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[8] Excerpts From Al-Bidaayah Wan-Nihaayah: [Status of Imaam Ash-Shaafi’ee (rahimahullaah) In The Eyes of Senior Imaams, Adherence to The Sunnah, Stance Against Ahlul Bidah, Humility]

Written by Salafi Dawah Manchester on . Posted in History of Islam, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

His lineage

Muhammad Bin Idrees Ibn Al-Abbaas Bin Uthmaan Bin Shaafi Ibn As-Saa’ib Bin Ubaid Bin Abd Yazeed Bin Haashim Ibnul Muttalib Bin Abdi Manaaf Bin Qusay Bin Kilaab Bin Murrah Bin Ka’b Bin Lu’ay Bin Ghaalib Al-Qurashee. Saa’ib Bin Ubaid [radiyallaahu-anhu] accepted Islam on the day of Badr and his son Shaafi Ibn As-Saa’ib [radiyallaahu-anhu] is one of the junior companions of the Prophet [peace and blessings of Allaah be upon him].

Brief Acquaintance With His Path In Seeking Knowledge

Imaam Ash-Shaafi’ee was very young when his father passed away, so at the age of two his mother took him to Makkah in order that his lineage is not lost. He grew up there, completed memorisation of the Qur’aan at the age of seven and memorized the Muwatta of Imaam Maalik at the age of ten. He acquired Fiqh from Muslim Bin Khaalid, who acquired Fiqh from Ibn Jurayh, who acquired Fiqh from Ataa, who acquired Fiqh from Ibn Abbaas, Ibn Az-Zubayr and other than them amongst a group of the companions, such as Amr Bin Ali, Ibn Mas’ood, Zayd Bin Thaabit and others [radiyallaahu-anhum]. Ash-Shaafi’ee also studied under Imaam Maalik [rahimahullaah]

His Status In The Eyes of The Senior Imaams

Many of the Senior Imaams have praised him, such as Abdur Rahmaan Bin Mahdee [rahimahullaah] who asked him to write for him a book in the subject matter of Usool, so Ash-shaafi’ee wrote it. Ibn Mahdee always used to supplicate for him in prayer and said that Ash-Shaafi’ee was similar to his teachers, such as Imaam Maalik Bin Anas and Qutaybah Bin Sa’eed [rahimahumallaah]. Ibn Maahdee also said, “Ash-Shaafiee is an Imaam”.

Abu Ubayd [rahimahullaah] said, “I have not seen one who is more eloquent, intelligent and god fearing than Ash-Shaafi’ee”. He has also been praised by numerous scholars, such as Yahyah Bin Aktham Al-Qaadee, Ishaaq Bin Raahawayh, Muhammad Bin Al-Hasan and others [rahimahumullaah].

 

His Status In The Eyes of Imaam Ahmad Bin Habnal [rahimahullaah]

The Messenger [peace and blessings of Allaah be upon him] said:

إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا

Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it.

Imaam Ahmad [rahimahullaah] used to say, “Umar Bin Abdil Azeez [rahimahullaah] was one of the revivers at the end of the first hundred years and Ash-Shaafiee [rahimahullaah] was one of the revivers at the end of the second hundred years”. He used to supplicate for Ash-Shaafi’ee in prayer for nearly 40years.

More Faa’idah On This Hadeeth

إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا

Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it.

[إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ  – Allaah will raise for this Ummah]- meaning the Ummatul Ijaabah [i.e. the Muslims]. [عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ – At the end of every hundred years]- meaning at the end of every hundred years when there is little knowledge of the Islamic legislation and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife.

[مَنْ يُجَدِّدُ لَهَا دِينَهَا   – One who will revive its religion for it]- meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded.

This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [Ref 1]

An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998). Slightly paraphrased]

Falsely Accused And Arrested

Imaam Ash-Shaafi’ee [rahimahullaah] was once appointed as judge in Najraan (Yemen), then the people stringently began to follow his rulings and gave them precedence, so the affair was distorted to Haaroon Ar-Rasheed [rahimahullaah] that As-Shaafi’ee was seeking after the Khilaafah. He was then taken to Baghdad in chains on a mule and he was 30 years old at the time. He was brought in the presence of Haaroon Ar-Rasheed [rahimahullaah] and a discussion took place between him and Muhammad Bin Hasan Ash-Shaybaanee [rahimahullaah] in the presence of Haaroon. Muhammad Bin Hasan spoke highly of Ash-Shaafi’ee and thus it became clear to Haaroon Ar-Rasheed that Ash-Shaafi’ee was innocent of what they attributed to him.

 

Adherence to The Sunnah, His Stance Against Blameworthy Blind Following And The People of Bidah

He said, “If a hadeeth is reported with an authentic chain from the Messenger of Allaah [peace and blessings of Allaah be upon him], then establish your speech on it and abandon my speech, because it is what I would have held, even if you do not hear it from me”. He also said, “Do not blindly follow me”. “I do not have speech in the presence of the Messenger’s speech”.

He said, “It is better for a man to be put to trial with everything that Allaah has forbidden except Shirk than looking into theological rhetoric. Indeed I have come across affairs from the proponents of theological rhetoric that which I never thought I would come across”.

Humility

He said, “I wish that the people acquired this knowledge of the Sharee’ah and nothing of it is attributed to me”.

An Except From Al-Bidaayah Wan-Nihaayah. Vol10. Pages 251-254

 

[6] Excerpts From Al-Bidaayah Wan-Nihaayah: [Ibraaheem Bin Ad’ham (rahimahullaah) – Those People of Sunnah Who Preferred to Abstain From The Extra Permissible Things of The Worldly Life]

Written by Salafi Dawah Manchester on . Posted in Salaf As Saalih (Pious Predecessors).

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

He was Ibraaheem Bin Ad’ham Ibn Mansoor Ibn Yazeed Ibn Aamir Ibn Ishaaq At-Tameemee, and it was said Al-Ajlee. He was originally from Balkh, then he resided in Syria and entered Damascus. He narrated hadeeth from his father, from Al-A’mash and Muhammad Bin Ziyaad – Abu Hurairah’s companion, and from Abu Ishaaq As-Sabee’ee.  Imaam An-Nasaa’ee said,  “Ibraaheem Bin Ad’ham is a trustworthy narrator, reliable and he from those who abstain from the unnecessary pleasures of the worldly life”. He was one of the devout worshippers.

Abdullaah Ibnul Mubaarak [rahimahullaah] said,

“Ibraaheem was a virtuous man and he conducted himself in the worship of his Lord in a way that was hidden from others. Neither have I ever seen him openly remembering Allaah nor performing extra acts of worship [i.e. he performed extra acts of worship in seclusion]. None ever ate food with him, except that he was the last to raise his hand to eat”.

Ibraaheem Bin Bash’shaar [rahimahullaah] said to Ibraahem “Why have you stopped narrating hadeeth?” He replied, “I replaced it with three affairs:  (1) striving to be grateful to Allaah for the blessings He has bestowed on me- by acknowledging the blessing, proclaiming that it is from Allaah and utilising it in what is pemissible. (2) Striving to seek Allaah’s forgiveness due to sins. (3) Striving to prepare for the Afterlife”.

Ibraaheem Bin Ad’ham said, “Grief is of two types: the grief that is in your advantage and the grief that is against you. Your grief regarding the hardships in the afterlife is in your advantage [i.e. it makes you prepare for that which saves a person in the afterlife]. And your grief regarding the worldly life [i.e. due to greed, mutual rivalry, covetousness etc] is against you”.

