Regarding Present day Elections
Shaykh Saalih ibn Fowzaan al-Fowzaan
Reference: al-Jazeerah Newspaper: #11358
Category: Contemporary Issues
All praise is due to Allaah, lord of the worlds, and may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.
Amma Ba’d.
Indeed there have been a lot of inquires recently concerning elections and demonstrations on the basis that they are novel affairs and were acquired from non-Muslims, so I say, and Allaah is the granter of success:
The issue of elections needs some elaboration:
Firstly: It is permissible for Muslims to elect the grand Imaam (ruler of the Islaamic state) if they need to, but with the condition that Ahlul Hil wal â€کAqd of the Ummah (the leaders of the Mulsim Ummah in knowledge and status) do so, and the rest of the Muslims are represented by them. Just as the Sahaabah did, may Allaah be pleased with them, when Ahlul Hil wal â€کAqd amongst them elected Abu Bakr as Sideeq, may Allaah be pleased with him and pledged allegiance to him. Subsequently this pledge was binding upon the rest of the Muslims. This also took place when â€کUmar ibn al Khattaab appointed the remaining six of the ten companions who were given glad tidings that they would be in Jannah, to appoint a ruler after him. They chose Uthmaan ibn â€کAfaan, may Allaah be pleased with him. They pledged allegiance to him and therefore this pledge was binding upon all the Muslims.
Secondly: Concerning positions of leadership that are below the central leadership, appointing people for such positions is the authority/responsibility of the ruler. He is to choose those who are apt and trustworthy for such positions and appoint them. Allaah the Elevated said:
(Verily, Allaah commands that you render back the trusts to those whom they are due to, and that when you judge between people, you judge with justice.}
This verse is directed to the rulers, and the â€کtrusts’ here, are the posts of authority in the country. Allaah has made them a trust over the ruler, and this trust is carried out by choosing apt and trustworthy people for such positions. Just as the Prophet (طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆط³ظ„ظ…), his companions and the Muslim rulers after them used to do, they chose people who were fit and suitable to assume such positions [of authority] and would carry out their duties in a legislative way.
As for the elections that are known to take place in different countries in present times, such elections are not from the Islaamic system. Disorder, personal agendas, greed and personal relationships get drawn into them. Tribulations and the spilling of blood are also caused due to them, and they do not attain the intended objective, rather they become an arena for bids, trade and false claims.
...For further clarification, refer to the article entitled "Confusion about Voting?"
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 06 March 2007
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...and your email will be passed on to him, inshaa.-Allaah
søndag den 23. december 2007
Reasons Eemaan Increases and Decreases
Reasons Eemaan Increases and Decreases
Shaykh Muhammad ibn Saalih al-Uthaymeen
Reference: Fiqhul â€کIbaadaat: P.59
Category: Creed
We wish to know what things enable Eemaan to increase and what things make it decrease?
As far as the things that make Eemaan increase, then from them:
The first reason: To know Allaah Ta’aala with His names and attributes. Indeed whenever a person’s knowledge of Allaah and His names and attributes increases, then his Eemaan increases without a doubt as a result. This is why you will find that the people of knowledge, those who know about the names and attributes of Allaah what others do not, you will find that they have stronger Eemaan than other than them from this perspective.
The second reason: To Ponder over the Ayaat (signs) of Allaah, Both the universal and legislated signs. Indeed whenever a person ponders over the universal Ayaat, which is the creation; the heavens, the earth, humans, animals and other than that, will increase in Eemaan. Allaah Ta’aala says:
{And on the earth are signs for those who have Faith with certainty. And also in your own selves, Will you not then see?}
There are many verses that prove this. What I mean is, the verses that prove that if a person was to ponder and contemplate upon the universe, his Eemaan as a result will increase.
The third reason: To practice a lot of good deeds, for whenever a person increases in practicing good deeds, his Eemaan will increase, whether these deeds are from the deeds of the tongue or actions of the body parts. For indeed Dhikr, (remembrance of Allaah) increases Eemaan in its amount (i.e. the number of times one makes Dhikr) as well as in the way it is practiced. Salaat and Sawm (fasting) as well, and Hajj increases Eemaan as in regards to the number of times it is practiced, as well as in regards to the way in which it is practiced.
As for the reasons why Eemaan decreases then it is the complete opposite of what has been mentioned. So ignorance of the names and attributes of Allaah will make Eemaan decrease. Because if a person does not know the names and attributes of Allaah, then he lacks knowledge of them that [if he had] would in turn enable him to increase in Eemaan.
The second reason: That one does not ponder over the universal and legislated Ayaat of Allaah. Indeed this causes Eemaan to decrease, or in the least will stop its growth .
Thirdly: Falling into sins, for indeed the sin has a tremendous effect on the heart and on Eemaan!. This is why the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
“The zaanee (adulterer) does not commit zinaa (adultery) while he is a believer at the time of the act.â€
Fourthly: Leaving off obedience (to Allaah and his Messenger), for indeed leaving off obedience is from the reasons that decrease one’s Eemaan. However, if this certain action of obedience was Waajib (compulsory), and one leaves it without a reason, then this is a decrease in Eemaan that one is blameworthy as well as punished for. But if it isn’t Waajib, or it is Waajib and one leaves it with an excuse, then it is a decrease of Eemaan that one is not punished for. This is why the Messenger of Allaah declared that women are deficient in â€کAql (mentality) and Deen (Religion), and the reason he said that they had a deficiency in their Deen is because they do not pray or fast during their menses, rather they are ordered not to pray or fast, but because they are unable to practice these actions (during menses) that a man is able to practice , they decrease (in Deen) compared to a man from this perspective.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Monday, 31 January 2005
This article has been read 2,364 times
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Shaykh Muhammad ibn Saalih al-Uthaymeen
Reference: Fiqhul â€کIbaadaat: P.59
Category: Creed
We wish to know what things enable Eemaan to increase and what things make it decrease?
As far as the things that make Eemaan increase, then from them:
The first reason: To know Allaah Ta’aala with His names and attributes. Indeed whenever a person’s knowledge of Allaah and His names and attributes increases, then his Eemaan increases without a doubt as a result. This is why you will find that the people of knowledge, those who know about the names and attributes of Allaah what others do not, you will find that they have stronger Eemaan than other than them from this perspective.
The second reason: To Ponder over the Ayaat (signs) of Allaah, Both the universal and legislated signs. Indeed whenever a person ponders over the universal Ayaat, which is the creation; the heavens, the earth, humans, animals and other than that, will increase in Eemaan. Allaah Ta’aala says:
{And on the earth are signs for those who have Faith with certainty. And also in your own selves, Will you not then see?}
There are many verses that prove this. What I mean is, the verses that prove that if a person was to ponder and contemplate upon the universe, his Eemaan as a result will increase.
The third reason: To practice a lot of good deeds, for whenever a person increases in practicing good deeds, his Eemaan will increase, whether these deeds are from the deeds of the tongue or actions of the body parts. For indeed Dhikr, (remembrance of Allaah) increases Eemaan in its amount (i.e. the number of times one makes Dhikr) as well as in the way it is practiced. Salaat and Sawm (fasting) as well, and Hajj increases Eemaan as in regards to the number of times it is practiced, as well as in regards to the way in which it is practiced.
As for the reasons why Eemaan decreases then it is the complete opposite of what has been mentioned. So ignorance of the names and attributes of Allaah will make Eemaan decrease. Because if a person does not know the names and attributes of Allaah, then he lacks knowledge of them that [if he had] would in turn enable him to increase in Eemaan.
The second reason: That one does not ponder over the universal and legislated Ayaat of Allaah. Indeed this causes Eemaan to decrease, or in the least will stop its growth .
Thirdly: Falling into sins, for indeed the sin has a tremendous effect on the heart and on Eemaan!. This is why the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
“The zaanee (adulterer) does not commit zinaa (adultery) while he is a believer at the time of the act.â€
Fourthly: Leaving off obedience (to Allaah and his Messenger), for indeed leaving off obedience is from the reasons that decrease one’s Eemaan. However, if this certain action of obedience was Waajib (compulsory), and one leaves it without a reason, then this is a decrease in Eemaan that one is blameworthy as well as punished for. But if it isn’t Waajib, or it is Waajib and one leaves it with an excuse, then it is a decrease of Eemaan that one is not punished for. This is why the Messenger of Allaah declared that women are deficient in â€کAql (mentality) and Deen (Religion), and the reason he said that they had a deficiency in their Deen is because they do not pray or fast during their menses, rather they are ordered not to pray or fast, but because they are unable to practice these actions (during menses) that a man is able to practice , they decrease (in Deen) compared to a man from this perspective.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Monday, 31 January 2005
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How to attain Ikhlaas
How to attain Ikhlaas
Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Al Fawaa’id by Ibnul Qayyim: P.221(طظپط¸ظ‡ ط§ظ„ظ„ظ‡)
Category: Creed
Ikhlass (sincerity) cannot be combined in the heart together with the love of being praised and the greed for what other people have, except in the way that water and fire are combined.
So if your conscious tells you to seek ikhlaas, then turn to greed firstly, and slaughter it with the knife of despair [1], then turn to the love of being praised and abandon it like how those who adore the life of this world abandon the hereafter. If you are successful in slaughtering greed and in abandoning the love of being praised, then ikhlaas will be easy for you.
And if you ask:
“And what will make slaughtering greed and abandoning the love of being praised easy for me?â€
I reply: As for slaughtering greed, then what will facilitate this for you is your knowledge with certainty that there is nothing whatsoever that is desired, except that with Allaah alone are its treasures, none posses them except Him, and the slave is given nothing from them except by Him.
And as for abandoning the love of being praised, then what will facilitate this for you, is your knowledge that no one’s praise benefits and adorns, and no ones dispraise harms and makes one ugly, except the praise and dispraise of Allaah alone. One bedouin said to the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…:
“Indeed whoever I praise is adorned, and whoever I dispraise is unadorned.â€
So he طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
“That is [for] Allaah â€کaz wa jal [alone].â€
So abandon the praise of he whose praise does not adorn you and he whose dispraise does not make you any worse. And seek the praise of He whose praise has all the adornment and He whose dispraise has all the ugliness. And it is not possible to achieve this except with patience and surety, and whenever you lose patience and surety, you become like one who wants to travel across the oceans without a boat.â€
Allaah the glorified said:
{So be patient (O Muhammad). Verily, the promise of Allaah is true, and don't let those who have no certainty of faith discourage you from conveying Allaah’s message (which you are obliged to convey).} [Surah: 30/60].
And He, The most high, said:
{And We made from amongst them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our ayat.} [Surah: 32/24]
آ
[1] Give up hope in worldly belongings.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 01 February 2005
This article has been read 3,330 times
Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Al Fawaa’id by Ibnul Qayyim: P.221(طظپط¸ظ‡ ط§ظ„ظ„ظ‡)
Category: Creed
Ikhlass (sincerity) cannot be combined in the heart together with the love of being praised and the greed for what other people have, except in the way that water and fire are combined.
So if your conscious tells you to seek ikhlaas, then turn to greed firstly, and slaughter it with the knife of despair [1], then turn to the love of being praised and abandon it like how those who adore the life of this world abandon the hereafter. If you are successful in slaughtering greed and in abandoning the love of being praised, then ikhlaas will be easy for you.
And if you ask:
“And what will make slaughtering greed and abandoning the love of being praised easy for me?â€
I reply: As for slaughtering greed, then what will facilitate this for you is your knowledge with certainty that there is nothing whatsoever that is desired, except that with Allaah alone are its treasures, none posses them except Him, and the slave is given nothing from them except by Him.
And as for abandoning the love of being praised, then what will facilitate this for you, is your knowledge that no one’s praise benefits and adorns, and no ones dispraise harms and makes one ugly, except the praise and dispraise of Allaah alone. One bedouin said to the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…:
“Indeed whoever I praise is adorned, and whoever I dispraise is unadorned.â€
So he طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
“That is [for] Allaah â€کaz wa jal [alone].â€
So abandon the praise of he whose praise does not adorn you and he whose dispraise does not make you any worse. And seek the praise of He whose praise has all the adornment and He whose dispraise has all the ugliness. And it is not possible to achieve this except with patience and surety, and whenever you lose patience and surety, you become like one who wants to travel across the oceans without a boat.â€
Allaah the glorified said:
{So be patient (O Muhammad). Verily, the promise of Allaah is true, and don't let those who have no certainty of faith discourage you from conveying Allaah’s message (which you are obliged to convey).} [Surah: 30/60].
