Imagining Worst Situations

Among the most beneficial things that remove worries and anxieties when a calamity befalls a person, is for him to struggle to lighten its difficulties by imagining the worst possible thing that would have happened to him, and to try to put up with. Then let him physically strive as much as possible to lighten the difficulty. By his striving for what will benefit him, and by his effort in putting up with it, his worries and anxieties will vanish, and he will have used his energy in achieving what is beneficial and warding off what is harmful,within normal human ability.

So if some dreadful things, or illnesses, or poverty and deprivation of wants afflict him, he should encounter that with difficulty, and try as much as possible to put up with it. In fact, he should prepare himself to put up with something worse. This is because preparing oneself mentally to deal with unpleasant things make them light, and blunts the pangs of their pains. This is especially so, when in addition to that he physically acts to ward them off. By that he joins together the dual acts of mentally preparing himself to deal with the calamity, and the physical effort to ward off the worries, which together serve to engross him away from being troubled and disturbed by the calamity. He should also make an earnest effort to replenish his inner energy necessary for encountering these adversities. In addition to all these, he must absolutely depend on Allaah in all circumstances, and have sincere trust in Him. There is no doubt that these things are very helpful in bringing about happiness and satisfaction to the heart; and besides that, there is what we hopes to gain of reward in both this world and the next. This is well known from experience, and whoever tastes it knows it.

~

[Transcribed from: Useful Ways Of Leading A Happy Life, Chapter 5, Pages26-27|by: Shaykh Abdur-Rahman bin Nasir As-Sa'di (rahimahullaah)|Translated by: Bashir Aliyu Umar|Printed by: The Ministry of Islamic Affairs, Endowments, Da`wah and Guidance|Supervised by: The Ministry's Deputyship for Printing and Publishing Affairs]

Imaam Al-Shaafi'ee on the Importance of Learning Medicine

Imaam al-Dhahabi wrote in Al-Tibb al-Nabawi (Dar Ihyaa al-Uloom, Beirut, pp. 228-229): Description: Description: http://www.healthymuslim.com/images/quote-start.gifChapter: Regarding the Encouragement of Teaching medicine His (alayhis salaatu was-salaam's) saying, "Allaah did not send down a disease except that it has a cure" has already preceded. We say: This (hadeeth) necessitates the mobilization the people's [lofty] concerns [for medicine] and incitement of (their) determinations to learn medicine. And it has already preceded that medicine is a skill. Imaam al-Shaafi'ee said, "I don't know of a knowledge more noble than medicine after the halaal and haraam." And he used to be concerned (and grieved) over what the Muslims had neglected of medicine, and he would say, "They have neglected one third of knowledge and have entrusted it to the Jews and Christians." And he used to say, "Indeed the Ahl al-Kitaab have dominated us with respect to medicine." And al-Shaafi'ee, alongside his greatness in the knowledge of the Sharee'ah, and his great skill in Arabic was also insightful in medicine. The writer (i.e. al-Dhahabi) says: And I have seen our Shaykh, Shaykh Ibraaheem al-Raqiyy to be insightful in medicine, and likewise our Shaykh, Shaykh Taqi al-Din Ibn Taymiyyah, and Shaykh Imaad al-Din al-Waasitee (rahimahullaau ta'aalaa) [were insightful in medicine]. Hippocrates and others have said, "Medicine is inspired by Allaah," and Hippocrates is the chief of this discipline. His school of thought regarding it is the sound, correct school of thought. He was followed therein by Galen who is the leading scholar of this discipline as well, and both of them are venerated a great deal by the physicians. There are some nice benefits from this quote, from them: That a Muslim should strive to educate himself about that in which his health and well-being lies and to be familiar with the foundations of medicine. A great starting point for this is to get a good basic grounding in biochemistry and nutrition. This ought to become common knowledge. That the great Scholars of Islaam were insightful and knowledgeable of medicine, and from them Aa'ishah (radiallaahu anhaa), and likewise al-Shaafi'ee, Ibn Taymiyyah and others. That there were from the Muslim scholars who grieved at the fact that the Muslims were not at the forefront of medicine and had left this discipline to others, being reliant on them with respect to it. That Muslim Scholars acknowledge that the correct and sound madhhab (school of thought) with respect to medicine (as in its basic foundations) can be found in the teachings of Hippocrates and Galen. Following on from the last point, that the core principle of medicine is founded upon healthy-eating and a healthy life-style, and as the saying goes, "food is medicine and medicine is food." The nature of one's diet and lifestyle also determines the type and nature of the diseases that one succumbs to. Simple natural, wholesome diets (offering wholesome nutrition) suited to locality and environment lead to simple diseases which are short-lived and resolve easily, and which can be treated with the simplest of (natural) medicines. Complex diets consisting of refined foods and what in reality cannot even be said to be food, not providing the required nutritional intake the body needs for it to function properly at the biochemical level, lead to complex, chronic (long-term) diseases, requiring complex interventions. Precaution in diet is the foundation of all medicine, and this is what all nations and civilizations and cultures affirmed (through centuries of experience), and each of them developed their own forms of Natural medicine upon this basic foundation. Refer also to Ibn Rajab al-Hanbali's commentary on the hadeeth of Miqdaam (see this article), and also this article from Ibn al-Qayyim. Taken from the following posting: http://www.healthymuslim.com/

