maktabatuluthaymeen

The Levels of The Disseminators of Knowledge

2012-03-09T17:13:00.000-08:00

Shaikh Ahmad Baazmool (may Allaah preserve him) said:

Not everyone who arises amongst the people and speaks amongst them is worthy of being a scholar; because the disseminators of (knowledge) are of different levels:

[1] Among them are those at the level of the scholars of Ijtihaad- those who perform Ijtihaad in every branch of (the religion). These are the people of fatwah in general and they are the reference points in the affairs of universal public safety and security.

[2] And amongst them are those at the level of the scholars of Ijtihaad-those who perform Ijtihaad in (some aspects of the religion and not in all).

[3] And amongst them are those at the level of the students of knowledge who have not reached the level of the scholars.

And amongst levels 2 and 3, there are those who have learnt a little of knowledge, then they give sermons and Dawah. Knowledge is not taken from this group, except in the affairs of admonitions and general guidance.

Therefore, it is obligatory to know these levels and to make a distinction between them. And it is obligatory to know that not everyone who arises amongst the people is fit to give them fatwah.

~

[Siyaanatus Salafi Min Was-wasati Wa-Talbeesaat Ali Al-Halabi: page: 20|Abu Mu-aawiyyah (Abdullaah Al-Gambi)]

Some statements of Imaam Muqbil Ibn Al-Waadi'ee

2012-03-09T17:07:00.000-08:00

Some statements of Imaam AlWaadi'ee -rahimahulaah- about Taqleed
(blind following):

As for the issue of Taqleed: Then its meaning in the (arabic) language
is that it's taken from the word AlQilaadah (a neck chain). And it's
as if the person that is blind following has placed himself like a
chain hanging from the neck of the individual that he has blind
followed. As for its definition in the terminology of the people of
knowledge, then the best definition for it (i.e. taqleed) is the
definition Ibnul Hammaam gave it and it is: Following he who is not a
proof without proof.

[Fadhaa'ih wa Nasaa'ih page 207]

I, and all praise is due to Allah, from the
time I started seeking knowledge I had enmity towardsTaqleed, as for
me then I have been naturally disposed to hatingTaqleed in the
religion. [Ijaabah As-Saa'il page 329]

I say: Indeed adhereing restrictedly to a
Madhab (school of thought) of the various Madhaahib (plural) is
considered an innovation newly invented after the virtuous generation.
[Fadhaa'ih wa Nasaa'ih 207]

(Translation: Abu Shu'ayb)

A Reply To The Claims That Imaam As-Suyootee Supported The Practice of Subhah

2012-03-03T00:22:00.000-08:00

A Reply To The Claims That Imaam As-Suyootee
Supported The Practice of Subhah

Prepared by Abu Khaliyl Ja'ad Ibn Sylvester

[The following is an objection regarding Subhah using Imaam As-Suyootee as a proof, which is answered by brother Abu Khaliyl]

QUESTION: "...My concern is focused on the article that was printed in the August 1997 issue. A Muslim asked a question regarding Dhikr bead, or subhah while reciting Tasbiyyah. The reply coming from Muhammad Al Jibaaly was that it was a Bid'ah. He further stated that the Prophet (saw) taught us to make tasbeeh with our right hand. "...My concern is focused on the article that was printed in the August 1997 issue. A Muslim asked a question regarding Dhikr bead, or subhah while reciting Tasbiyyah. The reply coming from Muhammad Al Jibaaly was that it was a Bid'ah. He further stated that the Prophet Muhammad (saw) taught us to make tasbeeh with our right hand.

Jalaal ud Deen As-Suyootee a famous Shaafi'ee Mujtahid Imaam, spoke on the subject in his book Al Haawi lil Fataawee, Shaykh As-Suyootee states, "Counting the times one says Subhaan Allaah on ones fingers is is superior to doing so on Dhikr beads because of the Hadeeth of Ibn Amr, though it has been said that if the person saying it is safe from mistakes, his fingers are better, however, if not, then saying it on Dhikr beads is more suitable." Shaykh As-Suyootee further states, "Some of the most renowned Muslims have used rosaries, those from whom the Religion is taken, and whom are relied upon, such as Abu Hurayrah who had a string with two thousand knots in it, and he did not used to sleep except after saying Subhaan Allaah on it twelve thousand times."

To say this practice is a Bid'ah is at the same time defaming the scholars who have practiced it over the centuries, Inshaa Allaah, in the future your publication will give all the opinions when answering a question, and if Ijmaa has not been established, then give the opinion of what the majority of the fuqahaa hold to."

ANSWER: May Allaah reward you, in response to your inquiry and statements, this servant of Allaah, who is in sure need of Him, and dependant upon Him, and who prays for those who preceded us in Faith would reply:

The claim that the one who makes the statements that Subhah is an innovation, has by that statement defamed the scholars who endorsed it, is not a fair statement, since most of the scholars who support it are aware that they have to try very hard to prove it is not an innovation. That is the reason that discussions about it normally take up so much space. This is due to the nature of innovation, that is a new thing. So, in order for those who support it as good, in order to prove that it is good, must argue that it is not in reality new. And when they present their argument, we do not consider their arguments as defamation against their opponents from amongst the scholars.

Even the noun, Subhah - from the linguistic point of view - was a fabrication of those who used it; Ibn Mandthoor said in Lisaan Al Arab, "The Subhah: Beads upon which one making tasbeeh, counts his tasbeeh. It is a new-fangled [muwalladah] word." In Taaj Al Aroos, az-Zubaydee said, "And it is a new-fangled [muwalladah] word, as was said by Al-Azhaaree..." That is, Muwalladah is a word formed by people who were using something, that there was no word before they made up their word for it. as explained by Al-Baghdaadee in Khazaanaat Al Arab.

This is according to the linguistic sense. As for the Sharee'ah sense, Allaah said (that which means):

"This day I have perfected your way of life for you, and have chosen Islaam as your Religion." [Al-Maa'idah 4]

So in general, any religious act that comes after the death of the Prophet (saw) as the Subhah clearly did, is an innovation. And the scholars of Ijtihaad are rewarded for their Ijtihaad nevertheless.

The hadeeth of Ibn Amr, which was referenced in the question should be noted for the benefit of the reader; Abdullaah Ibn Amr said, "I saw Allaah's messenger (saw) counting the tasbeeh on the right [hand]." Recorded by Abu Daawood, Tirmidthee and others, it is a well known Saheeh Hadeeth.

Yet, this is not the only Hadeeth from which the scholars determine what is better in this case. There is for example, whose grade is Hasan, and those who seek reward from their Lord may act on it, if space permits us to note it. The Prophet (saw) said to Yusayrah (r) that: "You must say the Tahleel, Tasbeeh, and the Taqdees. Do not forget it, or you will have forgotten the Mercy. And count them on the fingers for they will be questioned and interrogated."

And in one narration:

That the Prophet (saw) commanded them to count on their fingers, for they will be questioned and interrogated [about it]" This is a Hasan Hadeeth recorded by Ahmad, Abu Daawood, Ibn Abee Shaybah, and a number of others.

The great scholar, Suyootee May Allaah have mercy on him, noted that due to the hadeeth of Ibn Amr noted above, it is better to count the tasbeeh on ones fingers. Yet it should be obvious from the second Hadeeth that it is obligatory to do so. Like wise, the honourable scholar, as-Suyootee noted that "it has been said" (Qeelaa), that this is better if the person is safe from losing count, whereas if he is not safe from that, then the beads are more suitable. Then he gave the example of Abu Hurayrah. We ask Allaah to reward Imaam As-Suyootee for mentioning what has been said, and we do this out of sincerity.

As a note however, it should be noted that the report alluded to is not one that has been graded as Saheeh or Hasan, rather it's grade is weak. It is transmitted by way of Abdul Waahid Ibn Moosaa from Mu'aym Ibn Muharrar Ibn Abee Hurayrah from his grandfather [Abu Hurayrah], "That he had a string with one thousand knots on it and he would not sleep until he had done his Tasbeeh on it." There is another narration whose meaning he has combined into this statement about Abu Hurayrah, that is reported via Ikrimah from Abu Hurayrah that he said, "Astaghfrullaah" twelve thousand times, but this report is disconnected after Ikrimah, for he is not known by the Hadeeth Scholars to have actually heard from Abu Hurayrah. (See Al Inaabah by Ibn Hajar). Nevertheless, it does not mention Dhikr beads at all. So it has nothing to do with this discussion either way.

As for the narration about the string with Abu Hurayrah, it is weak because its chain contains Nu'aym Ibn Muharrar, whose condition among hadeeth narrators is that of an unknown. It is for this reason that what Suyootee labeled as "better" - is indeed better - May Allaah reward him - rather there is no authentic evidence to prove that it was commanded, and otherwise it would contradict the command, since it has not been authentically reported that the Prophet (saw) nor any of his companions used Dhikr beads. Furthermore, some of the companions and their followers were reported to have rejected alternatives to the fingers in this regard.

As for the Hadeeth reported on the Prophet (saw) on the authority of Alee (r) mentioning the Subhah (mentioned here in case one finds it being used as "evidence") it is a famous weak report. There is a very useful and helpful discussion of its unknown and fabricating narrators which may be viewed in Silsilah-Al-Ahaadeeth Ad Da'eefah no. 83 by Al Albaanee.

In summary, to anyone who allows the new-fangled Subhah which contradicts the command of the Prophet (saw) in this matter, we do not claim that these scholars have 'opposed' the Messenger (saw) ! Nor should anyone claim that those who enforce his (saw) command are defaming scholars by doing so.

As this discussion shows, there are many matters about which the scholars made differing statements about. If we were to quote all of their arguments and statements, we would just lead the people into confusion, regarding the way which is the way of the Sunnah. This is not the objective of our publication. On the other hand, it is also not our objective to be unfair and one sided. However, when the issue is centred around a great deal of "So and So" said, and debate, then only the most proven, and safest position can be endorsed, and the safe way is that of the command of the Messenger (saw) . It is he (saw) who we have been commanded to follow and obey in these matters, and in this case, he (saw) commanded counting the Tasbeeh on the fingers as was noted before. We ask Allaah to guide us to his way.

MAKTABAH-ALFAWAAID@yahoogroups.com

The errors and slips of the scholars

2012-02-28T22:26:00.000-08:00

The errors and slips of the scholars

Translated by Abdulilah Lahmami

4/3/1433 - 25/2/2012

Sheikh Al-Islam Ibnu Taymiyyah rahimahullaah said:

And whoever is known for being truthful in the Ummah such that he is praised amongst different people in the Ummah (young and old, far and near) then they are the scholars of guidance. They are those lanterns giving light amidst darkness and their mistakes are few compared to their correct positions. Most of their errors are from the affairs where ijtihaad (striving to make a ruling in matters of fiqh and branches of the religion) is permitted. They are excused (for not intending to err where the error is rejected but honour of the scholar is upheld). They are the ones who follow knowledge and justice, far away from ignorance, oppression, conjecture and what the souls desire. [Majmu' al-Fataawa: 11/423].

Haafidh adh-Dhahabi rahimahullaah said: "indeed the elder from the scholars of knowledge, if in most cases he is correct and his striving in reaching the truth is known, his knowledge becomes vast, his intelligence becomes apparent, his righteousness and fear of Allaah and following (the sunnah) is known then his slip/error is forgiven. We do not consider him misguided and (end up) leaving him and forgetting his good. Yes: we do not follow him in his innovation and mistake, rather we hope for repentance from that." [Seer 5/271]

Ibnul Qayyum rahimahullaah said: Whoever has knowledge of the legislation and the reality is known without doubt that the honourable person who has clear signs of righteousness and is known for his status in Islam and amongst the people. If he has an error and slip (in matters of permitted ijtihaad), he is excused, rather rewarded and it is not allowed for him to be followed for that error. It is not allowed to remove his position and status as imam and level from the hearts of the Muslims. [I'laam Al-Muwaqi'een (3/295)]

Sheikh 'Ali Nasr Al-Faqeehi said:

As for the mistaken one in some of the matters (of the religion), the one who is known for his menhaj (correct methodology), his praiseworthy manner and Islamic legislated knowledge, then his mistake does not remove his status nor reduce his rank. If he is alive, then it is a must to clarify to him the mistake in a wise manner that which is known between the scholars based upon cooperating in accordance with righteousness and piety because religion is advice.

You put the advice to the student of knowledge based upon his status with good manners and respect showing the truth with its proof not in an aggressive manner and not arrogantly towering over the person haughtily. Rather with wisdom and beautiful preaching. This is what is sought from the advice. The unity is kept and love and brotherhood for the sake of Allaah remains for indeed the believers are brothers.

If the mistaken one has returned to his Lord (passed away) then he is to be supplicated for as perfection is for the Prophets alone. The mistakes of other than the prophets are clarified to the people so that the people don't follow their mistakes in those matters. [Al-Bid'ah Dhawabidtuha wa Atharuha as-Sayi'fil Ummah p.24]

The people of the hereafter are three

2012-02-28T22:25:00.000-08:00

Imaam Ibnul Qayyim (rahimahullaah) said that Bishr Bin Haarith (rahimahullaah) said:

The people of the hereafter are three: The Aabid, the Zaahid and the Siddeeq.

The Aabid worships Allaah whilst being attached to searching for provision. The Zaahid worships Him whilst keeping away from attachment to the worldly things. The Siddeeq worships Him with pleasure and conformity, he takes from the worldly things when he sees it fit to (do so) and abandons it when he sees it fit. [Al-Fawaa-id: page: 175]

Who is an Aabid? [A devout worshipper]

Who is a Zaahid? [He is one who abandons those permissible things he is not in need of, which also are not of any benefit to him in the afterlife. (See Madaarij As-Saalikeen). Sufyaan Ath-thawree said that the Zaahid is not the one who eats stringy food or wears woollen clothes, rather he is one who neither rejoices in some worldly gain nor becomes sad when he fails to get something.]

Who is a Siddeeq: [Shaikh Saaleh al Fawzaan says: The Siddeeq is the one who is (known) for much truthfulness and is extremely truthful. [Al-Haa-iyyah: page:117]

~

[Translated by: Abu Mu-aawiyyah (Abdullaah Al-Gambi)]

Be generous and your faults will be covered

2012-02-28T22:23:00.000-08:00

Sufyaan Ath Thauree
said

Be generous and your faults will be covered, and Allah will make easier for you your session of accountability (on the Day of Resurrection) as well as the horrors (that will take place on that day).

Perform many good deeds, and Allah will make you feel happy and at ease in your grave.

Stay away from all prohibited deeds, and thus will you taste the sweetness of Imaan.

Sit in the company of the righteous and pious people, and Allah will make well for you the affairs of your religion.

And in the affairs of your religion, consult those who fear Allah.

Hasten to do good deeds , and Allah will protect you from disobeying Him.

taken from: http://web.archive.org/web/20071019143249/www.albaseerah.org/forum/showthread.php?t=2964

Feeling secure from the Plan of Allaah.

2012-02-28T22:19:00.000-08:00

Allah,Exalted be He, says:

"Then,did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the loosing people." Al-A' raf:99

And He Says:

"He said, 'And who despairs of the mercy of his Lord except for those astray?'" Al-Hijr:55

Lesson drawn from the two Qur'anic verses

The first verse implies an admonition against feeling secure from the plan of Allah and,further,deems it a major sin.
The second verse implies and admonition against despairing of the mercy of Allah and,further,deems it a major sin
The two verses point out that a believer is duty bound to equally combine fear and hope in worshipping Allah.Thus,one should not depend only on hope so as not to feel secure from the plan of Allah,nor should he only fear Allah till he despairs of his mercy.
Fear and hope are two devotional acts of the heart which a believer must purely dedicate to Allah,who has no partner.

Ibn 'Abbas(may Allah be pleased with him) said:

"The Messenger Of Allah (PBUH) was asked about the major sins so he said, '(They are) Associating others in worship with Allah,Despairing of relief from Allah,and feeling secure from the plan of Allah.'

Al-Haythami said in majmi ' Az-Zawa 'id (1/104), "This Hadith is related by Al-Bazzar and At-Tabarani,and its transmitters are judged trustworthy.

General Meaning of the Hadith

Firstly,to associate others in worship with Allah in His rububiyyah (Lordship) or His 'uluhiyyiah (Divinty).This sin is mentioned first as it is the most deadly sin.
Secondly,to despair of the mercy and relief of Allah,as it is an act of mistrust in Allah and ignorance of His great mercy that embraces all things
Thirdly,to feel secure from the plan of Allah;in this case the person is bestowed Allah's favours,then Allah suddenly overtakes him by pronouncing a decree of eternal damnation on him

Lesson Drawn from the Hadith

It is prohibited to feel secure from Allah's plan and despair of His Mercy.These two sins are of the most deadly ones,the first of which is committed by the Al-Murji'ah1wheras the latter is committed by the Kharijites2.
Ascribing partners to Allah is the most deadly sin.
A Muslim is to be in a moderate state between fearing Allah and hoping for His mercy.He,thus,should fear Allah without despair of His Mercy,and hope in His Mercy without feeling secure from Allah's Plan.

1 Al-Murji'ah is an islamic sect which holds the belief that sins do not harm believers and good deeds do not benefit disbelievers.The refer the case of those who commit major sins to Allah in the Hearafter.

2 The kharijites (Al-Khawarij,ie the seceders):An islamic radical sect that broke away from the reign of 'Ali Ibn Abu Talib,the Muslim Caliph then,and murdered him.Their followers believe that the Muslim who commits a major sin is a disbeliever.They also curse and revile the Phrophet's Companions and deem the blood of Muslims violable.