And He, The most high, said:
{And We made from amongst them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our ayat.} [Surah: 32/24]
آ
[1] Give up hope in worldly belongings.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 01 February 2005
This article has been read 3,330 times
Seeking Divorce Without a Legitimate Reason - Part 2
Seeking Divorce Without a Legitimate Reason - Part 2
Shaykh Abdul-Azeez ibn Baaz
Reference: Fataawa At Talaaq. P.236.
Category: Women's Matters
If a woman seeks a divorce from her husband without a legitimate reason and the husband refuses that request is he a sinner as a result?
As for the one who doesn't pray then it is not permissible for her to remain with him because abandoning the prayer is kufr (disbelief), and refuge is sought with Allaah. And that is because the prayer (salaat) is the pillar of the religion, so if the husband abandons the prayer then this becomes a legitimate excuse for the woman to refuse to be with him, and it is not permissible for him to be together with her, not until he repents to Allaah from this based upon the statement of the Messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…:
"The contract/treaty that is between us and them is the salaat so whoever abandons it has disbelieved"
...and also his statement:
"The head of the affair is Islaam and its pillar is the salaat..."
And likewise he طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
"Between a man and disbelief and shirk is the abandonment of the salaatâ€
The salaat is a great affair and it is the pillar of Islaam and it is the first thing that the slave will be held accountable for on the Day of Judgment from his actions.
So, it is crucial that upon every believing man and believing woman or any individual who proclaims Islaam to fear Allaah and safeguard his salawat (prayers) at their proper times and to establish them in congregation with the Muslims in the masaajids because not doing so is disobedience and the fact that he prays them in the house is also disobedience and not kufr (disbelief). But the fact that he abandons them altogether then this is disbelief even if he doesn't initially reject the fact that they are waajib (mandatory) and that is in light of the most correct view of the two positions of the â€کulema.
And as for the one who rejects the fact that they are waajib (mandatory) then he is a disbeliever by the consensus of the Muslims, the one who rejects the fact that salaat is mandatory or fasting the Month of Ramadan or zakat or anything from that which is know in the religion as a necessity then he is a kaafir (disbeliever) as a result and we ask Allaah for safety.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Saturday, 08 January 2005
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Shaykh Abdul-Azeez ibn Baaz
Reference: Fataawa At Talaaq. P.236.
Category: Women's Matters
If a woman seeks a divorce from her husband without a legitimate reason and the husband refuses that request is he a sinner as a result?
As for the one who doesn't pray then it is not permissible for her to remain with him because abandoning the prayer is kufr (disbelief), and refuge is sought with Allaah. And that is because the prayer (salaat) is the pillar of the religion, so if the husband abandons the prayer then this becomes a legitimate excuse for the woman to refuse to be with him, and it is not permissible for him to be together with her, not until he repents to Allaah from this based upon the statement of the Messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…:
"The contract/treaty that is between us and them is the salaat so whoever abandons it has disbelieved"
...and also his statement:
"The head of the affair is Islaam and its pillar is the salaat..."
And likewise he طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
"Between a man and disbelief and shirk is the abandonment of the salaatâ€
The salaat is a great affair and it is the pillar of Islaam and it is the first thing that the slave will be held accountable for on the Day of Judgment from his actions.
So, it is crucial that upon every believing man and believing woman or any individual who proclaims Islaam to fear Allaah and safeguard his salawat (prayers) at their proper times and to establish them in congregation with the Muslims in the masaajids because not doing so is disobedience and the fact that he prays them in the house is also disobedience and not kufr (disbelief). But the fact that he abandons them altogether then this is disbelief even if he doesn't initially reject the fact that they are waajib (mandatory) and that is in light of the most correct view of the two positions of the â€کulema.
And as for the one who rejects the fact that they are waajib (mandatory) then he is a disbeliever by the consensus of the Muslims, the one who rejects the fact that salaat is mandatory or fasting the Month of Ramadan or zakat or anything from that which is know in the religion as a necessity then he is a kaafir (disbeliever) as a result and we ask Allaah for safety.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Saturday, 08 January 2005
This article has been read 1,392 times
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Seeking Divorce Without a Legitimate Reason - Part 1
Seeking Divorce Without a Legitimate Reason - Part 1
Shaykh Abdul-Azeez ibn Baaz
Reference: Fataawa At Talaaq. P.236.
Category: Women's Matters
If a woman seeks a divorce from her husband without a legitimate reason and the husband refuses that request is he a sinner as a result?
If a woman has no legitimate reason then the husband is not obligated to divorce her, but it is also necessary for him to seek out those things which will bring about harmony and love (in the relationship) and to get rid of things that that will lead to divorce. Because it could be that she has some legitimate reasons such as bad manners or stinginess or staying out all night and coming home in the late hours of the night or for reasons other than this. So it is binding upon him to observe these things and to fear Allaah in order that he gives the woman her due right.
As for her, then it is not permissible for her to seek a divorce except with a legitimate reason. As it comes on the authority of the messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… that he said:
“Any woman who seeks a divorce without a legitimate reason, will not smell the fragrance of Paradise."
...and that is a severe threat.
So, it is incumbent upon the woman that she lives with her husband in kindness and that she listens and obeys him in that which coincides with the Book of Allaah and the Sunnah of His messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… and not to seek a divorce from her husband except with a valid excuse. And if there is a legitimate excuse then there is no problem with that, for example: he’s stingy, and does not give her the rights that are due to her, or he is emerged in sin and disobedience like getting drunk and the likes of that, or he stays out all night all the time, or he makes her life very constricted, or reasons other than that, then these are excuses that are regarded and honored.
Or it could be from the fact that she may hate him (a lot) and that Allaah has not placed love in her heart for him and she cannot give him his rights as a result of her hatred towards him. Then there is no harm in her seeking a divorce, so that she doesn't fall into sin by not giving him his rights.
And if she seeks a divorce from him then she is to return his mahr (dowry) to him if her reason for divorce was from the fact that she hated him then she is to return to him the mahr and the gifts that had given her.
However if the reason for her seeking a divorce was from his side, such as he doesn't give her rights or he is stingy regarding her necessities, or he stays out all night and doesn't come home except in the late hours of the night and he's tired, or because he engages in getting drunk, then these are legitimate reasons to request a divorce. And if he refuses then she has the right to take him to the Muslim courts so that they can look into his affair.
As for the one who doesn't pray…
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Friday, 07 January 2005
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Shaykh Abdul-Azeez ibn Baaz
Reference: Fataawa At Talaaq. P.236.
Category: Women's Matters
If a woman seeks a divorce from her husband without a legitimate reason and the husband refuses that request is he a sinner as a result?
If a woman has no legitimate reason then the husband is not obligated to divorce her, but it is also necessary for him to seek out those things which will bring about harmony and love (in the relationship) and to get rid of things that that will lead to divorce. Because it could be that she has some legitimate reasons such as bad manners or stinginess or staying out all night and coming home in the late hours of the night or for reasons other than this. So it is binding upon him to observe these things and to fear Allaah in order that he gives the woman her due right.
As for her, then it is not permissible for her to seek a divorce except with a legitimate reason. As it comes on the authority of the messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… that he said:
“Any woman who seeks a divorce without a legitimate reason, will not smell the fragrance of Paradise."
...and that is a severe threat.
So, it is incumbent upon the woman that she lives with her husband in kindness and that she listens and obeys him in that which coincides with the Book of Allaah and the Sunnah of His messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… and not to seek a divorce from her husband except with a valid excuse. And if there is a legitimate excuse then there is no problem with that, for example: he’s stingy, and does not give her the rights that are due to her, or he is emerged in sin and disobedience like getting drunk and the likes of that, or he stays out all night all the time, or he makes her life very constricted, or reasons other than that, then these are excuses that are regarded and honored.
Or it could be from the fact that she may hate him (a lot) and that Allaah has not placed love in her heart for him and she cannot give him his rights as a result of her hatred towards him. Then there is no harm in her seeking a divorce, so that she doesn't fall into sin by not giving him his rights.
And if she seeks a divorce from him then she is to return his mahr (dowry) to him if her reason for divorce was from the fact that she hated him then she is to return to him the mahr and the gifts that had given her.
However if the reason for her seeking a divorce was from his side, such as he doesn't give her rights or he is stingy regarding her necessities, or he stays out all night and doesn't come home except in the late hours of the night and he's tired, or because he engages in getting drunk, then these are legitimate reasons to request a divorce. And if he refuses then she has the right to take him to the Muslim courts so that they can look into his affair.
As for the one who doesn't pray…
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Friday, 07 January 2005
This article has been read 1,821 times
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Sheikh Muqbil's Advice to the New Muskim
Shaykh Muqbil's Advice to the New Muslim
Shaykh Muqbil ibn Haadee al-Waadi'ee
Reference: Tuhfatul Mujeeb â€کalaa asilat al haadir wal ghareeb: p.65
Category: Scholars Advice
If Allaah guides someone to Islaam, then what should he say and what should be said to him?
He should say:
“I Bear witness that there is no deity worthy of worship except Allaah, and that Muhammad is his slave and messenger.â€
Then he is to be advised with accompanying the righteous people, for indeed the messenger of Allaahطµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
“The example of the righteous companion and the evil companion is like the perfume seller and the black smith. As for the perfume seller, then he is either going to give you some perfume, sell you some, or at least you will smell a pleasant fragrance from him, and as for the blacksmith, then he will either burn your clothes or you will smell a wretched smell from him.â€
I was told of a story while I was studying in the Islaamic University (of Madeenah) that someone entered into Islaam, so he moved from the kufaar’s homes to live with the Muslims. However, the Muslims that he stayed with didn’t even pray, so his Islaam was merely moving from one home to another.
So it is essential that he strives to accompany the righteous people, as well as disbelieving in the worship of the messiah.
And we also advise him to acquire beneficial books such as: Riyadhus Saleheen, Fathul Majeed the explanation of Kitaabut Tawheed, Buloogh Al Maraam, Tafseer ibnu Katheer.
And likewise, we advise him, to learn Islaam from the books of Islaam, and not from the actions of the Muslims, because their actions are not good, you may find a Muslim lying or committing adultery or drinking alcohol, while they know that these things are forbidden. Then the kufaar use this as evidence against the Muslims, so we say to them: We do not call you to this, rather we call you to cling on the correct religion:
{Verily Allaah enjoins Al â€کAdl (justice) and Al Ihsaan, and giving (help) to kin, and forbids Al Fahshaa’(evil), Al Munkar, and Al Baghy(oppression) He admonishes you, in order that you may take heed.} [An Nahl/90. Please refer to tafseer ibnu Katheer for the explanation of this verse.]
And likewise the issue of amaanah (trustworthiness and honesty) as well as other issues that the Muslims have fallen into which are against the legislation of Islaam, these people are not a proof against Islaam, rather Islaam is a proof against the Muslims themselves. So it is important to make this clear so that they (the kufaar) do not use the actions of sinful Muslims as a proof against Islaam, rather we say to them: We do not call you to be like those people, nor like those who are corrupt, or thieves, or those who sell or make alcohol, nor do we call you to become Sufees...
A noble brother who studies either in Britain or Germany once visited us, and told us that Allaah had guided a woman into Islaam, then she saw the Sufees dance in the masjid, so she called him and said, I saw such and such in the masjid, so if this is Islaam, then there is no difference between it and the religion that I have left.
So we do not call you to become a shee’ee, nor a sufee, nor an â€کilmaanee, rather [we call you to] act upon the book of Allaah, and the sunnah of his messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… even if all the people were to contradict you.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Wednesday, 22 December 2004
This article has been read 3,478 times
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Shaykh Muqbil ibn Haadee al-Waadi'ee
Reference: Tuhfatul Mujeeb â€کalaa asilat al haadir wal ghareeb: p.65
Category: Scholars Advice
If Allaah guides someone to Islaam, then what should he say and what should be said to him?
