Our Aqeedah

Saturday, October 1, 2011





نبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ  

وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الأَلِيمُ   


Declare (O Muhammad) to My slaves that truly I am the Oft-Forgiving, the Most Merciful.

And that My torment is indeed the most painful torment.

Surah Al-Hijr v.49 & 50

Sunday, June 12, 2011

Istikhaara after Choice



Shaykh Muhammad bin 'Umar Bazmool said: ‘That al-Istikharah is not done when a person is uncertain about the matter at hand; because the Prophet -sallallaahu 'alayhi wa sallam- said: ‘If any of you intends to undertake a matter’ and that the whole of the Dua’ indicates to this point.

So if a Muslim is uncertain about a matter, and he intends to pray al-Istikharah , then he should make a choice between the two matters and then pray al-Istikharah , and then after al-Istikharah he executes that matter, and if it was good then Allaah will make it easy for him and bless him in that, and if it was not good for him, then Allaah turns it away from him and makes easy for him that in which there is good by the permission of Allaah -Subhanahu wa Ta’ala.


[Taken from: ‘Buggeeyat al-Mutattawa’ fee salat at-tattawa’ p.105]
Translated by Abbaas Abu Yahyaa

Friday, May 13, 2011

Some verses clear, others not.




هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُوا الأَلْبَابِ

 It is He who has sent down to you (Muhammad) the Book (this Qur’an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments), Al-Fara’id (obligatory duties) and Al-Hudud (laws for the punishment of thieves, adululterers)]; and others not entirely clear. So, as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding.[Imran v.7] (tafsir tabari).

Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said (They are the foundations of the Book), meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted, (And others not entirely clear) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired.

The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented.

(So as for those in whose hearts there is a deviation) meaning, those who are misguided and deviate from truth to falsehood, (they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said (they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings.

As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said (He [`Isa] was not more than a servant. We granted Our favor to him.) [43:59], and (Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!'' and he was.) [3:59]. There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah, among other Messengers.

Allah's statement (And seeking for its Ta'wil,) to alter them as they desire. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah recited (It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,), until (Men of understanding) and he said,(When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)''

 Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah [3:7], as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A'ishah; "The Messenger of Allah recited this Ayah (It is He Who has sent down to you the Book. In it are verses that are entirely clear,) until (And none receive admonition except men of understanding.)
He then said (When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them.)'' This is the wording recorded by Al-Bukhari.


Taken from: tafseer Ibn Katheer

Sunday, May 8, 2011

Only Through Allah's Mercy



                                                Narrated Abu Hurayrah radhiallaahu anhu:

Allah's messenger salallahu alayhi wassalam said, "The deeds of anyone of you will not save you [from the (hell) Fire]." They said, "Even you (will not be saved by your deeds), O Allah's messenger?" He said, "No, even I (will not be saved) unless and until Allah bestows His Mercy on me and protects me with His Grace. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target (Paradise)." [sahih Al-Bukhari 8/6463]

Sunday, April 24, 2011

Friendship of the Student of Knowledge







   Each of you has certain rights upon his brother.You should fulfill his needs, and this is of levels. The least is that you gladly fulfill his needs when you are able and he asks you. Better than this is that you fulfill them before he even asks you, and better than all of this is that you put his needs before your own.
You should remain silent regarding him at times, and speak at times. As for your silence, you should be quiet about his faults, both in his presence and absence. You should not argue or dispute with him, and shouldn’t ask him about personal things that he wouldn’t want to reveal. If you happen to see him somewhere, don’t ask where he is going, as it might be that he doesn’t want anyone to know. Don’t reveal his secrets, even if you fall into a feud afterwards. Also, don’t insult his friends and family, and don’t inform him if others happen to insult him.