REMINDER: Tafsir Surah An-Nisa' with Abu Yusuf Khaleefah TONIGHT! Inshaa Allah

Link

Occupying Oneself With Some Activity Or Useful Knowledge

Among the means of warding off anxieties arising out of nervousness and the preoccupation of the heart with some sorrowful things: occupying oneself with one activity or another, or with some useful knowledge. This is because doing that will distract the heart away from being immersed in its anxieties. It might even make him forget the things that that caused him grief and worry, and he may even experience some happiness and become cheerful.This is also something that is common between both the believer and the non-believer. But the believer is different; because when he occupies himself with the knowledge that he is seeking or giving, or with the good action he is doing – whether it be an act of worship, or worldly act in which he has a good intention of doing it to seek strength in worshipping Allaah – when he does that, he does it out of his belief in Allaah, sincerity and seeking the pleasure of Allaah. This in itself has the additional effect of warding off grief, worries and anxieties (by a Divine intervention). We have seen many people afflicted with sorrows and permanent anxieties ,to the extent of making them very ill; their only cure was to make them forget the cause of their sorrow and misery, and be preoccupied with their normal activities. The activity to be preoccupied with should be something pleasing to the self, and one that it yearns for. This makes it more effective in achieving the desired goal, and all knowledge is with Allaah. Among the things that ward off worry and anxiety is to concentrate one’s attention and concern oneself with the affairs of the present, and to stop being anxious about the future, or grieving over the past. This is why the Prophet (sallallaahu `alayhi wa sallaam) sought refuge in Allah from anxiety and grief¹. Grief is usually over past events that you can neither bring back nor rectify. Anxiety is usually fear and concern over what will come in the future. Therefore a person should be the ‘son of the moment’, concentrating his energy and attention in the betterment of his existing events, and his present moments. Concentrating attention over the affairs of the moment is the necessary cause of their accomplishment, and it is what gets rid of grief and anxiety from the heart. When the Prophet (sallallaahu `alayhi wa sallaam), asks something from Allaah, or guides his community to ask specific thing from Allaah, he is exhorting them that together with seeking help from Allaah, and having hope in His favour, at the same time they have to work hard and earnestly for the accomplishment of what they asked to be removed from them. Therefore making du’aa (asking something from Allaah) should go side by side with action. So the slave strives for what will benefit him in his religion and in his worldly life, and he asks his Lord to make him accomplish his need, and he seeks His help in that. As the Prophet (sallallaahu `alayhi wa sallaam) said: “Strive for what will benefit you,and seek the help of Allaah, and do not be incapacitated. And if something afflicts you, do not say: ‘If I had done such and such, such and such would have happened.’ But say: ‘This is the decree of Allaah, He does what He wills’. This is because “if” opens the act of Shaitan.” (Muslim reported it) In this hadith, the Prophet (sallallaahu `alayhi wa sallaam), exhorts us to join between two things: the first is to strive for useful things in all situations, and seek the help of Allaah, and not to yield and surrender ourselves to incapacity, because that is harmful negligence. The second is to surrender to Allaah over past events that have passed, and witness in them the decree of Allaah and His predestination. We see that the Prophet (sallallaahu `alayhi wa sallaam), has delineated two categories of affairs: the first category is affairs that the slave has the ability to accomplish totally or partially, or those that he can avoid completely or at least lighten their burden. For this category, the slave should exert his utmost, and seek the help of his Deity. The second category is those affairs over which the slave has no power. For this, the slave should calm himself, and accept what came to him and surrender (to Allaah). There is no doubt that this is a principle complying with which is a definite means of achieving happiness and keeping worry and grief at bay. ~ Footnote: ¹This is in a hadith reported by Bukhari and Muslim. [Transcribed from: Useful Ways Of Leading A Happy Life, Chapter 2, Pages16-19|by: Shaykh Abdur-Rahman bin Nasir As-Sa'di (rahimahullaah)|Translated by: Bashir Aliyu Umar|Printed by: The Ministry of Islamic Affairs, Endowments, Da`wah and Guidance|Supervised by: The Ministry's Deputyship for Printing and Publishing Affairs]

That Night At The Class Of Shaykh Saalih Ibn Fawzaan al-Fawzaan (hafidahullaah) [Audio Included]

درس التفسير من الحرم 21-07-1433هـ الشيخ صالح بن فوزان الفوزان http://alfawzan.af.org.sa/sites/default/files/tf--14330721.mp3 Some Information followed by some advice First the information : About some points noticed from last nights class The class of our Shaykh [al-Fawzaan] (حفظه الله تعالى) took place after Salaatul-Maghrib last night. Our Shaykh (حفظه الله تعالى) sat in the place where Shaykh Waseeullah Abbas (حفظه الله تعالى) used to sit (I was informed by the man setting up the microphone that Shaykh Waseeullah (حفظه الله تعالى) has moved further inside the Haram and the fact that he was currently not teaching as he had gone abroad (I believe he said to Dubai, Allahu aalim). The chair that our Shaykh (حفظه الله تعالى) sat upon is situated between Baab Maalik Fahd and Baad al-Umrah. In the Mataaf area (area of tawaf) (which is almost adjacent to the secound corner of the Ka’bah afer Makam al Ibriam. Although last week our Shaykh (حفظه الله تعالى) sat inside the Masjid adjacent to this point. Shortly before the salah (by about 15 minutes) our Shaykh (حفظه الله تعالى) came to where he would be delivering his class and sat down just in-front of the chair (not on the chair). Usually, in the Haram you see the Mashaykh who teach there wearing the Arab light cloak over their thawb. Shaykh al-Fawzaan (حفظه الله تعالى) was not wearing this at the time of entry in to the Mataaf area and as such only a handful of people recognized him and approached him to give him salam. Our Shaykh (حفظه الله تعالى) sat making dhikr of Allaah (سبحانه و تعالى). Look at the wisdom of our Shaykh (حفظه الله تعالى), had he been wearing the cloak a considerably larger number of people would have approached him due to the fact that their attention would have been drawn to him. I roughly counted the number of people that approached the Shaykh in the time between his sitting down and the prayer starting and it was no more than about 10-15 people (approximately). The adhaan was given and our Shaykh (حفظه الله تعالى) got up to pray 2 rak’ah with such humility. His lips moving ever so gently as he prayed. The Iqaamah was given and we prayed Salatul-Maghrib. Upon completing the salah our Shaykh (حفظه الله تعالى) sat in his place on the floor making the legislated adhkaar. The Imaam started a Janazah prayer and the Shaykh immediately got up and joined the prayer. I swear by Allaah, our Shaykh (حفظه الله تعالى) looked radiant. He delivered the class in his usual impeccable manner as you will be able to here in the lecture provided in the link above. His class continued the way up to the adhaan being given for Salaatul-Isha and then for about 10-15 minutes after Salaatul-Isha he continued answering questions, although this part of the question and answer session unfortunately was not recorded by myself or the brother who produced the recording that is on the website of our Shaykh (حفظه الله تعالى). One thing that I noticed from the Shaykh (حفظه الله تعالى) was that he did not allow people to kiss him on his forehead and when people try to do this it is possible to see that he is not happy with this and forcefully pushes them away. PLEASE NOTE IN YOUR MIND THE FOLLOWING POINTS OF ADVICE : And these are some very important points : Remember when you are faced with an opportunity to meet the likes of our Ulema. Do not behave like a pack of wolves going in for the kill. What do I mean by this? In our desire to meet the Mashaykh, which often only lasts for a few seconds (as the Shaykh is leaving the venue, or to the point where he exits the Masjid). We start crowding around the Shaykh, pushing and shoving the other brothers in order to get an opportunity to shake his hand or kiss his forehead without taking anything else In to consideration, especially the rights of the Shaykh. These men (our Mashaykh) are the inheritors of the Prophets, do we really understand this point! Do we understand that they are carrying the most valuable commodity in the world, ILM of the religion of al-Islaam. Be careful not to damage these precious vessels with your reckless behavior my brothers! I would advise all of the brothers that read this email to remember this. If Allah gives you an opportunity to meet our Mashaykh then be gentle and patient and you will (إن شاء الله) be able to shake his hand. Seeing the behavior of the brothers around our Shaykh (حفظه الله تعالى) made me very upset. Shaykh al-Fawzaan (حفظه الله تعالى) is a very old man and it is not befitting that we force ourselves upon him in this manner, or upon any of the Mashaykh. Would you deal with your own own father or grandfather in this manner? We need to understand better the manners of dealing with the Mashaykh As our Shaykh (حفظه الله تعالى) left the Mataaf area people started to chase him and within a few feet of where he was sitting it became almost impossible for the Shaykh (حفظه الله تعالى) to leave with ease. We need to remember that our Mashaykh need to be respected and this is not the way to behave with them. I remember on one occasion something similar happened with Shaykh Waseeullaah Abbas (حفظه الله تعالى) at that time the Shaykh had not had surgery on his knees and was walking with a walking stick (very slowly). People started pushing a shoving each other to meet the Shaykh and made it difficult for him to leave the Mataaf area. Once we managed to get the Shaykh out of the Mataaf area there were only 4 or 5 people around him. I approached the Shaykh and asked him if I could accompany him on his way out which he allowed. Have met the Shaykh previously I asked him several questions without any interruption up until we arrived at his car. Not to make this email really long. Talk is cheap and actions speak louder than words Some people may not like what I have said above. But you will have to agree that unfortunately, this is how many of us behave and sometimes the truth is a bitter pill to swallow. We all talk about being gentle, do you not think the we need to be the most gentle with our Mashaykh? Next time you meet someone from Ahlul-Ilm try to remember the advice of your brother, for the sake of Allah. May Allah protect our Mashaaykh from Ahlus-Sunnah and may He increase us in our understanding of how to fulfil their rights upon us, ameen!