He should say:
“I Bear witness that there is no deity worthy of worship except Allaah, and that Muhammad is his slave and messenger.â€
Then he is to be advised with accompanying the righteous people, for indeed the messenger of Allaahطµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… said:
“The example of the righteous companion and the evil companion is like the perfume seller and the black smith. As for the perfume seller, then he is either going to give you some perfume, sell you some, or at least you will smell a pleasant fragrance from him, and as for the blacksmith, then he will either burn your clothes or you will smell a wretched smell from him.â€
I was told of a story while I was studying in the Islaamic University (of Madeenah) that someone entered into Islaam, so he moved from the kufaar’s homes to live with the Muslims. However, the Muslims that he stayed with didn’t even pray, so his Islaam was merely moving from one home to another.
So it is essential that he strives to accompany the righteous people, as well as disbelieving in the worship of the messiah.
And we also advise him to acquire beneficial books such as: Riyadhus Saleheen, Fathul Majeed the explanation of Kitaabut Tawheed, Buloogh Al Maraam, Tafseer ibnu Katheer.
And likewise, we advise him, to learn Islaam from the books of Islaam, and not from the actions of the Muslims, because their actions are not good, you may find a Muslim lying or committing adultery or drinking alcohol, while they know that these things are forbidden. Then the kufaar use this as evidence against the Muslims, so we say to them: We do not call you to this, rather we call you to cling on the correct religion:
{Verily Allaah enjoins Al â€کAdl (justice) and Al Ihsaan, and giving (help) to kin, and forbids Al Fahshaa’(evil), Al Munkar, and Al Baghy(oppression) He admonishes you, in order that you may take heed.} [An Nahl/90. Please refer to tafseer ibnu Katheer for the explanation of this verse.]
And likewise the issue of amaanah (trustworthiness and honesty) as well as other issues that the Muslims have fallen into which are against the legislation of Islaam, these people are not a proof against Islaam, rather Islaam is a proof against the Muslims themselves. So it is important to make this clear so that they (the kufaar) do not use the actions of sinful Muslims as a proof against Islaam, rather we say to them: We do not call you to be like those people, nor like those who are corrupt, or thieves, or those who sell or make alcohol, nor do we call you to become Sufees...
A noble brother who studies either in Britain or Germany once visited us, and told us that Allaah had guided a woman into Islaam, then she saw the Sufees dance in the masjid, so she called him and said, I saw such and such in the masjid, so if this is Islaam, then there is no difference between it and the religion that I have left.
So we do not call you to become a shee’ee, nor a sufee, nor an â€کilmaanee, rather [we call you to] act upon the book of Allaah, and the sunnah of his messenger طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… even if all the people were to contradict you.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Wednesday, 22 December 2004
This article has been read 3,478 times
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A word of Advice to the Salafees
A Word of Advice to the Salafees
Shaykh Rabee ibn Haadee al-Madkhalee
Reference: Audio tape: A Word of Advice to the Salafees in Morocco (Maghadeer) specifically and to the Salafees world wide in General. September 2006.
Category: Scholars Advice
In the name of Allaah, ar Rahmaan, ar Raheem.
All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah, upon his family and companions and all those who follow his guidance.
Amma Ba'd:
Indeed I advice myself as well as my brothers - the scholars and their students everywhere, especially the Salafees, that we all have Taqwah of Allaah. To constantly fear Him in all our circumstances and statements, and adhere to the Book of Allaah and the Sunnah of His Messenger, طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, in 'Aqeedah, Manhaj, worship, manners and every aspect of life. In doing so there is contentment, knowledge, dignity and honor. If we do not have Taqwah of Allaah - the Glorified, the Exalted – and do not hold on to His Rope, then indeed this is the way to misery and from Allaah alone do we seek refuge. Allaah the Glorified said:
{…Then whoever follows My Guidance he shall neither go astray nor shall be distressed. But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)." (Allأ¢h) will say "Likewise Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) came to you, but you disregarded them and so this Day, you will be neglected."}
Allaah- the Glorified, the Exalted – has guaranteed happiness in the life of this word as well as the next for those who follow His guidance. He also warned those who turn away from His remembrance, which is the revelation from the Quraan and Sunnah, that they would have a life of hardship, a life of embitterment, misery and trials in the life of this world, in the Barzakh and on the Day when the witnesses shall stand forth (Day of Ressurection), and from Allaah alone do we seek refuge. Even if it were a king prancing in luxuries, misery would always accompany him, worrying him due to turning away from the remembrance of Allaah the Glorified.
So I advise myself and my brothers to have Taqwaa of Allaah and adhere to the Book and the Sunnah, then with brotherhood and unity amongst you. This is a great affair that Islaam encourages and considers to be one of the greatest catalysts. Allaah the Glorified said:
{And hold fast, all of you together, to the Rope of Allaah (i.e. this Quraan), and be not divided among yourselves, and remember Allaah's Favor on you, for you were enemies one to another but He joined your hearts together…}
So unifying the hearts is an affair that must be implemented by those who carry the Book of Allaah and the Sunnah of His Messenger, طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…. In doing so are benefits and goodness that only Allaah the Exalted knows of and the proof is that when the world was unified under Muhammad, طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, and by this Book, Allaah the Glorified granted them victory, made their word uppermost and opened up the world for them. When splitting and differing took place between them, deficiencies occurred in the Muslims, the more the differing occurred and the more it increased by the passing of time, the more the Fitnah, misguidance, problems and calamities increased. Nothing can protect us from misguidance and Fitnah other than adhering to the Book of Allaah and the Sunnah of His Messenger, having brotherhood and cooperation on their basis, as well as Birr and Taqwah, which the Book of Allaah and the Sunnah of the Messenger,طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆط³ظ„ظ…, asserted.
It is imperative for you, O youth, to have brotherhood, you must adorn yourselves with a high level of manners, you must be soft, forbearing, have wisdom, patience and overlook other people's mistakes if they do not shake/affect the Manhaj or the 'Aqeedah. If they do shake/affect the Manhaj or the 'Aqeedah, then it is imperative for you to advise with wisdom and fine sermon. We must distance ourselves from the causes of division and seek refuge from the causes of splitting and differing and adorn ourselves with noble manners such as overlooking the mistakes and small errors that our brothers commit, indeed a Muslim is not perfect/free from error.
The Manhaj of the prophets… [1] as for other than them, including the companions of the prophets, are not free from error, the scholars are also not free from error. All the children of Adam commit errors, and the best of them are those who repent. So one who errs is forgiven by his brothers and will Insha-Allaah return [to the truth], and he would gain a level with his Tawbah and by returning to the truth because this affair is difficult, it is difficult for the souls that do not submit to/follow the rulings of Allaah – the Glorified, the Elevated. As for the good souls that submit themselves to Allaah and submit their control to Allaah, then this issue is easy for them, returning to the truth no matter how high the position of the person who fell into error is, the Shahadah [2] , if one of them erred, he is reminded and returns to the truth may Allaah bless you.
{Verily, those who are Al-Muttaqun (the pious. See V.2:2), when an evil thought comes to them from Shaitaan (Satan), they remember (Allaah), and (indeed) they then see (aright). }
This is the state of the Muslim when he is afflicted by an evil whisper from the Shaytaan he remembers and he is therefore Baseer (sees aright). He differentiates between truth and falsehood, he recognizes his mistake and repents. I ask Allaah the Elevated to bring your hearts together and unite you upon the truth, to bless us as well as yourselves with noble manners with which the Salafee Da'wah can not be established without... [3].
Brothers, everything that leads to splitting, every cause that leads to splitting, discard it. I ask Allaah to alleviate me as well as you from every trial and calamity, splitting and differing are the worst of trials.
{…and do not dispute (with one another) lest you lose courage and your strength departs, …}
And do not be like those who split and differed because these are the ways of non-Muslims. Splitting and differing is not from the habits or the ways of Mulsims. It is only from the ways of the people of misguidance. Beware of differing and [following?] the ways of Fitan and misery.
I pray that Allaah grants me as well as yourselves success in practicing everything that pleases Him, and may the Salaat and Salaam be upon our prophet Muhammad and upon his family and companions.
As Salaamu 'Alaykum wa Rahmatulaahi wa Barakatahu.
[1] The transcribe in Arabic didn’t comprehend the Shaykh's words here. I believe the Shaykh said something along the lines of: Only the Prophets are free from error.
[2] It is more likely that the Shaykh said: Sahaabah, Shahadah here makes little sense.
[3] The transcribe in Arabic didn’t comprehend the Shaykh's words here.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 17 October 2006
This article has been read 1,921 times
Shaykh Rabee ibn Haadee al-Madkhalee
Reference: Audio tape: A Word of Advice to the Salafees in Morocco (Maghadeer) specifically and to the Salafees world wide in General. September 2006.
Category: Scholars Advice
In the name of Allaah, ar Rahmaan, ar Raheem.
All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah, upon his family and companions and all those who follow his guidance.
Amma Ba'd:
Indeed I advice myself as well as my brothers - the scholars and their students everywhere, especially the Salafees, that we all have Taqwah of Allaah. To constantly fear Him in all our circumstances and statements, and adhere to the Book of Allaah and the Sunnah of His Messenger, طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, in 'Aqeedah, Manhaj, worship, manners and every aspect of life. In doing so there is contentment, knowledge, dignity and honor. If we do not have Taqwah of Allaah - the Glorified, the Exalted – and do not hold on to His Rope, then indeed this is the way to misery and from Allaah alone do we seek refuge. Allaah the Glorified said:
{…Then whoever follows My Guidance he shall neither go astray nor shall be distressed. But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)." (Allأ¢h) will say "Likewise Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) came to you, but you disregarded them and so this Day, you will be neglected."}
Allaah- the Glorified, the Exalted – has guaranteed happiness in the life of this word as well as the next for those who follow His guidance. He also warned those who turn away from His remembrance, which is the revelation from the Quraan and Sunnah, that they would have a life of hardship, a life of embitterment, misery and trials in the life of this world, in the Barzakh and on the Day when the witnesses shall stand forth (Day of Ressurection), and from Allaah alone do we seek refuge. Even if it were a king prancing in luxuries, misery would always accompany him, worrying him due to turning away from the remembrance of Allaah the Glorified.
So I advise myself and my brothers to have Taqwaa of Allaah and adhere to the Book and the Sunnah, then with brotherhood and unity amongst you. This is a great affair that Islaam encourages and considers to be one of the greatest catalysts. Allaah the Glorified said:
{And hold fast, all of you together, to the Rope of Allaah (i.e. this Quraan), and be not divided among yourselves, and remember Allaah's Favor on you, for you were enemies one to another but He joined your hearts together…}
So unifying the hearts is an affair that must be implemented by those who carry the Book of Allaah and the Sunnah of His Messenger, طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…. In doing so are benefits and goodness that only Allaah the Exalted knows of and the proof is that when the world was unified under Muhammad, طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, and by this Book, Allaah the Glorified granted them victory, made their word uppermost and opened up the world for them. When splitting and differing took place between them, deficiencies occurred in the Muslims, the more the differing occurred and the more it increased by the passing of time, the more the Fitnah, misguidance, problems and calamities increased. Nothing can protect us from misguidance and Fitnah other than adhering to the Book of Allaah and the Sunnah of His Messenger, having brotherhood and cooperation on their basis, as well as Birr and Taqwah, which the Book of Allaah and the Sunnah of the Messenger,طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆط³ظ„ظ…, asserted.
It is imperative for you, O youth, to have brotherhood, you must adorn yourselves with a high level of manners, you must be soft, forbearing, have wisdom, patience and overlook other people's mistakes if they do not shake/affect the Manhaj or the 'Aqeedah. If they do shake/affect the Manhaj or the 'Aqeedah, then it is imperative for you to advise with wisdom and fine sermon. We must distance ourselves from the causes of division and seek refuge from the causes of splitting and differing and adorn ourselves with noble manners such as overlooking the mistakes and small errors that our brothers commit, indeed a Muslim is not perfect/free from error.
The Manhaj of the prophets… [1] as for other than them, including the companions of the prophets, are not free from error, the scholars are also not free from error. All the children of Adam commit errors, and the best of them are those who repent. So one who errs is forgiven by his brothers and will Insha-Allaah return [to the truth], and he would gain a level with his Tawbah and by returning to the truth because this affair is difficult, it is difficult for the souls that do not submit to/follow the rulings of Allaah – the Glorified, the Elevated. As for the good souls that submit themselves to Allaah and submit their control to Allaah, then this issue is easy for them, returning to the truth no matter how high the position of the person who fell into error is, the Shahadah [2] , if one of them erred, he is reminded and returns to the truth may Allaah bless you.