Don’t say anything that could annoy him except if this involves something that must be said, such as commanding the good or forbidding the evil, as this would actually be a way of being good to him.
And know that you will never find a friend who is completely free of faults. Instead, look for someone whose good qualities outweigh his bad. Once you are stricter in judging people than you are in judging yourself, you fall into Allah’s Saying:
{“Those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than their due.”}1
And know that one of the greatest means by which hatred and envy come between two brothers is useless argumentation. This leads to nothing but each side trying to show itself as being better and smarter than the other, belittling the other, etc. And he who picks arguments with his brother has essentially made him out to be stupid, low, heedless, and incompetent, and all of this is considered belittlement. This inflames the heart and makes one person hate the other, and this is all contradictory to what brotherhood is all about.
The rights of brotherhood also entail that you say certain things. Just as you have to remain silent from saying what you shouldn’t say, you should also say what should be said. In fact, this is from the most particular rights of brotherhood, because the one who wants to befriend the mute can go to the graveyard. The point of brotherhood is that you benefit from your brother, not that you are relieved of him. So, you should strengthen your ties of brotherhood with words by asking about him, asking how things are going, let him know that you are concerned about him, and be happy with what makes him happy.
You should refer to him in the best light and praise him to others for the good that you know of him. You should also speak well of his family, children, actions – even his character, intellect, appearance, personality – and everything that can make him happy without going into extremes or saying what is untrue. Likewise, you should inform him if someone says something good about him while showing him that you are happy about this, as to hide such joy is tantamount to envy.
You should thank him for anything he does for you, and defend him in his absence if he is mentioned in a bad light, as the right between brothers is that they rush to defend and assist one another.
You should teach and advise him, as your brother’s need for knowledge is not any less than his need for money. So, if you have been blessed with a wealth of knowledge, distribute it and guide him.
And you should advise him in secret, and the difference between advising and condemning is whether you do it in public or private. Likewise, the difference between ignoring the fault of your brother and compromising with him is all in the purpose of doing so. So, if you ignore his fault for the sake of a religious benefit, or you see that this will lead to his long-term benefit, you are not compromising. If you put aside his fault for your own personal benefit, you are compromising.
You should supplicate for your brother during his life and after his death for everything you want for yourself. Abu ad-Darda’ (may Allah be Pleased with him) narrated that the Prophet (peace be upon him) said: “The supplication of a Muslim man for his brother in his absence is accepted, and there is an Angel appointed for each supplication of a man for his brother with good who says: ‘Allah, accept it, and give him the same that he asks for his friend,’”2 and Abu ad-Darda’ used to supplicate for many of his brothers, mentioning them by name in his supplications. Likewise, Ahmad bin Hambal used to supplicate at dawn for six specific individuals.
You should make a pact to love your brother until death, and to love his family and friends after his death. You should also not stop being humble with him even if you end up exceeding him in wealth and status. From the implications of this pact is also that you do not listen to criticism of your friend from others, and that you do not befriend his enemies.
You should also not task him with what he cannot bear. Rather, you should try to relieve him of his own concerns and pressures, and should not use his friendship to get to his wealth or resources, and should not pressure him to go out of his way to help you. Rather, your love of him should only be for Allah’s Pleasure and to deal with him in an easygoing and reserved manner, so that he would not hesitate to ask of you what you would ask of him.
Ja’far bin Muhammad said: “The most difficult friends are those who are a burden on me and I try to avoid, and the easiest of friends are those whose presence is just as burdensome as their absence (i.e. they are not at all burdensome).”3
So, the student of knowledge should be sure to avoid those who should not be befriended in order to preserve his time and protect his heart. He should choose the friend who will help him in the matters of his religion and the Hereafter, and al-Khawarizmi (may Allah have Mercy on him) said:
Do not befriend one who is lazy * How many righteous people have been corrupted by the corrupt?
The steadfast are quickly infected by the lazy * And burning coals simmer down when thrown into ashes.

 

Footnotes:
1 al-Mutaffifin; 2-3
2 ‘Sahih al-Adab al-Mufrad’ (487) and ‘Sahih Ibn Majah’ (2358)
3 ‘Mukhtasar Minhaj al-Qasidin’ (p. 126-132)

Source: The Manners of the Knowledge Seeker – Abu Abdillaah Muhammad Sa’eed Raslaan

Monday, April 18, 2011

What can he see, before he marries me?



  Shaykh Abdul-Azeez ibn Baaz
Reference: Fatawah Noor `ala ad Darb
Category: Women's Matters

Ibn Qudaamah said:
"Whoever desires to marry a woman then it is permissible for him to look at her without being alone with her. We don't know any differing amongst the people of knowledge regarding the permissibility of looking at the woman intended for marriage based upon the Hadeeth of Jaabir Ibn `Abdullaah that the Messenger, May the Salat and Salaam of Allaah be upon him, said:
"If one of you proposes to a woman and he has the ability to look at her, then he should do so"
For the Prophet ordered us to look and it was left general.

Imaam Ahmad said:
"He is to look at her face and this is not to be done lustfully or out of pleasure. He has the right to look more than once and to observe her beauty because the goal cannot be achieved except through this."

So there is no difference of opinion amongst the `Ulamaa in reference to the permissibility of looking at the face of the woman, and that is because the face is not `Awrah, rather is the place where her beauty is gathered and it is not permissible for him to look at what normally shows of the woman. There is a difference of opinion amongst the scholars regarding other than the face like the hands and the feet and other than this which the woman would display normally.

The first: It is not permissible to look at because it is considered her to be her `Awrah just like the other parts of the body due to the Hadeeth of `Abdullaaah Ibn Mas'ood where the prophet said:"All of the woman is `Awrah."

This Hadeeth is Hassan. For the necessity of looking at anything else is removed by looking at the face and everything else remains in its legislative
origin of impressibility.