Eemaan and Righteous Deeds

There is no doubt that the bliss of the heart, its tranquility and happiness, and the absence of grief and worry from it, is the goal of every individual. It is the means by which a happy, blissful and excellent life is achieved. There are means to achieve this; some of which are religious, some are natural and some are physical. These means are never gathered together except to the believers. The non-believers on the other hand, despite the fact that the earnest endeavors of their philosophers is to lead them to these means, even if they achieve them in certain aspects, they miss the way to them in several other aspects that are more beneficial, more permanent and better in yielding results. Shaykh Abdur-Rahman bin Nasir As-Sadi (rahimahullaah) mention in his treatise the ways and means to achieve this lofty goal that is the quest of every individual. He said that some people are successful in following these ways, and therefore live a good and pure life and enjoy their life. Some woefully fail in following any of them, and they live a wretched and miserable life. Others lie between these two extremes; by the level of their following these means, by that level do they live a good life. And it is Allaah azza wa jall that guides to all that is good, and wards off all that is evil, and it is His Help we seek in this. Chapter One: Eemaan and Righteous Deeds 1. The greatest and fundamental means of achieving a good life is Eemaan (certain belief) and good deeds. Allaah the Most High said: “Whoever works righteousness, man or woman,and is a true believer, verily to him will We give a life that is good and pure, and We will bestow on such their reward according to the best of their actions.” [Surat An-Naĥl 16:97] So Allaah, the Most High, informs and promises whoever joins true belief with good and righteous deeds, that He will give him a good and pure life in this world, and a good reward in this world and in the Hereafter. The reason behind this is very clear. This is because true believers in Allaah, who have a sound belief that gives rise to righteous deeds, and mends the heart and corrects human behaviour, and makes good both this world and the Hereafter; such a people have the basic elements that guide them in dealing with situations of happiness and joy, and situations of anxiety, sorrow and grief. They gratefully accept situations of happiness and joy, and are thankful, and use them in what is beneficial. When they use them in this manner, they experience additional joy, and they desire the blessings of these things and hope that they remain with them, and also yearn for the good reward of those who are thankful to Allaah. This feeling and experience brings with it so much good and blessings, far greater than the joy that is the primary cause of it. On the other hand, in a harmful and unpleasant situations, situations of grief and sorrow, they deal with them by resisting what is resistible, and lightening what could be lightened, and they persevere with a beautiful contentment over what they have no power to resist. By this they achieve the benefits of earnest struggle, and gather experience and inner strength, and earn the reward of patience and perseverance, the greatness of which belittles in comparison the distasteful things that befell them. As a result they end up having in place of the unpleasant things, joy and good hope, and a sincere desire in the favours of Allaah and His reward. The Prophet (sallallaahu `alayhi wa sallaam), beautifully expressed this situation in a Sahih Hadith, where he said: “The affair of the believer is really wonderful!All his affairs are good:when he is touched by ease and affluence,he is thankful,and that is good for him;and when he is touched by suffering he is patient,and that is good for him.And this only for the believer”. [Muslim reported it] The Prophet (sallallaahu `alayhi wa sallaam), inform us in this hadith that the good of the believer and his gains ,and the excellent benefits of his deeds, are multiplied several fold in all the things that befall him, be they pleasant or unpleasant. This is why you see two people afflicted by the same ups and downs of life situations, and they differ so widely in the way they encounter them, in accordance with the level of their and righteous deeds. The one with ‘Eemaan’ and righteous deeds encounters both good and bad situations with what we mentioned of thankfulness in good situations, and patience in bad ones, plus the other things that go along with them. As a result of this, he experiences joy and happiness; grief and sorrow leave him, and he becomes free from misery, anxiety, and constriction of the heart, and he lives a good and happy life in this world. The other one, on the other hand, encounters joyful and agreeable situations with insolence, arrogance and rebellion. As a result of this, his behaviour deviates, and he becomes just like an animal: encountering his joy with utter greed, and burning anxiety and restlessness. And despite that, his heart is still not at rest. He is restless for several reasons: he is restless out of fear that the good things will vanish, and out of the feeling of anxiety for the struggle to retain them; he is restless out of the burning urge and desire to acquire more, because the human self by its nature knows no limits to what i desires, and he may acquire them and he may not. Even if he acquires them the restlessness still persists, because the circle will repeat itself on him viciously. And when he is afflicted with unpleasant things, he is worried, full of despair, fearful and sorrowful. Only Allaah knows the degree of the wretchedness of the life he is going through, and the mental and psychological sickness associated with it, and the extent of the fear that would ultimately lead to more horrible and heinous results. This is because he neither has any hope of getting a reward, nor any patience that will console him and lighten his pains. All this is known from human experience. There are many examples in life, which if you reflect upon even one of them, and observe through it human experiences, you will definitely see the wide difference between the true believer who is acting in accordance with his certain belief,and the person who is not like him. This is because the religion of truth strongly urges contentment with Allaah’s provision, and with whatever He gives His slaves out of His favour and vast generosity. If the believer is afflicted with illness or poverty, or similar tribulations that no individual is free from, he is happy and contented, because of his certain belief, contentment and satisfaction with what Allaah has decreed for him. His heart does not quest for what has not been destined to him. He looks at people that are less fortunate than him, and he does not look at those who are above him in worldly riches. By this he might even be happier and more delighted and peaceful than the one who has all his worldly needs met, but has not been gifted with contentment. The opposite is the case of the one who does not act in accordance with Iman;when he is afflicted with poverty or loses some of his worldly needs, you find him in utter despair and wretchedness. Another example is when fear and disturbing events befall a person; you find the one with sound Eemaan having a firm heart, and he is calm and firmly in control of the situation, by making the best use of his faculties of thought, speech and action, as though he has already prepared him self for the event. This type of reaction puts him at ease, and strengthens his heart. The reaction of the one without Eemaan on the other hand, is the direct opposite of this. When he encounters fearful situations, his heart trembles, and his nerves becomes tense, and his intellect loses its focus. There is nothing inside him except alarm and fear. The outward terror is increased by his inward restlessness, the degree of which is beyond expression. This type of people among mankind, if they do not acquire some of the natural means at the disposal of every human being for dealing with troubles through life experiences,their energy becomes completely sapped, and they suffer a nervous breakdown. This is because they lack the Eemaan that encourages patience, especially in situations of difficulty and anxiety. It is true that both the good and the bad, and the believer and the one who rejects faith, both share the common human quality of acquired courage, as well as the innate ability to deal with dreadful situations and lighten their oppressive effects on the self. But the believer, because of his strong belief, patience and reliance and trust in Allaah, and his desire to be rewarded by Allaah, excels in having qualities that make him more courageous, and soothe more effectively the pangs of terror and the pains of calamity on him. As Allaah, the Most High said: “If you are suffering hardships, they too are suffering similar hardships:but you hope from Allah that for which they hope not.” [Surat An-Nisā' 4:104] In addition to that,the believers receive from Allaah His special help,succour and assistance that will drive away the dread and terror that befell them. Allaah, the Most High said: “And be patient. Surely Allaah is with those who are patient.” [Surat Al-'Anfāl 8:46] 2. Among the means of eliminating worry, grief and anxiety is goodness to creation, by words, by deeds, and by all types of good acts. All of these are good and excellent in the sight of Allaah, and by them Allaah removes worries and anxieties from both the good and the bad; each in accordance with his level of being good to creation. Except that the portion of the believer is more complete and perfect, and he also excels by the fact that his goodness is borne out of sincerity to Allaah and seeking his reward. As a result Allaah makes the act of doing good and granting it easy for him because of his hope in the goodness with Allaah; and He removes from him in pleasant things because of his sincerity and his seeking the reward of Allah. Allaah,the Most High said: “There is no good in most of their secret conferences except (in) him who exhorts to a deed of charity (in Allah’s cause),or goodness,or conciliation between people.Whoever does that seeking the pleasure of Allah,We shall bestow on him an immense reward.” [Surat An-Nisā' 4:114]. Allaah, the Most High, informs us that these things are all acts of goodness whosoever does them. And acts of goodness bring them good, and remove evil. But the true believer, who seeks the reward and pleasure of Allaah, for him Allaah gives an immense reward. Part of that immense reward is the removal of grief, sorrow and anguish. ~ [Transcribed from: Useful Ways Of Leading A Happy Life, Chapter 1 Pages 7-15|By: Shaykh Abdur-Rahman bin Nasir As-Sa'di (rahimahullaah)|Translated by: Bashir Aliyu Umar|Printed by: The Ministry of Islamic Affairs, Endowments, Da`wah and Guidance|Supervised by: The Ministry's Deputyship for Printing and Publishing Affairs]