Ibraaheem Bin Ad’ham said, “Abstinence is three types: Obligatory, recommended and the abstinence that is based on safety. The obligatory abstinence is that one abstains from what is unlawful, the recommended abstinence is that one abstains from the unnecessary lawful desires and the abstinence that is based on safety is that one abstains from doubtful (or ambiguous) matters”.

Ibraaheem Bin Ad’ham said, “Having less eagerness and desire for the extra and unnecessary things of worldly life leads a person to truthfulness and makes him avoid doubtful matters out of fearing that he will fall into what is unlawful and thus puts himself in trouble in the afterlife. Having a lot of eagerness and desire for the excess and unnecessary things of the worldly life leads to grief and anxiety”.

He used to supplicate, saying “O Allaah! Turn me away from the humiliation that results from disobeying You and grant me the honour that is associated with obedience to You”.

A man said to Ibraaheem Bin Ad’ham, “I would love that you take this Jubbah [i.e. a long outer garment that resembles an open coat, having long sleeves] as a gift from me”. He said to the man, “If you are a wealthy person I will accept  it, otherwise I will not”. The man said, “I am wealthy”. He said to him, “How much do you have?” The man said, “I have two thousand”. He said to the man, “Do you wish that this two thousand increases to four thousand?” The man said, “Yes”. He said to the man, “You are poor and I do not accept this Jubbah from you”.

Al-Awzaa’ee [rahimahullaah] once him as his guest, but  he limited what he ate, so Al-Awzaa’ee said to him, “Why did you limit what you ate”, he replied, “Because you also limited what you ate”. Then Ibraaheem prepared food and invited Al-Awzaa’ee, so he said to Ibraaheem, “Do you not fear that this is tantamount to extravagance?” Ibraaheem replied, “No, rather extravagance is that which is spent in disobedience to Allaah, but as for what a man spends on his brothers, it is part of the religion”. [Ref 1]

A Man came to Ibraaheem Bin Ad’ham and said, “O Abu Ishaaq! Indeed, I have transgressed against myself [through severe sinning], so tell me that which will stop me from sinning and rescue my heart from it”. Ibraaheem said to him, “If you accept five things then you can fulfil them, you will not be harmed and the satisfaction one feels in the heart as a result of obedience to Allaah will not ceased to be with you”. The man said, “O Abu Ishaaq! Give them to me”.  Ibraaheem said, “As for the first affair, when you want to disobey Allaah [The Mighty and Majestic] do not eat the provision [He has created]!” The man said, “Where would I eat from when it is the fact that everything in the earth is from the provision [Allaah has created]?!” Ibraaheem said to him, “O you! Is it befitting that you eat the provision [provided by Allaah] and disobey Him?” The man said, “No, tell me the second affair”. Ibraaheem said, “When you want to disobey Allaah, do not dwell on the land [Allaah has created]”. The man said, “This is even greater than the first, because when it is the case that the eastern and western regions of the earth, and what is between them belongs to Allaah, then where would I dwell?” So, Ibraaheem said to him, “O you! Is it befitting that you eat the provision and dwell on the land [Allaah has created], but you disobey Him?”. The man said, “No, tell me the third affair”.

Ibraaheem said, “When you want to disobey Allaah whilst being provided with the provision and dwelling on the land [Allaah has created], then be at a place where Allaah cannot see you”. The man said, “How can that be when it is the fact that Allaah knows everything that is hidden”. So, Ibraaheem said to him, “O you! Is it befitting that you eat from the provision and dwell on the land [Allaah has created], but you disobey Him whilst He sees you and what you do?” The man said, “No, tell me the fourth affair”. Ibraaheem said, “When the angel of death comes to remove your soul, then tell him, ‘Delay my departure from this world so that I may perform sincere repentance and righteous deeds for the sake of Allaah”. The man said, “He [i.e. the angel of death] will not accept [this request]”. Ibraaheem said, “O you! When it is the fact that you cannot stop death so that you can repent nor can you delay it, then how can you be freed from this [situation]?!” The man said, “Tell me the fifth affair”. Ibraaheem said, “When Az-Zabaaniyah [i.e. the guards of hell] come on the day of judgement to take you to the fire, then do not go”. The man said, “Neither will they leave me nor agree to [leave me]”. Ibraaheem said, “Then how can you hope for safety?!” The man said, “O Ibraaheem! This admonition is enough for me! This admonition is enough for me! This admonition is enough for me. I seek Allaah’s Forgiveness and I repent to Him”.

Ref 1: An Excerpt From Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 135-139

Ref 2: Ta’leeq Alaa Bawaa’ithil Khilaas Min Adh-Dhunoob’ by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah). Lesson 1]

[5] Excerpts From Al-Bidaayah Wan-Nihaayah: [Imaam Al-Awzaa’ee]

Written by Abdullah Jallow on . Posted in Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imaam Maalik [rahimahullaah] said,

“Al-Awzaa’ee [rahimahullaah] was an Imaam who was taken as an example to be followed”.

 

Sufyaan Bin Uyaynah [rahimahullaah] said,

“Al-Awzaa’ee [rahimahullaah] was an Imaam of his era. He performed Hajj several times and entered Makkah, so Sufyaan Ath-Thawree [rahimahullaah] grabbed the rope of his camel, Maalik Bin Anas [rahimahullaah] followed behind him and Ath-Thawree said, ‘Give the Shaikh a place to sit’ until he got him to sit at the Kabah and both of them took knowledge from him”.

 

Imaam Maalik and Imaam Al-Awzaa’ee [rahimahumallaah] engaged in discussion several times at Madeenah from Dhur prayer until Asr prayer; then from Asr prayer to Maghrib prayer. Al-Awzaa’ee overwhelmed him in the subject matter regarding military expeditions and Maalik overwhelmed him in Fiqh or some affairs of Fiqh.

 

Al-Awzaa’ee [rahimahullaah] said,

“Follow the footsteps of the pious predecessors even if the people reject you, and beware of the speech of men even if they beautify and make it look good, because the affair is very clear and you are upon the straight path”.

He also said, “Exercise patience upon the Sunnah, stop were the pious predecessors stopped, say what they say, refrain from what they refrained from, and be sufficed with what sufficed them”.

He said, “Knowledge is that which has  been transmitted from the companions of Muhammad [peace and blessings of Allaah be upon him] and what did not come from them is not knowledge”.

Al-Waleed Bin Muslim said,

“After performing the morning prayer, Al-Awzaa’ee sat and engaged in remembrance of Allaah unt sunrise, and he used to attribute this deed to the pious predecessors”.

He engaged in much worship, performed the prayer in an excellent manner, refrained from doubtful matters due to fear of Allaah, devoted himself to piety and used to keep quiet for a long time. He used to say, “Whoever prolongs the night prayer, Allaah will make easy for him the standing on the day of judgement”, and he based this speech of his on Allaah’s statement:

وَمِنَ ٱلَّيۡلِ فَٱسۡجُدۡ لَهُ ۥ وَسَبِّحۡهُ لَيۡلاً۬ طَوِيلاً

إِنَّ هَـٰٓؤُلَآءِ يُحِبُّونَ ٱلۡعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمۡ يَوۡمً۬ا ثَقِيلاً۬

And during night, prostrate yourself to Him (i.e. the offering of Maghrib and ‘Isha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard). [Surah Al-Insaan. Aayaat 26-27]

Al-Waleed Bin Muslim said,

“I have not seen anyone who exerts himself in worship more than Al-Awzaa’ee”.