Taken from Concise Commentary on the Book of Tawhid (Dr.Salih Al-Fawzan) Chapter 34 p279

About Innovators

2012-02-28T22:16:00.000-08:00

Ibn 'Abbaas (radiyallaahu 'anhumaa) said: "Do not sit with the people of
ahwaa', for verily their gatherings cause sickness in the hearts." 1

1 Al-Ibaanah #371

Hishaam said: al-Hasan [al-Basree] and Muhammad bin Seereen used to
both say: 'Do not sit with the people of ahwaa' and do not argue with
them and do not listen from them." 2

Aboo Qilaabah said: "Do not sit with the people of ahwaa', and do not
argue with them, for verily I do not feel safe that they will immerse you
in their misguidance or confuse you in that which you already know." 3

Ibraaheem an-Nakha'ee said: "Do not sit with the people of ahwaa', for
verily their gatherings cause the light of Eemaan to go from the hearts,
and strip the beauty from the faces, and cause hatred to be inherited in
the hearts of the believers." 4

Ayyoob as-Sakhtiyaanee said: "Aboo Qilaabah said to me: 'O Ayyoob!
Memorize from me four (things): Do not speak regarding the Qur'aan
with your opinion, and beware of (speaking about) al-Qadr, and if the
Companions of Muhammad (Sallallaahu 'alayhi wasallam) are mentioned
then withhold, and do not give the people of ahwaa' your hearing so they
cast into it what they wish." 5

2 Al-Ibaanah of Ibn Battah #395
3 Al-Ibaanah #369
4 Al-Ibaanah #375
5 Al-Ibaanah #397

Salaam bin Abee Mutee' said: "a man from ahlul-bid'ah said to Ayyoob
[as-Sakhtiyaanee - d.131H]: 'O Abaa Bakr! Can I ask you about a word?'
[Salaam] said: "So I saw him indicate with his hand and he was saying:
'Not even half a word, not even half a word!'" 7

7 Al-Ibaanah of Ibn Battah [d.387H], #482

Muhammad bin Seereen, if he heard speech from a person of bid'ah, he
would put his fingers in his ears, then he said: "if is not halaal for me to
speak to him until he stands up [and leaves] his place." 8

Muslim bin Yasaar said: "Do not open up your hearing to a person of
bid'ah, so he pours inside it what you don't have the ability to take out of
your heart." 9

Sufyaan ath-Thawree [d.161H] said: "Whoever lends his hearing to a
person of bid'ah has gone out from the protection of Allaah and is
entrusted to himself." 10

al-Imaam As-Saaboonee [d.449H]: "And along with that, they were
agreed upon subduing ahlul-bid'ah by debasing them, degrading them,
keeping them far away, being distant from them and from accompanying
them and living with them, and upon seeking nearness to Allaah
(Subhaanahu wa Ta'aala) by avoiding and abandoning them." 11

al-Imaam al-Aajurree mentioned in his Akhlaaqul-'Ulamaa': "Because
from the characteristics of the 'Aalim al-'Aaqil is that he doesn't sit with
ahlul-ahwaa', and doesn't debate with them." 12

Sha'eeb bin Harb said: Ibn 'Awn said: "The one who sits with ahlul-bid'a
is more severe upon us than ahlul-bid'a." 13

8 Al-Ibaanah #484
9 Al-Ibaanah #436
10 Al-Ibaanah #444
11 'Aqeedatus-Salaf Ashaabul-Hadeeth (pg. 114)
12 Akhlaaqul-'Ulamaa'
13 Al-Ibaanah #486

Abool-Jawzaa' said: "For apes and pigs to live next door to me in a
house is more beloved to me than there live next door to me a man from
ahlul-ahwaa'". 14

Thaabit bin 'Ajlaan said: "I met Anas bin Maalik, and Ibn Musayyib,
and al-Hasan al-Basree, Sa'eed bin Jubayr, ash-Sha'bee, Ibraaheem an-
Nakha'ee, 'Ataa' bin Abee Rabaah, Taawoos, Mujaahid, 'Abdullaah bin
Abee Maleekah, and az-Zuhree, Makhool, al-Qaasim Abaa 'Abdir-
Rahmaan, 'Ataa' al-Khuraasaanee, Thaabit al-Banaanee, al-Hakim bin
'Utaybah, Ayyoob as-Sakhtiyaanee, Hamaad, Muhammad bin Seereen
and Abaa 'Aamir - and he had reached Aboo Bakr as-Siddeeq - and
Yazeed ar-Raqaashee and Sulaymaan bin Moosaa, all of them ordering
me to adhere to the Jamaa'ah, and forbidding me from the people of
ahwaa'." 15

14 Al-Ibaanah #466
15 Al-Ma'rifatu wat-Taareekh of al-Fasuwee (3/491-492)

Concerning the Hadeeth ''Breaking A Muslim's Bones When He Is Dead" Is Tantamount

2012-02-28T22:13:00.000-08:00

Question:
Is it true that the Prophet (sallAllaahu `alayhi wa sallam) said:"When someone breaks the bones of a Muslim man who is dead, it is as if he has broken the bones of a Muslim man who is alive."

Answer:

This Hadeeth is authentic and has been ascribed both to the Prophet (sallAllaahu `alayhi wa sallam) and to o�ne of the Companions. Regarding the narration that is ascribed to the Prophet (sallAllaahu `alayhi wa sallam, it is recorded by 'Abdur-Razzaq in his Musannaf, Abu Dawud, and Ibn Majah in their Sunans, as well as Ibn Hibban in his Sahih.

Their chains of narration reach 'Umrah bin 'Abdur-Raham who related it from 'Aishah, may Allaah be pleased with her, who related that the Prophet (sallAllaahu `alayhi wa sallam) said,

"To break a dead person 's bone is like breaking the living person bone." (Abu Dawud no. 3207)

'Abdur-Razzaq included it under the heading, "Chapter: Breaking the Bones of the Dead." Then he mentioned the Hadeeth with his chain of narration. Abu Dawud included it under the heading "Chapter: To Find Bones While Digging, Should Digging be Diverted to Another Place" and he mentioned the Hadeeth with his chain of narration. Ibn Majah included it under the heading, "Chapter: Prohibiting Breaking the Bones of the dead." Then he mentioned the Hadeeth with his chain of narration. In Mawarid Az-Zaman ila Zawa'id Ibn Hibban, al-Haythami included it under the heading, "Chapter: About o�ne who Harms the Dead." And he mentioned the Hadeeth with his chain of narration.

As for the narration from the Companions, in Al-Muwatta; under the heading of "What is reported about digging" with his chain of narration reaching 'Aishah, may Allaah be pleased with her, who said, "To break a Muslim's bone when he is dead is like breaking it when he is alive." Meaning the sin in doing so. Imam Ash-Shafi'i mentioned in the Book of Shrouding, under the heading, "After Shrouding." He mentioned from Imam Malik that it was conveyed to him that 'A'ishah, may Allaah be pleased with her, said, "To break a Muslim's bone when he is dead is like breaking it when he is alive."

May Allaah send peace and blessings upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 191-193, DARUSSALAM

The Callers Highest Goal

2012-02-24T22:53:00.000-08:00

From a man of the Companions of the Prophet Sallallahu Alayhi wa Salam who said that the Prophet Sallallahu Alayhi wa Salam said:

"The People will not perish until they have no excuse left for themselves." Reported by Ahmad 5/292

This is what Allah wishes from us- that we proceed upon the correct methodology (minhaj), and if we reach the honour, ascendancy and victory, then it is from the blessings and favours of Allah, and if not then we excuse ourselves before Allah, the One free of all imperfections, that we carried out the obligation due upon us.

Therefore it is not upon Allah Subahana wa ta'alaa, that He should give us victory over our enemies in our lifetime, no-rather the obligation that we have carried out may be a step for future victory which may come at the hands of our children or those after them. In Islamic history lies a great lesson, and from this is the saying of Allah, the One free of all imperfections, to His Prophet Sallallahu Alayhi wa Salam:

"Whether We show you (O Muhmmad Sallallahu Alayhi wa Salam) part of what We have promised them or cause you to die, your duty is only to convey (the Message) and unto Us is the reckoning." Surah ar-Rad (13)-40

This is a very great lesson for the callers to Allah, the One free of all imperfections and the Most High, so that they are aware what is from them and what is against them, so that they may repent to their Lord and return to the methodology of their Prophet Sallallahu Alayhi wa Salam, and say with full conviction: We are Muslims and that is enough.

Taken from the Book The Call To Islam and the Caller by Shaykh 'Alee Hasan 'Alee Abdul Hameed pg 73-74

The One Who loves This Life Suffers The Most

2012-02-24T22:45:00.000-08:00

The one who loves the life of this world the most is the one who suffers from it the most. His suffering is of three kinds: his suffering in this life itself as a result of his striving to achieve worldly gains and his competing with its people over them; his suffering in the barzakh because he missed out in this life and regrets his lost opportunities -for now he is on his way to meet Allah in such a state that he wishes he will never meet Him; and his suffering because he did not succeed in finding a substitute for Him in this life. Such a man suffers the most severe torment in the grave as sorrow, grief, regret all eat away at his soul, just in the same way as the worms who are eating away at his body.

To summarise, the one who loves the life of this world suffers in this world, in his grave, and on the Day that he meets his Lord, Allah Subahana wa ta'alaa says:

" So do not let their wealth and their children dazzle you. Surely Allah intends to punish them in the life of this world through this, and they themselves will perish while they are disbelievers."(9:55)

One of our righteous, predecessors said about this ayah, "Allah 'punishes them' through their striving to acquire this world; 'they will perish' as a result of their love for it; 'while they are disbelievers' because they have denied the rights which are due to Allah in it."

Ibn Rajab al-Hanbali , Ibn al-Qayyim al-Jawziyyah Taken from the Book Purification Of The Soul pg 146

Perseverance Is A True Attribute Of A Believer

2012-02-24T22:43:00.000-08:00

Perseverance is a true attribute of the believer. He circles around it and then returns to it. it is the pillar that supports his faith, without which he could not remain upright. Whoever has no perseverance can have no faith, or if he does have some faith, then it is scant and weak. Such a person worships Allah half-heartedly: if he encounters good in this life, he is reassured in his belief, but if he is afflicted by misfortune, then he turns away from Allah and loses everything both in this life and the next life, settling for a losing deal.

The good news proclaimed by the Prophet Isa Alayhi Salam, was only appreciated by the fortunate ones because of their perseverance, and they ascended to the highest rank of their gratitude. They flew with the wings of perseverance and gratitude to the Gardens of Bliss:

"Race with each other towards forgiveness from your Lord and a Garden whose extent is like the extent of the heavens and the earth which is in store for those who believe in Allah and His Messengers. That is Allah's grace which He grants to whomever He wishes- and Allah's grace is vast." (57:21)

Since perseverance and gratitude are two elements of faith, whoever is concerned about the well being of his soul-desiring its salvation and hoping for its good fortune must not neglect these two essentials.

He must approach Allah with them, so that He may put him among those who are successful on the Day that he meets Him.

Ibn Rajab al-Hanbali, Ibn Qayyim al-Jawziyyah Purification Of The Soul pg 87

It is from the trials to think that the Salafi doesn't make a mistake

2012-02-24T22:31:00.000-08:00

Shaykh Ubayd ibn Abdullaah Al-Jabiree said:

" It is from the trials to think that the Salafi doesn't make a mistake. This is from the trials of the trials.

And there is not a single Imaam from the Imaams from the past, May Allah have mercy upon them, except that they have mistakes. However, their contemporaries did not boycott them, and did not consider them innovators, likewise, those that came later, they take from them, and this is from the first angle.

The Second angle, it is incumbent upon the Salafi to advise his brothers in what they have mistakes in, and clarify the truth. For indeed the Salafi, he would not persist upon an innovation if it was clear to him that it was a innovation. And there is not a single salafi that recognizes an innovation except that he will retract from it publicly.

And to label people with innovation at random is incorrect, especially at this time, in which confusion is abundant, and the truth is confused with falsehood, except on the one who Allah has showered his mercy upon. It is a must upon the Salafi to be together and cooperate and advise one another. And the mistakes is rejected, and not accepted from the one who it came from. And verily what we criticize our sons and our brothers about is to be hasty in labeling with innovation or boycotting. Especially in the lands where the Sunnah is scarce, and the innovation is widespread. The falsehood exceeds the people of the truth, and the people of the truth are very few. And it is from the trials that the Salafis in these lands where the sunnah is scarce and the innovation is abundant, and evil is widespread that they exchange accusations of labeling with innovation, and everyone will label the other as an innovator and boycott him. Yes, I have clarified this issue according to my ability in my lecture " The criterion between Truth and Falsehood" and I called my sons in Morocco and other than it, those that love us in Morocco and other than it, that they refer back to those tapes..."

Translated by Sa'id Rhana Al-Maghribee

This is a clip from the tape in his explanation of the ayah: " Those who believe and do not mix their eemaan with dhulm"

Description Of Paradise

2012-02-17T23:58:00.000-08:00

Description Of Paradise

From the book: Haadi al-Arwaah ilaa Bilaad il-Afraah, pg. 193
By: Ibn al-Qayyim Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains [the following]:

"And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who's taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of o�ne of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be traveled in a thousand years.

And if you ask about its tents and encampments, then o�ne tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon. And if you ask about their age, then they are young o�nes of 33 years in the image of Adam, the father of humanity. And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-'Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorify, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everything but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone o�n the face of the Earth would believe in the Ever-Living, the o�ne who Sustains and Protects all the exists.

And the covering o�n her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no o�ne who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn. And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face - free from any resemblance or likeness to anything - as you see the Sun in the middle of the day and the full Moon o�n a cloudless night, then listen o�n the day that the caller will call:

'O People of Paradise! Your Lord - Blessed and Exalted - requests you to visit Him, so come to visit Him!' So they will say: 'We hear and obey!'

Until, when they finally reach the wide valley where they will all meet - and none of them will turn down the request of the caller - the Lord - Blessed and Exalted - will order His Chair to be brought there.

Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit o�n sheets of musk, and will not see what those who are o�n the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls:

'O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!' So they will say: 'And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?'

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller - Exalted is He, and Holy are His Names - has come to them from above them and majestified them and said:

'O People of Paradise! Peace be upon you!' So, this greeting will not be responded to with anything better than: 'O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!'

So the Lord - Blessed and Exalted - will laugh to them and say:

'O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!'

So, they will all give the same response:

'We are pleased, so be pleased with us!' So, He will say: 'O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!' So, they will all give the same response: 'Show us your Face so that we may look at it!'

So, the Lord - Mighty and Majestic - will remove his covering and will majestify them and will cover them with His Light, which, if Allaah - the Exalted - had not Willed not to burn them, would have burned them. And there will not remain a single person in this gathering except that his Lord - the Exalted - will speak to him and say:

'Do you remember the day that you did this and that?' and He will remind him of some of his bad deeds in the Worldly life, so he will say: 'O Lord! Will you not forgive me?' So, He will say: 'Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.'So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife...

{Some faces that Day will be shining and radiant, looking at their Lord...}
(al-Qiyaamah: 22-23)

Sufism is not from Islam

2012-02-17T23:42:00.000-08:00

Sufism is not from Islam

By Shaykh al-Fawzan

Questioner: What is the ruling in Islam concerning Sufism?

Shaykh Fawzan: Sufism, there is no Sufism in Islam, this is an innovation. Sufism is an innovation, it is not from Islam.

Thus it is upon those who have fallen into Sufism to repent to Allah the Exalted.

And it is upon them to return to the Sunnah.

And it is upon them to return to that which the pious predecessors were upon from uprightness and firmness upon the Deen of Allah and following the Messenger, peace and blessings of Allah are upon him, and following the rightly guided successors.

This is the pure unadulterated methodology.

The Messenger of Allah, peace and blessings are upon him said: This nation will divide into seventy three sects all of them will be in the fire except one. They said: Who are they oh Messenger of Allah? He replied: Those who are upon what I and my companions are upon.

Thus there is no safety and security except by following the Minhaj of the Messenger of Allah, peace and blessings are upon, him and his companions.

And Sufism is not from the Minhaj of the Messenger, peace and blessings of Allah are upon him, and it is not from the Minhaj of his companions, and it is not from the Minhaj of the virtuous generations; rather it is something newly invented in Islam.

And it (Sufism) contains a great deal of deviations; some of which contains grave worship and shirk with Allah the Exalted and belief in the dead.

Thus Sufism also contains polytheism.

Translated by Rasheed ibn Estes ibn Estes Barbee

Repentance

2012-02-17T23:41:00.000-08:00

AUTHOR:	Imaam Muhammad bin Saalih Al-'Uthaimeen (rahimahullaah)
SOURCE:	Sifat Salaat-in-Nabee (pages 49-51)
PRODUCED BY:	Al-Ibaanah (dot) com (this site is down now, baarak Allaahu feekum)

Repentance: Means turning back from disobeying Allaah to obeying Him.

Repentance: Is beloved to Allaah, as He says: "Verily, Allaah loves those who repent and those who purify themselves." [Surah Al-Baqarah: 222]

Repentance: Is an obligation on every believer. Allaah says: "O you who believe! Turn to Allaah in sincere repentance!" [Surah At-Tahreem: 8]

Repentance: Is from the means of attaining success. Allaah says: "And O believers, all of you, repent to Allaah in order that you may be successful." [Surah An-Noor: 31] Success is when someone gets what he is looking for and is saved from what he is running from.

Through Sincere Repentance: Allaah forgives sins no matter how big they are and no matter how many they are. Allaah says: "Say: O My slaves who have transgressed against themselves (because of sins), do not despair from the mercy of Allaah. Verily, Allaah forgives all sins. Verily, He is All-Forgiving, Most Merciful." [Surah Az-Zumar: 53]

O my brother who has fallen into sins, do not despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Verily, Allaah extends His hand out at night in order to accept the repentance of the sinner by day. And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west." [Reported by Muslim]

And how many people have repented to Allaah from numerous and enormous sins and Allaah has accepted their repentance? Allaah says: "And those who do not supplicate to another god along with Allaah, nor do they kill a person that Allaah has made forbidden (to kill) except with just cause, nor do they commit fornication. And whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection and he will abide therein in disgrace. Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds. And Allaah is Most Forgiving, Most Merciful." [Surah Al-Furqaan: 68-70]

Sincere Repentance: Must meet five conditions (in order to be accepted), which are:

1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment.

2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it.

3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing. And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon.

4. Determination: to not go back to doing that sin again in the future.

5. The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west. Allaah says: "Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now."* The Prophet (sallAllaahu 'alayhi wa sallam) said: "Whoever repents before the sun rises from its west, Allaah will accept his repentance." [Reported by Muslim]

O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the All-Knowing.

Written by Muhammad As-Saalih Al-'Uthaimeen (rahimahullaah) 4/17/1406

Human Beings Have a Great Capacity for Self-Delusion

2012-02-17T00:20:00.000-08:00

Imaam ibn al-Qayyim al-Jawziyyah (rahimahullaah)
Source: From 'al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi'

There are two things one should be take heed of if one wishes to attain success and felicity:

1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the Sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allaah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allaah is true, the Messenger is true, the Qur'an is true, and that Allaah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and Sunnah.

2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself through relying on Allaah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as:

"Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean."