Firmness Of The Heart And Reliance On Allah

Among the greatest cures to nervous and mental disorders, and even other illnesses of the body, is the firmness of the heart and its strength and lack of its being troubled and pertubed by illusions and imaginations brought about by evil thoughts. This is because whenever a person lets imaginations get the better of him, and allows his heart to be pertubed by negative effects like fear of illness, or anger and confusion over some painful situation, or anxiety over something bad happening or over the expected loss of cherished things, whenever he lets that happen, it will surely throw him into the den of grief, sorrow, and physical and mental illnesses, and a nervous breakdown whose terrible effects are well known to all. Whenever a person relies and depends on Allaah, and does not surrender his heart to illusions, and does not let evil imaginations get the better of him, and puts his trust in Allaah, and has a confidence in His favour,grief and sorrow will vanish from his heart as a result of these actions,and many physical and mental illnesses will leave him,and his heart will experience such joy and tranquility that are beyond expression. How many a hospital is filled with sick people suffering from mental illusions and evil imaginations! How many strong person have these things shattered their hearts, to say nothing of the weak ones! The only one exempted is the one whom Allaah has given well-being, and guided him to struggle with his self in acquiring useful and beneficial means of strengthening the heart and warding off worries from it. Allaah, the Most High said: “And whoever puts his trust on Allaah, sufficient is Allaah for him.” [Surat Aţ-Ţalāq 65:3] Meaning that Allaah is sufficient for him in all that worries him concerning his religion and his worldly life. A person who puts his trust in Allaah has a strong heart that is not affected by illusions, nor pertubed by events and occurrences, because he knows that is from a weak heart, and is an act of weakness and fear that has no reality. He also knows that Allaah has guaranteed the one who puts his trust in Him to suffice him completely, so he is confident in Allaah, and he feels assured of the promise of Allaah, as a result of which his worry and anxiety vanish, and his difficulty is replaced by ease, and his sadness by happiness, and his fear by peace and security. We ask Allaah to give us well-being and exemption from adversities,and to grant us strength of heart and its firmness in having true confidence in Allaah, by which He guarantees those who have it provision of all good, and removal of all harm and evil. Ameen. ~ [Transcribed from: Useful Ways Of Leading A Happy Life, Chapter Six: Firmness Of The Heart And Reliance On Allaah, Pages 28-30|by: Shaykh Abdur-Rahman bin Nasir As-Sa'di (rahimahullaah)|Printed by: The Ministry of Islamic Affairs, Endowments, Da`wah and Guidance]