Many people have stated that once he performed hajj and did not sleep during his journey, rather he was engaged in prayer. And when he felt sleepy, he reclined on a saddle.

 

A woman once came his wife and saw that Al-Awzaa’ee prayer mat was soaked and asked, “Perhaps a toddler urinated on it?”. His wife replied, “This is the effect of the Shaikh’s tears due to weeping in Sujood and this what he does every day”.

He used to say, “The love for Ali and Uthmaan [may Allaah be pleased with them] is not combined in a heart except that of a believer”.

An Excerpt From Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 116-117

[2] A Timely Reminder About The Danger of Lying And Its Evil Outcomes – [Excerpts From a Powerful Lecture By Al-Allaamah Rabee Bin Haadee]

Written by Salafi Dawah Manchester on . Posted in Deviated Groups, Sects and Parties, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

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

Part 1: https://salafidawahmanchester.com/2020/06/1-a-timely-reminder-about-the-danger-of-lying-and-its-evil-outcomes-excerpts-from-a-powerful-lecture-by-al-allaamah-rabee-bin-haadee/

Shaikh Rabee [may Allaah protect him] continued…..

Indeed, the opponents of Ahlus Sunnah amongst ahlul ahwaa [the people of desires] receive  pleasure from a share of these characteristics[i.e. lying], and hypocrisy is feared for some of them lest these blameworthy characteristics applies to them as well as that which emanates from it of dispraise and punishment.

And one of the punishments against liars is that which he [sallal laahu alayhi wasallam] said, “Beware of lying, for indeed lying leads to wickedness and wickedness leads to the fire. And a man does not cease telling lies and endeavour to tell lies until he is written [i.e. judged] by Allaah as a liar”. Rather lying can lead to major hypocrisy, Allaah [The Exalted] said:

وَمِنۡہُم مَّنۡ عَـٰهَدَ ٱللَّهَ لَٮِٕنۡ ءَاتَٮٰنَا مِن فَضۡلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّـٰلِحِينَ

فَلَمَّآ ءَاتَٮٰهُم مِّن فَضۡلِهِۦ بَخِلُواْ بِهِۦ وَتَوَلَّواْ وَّهُم مُّعۡرِضُونَ

فَأَعۡقَبَہُمۡ نِفَاقً۬ا فِى قُلُوبِہِمۡ إِلَىٰ يَوۡمِ يَلۡقَوۡنَهُ ۥ بِمَآ أَخۡلَفُواْ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا ڪَانُواْ يَكۡذِبُونَ

And of them are some who made a covenant with Allah (saying): “If He bestowed on us of His Bounty, we will verily, give Sadaqah (Zakat and voluntary charity in Allah’s Cause) and will be certainly among those who are righteous.” Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse. So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allah) which they had promised Him and because they used to tell lies. [Surah At-Tawbah. Aayaat 75-77]

So, lying and breaking covenants plunged them into the sludge of hypocrisy – and Allaah’s Refuge is sought, and the Messenger [sallal laahu alayhi wasallam] stated that lying is one of the signs of hypocrisy. He said, “The signs of a hypocrite are three: Whenever he speaks, he tells a lie; whenever he promises, he always breaks it (his promise), and when trusted, he proves to be treacherous”.

And from the punishments against lying is that which the noble Messenger- the possessor of the highest moral character – has related  in a long hadeeth when he said, “I saw two men who came to me and said, ‘The one you saw his jaw being torn apart is a liar. He used to tell a lie until it reaches the furthest regions and it was transmitted from him until the Day of Resurrection'”. He [sallal laahu alayhi wasallam] saw that man in whose mouth was placed an iron hook and torn off until it reached his ear; then the angel turned to the other jaw and tore it apart util it reached the man’s other ear, and then it returns as it was. And he will carry on with that until the day of Resurrection, just as the Messenger [sallal laahu alayhi wasallam] related. This is from the recompense for the liars.

Numerous are the liars today against the carriers of the Salafi Dawah and its callers! They are able to spread oppressive rumours until it reaches all the world through various means that have been made available to them in this era. They hinder the people from the path of Allaah by way of these rumours and seek to make it crooked, aid their falsehoods by way of it, their utter nonsense and dangerous religious innovations that destroy the sound belief, the sound Islamic approaches to various subject matters and the virtuous manners.

And indeed, Iblees – the cursed one and may Allaah curse him- is the leader of the liars. He is the first of the liars and their leader, the first deceiver and betrayer. Allaah [The Exalted] said:

وَيَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ فَكُلَا مِنۡ حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ

فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ لِيُبۡدِىَ لَهُمَا مَا وُ ۥرِىَ عَنۡہُمَا مِن سَوۡءَٲتِهِمَا وَقَالَ مَا نَہَٮٰكُمَا رَبُّكُمَا عَنۡ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيۡنِ أَوۡ تَكُونَا مِنَ ٱلۡخَـٰلِدِينَ

وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّـٰصِحِينَ

فَدَلَّٮٰهُمَا بِغُرُورٍ۬‌ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتۡ لَهُمَا سَوۡءَٲتُہُمَا وَطَفِقَا يَخۡصِفَانِ عَلَيۡہِمَا مِن وَرَقِ ٱلۡجَنَّةِ‌ۖ وَنَادَٮٰهُمَا رَبُّہُمَآ أَلَمۡ أَنۡہَكُمَا عَن تِلۡكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيۡطَـٰنَ لَكُمَا عَدُوٌّ۬ مُّبِينٌ۬

“And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree otherwise you both will be of the Zalimun (unjust and wrong-doers).” Then Shaitan (Satan) whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: “Your Lord did not forbid you this tree save you should become angels or become of the immortals.” And he [Shaitan (Satan)] swore by Allah to them both (saying): “Verily, I am one of the sincere well-wishers for you both.” So he misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). And their Lord called out to them (saying): “Did I not forbid you that tree and tell you: Verily, Shaitan (Satan) is an open enemy unto you?” [Surah Al-A’raaf. Aayaat 19-22]

Look at the wicked one! He said to them, “Your Lord did not forbid you from this tree save you should become angels – out of fear that you might become angles or immortals”; so he swore by Allaah to them and Aadam did not perceive that anyone would swear by Allaah out of lying, so he believed him and was deceived. So, he misled them.

