Pearls Of Heaven Website

Notes from Buloogh al maraam 6

2008-01-11T13:10:00.002-08:00

Commentary on Buloogh al-Maraam 􀂄 Dars by Umm ‘Abdillah al-Waadi’iyyah (Telelink) 􀂄 Rabee’ Al-Awaal 8, 1426 April 17, 2005
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Regarding blind following (imitation) in the religion, Umm `Abdillah, may Allah
preserve her, said: Allah the most high says:
وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا
And (remember) the Day when the Zâlim (wrong-doer, oppressor, polytheist, etc.) will
bite at his hands, he will say: "Oh! Would that I had taken a path with the Messenger
(Muhammad ). (Al-Furqan 25:27)
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ
When those who were followed, disown (declare themselves innocent of) those who
followed (them), and they see the torment, then all their relations will be cut off from
them. (Al-Baqarah 2:166)
وَقَالَ الَّذِينَ آَفَرُوا لَن نُّؤْمِنَ بِهَذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّالِمُو ن
مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِي ن
اسْتَكْبَرُوا لَوْلَا أَنتُمْ لَكُنَّا مُؤْمِنِينَ
And those who disbelieve say: "We believe not in this Qur'ân nor in that which was
before it," but if you could see when the Zâlimûn (polytheists and wrongdoers, etc.)
will be made to stand before their Lord, how they will cast the (blaming) word one to
another! Those who were deemed weak will say to those who were arrogant: "Had it
not been for you, we should certainly have been believers!" (Saba' 34:31)
From the Sunnah is the hadeeth of the two angels questioning the hypocrite in the
grave. It will be said to him ‘Who is your Lord?’ He replies, “Haah, haah, I don’t know”.
This is from the hadeeth of Anas, and the hadeeth of Baraa’ is similar.
al-Baraa‘ informed me saying: We went out with the Messenger of Allaah in the
Funeral Prayer for a man from the Ansaar (helpers). So we stopped at the grave, and
the niche at the side of it had not been dug out yet. So the Messenger of Allaah raised
his head to the sky, and then he looked down to the ground and conversed to himself.
He said: Then he said: “Seek refuge with Allaah from the Punishment of the Grave,” a
few times. Then he said: “Verily when the Muslim man has yet to reach the Hereafter,
but he has already been cut off from this world, Angels from the sky descend upon him
having faces like the sun. So they sit as far as him as the eye can see, with them are the
burial shrouds from the burial shrouds of Paradise, and embalming perfume from the
embalming perfumes of Paradise. So then the Angel of Death comes and sits at his
head, so he says: “Come out, O good soul to the forgiveness of Allaah and His
pleasure.” He said: “So it flows out as a drop flows out [from] a water-skin. So when
he takes it, he does not leave it in his hand for the blinking of an eye.” He said: “And
there comes out from him a smell like the best musk to be found upon the face of the
earth. So they ascend with him, and they do not pass by any of the angels except that
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he says: Who is this good soul? So they say: This is so and so. So the doors of heavens
are open for him, and they follow him through every level of heaven, until they reach
the end of the seventh heaven. It is then said: “Write his book in highness (’illiyyeen).”
He said: So it is written. He said: Then it is said: “Return to the earth, because it is
from there that We created you. and it is to there that we return you, and it is from
there that We raise you up again.” So it is returned to his body, then the Angels come to
him, then they say to him: Sit. Who is your Lord? So he says: My Lord is Allaah. He
said: They say: What is your Religion? He said: He says: My Religion is Islaam. So
they say: Who is this man who was sent amongst you? He says: He is the Messenger of
Allaah . So they say: How did you come to know of him? So he says: I read the Book
of Allaah, and I believed in it, and I attested to it. So it will be called out from the
heavens: “Indeed he has spoken the truth, so make space for him in Paradise, and
clothe him with the clothes of Paradise, and show him his place in Paradise.” He said:
So he will be allowed to see it and his grave will be made spacious for him as far as the
eye can see. A man with beautiful clothes, a handsome face, and a good smell will be
presented to him; he will say: “Receive the glad tidings that will please you upon this
day that you were promised. So [he] will say: May Allaah have mercy upon you, who
are you; because your face seems to represent goodness? He said: So he says: I am
your righteous deeds.”
He said: “However, if he was a disbeliever, Angels with black faces will descend upon
him, and with them are coarse woolen cloths. So they sit as far from him as the eye can
see.” He said: “And the Angel of death comes and sits at his head, so he says: Come out
O foul soul to the Anger of Allaah and His displeasure. He said: So he does not like to
be taken out of his body. He said: So he takes it out, he does not leave it in his hand for
the blinking of an eye. So the Angels take it in the burial shrouds of coarse woolen
cloth. He said: And there emanates from him the most offensive smelling stench like
the foulest smelling corpse upon the face of the earth. So they ascend with him, so they
do not pass by any one of the Angels, except that he says: Who is this foul soul? He
says: “So and so,” using the most evil of names. So when they reach the heaven, they
open the door, but it closes upon him, and it is called out: “Return to the earth, since I
created you from it, and to it I return you, and from it I shall raise you again.” So he is
placed back in his body, so the Angels come to him and they say: Sit. So they say: Who
is your Lord? He said: He says: Haah, [haah], I do not know. So they say: What is
your Religion? So he says: Haah, haah, I do not know. I heard the people speaking. He
said: So they say: Who is this man who was sent amongst you? He said: So it is called
out from the sky: “Verily he has lied, so make space for him in the Fire, and clothe him
with the clothes of the Fire. And he will be shown his place in the Fire. He said: So he
will see his place in the Fire, and he will be overtaken by its heat and its scorching air,
and his grave will be constricted for him, until his ribs start to interlace. And then
there will be represented a man with an ugly face, repulsive clothes, and a repugnant
smell, so he will say: ‘Woe to you, who are you? So by Allaah your face seems to
resemble evil.’ So he will say: O lord, do not establish the Hour! [O Lord,] do not
establish the Hour!” [An-Nisaa‘ee (4/78), Aboo Daawood (no. 3196), Ibn Maajah (no.