{Verily, those who are Al-Muttaqun (the pious. See V.2:2), when an evil thought comes to them from Shaitaan (Satan), they remember (Allaah), and (indeed) they then see (aright). }
This is the state of the Muslim when he is afflicted by an evil whisper from the Shaytaan he remembers and he is therefore Baseer (sees aright). He differentiates between truth and falsehood, he recognizes his mistake and repents. I ask Allaah the Elevated to bring your hearts together and unite you upon the truth, to bless us as well as yourselves with noble manners with which the Salafee Da'wah can not be established without... [3].
Brothers, everything that leads to splitting, every cause that leads to splitting, discard it. I ask Allaah to alleviate me as well as you from every trial and calamity, splitting and differing are the worst of trials.
{…and do not dispute (with one another) lest you lose courage and your strength departs, …}
And do not be like those who split and differed because these are the ways of non-Muslims. Splitting and differing is not from the habits or the ways of Mulsims. It is only from the ways of the people of misguidance. Beware of differing and [following?] the ways of Fitan and misery.
I pray that Allaah grants me as well as yourselves success in practicing everything that pleases Him, and may the Salaat and Salaam be upon our prophet Muhammad and upon his family and companions.
As Salaamu 'Alaykum wa Rahmatulaahi wa Barakatahu.
[1] The transcribe in Arabic didn’t comprehend the Shaykh's words here. I believe the Shaykh said something along the lines of: Only the Prophets are free from error.
[2] It is more likely that the Shaykh said: Sahaabah, Shahadah here makes little sense.
[3] The transcribe in Arabic didn’t comprehend the Shaykh's words here.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 17 October 2006
This article has been read 1,921 times
Akaabir and Asaaghir
Akaabir and Asaaghir - Part 2
al-Imaam Yoosuf ibn Abdil-Barr
Reference: Jaami’ Bayaan Al â€کIlm wa Fadlihi. P: 216
Category: Methodology
And they [the scholars] said:
“The Jaahil is Sagheer even if he is old in age, and the scholar is Kabeer even if he is young.â€
And they used as proofs to this [opinion] that â€کAbdullah ibn â€کAbbas used to be asked questions in regards to the religion while he was young in age, and Mu’aadh ibn Jabal and â€کAtaa ibn Aseed also used to give fatwa while they were young in age, and the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… made them rulers while they were young, and the likes of this in the â€کulamaah are plenty.
And it may be that the meaning of this Hadeeth based upon what Ibn AlMu’taz said is:
“The scholar of the shabaab (youth) is insulted [or belittled], and the ignorant amongst them is excused.â€
And Allaah knows best what he meant.
And others said:
“The meaning of this in the Hadeeth of Ibn â€کUmar and Ibnu Mas’ood is that if knowledge does not come by way of the Sahaabah, as in the Hadeeth of Ibn Mas’ood, and it doesn’t have an origin in the Quraan or the Sunnah or consensus of the umah, then this is knowledge that will destroy those who carry it, and the one who carries it cannot be an Imaam, nor be trustworthy, or approved of as Ibn Mas’ood said. And this is the opinion that Abu â€کUbaid, may Allaah have mercy upon him, held.â€
And similar to this is what was narrated by As Sha’bee:
“What they narrate to you by way of the companions of the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, grasp onto it tightly with your hands, and what they narrate to you from their opinions then urinate on it.â€
And like this is the saying of Al Awzaa’ee:
“Knowlegde is what comes by way of the companions of Muhammad طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, and what doesn’t come by way of one of them, then this is not knowledge.â€
And it may be that what is meant by these Ahaadeeth, is that the people with the most right to knowledge and understanding, are the people of honor, Deen (adherence to the religion/piousness) and esteem/respect. Indeed if knowledge is with them, people will not dislike sitting with them, but if knowledge is with other than them, Shaytaan will find a way for them to be ridiculed, and will plant in the souls [of people] the acceptance of their state of ignorance, just because they want to be different from one who has no [adherence to the] religion, and he made that from the signs of the hour, and from the reasons that knowledge is raised, and Allaah knows best which of the reasons â€کUmar, may Allaah be pleased with him, meant. For in the past the Sagheer and the Kabeer have lead the people with knowledge, and Allaah has raised with it whom He wished.â€
And from what proves that what is meant by the Sagheer is the one who has no knowledge is what â€کAbdur Razaaq and others narrated on the authority of Ma’mar that Az Zuhree said:
“The circles of knowledge around â€کUmar were filled with the memorizer’s of the Quraan, young and elderly, and sometimes he would consult them and say: â€کDo not let the young age of any of you stop you from mentioning his opinion, for indeed knowledge is not dependant upon how old or young one is, but Allaah places it where he wills.â€
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Sunday, 16 January 2005
This article has been read 1,308 times
Print this article
The translator affirms the accuracy of his translation of this article. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
al-Imaam Yoosuf ibn Abdil-Barr
Reference: Jaami’ Bayaan Al â€کIlm wa Fadlihi. P: 216
Category: Methodology
And they [the scholars] said:
“The Jaahil is Sagheer even if he is old in age, and the scholar is Kabeer even if he is young.â€
And they used as proofs to this [opinion] that â€کAbdullah ibn â€کAbbas used to be asked questions in regards to the religion while he was young in age, and Mu’aadh ibn Jabal and â€کAtaa ibn Aseed also used to give fatwa while they were young in age, and the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ… made them rulers while they were young, and the likes of this in the â€کulamaah are plenty.
And it may be that the meaning of this Hadeeth based upon what Ibn AlMu’taz said is:
“The scholar of the shabaab (youth) is insulted [or belittled], and the ignorant amongst them is excused.â€
And Allaah knows best what he meant.
And others said:
“The meaning of this in the Hadeeth of Ibn â€کUmar and Ibnu Mas’ood is that if knowledge does not come by way of the Sahaabah, as in the Hadeeth of Ibn Mas’ood, and it doesn’t have an origin in the Quraan or the Sunnah or consensus of the umah, then this is knowledge that will destroy those who carry it, and the one who carries it cannot be an Imaam, nor be trustworthy, or approved of as Ibn Mas’ood said. And this is the opinion that Abu â€کUbaid, may Allaah have mercy upon him, held.â€
And similar to this is what was narrated by As Sha’bee:
“What they narrate to you by way of the companions of the messenger of Allaah طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, grasp onto it tightly with your hands, and what they narrate to you from their opinions then urinate on it.â€
And like this is the saying of Al Awzaa’ee:
“Knowlegde is what comes by way of the companions of Muhammad طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆ ط³ظ„ظ…, and what doesn’t come by way of one of them, then this is not knowledge.â€
And it may be that what is meant by these Ahaadeeth, is that the people with the most right to knowledge and understanding, are the people of honor, Deen (adherence to the religion/piousness) and esteem/respect. Indeed if knowledge is with them, people will not dislike sitting with them, but if knowledge is with other than them, Shaytaan will find a way for them to be ridiculed, and will plant in the souls [of people] the acceptance of their state of ignorance, just because they want to be different from one who has no [adherence to the] religion, and he made that from the signs of the hour, and from the reasons that knowledge is raised, and Allaah knows best which of the reasons â€کUmar, may Allaah be pleased with him, meant. For in the past the Sagheer and the Kabeer have lead the people with knowledge, and Allaah has raised with it whom He wished.â€
And from what proves that what is meant by the Sagheer is the one who has no knowledge is what â€کAbdur Razaaq and others narrated on the authority of Ma’mar that Az Zuhree said:
“The circles of knowledge around â€کUmar were filled with the memorizer’s of the Quraan, young and elderly, and sometimes he would consult them and say: â€کDo not let the young age of any of you stop you from mentioning his opinion, for indeed knowledge is not dependant upon how old or young one is, but Allaah places it where he wills.â€
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Sunday, 16 January 2005
This article has been read 1,308 times
Print this article
The translator affirms the accuracy of his translation of this article. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
The Salaf are not a Hizb
The Salaf are not a Hizb
Shaykh Alee Naasir al-Faqeehee
Reference: Al-Bid'ah, its principles and its evil effect upon the Ummah
Category: Methodology
"The victorious group (Taa'ifatun Naajiyah) which was mentioned by the Messenger of Allaah (sallaAllaahu â€کalaihee wasallam) and which he described, is that which is upon what he and his companions were upon: they are the SALAFUS-SAALIH (righteous predecessors), then those who proceed upon their Manhaj, as the Most High has said:
{And the foremost to embrace Islaam from the Muhaajireen and the Ansaar and also those who followed them in goodness, Allaah is well pleased with them and they are well pleased with Him. He has prepared for them gardens under which rivers flow, to reside therein forever. That is the great success.} (At-Taubah/100)
So this group, with this Manhaj is present in the whole Dunya (world), in every time and place, so it (the group) is not restricted to a particular country nor to a particular place and they are the Jamaa'ah of the Muslims, who proceed upon the truth and upon guidance. They may have an Imaam who leads them with the Book of Allaah and with the Sunnah of His Messenger, and in certain situations and at the appearance of Fitan (trials) they may not have an Imaam, as comes in the Hadith of Hudhyfah.
Along with this, the Salaf and those who follow them are the people of the Manhaj and they are not a Hizb, as we hear from some who have not even looked into their Manhaj nor their way. So if it is found that an individual affiliates to the Manhaj of the Salaf, then commits an error-as they are not infallible- then indeed his error is deemed upon him (he is taken into account for that) not the Manhaj. Along with this the people are not to be driven away from the truth, especially the youth, as driving them away from the Jamaa'ah of the Salaf or from the Manhaj of the salaf is a great crime upon the Islamic Ummah."
Translator: Abdur-Raoof Muhammad, Abu Sumayyah
Date Published: Sunday, 15 May 2005
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Shaykh Alee Naasir al-Faqeehee
Reference: Al-Bid'ah, its principles and its evil effect upon the Ummah
Category: Methodology
"The victorious group (Taa'ifatun Naajiyah) which was mentioned by the Messenger of Allaah (sallaAllaahu â€کalaihee wasallam) and which he described, is that which is upon what he and his companions were upon: they are the SALAFUS-SAALIH (righteous predecessors), then those who proceed upon their Manhaj, as the Most High has said:
{And the foremost to embrace Islaam from the Muhaajireen and the Ansaar and also those who followed them in goodness, Allaah is well pleased with them and they are well pleased with Him. He has prepared for them gardens under which rivers flow, to reside therein forever. That is the great success.} (At-Taubah/100)
So this group, with this Manhaj is present in the whole Dunya (world), in every time and place, so it (the group) is not restricted to a particular country nor to a particular place and they are the Jamaa'ah of the Muslims, who proceed upon the truth and upon guidance. They may have an Imaam who leads them with the Book of Allaah and with the Sunnah of His Messenger, and in certain situations and at the appearance of Fitan (trials) they may not have an Imaam, as comes in the Hadith of Hudhyfah.
Along with this, the Salaf and those who follow them are the people of the Manhaj and they are not a Hizb, as we hear from some who have not even looked into their Manhaj nor their way. So if it is found that an individual affiliates to the Manhaj of the Salaf, then commits an error-as they are not infallible- then indeed his error is deemed upon him (he is taken into account for that) not the Manhaj. Along with this the people are not to be driven away from the truth, especially the youth, as driving them away from the Jamaa'ah of the Salaf or from the Manhaj of the salaf is a great crime upon the Islamic Ummah."
Translator: Abdur-Raoof Muhammad, Abu Sumayyah
Date Published: Sunday, 15 May 2005
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Calling oneself 'Salafee'
Calling Oneself 'Salafee'
Shaykh Muhammad ibn Haadee al-Madkhalee
Reference: Audio Tape: Al Wara’ Fee Deen Allaah
Category: Methodology
Is ascribing oneself to the (Manhaj of the ) Salaf or calling oneself “Salafee†considered to be a form of Tazkiyah (praise) to oneself?
No it is not a Tazkiyah for yourself when you say; “I am Salafeeâ€, rather it is a declaration of the path that you are upon especially if there is a necessity that calls for that, and in this day and time the necessity calls for it because how many sects are there which call themselves Jama’at ad da’wiyah right now? How many? They are in abundance. There are a lot so it is imperative for you to clarify that you follow no path except the path of the Salafus Saalih.