Allaah [The Exalted] said:

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕڪَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ

فَقُلۡنَا يَـٰٓـٴَـادَمُ إِنَّ هَـٰذَا عَدُوٌّ۬ لَّكَ وَلِزَوۡجِكَ فَلَا يُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰٓ

إِنَّ لَكَ أَلَّا تَجُوعَ فِيہَا وَلَا تَعۡرَىٰ

وَأَنَّكَ لَا تَظۡمَؤُاْ فِيہَا وَلَا تَضۡحَىٰ

فَوَسۡوَسَ إِلَيۡهِ ٱلشَّيۡطَـٰنُ قَالَ يَـٰٓـَٔادَمُ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكٍ۬ لَّا يَبۡلَىٰ

فَأَڪَلَا مِنۡہَا فَبَدَتۡ لَهُمَا سَوۡءَٲتُهُمَا وَطَفِقَا يَخۡصِفَانِ عَلَيۡہِمَا مِن وَرَقِ ٱلۡجَنَّةِ‌ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُ ۥ فَغَوَىٰ

ثُمَّ ٱجۡتَبَـٰهُ رَبُّهُ ۥ فَتَابَ عَلَيۡهِ وَهَدَىٰ

And (remember) when We said to the angels: “Prostrate yourselves to Adam.” They prostrated (all) except Iblis (Satan), who refused. Then We said: “O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery. Verily, you have (a promise from Us) that you will never be hungry therein nor naked. And you (will) suffer not from thirst therein nor from the sun’s heat. Then Shaitan (Satan) whispered to him, saying : “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?” Then they both ate of the tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. [Surah Taa Haa. Aayaat 166-122]

Look at how he deceived them, fabricated and lied to them, and said to them through the path of the sincere advisers:  [هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكٍ۬ لَّا يَبۡلَىٰ  – O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?] He deceived them with this, so they ate from the tree and the outcome was that which Allaah related that their private parts became apparent to them. So, out of shyness, [وَطَفِقَا يَخۡصِفَانِ عَلَيۡہِمَا مِن وَرَقِ ٱلۡجَنَّةِ‌ۚ   – they began to stick on themselves the leaves from Paradise for their covering]. Thus did Aadam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. Thus is Allaah’s Mercy for His friends; but Allaah’s wrath, anger and curse has been ascertained against Iblees until the Day of Judgment, and he will be in Hell as the leader of those who will dwell in there forever.

And indeed, the followers of shaytaan are the enemies of the truth in every era and place, and the enemies of the Messengers [peace and blessings be upon them]. Lying and slander is one of their greatest means [utilised] in their opposition to the Messengers and the great truth of that which they brought together with mighty and amazing signs. This is the path of every innovator in religious affairs and a falsifier- he opposes the truth and its adherents through lies and slander; slandering the people of truth together with beautification of falsehood and adorning it for his followers who nullify their intellects and personalities. This adorned speech by way of falsehood is taken from their leader Iblees – the cursed one, and from the followers of Fir’awn and the senior followers of Iblees, such as Fir’awn- the cursed one and may Allaah deprived him of every good. He has many peers in this affair [i.e. lying and slander]. Allaah [The Exalted] made known the lying and wickedness of this cursed one:

هَلۡ أَتَٮٰكَ حَدِيثُ مُوسَىٰٓ

إِذۡ نَادَٮٰهُ رَبُّهُ ۥ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوًى

ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ

فَقُلۡ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ

وَأَهۡدِيَكَ إِلَىٰ رَبِّكَ فَتَخۡشَىٰ

فَأَرَٮٰهُ ٱلۡأَيَةَ ٱلۡكُبۡرَىٰ

فَكَذَّبَ وَعَصَىٰ

ثُمَّ أَدۡبَرَ يَسۡعَىٰ

فَحَشَرَ فَنَادَىٰ

فَقَالَ أَنَا۟ رَبُّكُمُ ٱلۡأَعۡلَىٰ

فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلۡأَخِرَةِ وَٱلۡأُولَىٰٓ

إِنَّ فِى ذَٲلِكَ لَعِبۡرَةً۬ لِّمَن يَخۡشَىٰٓ

Has there come to you the story of Moosaa? When his Lord called him in the sacred valley of Tuwa; go to Fir’aun (Pharaoh), verily, he has transgressed all bounds (in crimes, sins, polytheism, disbelief, etc.). And say to him: “Would you purify yourself (from the sin of disbelief by becoming a believer)”; and that I guide you to your Lord, so you should fear Him? Then [Moosaa] showed him the great sign (miracles). But [Fir’aun (Pharaoh)] belied and disobeyed. Then he turned his back, striving hard (against Allah). Then he gathered his people and cried aloud, saying: “I am your lord, most high”, So Allah, seized him with punishment for his last [i.e. his saying: “I am your lord, most high”)] and first [(i.e. his saying, “O chiefs! I know not that you have a god other than I” (see Verse 28:38)] transgression. Verily, in this is an instructive admonition for whosoever fears Allah.

The enemy of Allaah lied and said, “I am your Lord, most high”. Which lied can be more ugly than this wicked lie?! So Allaah seized him for his lie, denial and disbelief, and made that an instructive admonition for those who fear Allaah – those who give thought.

And from his lies was his statement to the magicians – when they believed after being defeated and subjugated through Allaah’s amazing signs- :

قَالَ ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡ‌ۖ إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفٍ۬ وَلَأُصَلِّبَنَّكُمۡ فِى جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ

قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ

إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ‌ۗ وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

[Fir’aun (Pharaoh)] said: “Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Moses) (Allah)] can give the severe and more lasting torment.” They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. “Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir’aun’s (Pharaoh)] reward, and more lasting (as regards punishment in comparison to your punishment).” [Surah Taa Haa. Aayaat 71-73]

Look at this wicked slanderer! He said to them when they believed and submitted: [ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡ -Believe you in him [Musa (Moses)] before I give you permission?]; then he invented this mighty slander:  [إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ۖ  – Verily! He is your chief who taught you magic]- meaning, Moosaa [alayhis-salaam] when he came with those amazing signs. [Source: https://safeyoutube.net/w/4xWL . Slightly paraphrased]

Character And Its Appropriate Limits or Boundaries– By Imaam Ibnul Qayyim [rahimahullaah]

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Imaaam Ibnul Qayyim [rahimahullaah] said:

Akhlaaq [i.e. moral character] have limits. Transgression occurs when one goes beyond its limits and deficiency and humiliation occurs when one falls short.

The limits of Anger are: Praiseworthy bravery and having a dislike for despicable and deficient [behaviour etc.]. This is its perfection; but when one goes beyond its limits, the person transgresses and oppresses; and if his anger is deficient, he’ll behave in a cowardly manner and will not detest despicable [behaviour etc.].

The limits of Eagerness are: To obtain what suffices one’s [needs] in the worldly affairs and employ the [means] to reach them. Humiliation and a waste of [valuable time or opportunity] occurs when a person lacks eagerness; but when he goes beyond its limits, it leads to vehement greed and unpraiseworthy desire.

The limits of Envy are: [Praiseworthy] competition in seeking after perfection and not wanting the other competitor to excel you; [but] if a person goes beyond its limits, it leads to jealous animosity and oppression by way of which a person wishes that the one he envies is deprived of blessings and is eager to harm him. And if a person lacks [what is required of it], it leads to disesteem and a weakness in one’s ambition. The Prophet [sallal-laahu-alayhi-wasallam] said: “There should be no envy except in two [people]: a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom [i.e. religious knowledge] and he judges by way of it and teaches it to the others.”  This type of envy [necessitates praiseworthy] competition between one another and the Haasid [i.e. the one who is envious of his or her competitor] seeks -by way of it- to be similar to the one he envies, whilst not [harbouring that] despised envy which [necessitates that he] wishes that the blessings bestowed upon the envied one should cease to exist.

The limits of Desires are: [Desires are a means] of relaxation for the heart and intellect after exerting oneself in acts of obedience and seeking to accomplish virtuous deeds. However, when a person goes beyond its limits, it leads to a strong and barely uncontrollable emotion and lewdness, and thus the person descends to the level of animals. However, when a person is lacking in desire and does not [utilised it as a means] of seeking after perfection and virtue, it leads to weakness, impotence and humiliation.