1548-1549), and Ahmad (4/297)]
The People of Knowledge have used the above hadeeth as a proof to show the awfulness
of Taqleed (blind following/imitation) in the deen of Allah.
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There is a difference between taqleed and accepting khabar
(information/reports/stories) of a trustworthy person. He who does not know the
difference accuses the other of taqleed.
Accepting the statement of the one who is not Hujjah (proof) is different from accepting
a fatwa of a person who states and backs himself with proof. Accepting the fatwa that is
supported by proof is not Taqleed. And what (the statements) we take from our Imaams
of Jarh wat-Taâ'deel which they base on proof such as (their statement) so and so is an
innovator because he did such and such; and likewise their statement so and so is
deviant because he said/did such and such, is not Taqleed.
Allah the most high says,
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءآُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى
مَا فَعَلْتُمْ نَادِمِينَ
O you who believe! If a rebellious evil person comes to you with news, verify it, lest you
harm people in ignorance, and afterwards you become regretful to what you have
done. (Al-Hujurat 49:6)
The understanding of the verse indicates that if a statement of a trustworthy person
reaches us we accept it.
Some of the People of Knowledge say it is permissible for a layperson to blind follow
(imitate); however, does the statement of our Lord include they layperson and other
then him?
اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء قَلِيلاً مَّا تَذَآَّرُونَ
[Say (O Muhammad ) to these idolaters (pagan Arabs) of your folk:] Follow what
has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's
Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to
associate partners in worship with Allâh), besides Him (Allâh). Little do you
remember! (Al-A'raf 7:3)
Hadeeth #138
Narrated Ibn ‘Umar : The Prophet said, “The twilight is the redness.” [Reported by
Ad-Daraqutni. Ibn Khuzaima graded it Saheeh (sound) and others graded it Mawquf
(untraceable).]
Ibn Hajar, Al Hafidh, Abu Fadh was a sign in memorization and intelligence. He used to
establish his time with beneficial knowledge and righteous deeds, May Allah have Mercy
upon him.
Daraqutni is Abul Hassan ‘Alee ibn ‘Umar.
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Ibn Khuzaima is Muhammed ibn Ishaaq Aboo Ishaq.
The most correct opinion regarding this hadeeth is that it is Mawqoof (attributed to)
Ibn ‘Umar.
The Jumhoor’s opinion regarding the shafaq in the statement of the Prophet , “And
the time of Maghrib is so long as the shafaq does not disappear” is that it is referring to
the red shafaq; and this is correct. The Arabic language supports it. As for the statement
of Abu Hurayra, it is incorrect.
Ibn ‘Umar is Abdullah. ‘Umar had other children as well; however, it was said ibn ‘Umar
it means ‘Abdullah. Likewise if it is said Ibn Abbas, the one who is intended is ‘Abdullah,
because it became their proper name. Likewise if it is said ibnuz Zubair it means his son
Abdullah; and if it is said ibn ‘Amr ibn ‘Aas it is referring to Abdullah and no else. Those
(the four mentioned) became their proper name. Ibn Malik said,
“Waqad yaseeru `alaman bil ghalabah
Mudhaafun aw mahsoobun kal `aqabah".
Those four are called ‘Abaadilah. The poet said: The son of ‘Abbas, ‘Amr, ‘Umar and
the son of Zubair are the best ‘Abaadilah.
It was said the son of Mas’ood is not included because he died long ago (before the four).
As for the aforementioned they lived much longer than him and the people were in need
of them.
Hadeeth #139
Narrated Ibn ‘Abbas : Allah’s Messenger said, “Dawn is of two types; the dawn in
which eating is forbidden (for the fasting person) and prayer is permitted and the
dawn in which prayer is forbidden ie. The Morning Prayer and eating is permitted.
[Reported by Ibn Khusaima and Al Hakim who graded it Saheeh]
Al Hakim reported something similar to the above hadeeth from Jabir and added to the
type of dawn in which eating is forbidden: “it is spread widely in the horizon,” and to the
other type: “it has the shape of a wolf’s tail.”
This hadeeth is from the way of Aboo Ahmed Az Zubairi who said Suyaan narrated to us
from ibn Juraid from ‘Ataa’ from Ibn ‘Abbas.
Aboo Ahmad Az Zubairi made a mistake in tracing it to the Prophet .
Al Firyaabee and other than him from Ath Thawaree said it is Mawqoof. The
companions of ibn Juraib (who heard) from him said it is mawqoof as Imaam Ad
Daraqutni mentioned. Refer to At-Talkheesul Hadeer Vol.1 P.318.
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As for the hadeeth of Jabir ibn ‘Abdillah, Imaam Al Bayhaqee, May Allah have Mercy on
him, said it was narrated with correct chain and it was narrated Mursal (Sahabi missing
in the chain). He said the Mursal one is more authentic.
Al Hafidh in Talkheesul Hadeer Vol.1 P.317 said, “The Mursal that he had mentioned,
Aboo Da’ud recorded it in his Maraaseel. Ad-Daraqutni from the hadeeth of Muhammad
ibn Abdur-Rahman ibn Thawbaan that it reached him the Prophet said the hadeeth.
Both the hadeeth of ibn ‘Abbas and the hadeeth of Jabir are weak.
The hadeeth of ibn Mas’ood, in the two Saheeh and other than them, has a similar
meaning to this hadeeth. In it is a classification of Fajr into two categories.
1. Al-Fajr (dawn) that prohibits eating and drinking, and permits praying the
salaah; this is the true dawn.
2. The second kind of dawn is the one that prohibits the salaah and permits the
eating and the drinking; this is the false dawn.
In the second narration is a description of the true dawn and its signs “it is spread
widely in the horizon…”
The word مستطيلا means (mumtaddah) extended. The word الافق means النيهاية
(annahiyah).