The Second: It is permissible to look at other than the face just as Imaam Ahmad said: "There is nothing wrong with looking at her face and at what
will encourage him to marry her whether it is the hand or what normally shows and the likes of this."


Imaam Shafi'ee said:
"He is to look at her face and hands." Then he mentioned the story of `Umar Ibn Al Khataab when he proposed to the daughter of `Ali Ibn Abi Talib (Umm Kulthum). `Ali sent her to `Umar for him to look at her and `Umar was pleased with what he saw and as she was walking away `Umar looked at her shin and she said to him: "If it wasn't for the fact that you were the Leader of the Believers I would hit you in both of your eyes!"
Al Mughni Vol.7 P.453

Imaam An Nawwawi said after mentioning the Hadeeth of Abu Hurairah where he said:

"I was with the Messenger of Allaah when a man came to him and said: "I married a woman from the Ansaar" so the Prophet said to him: "Did you look at her? For indeed there is something in the eyes of the women of the Ansar."
"In this Hadeeth is a recommendation to look at the face of the woman that is intended for marriage. This is our Mathhab (as Imaam An Nawwawi followed the Mathhab of Imaam Ash Shafi'ee) and it is the Mathhab of Imaam Malik, Abu Haneefah and the rest of the scholars from Kufah (Iraq), Imaam Ahmad and the great majority of the `Ulamaa, that it is permissible to look at the face and hands only because they are not her `Awrah and because the face points to her beauty and it's opposite and the hands point to the richness of her shin or otherwise. This is the Mathhab of the great majority of scholars.

Imaam Al Awzaa'ee said:
"It is permissible for him to look at her without her (over) garment."

Dawud (Adh Dhahiri) said:
"He can look at all of her body."

This is a clear misconception and it is in opposition to the foundations of the Sunnah and the Consensus (of the `Ulamaa) and in opposition to our Mathhab and that of Maalik, Ahmad and the Jamhoor (great majority of the scholars)" Sarh Sahih Muslim Vol.9 P.214

Ibn Rushd said:
"As for looking at the woman at the time of proposal of marriage then Imaam Malik says it is permissible to look at the face and the two hands only, and Abu Haneefah said the feet the face and the hands as Allaah says:

"And not to show off their adornment except only that which is apparent (i.e. eyes and hands)" (24: 31)
Bidayah tul Mujtahid Vol. 2 P.114

Shaykh Saaleh Al Fawzaan said:

"It is permissible for the man who desires to propose to a woman to look at her with three conditions:

The First: He is almost positive that he is going to marry her;

The Second: He is to look at what is not considered to be her `Awrah, that which is normally apparent;

The Third: This all being done without being in seclusion or alone with her. Based upon the statement of the
Messenger: "If one of you proposes to a woman and he has the ability to see what will encourage him to marry her then he should do so" Sharh Zaad ul Mustaqni' Vol.3 P.4383

Shaykh Muhammad Ibn Saaleh Al `Uthaymeen was asked:
I am not married but if a pilgrim arrives at Saudi Arabia and he performs the Hajj, is it permissible afterwards for him to look at the woman he has proposed to and wants to settle a contract of marriage with? Is it permissible if I give her half of the dowry but we have not concluded the contract? We desire some clarity from you may Allaah give you success.

The Shaykh replied: Looking at the woman intended for marriage is permissible with the conditions that:

Firstly: You don't seclude yourself with her, meaning you are not to be alone with her in a place where there is no one other than the two of you;

Secondly: That there is no Fitnah involved;

Thirdly: You looking at her is not to be lustfully nor out of desire;

Fourthly: You are almost positive that she is going to marry you because sitting with her and talking frivolously to her is not permissible, for in that case there is nothing necessitating him to look at her. For there is reason behind looking which is to cause harmony and accord between the two and for him to ultimately marry her based upon sound desire. But just sitting with her and talking to her or to be alone with her then this is not permissible.

Translator: Shadeed Muhammad, Abu Az-Zubayr

Sunday, April 17, 2011

واسع المغفره [ vasт fоrgiνεиεss ]



The empty sighs of the downcast servant
drift among the waves
sunset taking with it any remnants
of possible reprieve

Turbulent thoughts rent asunder
amidst the shambles of mental ruin
faint elucidations fail to simplify
the tears begotten by a complex cry

Grotesque possibilities endless
happy dreams limited in quantity
few and far in between
treasured when finally seen

Golden words etched lovingly to memory
greatly valued and held on to dearly
whispered hopefully in the darkness of life's treachery
"Indeed your Lord is of vast forgiveness"
profoundness to which we are witness
belittled deeds the source of tiny hope
A foothold, for in the darkness we will always grope

Alone in a crowded room, company forever evades
sweet solitude granting a chance at reflection
small talk a thing of the distant past
dialogue, a blotted imperfection

Oh tongue of mine, when will you behave?
I know not what to do with you
and the major sins are grave

Remember your Lord, so that we may be successful
perhaps He'll show us mercy, if we but try
To say that we are at all deserving
Would be an obscene lie

Countless are the sins we’ve sinned
Many are the mountains we’ve created
Vast as the foam of the sea
Yet our regret, always belated


 .


