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The Tongue is the Most Dangerous of Limbs – Shaykh Ṣālih Al-Fawzān

Written by abuaisha on . Posted in Articles, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

Shaykh Ṣālih Al-Fawzān (hafidahullāh):

The tongue is the most dangerous of limbs, due to this every limb frees themselves from the tongue, admonishes it and reminds it to fear Allāh and have taqwa of Him, by saying:

” Fear Allāh for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked.” [1]

Source: Official Website of the Shaykh

[1] [Reported by Tirmidhī Number 2407: Chapter: What has been reported concerning preservation of the tongue] [Hadīth Declared Hasan By Imām Albāni]

Way of the Prophets in Supplicating to Allah – Shaykh Shaykh Sālih Al-Fawzān

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Monotheism - Tawheed, Pearls of Wisdom, Worship - 'Ibaadah'.

Shaykh Sālih Al-Fawzān (hafidahullāh):

It is a must that the Muslim supplicates and calls upon his Lord in every time and location. He (should) humble himself to Allāh because this is the way of the Prophets and Messengers (alayhimus salātu was salām.)

Source: Official website of the Shaykh.

There is Nothing Heavier on the Scales than Good Manners – Shaykh Zayd ibn Hadi Al-Madkhali

Written by abuaisha on . Posted in Articles, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.

On the authority of Abī Dardā’ that the Messenger of Allāh (sallallāhu alaihi wa sallam) said:

“There is nothing heavier on the scales than good manners.”

In this hadīth there is an exhortation by the prophet for every male and female Muslim to be possessors of good manners, indeed Allah gave his Prophet (alayhis salātu was salām) the most complete of manners, He praised him for them in His statement:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ۬

And verily you (Muhammad [sallallāhu alaihi wa sallam]) are on an exalted standard of character. (Al-Qalam:4)

And (in addition) Ā’isha, Mother of the Believers (Allāh be pleased with her) was asked about the manners of the Prophet (sallallāhu alaihi wa sallam) so she replied:

“His character was the Qurān,”(1)

meaning he submitted to its commands and abandoned its prohibitions; he would desire that which it exhorted to and fear that which it induced fear in; he adorned himself with the moral excellence which is in it, and took heed with that which is in it from stories (of the past) and parables, and good manners is by way of speech and action.

Good manners are connected to the rights of Allāh, performing them in the most complete manner, and it concerns the rights of creation by interacting well with them – generally and specifically – by way of speech and action. Due to this, it has been mentioned regarding its tremendous virtue and great reward, i.e. the statement of the Prophet (sallallāhu alaihi wa sallam):

“There is nothing heavier on the scales than good manners”, this is a supplication of the Prophet (alayhis salātu was salām), clearly showing that the male and female Muslims should adorn themselves with best of manners. It is not possible (in reality) that a servant (of Allāh) possesses good manners except that he has concern with the Book of Allah and the Authentic Sunnah of the Messenger (alayhis salātu was salām), because good manners are taken from these two weighty tremendous (sources), the Noble Qurān and the Authentic Sunnah.

And in the reported supplication:

اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْك»

O Allāh! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allāh!) Direct me to the best manners, for none except You directs to the best manners. Divert me from the worst manners, for only You divert from the worst manners. Glorified and Exalted You are. I seek Your forgiveness and repent to You. (2)

‘Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad vol.1 pgs 295-296

(1)   Sahīh Muslim

(2)  Sahīh Muslim

A Great Scholar, Noble Companion, Abu Mundhir Ubayy ibn Kab (radia Allaahu anhu) Left Worship to Benefit the People

Written by abuaisha on . Posted in Articles, Morals and Manners - 'Akhlaaq', Sahaabah, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

 

عن أبي العالية قال : كان أبي صاحب عبادة ، فلما احتاج الناس إليه ، ترك العبادة وجلس للقوم 

On Authority of Abī Ā’liyah

Ubayy ibn K’ab used to be a person of  worship, and when the people were in need of him (due to his knowledge and high position amongst the companions) he would leave worship and sit with the people. (to answer their questions).