This is the true dawn, if it appears it is prohibited for those who intend to fast to eat or
drink. Our Lord said:
وَآُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ
And eat and drink until the white thread (light) of dawn appears to you distinct from
the black thread (darkness of night)… (Al-Baqarah 2:187)
As for the characteristic of the false dawn, it’s clarified in this statement “…it has the
shape of a wolf’s tail.” What is meant here is that the light/brightness of the false dawn
extends vertically in the sky in the form that was mentioned in the hadeeth (wolf’s tail).
Hadeeth #140
Narrated ibn Mas’ud : Allah’s Messenger said, “One of the best deeds is to offer
salat (prayer) in its early time.” [Reported by At Tirmidhi and Al Hakim graded it
Saheeh. Its origin is in the Saheehain (Two Saheehs) of Al Bukharee and Muslim]
“…Its origin is in the Saheehain…”: meaning the hadeeth is in the two Saheehs without
the word “ اول ” (awal). The word awal which was mistakenly mentioned by ‘Alee ibn
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Hafs is dha’eef. There are other narration that say awal, however, none of them are
preserved. For more information refer to Fathul Bari vol.1 p.10.
Ibn Mas’ood is Abdillah ibn Mas’ood ibn Ghaseel.
We’ve already mentioned his virtues.
[*Previous notes from Sharh Arba’een An-Nawawee taught by Umm 'Abdillah]
Who is ibn Mas'ood?
1. He is one of the people the Messenger said to learn the Qu’ran from. Allah's
Messenger neither talked in an insulting manner nor did he ever speak evil
intentionally. He used to say; "The most beloved to me amongst you is the one
who has the best character and manners." He added, " Learn the Qur'an from
(any of these) four persons: 'Abdullah bin Mas'ud, Salim the freed slave of Abu
Hudhaifa, Ubay bin Ka'b, and Mu'adh bin Jabal." [Saheeh Al Bukharee, Book of
the Companions of the Prophet, N0. 3503]
2. His leg will be heavier than Mount Uhud. Ali, May Allaah be pleased with him,
narrated, ‘The Prophet sent Ibn Mas’ood to fetch him something from the top
of a tree. When he had climbed the tree, [a wind blew and exposed his legs] the
companions of the Prophet looked at his legs and laughed at their thinness.
The Prophet said, “Why are you laughing? Verily, Abdullah's leg will be
heavier on the scale, on the day of resurrection, than Mount Uhud”
3. He was granted permission to enter upon the Prophet . The Prophet did not
screen himself from me (had never prevented me from entering upon him) since
I embraced Islam, and whenever he saw me, he would receive me with a smile.
[Saheeh Al Bukharee, Book of Good Manners, N0. 5696]
4. He [Abdullah ibn Mas’ud] was poor. Even with his death Allah raised his status
because of his hard work and taqwah.
Hadeeth #141
Narrated Abu Mahdhara : “The Prophet said, “The earliest time of prayer is what
pleases Allah, the midtime is for the blessing of Allah and the latest time is what Allah
allows as a concession.” [Reported by Ad-Daraqutni with a very weak Sanad] At
Tirmidhi has reported the same, narrated by Ibn ‘Umar, without mentioning about the
midtime. [It is Dha’eef too].
This hadeeth is dha’eef because it’s from the way of Ibrahim Zekaria and he is Mutaham
(accused).
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Shaykh Al-Albaani رحمه الله graded it, in his book Irwa Al Ghaleel, as fabricated. Refer to
Vol.1 P.290.
The second hadeeth is very dha’eef because it’s by the way of Ya’qoob ibn Waleed Al
Madani. He is a kadhab (liar). Shaykh Al Albaani رحمه الله graded it as fabricated in Irwa
Al Ghaleel vol.1 p.287.
There is a difference of opinion regarding Abu Mahdhara’s name. Imam Al Hafidh Ibn
Hajar, in his book Al ‘Eesaba Bi Tareekh As Sahaba, said his name is Uways; it was also
said that his name is Samoora, and other than that. From his virtues is that the Prophet
entrusted him with calling the Adhaan, and made him a mu’adheen in his masjid, and
he taught him how to announce the call to prayer. The Messenger had other
mu’adheen other than...
1. Abee Mahdhara,
2. like Bilaal ibn Rabaha,
3. Ibn Umm Makhtoom, and
4. Sa’d Al Quradh, he is ibn ‘A’eed or ibn Abdurahman;
Ibn Qayim recorded them in his book Zaadul Ma`aad.
.
“…the midtime is for the blessing of Allah…”: This statement is not mentioned in the
hadeeth of ibn ‘Umar. As for the issue mentioned by ibn Mas’ood and Abee Mahdhara
regarding the desirability of praying the salaah at its earliest time there are proofs that
indicate the desirability to compete in doing so.
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
And march forth in the way (which leads to) forgiveness from your Lord, and for
Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqûn (the
pious - see V.2:2). (Aali Imran 3:133)
سَابِقُوا إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا آَعَرْضِ السَّمَاء وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا
بِاللَّهِ وَرُسُلِهِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاء وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Race one with another in hastening towards Forgiveness from your Lord (Allâh), and
towards Paradise, the width whereof is as the width of heaven and earth, prepared for
those who believe in Allâh and His Messengers. That is the Grace of Allâh, which He
bestows on whom He pleases. And Allâh is the Owner of Great Bounty. (Al-Hadid
57:21)
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وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُواْ الْخَيْرَاتِ أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللّهُ جَمِيعًا إِنَّ اللّ ه
عَلَى آُلِّ شَيْءٍ قَدِيرٌ
For every nation there is a direction to which they face (in their prayers). So hasten
towards all that is good. Where so ever you may be, Allâh will bring you together (on
the Day of Resurrection). Truly, Allâh is Able to do all things. (Al-Baqarah 2:148)
These proofs include the salaah and other than it with the exception of the Ishaa’ prayer,
which the desirability is in delaying it. Similarly, is the Dhuhr prayer, its desirability is
in delaying it during the time of intense heat until the intensity of the heat decreases.
