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Do Not Be Shy! [Ask The Upright Student of Knowledge In Your Country If You Cannot Understand His Statement On a Particular Subject Matter]

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', 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.

Employ Careful Deliberation Before Transmitting or Making Judgements On Statements

Shaikh Uthaymeen [rahimahullaah]

Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof [sound source] of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion [or his statement is examined] before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion [or observation] – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things [i.e. statements, views, opinions etc] from some of the scholars – those considered to be the beacons of [Sharee’ah] knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified [or clear to him]. [Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76. By Shaikh Uthaymeen (rahimahullaah). Paraphrased]

Ask Questions to Understand, and Benefit Others, But Not For The Purpose of Fitna Or Merely Seeking to Hit One Statement of a Student Which You Do Not Agree With Against Another Statement!

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:

It is not a condition that a questioner can only ask about what he does not know, rather he can ask about something he knows but is not known to others; so he asks a question in order to facilitate understanding for others.

If you are in the presence of a scholar and you know that some of those present fall short in affairs related to the prayer- either lackadaisical or that they do not perform the prayer on time, or that they fall short in some of its Shuroot [conditions] and waajibaat [obligatory acts of the prayer] – so you ask a question regarding these affairs even though you know the answer; you ask in order to benefit those who are present and so that they are facilitated with understand in their religion. These types of questions are very beneficial as opposed to questions that are not correct – that is because some people ask questions in order to confuse those present and bring about doubts etc. A question cannot be beneficial unless the questioner intends to benefit himself and others.

When Jibreel [alayhis-salaam] came to the Messenger [sallal-laahu-alayhi-wasallam] he did not appear as a teacher, rather he asked questions, even though the Messenger described him as one who came to teach the people their religion. This shows that the one who asks a scholar a question in order that the people can learn what they do not know is rewarded like one who teaches people their religion.

A scholar teaches people directly, but the one who asks the scholar a question becomes a means for the people to learn, for the one who guides to good is like one who does the good deed.  For example if you ask a student of knowledge in your country to give lessons in your Masjid –to teach the forty hadeeth of An-Nawawi or other books of the scholars, and you inform him of the needs of the people, so he begins to teach, explain and revise etc you will receive all that reward. The one who guides to good is just like one who performs the good deed. The commoner can be a means to teaching others by asking a scholar, or by gathering other commoners to take them to the circles of knowledge, disseminating beneficial audio lectures etc. [An excerpt from ‘Sharh of the forty hadeeth of Imaam An-Nawawi (rahimahullaah)’. Lesson number 2]

Few Aayaat of The Qur’aan Regarding The Believers and Their Salaah

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Purification of The Soul, Worship - 'Ibaadah'.

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

Allaah [The Most High] said:

قَدۡ أَفۡلَحَ ٱلۡمُؤۡمِنُونَ (١) ٱلَّذِينَ هُمۡ فِى صَلَاتِہِمۡ خَـٰشِعُونَ (٢) وَٱلَّذِينَ هُمۡ عَنِ ٱللَّغۡوِ مُعۡرِضُونَ (٣) وَٱلَّذِينَ هُمۡ لِلزَّكَوٰةِ فَـٰعِلُونَ (٤)وَٱلَّذِينَ هُمۡ لِفُرُوجِهِمۡ حَـٰفِظُونَ (٥) إِلَّا عَلَىٰٓ أَزۡوَٲجِهِمۡ أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُہُمۡ فَإِنَّہُمۡ غَيۡرُ مَلُومِينَ (٦) فَمَنِ ٱبۡتَغَىٰ وَرَآءَ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡعَادُونَ (٧) وَٱلَّذِينَ هُمۡ لِأَمَـٰنَـٰتِهِمۡ وَعَهۡدِهِمۡ رَٲعُونَ (٨) وَٱلَّذِينَ هُمۡ عَلَىٰ صَلَوَٲتِہِمۡ يُحَافِظُونَ (٩) أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡوَٲرِثُونَ (١٠) ٱلَّذِينَ يَرِثُونَ ٱلۡفِرۡدَوۡسَ هُمۡ فِيہَا خَـٰلِدُونَ (١١)

