a woman's milk, even if she is dead or young.” The interpreters of this book said, “What is meant by the woman is the human female; and the milk of an animal or a jinn does not lead to the Mahram relation between those who drank from it; so if a boy and a girl drink from the same sheep or from the same female of any other kind of animal, then this does not make them forbidden to marry each other (i.e. become Mahram to each other).
Al-Mudawwanah of Imaam Maalik reads, “I said: If two girls are fed from the milk of the same animal, do they become sisters? He said: The prohibition due to breastfeeding can only be from the milk of the daughters of Aadam [i.e. from women].
Ibn Qudaamah  may  Allaah  have  mercy  upon  him from the Hanbali School of jurisprudence, said, “The prohibition (due to breastfeeding) is not spread with the milk of a non-human female at all; so if two boys breastfeed from the milk of the same animal, they do not become brothers, according to the majority of the scholars.
Therefore there is no consideration for breastfeeding from an animal in the Shariah.
On the other hand, the breastfeeding to which the rulings on Radhaa‘ apply is that which happens to an infant within the first two years of age – or within a month or two months, according to some scholars. As for the breastfeeding of an adult person, then the view of the majority of the scholars is that it is of no effect, and the rulings on breastfeeding do not apply to it, according to most scholars.
The breastfeeding of some of the early Muslims while they were adults was a special concession for them as a way of removing the difficulty that affected some of them, as understood by the wives of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and was adopted by the leading Imaams and all the Muslim scholars.
Bidaayat Al-Mujtahid, authored by Ibn Rushd Al-Maaliki, reads:
The scholars agreed that the breastfeeding that leads to making the persons who breastfed from the same woman Mahram to each other is that which happens during the first two years of age only. They (scholars) differed in opinion about the breastfeeding of an adult person: Maalik, Abu Haneefah, Ash-Shaafi'i and all the scholars of Fiqh said: The breastfeeding of an adult person does not lead to any Mahram relation. Daawood (Ath-Thaahiri) and the Thaahiriyyah (those who interpret the texts literally and refuse to accept clear analogy) held that the breastfeeding of an adult person leads to the Mahram relation, and this was the view of ‘Aa’ishah.
Allah knows best.

What Does Islam Say About Life's Purpose?

Have you ever asked yourself these questions?
"What is the purpose of L I F E?"
"My life?"
"Your Life?"
People everywhere are asking the questions; "What is the purpose of life?" and "Why are we here?" You might be amazed to learn, that Islam is providing clear and concise answers for these questions.
Most of those who reflect or think about life in any detail will consider and ponder these questions. There are as many different answers to these questions as there are people asking the questions. Some would hold that the purpose of life was to acquire wealth. Yet suppose they were to acquire millions of dollars, what then would they claim is their purpose after doing so?

If the purpose of life is to become wealthy, there would be no purpose after becoming wealthy.

The fact is that when people approach their purpose here in this life from the aspect of only gaining wealth, after collecting the money they have dreamed of their lives loose purpose and then they live in restless tension suffering from a feeling of worthlessness.

How could wealth then be considered as the aim of life?

Could the acquisition of wealth guarantee happiness? Of course not.
When we hear of millionaires or members of their families committing suicide, how could we consider the purpose of life would be to gain great wealth?

A child of 5 years would obviously prefer a new toy to a deposit slip for a million dollars.
A teenager does not consider millions of dollars in the bank a substitute for movies, videos, pizza and hanging out with his friends.
A person in their 80s or 90s would never consider holding on to their wealth in place of spending it to hold on to or regain their health.

This proves that money is not the main purpose at all the stages of one's life.

Wealth can do little or nothing to bring happiness to one who is a disbeliever in Almighty God, because regardless of what he or she would gain in this life they would always live in fear of what will happen to them in the end. They would wonder what would become of them and how they would end up.

Wealth and its accumulation as a purpose would be doomed to a temporary success at best and in the end it would only spell out self destruction.

So, what is the use of wealth to a person without belief? He would always fear his end and would always be skeptical of everything. He may gain a great material wealth but he would only lose himself in the end.

Worship of the One True Almighty God of the Universe [Allah in Arabic] as a primary goal or aim in life provides a believer with everything he needs to succeed in both this life and the Next Life.

The word for total surrender, submission, obedience, purity of heart and peace in the Arabic language is "Islam". Those who try to perform these actions are called "MU-slims" [Islam-ERs].

To a Muslim the whole purpose of life is "ibadah" or worship to the One True Almighty God on Terms and under His Conditions.

The term "worship" to a Muslim includes any and all acts of obedience to Almighty Allah.