The ahadeeth have differed in the clarification of the best deed. Abdullah ibn Mas’ood
narrated: A man asked the Prophet "What deeds are the best?" The Prophet said: (1) To
perform the (daily compulsory) prayer at their (early) stated fixed times, (2) To be
good and dutiful to one's own parents. (3) And to participate in Jihad in Allah's
Cause." [Saheeh Al Bukharee, Book of Tawheed, N0.7052 and Saheeh Muslim, The
Book of Eeman, N0. 148]
At-Tirmidhi narrated it from Abee Dharr that Dhikr is the best of deeds. The Prophet
said: "Should I not inform you of the best of deeds, and the most sanctifying of deeds
before your Lord, which does more to raise your positions (with Him), and are better
for you than the disbursement of gold and money, or battle with the enemy?" They
(the companions) said: "Indeed. Inform us." He then said: "Remembrance of
Allah". (Saheeh ibn Maajah 2/316 and Saheeh at-Tirmidhi 3/139)
Imaam Ahmad narrated in his musnad from the hadeeth of Abee Umamah that the
Messenger said to him "You must fast! There is nothing like it." And likewise there
are other ahadeeth that show the best deed of all.
The reconciliation between the ahadeeth is that the answers of the Prophet vary on
the condition of the questioner. The Messenger used to speak to the Sahabah with
what will benefit each of them. For those whom fasting was suitable he would encourage
them to do so; those whom adhkar was suitable he would encourage them to do so, and
like in all the adillah he would encourage them according to their level and condition.
Refer to Sharh Muslim by Imaam An-Nawawee and Tuhfadhu Dhakireen by Ash-
Shawkanee.
Hadeeth #142
Narrated Ibn ‘Umar : Allah’s Messenger said, “There is no salaah (prayer) after the
break of dawn except two rak’a of Fajr." [Reported by Al Khamsa except An-Nasa’i].
In another version: ‘Abdur-Razzaq also narrated: "There is no Salat (prayer) after the
break of dawn except the two (Sunnah) Rak’a of Fajr.”
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The chain of the hadeeth of ibn Umar is dha’eef by way of Muhammad ibn Hussayn
because he is Majhoolul ‘ayn (unknown individual).
As for the hadeeth of Abdullah ibn ‘Amr ibn ‘Aas, in its chain is Abdur-Raheem ibn
Zeeyad Al Ifreek because he is dha’eef.
For the hadeeth of Abdullah, there are other narrations that support it from the
maraseel of Sa’eed ibn Musayyib who is one of the great Tabi’ee and his mursal is in Al
Bayhaqee Vol.2, p.366.
Al Bayhaqee said: the hadeeth of the Prophet “There is no salaah (prayer) after the
break of dawn except two rak’a of Fajr” is Hasan li Ghairihi (hasan due to support).
The hadeeth of Abdullah ibn ‘Amr becomes Hasan li Ghairihi. As for the hadeeth of ibn
‘Umar it is not used as proof because Muhammad ibn Hussayn is Majhoolul ‘ayn. The
Majhoolul ‘ayn cannot be used as proof; this is the correct opinion.
Benefits
• Prohibition of praying after the break of dawn, except for the two rak’a of Fajr.
• Sa’eed ibn Musayyib experienced an incident with a man regarding this issue. Al
Bayhaqee narrated in an authentic chain that he [Sa’eed ibn Musayyib] saw a
man praying after dawn making many ruku’ and sujood so he prevented the man
from doing so. He said, “Allah will punish you” the man replied, “Allah will
punish me for praying salaah”, Sa’eed replied, “He will not punish you for salaah
but He will punish you for opposing the Sunnah.”
Translated by
Umm 'Abdir-Rahmaan Hanim (Haalah) bint Yusuf
Toronto, Ontario, Canada

Notes for Buloogh al maraam 5

2008-01-11T13:10:00.001-08:00

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Hadeeth #133 (con’t)
The intensity of the heat during the noon hour is a result of the exhalation of the hellfire,
and the intensity of the cold is due to the exhalation of the hellfire during the winter
season.
Abu Huraira (radiyallaahu `anhu) reported: The Messenger of Allaah said: When it
is hot, make delay (in the noon prayer) till it cools down, for the intensity of heat is
from the Exhalation of Hell; and lie also mentioned that the hellfire complained to the
Lord (about the congested atmosphere) and so it was permitted to take two exhalation
during the whole year, one exhalation during the winter and one exhalation during the
summer. [Saheeh Muslim, Book of Prayer, #1291]
Hadeeth #134
Narrated Rafi’ bin Khadij (radiyallaahu `anhu): Allah’s Messenger said, “Offer the
morning prayer at dawn, for it is greater for your rewards.” [Reported by Al Khamsa.
At-Tirmidhi and Ibn Hibban graded it Saheeh (sound).]
At Tirmidhi is Muhammad ibn Eesa, Abu Eesa.
Ibn Hibban is Muhammad bin Hibban, Abu Hatim.
Rafi' was a great Sahabi. He attended the Battle of Uhud, Khandaq and most of the
battles as in the in the book of Ifdhul 'Ghabaa by Ibn Atheer.
Shaykh Muqbil (Rahima-hullaah) has recorded this particular hadeeth in As Saheehal
Musnad mi ma laysa fi Saheehain and he said it is saheeh 'ala shart Muslim (it fits the
criteria of Muslim).
The Fa in Fa innahu is Ta'leeliyah (meaning it analyzes).
The literal meaning of this hadeeth contradicts that which has proceeded (the hadeeth
that commands) to pray the Fajr Prayer in its earliest time.
The People of Knowledge have differed regarding what is intended by the hadeeth, and
they have many sayings.
1. Some of them have said it means to make sure that it is dawn (that Fajr is in).
2. Others said, make Fajr prayer lengthy until (the sky) becomes yellowish. This is
the saying of At-Tahaawee, Ahmad bin Muhammad bin Salamah the author of
the book 'Aqeedatu Tahawiyyah.
3. Some of them said it meant those nights in the middle of each month where the
light of the moon dominates and makes difficult to identify the dawn (Fajr). So he
commanded them to wait until the sky becomes yellowish.