"A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allaah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allaah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the imaan of the most sinful of believers is just like the eemaan (faith) of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allaah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allaah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations / misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [Surah ad-Duha, 5]

He says : I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allaah is pleased by, and it is not against Allaah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins.

"Allaah forgives all sins." [Surah az-Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allaah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah an-Nisa',48],

Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah al-Layl, 15-16].

This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah al-Baqarah, 24] . The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "... has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadhaan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadhaan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadhaan expiate minor sins in conjunction with the avoidance of major sins.

"If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds." [Surah an-Nisa', 31]

Some are deceived by the Hadeeth Qudsi, "I am according to the good expectation/thought of My servant, so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord's mercy is the most obedient to Him. Al-Hasan al-Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? "And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you though that Allaah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23] So, these people, who thought that Allaah did not know much of what they did, actually had ill-expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allaah, that Allaah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allaah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allaah; persist upon abandoning Allaah's orders, neglecting His rights, and yet claim that he has good expectation of Allaah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah (radhi Allaahu 'anha) and she said: If only you had seen the Messenger of Allaah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allaah ordered me to distribute them [in charity?], but the pain of the Messenger of Allaah kept me from doing that, until Allaah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allaah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allaah's prophet if he met Allaah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allaah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allaah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allaah has forbidden, provided he kept good expectation of Allaah, thinking that the fire will not touch him. Subhan Allaah! How deceived can one be? Prophet Ibraheem said to his people, "Is it a lie, gods besides Allaah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah as-Saaffaat, 86] i.e. what is your expectation of Allaah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allaah is equivalent to good deeds, for one is moved to good deeds by good hope of Allaah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allaah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allaah is indeed most generous and merciful, but this is in the appropriate place. Allaah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allaah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allaah's curse. Rather, good expectation of Allaah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allaah - they are hopeful of Allaah's mercy." [Surah al-Baqarah, 218]

So, these people are the ones who can be truly hopeful of Allaah's mercy; not the evil and sinful people. "...then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful." [Surah an-Nahl, 119]

So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.

Be in this life as if you were a stranger

2012-02-17T00:18:00.000-08:00

Be in this life as if you were a stranger..."

Written by/Said by Al-Haafidh ibn Rajab al-Hanbalee (rahimahullaah)

Taken from Jaami' al-U'loom wal-Hikam ⁽¹⁾

Translated by Abu az-Zubayr Harrison

Edited by Editorial Staff at tazkiyah (dot) org (the site is down now, baarak Allaahu feekum)

Hadeeth #40:

Ibn Umar (Radhiallahu 'Anhum) said: Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) took me by my shoulder and said:

"Be in this life as if you were a stranger or a traveler on a path."

Ibn 'Umar (radhi Allaahu 'anhu) used to say, "If you reach the evening then do not expect to reach the morning, and if you reach the morning then do not expect to reach the evening. Take from your health before your sickness, and from your life before your death." - [Reported by al-Bukhaaree]

This hadeeth is the foundation for limiting one's hope in this life. So a believer must not take this life as a homeland or permanent residence, his heart being tranquil and resting assured within it. Rather, he must be in it as if he were on a journey, preparing himself to depart. The advice of the Prophets and their followers confirmed this.

Allaah said, narrating upon a believer at the time of Fir'awn that he said:

"O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever." [Ghafir : 39]

Alee ibn Abi Taalib (radhi Allaahu 'anhu) used to say, "Certainly this life has begun traveling away, and the hereafter has begun traveling forward, and each has its children. So be from the children of the hereafter, and don't be from the children of this life. For indeed today there is action with no account, and tomorrow there will be account with no action."

'Umar ibn 'Abdul 'Azeez (radhi Allaahu 'anhu) said in his khutbah, "This life is not your permanent abode. Allaah has prescribed for it to come to an end and He has prescribed for its people to depart from it. How often has a thriving population been ruined for something insignificant, and how often has a joyful resident been made to depart for something insignificant. So prepare well, may Allaah have mercy on you, for the journey with the best of what you have of preparations, and take provisions, for the best of provisions is Taqwaa."

So if this life is not a permanent residence nor homeland for the believer, then the situation of the believer in it must be either one of two conditions: Either as if he were a stranger residing in a strange land with his main concern being to take provisions for his return to his real homeland; or as if he were a traveler, in no way residing in it, rather his every night and day is spent going to his land of residence.

For this, the Prophet (Sallallahu 'Alaihi Wa Sallam) advised Ibn 'Umar (radhi Allaahu 'anhu) to be in this life in one of these two conditions:

The first condition: That the believer abandons himself as if he were a stranger in this life, appearing to be a resident, yet really in a strange land. So his heart is not attached to this strange land. Rather, his heart is attached to his homeland that he is returning to. He is only staying in this life to fulfill his objective - preparing for the return to his homeland.

Al-Fudhayl ibn Iyyaadh (rahimahullaah) said, "A believer in this life is worried and sad. His worry is the objective of preparing himself. So whoever's condition in this life is such, then he has no concern other than taking provisions from what will benefit him during the return to his homeland. So he does not compete with the people of the land, among whom he is merely a stranger, in what they consider honorable. And he does not become worried if he seems insignificant among them." Al-Hasan (al-Basree) said, "The believer is like a stranger. He does not become worried due to being insignificant in it (this life), and he does not compete for honor in it. His condition is one and the people are in another condition. Whenever Allaah created Aadam ('Alayhis Salaam), He made him and his wife reside in Paradise. Then he was put out of it, yet was promised to return to it, he and the righteous ones among his offspring. So the believer is always longing for his first homeland..." ⁽²⁾

The second condition: That the believer lowers himself in this life as if he were a traveler, in no way residing in it. He is only moving along in one of the points of his journey until he finishes his journey to its end, which is death. Whoever's condition in this life is such, then his main concern is obtaining the provision for the journey. He is not concerned with an abundance of the enjoyment of this life. For this reason, the Prophet (Sallallahu 'Alaihi Wa Sallam) advised a group of his Companions for their main concern in this life to be like the provision of a traveler.

One of the Salaf wrote to one of his brothers:"Oh my brother, it appears to you as if you are a resident. However, you are really only persistently traveling, and you are moving rapidly. Death is heading towards you, and this life is passing behind you. What has passed of your life will not return to you (to rectify it) on the Day of Taghaabun (The Day of Resurrection)."

Al-Fudhayl ibn Iyyaadh (rahimahullaah) said to a man, "How many (years) have come upon you?" He replied, "Sixty years." He said, "Therefore, for sixty years you have been going to your Lord and you are about to reach (Him)." So the man said, "To Allaah we belong and to Him we are returning!" So al-Fudhayl asked, "Do you know the meaning of that (statement)? You are saying, 'I belong to Allaah as a servant and I am going to return to Him.' So whoever knows that he belongs to Allaah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question." The man asked, "So what should I do?" He said, "It is easy." The man again asked, "What is it?" al-Fudhayl (rahimahullaah) said, "Do good in what remains, then what has passed shall be forgiven. Yet, if you do evil in what remains, then you will be taken to account for what has passed as well as for what remains."

Some of the wise people said, "Whoever made the days and nights his riding animal, then they will take him (to his destination) even if he doesn't move."

al-Awzaa'ee (rahimahullaah) wrote to one of his brothers, "As to what follows: You have been encompassed from every side. Know that you are moving forward with each day and night. So beware of Allaah and of the standing between His hands. And your final promise will be with Him. Was-Salaam."

As for the advice of Ibn 'Umar (radhi Allaahu 'anhu), then it is based upon this Hadeeth that he himself has narrated. It (his advice) includes an end to prolonged hope. And that if a person happens to reach the evening, then he should not wait for, or expect to reach the morning. And if he happens to reach the morning, then he should not wait for, or expect to reach the evening. Rather, he should assume that his end will reach him before that. With this same meaning, more than one of the scholars have explained the concept of having Zuhd in this life.

Al-Marwathee said: It was said to Abu Abdullaah - meaning Ahmad (ibn Hanbal), "What is the meaning of having Zuhd in this life?" He said, "Not prolonging hope too much - He who says when he wakes up, 'I will not reach the evening.'" He said, "And Sufyaan (ath-Thawree) said likewise." It was then said to Abu Abdullaah, "With what do we seek help in not prolonging our hope?" He replied, "We don't know. It is only by Tawfeeq (Success exclusively granted by Allaah)."

As for his (Ibn Umar's) statement: "Take from your health before your sickness, and from your life before your death." Meaning: Take advantage of being able to do righteous deeds with what remains of your health before sickness prevents you from them, and from your life before death prevents you from them.

And in another narration: "...For surely, oh servant of Allaah, you don't even know what your own name will be tomorrow." Meaning: Perhaps tomorrow you will be among the dead, not the living.

The meaning of this advice has been reported from the Prophet (Sallallahu 'Alaihi Wa Sallam) from a different perspective. In Saheeh al-Bukhaaree, it is reported that Ibn 'Abbaas (radhi Allaahu 'anhu) narrated that the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"There are two blessing which many people are deprived of: health and free time." ⁽³⁾

And in the Mustadrak of al-Haakim, it is reported that Ibn 'Abbaas (radhi Allaahu 'anhu) narrated that the Messenger of Allaah (Sallallahu 'Alaihi Wa Sallam) said to a man while advising him:

"Take advantage of five things before five other things: from your youth before your old age, your health before your sickness, your richness before your poverty, your free time before you become occupied, and from your life before your death." ⁽⁴⁾

The meaning of this is that all of these things hinder the performance of deeds. Some of them personally preoccupy the person such as his poverty, richness, sickness, his old age, or his death. Others are more general such as the establishment of the Last Hour, the appearance of the Dajjaal, and other disturbing trials as is mentioned in the Hadeeth:

"Take the initiative to do deeds, before trials come like a piece of a dark night (unexpectedly)." ⁽⁵⁾

After the appearance of some of these more general events, no deeds will be of any benefit as Allaah said:

"The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith." [Al-An'am : 158]

In the two Saheehs (al-Bukhaaree and Muslim), Abu Hurayrah (radhi Allaahu 'anhu) narrated that the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"The Hour will not be established until the sun rises from the west. So when it rises and the people see it, they will all believe. That is when the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith." ⁽⁶⁾

And in Saheeh Muslim, the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"There are three events that if they occur, the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith: the rising of the sun from the west, the Dajjaal, and the Beast from the earth." ⁽⁷⁾

Also in Saheeh Muslim, the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"Whoever repents before the sun rises from the west, Allaah will accept his repentance." ⁽⁸⁾

Abu Moosaa (radhi Allaahu 'anhu) narrated that the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"Allaah extends his hand during the night to accept the repentance of the sinner of the day, and He extends his hand during the day to accept the repentance of the sinner of the night, until the sun rises from the west." ⁽⁹⁾

So the believer must take the initiative in performing righteous deeds before he is overtaken by the decree and prevented from doing them either by sickness or death, or by some of these signs reaching him after which no deed will be accepted.

Abu Haazim said, "The merchandise of the hereafter is in little demand. It is about to be spent with no one obtaining it except a few, not many."

So when a person is prevented from deeds, nothing remains for him except regret and sorrow. He will wish to return to the previous situation in which he was be able to perform deeds, yet wishing at that time will not benefit him in anything.

Allaah, the Most High says:

"And turn in repentance and in obedience with true Faith (Islaamic Monotheism) to your Lord and submit to Him, (in Islaam), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent down to you from your Lord (i.e. this Qur'aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not! Lest a person should say: 'Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allaah has ordered me to do), and I was indeed among those who mocked [at the truth!' i.e. Laa ilaaha ill-Allaah (none has the right to be worshipped but Allah), the Qur'aan, and Muhammad and at the faithful believers, etc.] Or (lest) he should say: 'If only Allah had guided me, I should indeed have been among the Muttaqoon (pious and righteous people)'. Or (lest) he should say when he sees the torment: 'If only I had another chance (to return to the world) then I should indeed be among the Muhsinoon (good-doers).'" [Az-Zumar : 54-58]

And He says:

"Until, when death comes to one of them (those who join partners with Allaah), he says: 'My Lord! Send me back, so that I may do good in that which I have left behind!' No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected." [Al-Mu'minun : 99-100]

And He, the Mighty and Majestic, says:

"And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: 'My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakaat) of my wealth, and be among the righteous.' [i.e. perform Hajj (pilgrimage to Makkah)] And Allaah grants respite to none when his appointed time (death) comes. And Allaah is All-Aware of what you do." [Al-Munafiqun : 99-100]

So since the matter is like this, it is incumbent upon the believer to take advantage of what remains from his life. In explanation of this, it is said: "the remainder of the believer's life is priceless."

Sa'eed ibn Jubayr said, "Each day the believer lives, is a treasure."

1	With the authentication of Saleem al-Hilaalee. (go back)

2	Translators Note: A large amount of Arabic poetry, due to the difficulty in translating it adequately, has been omitted. (go back)

3	Reported by al-Bukhaaree, vol. 11, pg. 229 (in Fath al-Baaree). (go back)

4	Reported by al-Haakim, vol. 4, no. 306. He declared it to be Saheeh according to the condition of the two Shaykhs (al-Bukhaaree and Muslim) and ath-Thahabee agreed with him as well as our Shaykh (al-Albaanee) in the checking of the Hadeeths of "Iqtidaa al-I'lm al-A'mal," no. 170. (go back)

5	Reported by Muslim, no. 118. (go back)

6	Reported by al-Bukhaaree, vol. 8, pg. 296-297 (in Fath al-Baaree) and Muslim, no. 157. (go back)

7	Reported by Muslim, no. 158. (go back)

8	Reported by Muslim, no. 2703. (go back)

9	Reported by Muslim, no. 2759. (go back)

People Are Upon 4 Levels Regarding the Circumstances of Affliction

2012-01-27T23:14:00.000-08:00

People Are Upon 4 Levels Regarding the Circumstances of Affliction

By Sheikh Muhammad Ibn Salih Al-Uthaymeen

The First Level: Being Angry

This is in various ways:

The first type: That the anger is by the heart as if he is angry at his Lord. So he becomes angry with what Allah has decreed for him, and this (level) is Haram. And it is possible that this could lead to Kufr (disbelief). Allah said:

"And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter." [Noble Quran 22:11]

The second type: That the anger is by the tongue like making Du'a for destruction or ruin and what is similar to that, and this is Haram.

The third type: That the anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair, and similar to that, and all of this is Haram in contradiction to patience, which is Wajib (obligatory).

The Second Level: Being Patient

Just as the poet said: "Patience is like its name - bitter in taste, yet its outcomes are sweeter than honey."

So the person sees this thing (the affliction) weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his Iman bears it and restrains him from being angry.

So the time of affliction and the time of no affliction is not the same to him, and this (level) is Wajib, because Allah commanded the people to be patient, saying:

"...and be patient. Surely, Allah is with those who are As-Sabirin (the patient ones)." [Noble Quran 8:46]

The Third Level: Being Pleased With The Affliction

Is when the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is Mustahabb (preferred - between Haram and Wajib) and it is not Wajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.

The Fourth Level: Thanking - Being Grateful

This is the highest level. This is that the person thanks Allah for the affliction, which has struck him in that he knows that this affliction is an expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (Peace and blessings be upon him) said:

"There is no affliction which strikes the Muslim except that Allah expiates with it (sins), even with a thorn that may poke him." [Bukhari & Muslim]

Taken from: Fatawa Arkan Al-Islam

The Tremendous Work 'Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah' of Imaam Al-Laalikaa'ee (d. 418H) in Explanation of the Belief of Ahlus-Sunnah wal-Jamaa'ah

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Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah of Al-Imaam al-Laalikaa'ee (d. 418H)

This is one of classical and epic compilations that comprises the detailed creed of the Salaf. In this article we want to provide some information about the book and the veracity of its ascription to its author, Imaam al-Laalikaa'ee. Refer to Vol 1, of the printed Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah, Daar Tayyibah lin-Nashr wat-Tawzee', 6th Edition, 1420H, Riyadh, KSA.

The scholars have referred to this work plentifully throughout the ages with various titles. We will list the titles here and the scholars who quoted them:

As-Sunnah: Al-Haafidh al-Maqdisee in his 'Aqeedah, p. 42; Ibn Taymiyyah inal-Fataawa 5/24; Ibn Katheer in al-Bidaayah wan-Nihaayah 12/24; As-Suyootee in Miftaahul-Jannah fil-Ihtijaaj bis-Sunnah 41,44,46; Ibn Hajar inFathul-Baaree 1/47; Mar'ee ibn Yoosuf al-Hanbalee in Aqaweel ath-Thiqaat fi Ta'weel al-Asmaa was-Sifaat, a-4, Manuscript.
Sharh as-Sunnah: Al-Khateeb in Tareekh Baghdaad 14/70; Ibn al-'Imaad in Shadharaat adh-Dhahab 3/211; Az-Zarkalee in al-I'laam 9/57.
Sharh I'tiqaad Ahlis-Sunnah: Adh-Dhahabee in al-'Uluww lil-'Aliyy il-Ghaffaar 177.
Usool as-Sunnah: Ibn Taymiyyah in al-Hamawiyyatul-Kubraa, incl. ar-Rasaa'il al-Kubraa 1/446 and al-Furqaan 1/37.
Sharh Hujaj Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah: Abu Shaamah inal-Baa'ith 'alaa Inkaaril-Hawaadith 10-11.
Hujaj Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah: Barw Kilmaan in Tareekh al-Adab al-'Arabee 3/306.
As-Sunan: Al-Maqdisee in his 'Aqeedah 34; Ibn Taymiyyah in al-Fataawa2/52,53.

Verification of the Book and it's Authorship

The 'ulamaa throughout the ages have quoted from this book showing their reliance upon it's contents. From them we have:

Ibn al-Jawzee (d. 597H) in Talbees Iblees (12, 13, 17, 18, 19) wherein he quotes from the book as As-Sunnah without mentioning the authors name.
Abdul-Ghanee al-Maqdisee (d. 600H) in 'Aqeedatul-Maqdisee (33-34).
Abu Muhammad Abdur-Rahmaan ibn Ismaa'eel, famously known as Abu Shaamah (d. 665H) in al-Baa'ith 'alaa Inkaaril-Hawaadith (10-11).
Ibn Taymiyyah (d.728H) in al-Hamawiyyatul-Kubraa (1/446) and al-Fatawaa (5: 24,50; 6: 53)
Ibn Abil-'Izz al-Hanafee (d. 746H) in Sharhut-Tahaawiyyah (277), al-Maktabah al-Islaamee print.
Adh-Dhahabee (d. 748H) in at-Tadhkirah (1: 206-207) and al-'Uluww lil-'Aliyyil-Ghaffaar (177).
Ibn Hajr al-'Asqalaanee (d. 852H) in Fathul-Baaree (13/406, 407).
As-Suyootee (d. 911H) quoted the work plentifully in ad-Durr al-Manthoor, see for example (3/37).
Mar'ee ibn Yoosuf al-Hanbalee (d. 1032H) in Aqaweel ath-Thiqaat fi Ta'weel al-Asmaa was-Sifaat (a-4, manuscript).
Muhammad ibn Ahmad as-Safaareenee (d. 1188H) in Lawaami' al-Anwaar al-Bahiyyah, see for example (1:199).