The Tree Of Sincerity

Ibn Al-Qayyim (rahimahullaah) said: “A year is like a tree, the months are its boughs, the days are its branches, the hours are its leaves, and its breath is its fruit. Whoever’s breath used to obey Allaah, the fruit of his tree will be good and pure. Whoever’s breath used to disobey Allah, his fruit will be evil. The time of harvest is on the Day of Resurrection and at that time the fruit will be shown, whether it is sweet or sour. Sincerity and monotheism is a tree within the heart. Its branches are deeds and its fruit is the pleasures of life during this worldly life and permanent happiness in the Hereafter. The fruit of Paradise is neither limited nor forbidden, and the fruit of monotheism and sincerity in this worldly life are the same. Polytheism, lying, and hypocrisy are also a tree within the heart. Its fruit is during life like fear, distress, sadness, and tightness of the chest and darkness of the heart, and in the Hereafter az-Zaqqum and a permanent punishment. Allaah mentioned those two trees in verses of Surah Ibrahim.” ~ [Excerpted from: Al-Fawaaid, Page 276 of Shamsu Deen Ibn Al-Qayyim Jawziyyah (rahimahullaah)] Note: Az-Zaqqum (A kind of food in Hell)

The Creed of the Two Raazee Imaams

The Creed of the Two Raazee Imaams Author: Aboo Zur’ah (d. 264 H.) and Aboo Haatim (d. 277 H.) (may Allah have mercy on them both) Translated by Aboo Moosaa Raha ibn Donald Batts www.salafyink.com ❁❁❁ ... This is the creed of the two Raazee Imaams: Aboo Zur’ah (d. 264 H.) and Aboo Haatim (d. 277 H.) may Allaah have mercy upon them both; transmitted by Imaam Ibn Aboo Haatim Ar-Raazee (d. 327 H.) may Allaah have mercy upon him. Text of the ‘Aqeedah: ‘Abdur-Rahmaan ibn Aboo Haatim said: “I asked my father and Aboo Zur’ah about the schools of Ahlus-Sunnah in the foundations of the religion and that which they found the scholars in every region to be upon and what they held from that? They said: “We have reached the scholars in all the various regions; the Arabian Peninsula, ‘Iraaq, Egypt, Shaam, and Yemen. From their way is that: 1. Eemaan is statement and action; it increases and decreases. 2. The Qur’aan is the Speech of Allaah; it is not created in any way. 3. The Divine Decree, its good and its evil, is from Allaah the Mighty and Majestic. 4. The best of this Ummah after its Prophet is Aboo Bakr As-Siddeeq, then ‘Umar ibn Al-Khattaab, then ‘Uthmaan ibn ‘Affaan, then ‘Alee ibn Abee Taalib; may Allaah be pleased with them. They are the rightly guided Khulafaa’. 5. And that the ten who Allaah’s Messenger صلى اللهُ عليه وسَلَّم named and bore witness for them with (entering) Paradise; we bear witness to what he bore witness to, and his statement is the truth. 6. Beseeching for mercy upon all of the Companions of Muhammad صلى اللهُ عليه وسَلَّم 7. Being silent concerning what occurred between them. 8. That Allaah the Mighty and Majestic is above His Throne, distinct from His creation; just as He has described Himself in His Book and upon the tongue of His Muhammad صلى اللهُ عليه وسَلَّم without asking how. He has encompassed all things with His Knowledge: “There is nothing similar to Him, and He is the All-Hearer, the All-Seer.” (Ash-Shoorah 42:11) 9. That Allaah, the Blessed and Exalted, will be seen in the Hereafter. The people of Paradise will see Him with their eyes and they will hear His Speech how He wills and in a manner he wills. 10. Paradise and the Fire are true. They are created and they will never perish. Paradise is the reward for His friends and the Fire is the punishment for the people of disobedience; except he whom Allaah shows mercy. 11. The bridge is true. 12. The scale which has two hands; upon it the actions of the slaves are weighed,the good of them and the evil of them, is true. 13. The Pool with which our Prophet صلى اللهُ عليه وسَلَّم has been honored is true. 14. The Intercession is true. 15. That the people from Ahlut-Tawheed (the true Monotheists) will exit the firedue to the intercession is true. 16. The Punishment of the grave is true. 17. Munkar and Nakir are true. 18. The Noble Scribe angels are true. 19. The resurrection after death is true. 20. The people who commit major sins are under the will of Allaah the Mightyand Majestic. 21. We do not excommunicate the people of the Qiblah (i.e. Muslims) due to their sins; and we entrust their secret affairs to Allaah the Mighty and Majestic. 22. We maintain the obligation of Jihaad and the Hajj along with the leaders ofthe Muslims in every era and time. We do not see (the permissibility) of rebellion against the leaders, nor fighting in times of Fitnah. We hear and obey he who Allaah has placed in charge of our affair and we do not remove the hand from obedience (to the ruler). That Jihaad is ongoing since Allaah sent His Prophet صلى اللهُ عليه وسَلَّم up until the establishment of the hour with those who are in charge of the affairs from the leaders of the Muslims; nothing nullifies it. Likewise is the Hajj, payment of the charity from the livestock to those in charge of the affair from the leaders of the Muslims. 23. We follow the Sunnah and the Jamaa’ah and we avoid deviating, splitting, and differing. 24. The people are believers with regard to their rulings and inheritances; one does not know their state with Allaah. So whoever says that he is a believer in truth, then he is an innovator. Whoever says that he is a believer in the sight of Allaah then he is from the liars. Whoever says: “I am a believer in Allaah.” Then he is correct. 25. The Murji’ah are deviant innovators. 26. The Qadariyyah are astray. 27. The Jahmiyyah are disbelievers. 28. As for the Raafidhah, they have rejected Al-Islaam. 29. The Khawaarij are deviants. 30. Whoever claims that the Qur’aan is created then he is a disbeliever in Allaah the Magnificent with a disbelief that takes him outside the fold of the religion. Whoever doubts in his disbelief from those who understand (the affair) then he is (likewise) a disbeliever.” I heard my father saying: “The sign of the people of innovations is revilement of the people of narrations.” Aboo Haatim said: “The sign of the heretical people is that they call Ahlus-Sunnah: Hashawiyyah (the worthless ones); they wish to falsify the narrations. The sign of the Jahmiyyah is that they call Ahlus-Sunnah: Mushabbihah (those who liken Allaah to his creation). The sign of the Qadariyyah is their calling Ahlus-Sunnah: Mujabbirah (those who say man is compelled to act and has no free will). The sign of the Murjiah is their calling Ahlus-Sunnah opposers and reductionists (people who say that Eemaan decreases). The sign of the Raafidhah is their calling Ahlus-Sunnah: Naasibah (people who hate the household of the Prophet صلى اللهُ عليه وسَلَّم.) No name befits Ahlus-Sunnah except one name and it is impossible that (all of) these names can bring them together.” I heard my father and Aboo Zur’ah commanding with Hijrah from the people of deviation and innovations -and being very harsh in that- and repudiating the compiling of books of opinions in place of narrations. We ask Allaah the magnificent to benefit us and the rest of the Muslims with it. And may abundant prayers and peace of Allaah be upon His Prophet, his companions and those who follow him until the day of Recompense. ❁❁❁ http://www.salafyink.com/aqeedah/AqeedahTwoRaazee.pdf