So his purpose of life is a standing purpose; Worshipping Allah by accepting Allah's Will over his own.
This act of ibadah [worshipping, thanking and extolling the Greatness Almighty Allah on His Terms and Conditions] is for the Muslim, throughout his whole life regardless of the stage. Whether he is a child, adolescent, adult or aged person, he is seeking after the Will of the Almighty in all these stages.
His life here on earth although short, is full of purpose and is totally meaningful within the complete framework of total submission [Islam].

Similarly, in the Next Life as well, his faith, intentions, attitudes and good deeds will all be weighed into his account as favorable putting him in high esteem with his Creator and Sustainer.

Because Islam teaches that this life is only a test or trial for the individual to show him his true nature it is only natural that he would accept death as not so much an ending to everything but more as a beginning of the final and lasting life in the Hereafter.

Before entering into either of the final lodging places i.e.; Heaven or Hell, there must needs be a Day of Judgment or showing of one's true self to make them aware of their own nature and thereby understand what they have sent on ahead during the life here on the earth.

Every person will be rewarded [or punished] according to their attitude, appreciation and efforts during this stay on earth. None will be asked about the actions and beliefs of others, nor will anyone be asked regarding that which he was unaware of or incapable of doing.

As the life here is considered as an examination for the individual, the death stage is considered as a resting period after the test. It could be easy for those who were faithful and dedicated or it could be grueling and horrible for the wicked.

Reward and punishment will be in direct proportion to each person and it is only Allah, alone who will be the Final Judge over us all.

So in the teachings of the True Surrender, Submission, Obedience, In Sincerity and Peace to the Almighty One God [Islam], the line of life and its purpose is logical, clear and simple:

The first life is a test

The life in the grave is a resting or waiting place before the Day of Judgment

The Day of Judgment brings about the clear understanding of what will now happen to the individual based on his own desires and actions

The Permanent or Afterlife will either be spend in luxurious splendor or miserable punishment .

Following this clear understanding of life, the Muslim's purpose is clear.

First of all, he has no doubt in his mind that:
he is only created by Allah
he is going to spend a period of time in this material world [called "Ad Dunyah" in Arabic]
he knows he will die
he knows he will spend time in the grave, either pleasant or difficult depending on his own choice of attitude and actions
he knows he will be resurrected for the Day of Judgment
he knows he will be judged according to the most fair of standards by Allah the Almighty, the All

Knowing he realizes his attitude and actions are going to come under very close scrutiny
he knows that this short life compared to the Eternal Life was in fact, only for a test

This life is very meaningful and purposeful to the Believing Muslim, as he realizes that it will determine is outcome and permanent position in the Next Life.

The Muslim's permanent purpose is to Surrender, Submit, Obey, in Purity and Peace to Allah the Almighty, carrying out His Orders and staying in some form of worship to Him as much as possible everyday.

This includes the orders of Allah in His Book, the Holy Quran and His final Messenger and Prophet Muhammad, peace be upon him as follows:

Believing and declaring that "There is no god throughout all the Creation of Allah that is worthy of worship, all worship is due only to Allah, alone and He has no partners or helpers nor does He share His Lordship with any of His creations. And Muhammad, the son of Abdullah ibn Abdul Mutallib (1450 years ago) is the last and final messenger and servant of Almighty Allah, and is the culmination in a long line of prophets sent to mankind throughout man's history, including Adam, Noah, Abraham, Moses, David, Solomon, Jesus Christ, may Almighty Allah's Peace and Blessings be upon them all."

Establishing the regular five times ritualistic prayer [salat] in the stated times (in the mosques for the men when possible)

Paying the charity tax [Zakat = about 2.5% of one's holdings - not his income, annually]

Fasting the month of Ramadhan [lunar calendar]

Pilgrimage to the House of Allah in Mecca at least once in the life of the person, provided he has the ability and the way is safe

For a disbeliever the purpose of this life is to collect and amass great wealth, money, power and position. Over indulging in eating, drinking, drugs, sex and gambling are a high priority to them. But all of this will not avail them anything good in the grave, on the Day of Judgment or in the Next Life. Eventually he will be faced with the question:
Now what?
What's Next?
Where am I going?
What will happen to me?

He will come to know. For sure he will come to know. But then what will the knowledge avail him?

Look how Islam solves the mystery of the puzzle of life. It provides the answers to the questions and concerns of the human beings on all levels and in every aspect. It is really quite simple.

The purpose of life as understood by the Believing Muslim can be simply stated in only two (2) words:
Obey God.

Our only purpose and salvation lie in these two words.

We must come to know our Creator, Sustainer and Ultimate Judge. We must learn to believe in Him, thank Him, praise Him, honor Him and worship Him, alone without any partners from His Creation. We must learn about His Messengers and Prophets, peace be upon them, and the message with which they were all sent. We must learn the Word of God as was directly revealed, preserved and memorized and passed down by memory throughout all the generations of Muslims to the present day.