Successful indeed are the believers. Those who offer their Salaat [prayers] with all solemnity and full submissiveness. And those who turn away from Al-Laghw [dirty, false, evil vain talk, falsehood, and all that Allah has forbidden]. And those who pay the Zakaat. And those who guard their chastity (i.e. private parts, from illegal sexual acts), except from their wives or those whom their right hands possess, for then, they are free from blame; but whoever seeks beyond that, then those are the transgressors; those who are faithfully true to their Amanaat [all the duties which Allah has ordained, honesty, moral responsibility and trusts etc.] and to their covenants; and those who strictly guard their (five compulsory congregational) Salawaat [prayers] [at their fixed stated hours]. These are indeed the inheritors. Who shall inherit the Firdaus [Paradise]. They shall dwell therein forever. [Surah Al-Muminoon. Aayaat 1-11]

[ٱلَّذِينَ هُمۡ فِى صَلَاتِہِمۡ خَـٰشِعُونَ- Those who offer their Salaat [prayers] with all solemnity and full submissiveness]: Solemnity in the prayer: It is attentiveness of the heart in the presence of Allaah [The Exalted]; attentive [to the fact that] Allaah is close [i.e. by His knowledge, hearing and sight] and thus the person’s heart becomes submissive, his soul [enters a state] of solemnity, his movements [in the prayer are performed] with repose, he [experiences] little distraction, well behaved in the presence of his Lord, pays attention to everything he says and does in his prayer – from the beginning to the end – and thus all the whispering of shaytaan is repelled, [and likewise] all evil thoughts. This is the essence of the prayer and the aim behind it. It is the type of prayer for which a person is rewarded is in full. [As for the prayer] that is neither performed  with tranquillity nor an attentive heart, then even though the person will gain some reward, however reward is based on the strength [or level] of the heart’s attentiveness. [1]

Allaah [The Most High] said:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

And seek help in patience and prayer, and truly it is extremely heavy and hard except for those who humble in the presence of their Lord.” They are those who are certain that they are going to meet their Lord, and that to Him they are going to return. [Al-Baqarah: Ayah: 45-46]

Indeed, it [i.e. seeking help in patience and prayer] is heavy upon other than those who are humble before Allaah, because the hearts [of those who are not humble before Allaah] are devoid of love of Allaah, exaltation of Him, glorification of Him and humility in His presence. They have little desire in asking Allaah for the good things of the worldly and the afterlife, and [they have little desire] in seeking His protection from the evil affairs of this life and the next. That is because the presence of the slave’s heart and mind in the prayer, being humble within [the prayer], seeking for perfection in it, disconnecting his mind and heart from everything whilst in the prayer, and striving with great effort to establish and fulfil it, then [all of this takes place] in accordance with the strength of his fervent desire [to please Allaah, hoping for Allaah’s reward and fearing Allaah’s punishment]. [2]

Allaah [The Most High] said:

وَجَعَلۡنَـٰهُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا وَأَوۡحَيۡنَآ إِلَيۡهِمۡ فِعۡلَ ٱلۡخَيۡرَٲتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّڪَوٰةِ‌ۖ وَكَانُواْ لَنَا عَـٰبِدِينَ

And We made them [i.e. Ibraaheem, Ishaaq and Ya’qoob (alayhimus-salaam)] leaders, guiding [mankind] by Our Command, and We inspired in them the doing of good deeds, performing Salaat, and the giving of Zakaat and of Us (Alone) they were worshippers. [Surah Al-Anbiyaa. Aayah 73]

[وَجَعَلۡنَـٰهُمۡ أَٮِٕمَّةً۬  – And We made them leaders]– Meaning: Leaders  who were guides for others to good. [يَہۡدُونَ بِأَمۡرِنَا  – by Our Command]– Meaning: They called people to the religion ordained by Allaah based on Allaah’s command. [Ref 3]

[وَأَوۡحَيۡنَآ إِلَيۡهِمۡ فِعۡلَ ٱلۡخَيۡرَٲتِ   – And We inspired in them the doing of good deeds]– Meaning: They performed good deeds and called people to it. This includes all types of good deeds related to the rights of Allaah and the rights of the people. [وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّڪَوٰةِ‌ۖ– performing Salaat, and the giving of Zakaat]: This is a specific mention of something in connection to a general affair due to the nobility and virtue of these two acts of worship [i.e. Salaah and Zakaat]; because whoever performs them perfectly will establish his religion and whoever neglects them will be more negligent towards other affairs of the religion; and [also because] Salaah is the best of deeds related to the rights of owed to Allaah and Zakaat is the best of deeds related to the rights owed to Allaah’s servants.