Available Manuscripts

There are five manuscripts. One of them is complete in two volumes; the rest of the copies are deficient, only the first volume being complete. The remaining four manuscripts complete each other in terms of content. The available manuscripts are as follows:

First: Leipzig University Library in (East) Germany; This is complete in terms of content; 572 pages, each page has approximately 28 lines; the final chapter is the 'Miracles of the Awliyaa' which comprises 85 pages; the text is readable.

Second: Dhaahiriyyah Library, Damascus, Syria; dated as 671 after Hijrah; it is available and quoted from; the writing is readable in places and difficult in places.

Third: Maktabah Ridaa, Parampur, India. The copier of the manuscript was not a scholar and thus contains errors in the handwriting and copying.

There are three further manuscripts present at Dhaahiriyyah Library, Damascus, Syria - one of them being a summarized version.

For a more detailed discussion regarding these manuscripts, see vol 1, pages 149-169 of Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah, Daar Tayyibah lin-Nashr wat-Tawzee', 6th Edition, 1420H, Riyadh, KSA.

Scans of the Manuscripts

A scan of the first page from al-Maktabah adh-Dhaahiriyyah (Alif and baa):

A scan of the final page from al-Maktabah adh-Dhaahiriyyah and the first page of the Indian manuscript:

All in all this is one of the greatest works compiled in 'aqeedah, a tremendous reference for the student of knowledge and the seeker of truth. May Allaah shower his mercy upon Imaam al-Laalikaa'ee (d. 418H) for his service to Islaam and the Sunnah in compiling the ijmaa' of the Sahaabah, the Taabi'een and those who came after them, Ameen.

taken from: http://www.aqidah.com/creed/articles/cfxew-sharh-usool-itiqaad-ahl-us-sunnah-wal-jamaaah-of-al-laalikaaee.cfm

The Qur`an is the Speech of Allaah; Don't fall for the Tricks of Ahlul Bid'ah

2012-01-27T23:00:00.000-08:00

The Qur`an is the Speech of Allaah; Don't fall for the Tricks of Ahlul Bid'ah

Here are some excerpts concerning what Abul-'Abbaas Moosa Richardson (hafidhahullaah) said concerning the statement my recitation of the Qur`an that Ahlul-Bid'ah dubiously use seeking fitnah for the people:

"I need to clarify this to make it entirely clear. First of all, the issue of talking about my recitation of the Qur`an, my Qira`a or Lafdh and, is it created or not, in requiring one answer, this is from the speech of Ahlul-Bid'ah in the first place. It's from their ways to try to confuse Ahlus-Sunnah by smashing (combining) together two separate issues and forcing you to give a (singular) ruling on it as if it is one issue. And then they'll use whichever issue fits their desires to use against you to say that you have spoken with falsehood..."

[Then Abul-'Abbaas recited the first ayah of Soorat an-Nasr and asked if what he just did (reciting the ayah) is created or not. Then he explained:]

"Here's the point. You can't give one answer because I have smashed (combined) two issues into one issue. Alright? What are the two issues?
[One] The Qur`an is the Speech of Allaah - and it's not created, and
[Two] my actions.

When I read it there [and then asked that ambiguous question], I made the issue ambiguous; I put two issues together, and I wanted you to make one ruling, while they're in actuality two separate issues that require two separate rulings. And this is very important!

Not only regarding this specific issue regarding the Speech of Allaah, but this is one of the methodologies of Ahlul-Bid'ah in confusing the people! They want to combine two separate issues that have two different rulings - really fast and don't let you think about it. [They make you] combine them into one issue, and then [they ask:] What's the ruling on this issue?

And then once you've given your ruling on that one issue - instead of giving it tafseel, explaining it properly like you should if you are grounded in knowledge, and you know you cannot give just one answer to that question. If you give [this issue] its proper tafseel (explanation, detail), actually this issue my brother is two separate issues and you break it down as 'Abdul-Waahid [one of those attending the class who answered correctly] did. If that's the case, you're free of any blame. But if you give your verdict, your answer, now you have given Ahlul-Bid'ah the opportunity to...apply your verdict - which is correct in of the two - to the one that it is not correct to, and then ascribe deviance to you. So be careful about this methodology, and always think about the question you're being asked: is it one issue or is it two separate issues? If it's two separate issues with separate rulings, then I have to answer it with tafseel, and I can't give one answer..."

"[Imam Bukhaaree] (rahimahullaah) spoke with the statements of the Salaf who came before him. He said the Qur`an is the Speech of Allaah, and the actions of the servant are created. And he stopped."

Source: For more, click here -------> http://www.sunnah.tv/video/watch.cfm?v=lvpdhg

Imaam ibn Qayyim al-Jawziyyah (rahimahullaah) wrote about the People of Bliss he spoke about the Classes of Happy People.

2012-01-27T22:57:00.000-08:00

People of happiness and bliss can be divided into two classes:

The First Class of Happy People

The first class consists of those who possess the quality of intellectual independence; they are described by Allah (Subhan'Allaah wa Ta'ala) as follows:

"The first and foremost [to embrace Islam] of the Muhaajireen 1 and the Ansaar 2, and also those who follow them in the best way; Allaah is well-pleased with them, and they are with Him."

[Soorah at-Tawbah 9:100]

These are the happy ones for whom Allah's acceptance is confirmed. They are the Companions of Allah's Messenger (Sallallaahu 'alayhi wa sallam) and those who follow them in the best way until the Day of Resurrection.

The conventional expression 'Taabi'oon' applies to the companions' followers who have met with

them in person. However, the description here is not restricted to them, but includes anyone who

righteously follows their way; and any such person is of those with whom Allah (Subhan'Allaah wa Ta'ala) is pleased and

who are also pleased with Him.

FOLLOWING WITH IHSAAN

The manner of following the Sahaabah (in this aayah) is not ambiguous. It is restricted by Allah

(Subhan'Allaah wa Ta'ala) to being in the 'best way'. It cannot be fulfilled merely by wishes, or by adhering to them in some matters while rejecting them in others. It should always be done with Ihsaan (with righteousness and in the best way); this is a condition to deserve Allah's (Subhan'Allaah wa Ta'ala) acceptance and His

Gardens. He (Subhan'Allaah wa Ta'ala) said:

"He it is Who has sent among the unlettered a messenger [Muhammad] from among themselves,

to convey unto them His messages, to sanctify them, and to instruct them in the Book and the Wisdom, although they had been before in manifest error. And He has sent him also to other people who have not quite reached them (the Sahaabah); He is All-Mighty, All-Wise. That is the bounty of Allaah which He bestows on whom He wills. Allaah is the One of great bounty."

[Soorah Al-Jumu'ah 62: 2-4]

The first group of people mentioned here are those who met the Messenger (Sallallaahu 'alayhi wa sallam) and

accompanied him. The latter are those who did not meet the first group; this applies to anyone

who comes after them and adheres to their way, until the Day of Resurrection. This group falls

behind the first group (the Sahaabah) both in era and in stature, even though both groups are of

the happy ones.

THREE KINDS OF HEARTS

A third group of people would be those who reject the Guidance that Allaah (Subhan'Allaah wa Ta'ala) sent with His

Messenger (Sallallaahu 'alayhi wa sallam), or who do not benefit from it. Those are described by Allah (Subhan'Allaah wa Ta'ala) in the following: "The likeness of those who were entrusted with the responsibility of the Torah, but who subsequently failed in that, is as the likeness of a donkey which carries a huge burden of books

[but understands nothing of them]..." [Soorah Al-Jumu'ah 62: 5]

The Prophet (Subhan'Allaah wa Ta'ala) also classified people into three groups based on their response to his Message and Guidance. He said: "An example of the guidance and knowledge with which Allah (Subhan'Allaah wa Ta'ala) has sent me is that of a rain that falls on different kinds of land:

1) One land is good; it accepts water and produces vegetation and grass in plenty.

2) Another land is dry with a solid bed that reserves water so that people can drink and irrigate with it.

3) The third kind is a porous land that can neither retain water nor produce vegetation.

This is an example of those who acquire the knowledge of the Deen and benefit from that with which Allah (Subhan'Allaah wa Ta'ala) sent me, and of those who do not take heed and who insist on rejecting Allah's

(Subhan'Allaah wa Ta'ala) Guidance." 3

The Messenger (Sallallaahu 'alayhi wa sallam) likens the knowledge (with which he came) to rain, because both are causes

of life. Rain is the cause of life for the body, while knowledge is the cause of life for the heart. He (Sallallaahu 'alayhi wa sallam) also likens different hearts to different valleys, as Allah (Subhan'Allaah wa Ta'ala) said:

"He sends down water from the sky, making different valleys flow according to their different natures..." [Soorah Ar-Rad 13: 17]

Thus, just as there are three kinds of land, there are three kinds of hearts:

1) The first is a good land which accepts water and is ready to produce vegetation. When rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation.

This is an example of one with a healthy, pure, and intelligent heart, which embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, it is eager to take the knowledge, and ready to bear fruits because of its good nature.

It is also like a rich business man who has experience in different trades and investments, which enables him to invest his wealth in that which brings the best profit.

2) The second kind is a hard, solid land prepared to preserve and keep water: It benefits people who visit it to drink or irrigate.

This is an example of one whose heart preserves knowledge and safeguards it so as to convey it just as he hears it, without changing it or deriving conclusions from it. This is also described in another hadeeth:

"There is often one who conveys knowledge to one who is more knowledgeable than himself; and there is often one who carries knowledge when he himself is not knowledgeable." 4

It is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.

3) The third is a barren land which is incapable of holding water or producing vegetation: no matter how much rain falls, it does not profit by it.

This is an example of one whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.

The first of the above three examples applies to a learned man who teaches knowledge, and who calls people to Allah (Subhan'Allaah wa Ta'ala) with clear guidance; such are the inheritors of the Prophets.

The second applies to one who preserves the knowledge, and who transmits what he hears precisely; he carries to other people precious goods that they can use for trade and investment.

The third applies to one who neither accepts Allaah's Guidance nor benefits from it.

Thus this hadeeth covers the different types of people and their different attitudes toward the Prophet's (sallallaahu 'alayhi wa sallam) Da'wah, which make them either happy or miserable.

The Second Class of Happy People

The second class of Happy People consists of the believers' followers from their offspring who die before reaching the status of takleef 5. They will be with their parents [in the Hereafter], as

Allaah (Subhan'Allaah wa Ta'ala) said:

"As for those who believe and whose offspring follow them in faith, We shall unite them with their offspring, and We shall not let any of their deeds go to waste; every person is responsible for that which he has earned." [Soorah At-Tur 52: 21]

Allah (Subhan'Allaah wa Ta'ala) tells that He unites the offspring with the parents in the Jannah6, just as He united

them in faith (Eemaan). And because the offspring did not do deeds that would make them deserve this high honour, Allah (Subhan'Allaah wa Ta'ala) informs that this union does not waste any of the deeds of the parents. They receive their full reward for what they did, plus the bonus of uniting them with their offspring.

Also, because this reunion in rewards and ranks is a bounty from Allah (Subhan'Allaah wa Ta'ala), one might imagine

that it would be in violation of the rules of justice. To clarify this, the ayah indicates that if the children committed sins, they alone would be liable for punishment, and that every person is responsible for what he does without involving others with him in punishment. Thus this union takes place in terms of rewards and bounties, but not in terms of justice and penalty.

This is indeed one of the keys and treasures of Qur'aan, the knowledge of which Allah (Subhan'Allaah wa Ta'ala) gives

only to those whom He wills.

Thus this ayah covers all people: the miserable and the happy - those who are followed, and those who follow them.

Consequently, let a prudent person who cares about his well-being see to which class he belongs. Let him not be influenced by habits or ruled by laziness. If he finds that he belongs to a happy class, let him strive to move to a higher rank, seeking Allah's help and facilitation. And if he finds that he belongs to the miserable class, let him move out of it into a happy class while it is still possible, and before he would have to say: "Oh! Would that I had followed the path shown to me by the Messenger."

[Soorah Al Furqan 25: 27]

FOOTNOTES:

1 Muhaajir: A migrator - one who undertakes hijrah. Plural: muhaajiroon or muhaajireen.

Reference here is specifically to those who migrated from Makkah to al-Madeenah in obedience to Allah.

2 Ansaar: Those who give help and aid. It usually refers to the citizens of al-Madeenah who gave

aid to the Muhaajireen when they migrated to their town.

3 Al-Bukharee and Muslim.

4 Narrated by Zayd bin Thaabit, Anas bin Maalik and others; recorded by Aboo Daawood, at-Tirmithee, Ahmad, and others; authenticated by al-Albaanee (as-Saheehah no.404).

5 Takleef: Responsibility for one's deeds.

6 Jannah: Literally: garden. It usually refers to the Gardens of Paradise.

Description Of Paradise

2012-01-27T22:55:00.000-08:00

Imaam Abu Hanifah (d. 150H) and the Splitting and Deviation of the Hanafis After Him Into Diverse Factions and Sects

2012-01-27T22:53:00.000-08:00

Imaam Abu Hanifah (d. 150H) and the Splitting and Deviation of the Hanafis After Him Into Diverse Factions and Sects

Abu Hanifah and His Students Were Upon the Aqidah of Ahl us-Sunnah, the Righteous Salaf

It is agreed upon by the people of verification that Imaam Abu Hanifah (d. 150H), and this two companions Abu Yusuf Ya'qub bin Ibraaheem al-Ansaaree (d. 182H) and Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), and others besides them likewise Abu Ja'far at-Tahaawi (d. 321H) were all upon the Salafi aqidah, and they are also from the generality of the Salaf of this ummah, like the other prominent scholars and Imaams of Ahl us-Sunnah in that time.

Many factions of the innovators from the later Hanafis ascribed to these scholars that they settled upon deviant beliefs, such as the saying of the creation of the Qur'an, or rejection of Allah's uluww and all of this is from the inventions and fabrications of the people of innovation against the scholars of Islaam, in order to beautify and spread their innovations amongst the people.

There are a number of issues mentioned by the Scholars of the Sunnah and Hadeeth in relation to Abu Hanifah himself in that he used to speak with the creation of the Qur'an, but they also mentioned that he was asked to repent from that, and that after repenting, his affair remained upright, upon what would be presumed about this Imaam, and thereafter many of the Scholars of the Sunnah declared him innocent of this saying, from the head of them Imaam Ahmad.

Refer to: Kitaab us-Sunnah of Abdullaah bin Imaam Ahmad ( 1/192-194), Taareekh Bagdhaad of al-Khateeb (13/383-393), and also (13/384), and at-Tankeel of al-Mu'allimee (1/449), and Sharh at-Tahaawiyyah of Ibn Abi al-Izz (p. 244) and Mukhtasar al-Uluww (pp. 155-157).

And Shaykh al-Albaanee says in Mukhtasar al-Uluww that most of what has been narrated about Abu Hanifah in this regard, that he spoke with the creation of the Qur'an is not free of criticism, and that if anything from it is authentic then it is all before Abu Yusuf, his student, debated him on the issue, after which his view became that it is uncreated.

Adh-Dhahabee brings with a good (jayyid) chain of narration, as occurs in Mukhtasar al-Uluww (p. 155) from Alee bin al-Hasan al-Kuraa'ee who said: Abu Yusuf said:

I debated Abu Hanifah for six months, and then our view became united that the one who said the Qur'an is created is a kaafir.

And al-Bayhaqi also relates this in al-Asmaa was-Sifaat, narrating from Abdullaah bin Ahmad bin Abdur-Rahmaan bin Abdullaah ad-Dushtaki who said: "I heard Abu Yusuf saying..", then he mentioned it, and then he (al-Bayhaqi) said: "Abu Abdullaah (meaning al-Haakim) said, "All of its narrators are thiqaat"."

Further, there are hundreds of narrations from Abu Hanifah and Abu Yusuf indicating that they were clearly upon the way of the Salaf in the affairs of creed. The only thing that can be said is regarding the issue of eemaan (faith), for it is reported from him that he said that eemaan is "tasdeeq" (assent, belief) with the heart and affirmation with the tongue but actions (amal) is outside of the reality of eemaan" - and this is a form of irjaa' (expelling actions from eemaan). However, Abu Ja'far at-Tahawi reports a narration regarding an incident in which a discussion took place between the two Imaams, Abu Hanifah (d. 150H) and Hammaad bin Zayd (d. 179H) which indicates that he returned back from that saying.

Refer to at-Tamheed of Ibn Abdul-Barr (9/247), Sharh at-Tahaawiyyah of Ibn Abi al-Izz (p. 395).

The Splitting and Deviation of the Hanafis

Unfortunately, many of the Hanafis did not traverse the way of Imaam Abu Hanifah and his students. For many false beliefs entered into them from an early stage, close to the time of this Imaam, and they became callers to corruption, deviation and were the heads of innovations and desires. Many different factions appeared amongst them, and they can be summarized as follows:

The Hanafiyyah Jahmiyyah
The Hanafiyyah Mu'tazilah
The Hanafiyyah Murji'ah
The Hanafiyyah Shi'ah
The Hanafiyyah Zaydiyyah
The Hanafiyyah Karraamiyyah Mushabbihah
The Hanafiyyah Mareesiyyah
The Hanafiyyah Soofiyyah, or Mutasawwifah and beneath which are the four tariqahs:

The Qaadiriyyah
The Chistiyyah
The Suhrawardiyyah
The Naqshabandiyyah
Also amongst them are the Hulooliyyah and Ittihaadiyyah, who are the extremist heretical deviants

The Hanafiyyah Qubooriyyah (Grave-Worshippers), amongst which are the Barelwiyyah, Kawthariyyah and some of the Deobandiyyah
The Hanafiyyah Maturidiyyah

And there is an overlap between the last three for many of them share in the affairs mentioned, Maturidi Creed, Tasawwuf and Grave-worship, however, the above is to separate out all of the various orientations.