Those who are in search of truth, having open minds and hearts will recognize this as a message in truth and sincerity. Open your heart and your mind now and ask the Almighty God of the Universe [Allah] to guide you now to His True Way. And then be ready to accept your true purpose in life.

Tuesday, 21 November 2017

When a man calls his wife to his bed and she refuses……

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In Sahih Bukhari Volume 4, Book 54, Number 460: It is stated: Narrated Abu Huraira: Allah's Apostle said, "If a husband calls his wife to his bed (i.e. to have sexual relation) and she refuses and causes him to sleep in anger, the angels will curse her till morning." I have heard one Muslim speaker who contended that according to the Arabic grammar the pronouns in here and other similar hadiths, are general and applies to both sexes i.e the hadith should be more accurately be translated as "If a person calls his/her spouse to his/her bed ....."(perhaps like the word assalamualaikum refers to both sexes & not just to males) This would be in line to Islamic justice and the order to treat the wife fairly and to fulfill her needs. Is this interpretation correct?


All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )is His slave and Messenger.

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "When a man calls his wife to his bed (for intercourse) and she refuses and he spends the night upset with her, the angels keep on cursing her till the morning." [Al-Bukhari and Muslim]

If we study the wording which is reported in the above Prophetic narration, we will find out that the pronouns which are used refer to the feminine. For instance, "she refuses", "upset with her", "cursing her", and all these refer to the pronoun 'She' which cannot be used for a male.

Therefore, the pronoun 'her' in the narration refers to the wife and we have not heard any linguist or grammarian who said that the pronoun 'she' or 'her' could refer to the male as well.

As regards the address (speech) that is directed to men, the women are included as well, but it is the men who are mentioned as they are predominant.

Allaah Says (what means): {And establish prayer and give Zakat.}[Quran 2:43]. Allaah also Says (what means): {O you who have believed, fear Allaah.}[Quran 2:278]. Ath-Tha'aalibi  may  Allaah  have  mercy  upon  him when interpreting the above verses, said: "The address here is directed to men and women, but the style [in the Arabic language] is directed to men as this is the predominant style in Arabic."

To conclude, it is not correct to interpret the above narration with what the questioner mentioned, that if the husband does not answer the call of his wife to bed, the angels curse him until the morning.

However, a husband should fulfill the desire of his wife for sexual intercourse according to his ability because the nature of a man differs from that of the woman, as their ability for sexual intercourse differs.

Allah Knows best.