[وَكَانُواْ لَنَا عَـٰبِدِين – and of Us (Alone) they were worshippers]– Meaning: They were worshippers of Allaah and not worshippers of others; and they worshipped Allaah through acts of worship of the heart [i.e. such as love, fear, hope, reliance upon Allaah etc], statements [i.e. all acts of worship uttered by the tongue] and actions [i.e. deeds of the limbs]. [Ref 4]

Allaah [The Most High] said:

وَٱذۡكُرۡ فِى ٱلۡكِتَـٰبِ إِسۡمَـٰعِيلَ‌ۚ إِنَّهُ ۥ كَانَ صَادِقَ ٱلۡوَعۡدِ وَكَانَ رَسُولاً۬ نَّبِيًّ۬ا

وَكَانَ يَأۡمُرُ أَهۡلَهُ ۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِيًّ۬ا

And mention in the Book [the Qur’an] Ismaa’eel [Ishmael]. Verily! He was true to what he promised, and he was a Messenger, [and] a Prophet. And he used to enjoin on his family and his people As-Salat [the prayers] and the Zakat, and his Lord was pleased with him. [Surah Maryam. Aayaat 54-55]

[وَكَانَ يَأۡمُرُ أَهۡلَهُ ۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِيًّ۬ا – And he used to enjoin on his family and his people As-Salat [the prayers] and the Zakat, and his Lord was pleased with him]- Meaning: He used to enjoin Allaah’s command on his family – used to command them to establish the prayer which necessitates sincerity and servitude to Allaah, and he used to command them to give Zakaat which necessitates kind treatment towards the slaves of Allaah. So, he [i.e. Ismaa’eel (alayhis salaam)] perfected   himself and others, especially his family – the closest people to him – because they are more worthy of his call [i.e. the guidance he called to] than others. [5]

[1: Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. (paraphrased)]

[2: Badaa’i-u At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: vol: 1 page: 125. Slightly paraphrased]

[Ref 3: An Excerpt from ‘Zaarul Maseer Fee Ilmit Tafseer’. By Imaam Ibnul Jawzi (rahimahullaah). Slightly paraphrased]

[Ref 4: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi (rahimahullaah). Slightly paraphrased]

[5: Source: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. slightly paraphrased

A Statement About Prohibition Against Innovations In The Religion That Can Be Understood By Everyone With Some Common Sense!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, 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.

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:

Groups amongst the people thought that the religion needed innovation, especially in their chosen path; but the affair is not as they thought, for indeed Allaah [The Exalted] said: [ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ – This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion]. [Surah Al-Maa’idah. Aayah 3].

Likewise, other texts shows that the Messenger [sallal laahu alayhi wasallam] acquainted the Ummah with everything they need in their religious affairs. Allaah said: [وَمَا ڪَانَ ٱللَّهُ لِيُضِلَّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَٮٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ‌ۚ – And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid]. [Surah At-Tawbah. Aayah 115]

The Messenger [sallal laahu alayhi wasallam] said: “Verily the one – among you – who lives long will see a lot of differing, so you must adhere to my Sunnah and to the Sunnah of the Khulafaa Ar Raashideen [the rightly guided caliphs], hold onto it firmly with your molar teeth” [i.e. adhere to it firmly].

Had it been that the Sunnah of the Prophet [sallal-laahu-alayhi wasallam] and that of the Khulafaa Ar-Raashideen is not suitable and sufficient for the believer during times of much differing, it would not be permissible to command that one [returns and adheres to it]. And also he [sallal laahu alayhi wasallam] used to say in his sermons, “The worst of all affairs [in the religion] are the newly invented matters and every innovation [in the religion] is misguidance”. [An Excerpt from Al-Istiqaamah. Pages 35-36. slightly paraphrased]

The First Command In The Qur’aan

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Purification of The Soul, Worship - 'Ibaadah'.