The limits of Relaxation are: It gives renewed strength to the self and strengthens one’s mental ability, in order to facilitate [him with the ability] to carry out acts of obedience and accomplish virtuous deeds, and so that one is not weakened by toil and tiredness. However, when a person goes beyond its limits, it leads to unenthusiasm, laziness, waste [of time and opportunity] and many beneficial affairs of a person are missed due to that. And when a person lacks sufficient relaxation, it harms his strength and may even become enfeebled [by way of it].

The limits of Generosity are between two extremes; when one goes beyond its limits, it leads to extravagance and squander. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness.

The limits of Bravery: When a person goes beyond its limits, it leads to recklessness; and when a person lacks bravery, it leads to cowardice and weakness. Its limit is to take action during occasions in which such action is required and to refrain when not required.

The limits of Jealousy: When one goes beyond its limits, it leads to false accusation and [unjustified] evil suspicion against one who is free from blame. And when one lacks jealousy, it leads to heedlessness and a lack of giving importance to one’s honour.

The limits of Humility: When one goes beyond its limits, it leads to indignity and humiliation. And when one lacks humility, it leads to pride and boasting.

Honour has limits. When a person goes beyond its limits, it leads to pride. And when a person lacks honour, it leads to humiliation and indignity.

What gives an upright balance to all these affairs? Justice provides a precise and upright balance for [all the above-mentioned qualities] and this necessitates that a person adheres to the balanced path ordained by the Islamic legislation-the path that is free from exaggeration and negligence. All beneficial affairs of the worldly life and the afterlife are based on this; rather physical well-being cannot be achieved except by way of it, because when some of the elements of the human body are distanced from its appropriate balance -either due to exceeding its limits or falls short – it loses its well-being and strength in accordance with the degree of [this imbalance]. Likewise, when those natural acts, such as sleep, staying up late at night, eating, drinking, sexual intercourse, movement, recreation, seclusion, keeping company with the people and other than that are performed with moderation – neither being excessive nor lacking in what is required – it is regarded to be [upright, appropriate, balanced]; but when a person deviates to one of the two extremes, it is regarded to be a deficiency and will have deficient end results.

And one of the most noble and beneficial sciences is the knowledge regarding the hudood [the appropriate limits], especially the divine limits-the commands and prohibitions [ordained by Allaah (The Most High) and His Messenger (sallal-laahu-alayhi-wasallam)]. The most knowledgeable people are those who have the most knowledge regarding those divine limits, hence they neither include- within those limits- that which is not from them nor remove that which is included in them. Allaah [The Most High] said: [ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ – The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger]. [Soorah At-Tawbah’ Aayah 97]

Therefore, the most just, balanced and upright people are those who stay within the limits of the Akhlaaq, actions and the deeds legislated in the Islamic legislation- in knowledge and practice. [Source: An Excerpt from ‘Al-Fawaa’id page 207- 209]

A Trait That Illuminates And Glitters In The Character of Upright Scholars!

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Imaam Ibnul Qayyim [rahimahullaah] said:

“Whoever has knowledge, then let him guide us to it. Whoever sees deviation, [something] incomplete [deficient] or wrong in our statement, then let him guide us to what is correct; we’ll thank him for his deed, accept what he says, comply, obey and submit”.

[Madaarij As-Saalikeen 3/1798-1799]

Brief Biography of Shaikh Zayd Makes One Wonder What Has Entered Hearts of Youtube Sermonizers And Those Afflicted With Self-amazement!

Written by Abdullah Jallow on . Posted in Articles.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

He is the scholar, the faqeeh, Al-Allaamah Abu Muhammad Zayd Ibn Muhammad Bin Haadi Al-Madkhali (rahimahullaah).  He is from the well-known Madaakhilah Tribe in the region of Jaazaan (the south of the Kingdom of Saudi Arabia). He was born in 1357AH [1938].  He grew up in his home town in the presence of his parents.  His mother died when he was 7 years old and she was well-known for being upright and ardent in following the religion.  His father died when he was 30 years old.

Shaikh Zayd (rahimahullaah) started seeking knowledge from an early age and used to be accompanied and encouraged to do so by his relative Shaikh Ahmad Bin Ahmad Aloosh Al-Madkhali (rahimahullaah).  He joined the circles of learning in his home town—he learnt hand writing, reading, Tawheed, Tajweed, recitation of the Qur’aan and started memorization.  He memorized Soorah Baqarah, Soorah Aal Imraan and some of the Mufassal Sooras.

Thereafter, he started his studies in (Rakoobah-Saudi Arabia) and at the time he was nearly seven years old. Then he lived in (Daghaareer—Saudi Arabia), and then he moved to Saamitah to join the Az-Zaahirah Madrasah Salafiyyah over there, which was founded by the Imaam and Mujaddid Abdullaah Ibn Muhammad Al-Qar’aawi (rahimahullaah), in the house of the esteemed Shaikh Naaser Khuloofah (rahimahullaah).  Shaikh Abdullaah Al-Qar’aawi used to dessiminate knowledge to the students in this Madrasah and he used to teach [كتاب التوحيد; بلوغ المرام;   الفرائض;  تجويد;  نحو; and  صرف ]

In the year 1368, Shaikh Zayd (rahimahullaah) met Shaikh Haafidh Al-Hakami  (rahimahullaah) in the city of (Baish—Saudi Arabia). He (rahimahullaah) alongside other students read some of the books of knowledge and studied under Shaikh Haafidh Al-Hakami (rahimahullaah).

He (rahimahullaah) stayed with Shaikh Haafidh Al-Hakami (rahimahullaah) for three months and acquired knowledge from him.  Then he returned to the Madrasah Salafiyyah (in Saamitah) and took up the responsibility of teaching some of the students over there, and he held study circles in the town in which the Madrasah was.   Then he was appointed as a teacher in the town of Rakoobah in the year 1372 at the age of fifteen, and thereafter he was appointed a head teacher.

And when a new institute was opened by the state in Saamitah, in the year 1374, he sought the advice of the two virtuous Shaikhs Abdullaah Al-Qar’aawi and Haafidh Al-Hakami and started studying in the institute in 1375.  He graduated from the institute between 1379-1380.  He studied under various noble scholars whilst enrolled at the institute and studied a number of sciences.

Then he joined Muhammad Bin Saud University (Faculty of Sharia) for two years, and in the second year he completed memorizing the Qur’aan. He was then appointed to teach at the institute of knowledge before graduating. He was also the head teacher of the Institute at the time of Shaykh Mohammed bin Ahmed Hakami (rahimahullaah). Shaikh Zayd (rahimahullaah) carried on as a teacher as well as a participant in educational affairs for 35 years until he reached the age of retirement in the year 1417AH.   The Shaikh was known for his Zuhd, pre-occupation with teaching and spreading knowledge.