Hadeeth #135
Narrated Abu Hurayra (radiyallaahu `anhu): The Prophet said, “He who prays a
Rak’a of the Fajr prayer before the sunrises, has offered the dawn prayer at its time,
and he who prays a Rak’a of ‘Asr prayer before the sun sets has offered the afternoon
prayer.” [Agreed upon]
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Muslim reported the same above hadeeth in another version narrated by ‘Aisha
(radiyallaahu `ana) who narrated ‘Sajda (prostration)’ instead of ‘Rak’a (prayer unit)’
and then he (Muslim) said, “Sajda implies a Rak’a”.
He who could make it to the first rak'a of Fajr is considered that he prayed the salaah on
time. He then completes the second rak'a. It doesn't mean that he prays just one rak'a.
In this hadeeth is the clarification of the virtues of Allah, the Exhaled and his
Beneficence upon his slave. The bounty of Allah upon us are many, as Allah the Exhaled
said:
رَبِّ إِنَّهُنَّ أَضْلَلْنَ آَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
"O my Lord! They have indeed led astray many among mankind. But whoso follows
me, he verily is of me. And whoso disobeys me, - still You are indeed Oft-Forgiving,
Most Merciful. (Ibrahim 14:36)
أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَ ه
ظَاهِرَةً وَبَاطِنَةً وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا آِتَابٍ مُّنِيرٍ
See you not (O men) that Allâh has subjected for you whatsoever is in the heavens and
whatsoever is in the earth, and has completed and perfected His Graces upon you,
(both) apparent (i.e Islâmic Monotheism, and the lawful pleasures of this world,
including health, good looks, etc.) and hidden [i.e. One's Faith in Allâh (of Islâmic
Monotheism) knowledge, wisdom, guidance for doing righteous deeds, and also the
pleasures and delights of the Hereafter in Paradise, etc.]? Yet of mankind is he who
disputes about Allâh without knowledge or guidance or a Book giving light!(Luqman
31:20)
Verily, it is incumbent upon us to admit the bounty that Allah the Exhalted gave us. It is
not permissible to deny it, for verily denying it is a sin as it results in the disappearance
of the bounties. Allah said in the Noble Book:
وَضَرَبَ اللّهُ مَثَلاً قَرْيَةً آَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن آُلِّ مَكَانٍ فَكَفَرَ تْ
بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا آَانُواْ يَصْنَعُونَ
And Allâh puts forward the example of a township (Makkah), that dwelt secure and
well content; its provision coming to it in abundance from every place, but it (its
people) denied the Favours of Allâh (with ungratefulness). So Allâh made it taste the
extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet
Muhammad ) which they (its people) used to do. (An-Nahl 16:112)
It is incumbent upon us to admit the bounty that Allah has blessed us with so that Allah
the Exhalted will give us more from His blessings.
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن آَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith
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and worshipping none but Allâh), I will give you more (of My Blessings), but if you are
thankless (i.e. disbelievers), verily! My Punishment is indeed severe." (Ibrahim 14:7)
Every bounty that a person has been blessed with is from Allah alone and not from other
than Him.
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
And whatever of blessings and good things you have, it is from Allâh. Then, when
harm touches you, unto Him you cry aloud for help. (An-Nahl 16:53)
Allah is the one that gives his slave from His bounty. He is the one who sustains and He
is the one who constricts the means of rizq (provision) based on His Wisdom that which
He willed.
The bounty of Allah upon us is abundant. What we lack is to be thankful to Him as the
true meaning of being thankful is to admit the bounties of Allah upon us and to be
obedient to Him and to carry on with His commands and refrain from that which He
forbade.
The hadeeth is referring to those who are forced to delay their salaah. As for those who
are not forced to delay it until after the sun has turned yellow, the Messenger has
said, "This is how the hypocrite prays: he sits watching the sun, and when it is between
the horns of devil, he rises and strikes the ground four times (in haste) mentioning
Allaah a little during it." [Saheeh Muslim, The Book of Prayer, N0.1301]
Hadeeth #136
Narrated Abu Sa’eed Al Khudri (radiyallaahu `anhu): I heard Allah’s Messenger
saying: “No salaah is to be offered after the Morning Prayer until the sun rises, or
after the afternoon Prayer until the sun sets.” [Agreed upon]
And in the version of Muslim: “There is no salaah after the Fajr (Morning Prayer).”
‘Uqba bin ‘Aamir (radiyallaahu `anhu) narrated: “There are three times at which
Allah’s Messenger used to forbid us to pray or bury our dead: a) when the sun
begins to rise till it is fully up; b) when the sun is at its height at midday till it passes
the meridian, and c) when the sun draws near to setting till it sets.” [Reported by
Muslim]
Ash-Shafi’ee (Rahima-hullaah) reported a sound ruling of the aforementioned hadeeth
narrated by Abu Hurayrah (radiyallaahu `anhu) through a weak sanad and added:
“Except on Friday.” Abu Da’ud reported something similar from Abu Qatada
(radiyallaahu `anhu).
As for the narration of Abee Qatada it is da'eef (weak) from the way of Layth Ibn Abee
Saleem who is da'eef. The second ruling refers to “when the sun is at its height at
midday til Zawal".
Ash-Shafi'ee is Muhammad ibn Idrees, Abu 'Abdillah, and he is known as "Nasirus
Sunnah" (one who gives victory to the Sunnah). He was extremely humble to the extent
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that once he said to Imam Ahmad, if a hadeeth is affirmed by you, inform us. It is he
who used to say: "He who memorized/preserved the hadeeth, his proof is strong." He
used to hate imitation and he warned against anyone imitating him. Likewise, all of the
People of Knowledge warn against imitating them. Verily, imitating in the deen of Allah
is impermissible.
Abee Sa'eed is Sa'd ibn Malik ibn Sinan. He was a young Sahabi. His mother was Umm
Saleet, a great Sahabiyyat. She was one of those who gave the pledge to the Prophet .
'Uqba ibn 'Aamir Al Juhanee was also a great Sahabi.