So if you are asked then it is upon you to respond in order that you distance yourself from any type of accusation or Shubhah (doubt) , because it maybe that someone would just remain silent (when asked) or respond in a general manner which is known from [the ways] of the people of desires and Bid’ah. He says “I’m Muslim!†We all call ourselves Muslims, we say La Ilaha IlaAllaah Muhammdur Rasool Allaah, but what are their actions in regards to this (Shahadatain)?
From them (actions) is Shirkul Akbar (major shirk) such as making Tawaaf around the graves, slaughtering for them, swearing by them and seeking their needs from them. So if a person is asked then he should clarify and this is not to be considered a trial or a test for the people.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Monday, 16 May 2005
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Shaykh Muhammad ibn Haadee al-Madkhalee
Reference: Audio Tape: Al Wara’ Fee Deen Allaah
Category: Methodology
Is ascribing oneself to the (Manhaj of the ) Salaf or calling oneself “Salafee†considered to be a form of Tazkiyah (praise) to oneself?
No it is not a Tazkiyah for yourself when you say; “I am Salafeeâ€, rather it is a declaration of the path that you are upon especially if there is a necessity that calls for that, and in this day and time the necessity calls for it because how many sects are there which call themselves Jama’at ad da’wiyah right now? How many? They are in abundance. There are a lot so it is imperative for you to clarify that you follow no path except the path of the Salafus Saalih.
So if you are asked then it is upon you to respond in order that you distance yourself from any type of accusation or Shubhah (doubt) , because it maybe that someone would just remain silent (when asked) or respond in a general manner which is known from [the ways] of the people of desires and Bid’ah. He says “I’m Muslim!†We all call ourselves Muslims, we say La Ilaha IlaAllaah Muhammdur Rasool Allaah, but what are their actions in regards to this (Shahadatain)?
From them (actions) is Shirkul Akbar (major shirk) such as making Tawaaf around the graves, slaughtering for them, swearing by them and seeking their needs from them. So if a person is asked then he should clarify and this is not to be considered a trial or a test for the people.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Monday, 16 May 2005
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What is meant by the Salafee Manhaj
What is Meant by The Salafee Manhaj
Shaykh Saalih ibn Fowzaan al-Fowzaan
Reference: Al Muntaqaa Min Fataawa As Shaykh Saalih Al Fawzaan:1/459
Category: Methodology
It has become frequent on the tongues of the people that so and so is “Salafee†and so and so is “not Salafee†so what is meant by the Salafee Manhaj, and who are the most predominant callers to it from the â€کUlamaa of the Muslims? And is it permissible to call them Ahlus Sunnah Wal Jama’ah or the Saved Sect? Also wouldn’t this be considered a Tazkiyah (praise) of oneself?â€
The meaning behind the Salafee Manhaj is that which the Salaf (predecessors) of this ummah were upon, from the Sahaabah, the Tabi’een and those esteemed Imaams from correct â€کAqeedah, sound Manhaj and true Eemaan as well as strictly adhering to Islaam based upon Aqeedah, the legislation, etiquettes and (good) manners. In contrast to that which the Mubtadi’ah, the deviant and astray are upon.
From the most predominant callers to the Salafee Manhaj are the four Imaams (Abu Haneefah, Imaam Maalik, Imaam Shafi’ee and Imaam Ahmad), Shaykhul Islaam Ibn Taymiyah, Shaykh Muhammad Ibn â€کAbdul Wahaab and his students and other than them from every rectifier and reformist as there is no time period except that there is someone who establishes the [call to the truth] for Allaah.
There is no problem in them calling themselves Ahlus Sunnah Wal Jama’ah distinguishing themselves from those who follow deviant Mathaahib and this is not a Tazkiyah (praise) of oneself but indeed it is only a distinction of the people of truth from the people of Baatil.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Tuesday, 17 May 2005
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Shaykh Saalih ibn Fowzaan al-Fowzaan
Reference: Al Muntaqaa Min Fataawa As Shaykh Saalih Al Fawzaan:1/459
Category: Methodology
It has become frequent on the tongues of the people that so and so is “Salafee†and so and so is “not Salafee†so what is meant by the Salafee Manhaj, and who are the most predominant callers to it from the â€کUlamaa of the Muslims? And is it permissible to call them Ahlus Sunnah Wal Jama’ah or the Saved Sect? Also wouldn’t this be considered a Tazkiyah (praise) of oneself?â€
The meaning behind the Salafee Manhaj is that which the Salaf (predecessors) of this ummah were upon, from the Sahaabah, the Tabi’een and those esteemed Imaams from correct â€کAqeedah, sound Manhaj and true Eemaan as well as strictly adhering to Islaam based upon Aqeedah, the legislation, etiquettes and (good) manners. In contrast to that which the Mubtadi’ah, the deviant and astray are upon.
From the most predominant callers to the Salafee Manhaj are the four Imaams (Abu Haneefah, Imaam Maalik, Imaam Shafi’ee and Imaam Ahmad), Shaykhul Islaam Ibn Taymiyah, Shaykh Muhammad Ibn â€کAbdul Wahaab and his students and other than them from every rectifier and reformist as there is no time period except that there is someone who establishes the [call to the truth] for Allaah.
There is no problem in them calling themselves Ahlus Sunnah Wal Jama’ah distinguishing themselves from those who follow deviant Mathaahib and this is not a Tazkiyah (praise) of oneself but indeed it is only a distinction of the people of truth from the people of Baatil.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Tuesday, 17 May 2005
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Dealing with those who have Errors
Dealing with those who have Errors
Shaykh Ubayd ibn `Abdillaah al-Jaabiree
Reference: Audio tape
Category: Methodology
The Second Topic is in relation to the one who has made an error. Who is he? We are certain that the one who opposes the Sunnah is in error. We are certain that so and so is mistaken. For the prophet may peace and blessing be upon him, said to the one who did not perfect his salat
“…go back and pray for indeed you have not prayedâ€
Didn’t he draw his attention to the fact that he made a mistake in his salat? Didn’t he inform him three times while saying to him "go back and pray for indeed you have not prayed!" and the man did so until he said:
“I swear by the One Who sent you as a prophet with the truth, I can't do any better than this, so teach meâ€
So the Prophet taught him to the end of the Hadeeth, which is well known to everyone, even our small ones in grammar school know this Hadeeth and the praise is for Allaah.
With this I say; how do we deal with the one in error? Pay attention to this for there are some details involved in this topic.
The one in error is of two types and if you want to you can say that his is one of two circumstances.
He is either someone upon the Sunnah and his foot slipped. His intent was the truth but he was not given the tawfeeq (success). Firstly his error is to be refuted because of what we mentioned previously and I showed you all how the mistake was not accepted with Ahlus Sunnah and I will add here that the goal is refinement of the religion and purification of it from desirous innovations and sins.
Secondly he is not to be followed in his errors with the argument that he is a scholar. Rather he is like every other Mujtahid in search of the truth and his Ijtihaad does not make it ok for you to follow him nor the fact that he is foremost in virtue or the sublimity of his rank and status nor his leadership in the religion. He is nothing more than a Mujtahid who said the truth but if you follow him along with the fact that you know he is in error and you are aware of his opposition to the truth then you are a sinner for doing such. As for him, then as long as he is a Mujtahid searching for the truth then his error is refuted and he is rewarded for his ijtihaad and the messenger may peace and blessing be upon him said:
“If the scholar makes his own interpretive judgement and he is correct he gets two rewards and if he is wrong then he gets one.â€
You are ordered to worship Allaah by following the evidences established in the Qur'an and the Sunnah, this is the truth, and you have not been ordered to worship Him by following the ijtihaad of anyone. For the Ijtihaadaat of the people of Knowledge and the Imams are not infallible and as a result of this they should not be taken as a Manhaj. And because of this he is excused and is not to be defamed nor rebuked or censured. Nor should the people be chased away from him because of what Ahlus Sunnah know of his sublime rank and status, him being foremost in virtue and his leadership in the religion. The scholars have mentioned: “If everyone who has erred is defamed and rebuked there would be no one left.†And they make this clear in relation to those who are known to be from Ahlus Sunnah and their principals are from the Sunnah.
For how many scholars have made mistakes, outrageous mistakes in â€کAqeedah, the acts of Ibaadah, in their procedures in certain affairs and in their dealings with people, and along with this, we know those who are fair and impartial (towards them). The scholars refute their mistakes along with preservation of their honor and reputation.
For example Ibn Qudaamah Al Maqdasi the author of the book Luma’ tul I’tiqaad (Sufficiency in Creed) mentioned in a few places in his book At Tafweedh (none knows the meanings of the characteristics of Allaah except Him) in relation to the texts concerning the characteristics of Allaah. And His Eminence Shiekh Muhammad Ibn Ibrahim refuted him with a powerful refutation and clarified the truth in that affair along with preserving and safeguarding the honor of Ibn Qudaamah May Allaah have mercy on them all.
To be continued...
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Saturday, 13 May 2006
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Shaykh Ubayd ibn `Abdillaah al-Jaabiree
Reference: Audio tape
Category: Methodology
The Second Topic is in relation to the one who has made an error. Who is he? We are certain that the one who opposes the Sunnah is in error. We are certain that so and so is mistaken. For the prophet may peace and blessing be upon him, said to the one who did not perfect his salat
“…go back and pray for indeed you have not prayedâ€
Didn’t he draw his attention to the fact that he made a mistake in his salat? Didn’t he inform him three times while saying to him "go back and pray for indeed you have not prayed!" and the man did so until he said:
“I swear by the One Who sent you as a prophet with the truth, I can't do any better than this, so teach meâ€
So the Prophet taught him to the end of the Hadeeth, which is well known to everyone, even our small ones in grammar school know this Hadeeth and the praise is for Allaah.
With this I say; how do we deal with the one in error? Pay attention to this for there are some details involved in this topic.
The one in error is of two types and if you want to you can say that his is one of two circumstances.
He is either someone upon the Sunnah and his foot slipped. His intent was the truth but he was not given the tawfeeq (success). Firstly his error is to be refuted because of what we mentioned previously and I showed you all how the mistake was not accepted with Ahlus Sunnah and I will add here that the goal is refinement of the religion and purification of it from desirous innovations and sins.
Secondly he is not to be followed in his errors with the argument that he is a scholar. Rather he is like every other Mujtahid in search of the truth and his Ijtihaad does not make it ok for you to follow him nor the fact that he is foremost in virtue or the sublimity of his rank and status nor his leadership in the religion. He is nothing more than a Mujtahid who said the truth but if you follow him along with the fact that you know he is in error and you are aware of his opposition to the truth then you are a sinner for doing such. As for him, then as long as he is a Mujtahid searching for the truth then his error is refuted and he is rewarded for his ijtihaad and the messenger may peace and blessing be upon him said:
“If the scholar makes his own interpretive judgement and he is correct he gets two rewards and if he is wrong then he gets one.â€
You are ordered to worship Allaah by following the evidences established in the Qur'an and the Sunnah, this is the truth, and you have not been ordered to worship Him by following the ijtihaad of anyone. For the Ijtihaadaat of the people of Knowledge and the Imams are not infallible and as a result of this they should not be taken as a Manhaj. And because of this he is excused and is not to be defamed nor rebuked or censured. Nor should the people be chased away from him because of what Ahlus Sunnah know of his sublime rank and status, him being foremost in virtue and his leadership in the religion. The scholars have mentioned: “If everyone who has erred is defamed and rebuked there would be no one left.†And they make this clear in relation to those who are known to be from Ahlus Sunnah and their principals are from the Sunnah.
For how many scholars have made mistakes, outrageous mistakes in â€کAqeedah, the acts of Ibaadah, in their procedures in certain affairs and in their dealings with people, and along with this, we know those who are fair and impartial (towards them). The scholars refute their mistakes along with preservation of their honor and reputation.
For example Ibn Qudaamah Al Maqdasi the author of the book Luma’ tul I’tiqaad (Sufficiency in Creed) mentioned in a few places in his book At Tafweedh (none knows the meanings of the characteristics of Allaah except Him) in relation to the texts concerning the characteristics of Allaah. And His Eminence Shiekh Muhammad Ibn Ibrahim refuted him with a powerful refutation and clarified the truth in that affair along with preserving and safeguarding the honor of Ibn Qudaamah May Allaah have mercy on them all.