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

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ

ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious) – Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). [Surah Al-Baqarah’ Aayaat 21-22]

The statement ‘There is no deity worthy of worship except Allaah’ necessitates ‘negation’ and ‘affirmation’. Negating every other thing worshipped besides Allaah because they are not worthy of worship, and affirming that Allaah alone is the true deity worthy of worship. The religion of Tawheed is founded upon these two foundations, just as Allaah stated that Ibraaheem [alayhis salaam] said to his people:

وَإِذۡ قَالَ إِبۡرَٲهِيمُ لِأَبِيهِ وَقَوۡمِهِۦۤ إِنَّنِى بَرَآءٌ۬ مِّمَّا تَعۡبُدُونَ

إِلَّا ٱلَّذِى فَطَرَنِى فَإِنَّهُ ۥ سَيَہۡدِينِ

And (remember) when Ibrahim (Abraham) said to his father and his people: “Verily, I am innocent of what you worship; Except Him (i.e. I worship none but Allah Alone) Who did create me, and verily, He will guide me.” [Surah Az-Zukhruf’ Aayaat 26-27]

This was the path of every Messenger sent by Allaah [to the people]. Allaah [The Most High] said:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [Surah An-Nahl’ Aayah 36]

Allaah [The Most High] said:

فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ

Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. [Surah Al-Baqarah’ Aayah 256]

Whoever says that ‘There is no deity worthy of worship except Allaah’ has indeed declared his freedom from every other thing worshipped besides Allaah and obligated on himself [or herself] to worship Allaah [alone]. This is a covenant obligated by a person on himself [or herself]. [Allaah (The Most High) said]:

فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفۡسِهِۦ‌ۖ وَمَنۡ أَوۡفَىٰ بِمَا عَـٰهَدَ عَلَيۡهُ ٱللَّهَ فَسَيُؤۡتِيهِ أَجۡرًا عَظِيمً۬ا

Then whosoever breaks his pledge, breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward. [Surah Al-Fath’ Aayah 10]

Laa Ilaaha Ilal laah – There is no deity worthy of worship except Allaah – is a declaration of Tawheed Al-Ibaadah [i.e. to single Allaah out in worship]. Therefore, whoever says this statement, knows its meaning, acts upon what it necessitates by negating shirk and affirming that Allaah alone is the true deity worthy of worship and believes in that, then he [or she] is a true Muslim.

And whoever says this statement and acts upon what it necessitates – outwardly; but does not believe in it -in his heart, then he [or she] is a hypocrite. And whoever says this statement, but acts in opposition to it by committing shirk [Ref 7]-negating what it necessitates, he is a disbeliever, even if he repeats this statement many times. [Ref 8] [NB: Reader must refer to footnotes 7 and 8 at the end of this article regarding types of Shirk and Al-Udhr Bil-Jahl (the excuse of ignorance)].

This is the state of the grave worshippers of today – those who say this statement, but neither do they understand its meaning nor does it have any effect on their acts of worship; so, you see one of them saying, “There is no deity worthy of worship except Allaah”, but then he also says, “O Abdul Qaadir [i.e. Abdul Qaadir Jaylaani]! Grant me aid and assistance. O Badawi! O such and such.” He appeals to the dead people and seeks their help when faced with afflictions. [Ref 9]

Indeed, the polytheists of the earlier era had a better understanding of  Laa ilaaha ilal laah than these people [i.e. the grave worshippers of our era], because when the Messenger [sallal laahu alayhi wasallam] said to them, “Say (i.e. testify) that ”There is no deity worthy of worship except Allaah”, they knew that he was commanding them to abandon idol worship and to worship Allaah alone; so, this why -as Allaah informed us- they said: [أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًا‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬  – Has he (i.e. Muhammad) made the aliha (gods) (all) into One Ilah (God – Allah). Verily, this is a curious thing!” [Surah Saad’ Aayah 5]

And [Allaah informed us that the] people of Hud said: أَجِئۡتَنَا لِنَعۡبُدَ ٱللَّهَ وَحۡدَهُ ۥ وَنَذَرَ مَا ڪَانَ يَعۡبُدُ ءَابَآؤُنَا‌ۖ- You have come to us that we should worship Allah Alone and forsake that which our fathers used to worship. [Surah Al- A’raaf’ Aayah 70]