We are the norm.





She walks strange streets, her garments dragging behind her
Her eyes lowered to the ground
Furtive glances cast her way, comments made
She speaks not a sound.

Infuriated by the mystery they can’t answer
They seek to degrade what she stands for
They cannot comprehend how she walks their land
Standing strong for all they’ve come to abhor.

Unnerved, they attempt to rationalize
How dare she keep her body to herself?
They seethe inwardly.
Does she not realize how everyone else is dressed?
It would seem by default, she is deemed public property.

They say they are free, from exactly what, we are uncertain
From the reality of their own shadows they flee to this freedom
Unable to handle logic, they create their own parameters
Painting a colourful prison and calling it a kingdom

With the shackles of this world snugly in place
Laughing maniacally, dying to live happiness in some form
Hearts hardened to stone, but still dressed to impress
Cold to the touch, anything but warm
Fake smiles granted, disdain firmly planted

We don’t mind that they hate it
Hotly debated.
Don’t look at us as strange, for we are the norm.

Wednesday, April 6, 2011

Du'a for studying... Du'a for laziness

Finals are fast approaching (may Allah protect us all, sigh). Thought this would be beneficial for all the students and lazy people out there (as well as a combination of being a student and being lazy i.e. myself.). I am now on the hunt for a du'aa for procrastination.

Dua for when studying something difficult

اللهم لا سهل إلا ما جعلته سهلا أنت تجعل الحزن إذا ما شئت سهلا

Allahumma la sahla illaa ma ja-’altahu sahla wa anta taj ‘alu al hazana ithaa shi’ta sahla


O Allah ! Nothing is easy except what You have made easy. If You wish, You can make the difficult easy.


Dua for laziness among other things


اَللّهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْعِجْزِ ، وَالْكَسْلِ، وَالْجُبْنِ ، وَالْهَرَمِ ، وَالْبُخْلِ ، وَأَعُوْذُ بِكَ مِنْ   
                                         عَذَابِ الْقَبْرِ، وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ.


Allâhumma innî acûdhu bika minal-ajzi wal-kasli wal-jubni wal-harami wal-bukhli, wa a'udhbika min adhabil qabri, wa a'udhubika fitnatil mahya walmamat.

O Allah, I seek refuge in You from weakness and laziness, miserliness and cowardice, anxiety and sorrow, and I seek refuge in You from the torments of grave, and I seek refuge in You from the trials and tribulations of life and death.



Tuesday, April 5, 2011

The five categories of people who pray



The first: The category of the oppressor to himself, the negligent one, one who is deficient in performing ablution for it, negligent with its appointed time periods, its boundaries and its pillars.

The second: One who preserves it appointed time periods, its boundaries, its outward pillars and ablution for it. However, he forsakes striving against his own self from whisperings and thinking to himself, and so is preoccupied with whisperings and thoughts.

The third: One who preserves its appointed time periods, its pillars as well as strives against himself in repelling whisperings and distracting thoughts that overcome him, he is busy in striving against his enemy in order to prevent him from stealing his prayer, he is in prayer as well as Jihaad.

The fourth: One whom when he stands for prayer perfects its rights, its pillars and its boundaries. His heart is occupied with preserving its boundaries and preventing anything of it being lost, rather all his attention is directed to performing it as it should be, in its most complete and perfect form, his heart is occupied with the prayer and worshiping his Lord the Elevated with it.


The fifth: One who performs the prayer like the previous person, but in addition to this, he has taken his heart and presented it to his Lord. He looks at his Lord with his heart, fully concerned with Him, in utmost obedience out of love and reverence for Him, it is as if he sees and witnesses his Lord. All distracting thoughts and whisperings fade away and the veil between him and his Lord is removed. The difference between this person in his prayer and others, is greater and better than all that is between the heavens and earth, he is fully occupied and overjoyed with his Lord in his prayer.


The first category is punished, the second is held accountable, the third is pardoned, the fourth is rewarded and the fifth is brought close to his Lord, because he gains a portion of what made the prayer a delight to him. For whoever is delighted with his prayer in the life of this world, will be delighted by being close to his Lord in the afterlife as well as being delighted with his Lord in this life, and whoever is delighted with Allaah, everything would be delighted with him, and whoever is not delighted with Allaah the Elevated, his soul will be torn apart for the life of this world in loss.