To be continued...
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Saturday, 13 May 2006
This article has been read 1,699 times
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A Righteous predecessor advises his son
A Righteous Predecessor Advises his Son Update!
al-Haafidh Abu Haatim Muhammad ibn Hibbaan
Reference: Rawdat al â€کUqalaa, Al Hakim an Naysaburee
Category: Sayings of the Salaf
Mohammad ibn al Mundhir ibn sa’eed related to me that Abu Hatim Muhammad ibn Idrees al Hanthalee said…that al Khataab ibn al Ma’laa al Makhzumee al Qurashee advised his son saying:
My son, fear Allaah and be obedient to Him. Avoid sinning by following His Sunnah and teachings in order to rectify your faults and attain bliss, indeed nothing whatsoever is hidden from Allaah. I put some directions together and drew out a plan for you. If you memorize, understand and act upon them, you would fill the eyes of kings and even the vagabond would be obedient to you. You would continue to be needed and honoured, people would continue to be in need of what you posses. So obey your father, suffice yourself with his advice and open your mind and heart to it.
Beware of excessive talking, joking, laughing and fooling around with brothers, indeed this removes respect / esteem and causes disputes. It is upon you to be tranquil and calm without having pride, which may be attributed to you, and without being arrogant, which may be said about you. Treat both friends and enemies pleasantly, prevent their harms without belittling them or holding them in high regard.
Take the middle path in all your affairs, for indeed the best affairs are the intermediary ones [i.e. between extremism and excessive lenience]. Speak little, spread the Salaam, and walk firmly and purposefully. Do not stamp your feet, drag your tail [i.e: Isbaal], raise your neck, robes or be conceited. Do not look around too much, stop at crowds or linger in the market.
Do not debate a lot and do not get into arguments with the foolish. When you speak, keep it short and limit joking. If you sit, cross your legs and avoid interlocking your fingers, playing with your beard, ring or sword handle. Do not clean between your teeth [while sitting in public], pick your nose or busy yourself with chasing flies away. Do not spy on others and so forth, which would cause people to belittle or insult you.
Sit calmly in gatherings and speak proportionately. Listen attentively to those who speak about good without displaying amazement or asking them to repeat themselves and refrain from telling jokes or funny stories.
Do not speak about how impressed you are of your children, servants, means of transportation or weapons. Beware of drawing â€کThe Eye’ upon yourself, for if you display your admiration for these things, the foolish would desire them. They would then make up stories about you and question your intellect.
Do not behave like women, and do not be as subservient as a servant. Do not puff up your beard or pat it down to hide it. Refrain from trimming it and pulling out grey hairs. Do not excessively use Kuhl and oils/lotion, use Kuhl occasionally.
Do not plead for your needs, and do not be demanding of your requests.
Do not tell your family how much wealth you have, let alone others. For if they perceive it to be little, you would be trivial in their eyes, and if it were a lot, you wouldn’t gain their satisfaction through it anyway. Discipline them without using force and be lenient to them without being weak and do not mock your servants.
If you were to ever argue, be respectful and safeguard yourself from your own ignorance. Avoid being hasty and contemplate over your argument. Show the judge your forbearance, refrain from pointing a lot, shuffling your feet, reddening your face and sweating. If you are insulted by your adversary, be forbearing and only speak when calm.
When you make a promise, abide by it, and when you speak be truthful. Do not raise your voice when arguing, as if you were debating with a deaf person, but at the same time do not be hushed like a mute, and select the best of speech, saying things that are accepted.
If you relate something that you have heard, refer it to the initial speaker. Beware of telling atrocious tales that are disliked by the hearts and cause the skin to tremble, and refrain from being repetitive such as saying â€کyes, yes’, â€کno, no’, â€کhurry up, hurry up’ and so on.
When you practice ablution, scrub your palms well and place glasswort (a strong-pleasant smelling succulent shrub) in your mouth as you would when using Siwaak (brushing your teeth). Do not clear your throat into the wash basin. Remove water from your mouth gently, do not spit it so as not to accidentally spray the closest person to you.
Do not take a bite from a meal and then replace the rest [when eating with others from the same dish], indeed this is disliked. Do not frequently as for drinks at the kings table, and do not fiddle with bones. Do not fault anything that is offered to you at the table by saying things such as there is not enough seasoning, vegetables or honey and so on.
Do not grasp onto your money like a miser, and do not spend it like a foolish deluded spendthrift. Know what obligatory rights others have over your wealth, the sacredness of friends, do not be dependant on people and they would be in need of you. Know that greed leads to an attribute [i.e would lead it be one of your attributes], and desire, as is it said, knocks at the door of slavery/servitude [i.e would lead you to be subservient to others]. Tasting it may prevent you from tasting a lot of other meals.
Being self-sufficient is an immense treasure/wealth and an honorable mannerism. A man knowing himself/his standing...
“My son, indeed a man’s wife is his home/livelihood, he has no life with other than her, so when you decide to take a wife, inquire about her family, for indeed good roots yield sweet fruits.
Know that women differ greatly, more so than the fingers of your hand, so shield yourself from those amongst them who are naturally prone to cause harm. Amongst them are those who are self conceited...â€
To be continued...
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Friday, 14 July 2006
This article has been read 3,240 times
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al-Haafidh Abu Haatim Muhammad ibn Hibbaan
Reference: Rawdat al â€کUqalaa, Al Hakim an Naysaburee
Category: Sayings of the Salaf
Mohammad ibn al Mundhir ibn sa’eed related to me that Abu Hatim Muhammad ibn Idrees al Hanthalee said…that al Khataab ibn al Ma’laa al Makhzumee al Qurashee advised his son saying:
My son, fear Allaah and be obedient to Him. Avoid sinning by following His Sunnah and teachings in order to rectify your faults and attain bliss, indeed nothing whatsoever is hidden from Allaah. I put some directions together and drew out a plan for you. If you memorize, understand and act upon them, you would fill the eyes of kings and even the vagabond would be obedient to you. You would continue to be needed and honoured, people would continue to be in need of what you posses. So obey your father, suffice yourself with his advice and open your mind and heart to it.
Beware of excessive talking, joking, laughing and fooling around with brothers, indeed this removes respect / esteem and causes disputes. It is upon you to be tranquil and calm without having pride, which may be attributed to you, and without being arrogant, which may be said about you. Treat both friends and enemies pleasantly, prevent their harms without belittling them or holding them in high regard.
Take the middle path in all your affairs, for indeed the best affairs are the intermediary ones [i.e. between extremism and excessive lenience]. Speak little, spread the Salaam, and walk firmly and purposefully. Do not stamp your feet, drag your tail [i.e: Isbaal], raise your neck, robes or be conceited. Do not look around too much, stop at crowds or linger in the market.
Do not debate a lot and do not get into arguments with the foolish. When you speak, keep it short and limit joking. If you sit, cross your legs and avoid interlocking your fingers, playing with your beard, ring or sword handle. Do not clean between your teeth [while sitting in public], pick your nose or busy yourself with chasing flies away. Do not spy on others and so forth, which would cause people to belittle or insult you.
Sit calmly in gatherings and speak proportionately. Listen attentively to those who speak about good without displaying amazement or asking them to repeat themselves and refrain from telling jokes or funny stories.
Do not speak about how impressed you are of your children, servants, means of transportation or weapons. Beware of drawing â€کThe Eye’ upon yourself, for if you display your admiration for these things, the foolish would desire them. They would then make up stories about you and question your intellect.
Do not behave like women, and do not be as subservient as a servant. Do not puff up your beard or pat it down to hide it. Refrain from trimming it and pulling out grey hairs. Do not excessively use Kuhl and oils/lotion, use Kuhl occasionally.
Do not plead for your needs, and do not be demanding of your requests.
Do not tell your family how much wealth you have, let alone others. For if they perceive it to be little, you would be trivial in their eyes, and if it were a lot, you wouldn’t gain their satisfaction through it anyway. Discipline them without using force and be lenient to them without being weak and do not mock your servants.
If you were to ever argue, be respectful and safeguard yourself from your own ignorance. Avoid being hasty and contemplate over your argument. Show the judge your forbearance, refrain from pointing a lot, shuffling your feet, reddening your face and sweating. If you are insulted by your adversary, be forbearing and only speak when calm.
When you make a promise, abide by it, and when you speak be truthful. Do not raise your voice when arguing, as if you were debating with a deaf person, but at the same time do not be hushed like a mute, and select the best of speech, saying things that are accepted.
If you relate something that you have heard, refer it to the initial speaker. Beware of telling atrocious tales that are disliked by the hearts and cause the skin to tremble, and refrain from being repetitive such as saying â€کyes, yes’, â€کno, no’, â€کhurry up, hurry up’ and so on.
When you practice ablution, scrub your palms well and place glasswort (a strong-pleasant smelling succulent shrub) in your mouth as you would when using Siwaak (brushing your teeth). Do not clear your throat into the wash basin. Remove water from your mouth gently, do not spit it so as not to accidentally spray the closest person to you.
Do not take a bite from a meal and then replace the rest [when eating with others from the same dish], indeed this is disliked. Do not frequently as for drinks at the kings table, and do not fiddle with bones. Do not fault anything that is offered to you at the table by saying things such as there is not enough seasoning, vegetables or honey and so on.
Do not grasp onto your money like a miser, and do not spend it like a foolish deluded spendthrift. Know what obligatory rights others have over your wealth, the sacredness of friends, do not be dependant on people and they would be in need of you. Know that greed leads to an attribute [i.e would lead it be one of your attributes], and desire, as is it said, knocks at the door of slavery/servitude [i.e would lead you to be subservient to others]. Tasting it may prevent you from tasting a lot of other meals.
Being self-sufficient is an immense treasure/wealth and an honorable mannerism. A man knowing himself/his standing...
“My son, indeed a man’s wife is his home/livelihood, he has no life with other than her, so when you decide to take a wife, inquire about her family, for indeed good roots yield sweet fruits.
Know that women differ greatly, more so than the fingers of your hand, so shield yourself from those amongst them who are naturally prone to cause harm. Amongst them are those who are self conceited...â€
To be continued...
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Friday, 14 July 2006
This article has been read 3,240 times
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...and your email will be passed on to him, inshaa.-Allaah.
Being Two Faced
Being Two-Faced
al-Haafidh Abu Haatim Muhammad ibn Hibbaan
Reference: Rawdat al â€کUqalaa: P. 49
Category: Sayings of the Salaf
Muhammad ibnul Hussain ibn Qutaybah in 'Asqalaan informed me that Ibraheem al Hawraani…on the authority of Sahl who said that the Messenger of Allaah said:
"There is no good in a companion who does not observe the same rights towards you as you observe towards him."
Abu Haatim, may Allaah be pleased with him, said:
It is compulsory for an intelligent individual who was blessed by Allaah to have love for a Muslim, to stay close/cling on to him. He should accustom himself to stay in contact with him if he cuts him off, to turn towards him if he turns away, to give him if he withholds, to draw close to him if he distances himself, to the point that he is like a pillar in his life. It is from the greatest of faults for a person to be two faced in his affection.
Al Muntasir ibn Bilaal al Ansaaree recited (this poem) to me:
How many a friend displays affection with his tongue,
but is deceitful in my absence and is not regretful.
He unwillingly amuses me so I may love him,
but his words in my absence strike me like arrows.
...
Abu Haatim said:
The intelligent individual is not deficient in his affection, he does not have two faces or two hearts. Rather, what he conceals is identical to what he reveals, his actions are in accordance to his speech. There is no good in two companions where deficiency grows between them, and their state increases in corruption, as 'Abdul 'Azeez ibn Sulaimaan al Abrash recited to me:
May Allaah revile one whom having affection towards is of no use,
and one whose rope/aid is feeble, when extended.
And one who is of two colors [two-faced], is not consistent,
in keeping ties, a betrayer of everyone trustworthy.
And one who has two hearts - meeting him,
is enjoyable, but is untrustworthy in his absence.
And one whom if his eyes were to speak,
they would cut off all paths of companionships.
...
'Amru ibn Muhammad an Nasaa-ee recited to me:
The eye reveals what is within the soul,
of hatred or love if present.