 [Siyar ‘Alām An-Nubalā Volume 3, page 399].

    • The noble Companion of the Messenger of Allah – from the Ansār and those who partook in the Battle of Badr.
    • He was from the few who had memorised the whole Qur’ān in the lifetime of the Prophet – sallallāhu alayhi wa sallam -whom he ordered the people to take the Qur’ān from.
    • The Messenger of Allah said to him, “O Abā Mundhir (Ubay)! Do you know which verse from the Book of Allah – (you have memorised) with you – is the greatest?” He (Ubay) said, “Allah and His Messenger know best”. The Prophet (repeated and) said, “O Aba Mundhir (Ubay)! Do you know which verse from the Book of Allah – (you have memorised) with you – is the greatest?”. He (Ubay) said, “Allāhu laa ilāha illa huwal-Hayyul-Qayyoom … (āyatul-Kursi).He (Ubay) said, “He (The Prophet) then struck me on my chest and said “By Allah, may you be blessed in your knowledge O Aba Mundhir.” [Muslim, hadith no.810
    • On another occasion, the Prophet said to Ubay ibn K’ab, “Indeed Allah has commanded me to read the Qur’aan to you. He (Ubay) said, “Did He mention me by name?” He (the Prophet) said, “yes”. He (Ubay) said, “I was mentioned by the Lord of the Worlds?!” He said, “yes”. So Ubay began to shed tears. [Al-Bukhaari, hadith no.4961 and Muslim, hadith no. 799].

 

“Whoever does not thank the people has not thanked Allāh”

Written by abuaisha on . Posted in Articles, Brotherhood, Morals and Manners - 'Akhlaaq'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allah’s Messenger [peace and blessings of Allāh be upon him] said, “He does not thank Allāh, he who does not thank the People”. [(1)]

One of the Islamic mannerisms that is befitting for a Muslim to adhere to is to show gratitude to the one who was good to you; any type of good, whether it was by (sharing) knowledge or commanding good and forbidding evil, or by doing good in fulfilling a person’s needs.

[جزاك الله خيرا – May Allāh reward you with good]

If you said that to him, indeed you have done your utmost in praising and thanking him. As for the one who does good to you and you didn’t thank him, or mention him with good, then this is a blessing to which a person has shown ingratitude. Oh, Muslim! It is not from Islamic manners to reject some good that someone – whether close to you or not – has done to you. This is the meaning of the hadīth, “Whoever does not thank the people has not thanked Allāh”. Allāh is the bestower of blessings, The Most Great, The one who confers good (to His servants), the Generous. The people likewise are good-doers within the limits of their ability. So, whoever receives good from the people, it is from Islamic etiquettes to thank them for being good to him – whatever type of goodness it may be. Allah’s Messenger said, “Allāh has prescribed Ihsan in everything”. [(2)] And one of the mistakes committed is that someone close to you or not close to you does good to you and you do not thank him for his goodness nor mention him with good in order that supplication can be made for him.

An Excerpt from “Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad- By Al-Allaamah Zayd Ibn Hādi Al-Madkhalī [may Allah have mercy upon him]. Page 242. slightly paraphrased

(1) Abū Dāwud- hadith no.4811, At-Tirmidhī- hadith no. 1954, Ahmad- hadith no.7939. Saheeh – Authenticated by Al-Albāni

(2) Saheeh Muslim Hadith no. 1955

Meaning of Al-Birr and At-Taqwa – Imām As-Sadi, Imām At-Tabari, Imām ibn Kathīr and Imām Al-Uthaymīn

Written by abuaisha on . Posted in Articles, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment. (Al-Māidah: Verse 2)

تَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰ‌ۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ وَٱتَّقُواْ ٱللَّهَ‌ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

In explanation of this verse, Imām As-Sa’di (rahimahullāh) said:

Meaning aid one another upon Al-Birr (righteousness),

Definiton of Al-Birr:

It is a comprehensive phrase for everything which Allāh loves and is pleased with; from outward and inner actions; from the rights of Allāh and rights of mankind.