It is narrated that when a servant stands for prayer, Allaah the Glorified says; “Remove the veil.”, and if the servant turns away He says: “Replace it.”

This ‘turning away’ has been explained as the turning of the heart away from Allaah the Mighty to other than Him. So if he turns away, the veil is replaced between him and his Lord and Shaytaan enters and presents worldly affairs to him, he shows them to him in the image of a woman. But if he turns with his heart to Allaah and does not turn away, Shaytaan would not be able to come between Allaah and that heart, he only enters if the veil is replaced. If he returns to Allaah the Elevated with his heart, the Shaytaan would escape, and if he turns away, the Shaytaan would return, such is his state with his enemy in prayer.


Ibn Qayyim
Al Waabil as Sayyib : Vol. 1 P. 138

Why we can't attach our feet in Salaah

Why we can't Attach Our Feet in Salaah  
Reference: Audio tape Author: Shaykh Muhammad ibn 'Abdul Wahhaab al 'Aqeel






...and from it is the saying of Anas, may Allaah be pleased with him, in a Sunnah from the Sunan of Salaat; and it is the spacing in the Salaat; that a Muslim stands beside his Muslim brother and attaches is feet, knees and shoulders to his brother without being excessive or negligent, as was legislated by the Messenger – صلى الله عليه وسلم – who said:
“You will straighten your lines or Allaah will separate between your hearts or faces.”

This is why when the hearts have become separated during this time, so did the feet. Why is it that we can’t attach our feet to each other’s feet? It is because our hearts are detached from one another, if our hearts were attached to one another, our feet would also be attached. This is why if a person who loves you and whom you love were to put his foot over yours, you would not get upset, you would not say; ‘why is he bothering me’, this is because your heart loves him. But because there is a detachment between you and him, you cannot stand that he attaches his foot to yours let alone that he puts his foot over yours.
This is why Anas, may Allaah be pleased with him, when he describes his state at the time of the Messenger of Allaah – صلى الله عليه وسلم – and his state after that, he says; “At the time of the Messenger – صلى الله عليه وسلم – we would attach our feet to our brother’s feet, and our knees to our brother’s knees, and our shoulders to our brother’s shoulders, in obedience to the Messenger’s orders – صلى الله عليه وسلم - , but if we were to do so today, he would escape like an obstinate mule.”


By Allaah I saw with my own eyes here in Madeenah, a man wanted to attach his foot to his brother’s foot, by Allaah his brother cut his Salaat, he cut his Salaat and left the whole first line and went to the second line. He left the first line to escape this Sunnah, and the cause of this is ignorance, may Allaah preserve you. This is why we must teach the people the Sunnah of the Prophet – صلى الله عليه وسلم – because people are enemies to what they are ignorant of.

The 7 Levels of Hadeeth

There are seven levels of Hadeeth - Sheykh Ibn Uthaymeen-


1. A Hadeeth that was collected by both al Bukhaaree and Muslim.

2. A Hadeeth that was collected by al Bukhaaree but not by Muslim.

3. A Hadeeth that was collected by Muslim but not by al Bukhaaree.

4. A Hadeeth that is authentic according to the conditions of both al Bukhaaree and Muslim but was not collected by either of them.
5. A Hadeeth that is authentic according to the conditions of al Bukhaaree but was not collected by him.
6. A Hadeeth that is authentic according to the conditions of Muslim but was not collected by him.

7. A Hadeeth that is authentic according to the conditions of other scholars of Hadeeth who collected only authentic Ahaadeeth [such as Ibn Khuzaymah and Ibn Hibbaan in their Saheehs].

Sunday, April 3, 2011

Publication:Endowing mankind with issues that Ibn-ul Qayyim heard from Shaykh ul-Islaam

Following is a message forwarded from Dar As-Sahaba:

Innal-Hamdalillaah was-Salaatu was-Salaamuala Rasulillaah wa 'ala Aalihi wa Sahbihi wa man walaa'...
wa ba'd:
As-Salaam 'alaykum wa Rahmatullaahi wa Barakaatuh...
'Ayyuhal-'Ikhwah wal-'Akhawaat (My beloved brothers and sisters in Islaam)...
May Allaah increase us and you in (all) Goodness, from whatever form or angle it comes in...

We would like to present you with :
Endowing mankind with issues that Ibn-ul Qayyim heard from Shaykh ul-Islaam
Compilation & Commentary by: Shaykh Abu Abdur-Rahmaan Muhammad Ali Agial
Now in stock for $20. For Further details contact us at: darulhadiths@gmail.com  or buy your copy at the As-Sahaba Musalla
NOTE: this book is available in Arabic only.

                                                                                     


Who is Abu ‘Abdur Rahman Muhammad ‘Ajial?

ash Shaykh al ‘Allaamah Saaleh ibn Sa’d as Suhaymee.