Indeed one who harbors hatred has an eye [look] which is apparent,
unable to conceal by it what lies within his heart.
The eye speaks even though the mouth moves not,
to the point where you would clearly see what lies within the heart.
...
'Alee ibn Muhammad al Basaamee recited to me:
A neighbor that continues to send me,
painful words that do not allow me to sleep.
His affection is distance from those close to him,
rather aversion, refuses to be consistent.
He rushes to extend the Salaam when we meet,
while underneath his ribs lies a diseased heart.
...
I heard Muhammad ibn al Mundhir say: I heard 'Abdul 'Azeez ibn 'Abdilaah say: Muhammad ibn Haazim said:
There are brothers who are always displaying smiles,
and brothers: 'Hayaak Allaah' and 'Marhaba (welcome)'.
And brothers: 'How are you and how’s your family.',
but all this holds not the weight of a grain of sand.
Extremely generous when you are not in need of his wealth,
he says: I can give you a loan you if you are in need.
But if you tried to reach what is behind him,
you would find that his wealth is more distant than you thought.
...
Abu Haatim, may Allaah be pleased with him, said:
The intelligent one does not befriend one who is two-faced, or one who has two hearts. He does not reveal anymore affection that what he conceals, and he does not conceal any less love than what he reveals. He should not be, when hardships arise, any different than he were before they arose or before getting involved, because a friendship that is unlike this is not praiseworthy. A man from Khuzaa'ah recited to Muhammad ibn Khalaf at Taymee, who recited to Muhammad ibnul Mundhir, who recited to me:
My brother is not the one who shows his love for me verbally,
but my brother is he who shows love for me during hardships.
He whose wealth is mine if I had none,
as my wealth is his if he were in need
So do not praise a friend during times of ease,
for he may forfeit his friendship during hardships.
He is only: 'How are you', and 'welcome’,
but with his wealth is as evasive as a fox.
...
Abu Haatim, may Allaah be pleased with him, said:
From the greatest of signs in knowing a persons affection...
To be continued...
Note: Not all poems have been translated due to having very similar meanings.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 03 April 2007
This article has been read 1,453 times
Print this article
The translator affirms the accuracy of his translation of this article. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
al-Haafidh Abu Haatim Muhammad ibn Hibbaan
Reference: Rawdat al â€کUqalaa: P. 49
Category: Sayings of the Salaf
Muhammad ibnul Hussain ibn Qutaybah in 'Asqalaan informed me that Ibraheem al Hawraani…on the authority of Sahl who said that the Messenger of Allaah said:
"There is no good in a companion who does not observe the same rights towards you as you observe towards him."
Abu Haatim, may Allaah be pleased with him, said:
It is compulsory for an intelligent individual who was blessed by Allaah to have love for a Muslim, to stay close/cling on to him. He should accustom himself to stay in contact with him if he cuts him off, to turn towards him if he turns away, to give him if he withholds, to draw close to him if he distances himself, to the point that he is like a pillar in his life. It is from the greatest of faults for a person to be two faced in his affection.
Al Muntasir ibn Bilaal al Ansaaree recited (this poem) to me:
How many a friend displays affection with his tongue,
but is deceitful in my absence and is not regretful.
He unwillingly amuses me so I may love him,
but his words in my absence strike me like arrows.
...
Abu Haatim said:
The intelligent individual is not deficient in his affection, he does not have two faces or two hearts. Rather, what he conceals is identical to what he reveals, his actions are in accordance to his speech. There is no good in two companions where deficiency grows between them, and their state increases in corruption, as 'Abdul 'Azeez ibn Sulaimaan al Abrash recited to me:
May Allaah revile one whom having affection towards is of no use,
and one whose rope/aid is feeble, when extended.
And one who is of two colors [two-faced], is not consistent,
in keeping ties, a betrayer of everyone trustworthy.
And one who has two hearts - meeting him,
is enjoyable, but is untrustworthy in his absence.
And one whom if his eyes were to speak,
they would cut off all paths of companionships.
...
'Amru ibn Muhammad an Nasaa-ee recited to me:
The eye reveals what is within the soul,
of hatred or love if present.
Indeed one who harbors hatred has an eye [look] which is apparent,
unable to conceal by it what lies within his heart.
The eye speaks even though the mouth moves not,
to the point where you would clearly see what lies within the heart.
...
'Alee ibn Muhammad al Basaamee recited to me:
A neighbor that continues to send me,
painful words that do not allow me to sleep.
His affection is distance from those close to him,
rather aversion, refuses to be consistent.
He rushes to extend the Salaam when we meet,
while underneath his ribs lies a diseased heart.
...
I heard Muhammad ibn al Mundhir say: I heard 'Abdul 'Azeez ibn 'Abdilaah say: Muhammad ibn Haazim said:
There are brothers who are always displaying smiles,
and brothers: 'Hayaak Allaah' and 'Marhaba (welcome)'.
And brothers: 'How are you and how’s your family.',
but all this holds not the weight of a grain of sand.
Extremely generous when you are not in need of his wealth,
he says: I can give you a loan you if you are in need.
But if you tried to reach what is behind him,
you would find that his wealth is more distant than you thought.
...
Abu Haatim, may Allaah be pleased with him, said:
The intelligent one does not befriend one who is two-faced, or one who has two hearts. He does not reveal anymore affection that what he conceals, and he does not conceal any less love than what he reveals. He should not be, when hardships arise, any different than he were before they arose or before getting involved, because a friendship that is unlike this is not praiseworthy. A man from Khuzaa'ah recited to Muhammad ibn Khalaf at Taymee, who recited to Muhammad ibnul Mundhir, who recited to me:
My brother is not the one who shows his love for me verbally,
but my brother is he who shows love for me during hardships.
He whose wealth is mine if I had none,
as my wealth is his if he were in need
So do not praise a friend during times of ease,
for he may forfeit his friendship during hardships.
He is only: 'How are you', and 'welcome’,
but with his wealth is as evasive as a fox.
...
Abu Haatim, may Allaah be pleased with him, said:
From the greatest of signs in knowing a persons affection...
To be continued...
Note: Not all poems have been translated due to having very similar meanings.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Tuesday, 03 April 2007
This article has been read 1,453 times
Print this article
The translator affirms the accuracy of his translation of this article. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
tirsdag den 18. december 2007
Faciliating the Oppurtunities for Female Du'aat
Facilitating the Opportunities for Female Du’aat
Shaykh Abdul-Azeez ibn Baaz
Reference: Majmoo’ Fataawa Ibn Baaz: Vol: 7/P: 325-326
Category: Women's Matters
Is there any way to facilitate the opportunities [for Da’wah] for the female callers to Allaah Subhaanahu wa ta’aalah?
I do not know of anything that should prevent this. Whenever there is a woman present who is qualified to give Da’wah to Allaah Subhaanahu, she should be aided and it should be requested of her to direct/provide guidance to women because they are in need of female advisors/guiders of their own kind.
The presence of a female caller amongst women may be more beneficial in conveying the Da’wah to the path of the truth [to them] than a man. A woman maybe too shy to tell a man about the issues that concern her, or there may be something that prevents her from listening to the Da’wah from a man, but this is not the case when she is with a female caller because she mixes with her, relates to her what she is concerned with and she is also affected by a female caller more [than a man].
So it is imperative upon those who have knowledge from amongst the women to perform what is Waajib (compulsory) upon them in relation to Da’wah and directing [other women] to everything that is good according to the best of their abilities, as Allaah ‘Az wa Jal says:
{Invite/call (mankind, O Muhammad ) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Quraan) and fair preaching, and argue with them in a way that is better.} [An Nahl/175]
He also says:
{Say (O Muhammad ): "This is my way; I invite/call to Allaah (i.e. to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge, I and whosoever follows me..} [Yusuf/108]
He says as well:
{And who is better in speech than he who invites/calls to Allaah (Islaamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims.} [Fussilat/33]
And His saying:
{So keep your duty to Allaah and fear Him as much as you can…} [At Taghaabun/16]
The verses of this meaning are plentiful and they are general to both men and women and Allaah is the granter of success.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Shaykh Abdul-Azeez ibn Baaz
Reference: Majmoo’ Fataawa Ibn Baaz: Vol: 7/P: 325-326
Category: Women's Matters
Is there any way to facilitate the opportunities [for Da’wah] for the female callers to Allaah Subhaanahu wa ta’aalah?
I do not know of anything that should prevent this. Whenever there is a woman present who is qualified to give Da’wah to Allaah Subhaanahu, she should be aided and it should be requested of her to direct/provide guidance to women because they are in need of female advisors/guiders of their own kind.
The presence of a female caller amongst women may be more beneficial in conveying the Da’wah to the path of the truth [to them] than a man. A woman maybe too shy to tell a man about the issues that concern her, or there may be something that prevents her from listening to the Da’wah from a man, but this is not the case when she is with a female caller because she mixes with her, relates to her what she is concerned with and she is also affected by a female caller more [than a man].
So it is imperative upon those who have knowledge from amongst the women to perform what is Waajib (compulsory) upon them in relation to Da’wah and directing [other women] to everything that is good according to the best of their abilities, as Allaah ‘Az wa Jal says:
{Invite/call (mankind, O Muhammad ) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Quraan) and fair preaching, and argue with them in a way that is better.} [An Nahl/175]
He also says:
{Say (O Muhammad ): "This is my way; I invite/call to Allaah (i.e. to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge, I and whosoever follows me..} [Yusuf/108]
He says as well:
{And who is better in speech than he who invites/calls to Allaah (Islaamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims.} [Fussilat/33]
And His saying:
{So keep your duty to Allaah and fear Him as much as you can…} [At Taghaabun/16]
The verses of this meaning are plentiful and they are general to both men and women and Allaah is the granter of success.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Belittling Women with the hadith: "Women are Deficient in Intellect and Deen
Belittling Women with the Hadeeth : “Women are Deficient in Intellect and Deen.”
Shaykh Abdul-Azeez ibn Baaz
Reference: Majmoo’ Fatawaa Wa Maqalaat Mutanawi’ah. Vol. 3/292
Category: Women's Matters
We often hear the noble Hadeeth "Women are deficient in their intelligence and in their Deen” and some men use this Hadeeth as a form of belittlement towards the women. We desire from you O noble shaykh, clarification of the meaning of this Hadeeth?
The meaning of the Hadeeth of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam):
“I have never seen anyone with a deficiency of ‘Aql (intellect) and Deen (religion) who are more overpowering to men than one of you [women].”
So it was said:
“O Messenger of Allaah, what is the deficiency in her intelligence?”
He said:
“Isn’t the witness of two women equal to that of one man?”
So it was said:
“What is the deficiency in her Deen?”
So he said:
“Isn’t it the case that if she is menstruating she doesn’t pray or fast?”