And [Allaah informed us that the people of Saaleh] said: [أَتَنۡهَٮٰنَآ أَن نَّعۡبُدَ مَا يَعۡبُدُ ءَابَآؤُنَا – Do you (now) forbid us the worship of what our fathers have worshipped? [Surah Hud’ Aayah 62]

And [Allaah informed us that] the people of Nuh said:

وَقَالُواْ لَا تَذَرُنَّ ءَالِهَتَكُمۡ وَلَا تَذَرُنَّ وَدًّ۬ا وَلَا سُوَاعً۬ا وَلَا يَغُوثَ وَيَعُوقَ وَنَسۡرً۬ا

“And they have said: ‘You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya’uq, nor Nasr (names of the idols). [Surah Nuh’ Aayah 23]

So, this is how the disbelievers of old understood Laa ilaaha illal laah – that it necessitates the abandonment of idol worship and that Allaah alone is to be worshipped. And because of this, they refused to utter it because it can’t be in harmony with worshipping laat, uzzaa and manaat. The grave worshippers of today do not realise this contradiction, so they say Laa ilaaha illal laah whist worshipping the dead. [Source: An Excerpt from ‘Muhaadaraat Fil Aqeedah Wad-Da’wah’ by Shaikh Saaleh Al-Fawzaan (hafidhahullaah) 1/7-17]

Ref 1: Tafseer ibn katheer 1/251.

Ref 2: Ighaathatul Lahfaan 2/201

Ref 3: Surah Nuh Ayah 23

Ref 4: Bukhaari 6/4920

Refs 5 & 6: see article for further detail: http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ07&articleID=MNJ070003&articlePages=1

Ref 7: Types of shirk: http://www.abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-3-fear-of-falling-into-shirk/

Ref 8: Takfeer [i.e. declaring a specific individual to be outside the fold of Islaam is carried out by the scholars based on clear principles. See links about Takfeer and excuse of ignorance by Shaikh Saaleh Al-Fawzaan]:

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

http://www.manhaj.com/manhaj/articles/dkhtd-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-2.cfm

http://www.manhaj.com/manhaj/articles/gzrsz-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-3—takfir-of-the-raafidah.cfm

http://www.manhaj.com/manhaj/articles/illhh-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-4—takfir-of-the-raafidah.cfm

http://www.manhaj.com/manhaj/articles/uufmf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5.cfm

http://www.takfiris.com/takfir/articles/mlryz-summary-of-the-principles-concerning-takfir-of-a-specific-individual.cfm

Ref9:http://www.abukhadeejah.com/rescue-and-deliverance-from-other-than-allaah-and-to-supplicate-to-other-than-him-is-from-shirk-shaikh-ahmad-an-najmees-kitaab-at-tawheed-chapter-13/

Use Your Time Well in Ramadhan; Will You Be Here Next Year? – Shaykh Fawzan

Written by Amjad Khan on . Posted in Basics, Purification of The Soul, Qur'aan, Ramadhan.

It is obligatory to be wary of negligence and laziness (especially in Ramadhan). Take your portion of rest by way of sleep, there is no problem with that, as long as that does not cause you to be remiss with the (obligatory) prayers.

Do not allow your sleep to dominate your valuable time – the noble time of Ramadhan (due to the many blessings within it). Because it is possible that you will not reach Ramadhan again in other than this year (due to death) and thus you will be deprived of blessings and goodness (if you do not take advantage of your time now).

Shaykh Fawzan (hafidahullah) Al-Kalimaat Ar-Ramadhaaniyah – 1439

Hadeeth: [To Eat Melon With Fresh Dates Is a Sunnah of The Prophet] – With Short Commentary By Shaikh Zaid Bin Haadi [rahimahullaah]

Written by Abdullah Jallow on . Posted in Worship - 'Ibaadah'.