Lessons on the conditions of La ilaha illAllah

Lessons on the conditions of La ilaha illAllah A compilation of some of the works of the scholars on the conditions of La ilaha illAllah Compiled and Translated by: Abu ‘Abdis Salaam Siddiq Al Juyaanee & Umm ‘Abdis Salaam Al Grenaadiyyah __________________________________________ Shaikh Saalih Fawzaan (hafithahullah) said in his explanation of Muhammad bin Abdul Wahhab’s (rahimahullah) book entitled “Tafseeru Kalimatit Tawheed”, “What is intended by La ilaha illAllah is that it is an articulation with the tongue, a belief in the heart, working in accordance with it, having an alliance with its people, and having enmity to those who oppose it. This is loving for Allah and hating for Allah. All of this is necessitated by La ilaha illAllah. With this, it is said that La ilaha illAllah has seven conditions. Some of the ‘Ulama havecomposed them (the seven conditions) in (the following) lines of poetry: Knowledge, Certainty and Sincerity and your Truthfulness with Love and Submission/Compliance and Acceptance for it Shaikh Sa’d bin ‘Ateeq (rahimahullah) added an eighth condition and said, And its value is increased by the Disbelief from you for all Things other than the (True) God (Allah) which have been (falsely) made gods. The pillars for La ilaha illAllah are two: a negation and an affirmation. A negation by itself is not sufficient (just as) an affirmation by itself is not sufficient. Rather it is incumbent to have them both.” [end of Shaikh’s quote] Al Imaam ‘Abdul ‘Azeez bin ‘Abdullah Bin Baaz (rahimahullah) also mentions the conditions of La ilaha illAllah as being eight in his book “Ad Duroosul Muhimmah Li ‘Aamatil Ummah.” Therein he mentioned the same lines of poetry with the additional line added by Shaikh Sa’d bin ‘Ateeq (rahimahullah). Knowledge, Certainty and Sincerity and your Truthfulness with Love and Submission/Compliance and Acceptance for it And its value is increased by the Disbelief from you for all Things other than the (True) God (Allah) which have been (falsely) made gods. Haafith Al Hakamee (rahimahullah) said in (Sullamul Wussul ila Ilmil Usool), the following lines of poetry about the conditions of La ilaha illAllah: And seven conditions have been specified In the revealed text they have been mentioned in truth For verily it will not benefit the one who says it With a mere articulation until they fulfill all of them (the conditions of La ilaha illAllah) Knowledge and Certainty and Acceptance Submission/Compliance, know (understand) what I am saying Truthfulness and Sincerity and Love May Allah grant you and give you success in attaining that which He loves [end of Shaikh’s quote] The following seven conditions along with that which they negate have been mentioned by Haafith Al Hakamee (rahimahullah) in Ma’arij Al Qabool. As aforementioned, Imaam Bin Baaz mentioned an eighth condition in his wonderful little book “Ad Duroosul Muhimmah Li ‘Aamatil Ummah”, it was also mentioned by Shaikh Sa’d bin ‘Ateeq (rahimahullah) in his beautiful line of poetry, as well as other than them from the ‘Ulamaa. 1. Knowledge which negates ignorance. 2. Certainty which negates doubt. 3. Sincerity that negates shirk. 4. Truthfulness which negates falsehood. 5. Love which negates hatred. 6. Submission/Compliance which negates refusal or abandonment. 7. Acceptance which negates rejection. 8. To disbelieve in everything that is worshipped besides Allah. The following are the proofs that the ‘Ulamaa have mentioned for the conditions of La ilaha illAllah: http://www.salafyink.com/aqeedah/LessonsconditionsLailahaillAllah.pdf

Shaykh Rabee on Harshness, Ignorance, Warning Against People of Sunnah Instead of Ahlul Bidah, False Rules and its Road to Destruction

A reminder benefits the believer!

If you want to listen to his audio and read the translation at the same time click the link below.

http://www.youtube.com/watch?v=FvMKWHovbNo&feature=related

Shaykh Rabee' ibn Haadee (hafidhaHuAllaah) said:

"These days we see that the Salafi Da'wah is going backwards. May Allaah bless you. Because it has lost the Wisdom of its people. First and foremost, it has lost the Wisdom of the Messenger of Allaah (sallaahu alayhi wa sallam). And his patience, his mercy, his manners, his softness, and his kindness. By Allaah, 'Aisha (radiyyah Allaahu 'anhaa) had insulted a Jew. So the Messenger of Allaah (said):

"O Aisha, Allaah loves softness in everything." {Reported in Bukhari and Muslim).

This same hadeeth, if a Scholar were to mention it to the youth in order to direct them into following the correct Mnahaj. While doing da'wah. They would say that this is Tamyee'! They would say that this is Tamyyee' (One who does not openly stands up for the truth, and this is not really with the Salafies]. Likewise, if you mentioned; Wisdom, softness, tolerance, patience, and kindness. Things that are from the necessities of the Da'wah. And from the tools that we use to bring the people into the correct Da'wah so that they may enter into the Deen of Allaah in Masses. Now, they use deterrence which chases the people away. While the Messenger of Allaah (sallallaahu 'alayhi wa sallam) said:

"From amongst you there are those who chase the people away. Make things easy, and do not make things difficult. And give good tidings, and do not chase the people away."