History of the Sunnah – IV: The era of the Companions and their Followers

6 - Writing of the Hadeeth
Earlier in this series we discussed in some detail the writing of the Sunnah in the era of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and also showed that the Companions, may Allah be pleased with them, were encouraged by him  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to learn writing and that many of them learned and mastered it. Thus, not only did the Companions, may Allah be pleased with them, use their gift of strong memories to start a tradition of oral transmission of the Sunnah, but also they added to that the use of their newly learned skill of writing. Many Companions, may Allah be pleased with them, had recorded these Sunnah for their personal references and to supplement their memorized Hadeeth. The existence of these personal references has been the subject of numerous treatises by old and contemporary scholars, both Muslims and non-Muslims.
There are, however, two points, which are mentioned by those who believe that the Sunnah was not recorded by the Companions, may Allah be pleased with them, and they need to be clarified. The first is the claim that some of the well-known Companions, may Allah be pleased with them, were reported to have refused to write the Sunnah and have ordered others not to write it. Such reports included Abu Bakr, ‘Umar lbn Al-Khattaab, ‘Ali, Ibn Abbaaas and Ibn Mas’ood, may Allah be pleased with them. And while some of these reports are authentic, none of them present the writing of the Sunnah as being forbidden to undertake, rather these Companions, may Allah be pleased with them, were afraid that this writing might generate confusion with the Quran, and no report ever indicated that they tried to prevent others from writing it. In addition, these Companions, may Allah be pleased with them, were against having a personal collection of the narrations, not against writing the Sunnah in general, later some of them, like Abu Bakr, ‘Umar and ‘Ali, may Allah be pleased with them, while being Caliphs, each ordered the writing of the Sunnah in occasions for a variety of reasons.
The second point is the claim that it was ‘Umar Ibn Abd Al-‘Azeez, who first ordered the writing of the Sunnah as a collection. Obviously, this is cited in support of the claim that no written record was made of the Sunnah until that point in time. This is not true, for the authentic records prove that many collections-mostly personal were dated back to the era of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and that of the Companions, may Allah be pleased with them. ‘Umar's, may Allah be pleased with him, efforts however were part of the attempt to collect the Hadeeths on a global scale to facilitate its availability to all. Eventually this objective was achieved and all of the Sunnah was put together in the well-known books, which represent a tradition of care and preservation unmatched by any religion or nation. It is an undisputable fact that the Companions, may Allah be pleased with them, used their writing skills to preserve the Sunnah and convey it to their Followers.
7 - Practice
An extremely important way the Companions, may Allah be pleased with them, used to preserve the Sunnah was their efforts to bring the Sunnah into their practice and shape their life according to it. They, may Allah be pleased with them, truly understood that the emphasis Islam places on knowledge goes beyond the mere theoretical understanding and intellectual exercise. They realized that Prophet Muhammad’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) teachings are not philosophical contemplations but ways and guidance that are intimately connected to the affairs of this life. They, may Allah be pleased with them, saw in the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )a trainer and a role model, whatever they absorbed for him  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) they immediately put into practice. Their atmosphere was one of following the Sunnah at all levels, an environment that was produced by a widespread reverence and a constant practice of the Sunnah. This environment provided the best situation for them to teach and train those who followed them the whole religion as they learned it and practiced it thus preserving it for all the time to come. We are all indebted to them.
Efforts of the Followers  may  Allah  have  mercy  upon  them to preserve the Sunnah
The Followers (taabi'een)  may  Allah  have  mercy  upon  them were the closest, of all Muslim generations, to the generation of the Companions, may Allah be pleased with them, in terms of righteousness, knowledge, Ijtihaad (deduction of juristic opinion on matters which are not specified in the Quran or the Sunnah), keenness in following the guidance from the Sunnah, and seriousness in spreading the religion. This was expected for they were the Companions' students and were the first to receive the religion and knowledge from them as well as made every effort to preserve them.
In their era, Islam spread over a very large area of the known world, people from all religions, nations and races came into Islam, and the Followers  may  Allah  have  mercy  upon  them had a major responsibility in preserving the religion as well as deliver it to all of these people—authentically and effectively. That turned out to be a major task for the number of the new comers into this young religion was far overwhelming to any number of scholars, teachers or callers (to Islam). What made their job even more difficult was the fact that some of those who did not want Islam to prevail, chose to fight it from within—by pretending to be Muslims while their ultimate goal was to hurt Islam.
The challenges the Followers  may  Allah  have  mercy  upon  them had to deal with were new and difficult but Allah guided them to do the right thing - to follow the methodology set and provided to the Companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). The books of the Seerah (the Prophet's biography), Islamic history and biographies are full of their struggle and success stories. They should be consulted by all for they are an incredible source of knowledge and inspiration.
Looking at the era of the Followers, one can easily see that they followed the exact footsteps of the Companions, may Allah be pleased with them, in their methodology in preserving the Sunnah. A closer examination however reveals that the Followers  may  Allah  have  mercy  upon  them efforts to preserve the Sunnah and spread the religion were further characterized by at least four points:
·        They followed the same methodology they learned from the Companions, may Allah be pleased with them, in loving the Sunnah, learning it, and in following and teaching it. They embraced it strongly and honestly. However, they had to add to it new rules as well as extend some of the existing ones. They were facing a situation in which efforts to distort the Sunnah were rampant, especially in some places like Kufah. Shu'bah Ibn Al-Hajjaaj, may Allah have mercy upon him, for example, used to say: “Accept knowledge only from those who are well-known to you.”
·        They showed an unrivaled enthusiasm and thirst for knowledge. Some of the Companions, may Allah be pleased with them, had to teach groups that numbered in the thousands. Ibn Asaaker  may  Allah  have  mercy  upon  him wrote in At-Taareekh Al-Kabeer (the Grand History) that Abu Ad-Dardaa’, may Allah be pleased with him, had more than 1500 students in his circle in the Masjid (mosque) of Damascus alone. They encouraged one another as well as their children and the young among them to seek knowledge and devote all the time needed to master it. They learned the Sunnah so well that they were capable of applying it in a fashion similar to that of the Companions, may Allah be pleased with them.
·        They made a distinctive effort to write down the Sunnah—both at the personal and official levels. Records of these personal and official (by order of the Caliph ‘Umar Ibn ‘Abd Al-Azeez  may  Allah  have  mercy  upon  him) writings are available today.
.      They made an amazing effort in spreading the Sunnah everywhere and teaching it to all. The large number of study circles was a phenomenon of the Followers'  may  Allah  have  mercy  upon  them era. Scholars were available in large numbers in all of the regions of the Muslim countries—Egypt, Kufah, Basrah, Syria, North Africa, Spain, Persia and parts of the Indian Subcontinet.