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

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

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

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

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?

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

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

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