All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah.
To proceed:

Indeed the brother, the Shaykh, Muhammad ‘Alee ‘Ajaal, who graduated from the faculty of Hadeeth in the Islaamic University of Madeenah, is one of the students of knowledge who are known to me for steadfastness, good mannerisms, sound methodology and keen upon seeking knowledge. He has exerted good efforts in calling to Allaah the Elevated, upon the methodology of the Salaf as Saaleh.
One should be keen upon sitting and benefiting from the likes of him by the permission of Allah.

Likewise I believe him to be so, and Allah is the One Who holds him to account, and I do not praise anyone over Allaah.
May Allaah grant all success to what He loves and is pleased with, and may the Salaat and Salaam be upon the Messenger of Allaah, his family and companions.

Dr. Saaleh ibn Sa’d as Suhaymee.
Lecturer at the Islaamic University of Madeenah.
Teacher at the Prophetic Masjid of Madeenah.
Dateless.


                    

Haste is From Shaytan Except in Five

                                                                               


Haatim al-Assam stated:

Haste is from the Shaytaan except in five cases:


1. Feeding the guest when he arrives.

2.Preparing the deceased when he dies.

3.Marrying off the virgin when she reaches the appropriate age.

4.Paying off the debt when its due.

5.Repenting from a sin when a sin is commited.

reference: Hilyat Al Awliyaa :8/78

source: http://www.subulassalaam.com/

“So and so is not from the Salafees”

Answered by Shaykh Saalih ibn Fowzaan al-Fowzaan



Question: May Allaah be good to you O esteemed Shaykh. This questioner states: “in recent times the following statement has become widely used, ‘so and so is not a Salafee’ or ‘he is not from The Salafees.’ Are these types of statements considered as tabdee’ (considering a person to be an innovator) and therefore it is a must that the evidence is established upon him?”



Response: By Allaah, I warn from using these types of nick names. All praise is due to Allaah, It is more befitting for the Muslim and more befitting for the students of knowledge…that they are all upon goodness, they are upon the belief of the Salaf. Some of them may have some deficiencies or some ignorance; however they are not to be exited from Salafiyyah.
This type of speech is not permissible. This type of speech is not permissible between brothers, between students of knowledge, between the children of the Muslims and in the countries of the Muslims - this is not permissible.

If you know of some point of contention with your brother, then you should advise him. As for saying, he is not from ‘The Salafees’ or ‘is not upon salafiyyah’…maybe you yourself do not yet know what salafiyyah is!
Some of them claim salafiyyah and yet they don’t know what it is...If you were to ask him what is salafiyyah and what does it mean, then he will not know. Yes.


source: madeenah.com



Tuesday, February 22, 2011

If you ask about Paradise...♡








From Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:
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 o­ne 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 travelled in a thousand years.
And if you ask about its tents and encampments, then o­ne 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 o­nes 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 glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing 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 o­n the face of the Earth would believe in the Ever-Living, the o­ne who Sustains and Protects all the exists.
And the covering o­n 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 o­ne 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 o­n a cloudless night, then listen o­n 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 o­n sheets of musk, and will not see what those who are o­n 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 Worldy 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:22-3)



 SOURCE:http://www.calgaryislam.com/articles/islaamic/aqeedah/647-description-of-jannah.html






Monday, February 14, 2011

The wit of Muhammad bin Sîrîn



It is reported that Muhammad b. Sîrîn said, having been asked about a man who drops unconscious when the Quran is recited to him, “Make an appointment between us and him, we will sit on a wall, and the Quran – from beginning to end – will be recited unto him. If he falls off the wall, he is as he claims.”
Ibid., Al-Baghawî, op. cit.



It is reported that Muhammad b. Sîrîn – Allâh have mercy on him – said, “I have never envied anyone over anything: if a person is going to be in the Fire, how could I envy him over some worldly matter when he is destined for the Fire?! And if he is going to Paradise, how could I be envious of a man of Paradise with whom Allâh tabâraka wa ta’âlâ is pleased?!” Muslim said, “We have never heard anything better than this from the words of Ibn Sîrîn.”
Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm article 2931.


Source: sayingsofthesalaf.net

Eating & drinking whilst standing. Halal or haram?

I have read some ahaadeeth which say that it is forbidden to drink whilst standing. Does this mean that drinking whilst standing is prohibited?. Praise be to Allaah.

There are ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) forbade drinking whilst standing. For example, Muslim (2024, 2025) narrated from Anas and Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) forbade drinking whilst standing.



But there are other ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) drank whilst standing, such as the following:
Al-Bukhaari (1637) and Muslim (2027) narrated that Ibn Mas’ood (may Allaah be pleased with him) said: I brought water to the Messenger of Allaah (peace and blessings of Allaah be upon him) from Zamzam and he drank whilst standing.