O brothers, these people are unaware. For by Allaah if they were aware it would be obligatory upon them to call the Messenger of Allaah himself a Mumayy' (someone practicing Tameey') And the Sahaabah, and the Scholars of this Ummah. Based upon this destructive harshness that destroyed the Salafi Da'wah. They would have to call the Messenger of Allaah a Mumayy'. I seek Allaah forgiveness! He who called to softness, wisdom and kindness. By Allaah, they did not mean this, and it is not their intention, but they are unaware.

So it is upon them to understand what is built upon these rulings. By Allaah, we make an effort to debate, write, give advice and call the people to Allaah. And they consider us Mumayy'. Why? Because they hear us say; 'Wisdom, Softness, Kindness'. When we saw that harshness destroyed the Salafi Da'wah and tore its people apart. So what are we supposed to do my brothers? If we see a fire, what are we supposed to do? Pour gasoline onto it so that it gets bigger? Or we to get something that will put it out? May Allaah bless you. SO I have to, and this is Waajib upon me, and I have been saying this before today. When I saw this destruction, this calamity. I had to say: "be soft, be kind, be brothers, be merciful!" Now, this harshness has turned towards the people of the Sunnah themselves. They left off the people of Bid'ah, and they turned to the people of the Sunnah with this destructive harshness. Which contains oppression, and all types of false rules.

So beware, beware of following this way that will destroy you! The Salafi Da'wah and its people."

The Effects of Sins

The Effects of Sins

Imaam Ibn Qayyim Al-Jawziyyah (rahimahullaah)
Source: From his Book Al-Jawaab al-Kaafe

ONE: The prevention of knowledge: Knowledge is a light which Allaah throws into the heart and disobedience extinguishes this light.
Imaam Shaafi'ee (rahimahullah) said: "I complained to Wakee' about the weakness of my memory, so he ordered me to abandon disobedience. And informed me that the knowledge is light. And that the light of Allaah is not given to the disobedient."

TWO: The prevention of sustenance: Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience.

THREE: The prevention of obedience (to Allaah): If there was no other punishment for sin other than that it prevents one from obedience to Allaah then this would be sufficient.

FOUR: Disobedience weakens the heart and the body: Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.

FIVE: Disobedience reduces the lifespan and destroys any blessings: Just as righteousness increases the lifespan, sinning reduces it.

SIX: Disobedience ows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.

SEVEN: Sins weaken the hearts will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.

EIGHT: Every type of disobedience is a legacy of a nation from among the nations which Allaah Azza wa jall destroyed. Sodomy is a legacy of the People of Lot, taking more than one's due right and giving what is less is a legacy of the People of Shu'ayb, seeking greatness in the land and causing corruption is a legacy of the People of Pharaoh and pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allaah.

NINE: Disobedience is a cause of the servant being held in contempt by his Lord. Al-Hasan al-Basree (rahimahullah) said: They became contemptible in (His sight) so they disobeyed Him. If they were honorable (in His sight) He would have protected them. Allah the Exalted said:

"And whomsoever Allaah lowers (humiliates) there is none to give honor." [Hajj 22:18]

TEN: The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.

ELEVEN: The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allaah.

Ibn Mas'ood (radhiy Allahu 'anhu) said: Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around. [al-Bukhaaree]

TWELVE: Disobedience inherits humiliation and lowliness. Honor, all of it, lies in the obedience of Allaah. Abdullaah ibn al-Mubaarak said:

"I have seen sins kill the hearts. And humiliation is inherited by their continuity The abandonment of sins gives life to the hearts. And the prevention of your soul is better for it."

THIRTEEN: Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.

FOURTEEN: When disobedience increases, the servant's heart becomes sealed so that he becomes of those who are heedless. The Exalted said:

"But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions)." [Mutaffifeen 83:14]

FIFTEEN: Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said:

"Mischief has appeared on the land and the sea on account of what the hands of men have earned; that He may give them a taste of some of (the actions) they have done, in order that they may return." [Rum 30:41]

SIXTEEN: The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallahu 'alayhi wa sallam) that he said: Modesty is goodness, all of it. [al-Bukhaaree and Muslim]

A Poet said:

"And by Allaah, there is no good in life or in the world when modesty goes."

SEVENTEEN: Sins weaken and reduce the magnification of Allaah, the Mighty in the heart of the servant.

EIGHTEEN: Sins are the cause of Allaah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for.

NINETEEN: Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience.

TWENTY: Disobedience causes the favors (of Allaah) to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. 'Alee (radhiy Allahu 'anhu) said: No trial has descended except due to a sin and it (the trial) is not repelled except by repentance.

Allaah the Exalted said:

"Whatever misfortune afflicts you then it is due to what your hands have earned and (yet) He pardons many." [Surah ash-Shura 42:30]

And the Exalted also said: "That is because never will Allaah change the favor He has bestowed on a people until they change what is with themselves." [Surah Al-Anfaal 8:53]*

Is it better to Mix with the People or Isolate oneself?

Abdullaah Ibn ‘Umar, may Allaah be pleased with them both, narrated that the Messenger of Allaah, may Allaah bless him and grant him peace, said: الْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ ، وَيَصْبِرُ عَلَى أَذَاهُمْ ، خَيْرٌ مِنَ الَّذِي لا يُخَالِطُ النَّاسَ ، وَلا يَصْبِرُ عَلَى أَذَاهُمْ “The believer who mixes with the people and endures their annoyances is better than the one who does not mix with them and does not endure their annoyances.” [Related by Ibn Maajah with a good chain of narrators. At-Tirmidhi reported this hadeeth without mentioning the Companion] Shiekh Saalih ibn Fouzaan al-Fouzaan, may Allaah preserve him, explains this noble hadeeth by saying: “At-Tirmidhi reported this hadeeth without mentioning the Companion,” the absence of knowing the Companion isn’t an issue because all of them are upright and trustworthy even if they aren’t mentioned by name. This doesn’t do any harm in the science of hadeeth. This hadeeth is about isolation and intermingling with the people. A person is sociable by nature as it has been said meaning that he cannot live alone by himself without any interaction with the creation. He needs the people and they need him likewise. However if there is evil or those who you are mixing with are upon evil, is it correct to isolate yourself from them or mingle with them? The Messenger, may Allaah bless him and grant him peace, explained in this hadeeth that “The believer who mixes with the people and endures their annoyances…” This is the condition that he endures their harm and annoyances “is better than the one who does not mix with them adn does not endure their annoyances.” If your mixing with the people brings about rectification, inviting to Allaah, teaching the people good, commanding what is right, forbidding what is wrong, etc then this interaction is recommended. Allaah says: “O my son! Aqim-is-Salat (perform As-Salat), enjoin (people) for Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important commandments ordered by Allah with no exemption.” [31:17] And He says: “By Al-’Asr (the time).Verily! Man is in loss,Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).” [103:1-3] So the one who mixes with the people, corrects them, calls to Allaah, commands the good and forbids the evil, teaches the ignorant, aids the needy, reconciles between the people is better than the one who stays away. The one who isolates himself escapes the harm and evil of the people however the one who mixes with them and endures their harms is better. This is the explanation of this matter of interaction and isolation from the people. If mixing with them will result in good then it’s better than isolation. But if mixing with the people is going to result in the person being affected negatively by them and not positively affecting them, then isolation is best in this scenario.” ~ [Translated from: ‘Tasheelul Ilmaam bi fiqhil Ahaadeeth min Bulooghil Maraam’ by Sheikh Saalih al-Fouzaan|Translated by: Abu Fouzaan Qaasim]