So the Messenger (sal-Allaahu 'alayhe wa sallam) clarified that the deficiency of her intellect was from the angle of her weak memory and that her testimony is strengthened with the testimony of another woman. This is because of the preciseness of the witness (in Islaam) and because she could forget and make an addition or deletion to the testimony. Just as Allaah says:
{And bring forth two witnesses from your own men. If there are not two men (available) then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs then the other can remind her…} [2282]
As for deficiency in her Deen, then it is because during her state of menstruation and post-partum bleeding, she abandons the Salaat and fasting, and she doesn’t make up the salaat. This is from the deficiency in her Deen. But this deficiency is not blameworthy upon her. Rather it is a deficiency, which happens as a result of that which Allaah had decreed for her and this was done in a manner of leniency and easiness towards her. For if she were to fast in a state of menstruation or in a state of postpartum bleeding it would harm her. So from the Mercy of Allaah (towards women) He has legislated for her to abandon the fast at the time when she is menstruating or in a state of Nifaas, and to make up the fast afterwards. As for the salaat, then without a doubt, the state of menstruation prevents her from purification. So from the mercy of Allaah, He legislated for her to abandon her prayer and likewise in the state of Nifaas. He also legislated for her not to make it up, because in making up the (Salaat) is difficulty, because the Salaat is tremendous, and repetitious, five times throughout the night and day, and the days of menstruation can be plentiful, sometimes seven or eight days or more than that. And the Nifaas could reach 40 days. So from the mercy of Allaah upon her and from His Ihsaan (doing good) towards her is that He removed the Salaat from her whether it be the initial Salaat or the make-up. And this does not necessitate that her intelligence is deficient in everything! Nor that her Deen is deficient in everything! But indeed the Messenger (saw) clarified that the deficiency in her intelligence is from that which happens to her from the lack of precision in her memory and testimony, and that the deficiency in her Deen is from the fact that she leaves off the prayer and fasting at the time of her menses or in the state of Nifaas. Also this doesn’t necessitate that she is less than a man in everything! or the fact that the man is better in everything! Yes, generally the male gender is better than the gender of the females generally for many reasons. Just as Allaah the High and Sublime says:
{Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend their wealth (to support them)…} [434]
But she can surpass him, sometimes, in many things. And by Allaah how many women surpass many men in their intelligence, Deen and precision! But verily that which is narrated on the Messenger (sal-Allaahu 'alayhe wa sallam) is that the women are surpassed by men, generally, in intelligence and in the religion only. There can proceed from her many righteous actions, in which, she can surpass the men and in her Taqwah of Allaah, Azza Wa Jall, and in her station in the hereafter. There could be some affairs that she places great importance on and is precise in them more so than the precision of a man. There are many issues, which she carefully considers, and is diligent in memorizing and precise in. She would become the foundation in Islaamic history and point of reference in many affairs and this is clear to those who ponder and reflect on the state of the women during the time of the Prophet (sal-Allaahu 'alayhe wa sallam) and after that. With this it should be understood that this deficiency should not prevent her from being treated equally in her narrations and in her testimony, if it is strengthened with the testimony of another woman. And it doesn’t necessarily mean that it (this deficiency) should prevent her from having Taqwah of Allaah and the fact that she could be from the most virtuous slaves of Allaah if she is upright in her Deen, even if the fasting and Salaat is not obligatory upon her at the time of menstruation and Nifaas rather this is a deficiency which is specific to the intellect and Deen just as the Messenger (sal-Allaahu 'alayhe wa sallam) clarified. It is not appropriate that a believer should accuse her of being deficient in everything and weak in every area of her Deen, and its clarification is pertinent and important so that the speech of the Messenger is understood in it’s proper context and in the best possible manner and Allaah knows best.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Shaykh Abdul-Azeez ibn Baaz
Reference: Majmoo’ Fatawaa Wa Maqalaat Mutanawi’ah. Vol. 3/292
Category: Women's Matters
We often hear the noble Hadeeth "Women are deficient in their intelligence and in their Deen” and some men use this Hadeeth as a form of belittlement towards the women. We desire from you O noble shaykh, clarification of the meaning of this Hadeeth?
The meaning of the Hadeeth of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam):
“I have never seen anyone with a deficiency of ‘Aql (intellect) and Deen (religion) who are more overpowering to men than one of you [women].”
So it was said:
“O Messenger of Allaah, what is the deficiency in her intelligence?”
He said:
“Isn’t the witness of two women equal to that of one man?”
So it was said:
“What is the deficiency in her Deen?”
So he said:
“Isn’t it the case that if she is menstruating she doesn’t pray or fast?”
So the Messenger (sal-Allaahu 'alayhe wa sallam) clarified that the deficiency of her intellect was from the angle of her weak memory and that her testimony is strengthened with the testimony of another woman. This is because of the preciseness of the witness (in Islaam) and because she could forget and make an addition or deletion to the testimony. Just as Allaah says:
{And bring forth two witnesses from your own men. If there are not two men (available) then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs then the other can remind her…} [2282]
As for deficiency in her Deen, then it is because during her state of menstruation and post-partum bleeding, she abandons the Salaat and fasting, and she doesn’t make up the salaat. This is from the deficiency in her Deen. But this deficiency is not blameworthy upon her. Rather it is a deficiency, which happens as a result of that which Allaah had decreed for her and this was done in a manner of leniency and easiness towards her. For if she were to fast in a state of menstruation or in a state of postpartum bleeding it would harm her. So from the Mercy of Allaah (towards women) He has legislated for her to abandon the fast at the time when she is menstruating or in a state of Nifaas, and to make up the fast afterwards. As for the salaat, then without a doubt, the state of menstruation prevents her from purification. So from the mercy of Allaah, He legislated for her to abandon her prayer and likewise in the state of Nifaas. He also legislated for her not to make it up, because in making up the (Salaat) is difficulty, because the Salaat is tremendous, and repetitious, five times throughout the night and day, and the days of menstruation can be plentiful, sometimes seven or eight days or more than that. And the Nifaas could reach 40 days. So from the mercy of Allaah upon her and from His Ihsaan (doing good) towards her is that He removed the Salaat from her whether it be the initial Salaat or the make-up. And this does not necessitate that her intelligence is deficient in everything! Nor that her Deen is deficient in everything! But indeed the Messenger (saw) clarified that the deficiency in her intelligence is from that which happens to her from the lack of precision in her memory and testimony, and that the deficiency in her Deen is from the fact that she leaves off the prayer and fasting at the time of her menses or in the state of Nifaas. Also this doesn’t necessitate that she is less than a man in everything! or the fact that the man is better in everything! Yes, generally the male gender is better than the gender of the females generally for many reasons. Just as Allaah the High and Sublime says:
{Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend their wealth (to support them)…} [434]
But she can surpass him, sometimes, in many things. And by Allaah how many women surpass many men in their intelligence, Deen and precision! But verily that which is narrated on the Messenger (sal-Allaahu 'alayhe wa sallam) is that the women are surpassed by men, generally, in intelligence and in the religion only. There can proceed from her many righteous actions, in which, she can surpass the men and in her Taqwah of Allaah, Azza Wa Jall, and in her station in the hereafter. There could be some affairs that she places great importance on and is precise in them more so than the precision of a man. There are many issues, which she carefully considers, and is diligent in memorizing and precise in. She would become the foundation in Islaamic history and point of reference in many affairs and this is clear to those who ponder and reflect on the state of the women during the time of the Prophet (sal-Allaahu 'alayhe wa sallam) and after that. With this it should be understood that this deficiency should not prevent her from being treated equally in her narrations and in her testimony, if it is strengthened with the testimony of another woman. And it doesn’t necessarily mean that it (this deficiency) should prevent her from having Taqwah of Allaah and the fact that she could be from the most virtuous slaves of Allaah if she is upright in her Deen, even if the fasting and Salaat is not obligatory upon her at the time of menstruation and Nifaas rather this is a deficiency which is specific to the intellect and Deen just as the Messenger (sal-Allaahu 'alayhe wa sallam) clarified. It is not appropriate that a believer should accuse her of being deficient in everything and weak in every area of her Deen, and its clarification is pertinent and important so that the speech of the Messenger is understood in it’s proper context and in the best possible manner and Allaah knows best.
Translator: Shadeed Muhammad, Abu Az-Zubayr
søndag den 16. december 2007
10 THINGS YOU WILL NEVER BENEFIT FROM
Al-Haafidh Ibn Hajar al-Asqalaanee
Al-Imaam Yoosuf ibn Abdil-Barr
Imaam Sayyid Nadheer Hussayn ad-Dahlawee
Allaamah Abdullah Rawpuree
Abdullaah ibn Mubaarak
al-Haafidh Abu Haatim Muhammad ibn Hibbaan
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Mu'ammar said:
((I used to attend the lessons of Qataadah when I was 14 years old, and there is nothing which I heard in those years except that it is as if it has been written (etched) in (on) my heart))
Siyar A'laam an-Nubalaa. - Volume 7, Page 6
Ref: Fatwa-Online
Shaykh Saalih ibn Fowzaan al-Fowzaan said:
"However I am still in a state of confusion. Does Islam require me to please my father and obey him even if he is Christian?"
Ref: Being Dutiful to non-Muslim Parents
Ten Things You Will Never Benefit From
Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Fawaa`id ul Fawaa`id of Ibn ul Qayim - Page 384
Category: Sayings of the Salaf
There are ten things you will never find benefit in:
The First: Knowledge which is void of action.
The Second: Actions which are void of sincerity to Allah, and void of exemplification of the Sunnah. (Note: These two conditions constitute the act being accepted by Allah i.e. Ikhlaas and Ittiba`a)
The Third: Wealth which is not spent in the way of Allah, so the one who exhausted all of his energy amassing it will not benefit from it in this life, nor will he see the fruits of it in the hereafter.
The Fourth: A heart which is void of the love of Allah and the ardent desire to meet him.
The Fifth: A body which is void of obedience to Allah.
The Sixth: A love for other than Allah which is void of any boundaries. (i.e. unconditional)
The Seventh: Time which is void of benefit and the individual does not take advantage of it to do actions which would bring him closer to Allah.
The Eighth: A thought which goes through the individuals mind and will bring him no benefit.
The Ninth: Doing a favor for someone who, that favor will not bring him closer to Allah nor will it benefit him in the affairs of his livelihood.
The Tenth: Fear and hope of someone whose forelock is in the hands of Allah, like a captive in the company of his master, who can bring no benefit or harm to himself or others, nor can he give life to the dead nor does he have any power over resurrection.
The worse and most detrimental of these ten is two:
1) The Heart2) The Time
Firstly the heart, because it`s corruption stems from giving precedence to this transient life over the hereafter, and time because it makes the individual feel like he will live forever (which enables him to be even more negligent about his obligation to Allah)
The most amazing thing is when someone is presented with a situation and he turns all of his attention towards Allah to fulfill his needs, and never takes the time to ask Allah for the remedy he is need of to bring his heart back to life from the death of ignorance and negligence, and the cure he is in dire need of for his disease of Shahawaat (following his lowly desires) and Shubuhaat (doubts and misconceptions). Indeed if the heart dies, he will never be conscious of the sins which he commits and his disobedience to Allah.
Translator: Shadeed Muhammad, Abu Az-Zubayr
Date Published: Sunday, 07 October 2007
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ط¹ط´ط±ط© ط£ط´ظٹط§ط، ط¶ط§ط¦ط¹ط§طھ ظ„ط§ ظٹظ†طھظپط¹ ط¨ظ‡„ظ„ظ‡ ط§ظ„ظ…ط³طھط¹ط§ظ†. ط§ظ„ط¹madeenah.com is operated by some of the students from the islaamic university of madeenahin association with fatwa-online.comonline since monday, 12 january 2004
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Difference between AR Rahman and AR Raheem
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al-Hasan al-Basree (rahima-hullaah) said:
((Seeking knowledge when one is young, is like etching on a stone)).
[In other words, the knowledge which one memorises when one is young will be so strong in one's memory, that it is as if it had been etched on a stone, wAllaahu A'lam!].
Mabaahith fee Ahkaam al-Fatwa - Page 28
Ref: Fatwa-Online
Shaykh Rabee ibn Haadee al-Madkhalee said:
"...and they, (the Salaf ), would say: !Indeed he has only confronted an innovation with another innovation, and has refuted falsehood with that which is false itself.""
Ref: Declaring Someone An Innovator - Part 3
The Difference Between 'Ar Rahmaan' and 'Ar Raheem'
Shaykh Muhammad ibn Saalih al-Uthaymeen
Reference: Sharhul â€کAqeedah Al Waasityah: 1/38
Category: General
When combined 'Ar Rahmaan' and 'Ar Raheem' mean that the Rahmah (mercy) of Allaah is expansive / wide-spreading and it reaches [all] the creation, this is what some [Scholars] alluded to by saying:
'Ar Rahmaan' is a universal mercy [to all the creation] and 'Ar Raheem' is a mercy that is specific to the believers.
The mercy of Allaah upon the disbelievers is specific to the life of this world only, so it is as if there is really no mercy upon them because in the after life when they ask Allaah to take them out of the Hellfire seeking to get close to Allaah through His Lordship and by confessing upon themselves saying:
{Our Lord! Take us out of it [Hellfire] If ever we return (to evil), then indeed we are Dhalimoon (polytheists, oppressors, unjust, and wrong doers)} [Al Mu-minoon: 107]
They will not find mercy, rather they will find justice, Allaah â€کAzza wa Jall will say to them:
{Remain in it in humiliation! And speak not to Me!} [Al Mu-minoon: 108]
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Sunday, 18 December 2005
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The translator affirms the accuracy of his translation of this article. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah.
madeenah.com is operated by some of the students from the islaamic university of madeenahin association with fatwa-online.comonline since monday, 12 january 2004
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