And thus many of those ascribing to and claiming to follow Imaam Abu Hanifah (rahimahullaah) swerved from his way specifically and from the way of the Salaf of this ummah generally, and they became many diverse sects, with the full acknowledgment of Hanafi Maturidis, and even the Kawthariyyah themselves. The only ones who followed the way of Abu Hanifah and his associates were the "Hanafiyyah Sunniyyah", or the "Hanafiyyah Salafiyyah", or the "Hanafiyyah Kaamilah", and all of these are expressions of al-Allaamah Abdul-Hayy al-Luknowi (a Hanafi Scholar, d. 1304H).

Refer to "ar-Raf' wat-Takmeel" of al-Allaamah Abdul-Hayy al-Luknowi (pp. 178-180, tahqeeq Abu Ghuddah, 1st edition, 1373H) and (pp. 385-387) of the third expanded edition (tahqeeq Abu Ghuddah al-Kawtharee, 1407H)

Maturidis.Com

What I saw at the Salafi Winter Dawrah 2011

2012-01-08T14:21:00.000-08:00

From Taqweem Ahsan, Head of Masjid as-Sunnah, Hounslow, UK

What I saw at the Salafi Winter Dawrah 2011

Assalamu 'alaykum wa rahmatullah

All Hamd is for Allah and may the salat and the salam be upon the Mes senger of Allah. To Proceed:

I wanted to share some of what i observed at this years conference in Birmingham organised by our noble salafi brothers at Masjid As-Salafi, Wright Street, Brimingham.

Firstly due to the late and little advertising of the Birmingham conference and some other issues, i was not expecting the conference to be that busy but much to my surprise this years conference of 1432H was BY FAR the busiest and most packed that i have EVER seen it and all Hamd is for Allah!

Having lived through approx 40 Maktabah Salafiyyah conferences over a period of 20 years (as there are usually two national salafi conferences per year which take place in birmingham, one in the summer and one in the winter) and having attended most of them, the conference of 1432H was awe inspiring and by far the busiest!

The masjid was practically full with many brothers having to stand u nable to find anywhere to sit at all during the lectures. As for those who were sitting, then many of them including myself were squashed between others having no where to go and no where to move for hours (thats if you didnt want to get up to leave and risk losing your space and perhaps not be able to come back into the masjid for a while due to the crowd of people stuck in the door way).

Masha'Allah there were brothers from all over the country north and south and from many cities where the dawah salafiyyah had newly entered. There was also an increase in the numbers of brothers from those citues where the dawatus-Salafiyyah had entered over the last few years and all praise belongs to Allah.

There also seemed to be a large and significant increase from a new, fresh and younger age group from amongst the teens which was really nice to see.

I booked a number of rooms in a nearby hotel for me and my family throughout the period of the confer ence but was told from some of those who slept in the masjid that it was a very difficult task to sleep there due to the increased number of people staying there, resulting in people having very little room to sleep.

As soon as we reached the car park on Saturday afternoon besides the Salafi Masjid to park our car, the first salafis me and my family set our eyes upon were the family of Abu Talha Dawood Burbank. All of them, the young family of Abu talhah, brothers and sisters, quitely walking to the masjid by themselves led by Talhah. It was truly a hunbling sight and a time to thank Allah for the favours of Allah upon us for having reached Birmingham, 200 miles away, in one piece and unharmed. By Allah through out the conference whenever my eye caught a glancing glimpse of Talhah, i saw him with a smile on his face. May Allah keep us all firm and pleased with the Qadr of Allah and save us all from difficulties and trials and tribulations which test our faith.
I was really pleased to see our brothers from Daras-Sunnah Shephereds Bush attending in force as usual sitting as close to the front as possible. Alhamdulillah when i saw them as a jama'ah i could only thank and praise Allah Azza wa Jal for having protected them and kept them steadfast and united throughout these times of trials and tribulations, may Allah keep them firm.

They are in my estimation an excellent example to follow and be permissably envied for the sake of Allah due to the patience, love and brotherhood which exists between them and i truly wish i could have been from their companions or they from ours. Masha'Allah Tabarakallah. It is unfortunate the same can not be said of our own community but Allah Subhanahu wa Ta'aala is the Most Wise and guides whom He wishes and trials individuals and communities in order to expose and debase them or raise them all of which occurs as a means of purification.

I was also pleased to see a numbe r of younger brothers from Masjid As-Sunnah Cranford i.e. those in the mid-teens who had made it to the conference using a commercial coach service. Even though there were a number of brothers who did not attend, it did not prevent them from getting together, organising themselves and making it to the conference by themselves. A truly pleasing sight and all Hamd is for Allah!

There were, as usual, a good number of brothers who had made it to the conference from various countires in europe, SubhanAllah!

As for the lectures then they were indeed excellent. Our noble Shaykh Al-Allaamah Ubayd A-Jaabiree gave an excellent lecture, as usual, explaining the virtue of Ahlus-Sunnah in this life and the hereafter and their excellent characteristics and the evils of ahlul-bid'ah and their charcteristics. Masha'Allah tabarakallah. May Allah protect the Ulema of Ahlus-Sunnah from the evil of that which has been created from amongst mankind and jinn.

As per usua l Shaykh Falah Isma'eel brought his knowledge to the table along with his humour, concern and light heartedness towards his brothers in the gathering and in the questions and answers session there was much benefit wa lillahil-Hamd. Despite having a major ankle replacement operation he still came in order to benefit the people. Subhanallah, an excellent example indeed! May Allah reward him with good and keep him steadfast and allow him to benefit ahlus-Sunnah throughout his life.

Our noble brothers Abu Iyyad Amjad Rafiq and Abu Khadeejah Abdul-Waahid gave some excellent lectures on the Ma'iyyah of Allah and the principles of Ahlus-Sunnah regarding this Ma'iyyah. A brief history of the Jahmiyyah and how this sect came about and a detail of its lineage and the same for the Mu'tazilah, was discussed! Tremendous! Also that which was highlighted was the evil effects of the works of Aristotle which primarily included introducing greek philoshophy into the Islamic Aqeedah and the devestating effects this philosophy has had upon the muslim world til this present day and how its ideology has plagued the Muslim Ummah and its institutions such that its acceptance is growning rapidly like cancer throughout the Muslim world.

Abu Hakeem gave an excellent lecture on the tafseer of Suratul-Fatihah and an explanation of the 'Siratul-Mustaqeem' from the salaf. Masha'Allah an excellent lecture indeed.

I did not attend on Friday so i donot know if Shaykh Rabee's or Shaykh Muhammad ibn Hadees link-up took place.

So overall it was an excellent conference with an excellent attendance reflecting how the dawatus-Salafiyyah is continously growing in the UK and the west despite the efforts of some who try to disfigure and harm it and wish for its demise and it reminded me by contrast how the salafi conference was twenty years ago, in Birmingham, during winter. I remember it was 1991 (or maybe 1992) and it was my first conference and the n umber of people who attended was enough to form one large circle!

All praise be to Allah, how the dawatus-Salafiyyah has increase by leaps and bounds and may it continue to increase rapidly. Ameen!

May the salat and the salam be upon the Messenger of Allah and all Hamd is for Allah Lord of all the worlds.

Wasalamu alaykum wa rahmatullah.

Taqweem.

Displaying a Good Example in all of our affairs

2012-01-01T23:18:00.000-08:00

"Displaying a Good Example in all of our affairs".

Taken from the book 'Al-Imaam Ibn Baaz- Duroos wa Mawaaqif wa 'Ibar' by Sheikh 'Abdul 'Azeez As-Sadhaan, may Allaah preserve him-:

It comes in the biography of 'Abdur Rahman ibn Abaan ibn 'Uthmaan ibn 'Affaan, may Allaah have mercy upon him; That he was one who performed alot of worship and was very devout (to Allaah). 'Alee ibn 'Abdillah ibn 'Abbaas, may Allaah have mercy on him, saw him one day and was deeply amazed by 'Abdur Rahman's devoutness and manners so much that he emulated him in good. [1]

'Abdullah ibn Wahb, may Allaah have mercy upon him, said: "That which we conveyed from the manners of (Imaam) Maalik was way more than what we learnt from his knowledge." [2]

Al-Haafith Ibn Kathir, may Allaah have mercy upon him, mentions in 'Al-Bidaayah wan- Nihaayah' in the biography of Al-Hasan Al-Basree, Allah have mercy upon him, : "And Yoonus ibn 'Ubayd said: A man would benefit merely by him looking at Al-Hasan even if he didn't hear any of his speech nor see any of his actions."

And (Muhammad) ibn Sireen, Allaah have mercy upon him; When he would enter into the marketplace, the people of the marketplace would cease from buying and selling and start remembering Allaah the Most High.

A man would gain some benefit by looking at Ibn Qudaamah (author of Al-Mughnee), Allaah have mercy upon him, before he would hear (anything from him). [3]

Ja'far As-Saadiq said: "When my heart became hardened I would go to the masjid where Muhammad ibn Waasi' was and look at his face only. Thence, I would strive hard in the obedience of Allaah for a whole week from that single look at him."

Ibn Al-Qayyim, may Allaah have mercy upon him, said: "Sadness and grief would overcome us, so we would go to Sheikh ul-Islaam, Allaah have mercy upon him, and the moment we saw him the sadness would leave from us. So glorified be He (i.e. Allaah) who enters His slaves into His Paradise before the meet Him."

Ibn Nadheef said: "Indeed I have witnessed many remarkable men. But I haven't seen anyone the likes of Abi Muhammad ibn Abi Nasr. He was a cooling to the eye." [4]

And all of these narrations are comprised in his, sallahu 'alayhi wasallam, statement: "Verily the close friends of Allaah, are those who when they are seen Allaah is remebered." [5]

Certainly, his eminence, Sheikh 'Abdul 'Azeez ibn Baaz, may Allah have mercy upon him; The onlooker at him would be touched and influenced by him when he witnessed his manners and his clinging to the Sunnah.

Thus, he was a great example in his prayer, his clothing, his speech, an example in his friendliness and softness. An example in his harshness when it came to the truth. Truly, he was blessed no matter where he was in or where he went. Allaah, the Most High, says: "And He has made me blessed wheresoever I may be...." [6]

Footnotes:

[1] Siyar 'Alaam an-Nubalaa':5/10-11
[2] Siyar 'Alaam an-Nubalaa': 8/113
[3] Tadhkirah al- Huffaath
[4] Siyar 'Alaam an-Nubulaa': 17/367
[5] As-Silsilah as-Saheehah #1646-1733
[6] 19:31

Source: 'Al-Imaam Ibn Baaz- Duroos wa Mawaaqif wa 'Ibar' {Pg:20-21} by Sheikh 'Abdul 'Azeez As-Sadhaan

Translator: Abu Fouzaan Qaasim

Investigating and Knowing the Reality of an Individual's Orientation Through His Company and Friendship

2012-01-01T22:59:00.000-08:00

These are some quotes regarding the manhaj of the Salaf in knowing the reality of an individual through his friendship and companionship. This is one of the great tribulations of our time where a people claiming the Sunnah and way and the methodology of Salaf with their mouths give lie to it in everything they do in their actions, when their allegiance, frienship and cooperation is with the those opposing the Sunnah and the way of the Salaf and who with those who harbour opposition and enmity to Ahl al-Sunnah.

Abu Qilaabah said:

May Allaah fight the poet who said: Do not ask about a man, but ask about his companion. For every person guides himself by his companion. This poetry is by Adee bin Zaid, and al-Asma'ee said about it, "I have never seen a line of poetry which resembles the Sunnah more than this saying of Adee bin Zaid. Al-Ibaanah (2/439).

Abu Hurairah - radiallaahu anhu - said:

The Messenger of Allaah said, "A person is upon the deen of his friend, so let each one of you look at whom he befriends." Saheeh. Refer to Silsilah as-Saheehah of al-Albaani (no.927).

Ibn Mas'ood - radiallaahu anhu - said:

Indeed a person walks alongside and accompanies the one whom he loves and who is like him. Al-Ibaanah (2/476).

Abu ad-Dardaa - radiallaahu anhu - said:

It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with. Al-Ibaanah (2/477).

Yahyaa bin Katheer said:

Sulaimaan bin Daawood - alaihis salaam - said: "Do no pass a judgement over anyone with anything until you see whom he befriends." Al-Ibaanah (2/464).

And Ibn Battah states:

Moosaa bin Uqbah the Syrian approached Baghdad and this was mentioned to Imaam Ahmad. So it was said, "Look at whose residence he goes to and with whom he resides and finds shelter." Al-Ibaanah (2/480).

Imaam Al-Awzaa'ee said:

Whoever hides his innovation from us will not be able to hide his companionship from us. Al-Ibaanah (2/476).

Al-A'mash said:

They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people. Al-Ibaanah (2/478).

Abdullaah bin Mas'ood - radiallaahu anhu - said:

Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion. Al-Ibaanah (2/479).

Muhammad bin Ubaid al-Ghulaabee said:

The Ahl ul-Ahwaa (People of Desires) hide everything except their intimate friendship and companionship. Al-Ibaanah (2/482).

Mu'aadh bin Mu'aadh said to Yahyaa bin Sa'eed:

O Abu Sa'eed! A person may hide his viewpoint from us, but he will not be able to hide that in his son, or his friend or in the one whom he sits with. Al-Ibaanah (2/437).

Ibn 'Awn said:

Those who sit with the People of Innovation are more severe upon us than the People of Innovation themselves. Al-Ibaanah (2/273).

Yahyaa bin Sa'eed al-Qattaan said:

When Sufyaan ath-Thawree came to Basrah he began to look into the affair of ar-Rabee' bin Subaih and the people's estimation of him. He asked them, 'What is his madhhab?', and they said, 'His madhhab is but the Sunnah'. He then asked, 'Who is his companionship?' and they replied, 'The people of Qadr' so he replied, 'In that case he is a Qadari'." Al-Ibaanah (2/453). Ibn Battah (after quoting this) said, "Allaah's mercy be upon Sufyaan ath-Thawree. He has indeed spoken with wisdom and he spoke the truth. He spoke with knowledge that is in agreement with the Book and the Sunnah and what is necessitated by wisdom and what the people of sure insight know. Allaah the Exalted said, "O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those other than you (outside your religion or upon other than the right way) since they will not fail to do their best to corrupt you. They desire to harm you severely." (Aali Imraan 3:118)" (Al-Ibaanah 2/453).

Abu Dawood as-Sijistaanee said:

I said to Abu Abdullaah Ahmad bin Hanbal: I see a man from Ahl us-Sunnah with a man from Ahl ul-Bid'ah. Shall I leave his speaking to him? He said, 'No, inform him that the man that you saw him with is a person of innovation, so if he leaves him, then speak to him, otherwise treat him the same as him, as Ibn Ma'sood said, 'A man is like his companion'. Tabaqaat ul-Hanaabilah (1/160).
taken from: http://www.manhaj.com/manhaj/articles/vesny-testing-and-knowing-the-reality-of-an-individuals-orientation-through-their-company-and-friendship.cfm

Is Jarh wa T'adeel Dead? Response by Imaam al-Uthaymeen (may Allaah have mercy upon him)

2011-12-30T23:08:00.000-08:00

Link

Allaah Has Combined All of Medicine (at-Tibb) in Half a Verse of the Qur'aan

2011-12-29T13:01:00.000-08:00

Allaah Has Combined All of Medicine (at-Tibb) in Half a Verse of the Qur'aan

All praise is due to Allaah and may the prayers and salutations be upon His Messenger, to proceed:

Allaah the Most High said, "...And eat and drink and be not excessive (therein)..." (al-A'raaf 7:31)

Ibn Katheer commented upon this verse:

One of the Salaf said: Allaah has combined the entirety of medicine (at-tibb) in half a verse, "And eat and drink and be not excessive..."

Al-Qurtubi commented upon this verse, after mentioning that excessive eating is makrooh (disliked), he mentions the benefits of eating little:

... In eating little there are many benefits. From them that a man becomes of sounder body, of better memory, purer in understanding, (requiring) less sleep, and lighter in (his) soul...

Then he mentioned the harms of eating excessively:

... and in eating much there is the overstuffing of the stomach and putrefaction of undigested food, and from this the variety of diseases are produced, and thus he requires treatment more than what the one who eats little requires. Some of the physicians said, "The greatest treatment (dawaa') is (appropriate) estimation of (one's) food (intake)." And the Prophet (sallallaahu alayhi wasallam) has explained this meaning sufficiently and completely which does away with the speech of the physicians, so he said, "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath."...

Then a little later al-Qurtubi says:

And it is mentioned that (the caliph) ar-Rasheed used to have a shrewd Christian physician who said to Alee bin Hasan, "There is not in your Book (the Qur'aan) anything of the knowledge of medicine, and knowledge of is of two types, knowledge of the religions and knowledge of the bodies." So he said to him, "Allaah has combined all of medicine in half a verse in our Book." So he said, "What is it?" He said, "The saying of Allaah, the Mighty and Majestic: And eat and drink and be not excessive."...

And Imaam ad-Dhahabi in his book "at-Tibb an-Nabawi" (p. 34-35) says:

The Prophet (sallallaahu alayhi wasallam) said: "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath." This was reported by an-Nasaa'ee and at-Tirmidhee, who said, "Hasan Saheeh" ... and this is one from the aspects of preserving health.

Alee bin Hasan said: "And Allah, the Sublime and Exalted has combined the whole of medicine in (just) half a verse, so He, the Most High said, "And eat and drink and be not excessive..."

He is Alee bin al-Hasan bin Shaqeeq bin Muhammad bin Deenar bin Mush'ab, Abu Abdur-Rahman al-'Eedee al-Marwazi (d. 215H), the Imaam, the Haafidh, the Shaykh of Khurasaan, he came to Baghdad and narrated from the likes of Ibrahim bin Tahman, Abdullaah Ibn al-Mubaarak, Sufyaan bin Uyainah and others, and Ahmad bin Hanbal, Yahya bin Ma'een and others narrated from him, and his ahaadeeth are in the Six Books. He was a haafidh of a great amount of knowledge, and a haafidh of many books, including the Tawraat and Injeel and he debated the Jews and Christians. His biography can be found in all the major books of Rijaal.