Danger of denying the Sunnah by words and deeds

This letter is from `Abdul-`Aziz ibn `Abdullah ibn Baz to Chairman of European Islamic Council, may Allah protect you! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!) An American-Egyptian citizen living in Tucson, Arizona, called Rashad Khalifah who is in charge of a Masjid (mosque), antagonizes Islam, denies the Sunnah, and disparages the Messenger of Allah (peace be upon him). There has been many reports against him. The following is a summary of them: 1- This man lives in Tucson, Arizona, the United States of America. He holds a PhD in agricultural engineering and thereby is not eligible to perform the duty of calling to Allah (Exalted be He) in the correct manner. He managed to misguide new Muslims to believe in his opinions which he propagates pretentiously and falsely in the name of Islam which he antagonizes by his denial of the Sunnah. He also cooperates with those who equally deny the Prophet's Sunnah by words or deeds such as Muhammad `Aly Al-Lahory His claim that he discovered the Inimitability of the Qur’an has raised a scientific controversy. 2- During his visit to Libya in 1399 A.H., he was interviewed by radio. Many people listened to his opinions concerning the purified Sunnah. When a university professor asked him, before getting on the plane, about his opinion on the Prophet's (peace be upon him) Hadiths, he said quickly due to the lack of time: "They are satanic innovations". Also, related to his sayings which expose his denial of the Sunnah and allegorically interpreting the Qur'an on a whimsical basis is the following: 1- He denies the stoning of male and female adulterers whether they were Muhsan (someone in a state of fortification against illegal sexual intercourse outside marriage by virtue of valid current or previous marriage) or not on the basis that this was not revealed in the Qur'an. 2- His continuous and extreme indecency as citing the Hadith, "Do not take down anything from me except the Qur'an" to be evidence for the impermissibility of writing down the Hadiths. 3- He bases his claim that there is no need for the Sunnah or the Prophet's explanation of the Qur'an by quoting Allah's (Exalted be He) Saying: Description: Description: http://alifta.com/_layouts/images/UserControl-Images/MEDIA-B1.GIFWe have neglected nothing in the BookDescription: Description: http://alifta.com/_layouts/images/UserControl-Images/MEDIA-B2.GIF And: Description: Description: http://alifta.com/_layouts/images/UserControl-Images/MEDIA-B1.GIF...and your Lord is never forgetfulDescription: Description: http://alifta.com/_layouts/images/UserControl-Images/MEDIA-B2.GIF 4- He claims that adhering to the Sunnah, writing down and collecting the Hadiths that took place in the second and third centuries A.H. Was behind the downfall of the Islamic State. 5- He questions the truthfulness of the incident of Al- Mi`raj (Ascension to Heaven) and that the Messenger (peace be upon him) was not the first to teach Muslims the manner by which they offer their Salah (Prayer), as the Arabs knew this way of performing Salah since their ancestor Ibrahim [Abraham] (peace be upon him). He has certain interpretations regarding the writing of Al-Huruf Al-Muqatta`ah (unattached letters) mentioned at the beginning of Surahs (chapters) as he claims that the way they are written is not true. According to his opinion, these letters such as, "Alif Lam Mim" which are combined as one word in the `Uthmany calligraphy, should be separately written, i.e. "Alif-Lam-Mim". Likewise, Allah's Saying, "Nûn" should be written with the three letters of which it is composed. To the end of other delusive and deviant opinions which disperse the unity of Muslims in addition to bearing clear opposition to Allah (Exalted be He) and His Messenger (peace be upon him). Therefore, I considered it necessary to make things clear regarding the claims of this man, and expose his reality before the Muslims so that they would be aware of his fallacies. Also, I want to fulfil the pledge, escape blame, and guide the Muslim Ummah. I hope you will send this letter to the concerned parties. May Allah help us to do goodness, follow the Sunnah and the Qur'an, be among those who call for Allah with knowledge, for He is the Most Generous! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!) Modified for presentation purposes from the original posting found here: http://alifta.com/

Advising one another

From the morals and manners of the Salaf was that they would advise one another. The elder would not be offended if advise by the young. This is the opposite situation to the light headed people we have today. The Messenger of Allaah (sallallaahu `alayhi wa sallaam) said “Religion (Deen) is advice/sincerity (nasiha).” They asked, “To whom O Messenger of Allaah?” He (sallallaahu `alayhi wa sallaam) said: “To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and their public.”¹ They used to accept advice and thank the adviser. One of them would not think that he had repaid his adviser fully even if he was benevolent to him all his life. That is because the matters related to the Afterlife cannot be compared to the vain things of the world. A person once said to Hasan al-Basri (rahimahullaah), “Advice me”. He replied to the man, “Exalt the commands of Allaah wherever you are, and Allaah will exalt you wherever you are.” They would also write to each other even if their lands were far apart. The counseled would accept the advice and thank his counselor though things have become opposite today. Thus you could rarely advise anyone today who did not complain about your own faults or insult you. Taa’woos wrote to Makhool (rahimahullaah) and he said to him, After salutations- My brother! Beware of regarding yourself as having a high standing in the sight of Allaah, because of what you see of your actions. The one who thinks about himself moves onto the Afterlife empty handed. The people may exalt you because of your good deeds but that is so that you reward is hurriedly given to you in this world. O brother! Know there facts, advise yourself and then your Muslim brothers, orally or by writing, but beware of being offended if someone advises you. ~ [Transcribed from/by: (UmmAa): Characteristics of the Salaf, by Shaykh Ahmad Fareed|Chapter 17, Pages 37-38] Footnotes: [¹Collected by Muslim (2/36-37) in al-Imaan and by Abu Daawood (4923) in al-Adab and an-Nasaa'i (8/156) in al-Bai'ah.]