Some of the Scholars he studied under:

الشيخ / علي بن محمد حاج مهجري المدخلي رحمه الله
ـ الشيخ / هادي بن هادي المدخلي
ـ الشيخ / عبد الله بن محمد القرعاوي رحمه الله
ـ الشيخ / حافظ بن أحمد الحكمي رحمه الله
ـ الشيخ / محمد بن أحمد الحكمي رحمه الله
ـ الشيخ/ جابر بن سلمان المدخلي حفظه الله
ـ الشيخ / علي بن يحيى البهكلي حفظه الله
ـ الشيخ / أحمد بن يحيى النجمي رحمه الله
ـ الشيخ / حسن بن محمد شبير النجمي رحمه الله
ـ الشيخ / محمد بن محمد جابر المدخلي رحمه الله
ـ الشيخ / ناصر بن خلوفه طياش مباركي رحمه الله
ـ الشيخ الدكتور / محمد أمان بن علي الجامي رحمه الله
ـ سماحة الشيخ / عبد العزيز بن عبد الله بن باز رحمه الله
ـ الشيخ/ عبد الرحمن النجدي رحمه الله
ـ الشيخ/ عبد الله بن عبد الرحمن الغديان رحمه الله
15ـ الشيخ/ محمد عطية سالم رحمه الله

 Some of the scholars who have praised him:

ـ الشيخ العلامة / محمد بن أحمد الحكمي رحمه الله .
ـ الشيخ العلامة / أحمد بن يحيى النجمي رحمه الله .
ـ الشيخ ربيع بن هادي عمير المدخلي حفظه الله .
ـ فضيلة الشيخ الدكتور/ صالح بن فوزان الفوزان .
ـ معالي الشيخ/ محمد بن عبد الله بن سبيل حفظه الله إمام الحرم المكي وعضو اللجنة الدائمة للإفتاء .
ـ فضيلة الشيخ العلامة المحدث / عبد المحسن بن حمد العباد البدر حفظه الله .
ـ فضيلة الشيخ الأستاذ الدكتور / علي بن محمد بن ناصر الفقيهي حفظه الله .
ـ فضيلة الشيخ العلامة / عبيد بن عبد الله الجابري حفظه الله .
ـ معالي الشيخ/ صالح بن عبد العزيز آل الشيخ وزير

and others.

  Some of his Books

1ـ شرح القصيدة الهائية لناظمها الشيخ العلامة / حافظ بن أحمد بن علي الحكمي رحمه الله تعالى .
2ـ الحياة في ظل العقيدة الإسلامية .
3 ـ المنهج القويم في التأسي بالرسول الكريم صلى الله عليه وسلم .
4ـ الأفنان الندية شرح منظومة السبل السوية لفقه السنن المروية 9أجزاء.
5ـ قبس من الأفنان الندية لإيضاح مناسك الحج المروية .
6ـ الأجوبة السديدة على الأسئلة الرشيدة 6أجزاء.
7ـ الجهد المبذول في تنوير العقول بشرح منظومة وسيلة الحصول إلى مهمات الأصول 3 أجزاء.
8ــ وجوب ستر الوجه والكفين وشروط حجاب المرأة المسلمة .
9ـ فقه الدعوة إلى الله ونعوت الداعية .
10 ـ البحث الوجيز في نصرة الحق العزيز .
11 ـ كلمة حق حيال حدث تحدى به صانعوه شريعة الإسلام وقيم المسلمين.
12ـ تدوين ثلاثة أسئلة مهمة رجونا بالإجابة عليها المثوبة ونفع الأمة .
13ـ العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد الجزء الأول بتحقيقي والثاني والثالث بالاشتراك مع الأستاذ/ علي بن زيد المدخلي .
14ـ عوامل النصر الشرعية أو أسباب النصر الشرعية وصفات المجاهدين المرضية.
15ـ الديوان المليح المشتمل على الطرفة الحكيمة، والنصيحة القويمة، والقول السديد، بطريقي التصريح والتلميح.
16ـ المنظومات الحسان في العقائد والمناهج وقطوف من علوم القرآن .
17ـ النظم المختار لبعض موضوعات ” المنظار ” مع إضافات كان مرجعها صحيح الآثار .
18ـ الفتاوى المضيئات في حكم الدخان والشمة والقات.
19ـ الموقف الحق مما ابتلي باستعماله كثير من الخلق .
20ـ الشيخ حافظ الحكمي حياته وجهوده العلمية والعملية .
21ـ قطف الجنى المستطاب شرح عقيدة المجدد محمد بن عبد الوهاب .
22ـ الإرهاب وآثاره السيئة على الأفراد والأمم .
23ـ قطوف من نعوت السلف ومميزات منهجهم في أبواب العلم والعمل .
24ـ أسباب استقامة الشباب وبواعث انحرافهم .
25ـ لا حيرة بعد الإطلاع بل إنابة وتنفيذ واتباع .
26ـ الرسالات القيمة إلى المرأة المسلمة .
27ـ طريق الوصول إلى إيضاح الثلاثة الأصول بتحقيقي .
28ـ أبرز الفوائد من الأربع القواعد بتحقيقي .
29ـ سلم الوصول إلى بيان الستة الأصول بتحقيقي .
30ـ التعليقات المباركات على كشف الشبهات بتحقيقي .
31ـ الأجوبة المختصرة على الأسئلة العشرة .
32ـ السراج الوقاد، في بيان تصحيح الاعتقاد، والرد على فرق الزيغ والفساد .
33ـ الرد النافع المفيد، على من قال إن الناس اليوم يحتاجون إلى وحي جديد .
34ـ نثر الورود على حائية ابن أبي داود .
35ـ العمل الأسنى نظم وشرح أسماء الله الحسنى .
36ـ أوضح المعاني شرح مقدمة رسالة ابن أبي زيد القيرواني .
37ـ نصيحة غالية وكنز ثمين بتحقيقي .
38ـ الشروق على الفروق بين الكفر والشرك والنفاق والفسوق.
39ـ قبس من الشروق على الفروق بتحقيقي
40ـ مجموعة رسائل الجزء الثاني بتحقيقي
41ـ التعليق المتين على كتاب أصل السنة واعتقاد الدين للإمامين الرازيين أبي حاتم الرازي وأبي زرعة الرازي برواية ابن أبي حاتم الرازي
42ـ نزهة القاري في شرح كتاب العلم من صحيح البخاري
43ـ التعليقات الحسان على أصول الإيمان لشيخ الإسلام/ محمد بن عبد الوهاب رحمه الله
44ـ التعليقات اللطيفة على أصول السنة المنيفة للإمام الرباني أحمد بن حنبل الشيباني رحمه الله
45ـ النصح والبيان لمؤلف كتاب الجودة والإتقان في حلقات القرآن
46ـ يوم الجمعة شرفه وفضله ومكانته
47ـ التعليق على تلبيس إبليس تعليقات في باب العقيدة
48ـ وقفات ومعالم سؤالان وجوابهما
49ـ الأجوبة الأثرية عن الأسئلة المنهجية خمسون سؤالاً وجواباً
50ـ الإرشاد إلى توضيح لمعة الاعتقاد
51ـ الإيضاحات السنية لأصول العقائد الدينية
52ـ المجموع الأصيل لتوضيح العقائد بالتفصيل
53ـ الفوائد الجلية من شرح مسائل الجاهلية.