There is a difference of opinion regarding Abu Hurayrah's name, but the most correct
opinion is that he is Abdur-Rahmaan ibn Abu Sakhr.
Abee Qatada is Harith ibn Rib'ee. The Prophet affirmed his trustworthiness and
praised him. He said "the best of our walking men is Salam ibn Al Kura, and the best of
our horsemen is Abu Qatada”.
Abu Da'ud is Sulayman ibn Al Ash'ath As-Sijistanee, the author of the book of Sunnan.
In his biography, it mentioned that when a garment is made for him, he would make one
of his sleeves wider so that he can carry his books in it. May Allah have mercy upon our
'Ulamaa. All they thought about was achieving beneficial knowledge. This is why Allah
raised them high and blessed with the bounty of understanding the deen of Allah which
is a sign that the person has goodness with him as it is recorded in the two Saheehs in
the hadeeth of Mu'awiyyah. Narrated Mu'awiyyah: "I heard Allah's Apostle saying, "If
Allah wants to do good to a person, He makes him comprehend the religion." [Saheeh
Al Bukharee, The Book of Knowledge, N0.71]
"When the sun begins to raise until it is fully up"
Hatta means Illa
"Tarta fi": the size of a spear or two spears, and this is an estimate of 10 or 15 minutes.
"Qaalemu Zaheerah" means when the sun is right in the middle of the sky.
"Tatadayyaf" means to incline or to tend.
These ahadeeth explain the prohibited times of performing salaah.
The times that are makroof to pray salaah are:
1. After Fajr prayer until the sun rises and is fully up.
2. When the sun is in the middle of the sky until it moves slightly.
3. After 'Asr prayer until the sun sets.
This (the above) is a summary. The detailed times are as follows:
1. After Fajr.
2. When the sun rises until it is fully up.
3. When the sun is in the middle of the sky.
4. After 'Asr.
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5. When the sun tends to set.
The reason for prohibition is as it came in the hadeeth of 'Abbas (radiyallaahu `anhu)
in Muslim Vol.1 pg. 570, with the commentary of Muhammad Fu'ad Abdula Baqee. The
Messenger of Allah prohibited us to pray until the sun fully rises. The prohibition of
praying the salaah during these times is for the salaah without reason. As for the salaah
with reason, such as Salatul Kusut and Tahiyatul Masjid it is not undesirable to pray.
The Prophet said as is recorded in the two Saheehs in the hadeeth of Abu Qatada,
"When any one of you enters the mosque, he should observe two rak'ahs (of Nafl
prayer) before sitting." [Saheeh Muslim, The book of Prayer, N0. 1540, it's also in
Saheeh Al Bukharee]
Likewise, are Salaatul Janaza, Salaatul Wudoo' and the missed salaahs. It is recorded in
the two Saheehs in the hadeeth of Umm Salamah who said, "I asked the Prophet
regarding the two Rak'a of after 'Asr that which he prayed after he had prohibited us to
do so." {Narrated Umm Salamah (radiyallaahu `ana): Allah’s Messenger came to
my house after offering ‘Asr prayer and offered two Rak’a, then I asked him about that
and he replied, “I was kept busy (and failed to pray) the two (Sunna) Rak’a after
Dhuhr prayer, so I offered them now.” I asked him, “Should we offer them if we miss
them?” He replied, “No.”.}
For the salaah with reason, it is not undesirable nor is it prohibited to pray them within
those times. Rather, it is the ones without reason, like a person praying general Nafl
(voluntary) salaah with no reason, that are prohibited. Allah knows best, this is the most
correct opinion.
Hadeeth #137
Narrated Jabir bin Mut’im (radiyallaahu `anhu): Allah’s Messenger said, “O
descendants of Abd Manaf! You must not prevent anyone from going around this House
(Ka’ba) and prays at any hour of the night or day that he wishes.” [Reported by Al
Khamsa, At-Tirmidhi and ibn Hibban graded it Saheeh (sound)].
Jubair ibn Mut'im ibn 'Adiyy was a kaafir and then he became Muslim. The reason he
accepted Islam was because he heard the Prophet reciting Suratul Toor in the
Maghrib prayer. When he reached ayah 35, he said: “The eeman has reached my heart.”
In another narration he said, “my heart is about to fly”. Both narrations are in Bukharee.
As for his father, Mut'im, he died as a Mushrik.
The hadeeth is hasan, and Shaykh Muqbil (Rahima-hullaah) recorded it in his book As
Saheehul Musnad Mimma Laysa Saheehain.
'Abd Manaf is the grandfather of the Prophet . The Prophet is Muhammad ibn 'Abdul
Muttalib ibn Hashim ibn Manaf.
To be named the "slave of so and so" to other than Allah such as the slave of the Prophet
is not permissible. All of us are slaves of Allah and not to other than him.
The People of Knowledge have unanimously agreed upon the impermissibility of
naming oneself by the slave of other than Allah. Ibn Hazm, said with the exception of
'Abdul Muttalib. What is most correct is that it is impermissible to include Abdul
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Muttalib.
As for the Prophet's statement to 'Abd Manaf, and likewise his statement: “I am the
Prophet, I lie not I am the son of Abdul Muttalib.” This is to inform who he is.
The sacred House of Allah, Al-Ka'bah, Allah described it as "the blessed" and it is "the
guidance for the 'Alameen (the worlds)." Allah (subhana wa ta'aala) said,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَآًا وَهُدًى لِّلْعَالَمِينَ
Verily, the first House (of worship) appointed for mankind was that at Bakkah
(Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).
(Aali Imran 3:96)
Al-Ka'bah has it's own high status, nobleness, greatness and significance. Its greatness is
as 'Abdullah ibn 'Umar (radiyallaahu `anhumaa) used to say, as in the Sunnan of At-
Tirmidhi.
He described it to be great and significant. However, a believer is greater than the
Ka'bah by Allah.