Source : http://www.healthymuslim.com/

taken from: http://blog.albaseerah.com/2011/04/allaah-has-combined-all-of-medicine-at.html

Concerning the Beautiful Names and Attributes of Allaah

2011-12-25T11:45:00.000-08:00

From the book:
Exemplary Foundations Concerning the Beautiful Names and Attributes of Allaah
By Imaam Muhammad Ibn Saalih al-'Uthaymeen (rahimahullaah) [d. 1421H] pgs. 15-18

Section o�ne:

Principles Concerning the Names of Allaah

The First Principle Concerning Allaah's Names

All of Allaah's Names are Beautiful:

All of Allaah's Names are beautiful, meaning that they reach the utmost limits of beauty. Allaah the Exalted has said:

"And to Allaah belongs the most Beautiful Names" { Surah A'raaf; 7:180}

That is because they include perfect Attributes that have no defects in any way whatsoever. No o�ne could assume a defect from them, nor could they claim the existence of o�ne outright.

An example of this is that Al-Hayy (the Ever-Living) is a Name of Allaah the Exalted, and it includes the Attributes of perfect Life, not preceded by absence, nor followed by death. Such Life necessitate other perfect Attributes as well as, like Knowledge, Capability, Hearing, Sight, and others.

Another example is that al-Aleem (the All-Knowing) is o�ne of Allaah's Names, and it includes perfect Knowledge, not preceded by ignorance, nor followed by forgetfulness. Allaah the Exalted said,

"Knowledge of it is with my Lord, in a Book. My Lord is not unaware, nor does he He forget." {Surah Taa-Haa 20:52}

The knowledge referred to here is comprehensive, and it encompasses everything generally and specifically, whether it be related to His Actions or the actions of His Creation. Allaah the Exalted has said,

"And with Him are the keys of the Unseen, no o�ne knows of them except Him. And He knows what is o�n land and at sea. Not a leaf falls, except that He knows of it. There is not a grain in the darkness of the earth, nor anything fresh or dried, except that it is {written} in a clear book." {Surah An'aam, 6:59}

"And there is no walking creature o�n earth, except that it's provisions are provided by Allaah. And He knows of its temporary place and permanent abode. All of it is in a clear Book. {Surah Hood; 11:6}

"He knows what is in the heavens and o�n earth, and He knows what you hide and what you do openly. And He knows what is within the chests." {Surah Taghaabun, 64:4}

A third example is that ar-Rahman (the Most Merciful) is a Name of Allaah the Exalted. It includes perfect Mercy, about which the Messenger of Allaah (alayhee salatul wasalaam) said,

"Verily, Allaah is more Merciful to His Servants than this woman is to her son."***

***{ Related by al-Bukhari {no. 5999} and Muslim {no. 6912}.

This is from a hadith of Umar ibnul Khataab {radiallahu anhu}, who said, "A group of war captives came before the Messenger of Allaah ('alayhee salatul wasalaam), and a woman was searching for her child. When she found her child there, she brought him close and breast-fed him. So the Messenger of Allaah ('alayhee salatul wasalaam) said, 'Could you see this woman casting her son into the Fire?' We said, 'No, by Allaah, not as long as she is capable of preventing it.' So the Messenger of Allaah ('alahyee salatul wasalaam) said, 'Verily Allaah is more merciful to His Servants than this woman is to her son."}

The name ar-Rahman, also includes the Attributes of expansive Mercy, about which Allaah has said,

"And my Mercy has encompassed everything." {Surah A'raaf, 7:156}

And He has said about the supplications of the Angels for the Believers,

"O Our Lord! You have encompassed everything by your Mercy and Knowledge!" {Surah Ghaafir, 40:7}

The beauty of the Names of Allaah the Exalted can be expressed through every Name o�n it's own. Furthermore, it can be expressed by combining Names. By combining a Name with another, perfection upon perfection is achieved. An example of that is al-Azeez (the All-Mighty) and al-Hakeem (the All-Wise), since Allaah the Exalted combines these Names in many places within the Qur'aan. When used separately, each of the two Names includes a particular kind of perfection. al-Azeez includes 'izzah (Might), and hukm (Judgement) and hikmah (Wisdom) is understood from al-Hakeem. When combined, there is another form of perfection, tht the Might of Allaah the Exalted is coupled with His Wisdom. So His Might does not include oppression, tyranny and evil actoins, as is the case with the mighty o�nes from amongst the creation. The mighty o�nes from amongst them may use their might for sin. So they oppress, tyrannize, and behave in evil ways.

Likewise, the Judgement and Wisdom of Allaah the Exalted is coupled with perfect Might and Honor, contrary to the judgement and wisdom of the Creation, as they are often subject to disgrace and humiliation.

Waiting or joining Salah for someone entering the Masjid when the people are reciting Tashahhud

2011-12-25T11:44:00.000-08:00

When a person enters the Masjid (mosque) and finds people reciting Tashahhud, should he wait until they finish or should he join them in congregational Salah?

Fatwa no. 4397
Q: Once I went to the Masjid (mosque) to offer `Asr (Afternoon) Prayer, and I found that they had finished three Rak`ahs (units of Prayer) and were in the Sujud (prostration) position of the fourth Rak`ah. In this case, should I join them or wait until they finish Salah?

A: In this case, you should join them then complete Salah from the point where you joined them and make up for what you missed.

If you find that they have risen from the Ruku` (bowing) position of the last Rak`ah, then join them and make up for the parts you missed after the Imam recites Taslim (salutation of peace ending the Prayer).

This is due to what is related by Abu Dawud (may Allah be merciful with him) on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said, <>[1].

Also because of the general meaning of what has been narrated by Al-Bukhari and Muslim (may Allah be merciful to them) on the authority of Abu Hurayrah (may Allah be pleased with them) that the Prophet (peace be upon him) said, <>[2]

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta'
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Abu Dawud, vol. 1, p. 206, Book on Salah
[2] Imam Ahmad, vol. 2, p. 237; Al-Bukhari, vol. 1, p. 55, Book on Adhan; Muslim, vol. 2, p. 422; Abu Dawud, vol. 1, p. 135, Book on Salah; Al-Tirmidhy, vol. 2, p. 149, Book on Salah; Al-Nasa*y, vol. 2, p. 114, Book on Imamate; and Ibn Majah, vol. 1, p. 255, Book on Masjids.

Source: http://alifta.net

Who is Muslim ibn al Hajjaj?

2011-12-20T11:16:00.000-08:00

MUSLIM bin Hajjaj:

Muslim's full name is Muslim ibn Al-Hajjaj Al-Qushairi An-Nishapuri. He was born in 204 H.,in the city of Nishapur near the city of Mashhad in present Iran.

Muslim is considered second o�nly to Al-Bukhari in the science of The Methodology of Hadith. He started the study of Hadith at an early age and travelled to Iraq, Hijaz, Ash-Sham and Egypt and studied under the scholars of Hadith at that time like Al-Bukhari, Ahmad Ibn Hanbal and Ibn Abu Shaiba.He also taught the famous Hadith scholars like At-Tirmidhi and Ibn Abi Hatim.

Muslim compiled the Hadith book Al-Musnad As-Saheeh, which became known as Sahih Muslim. This book is considered by the Muslim 'Ulama as the second most authentic Hadith book after Al-Bukhari, contains 9,200 Ahadith.

Imam Muslim died in his birthplace in Rajab 261 H.

Al-Bukhari studied under famous Imam Malik bin Anas and Yahya bin Ma'in. He died in Samarqand, the present day capital of Uzbekistan (Nowadays the capital is Tashkent.), The Night of Eid ul-Fitr, 256 H. Al-Bukhari was unique in the science of methodology of Hadith and his book Al-Jami' As-Sahih is considered to be the most authentic book after the Qur'an.

(Bulughul Maram - Dar us Salam)

Seeking Knowledge Until Death

2011-12-20T11:12:00.000-08:00

From a lecture by Shaykh Salih aalish-Shaykh

Im�m Ahmad had two sons, 'Abdull�h and S�lih, whom were half-brothers. S�lih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Ab� 'Abdill�h! You are the Im�m of the Muslims!' "

This man spoke like this since he was surprised to see Im�m Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Im�m Ahmad), even the elders of the people!

Im�m Ahmad replied with a statement that nullified this man's whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."

What did he mean? He meant, "I will be busy with knowledge until I die."

Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."

When the time of his death came near, he said to those around him:

"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bash�r, Im�m Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn S�r�n used to dislike a person groaning from pain. At that time, Im�m Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn S�r�n used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.

Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Im�m Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.

In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."

He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.

What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.

If you asked them about affairs even greater than the prayer, issues of creed, issues of tawh�d, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.

Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

The Jinn Are the Offspring of Iblees (Satan) and Can Appear in Many Different Forms

2011-12-20T11:11:00.000-08:00

Shaykh ul-Islam Ibn Taymiyyah said, as quoted in "Fath ul-Mannaan Fee Jam'i Kalaami Shaykh il-Islaam Ibn Taymiyyah an il-Jaann", a compilation of all the statements of Ibn Taymiyyah regarding the Jinn, (p. 55-56):

All praise is due to Allaah. That which is in the Qur'an is that they (Jinn) see mankind from where mankind do not see them, and this is true, which necessitates that they see mankind in a condition that mankind do not see them, and this does not mean that mankind do not see them in (any particular) condition (at all), rather the righteous and other than the righteous can sometimes see them, but they do not always see them. The "shayaateen", they are the rebellious amongst the men and Jinn. And all of the Jinn are the offspring of Iblees, and Allaah knows best.

Refer to Majmoo' al-Fataawaa (15/7). The Jinn are seen by men only when they take a particular form, since men cannot see Jinn in their original form.

In the above book ("Fath ul-Mannaan"), the compiler brings some narrations pertaining to Iblees being the father of the Jinn:

From them, the saying of Ibn Shihaab (az-Zuhree) quoted by Abu ash-Shaykh in al-Adhmah (5/1644), commenting upon al-Kahf (18:50), that, "So Iblees (Satan) is the father of the Jinn, just as Adam is the father of men...", also reported by as-Suyutee in ad-Durr al-Manthoor (4/227).
And from al-Hasan al-Basri, that he said, "Iblees was not from the Angels, not even for the (length of) a blinking of the eye, ever. But he is the origin (source) of the Jinn, just as Adam is the origin of men." Reported by at-Tabari in his tafsir (15/260).

And also a little earlier in the book (pp. 51-52), from the saying of Ibn Taymiyyah:

And the Jinn can appear in the form of men and animals. So they appear in the form of snakes, scorpions and others. And in the form of camels, cows, sheep, horses, mules, donkeys. And in the form of birds, and in the form of the sons of Adam...

See Majmoo' al-Fataawaa (8/458, 10/406 onwards, and 13/78 onwards) and Minhaj us-Sunnah (8/262). And the Jinn can also be seen by animals, such as donkeys and dogs, as occurs in the Sunnah.

taken from: http://www.dajjaal.com/liar/articles/mmdee-the-jinn-are-the-offspring-of-iblees-satan-and-can-appear-in-many-different-forms.cfm

"Check the Pep in Your Step!"

2011-12-13T06:16:00.000-08:00

Narrated by Abu Hurairah (RadiyaAllaahu Ta'aAla Anhu): the Prophet (SallaAllaahu Alayhi Wa Salaam) said,

"Once a man was walking along in a new set of clothes, with his hair well combed and with a 'SWAGGER' to his step, pleased with himself, Allah caused the earth to swallow him and he will keep sinking until the Day of Ressurrection."

And in another narration with slight different wording:

Abu Hurairah (RadiyaAllaahu Ta'aAla Anhu) reported Allaah's messenger (Sallallaahu Alayhi Wa Salaam) said,

"There was a person who used to walk with pride because of his thick hair and fine mantles. He was made to sink in the earth and he would go on sinking in the earth until the Last Hour."

[Saheeh Muslim]

Modern Day Deviant Groups

2011-12-11T11:14:00.000-08:00

Modern Day Deviant Groups

AUTHOR:	Shaikh Ahmad bin Yahyaa An-Najmee (rahimahullaah)
SOURCE:	Al-Fataawaa al-Jaliyyah anil-Manaahij Ad-Dawiyyah (pg. 51-55) compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri
PRODUCED BY:	Al-Ibaanah (dot) com (the site is down now, baarak Allaahu feekum)

Question: "Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow..."

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa'at-ul-Ikhwaan al-Muslimoon

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bayah (oath of allegiance) to Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them - even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu 'alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu 'alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

"May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past."

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: "And We have indeed sent to every nation a messenger, (saying to his people): Worship Allaah and avoid the taaghoot (false deities)." [Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Sheeah. And their founder was quoted as saying: "We will cooperate with one another in what we agree on and pardon one another in what we disagree on."

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults - whether true or false - spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash'arees - the belief of ta'weel (misinterpretation of Allaah's Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu 'alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-Aabideen. They have some aspects of the Sunnah and some aspects of Bidah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims - all praise be to Allaah. They use Allaah's Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu 'alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each countrys army.

Jamaa'at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaaah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Quraan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Asharee and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bayah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Dawah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah's saying: "You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah." [Surah Aali Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah's word "brought out" and that ones Eemaan increases by going out in this khurooj based on Allaahs saying: "and believing in Allaah" after having said: "brought out for mankind."

The following can be noted from what has just been mentioned:

1. The Quraan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaaah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaaah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: "...and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee." And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman - and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaaat-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: "Laa Ilaaha Illaallaah Muhammadur Rasoolullaah" (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaail) and not the Fiqh issues (Masaail) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Dawah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: "Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah." They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaaat-ut-Tableegh:

1. The founder of this Jamaaah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: "Allaahu Haadiree, Allaahu Naadhiree." [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Dawah emerged.

6. The founder of this Jamaaah believed in Kashf.

7. The founder of this Jamaaah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying "Laa Ilaaha" (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Footnotes:

[1] Translators Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translators Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translators Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translators Note: This has something with the meaning of "Allaah is my ever-Present Accompanier, Allaah is my Watcher"

And A Advice and Reminder for All those who speak in the Name of Salafiyyah!

2011-12-04T02:15:00.000-08:00

Shaykh Rabee' bin Haadee al Madkhali

All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:

Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.
Indeed there has appeared from those who claim as-Salafiyyah - who wait in ambush of it and its people - stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:

1) - Defence of the People of Major Innovations from al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions) , Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as 'indeed they are trustworthy scholars' and praise their methodologies (Madhaahib). Moreover, upon all of that his ignorant followers still support him.

2) - Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

3) � Inventing principles which conflict/contradict with the principles of Ahlus-Sunnah and their methodology in order to wage war with Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

a) "We correct but we do not disparage".
b) Also: "The vast all-embracing Manhaj which accommodates Ahlus-Sunnah - according to their own technical term - and also accommodates the whole of the Ummah" but rather it encroaches and restricts the Ahlus-Sunnah and their Manhaj and their principles.
c) The Manhaj of al-Mawaazanaat.
d) The taking of Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements).

And other such principles which Ahlus-Sunnah have condemned and clarified their falsehood and deviation.

4- And in order to evade (at-tamallus) the truth and to be firm upon their falsehood they have contrived:
a) The [false] principle - (Its not obligatory upon me).
b) Also the [false] principle - (It does not yaqanee (satisfy, convince, persuade) me.)
c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).
d) And the rejection of the report of trustworthy narrators (at-thiqaat).
e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many in number; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).
f) They have fabricated/contrived a principle to as-Subb (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it's not revilement.) And they said: (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

And these principles have become the fountains of Fitan like pieces (sudden amassing of clouds) of the dark night.
Accompanying all these calamities is arrogance, obstinate opposition and haughtiness towards those who advise them and clarifies their deviation and their mixed up confusion. Whilst with all these calamities, afflictions and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah. And the following are Prophetic Narrations I gathered together to remind those people so perhaps they will remember and withdraw/ be rebuked from that which they are upon.

1- On the authority of Qais bin Abee Haazim, who said:
Aboo Bakr � may Allaah be pleased with him � stood up and praised Allaah the Mighty and Majestic and extolled Him and then said: O people, indeed you recite this Aayah (Qur'anic verse):

{O You who believe! take care of your ownselves, he who goes astray cannot harm you when you are rightly-guided.}

And you put it in its improper place. For indeed I heard the Messenger of Allaah (sallallaahu alaihi wasallaam) say: "When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether."

This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams.

2- Also on the authority of Hudhaifah bin al-Yamaan � may Allaah be pleased with him- on the authority of the Prophet (SallAllaah alaihi wasallam), who said: "By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allaah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you."

This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is weakness in its chain of narration. And it is also reported by Imaam Ahmad in his Musnad (5/388).

And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah - radiallaahu anha - reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah - radiallaahu anhu - reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). And based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

3- And on the authority of Ibn Mas'ood -radiallaahu anhu- that the Messenger of Allaah -sallallaahu alaihi wasallaam - said:
There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that.

Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

In these Ahadeeth is the clarification from the Messenger of Allaah -sallallaahu alaihi wasallam - to the danger of al-Munkaraat (the evils) of innovations and sins. And its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war with the people of Misguidance and Fitan (turmoil and trials).

4- On the authority of Nu'man bin Basheer -radiallaahu anhumaa- the Prophet -sallallaahu alaihi wasallam - said:
The example of al-Mud-hin (the compromiser) Allaah's Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah's limits and orders) is like example of people who drew lots for (seats on) a ship. Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: 'What is wrong with you?'
He replied, "You have been troubled much by me and I have to get water." Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves.

Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298).

The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is:
The example of the one who abides by Allaah's orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah's Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: "We will not let you ascend and harm us." So those on the lower part said: "Then indeed we will have to bore into the bottom of the ship in order to get water to drink." If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid from it. Rather he flatters and compromises with those who fall into it, perpetrate it and defend it. So how about if he goes beyond that to defending them, beautifies their image (present them in favourable light) and bears witness for them that they are from Ahlus-Sunnah. So how will he be, if he transgresses beyond all that by forsaking those who forbid from it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj.

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have good suspicion of them and to plunge them into their outstretched arms and to aiding and defending them. [These are] the affairs which have lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries.

It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; for which they will asked about in front of Allaah � The Mighty & Majestic � on the day when no soul will be able to benefit another whatsoever.

Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous.

And I remind you of the statement of Allaah the Most High:
Friends on that Day will be foes one to another except Al-Muttaqoon (pious).[Surah Az-Zukhruf (43): 67]

O You Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, or your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah �Salla Allaahu alaihi wasallam:
The Deen (Religion) is an-Naseehah (sincerity and sincere advising), The Deen (Religion) is an-Naseehah (sincerity and sincere advising)" he said it three times. They said: "To whom or Messenger of Allaah?" He said: "To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people."