Al-Bukhaari (5615) narrated from ‘Ali (may Allaah be pleased with him) that he drank whilst standing then he said: Some people say it is makrooh for one of you to drink whilst standing, but I saw the Prophet (peace and blessings of Allaah be upon him) doing what you have seen me do.
Ahmad (797) narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) drank whilst standing, and the people looked at him as if they objected to that. He said: “What are you looking at? If I drink whilst standing, I saw the Prophet (peace and blessings of Allaah be upon him) drink whilst standing, and if I drink sitting, I saw the Prophet (peace and blessings of Allaah be upon him) drink whilst sitting.” Ahmad Shaakir said in Tahqeeq al-Musnad: its isnaad is saheeh.


Al-Tirmidhi (1881) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “We used to eat at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst walking, and we used to drink whilst standing.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.


The scholars reconciled these hadeeth by stating that the forbidding mentioned here does not mean that it is haraam, rather it is to be understood as advice, and that it is better to drink whilst sitting. The ahaadeeth which describe the Prophet (peace and blessings of Allaah be upon him) drinking whilst standing indicate that it is permissible to do that.


Al-Nawawi (may Allaah have mercy on him) said:
There is no contradiction in these ahaadeeth, praise be to Allaah, and none of them are da’eef (weak). Rather they are all saheeh. The correct view is that the forbidding mentioned in them is to be understood as meaning that it is disliked. The fact that the Prophet (peace and blessings of Allaah be upon him) drank whilst standing indicates that it is permissible to do so. This is all that needs to be said on the matter.
If it is asked: How come it is makrooh to drink whilst standing when the Prophet (peace and blessings of Allaah be upon him) did that?


The answer is that if what he (peace and blessings of Allaah be upon him) did was to show that it is permissible, then it is not makrooh, rather he (peace and blessings of Allaah be upon him) was obliged to show and explain that, so how can it be makrooh? It is proven that the Prophet (peace and blessings of Allaah be upon him) did wudoo’ washing each part only once, and that he circumambulated the Ka’bah (i.e., did tawaaf) riding a camel – even though there is scholarly consensus that it is better to do wudoo’ washing each part three times and that it is better to do tawaaf walking. There are many similar examples. The Prophet (peace and blessings of Allaah be upon him) was demonstrating that something is permissible one time or many times, but he persisted in following the better option. So usually when he did wudoo’ he washed each part three times, and he usually did tawaaf walking, and he usually drank whilst sitting. This is clear and is not confusing to anyone who has the slightest claim to knowledge. And Allaah knows best.


This reconciliation between the ahaadeeth was suggested by al-Khattaabi, Ibn Battaal, al-Tabari and others.


Al-Haafiz said in Fath al-Baari:
This is the best and soundest explanation, and the farthest removed from contradiction.
It says in Fataawa al-Lajnah al-Daa’imah (22/133):

The basic ruling is that one should drink whilst sitting, which is better, but one may drink whilst standing. The Prophet (peace and blessings of Allaah be upon him) did both to demonstrate that there is a lot of room for manoeuvre in this matter.

Thursday, February 10, 2011

Absolutely Beautiful Du'aa by... Idris Abkar ♡♡♡

A Motivation to Memorize ♡



An Interview with Umm Saalih

A Grandmother Who Completed Memorizing the Qur’an at Eighty-Two Years Old

As Read by Dr. Saleh as Saleh (May Allah have Mercy upon him)



Al-Hamdulillaah (All-Praise is due to Allah), the One Who said (what means): “And in truth We have made the Qur’aan easy to remember; but is there any that remembers?” Surah 54: 32



Many all over the world memorize the Qur’aan, and it is not strange to see the youth memorizing the Noble Qur’aan and an early age. Al-Hamdulillaah, the One who made the Qur’aan easy for remembrance, had made it easy for Umm Saalih age 82. In an interview with Umm Saalih, she was asked the following questions:



Q1: “What was the reason that drove you to memorize the Qur’aan after so many years?”

She said, “I always hoped to memorize the Qur’aan from the time I was young. My father always used to invoke Allaah for me to become one of the memorizers of the Qur’aan, like himself and like the elder brothers of my family who memorized it. So I memorized in the beginning about three parts and then after I completed the age of thirteen, I got married and became busy with the household and the children. After I had seven children, my husband died. They (the children) were all young so I took the time to raise them and educate them, and then after they grew up and got married, I had more time for myself. Therefore, the first thing I directed myself to focus upon was the Qur’aan.

Q2: “Tell us about your journey with the Noble Qur’aan.”