Though the Ka'bah is great, it is not permissible to rub against its walls, and to have a
belief that the blessings are on its walls and on its coverings. What is wajib (obligatory)
upon us is that a person knows that harm and benefit are in the hands of Allah and not
from any of His creations, as Allah has said in many verses:
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى آُلِّ شَيْ ء
قَدُيرٌ
And if Allâh touches you with harm, none can remove it but He, and if He touches you
with good, then He is Able to do all things. (Al-An'am 6:17)
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصَي ب
بِهِ مَن يَشَاء مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ
And if Allâh touches you with hurt, there is none who can remove it but He; and if He
intends any good for you, there is none who can repel His Favour which He causes it to
reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.
(Yunus 10:107)
مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ وَهُ و
الْعَزِيزُ الْحَكِيمُ
Whatever of mercy (i.e.of good), Allâh may grant to mankind, none can withhold it,
and whatever He may withhold, none can grant it thereafter. And He is the AllMighty,
the AllWise. (Fatir 35:2)
The good, the benefit and the harm, all are in the hands of Allah. Upon the Muslim is to
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return to their Lord so that He will remove distress, worry, grief, trouble, and dilemma.
Allah says in His noble book,
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّ م
دَاخِرِينَ
And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism)]
(and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn
My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic
Monotheism)] they will surely enter Hell in humiliation!" (Ghafir 40:60)
Ayyah is Ism Mawsool
Sa'ah is an unspecified time interval as opposed to an hour that which we know, which
is not the intent.
The benefit of this hadeeth is that it is not undesirable to pray salaah anytime at the
Ka'bah, including those times that praying salah without reason is undesirable.
This hadeeth specifies the aforementioned ahadeeth. Ash-Shafi'ee went on to say that if
a person prays at the Ka'bah, he prays at anytime of day and night, and there is no
undesirability in doing so. This is the literal meaning of the hadeeth. It is considered to
be that which makes the prohibition more specific.
Translated by
Umm 'Abdir-Rahmaan Hanim (Haalah) bint Yusuf
Toronto, Ontario, Canada

Notes from Buloogh al maraam 4

2008-01-11T13:08:00.002-08:00

Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005Hadeeth#129 (con't)Narrated `Abdullaah bin `Amr (radiyallaahu `anhumaa): The Prophet  said, "The time of Zuhr (noon) prayer is when the sun passes the meridian and a man's shadow is of the same length as his height. It lasts until the time of `Asr (afternoon) prayer. The time of `Asr prayer is as long as the sun has not become yellow (during its setting). The time of Maghrib (sunset) prayer is as long as the twilight has not disappeared. The time of `Ishaa' prayer is up to midnight. And the time of Fajr (morning) prayer is from the appearance of dawn as long as the sun has not risen; (but when the sun rises abstain from prayer; for it rises between the horns of the Saran)." [Reported by Muslim].Narrated Buraidah (radiyallaahu `anhu) in another version of the above hadeeth regarding `Asr (afternoon prayer): "When the sun is white and clear." [Reported by Muslim]. And Aboo Moosa (radiyallaahu `anhu) narrated regarding the time of `Asr prayer: "While the sun is high. [Reported by Muslim in another version of the former hadeeth].`Asr time begins when the shadow of an object becomes equal to the size of the object (and there the time of Zuhr expires).As for his statement  "The time of `Asr prayer is as long as the sun has not become yellow (during its setting)", it indicates that the time of `Asr extends until the sun turns yellow. This is the voluntary time (i.e. the time of preference, the time of choice). As for the compulsory time (i.e. as in the case of a person who is forced to delay the prayer), the time `Asr extends until the sunset as in the hadeeth of Aboo Hurayrah that which is agreed upon. He narrated that the Prophet  said: "Whoever could get one Rak'a (of the Fajr prayer) before sunrise, he has got the (morning) prayer and whoever could get one Rak'a of the 'Asr prayer before sunset, he has got the ('Asr) prayer." (Saheeh al-Bukharee, Vol. 1, #553)Narrated by Abu Qatadah (radiyallaahu ‘anhu), the Messenger of Allah  said "There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time. (Al-Hadeeth, Saheeh Muslim, Book of Prayer, #1450)This latter hadeeth indicates that the time of each salaah extends until the next salaah is in, with the exception of Subh (Fajr) which is the 'ijmaa (consensus). The time of Subh (Fajr) expires at sunrise, and it does not extend to the time of Zuhr.The individuals that are considered to be in a time of compulsion are as follows:• a woman who has been purified from her menses after the sun has turned yellowToronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 1 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005• a person who has slept• the one who has forgottenAs for the one who delays the `Asr prayer until after the sun turns yellow without an excuse is a sinner, as his action is a characteristic of hypocrites as was recorded in Saheeh Muslim in the hadeeth of Anas who narrated that the Prophet  said: 'Ala' bin 'Abd al-Rahman reported that they came to the house of Anas bin Malik in Basra after saying the noon prayer. His (Anas) house was situated by the side of the mosque. As revisited him he (Anas) said: Have you said the afternoon prayer? We said to him: It is just a few minutes before that we finished the noon prayer. He said: Offer the afternoon prayer. So we stood up and said our prayer. And when we completed it, he said: I have heard the Messenger of Allaah  saying: This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of devil, he rises and strikes the ground four times (in haste) mentioning Allaah a little during it. (Saheeh Muslim, Book of Prayer, #1301)As far as the validity of the salaah is concerned, the salaah is valid because he has prayed it within its time. And Allaah knows best.The Messenger  said: "The time of Maghrib (sunset) prayer is as long as the twilight has not disappeared."