Definiton of At-Taqwa:

And Taqwa (piety) in this context(1) is a comprehensive phrase for everything which Allāh and His messenger dislikes from the outward and inner actions.

And (furthermore) every good quality is commanded to be performed, likewise every evil trait is commanded to be abandoned.(2) Indeed the servant is commanded with having good characteristics and performing the good actions himself whilst aiding others from his believing brothers upon them, with every statement and action; inducing and encouraging himself and others upon good.

When Al-Birr and At-Taqwa are mentioned together or individually:

Shaykh Muhammad ibn Sālih Al-Uthaymīn (rahimahullah) said:

Know that At-Taqwa is sometimes connected with Al-Birr, as is in His statement: Help you one another in Al-Birr and At-Taqwa (Al-Māidah: Verse 2). And sometimes it is mentioned by itself, so if it is connected with al-Birr, Al-Birr becomes the performance of the commandments and At-Taqwa is abandoning the prohibitions. However, if they are mentioned individually it becomes comprehensive and includes performing the commandments and avoiding the prohibitions. Verily, Allah has mentioned in His Book that paradise is prepared for the muttaqīn, therefore the people of taqwa are the people of paradise – May Allah make us and you from them – due to this it is mandatory upon the people to fear Allāh – azza wa jal – complying with His commands, seeking His reward and salvation from His punishment.(3)

Taysīr Al-Karīm Ar-Rahmān fee Tafsīr Kalām Al-Mannān Page 228 – Slightly Paraphrased

(1) Definition of Taqwa by Talq ibn Habīb (rahimahullāh)

‘’It is to act in obedience to Allah, with a light from Allah (i.e. Eemān) and hoping for Allāh’s Mercy. And that you abandon disobedience to Allāh with a light from Allāh and fearing the punishment of Allāh. [Reported by Ibn Abī Shaybah 11/33 and Ibnul Mubārak in Az-Zuhd 473]

(2) Similar was mentioned in Tafsīr At-Tabari of the same verse; Al-Birr is (to perform) that which you have been commanded with, and At-Taqwa is (to abandon) that which you have prohibited from. In Tafsīr ibn Kathīr, he (rahimahullah) says, Performance of the righteous actions is Al-Birr and abandoning the evil reprehensible acts is At-Taqwa

(3) Sharh Riyādhus Sālihin by Shaykh Muhammad ibn Sālih Al-Uthaymīn (rahimahullah), Introduction to Chapter 6 (At-Taqwa)

Ruling of Magic, Teaching Magic, Praying behind Magicians, Curing Magic with Magic – Shaykh Ṣāliḥ Al- Fawzān

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Featured, Monotheism - Tawheed.

Magic is the Greatest of Major Sins after Shirk

Magic is from the greatest of the major sins, as the Prophet (sallallaahu alaihi wa sallam) said:

“Stay far away from the seven destructive sins.”

The people inquired, ‘O Allah’s Messenger! What are they?’

He said,

“To join others in worship along with Allah, magic, to kill the life which Allah has forbidden…” (1)

Magic was counted among the (seven) destructive sins, and came (directly) after joining others in worship (shirk) with Allah (azza wa jal).

Magic is from the Devils

Magic is disbelief, because Allah (subhaanahu wa ta’aala) mentioned about the Jews that they exchanged the book of Allah with magic.

As Allah said:

وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ} فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ

And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic (Al-Baqarah 101-102)

Therefore, magic is from the actions of the devils and it is disbelief.

Ruling of Teaching Magic

In the verse, Allah says:

{وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ}

But neither of these two (angels) taught anyone (such things) till they had said, “We are only for trial, so disbelieve not (by learning this magic from us).”

So, (the ayah) shows that teaching magic is disbelief.