She said, “My younger daughter was going to high school and she was the closest of my children to me and the most beloved, because she stayed with me after her older sisters got married and got busy with their lives, and because she was a quiet girl, upright, loving, and good. In addition, she was interested in learning the Noble Qur’aan, and her teachers encouraged her.
Furthermore, she was very enthusiastic and always told me of many women who were driven by this great motivation to memorize the Qur’aan, and this is where I started.”


Q3: “Tell me about your way of memorization.”

She said, “We assigned ten verses (meaning her and her daughter who was going to high school). So each day after Asr, we used to sit together. She reads and I repeat after her three times. Then she explains the meaning to me, and after a while, she repeats that three times. On the next morning, she repeats them to me before she goes to school.
She recorded also the recitations of Ash Shaykh al Husary, Rahimuhullaah, repeating each verse three times and thus I continued to listen most of the time. Therefore, the next day we would go to the next ten verses if my memorization was good. Otherwise, we would postpone taking additional verses until the day after. Moreover, we assigned the day of Friday to review the memorizations of the entire week. And this was the journey from the beginning.”
Then she said, “Over four years and a half, I memorized twelve juz” according to the way I described to you. Then this young daughter got married. When her husband knew of our task concerning the memorization, he rented a house close to me, close to my house, so that he could allow the continuation of the memorization. In addition, he, May Allah reward him used to encourage us and sometimes sit with us listening, explaining and teaching.
Then after three years of her marriage, my daughter got busy with the children and the household and our schedule was interrupted, but that did not make her give up. To the contrary, she sensed that my eagerness for the memorization was still established so she looked for a special good teacher to continue the journey under her supervision. So, I completed the memorization by the success of Allaah and my daughter is still working to finish the memorization of the Glorious Qur’aan. She has a little left, In Shaa Allaah Ta’aala.

Q4: “This motivation of yours, did it have an effect on other women around you?”

She said, “It really had a good strong effect. My daughters and stepdaughters were all encouraged and worked on learning and teaching the Qur’aan to their children and learning it themselves.

Q5: “After finishing the Noble Qur’aan, don’t you think about working on memorizing hadith?”

She said, “Now I have memorized ninety hadith and In Shaa Allaah I will continue the journey. I depend, in my memorization, upon the tapes and upon the Qur’aan radio station. At the end of each week, my daughter comes and checks for me the memorization of three hadith, and I am trying now to memorize more.

Q6: “Over this period of memorization of the Qur’aan, did your life change? Was it affected in one way or another?”

She said, “Yes, I went through a major change and I tried always, all praise is due to Allaah, to obey Allaah before I started the memorization. However, after I started the task of memorization, I began to feel a self-comfort, a great self-comfort and all worries began to move away from me. I even reached the stage of freeing myself from all these excessive worries concerning fearing for the children and their affairs, and my morale was boosted.

I had a noble objective to work for and this is a great Ni’mah (Favor) from Allaah . upon me, since we know that some women, when they get old and they do not have a husband, and their children got married, may be destroyed by the empty time, thoughts, worries, and so forth. But, AlHamdulillaah, I didn’t go through this and I made myself busy with a great task and a great objective.

Q7: “Didn’t you think at one point, to join one of the circles focusing on teaching the Noble Qur’aan?”

The answer was, “Yes, some of the women suggested this to me, but I am a woman who got used to staying at home, and I don’t like to go out everyday, and Al Hamdulillaah, my daughter sufficed me from all difficulty and I was so happy while I was learning from her. My daughter had set an example in goodness and righteousness which we rarely find in our days.

She started this task and journey with me while she was an adolescent and this is a critical age many people complain of. She used to pressure herself so that she could have spare time to teach me, and she used to teach me with kindness and wisdom. Her husband was a good help to her and he exerted a lot of effort. I ask Allaah . to give them success and to bring their children up on uprightness.”

Q8: “What do you say to a woman of your age who wishes to learn and memorize the Qur’aan yet she is worried about it and feeling unable to?”

She said, “I say to her there their shall be no despair with the firm, sincere and truthful determination. Begin with sincerity, firm determination and dependence on Allaah at each time. And remember that at this age you should have the time for yourself. However, do not use your time to only go out or to sleep and so forth. Rather, busy yourself with righteous work.

Q9: “Now what would you say to a woman who is still young? What would you advise her?”

She, may Allaah preserve her, said: “Preserve Allaah and He will preserve you. Make use of the favor of Allaah bestowed upon you from health and ways and means of comfort. Use that to memorize the Book of Allaah. This is the light which enlivens your heart, your life and your grave after you die.
And if you have a mother then exert the effort to teach her, and there is no better favor upon a mother than one of her righteous children aiding her to be close to Allaah.”



Presented on the 1st of Muharram 1426, Feb 10th 2005. Originally published in Ad-Da’wah Magazine, no.1552, 17th of Rabee’ Al-Awwal 1417,corresponding to Aug 1, 1996.

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