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

Aa’Isha [may Allaah be pleased with her] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] used to  eat melon with fresh dates, and then said, ‘We remove the heat of this one (i.e. dates) with the coldness of this one (i.e. watermelon), and the coldness of this one (i.e. watermelon) with the heat of this one (i.e. dates)'”. (1)

Al-Allaamah Zayd Bin Haadee Al-Madkhalee [may Allaah have mercy upon him] said, “The Prophet [peace and blesings of Allaah be upon him] only speaks based on revelation from Allaah. He was taught by his Lord about the specific qualities of these two types of foods, so he combined them when eating due to the reason mentioned,  which is, ‘We remove the heat of this one (i.e. dates) with the coldness of this one (i.e. melon), and the coldness of this one (i.e. melon) with the heat of this one (i.e. dates)’. And to follow this example of the Prophet [peace and blessings of Allaah be upon him] – after a person learns about it – is a Sunnah in relation to the likes of these affairs”. (2) [End of quote]

Additional benefit on Al-Allaamah Zayd Bin Haadee’s [may Allaah have mercy upon him] statement, “And to follow this example of the Prophet [peace and blessings of Allaah be upon him] – after a person learns about it – is a Sunnah in relation to the likes of these affairs!” Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] was asked, “What is the difference between a Sunnatun Waajibatun [an Obligatory Sunnah] and a Sunnatun Mustahabbatun [a Recommended Sunnah?]

Answer: The initial affair regarding an Amr (i.e. a command) is that it necessitates Wujoob (i.e. an obligation or obligatory). The initial affair regarding the Awaamir (commands) in the Qur’aan or the Sunnah is that they necessitate Wujoob. If Allaah or the Messenger [peace and blessings of Allaah be upon him] command something, then the initial affair regarding this is Wujoob. An affair does not alternate from being obligatory to being recommended except based on another proof- either a verse of the Qur’aan or a hadeeth. And it maybe that an affair falls under Ibaahah (i.e. permissibility), so it (i.e. an affair) maybe obligatory, recommended or something permissible, such as the statement of Allaah: [وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْ‌ۚ – But when you finish the Ihram (of Hajj or Umrah), you may hunt]. [Surah Al-Maa’idah. Verse 2] Meaning, when you finish the Ihraam, then you can hunt. So, this affair is neither obligatory nor recommended, rather it is something permissible. (3) [End of quote]

Then Al-Allaamah Zayd Bin Haadee [may Allaah have mercy upon him] finally stated regarding eating fresh dates with melon, “So, he (i.e. a Muslim) acts as the Prophet [peace and blessings of Allaah be upon him] did. This is something authorised (or established in the religion), but it is not obligatory”. (4)
_____________________________________________________
[Ref 1: Sunan Abee Daawud 3836. Declared Hasan by Imaam Al- Albaanee]
[Ref 2: An Excerpt from ‘At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 368]
[Ref 3: https://youtu.be/8st36r4M0HE ]
[Ref 4: An Excerpt from ‘At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 368]

Muslims Spend, Eat And Drink From Allaah’s Rizq, But Must Be Mindful of Wasteful Behaviour

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, 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.

Allaah [The Most High] said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا

إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaitan (Devil – Satan) is ever ungrateful to his Lord. [17:26-27]

Imaam As-Sa’di [rahimahullaah] said: Shaytaan does not call the person except to every blameworthy habit.  So he calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allaah calls to the most just and balance of affairs and He praises the person for that, as He [The One free from all imperfections] stated about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).'[Surah Furqaan; Ayah: 67] [1]

Imaam Ibn Qudaamah [rahimahullaah] said: ‘’The most severe type of miserliness is that a person is miserly towards himself despite being in need; for how many a miser has wealth and falls ill, but he does not seek medication.  He yearns for something but miserliness prevents him from [getting it]’’. [2]

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said: The Waleemah is a Prophetic Sunnah intended for the purpose of announcing a marriage and manifesting joy and happiness during this noble occasion. However, it has to be carried out within the boundaries of the Islamic rules and regulations, and neither being wasteful nor extravagant. To reduce spending and not being extravagant and wasteful is an obligation during marriage ceremonies and other than it. Those squanderers who waste meat and food, and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full of (food) and a scrap of bread. [They should be reminded] to fear Allaah and to fear Him in their gatherings, and that they do not become the cause of Allaah’s blessings being stopped.