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullaah al-Bajalee �radi Allaahu anhu - on the authority of Ziyaad bin 'ilaaqah who said: I heard Jareer bin Abdullaah stand and deliver a khutbah on the day al-Mugheerah bin Sh'ubah died saying:
Upon you is the taqwa of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now.
Then he said: seek forgiveness for your Ameer for indeed he used to love pardoning (others).
And he said: To proceed: then indeed I came to the Messenger of Allaah �Salla Allaahu alaihi wasallam � and I said to him: "I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor." Then he sought Allaah's forgiveness and descended (from the pulpit).

Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet �Salla Allaahu alaihi wasallam -:
"The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people"
and the statement of Allaah the Most High:
If they Advise for Allaah and His Messenger Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form.

I remind them with that which is in these Aayaat and Ahadeeth from the obligation of establishing the sincere advice to Allaah, His Book, His Messenger, the rulers of the Muslims and their common people. And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil.

And I say to them as Jareer said: By the Lord of this Masjid indeed I am to all of you a sincere advisor." But rather I say: By the Lord of the Heavens and the Earth indeed I am to them a (sincere) advisor.

I remind them of the statement of Anas � radia Allaahu 'anhu - : "Indeed you do actions which in your eyes are considered more finer than the hair, whilst we used to consider them during the life-time of the Messenger of Allaah �salla Allaahu alaihi wasallam to be from al-moobiqaat (the destructive/deadly sins)."

Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his 'Musnad' (3/157) and Aboo Y'alaa in his 'Musnad' Hadeeth (4207) and (4314).

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others.

I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or done it with deliberate intent.

And may the peace and blessings of Allaah be upon our prophet Muhammad, his family and his companions.

Written by:
Rabee' Bin Haadee 'Umayr al-Madkhalee
9/2/1432H

Original source:
http://www.sahab.net/forums/index.php?showtopic=117717

Taken from:
http://salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=12144

This Post can be viewed @:
http://salafus-saaliheen.blogspot.com/2011/06/advice-and-reminder-for-all-those-who.html

The Impermissibility of Wiping over Low-Cut Ankle Socks

2011-12-04T02:07:00.000-08:00

An important clarification on wiping over ankle socks, specifically the 'low-cut' ankle-sock which only covers the feet or part of the ankle bone but not the entire ankle bone.
"...And it is a condition (for the validity of wiping over the footwear) that the footwear cover the foot. He may not wipe over footwear that is not sufficiently covering what he is required to wash (i.e. the entire foot, top and bottom, including the ankles), like footwear that is below the ankle, or footwear that is big enough, but does not properly cover the foot because it is too thin, like a thin nylon sock. None of these things may be wiped over since they do not adequately cover (the foot)..."

In the Name of Allaah, the Most Merciful...

An honored guest reminded me today that our brothers need to be clear on the issue of ankle socks and the ruling on wiping over them for wudhoo', since it is an issue that many people may not know about.

Ankle socks: very short socks usually worn with low top sports shoes, they usually do not cover the ankle.

Ankle socks that do not cover the ankle bone entirely do not fit the criteria of a "khuff", and thus it is not permissible to wipe over them for wudhoo'. Thus, wiping over ankle socks (that do not cover the ankle) is INVALID, and the wudhoo' is incomplete and thus invalid as well.

Our shaykh, Dr. Saalih al-Fawzaan (may Allaah preserve him) said:

"...And it is a condition (for the validity of wiping over the footwear) that the footwear cover the foot. He may not wipe over footwear that is not sufficiently covering what he is required to wash (i.e. the entire foot, top and bottom, including the ankles), like footwear that is below the ankle, or footwear that is big enough, but does not properly cover the foot because it is too thin, like a thin nylon sock. None of these things may be wiped over since they do not adequately cover (the foot)..." [1]

Footnotes:
[1] al-Mulakh-khas al-Fiqhee (1/42)
[2] Original source: http://www.salafitalk.net/st/viewmessages.cfm?forum=10&topic=9456
Compiled and translated by Moosaa ibn John Richardson

Biography of Shaykh Zayd al-Madkhalee hafidhahullah

2011-12-04T01:57:00.000-08:00

Author: Fawaaz bin �Alee Al-Madkhalee
Source: Intro to �Tareeqat-ul-Wusool ilaa Eedaah ath-Thalaathat-il-Usool� [1]

His Name and Lineage:
He is the noble shaikh and the esteemed scholar, Zayd bin Muhammad bin Haadee Al-Madkhalee.

His Birth and Upbringing:
He was born in a town called Rukoobah in Saudi Arabia in 1357H. This is where he grew up and began his first studies. Afterward, he joined the Salafee School in Saamitah. In 1368H, he came in contact with Shaikh Haafidh Al-Hakamee in Beesh and studied under him along with the other students, who were studying away from home. When the educational institute (ma�ahad) was opened in Saamitah, he enrolled in it and graduated from it in 1379H/1380H. After this, he enrolled in the College of Sharee�ah in Riyadh, where he graduated from in 1383/1384H.

Before graduating, he was appointed as a teacher in the educational institute of Saamitah, where he continued to teach until he retired in 1/7/1417H. He founded the first charitable Salafee Library of Saamitah in 1416H, which contains more than four thousand books. He made it as a service for the students of knowledge who seek shelter in it, coming from every region.

His Role in Da'wah
His gatherings are not devoid of students seeking knowledge from him or people seeking religious verdicts from him. He has an active role in the Da�wah (Call) to Allaah in the district of Jaazaan, as well as during the days of Hajj. His classes are still ongoing � all praise be to Allaah � such that both abridged books as well as large works are studied under him.

He is considered the second man in the district of Jaazaan with regard to knowledge, fatwaa, and calling to Allaah (Da�wah) after Shaikh Ahmad bin Yahyaa An-Najmee.[2] May Allaah lengthen both of them in lifespan.

Shaikh Ahmad An-Najmee was asked: �O Shaikh! What do you say about one who says: �I don�t recognize Shaikh Zayd Al-Madkhalee or Shaikh Rabee� Al-Madkhalee. I don�t recognize them to be from the scholars and I won�t take any knowledge from them. I don�t acknowledge anyone except Shaikh �Abdul-�Azeez bin Baaz.� So how would you respond to this?�

The Shaikh answered: �We ask Allaah to guide this person and to grant him direction, for indeed, Shaikh Rabee� Al-Madkhalee and Shaikh Zayd Al-Madkhalee � both of them are from the sincere Salafee scholars. He must acknowledge and be aware of this. And he must not disparage them, because disparaging them means disparaging the Sunnah of Allaah�s Messenger, which they are carrying. We are not saying that they are free from error. However, their methodology is Salafee. So the students of knowledge must read their books and get to know the truth that is in them�� [3]

His Books
He has a strong inclination towards writing. Among his printed books are:

1. Al-Hayaat fee Dhill al-�Aqeedah al-Islaamiyyah [Livelihood in the shade of the Islaamic Creed]
2. Al-Ajwibah as-Sadeedah �alaa al-As�ilah ar-Rasheedah (v. 1-8) [Answers to Questions in eight volumes]
3. Sharh al-Qaseedah al-Haa�iyah [An Explanation of some poetry from his Shaikh Haafidh Al-Hakamee, rahimahullaah]
4. Al-Afnaan an-Nadiyyah Sharh as-Subul as-Sawiyyah Li-Fiqh as-Sunan al-Marwiyyah (v. 1-7)
5. Al-Manhaj al-Qaweem fee at-Ta�see �alaa ar-Rasool-il-Kareem
6. Majmoo�ah Rasaa�il [A Collection of Treatises]
7. Qutoof fee Nu�oot as-Salaf [Selected Characteristics of the Salaf]
8. Al-Irhaab wa Aathaaruhu fil-Afraad wal-Mujtami�ah [Terrorism and its Effects on Individuals and Societies]
9. Al-Mandhoomaat al-Hisaan wad-Deewaan al-Maleeh (1-2)
10. Al-Jahd-ul-Mab�dhool fee Tanweer-il-�Uqool bi-Sharh Mandhoomah Waseelat-il-Husool ilaa Muhimmaat-il-Usool (v. 1-3)
11. Asbaab Istiqaamat-ish-Shabaab wa Bawaa�ith Inhiraafihim {Causes for the Uprightness and Deviation of the Youth]
12. Wujoob Sitr-ul-Wajhi wal-Kaffayn [The Obligation of (Women) Covering the Face and Hands] [4]

And there are many other books he has authored. The Shaikh continues to give and call to the Salafee Manhaj. May Allaah bless him and his efforts and prolong his life.

--------------------------------------------------------------------------

Footnotes:

[1] Translator�s Note: This book is an explanation of Imaam Muhamamd bin 'Abdil-Wahhaab's classical treatise, "The Three Fundamental Principles." The source for this book was classes the Shaikh delivered which were later transcribed and put into a book format.

[2] Translator�s Note: Shaikh Ahmad An-Najmee is considered one of Shaikh Zayd Al-Madkhalee�s teachers. His other well-known teachers are Shaikh Haafidh Al-Hakamee and Shaikh Muhammad Amaan Al-Jaamee, may Allaah mercy on them both.

[3] Translator�s Note: This quote was added to the biography due to it�s benefit. Refer to al-Fataawaa al-Jaleelah of Shaikh Ahmad An-Najmee (pg. 19) for the quote.

[4] Translator's Note: This beneficial treatise is included in Al-Ibaanah Book Publishing's 3rd upcoming publication "Three Essays on the Obligation of Veiling." This individual treatise will also be posted as a downloadable e-book soon, by Allaah's Will.

PRODUCED BY: Al-Ibaanah.com

Shaykh Saalih as-Suhaymee recently recommended Shaykh Zayd as one of the Ulemah whom we should take knowledge from and follow his way of Da'wah. Click here to read about that and the names of the other Ulemah.

Some of the Shaykh's posts on sahab.net can be found by clicking here. Many of the Shaykh's articles/audios are available on the website http://www.njza.net/

Conditions of the Sahaabah

2011-12-03T10:05:00.000-08:00

Conditions of the Sahaabah

Taken from al-Jawaab al-Kaafee liman sa'ala an ad-Dawaa ash-Shaafee

Translated by Abuz-Zubayr 'Abdur-Rahman Harrison

Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)

Edited by Editorial Staff at tazkiyah (dot) org (the site is down now, baarak Allaahu feekum)

Whoever reflects upon the conditions of the Sahaabah, he finds that they had the highest concern for deeds with the highest level of fear of Allaah ('Azza Wa Jall). Abu Ad-Dardaa (Radhiallahu 'Anhu) used to say, "The most severe of what I fear for myself on the Day of Resurrection is that it were to be said to me, 'Oh Abu Dardaa, you performed deeds, so how did you perform deeds yet did not learn?'" And he used to say, "If you knew what you will encounter after death, then you would not even eat food just for pleasure, nor would you drink any drink just for pleasure, nor would you even enter a house just to seek shade within it. You would rather go out to a high place, striking your chests and crying over yourselves. And I wish I were just a tree that is used for support and then eaten." Tameem Ad-Daaree (Radhiallahu 'Anhu) read one night Soorah Al-Jaathiyah and when this Aayah came upon him:

Or do those who commit evil deeds think We will make them like those who have believed and done righteous deeds? [Al-Jaathiyah : 21]

He began to repeat it over and over, crying until morning came. Ibraheem At-Taymee said, "I never put forth my statement before my action except that I was afraid of being a liar." Recorded in the collection of At-Tirmithee, Aaishah (Radhiallahu 'Anha) said, "I asked Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) about this Aayah:

Indeed, those who are apprehensive form fear of their Lord, and those who believe in the signs of their Lord, and those who do not associate anything with their Lord, and those who give what they give while their hearts are fearful because they will be returning to their Lord - it is those who hasten to good deeds, and they exceed others therein. [Al-Muminoon : 57-61]

So I said, "Are they those who drink wine, commit adultery, and steal?" So he replied: "No, oh daughter of As-Siddeeq. Rather, they are those who fast, pray, and give charity and they are afraid that it will not be accepted from them 'It is those who hasten to good deeds, and they exceed others therein.'" ⁽¹⁾ And Allaah described the people of happiness with Ihsaan and fear, while He described the people of misery with sins and the feeling of security and safety. And the greatest of people in deception is he who is deceived by the Dunyaa and its immediate pleasures so he prefers it over the hereafter. He is pleased with it over the hereafter. How is this so, when the Dunyaa, all of it from the beginning to the end, is like one breath from the breaths of the hereafter? This is similar to what Al-Imaam Ahmad and At-Tirmithee recorded from the Hadeeth of Al-Mustawrid ibn Shaddaad that he said: The Messenger of Allaah (Sallallahu 'Alaihi Wa Sallam) said: "The Dunyaa compared to the hereafter is only like if one of you were to dip his finger into the sea - look what remains on it (of water)." ⁽²⁾ So what is the extent of the entire life of a person compared to the hereafter? Which of the two is given precedence by the intelligent person - preferring the immediate pleasures of this short period of time and being prevented from the ever-lasting good of the hereafter, or leaving something that is insignificant, worthless, soon-to-be cut off in order to gain that which is priceless, unimaginable, with no end to its pleasures, and never-ending?

1	Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 3175 (go back)

2	Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 2323 (go back)

A brief biography of the Ikhwaanul Muslimeen

2011-12-03T10:01:00.000-08:00

A brief biography of the Ikhwaanul Muslimeen

Taken from al-Fataawaa al-Jaliyyah 'an al-Manaahij ad-Da'wiyyah

Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison

Written by/Said by Ash-Shaykh Ahmad ibn Yahyaa an-Najmee (rahimahullaah)

Edited by Editorial Staff at (the former) tazkiyah (dot) org (the site is down now, baarak Allaahu feekum)

Al-Ikhwaanul-Muslimeen

Al-Ikhwaanul-Muslimeen: They are the followers of Hasan al-Bannaa and there are many issues with their manhaj, the most important are the following:

1. Neglecting Tawheed of Ibaadah (Allaah's Unity of Worship), which is the most important aspect of Islaam and that, which without it, the servant's Islaam is not correct.

2. Their remaining silent and approving of people committing major shirk whether it be calling upon other than Allaah, making Tawwaaf around graves, making vows to the occupants of them (the graves), sacrificing in their names, and similar to that.

3. Indeed, the foundation of this manhaj is Soofee. They have a relationship to Sufism in that they made a pledge with Abdul-Wahhaab al-Hasaafee for allegiance to his Soofee path which is al-Hasaafiyyah ash-Shaathaliyyah.

4. The presence of bid'ahs with them and their worshipping with them. Rather, they are the foundation of their manhaj. They believe that the Prophet (Sallallahu 'Alaihi Wa Sallam) attends their sittings of dhikr and forgives their previous sins as is in their verse of poetry:

"The God has sent prayers upon he who has appeared upon light, For all the worlds so he surpassed even the sun and moon, This beloved among beloved ones has arrived, And he has forgiven everything that has preceded and occurred."

5. Their da'wah for the leadership. This itself is a bid'ah, for indeed, the messengers and their followers were responsible for calling to Tawheed. Allaah said:

"And We certainly sent into every nation a messenger (saying), 'Worship Allaah and avoid false gods.'" [An-Nahl : 36]

6. The lack of any Walaa and Baraa (Loyalty and enmity) with them or at least it is very weak with them. This is clarified by their da'wah for cooperation and closeness between the Sunnah and the Shee'ah like the statement of their founder: "We cooperate in what we agree on, and we pardon one another for what we disagree on."

7. Their hatred for the people of Tawheed and the people of the way of the Salaf and their abhorrence of them. This is clear from their talk against the country of Saudi Arabia which was founded upon Tawheed. Tawheed is studied in its schools, its institutes, and its universities. It is also clear from their killing of Jameel ar-Rahmaan al-Afghaanee because he was calling to Tawheed and for his schools in which Tawheed was studied.

8. Their constant following up of the mistakes of the leaders and searching for their faults, regardless of whether they were true or not, and then spreading them among the youth to make them detest the leaders and to fill their hearts with hatred against them.

9. Disgusting Hizbiyyah that they ascribe to. So they show loyalty for the sake of their party and they show enmity for it.

10. Taking a pledge of allegiance for acting in accordance with the Ikhwaanee manhaj based upon ten specific conditions mentioned by the founder. There are other issues of criticism with them that perhaps we can take later.

Two Severe Threats For The One Who Opposes The Sunnah

2011-12-01T22:44:00.000-08:00

Two Severe Threats For The One Who Opposes The Sunnah

Allaah The Most High has stated:

"Then let them be aware, those who oppose his (the Messenger's) commandment, that some Fitnah (trial) will befall them or a painful torment."

(Soorah An-Noor: 63)

The noble Shaykh Muhammad Ibn Sa'eed Raslaan (may Allaah preserve him) commented on this verse saying:

"This is a severe threat for the one who opposes the command of the Messenger (sallallaahu alayhi wa sallam) with one of two matters:

1. That Fitnah will befall his heart, and as a result of it, he deviates away from the truth and disbelieves after having Eemaan. His heart will become corrupt with the deviance of misguidance, therefore not being guided to the truth after that. That is because he opposed the command of the Messenger (sallallaau alayhi wa sallam). This punishment is more severe than the one after it.

2. The painful torment, either it takes place in the life of this world with being killed, sickness or the destruction that is for the disbelievers who opposed the commandment of the Messenger (sallallaahu alayhi wa sallam). The second punishment will take place in the hereafter. There will be no escape for the one who intentionally opposes the commandment of the Messenger (sallallaahu alayhi wa sallam) from the two punishments; A punishment which is in the heart and a punishment which afflicts the physical body or the wealth. This will take place either by way of death or the destruction or the complete loss of wealth and lives. This is a severe threat for the one who opposes the commandment of the Messenger (sallallaahu alayhi wa sallam)."

Source: As-Sunnah wa Bayaan Makaanatihaa pgs. 7-8 By Shaykh Muhammad Ibn Sa'eed Raslaan (may Allaah preserve him)

Some Golden Principles During Times of Fitnah

2011-11-23T01:21:00.000-08:00

Some Golden Principles During Times of Fitnah

In his exellent book The Position of the Mu`min At Times of Fitnah, Shaikh 'Abdul-Azeez bin 'Abdillaah bin Baaz (rahimahullaah) said:

quote:

Therefore, the only thing that will save you and protect you from Fitnah, by the permission of Allaah, is: judging by the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihi wa sallam), and that is by returning back to Ahlus-Sunnah and the scholars of the Sunnah, who have the understanding of the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihi wa sallam), and studied very well, knowing their rulings and adhering to them.