53ـ الفوائد الجلية من شرح مسائل الجاهلية

We ask Allaah (The Most Merciful) to grant Al-Allaamah Zayd Bin Haadi a place in paradise and benefit the Ummah with the knowledge he has left behind.  And we ask Allaah to preserve Ahlus Sunnah and its scholars, and make them a means of guidance for the people. Aameen. [Ref 1]

Shaikh Abdullah Al-Bukhaari [hafidhahullaah]:

Shaikh Abdullah Al-Bukhaar [hafidhahullaah] spent ten years with Al-Allaamah Muhammad Amaan Al-Jaami (rahimahullaah). Shaikh Abdullah studied many books with Shaikh Muhammad Amaan, including Usool Ath-Thalaatha, Qawaa’id Arba’a, Kitaab At-Tawheed, Tajreed At-Tawheed, Al-Waasitiyyah, Al-Hamawiyyah, At-Tadmuriyyah, At-Tahaawiyyah, Al-Qawaadul Muthlaa, Al-Aajoroomiyyah, Nayl Al-Awtaar, Zaadul Ma’aad, Umdatul Ahkaam. Shaikh Abdullah also studied under Shaikh Abdul Muhsin, Shaikh Umar Fullaata,  Shaikh Rabee, Shaikh Ahmad  An-Najmi, Shaikh Ubaid and others. [Ref 2]

Ref 1: http://www.sahab.net/forums/index.php?showtopic=126316

Ref 2: http://elbukhari.com/%D8%AD%D9%88%D9%84-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE/

 

Specific Time Periods -On The Day of Jumu’ah- In Which Supplications Are Accepted

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Imaam Abdul Azeez Bin Baaz [rahimahullaah] stated that it has been transmitted in some of the narrations by Imaam Muslim [rahimahullaah] that it is the time when the Imaam sits on the Minbar on the Day of Jumu’ah up until the Salaah finishes. This is what has been transmitted in the hadeeth of Abu Moosaa [radiyallaahu-anhu].

It has also been transmitted in the hadeeth of Jaabir Bin Abdillaah and Abdullaah Bin Salaam [radiyallaahu-anhumaa] that it is time period after Asr prayer up until sunset. And it has also been transmitted in some Ahaadeeth that it is the last hour on the day of Jumu’ah.

All these statements are correct and they do not negate one another. And what is more explicit and more likely is that it is between the time when the Imaam sits on the Minbar up until the end of the prayer and the time between after Asr prayer up until sunset. These two time periods are more likely to be the periods during which supplication is accepted. And throughout the day of Jumu’ah, it is hoped that supplications are answered; but the most likely times are the times between when the Imaam sits on the Minbar until the end of the prayer and after Asr prayer until sunset.

Therefore, it is befitting that one increases in making supplication on the day of Jum’ah, but it is befitting that one gives more concern in seeking after those three time periods that have been mentioned because the Messenger  [sallal-laahu-alayhi-wasallam] stated that they are the times in which supplication is answered. [An Excerpt from ‘Fataawaa Shaikh Ibn Baaz 12/401-402. Slightly paraphrased]

An Upright Poet of Afghanistan- [A Famous Poem of His And Its Explanation]: Abu Al-Fath [rahimahullaah]

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Imaam Dhahabi (rahimahullaah) said about Abu Al-Fath (rahimahullaah): ”He was the poet of his era, a man who adhered to the religion and wrote on the subject matter of manners, etiquettes, purification of the soul etc. He died in year 400AH.

[ Siyar Alaam Nubulaa 17/147]

Below is one of his poems Titled: Al-Hikam

Audio:

http://www.ajurry.com/vb/showthread.php?t=28132

Text:

زيـادَةُ المَرء فـي دُنيـاهُ نقصـانُ * * * وربْحُـهُ غَيرَ محض الخَير خُسـرانُ
وكُل وِجـدانِ حَظٍّ لا ثَبـاتَ لَـهُ* * * فإنَّ مَعنـاهُ فـي التَّحقيق فُقْـدانُ
يا عامِـراً لخَـرابِ الدَّهرِ مُجتهِـداً* * * باللهِ هـل لخَـرابِ العمر عُمـرانُ
ويا حَريـصاً على الأموالِ تَجمَعُهـا* * * أُنْسِيـتَ أنَّ سُرورَ المـالِ أحْـزانُ
زَعِ الفـؤادَ عـنِ الدُّنيـا وزينتهـا * * * فصَفْوُها كَدَرٌ والوَصـلُ هِجْـرانُ
وأَرعِ سَمعَـكَ أمثـالاً أُفَـصِّـلُها * * * كمـا يُفَصَّـلُ يَاقـوتٌ ومَرْجـانُ
أحسِنْ إلـى النّـاسِ تَستَعبِدْ قُلوبَهُمُ * * * فطالَمـا استعبدَ الإنسـانَ إحسانُ
يا خادمَ الجسم كم تشقـى بِخدمته * * * أتطلب الربح فيمـا فيـه خسران
أقبل على النفس واستكمل فضائلها * * * فأنـت بالنفس لا بالجسم إنسـان
وإنْ أسـاءَ مُسـيءٌ فلْيَكنْ لكَ في * * * عُـروضِ زَلَّتِهِ صَفْـحٌ وغُفـرانُ
وكُنْ علـى الدَّهر مِعواناً لـذي أمَلٍ * * * يَرجـو نَداكَ فإنَّ الحُـرَّ مِعْـوانُ
واشدُدْ يَدْيـكَ بحَبـلِ الله مُعتَصِمـاً * * * فإنَّـهُ الرُّكْنُ إنْ خانَتْـكَ أركـانُ
مَـنْ يَتَّقِ الله يُحْمَـدُ فـي عَواقِبِـه * * * وَيكفِهِ شَرَّ مَـنْ عزُّوا ومَـنْ هانُوا
مَـنِ استعـانَ بغَيرِ اللهِ فـي طَلَـبٍ * * * فـإنَّ ناصِـرَهُ عَجـزٌ وخِـذْلانُ
مـن كان للخير منّاعـا فليس لـه * * * علـى الحقيقة إخـوان وأَخـدانُ
مـَنْ جادَ بالمـالِ مالَ النَّاسُ قاطِبَـة * * * إلَيـهِ والمـالُ للإنسـان فَتّـانُ
مَنْ سالَمَ النّاسَ يسلَمْ مـن غوائِلِهمْ * * * وعـاشَ وَهْوَ قَريرُ العَينِ جَـذْلانُ
مَنْ كانَ للعَقلِ سُلطـانٌ عَلَيهِ غَـدا * * * وما علـى نَفسِهِ للحِرْصِ سُلطـانُ
مَنْ مّدَّ طَرْفاً لفَرطِ الجَهلِ نحـو هَوى * * * أغضـى على الحَقِّ يَوماً وهْوَ خَزْيانُ
مَنْ عاشَرَ النّاسَ لاقـى مِنهُمُ نَصبَـاَ * * * لأنَّ سوسَـهُـمُ بَغْـيٌ وعُـدْوانُ
ومَنْ يُفَتِّشْ عـنِ الإخـوانِ يقلِهِـمُ * * * فَجُلُّ إخْـوانِ هَذا العَصرِ خَـوّانُ
منِ استشارَ صُروفَ الدَّهرِ قـامَ لـهُ * * * علـى حقيقةِ طَبعِ الدهـر بُرهـانُ
مَنْ يَزْرَعِ الشَّـرَّ يَحصُدْ في عواقبِـهِ * * * نَـدامَـةً ولِحَصـدِ الزَّرْعِ إبّـانُ
مَنِ استَنـامَ إلى الأشـرار نامَ وفـي * * * قَميصِـهِ مِنهُـمُ صِـلٌّ وثُعْبـانُ
كُنْ رَيَّـقَ البِشْـرِ إنْ الحُـرَّ هِمَّتُـهُ * * * صَحيفَةٌ وعَلَيهـا البِشْـرُ عُنْـوانُ
ورافِـقِ الرِّفْقَ في كُلِّ الأمورِ فلَـمْ * * * يندّمْ رَفيـقٌ ولـم يذمُمْهُ إنسـانُ
ولا يَغُرَّنْـكَ حَـظٌّ جَـرَّهْ خـرَقٌ * * * فالخَرْقُ هَـدمٌ ورِفـقُ المَرءِ بُنْيـانُ
أحسِنْ إذا كـانَ إمكانٌ ومَقـدِرةٌ فلن * * * يَـدومَ على الإحسـانِ إمكانُ
فالرَّوضُ يَـزدانُ بالأنْـوَارِ فاغِمـةً * * * والحُرُّ بالعـدلْ والإحسـانِ يَـزْدانُ
صُنْ حُرَّ وَجهِـكَ لا تهتِكْ غِـلامتهُ * * * فكُـل حُـرٍّ لِحُـرِّ الوَجـهِ صَـوّانُ
فإنْ لَقِيـتَ عـدُوّاً فَالْقَـهُ أبَـداً * * * والوَجـهُ بالبِشْرِ والإشـراقِ غَضّـانُ
دَعِ التكاسُلَ في الخَـيراتِ تطلُبُـها * * * فليـسَ يسعَدُ بالخَــيراتِ كَسْـلانُ
لا ظِلَّ للمَرءِ يعرى من تُقىً ونُهـىَ * * * وإن أظلَّتْـهُ أوراقٌ وأغصـانُ
والنّاسُ أعـوانُ مَنْ وَالتْـهُ دولَتُـهُ * * * وهُمْ علَيـهِ إذا عـادَتْـهُ أعـوانُ
سَحْبـانُ من غَيرِ مالٍ باقِلٌ حَصـرٌ * * * وبـاقِلٌ فـي ثَراءِ المـالِ سَحْبـانُ
لا تُودِعِ السِـرَّ وَشَّـاءً يبـوحُ بهِ * * * فما رعـى غَنَماً فـي البدَّوِّ سِرْحـانُ
لا تَحسَبِ النَّاسَ طَبْعاً واحِداً فَلهُمْ * * * غـرائـزٌ لسْتَ تُحصِيـهن ألـوانُ
ما كُـلُّ مـاءٍ كصَـدّاءٍ لـوارِدِه* * * نَعَمْ ولا كُـلُّ نَبْتٍ فهـو سَعْـدانُ
لا تَخدِشَـنَّ بِمَطْلٍٍ وَجْـهَ عارِفَـةٍ * * * فـالبِـرُّ يَخدِشُـهُ مَطْـلٌ ولَيّـانُ
لا تَستشِـرْ غيرَ نَدْبٍ حتازِمٍ يَقِـظٍ * * * قـدِ اسْتَـوى فيـه إسْرارٌ وإعْـلانُ
فللِتـدابيـرِ فُرْسـانٌ إذا ركِبـُوا * * * فيهـا أبَـرُّوا كمـا للِحَربِ فُرْسـانُ
ولـلأمـور مَواقيـتٌ مُـقَـدَّرَةٌ * * * وكُـلُّ أمـرٍ لـهُ حَـدُّ ومِـيـزانُ
فلا تكُـنْ عَجِـلاً بـالأمرِ تطلُبُـهُ * * * فليـسَ يُحمَدُ قبـل النُّضْجِ بُحْـرانُ
كفى مِنَ العيـشِ ما قدْ سَدَّ من عَوَزٍ * * * ففيـهِ للـحُـرِّ إن حققـت غُنيـانُ
وذو القَنـاعَةِ راضٍ مـن مَعيشَتِـهِ * * * وصاحبُ الحِرْصِ إن أثـرى فَغَضبْـانُ
حَسْبُ الفـتى عقلُـهُ خِـلاًّ يُعاشِرُهُ * * * إذا تـحـامـاهُ إخـوانٌ وخُـلاّنُ
هُما رضيـعا لِبـانٍ حِكَمةٌ وتُقـىً * * * وساكِـنـا وَطَـنٍ مـالٌ وطُغْيـانُ
إذا نَبـا بـكريـمٍ موطِـنٌ فلَـهُ * * * وراءهُ فـي بسيـط الأرض أوطـانُ
يا ظالمـا فرحـا بالعـزِّ ساعَـدَه * * * إن كنت فـي صلـة فالظهر يقظـانُ
ما استَمْرأ الظُّلْمَ لو أنصْتَ آكِلُـهُ * * * وهلْ يلَـذُّ مَـذاقَ المـرء خُـطْبـانُ
يا أيُّـها العَالِـمُ المَرضِـيُّ سيرَتُـهُ * * * أبشِـرْ فـأنـتَ بغَـيرِ المـاءِ رَيـانُ
ويا أخَا الجَهلِ لو أصبَحْتَ في لُجَجٍ * * * فأنـتَ ما بينَـهـا لاشَـكَّ ضمـآنُ
لا تحسَبَـنَّ سُروراً دائمـاً أبَـداً * * * مَـنْ سَـرَّهُ زمَـنٌ ساءتْـهُ أزمـانُ
إذا جفـاك خليـلٌ كنت تألفـه * * * فـاطلب سـواه فكـل الناس إخوانُ
وإن نبَتْ فيك أوطان نشأت بهـا * * * فـارحـل فكـل بـلاد الله أوطـانُ
يا رافِلاً في الشَّبابِ الرحب مُنتشِياً * * * مِـنْ كأسِهِ هلْ أصابَ الرُّشْدَ نَشْـوانُ
لا تَغتَـرِرْ بشَبـابٍ رائـقٍ نظِـر ٍ * * * فـكَـم تَقـدَّمَ قَبـَل الشّيْبِ شُبّـانُ
ويا أخَا الشَّيبِ لو ناصَحتَ نفسَكَ * * * لم يكُـنْ لمثِـلكَ فـي اللَّـذاتِ إنعـامُ
هبِ الشَّبيبَةَ تُبْذي عُذرَ صاحبـها * * * ما عُـذْرُ أشَيـبَ يَستهويـهِ شَيْطـانُ
كُـلُّ الذُّنـوبِ فإنَّ الله يغفِرهـا * * * إن شَيَّـعَ المَـرءَ إخـلاصٌ وإيـمـانُ
وكُـلُّ كَسْـرٍ فإنَّ الديـن يَجبُرُهُ * * * ومـا لِكَسـرِ قَنـاةِ الدِّيـنِ جُبْـرانُ
خذهـا سوائـر أمثـالٍ مهذَّبـةً * * * فيهـا لمـن يبتغـي التِّبيـانَ تِبيـانُ
ما ضرَّ حسَّـانَها والطبع صائِغُهـا * * * إنْ يقُلْهـا قَـريـعُ الشِّـعرِ حَسّـانُ

Explanation:

http://al-badr.net/sub/282

O Old Woman, Repeat That Lesson!

Written by Salafi Dawah Manchester on . Posted in Pearls of Wisdom, Scholars of Islam.

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

Al-Hassan [Ibn Abi Bakr An-Naysaabooree (rahimahullaah)] narrated:

A Faqee [i.e. a scholar who truly fears Allaah and has sound understanding of the religion] used to repeat lessons in his house many times. So, an old woman in his house said to him, “Indeed, I have memorized it myself!!”. So he said, “Repeat it to me?” So, she repeated it. After a few days he said, “O old woman! Repeat that lesson now”. She said, “I didn’t memorize it”. He said, “As for me, I repeat what I have memorized to protect myself from what has afflicted you”. [Source: Ibn Jawzi in his book: Al Hath-thu Alal Hifzhil Ilm. p.36]