And at the end of the verse He says:

‌ وَلَقَدۡ عَلِمُواْ لَمَنِ ٱشۡتَرَٮٰهُ مَا لَهُ ۥ فِى ٱلۡأَخِرَةِ مِنۡ خَلَـٰقٍ۬‌ۚ

And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. 

(Al-Baqarah 102)

Meaning they have no portion (of rewards and delights of Jannah).

So, this shows that the magician if he does not repent to Allah, then he has no portion in the hereafter (Jannah), and this is the disbeliever. Magic is disbelief and based upon this prayer behind a magician is impermissible, except if he repents to Allah (subhaanahu wa ta’aala) and abandons magic and repents with a correct repentance, and whoever believes in magic (even if he doesn’t perform it himself) … then this is his ruling too (i.e. that he is a disbeliever just as the magician is), and refuge is sought with Allah.

Summarising:

Magic is the greatest of the major sins after shirk, it is disbelief in Allah (azza wa jal), it is the partner crime which has been mentioned alongside shirk with Allah  because it is disbelief in Allah (azza wa jal), as Allah has mentioned in His Noble Book, so the magician and the one who believes in magic, both are the same (in ruling).

As for the issue of curing magic with magic and its likes (from the other affairs which are haram), then that which is correct from the two positions of the Scholars is that it is not permissible, because curing is only (allowed) with that which is Halaal (permissible) or Mubaah (allowed), and Allah did not place a cure (for) the Muslims in that which He has made impermissible for them.

The Prophet (sallallaahu alaihi wa sallam) said:

“Treat yourselves (medically), but do not treat yourselves with haram.”(2)

And on the authority of ibn Masood (radia Allaahu anhu) that the Prophet (sallallaahu alaihi wa sallam) said:

“Indeed, Allaah has not made your cure to be found in anything that He has forbidden you from.” (3)

And from the greatest of impermissible affairs is magic, so it is not permissible to treat illnesses with it, nor to undo magic with magic. Indeed magic is only cured with permissible medicine, Quranic verses, (authentically) transmitted supplications. These are the permissible ways with which magic is cured -permissible medicine, supplications and Quraanic verses, and this suffices the Muslim.

Majmoo’ Al-Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol.1 Pages 42-43 Daar ibn Khuzaymah

  1. Al-Bukhaari 2767 and Muslim 89
  2. Sunan Abee Dawood 3874, Silsilah Al-Ahadeeth As-Saheehah 1633
  3. Al-Haakim’s Al-Mustadrak Vol. 4 page 242, Abdur Razzaq’s Al-Musannaf 17097, Silsilah Al-Ahadeeth As-Saheehah Vol.4 Page 175
  • Subheadings are by the Translator for ease of reading.

LEVELS OF DISBELIEF – SHAYKH ṢĀLIḤ AL-FAWZĀN

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Monotheism - Tawheed.

Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:

Does disbelief have many types and levels, some of them more severe than others? Or is it one level? And if there are levels of disbelief, then which of them constitutes cursing of the religion, or Allah, or the Messenger (sallallaahu alaihi wa sallam), and refuge is sought with Allah from that?

He answered:

Yes, Disbelief, – refuge is sought with Allah – is levels, some of them more severe than others, from them is disbelief which exits from the religion, and from them disbelief which is lesser than that: Lesser disbelief. Cursing of the religion, or cursing Allah, or His Messenger (sallallaahu alaihi wa sallam) this is from major disbelief, that exits from the religion – refuge is sought with Allah -.

As for lesser disbelief, then its example is like his saying (sallallaahu alaihi wa sallam)

“Cursing a Muslim is sin, and killing him is disbelief.” (1)

And his statement (sallallaahu alaihi wa sallam):

“So, do not turn to disbelief after me by striking the necks of one another” (2)

This is from lesser disbelief which doesn’t exit from the religion, so killing a person is a terrible crime, a great sin and a great prohibition, however it does not lead to the level of disbelief which exits from the religion.

  • Al-Bukhaari 6044, Muslim 64
  • Al-Bukhaari 121, 1739, Muslim 65, 66

Majmoo’ Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 14-15