Therefore, it is obligatory upon every individual in the Ummah - including mankind and jinn, Arabs and non-Arabs, men and women - to judge by the Book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihi wa sallam), and to adhere to the methodology of the Salaf of the Ummah...

Ibn Baaz (rahimahullaah) continued:

quote:

...As for the hadeeth that is narrated from the Prophet (salallaahu 'alaihi wa sallam) regarding sitting down at time of Fitnah, this is known with the people of knowledge and its details are as follows:

The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:

quote:

There shall soon be a Fitnah: the one who sits in that time is better than the one who stands, and the one who stands is better than the one who walks, and the one who walks is better than the one who hastens to it. And the closer you get to it, the closer it would get to you. Therefore, whoever is able to seek refuge in a shelter, let him do it.
[Bukhari (3602), Muslim (6886); narrated by Abu Hurairah (radiallaahu 'anhu)]

The temptations that are meant in this hadeeth are the ones that are vague and ambiguous, and the way of truth in them is unknown; rather it is mixed up. Such are the temptations which the believer is advised to abstain from and stay far away from it with whatever way necessary.

And this is similar to what is stated in his (salallaahu 'alaihi wa sallam) statement:

quote:

There shall soon be a time in which the best wealth of the Muslim man will be his sheep which he will carry along with him to the peak of the mountain and the falling places of rain, fleeing with his religion from Fitan.
[Bukhari (19), narrated by Abu Sa'eed al-Khudri (radiallaahu 'anhu)]

When the Prophet (salallaahu 'alaihi wa sallam) was asked:

quote:

Who is the best among the people? He (salallaahu 'alaihi wa sallam) replied: A believer who strives his utmost in Allaah's Cause with his life and property. They asked: "Who is next?" He (salallaahu 'alaihi wa sallam) said: A believer who stays in one of the mountain paths worshipping Allaah, and leaving the people secure from his mischief.
[Bukhari (2786), Muslim (1888), narrated by Abu Sa'eed al-Khudri]

The intent behind "Fitan" in the above mentioned hadeeth are the bewildering ones, and it is upon the believer to stay away from them. But if it is a situation when the oppressor is obvious from the oppressed, and the truth is obvious from falsehood, in this case, it is obligatory upon him to follow the truth and be at the side of the oppressed, and oppose the oppressor and falsehood.

As the Prophet said: Aid your brother whether he is an oppressor or oppressed. He was asked: O Messenger of Allaah, how can I help him when he is an oppressor? He said: Prevent him from opression; that is helping him.

All Praise is due to Allaah, we are upon guidance and a clear Religion; Solace is close by, and evil will cease to exist by the Permission of Allaah.

Source: The highly beneficial book The Position of the Mu`min At Times of Fitnah, by Shaikh 'Abdul-Azeez bin 'Abdillaah bin Baaz (rahimahullaah)

The Three Kinds of Hearts

2011-11-23T01:02:00.000-08:00

The Three Kinds of Hearts

by Ibn Qayyim Al-Jawziyyah

(taken from Ar-Risalat Ut-Tabukiyyah)

Contrary to the happy ones described above are those who neither accept the guidance that Allah sent with His Messenger (sallallaahu 'alayhi wa sallam), nor do they benefit from it. They are described by Allah in the followning:

The likeness of those who were entrusted with the Torah but did not carry it (i.e., fulfill it) is like a donkey carrying volumes of books (but not benefitting from them. (Al-Jumu'ah 62:5)

The Prophet also classified people into three groups based on their response to his Messenger and Guidance. He said:

The example of the guidance and knowledge with which Allah sent me is like rain that falls on different kind of land:

1) One kind of land is good. It accepts the water and produces vegetation and grass in plenty.

2) A second kind of land is dry, with a solid bed that reserves the water so that the people can drink and irrigate with it.

3) A third kind is a porous land that can neither retain water nor produce vegetation. This is an example of those who acquire the knowledge of the Deen and benefit from the guidance that Allah gave me, and of those who do not take heed nor accept Allah's Guidance. (Recorded in al-Bukhari and Muslim)

The Messenger likens the knowledge that he was given to rain because both are causes of life. The rain is the body's cause of life, whereas the knowledge is the heart's cause of life. He also likens the heart to valleys, as Allaah says:

He sends down water from the sky, making valleys flow according to their different capacities.....(Ar-Ra'd 13:17)

Just as there are three kinds of land, there are three kinds of hearts:

1) The first is a good land that is receptive of water and productive of vegetation. When the rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation.

This is an example of a person with a healthy, pure and intelligent heart. His heart embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, because of its good nature, it is eager to take the knowledge, and ready to bear fruits.

This person is also like a rich merchant who has experience in different trades and investments, which enables him to invest his wealth in what brings the best profit.

2) The second kind is a hard and solid land prepared to keep and preserve the water. This benefits the people who frequent it for drinking and irrigation.

This is an example of a person whose heart preserves the knowledge and safeguards it so as to convey it just as he hears it, without alteration or conjecturing. This type of person is also described by the Prophet (sallallaahu 'alayhi wa sallam) as follows:

There is often a person who conveys the knowledge to those who are more knowledgeable than himself; and there is often a person who carries the knowledge when he himself is not knowledgeable. (Recorded by Abu Dawud, at-Tirmithi, Ahmad, and others from Zayd Bin Thabit, Anas Bin Malik and others. Verified to be authentic by al-Albani (as-Sahihah no. 404)

This is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.

3) The third is a barren land incapable of holding water or producing vegetation. Regardless of the amount of rain falling on it, that does not profit it.

This is an example of a person whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.

The first of the above three examples applies to a learned teacher of knowledge, calling to Allah's path with clear guidance. Such are the inheritors of the prophets.

The second example applies to a person who preserves the knowledge, precisely conveying what he hears. He carries to other people precious goods that they can use for trade and investment.

The third example applies to a person who neither accepts Allah's guidance nor benefits from it.

Thus this hadith covers the different types of people and their positions in regard to the Prophet's message, the first two types being happy ones, and the third being the miserable.

Growing the Beard is Obligatory

2011-11-23T00:51:00.000-08:00

Growing the Beard is Obligatory

Muhammad bin Jamil Zino

(Taken from the book "Islamic Guidelines")

1. Allah the Exalted said concerning the insolence of the Satan:

".....and I will order them to change the creation of Allah....."(4:119)

So shaving one's beard is changing the nature created by Allah and obedience to the Satan.

2. Allah the Exalted said:

"And whatsoever the Messenger (Muhammad sall Allahu alaihi wa sallam) gives you take it, and whatever he forbids you abstain (from it). " (59:7)

3. The Prophet sall Allahu alaihi wa sallam ,

"Trim the mustache and leave the beard and be different from the Magi." (Muslim)

4. The Prophet sall Allahu alaihi wa sallam ,

"Ten things pertain to the nature as Allah created: trimming the mustache, growing the beard, brushing the teeth, sniffing water into the nose, cutting the fingernails.......and so on." (Muslim)

5. It is narrated:

"The Prophet sall Allahu alaihi wa sallam cursed the men who intend to look like women." (Bukhari).

Shaving one's beard makes him look like women in the face and takes him away from Allah's Mercy.

6. He sall Allahu alaihi wa sallam also said,

"......but Allah ordered me to grow my beard and trim my mustache." (Ibn Jarir)

Thus growing the beard is a command of Allah and the Prophet sall Allahu alaihi wa sallam and the act of the Companions, and shaving it is prohibited in the Hadith.

7. You should not shave or remove any hair on the cheeks as they are part of teh beard.

8. Medical reports reveal that the beard protects the tonsils from the sunstroke. Shaving of the beard also harms the skin.

9. Beard is an ornament to man, designed by Allah. Even some birds like the cocks have it to be dissimilar to the the female birds.

10. Shaving the beard is as it is violation of the Prophet's command to grow it.

11. I asked a man, while he was shaving his beard, whether he loved the Prophet. He said that he did. Then I asked him why he did not accept the command of the Prophet with regard to the beard. Then he got convinced and promised to grow it.

12. If you wife does not like the beard, you can tell her that this is a Muslim characteristic and that she should fear Allah. Also quote a Hadith of the Prophet :

" Do not obey anybody in disobedience to Allah." (Ahmad)

The Soul that Greatly Commands Evil

2011-11-23T00:46:00.000-08:00

The Soul that Greatly Commands Evil

by Shaikh Abdur-Razzaq Al-Abaad

Taken from Causes Behind the Increase and Decrease of Eemaan pg.109-111

This is a condemned soul, which Allaah placed inside the individual. It orders him with every evil, invites him to all perils and guides him to every vulgarity.

This is its nature and that is its trait, except for the soul that Allaah grants tawfeeq and which He makes firm and assists. None has been saved from the evil of his soul except by the tawfeeq of Allaah, as Allaah says relating from the wife of al-Azeez:

"And I free not myself (from the blame). Verily, the soul does indeed incline greatly to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful." (Soorah Yoosuf 12:53)

Allaah says:

".....And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure..." (Soorah an-Noor 24:21)

Allaah also says to the most honorable and beloved creation to Him:

"And had We not made you stand firm, you would nearly have inclined to them a little." (Soorah al-Israa 17:74)

Furthermore, the Prophet (sallallaahu alaiyhi wa salam) used to teach them (i.e.., the people) the 'Speech of Need' (Khutbah al-Haajah): " All praise is for Allaah; we praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the evil of our souls and from the wickedness of our actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him..." (related by Aboo Daawood)

Thus, evil is concealed within the soul and it necessitates actions of evil. If Allaah lets the servant have his own way with his soul, he will perish at the evil of his soul and the evil actions that it sanctions. If Allaah on the other hand, grants the servent tawfeeq and assists him, he will deliver him from all of this.

Allaah has made in contrast to this soul, a soul that is content. If the soul that constantly commands evil urges the servant with something, the content soul prohibits him from it. The person at times obeys this soul, and at other times obeys the other; he himself is one of the two that is prevalent over him.

Ibn al-Qayyim, may Allaah have mercy upon him, states: "Allaah has assembled two souls: a soul that greatly orders evil and a soul that is content, and they are hostile towards one another. Whenever one diminishes, the other strengthens. Whenever one takes pleasure in something the other suffers pain as a result of it. Nothing is more difficult for the soul that constantly encourages evil than performing deeds for Allaah and preferring His pleasure to its own desire and there is nothing more beneficial to it than Allaah. Likewise, there is nothing more difficult upon the content soul than performing deed for other than Allaah and that which the incentives of desire bring about, and there is nothing more harmful to it than desire.... and the war is continuous, it cannot come to an end until it completes its appointed time from this world."

Hence, there is nothing more harmful to a person's eemaan and religion than his soul that constantly commands evil, whose standing and description is such. It is a primary reason and effective and active constituent that weakens eemaan, unsettles it and impairs it.

As such, it becomes imperative for the one who seeks to safeguard his eemaan from diminution and weakness to tend to the matter of calling his soul to account, admonishing it and to increase in censuring it, so that he can deliver himself from its adverse and devastating consequences and ends.

Tafseer Surah At-Tur

2011-11-18T12:15:00.000-08:00

Tafseer Surah At-Tur (The Mount) 52:21

Tafseer Ibn Kathir {abridged}

Vol 9 pgs. 287-290

Surah. At-Tur (52) Ayah 21.

"And those who believe and whose offsprings follow them in faith- to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned." (Surah At-Tur ayah 21)

The Offspring of Righteous Believers will be elevated to Their Gardens in Paradise

In this ayah, Allaah the exalted affirms His favor, generosity, graciousness, compasion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allaah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allaah will comfort the eyes of the parents by seeing their offsprings elevated to the grades. Surely, Allaah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement,

"to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything"

Ath-Thawri reported that Ibn Abbas said, "Verily, Allaah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well the former, so that the eyes of the parents are comforted." Ibn Abbas then recited this ayah,

And those who believe and whose offsprings follow them in faith- to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned. {1} (Tafsir Ath-Thawri 283)

Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn Abbas. {2} (At-Tabari 22:467)

Ibn Abi Hatim also recorded that Ibn Abbas commented o�n Allaah's statement,

And those who believe and whose offsprings follow them in faith- to them shall We join their offspring.

saying, "They are the offspring of the believers who died o�n the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them."

Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet (alayhee salatul wasalaam) about two of her children who died during the time of Jahiliyyah, and the Messenger of Allaah (alayhee salatul wasalaam) said; "They are both in the Fire" When he saw sadness o�n her face, he said "If you saw their dwelling place, you would hate them. She said, "O Allaah Messenger! What about my children with you.' He said, "They are in Paradise." The Messenger of Allah (alayhee salatul wasalaam) said,

"Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hell-fire.

The Prophet (alayhee salatul wasalaam) then recited the ayah,

And those who believe and whose offsprings follow them in faith...{1}***

*** Ahmad 1:135. This is a weak Hadith according to the majority of the scholars***

Certainly, it is Allaah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents o�n account of their offspring invoking Allaah for them. Imam Ahmad recorded that Abu Hurayrah, (radiallahu anhu), said that the Messenger of Allaah (alayhee salatul wasalaam) said,

"Verily, Allaah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?' Allaah will reply, "Through your son's invoking Me to forgive you." {1} (Ahmad 2:509)

This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narratin for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allaah (alayhee salatul wasalaam) said,

"When the Son of Adam dies, his record of deeds will cease except in three cases: an o�ngoing charity, knowledge that people are benefitting from and a righteous son who invokes Allaah for him." {2} (Muslim 3:1255)

Shaykh Muqbil's fatwaa on television (cont.)

2011-11-18T12:06:00.000-08:00

Al 'Allaamah Shaykh Muqbil's fatwaa on television (cont.)

Taken from Ijaabatus-Saa'il 'alaa Ahimm il-Masaa'il, pp.245-246

Translated by Aboo Sumayyah Aqeel Walker

Written by/Said by Al Imaam Muqbil bin Haadee Al Waadi'ee (Rahimahullaah)

Edited by Editorial Staff at tazkiyah (dot) org (the site is down now, baarak Allaahu feekum)

Question: Some people, if you argue against them by mentioning the fact that the Prophet (Sallallahu 'Alaihi Wa Sallam) prohibited the gaze (i.e. looking at members of the opposite sex who are not one's relatives), and likewise Allaah (glory be unto Him, the Most High) prohibited the gaze (at members of the opposite sex) in a verse (of the Qur'aan), the person does not consider the picture that he sees on the television to be the same as this form or image (of a woman) that he sees on the street, for example. He says (about the picture on TV), "This is just a picture."

Answer: Look at this contradiction, my brothers in Allaah's religion. Some people, if you say to them, "Verily looking at the woman that is on television is forbidden," the person will respond by saying, "This woman (on TV, her picture) is not like the woman that is on the street. This is just called a picture (the woman on TV)." Then after this, the looking at the picture itself, if it is a picture that is on paper, and her thighs are exposed, and likewise her arms are uncovered and her face is seductive, it is not permissible for a man to look at her, even if it is just the picture of a woman on paper, let alone if it is a picture of her that appears, and moves, and other things as well (like on TV).

And has anything caused more corruptive trials and temptations for the people more than the pictures on television? If the people are not being tested and seduced by the pictures, then why don't they make a television without a picture. We request from them that they make a television without a picture, we the Muslims. What's wrong with them that they put pictures of themselves on their books? What's wrong with them that they take pictures as a part of the curriculums of study, and in other things from the trials and clear matters? The Muslim has no choice in these times but to adhere to his religion and not be concerned with whoever opposes him. That which I advise every brother in Allaah's religion, is that he adheres to his religion and not be concerned with whoever opposes him. May Allaah help everyone to do what He loves and is pleased with.

I ask the brother who is asking the question. The person will say, "Verily the television contains Qur'aan and Hadeeths and religious admonishment and panels discussions." I ask the brother, "Do the governments bring in the television in order to spread the religion of Islam or in order to spread their politics?" With all fairness, the governments bring the televisions and the media broadcasts to spread their politics. So ask Allaah to make it easy for the Muslims to have a means of broadcast that conveys Allaah's religion in the proper manner that it should be conveyed. And all praise is due to Allaah. If the Muslims establish what is obligatory in the masjids and the obligation of inviting to Allaah's religion, then this contains an abundance of good, and all praise is due to Allaah, the Lord of all that exists. The discussion concerning pictures, are they forbidden or not? That which we believe and practice the religion of Allaah upon is that pictures are forbidden, even if there was nothing else to prove it other than the hadeeth about the curtain. And it is the hadeeth related by 'Aishah, and it is in the two Saheehs (of Al-Bukhaaree and Muslim). The hadeeth states that she ('Aaishah) covered up the entrance of a small room that she had with a curtain that had images on it. And the curtain was called a Qiraam, which is a type of cloth covering. So the Prophet (Sallallahu 'Alaihi Wa Sallam) entered and he saw the curtain, or he intended to enter and he saw the curtain, and then he refused to enter, and his face showed that he was upset. Then he said,

"O 'Aaishah, don't you know that the people who will be most severely punished on the Day of Resurrection will be those who make these pictures?"

Then, also on another occasion he wanted to enter and found two coushions (in the house) - which means two pillows - and they had images on them. Then he took the two coushions and tore them up. Therefore, pictures, if they are considered pictures of animate beings (that have souls, such as people and animals), then they are forbidden and it makes no difference whether it is a picture on a peice of paper, or on television or on video tape. This is nothing other than blind following and fear of differing with people. The people say, "It is not considered a picture", and "it is just like a mirror", and other things from these different statements. The mirror doesn't capture the image but the television is a captured image. These are only claims and deceptive tricks upon us so that we remain behind them like cattle. Anything that is brought to us from the enemies of Islam we accept it and meet it with open acceptance. And Allaah is the One Who is sought for help.

What do you say about the hadeeth of the curtain (of 'Aaishah), oh our brothers? Is the picture that is on the curtain a three dimensional image or not? It is not three dimensional figure (like a statue). So this is a clear proof that no one can deviate from except someone who is trying to be stubborn or someone who has been effected by some other people or he thinks good about some people (i.e. relying upon them, giving them the benefit of the doubt). And Allaah is the One Who is sought for help.