[1]: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan]

[2] An Excerpt from ‘[Mukhtasar Minhaaj Al-Qaasideen’ page 218]

[3] An Excerpt from ‘Al-Bayaan Li-Akhtaa’i Badil Kuttaab 1/27’]

The Perfect Example, The Most Devout And Generous Person at All Times- During Ramadhaan and Other Than It

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

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

Narrated Ibn Abbaas [radiyallaahu-anhumaa], “The Prophet [sallal-laahu-alayhi-wasallam] was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadaan till the end of the month. The Prophet [sallal-laahu-alayhi-wasallam] used to recite the Noble Qur’aan to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allaah with glad tidings (rain) in readiness and haste to do charitable deeds]”. [Saheeh al-Bukhaari 1902]

Few Reminders From This Hadeeth

Zain Ibnul Muneer [rahimahullaah] said, “The intent behind the likeness [or comparison] between the Prophet’s [sallal laahu alayhi wasallam] generosity and the fair wind, is that the wind is one of mercy which Allaah [The Exalted] sends and sends down rain that falls everywhere- both on a dead land [i.e. falls on a dry land and revives it] as well as the land that is not dead; [likewise] the Prophet’s [sallal laahu alayhi wasallam] good conduct and benevolence benefits everyone – the poor, the wealthy and the one who has enough – more than the rain that falls [after the arrival of that] fair wind”. [An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari. Vol 4. Page 150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition). Slightly paraphrased]

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:

He [sallal-laahu-alayhi-wasallam] was the most generous amongst the people with regards to wealth and giving to the people, and not that he was (only) generous after being asked.  And in the final year [of his life], Jibreel met him twice and he finished the recitation of the [Qur’aan] twice. And from the benefits of [this hadeeth] is that it is more virtuous to study and recite the Qur’aan at night- studying it with the righteous people, the scholars and the good people. The Prophet [sallal-laahu-alayhi-wasallam] recited [the Qur’aan to Jibreel] to receive Allaah reward. [An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy. 2/121. Footnotes numbers: 1, 2 &3]

 

 

Arhaamukum! Arhaamukum ! [Your Relatives of The Womb! Your Relatives of The Womb!] – One of The Final Advice [or Commands] of The Messenger

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, 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.

Ana’s Bin Maalik [radiyallaahu anhu] reported that the Prophet [sallal laahu alayhi wasallam] said – during his illness [i.e. the illness through which he passed away], “Your Arhaam! Your Arhaam!”. [i.e. relatives of the womb]

Shaikh Zayd Bin Haadi [rahimahullaah] said:

This hadeeth contains a precious advice [or command] from the noble Prophet [sallal laahu alayhi wasallam] whose Lord described him in His statement: [لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ أَنفُسِڪُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم بِٱلۡمُؤۡمِنِينَ رَءُوفٌ۬ رَّحِيمٌ۬ – Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful]. [Surah At-tawbah. Aayah 128]

It is an advice [or a command] about maintaining the ties of kinship, and indeed the command regarding it has been stated in the noble Qur’aan and in the [authentic] Prophetic Sunnah. As for in the Qur’aan, then indeed Allaah [The Blessed and Exalted] said:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ وَخَلَقَ مِنۡہَا زَوۡجَهَا وَبَثَّ مِنۡہُمَا رِجَالاً۬ كَثِيرً۬ا وَنِسَآءً۬‌ۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَ‌ۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبً۬ا

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you. [Surah An-Nisaa. Aayah 1]

The Prophet [sallal laahu alayhi wasallam] advised [or commanded one] to maintain the ties of kinship and promised reward – in this life and the next – for it. These are upright exhortations [or commands].

The intent behind the word Ar-Rahim – [relation of the womb] – are one’s relatives on the father’s and mother’s side, and they are of different levels [or categories]. Maintaining ties with them aids a person in his worldly affairs to fulfil his needs and makes his affairs easy by the permission of Allaah. And with regards to [deeds related to the] afterlife, it is one of the best deeds through which a servant seeks to get close to Allaah [i.e. to receive the love of Allaah and reward, and repel punishment].

An Excerpt from At-taleeqaat al-maleehah Alaa silsilah al-ahaadeeth As-Saheehah vol 1. Page 62. 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]