*Grammar rule: the word "yaghib" is preceeded by the preposition "lam" which is jaazim (cause jazm to the verbs i.e. sukoon, omitting noon, etc.). However, the word "yaghibi" is given a kasrah because of the two sukoons meeting.In this hadeeth the Prophet  did not state the beginning time of the Maghrib prayer. Its time begins when the sun sets, as many proofs came such as his statement in the hadeeth that is agreed upon. Narrated Ibn Abi Aufa (radiyallahu ‘anhu): We were in the company of Allah's Messenger  on a journey. He said to a man, "Get down and mix Sawiq (powdered barley) with water for me." The man said, "The sun (has not set yet), O Allah's Messenger." The Prophet again said to him, "Get down and mix Sawiq with water for me." The man again said, "O Allah's Messenger! The sun!" The Prophet said to him (for the third time) "Get down and mix Sawiq with water for me." The man dismounted and mixed Sawiq with water for him. The Prophet drank it and then beckoned with his hand (towards the East) and said, "When you see the night falling from this side, then a fasting person should break his fast." (Saheeh al-Bukharee, Vol. 3, #162)The beginning time of Maghrib prayer is when the sun sets. The Shee`ah (a deviant sect) went into saying that the beginning time of Maghrib is when the stars appear. This is baatil (falsehood). As for the hadeeth of Abee Zufrah al Ghifaari (radiyallaahu `anhu) in Muslim that the Prophet  said: "The Messenger of Allaah  led us in the 'Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 2 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star). (Saheeh al-Bukharee, Book of Prayer, #1809). The word "shaahid" means the star. In this hadeeth, there is no proof for the Shee`ah, since it indicates the importance of making sure the sun has set. In addition, some of the people of knowledge have said it disproved the hadeeth.In this part of the hadeeth we learn that the time of Maghrib expires when the shafaq (twilight) disappears. The shafaq that is intended here is the red shafaq, and this is the statement of the Jumhoor (the majority of the scholars). On the contrary, Aboo Haneefah went into saying that the shafaq that was intended here is the white shafaq. As is known, he (Aboo Haneefah) is known to be drowned (completely taken aback) by mere opinion. He fell into many issues opposing the daleel (evidences)."The time of `Ishaa' prayer is up to midnight."The beginning time of Ishaa' is when the red shafaq disappears. As for the word "awsat" in the hadeeth, it means the beginning time of midnight. "The time of `Ishaa' prayer is up to midnight" refers to the voluntary time (i.e. the time of preference, the time of choice) for Ishaa' prayer and it expires when the first half of the night ends. After the voluntary time (when the first half of the night ends until dawn) is the compulsory time), meaning it is time for those who are forced to delay as in the previous example (i.e. a woman who has been purified from her menses after the sun has turned yellow, for a person who has slept and/or the one who has forgotten).If a person delays Ishaa' prayer without (a legitimate) excuse until after the first half of the night expires, he or she is a sinner. But as far as his or her salaah is concerned, it is saheeh (valid) because of the previous hadeeth that was mentioned, "There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time." This is rajih (most correct opinion), and by it all the proofs are united (by putting all the proofs into perspective)."And the time of Fajr (morning) prayer is from the appearance of dawn as long as the sun has not risen"In this part of the hadeeth, the beginning time of Subh (Fajr) is the appearance of dawn. The time of Subh prayer expires at sunrise."in another version of the above hadeeth regarding `Asr (afternoon prayer): 'When the sun is white and clear'."The word "naqiyyah" means clear."And Aboo Moosa (radiyallaahu `anhu) narrated regarding the time of `Asr prayer: 'While the sun is high'."Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 3 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005"murtafi`ah" means the sun doesn't come on the direction (side) of sunset.The hadeeth benefits us by expediting (speeding up) in praying the`Asr prayer when the time is in.Hadeeth #130Abu Barza Aslamiyy (radiyallaahu `anhu) reported: The Messenger of Allaah  used to offer the `Asr prayer (and after the prayer) one of us would return to his house at the furthest end of Al-Madeenah and arrive while the sun was still hot and bright. And he  loved to delay the `Ishaa' prayer, and he disliked sleeping before it and conversation after it. After the Fajr prayer he used to leave when a man could recognize the one sitting beside him and he used to recite from sixty to one hundred verses in the morning prayer. [Agreed upon]Narrated Jabir, in the version of Al-Bukharee and Muslim: (The Prophet  used to advance the Ishaa' prayer sometimes and delay it at other times. Whenever he saw the people assembled (for the Ishaa' prayer) he would pray early and if the people delayed, he would delay the prayer. And the Prophet  used to offer the Fajr prayer when it was still dark.Abu Barza Aslamiyy is Nadlah bin `Ubaid.Aqsaa means ab'ad (furthest)Hayyah (alive): The author of `Awnul Ma'bood said, "the life of the sun is an expression of the retention of its heat without becoming weak; and the retention of its color without changing."The word "yanfatil" means yansarif (to leave). It also means to look at.Salaatul ghadaat is Salaatul Fajr.The hadeeth also benefits us by expediting (speeding up) in praying the `Asr prayer when the time is in."And he  loved to delay the `Ishaa' prayer"This part of the hadeeth shows the desirability of delaying the Ishaa' prayer. This is if it doesn't bring a hardship to ones who attend the congregational prayer. In fact, the decision is made based on their interest and their comfort, as in the hadeeth of Jabir that which will be explained after this hadeeth.Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 4 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005"and he disliked sleeping before it and conversation after it."It is disliked to sleep before Ishaa' prayer, and that is because of fear of missing the salaah.Additionally, it is disliked to converse after Ishaa' prayer and engage in conversation which is not beneficial (such as 'she said and he said' and to become absorbed by that which doesn't concern the person). Especially, if the nightly chatting (conversations) will cause one to miss the congregational Fajr prayer, and things of this nature. However, if the conversation doesn't have any of that, then it is not disliked to have nightly conversation and talking after Ishaa'. Actually, Imam Bukharee wrote a chapter and gave it a title: "To speak about (religious) knowledge at night" and he mentioned the hadeeth of Ibn `Umar where Allah's Messenger  said, "While I was sleeping, I saw that a cup full of milk was brought to me and I drank my fill till I noticed (the milk) its wetness coming out of my nails. Then I gave the remaining milk to 'Umar Ibn Al-Khattab" The Companions of the Prophet asked, "What have you interpreted (about this dream)? "O Allah's Messenger!" he replied, "(It is religious) knowledge." (Saheeh al-Buhkaree, Book of Knowledge, #82)"when a man could recognize the one sitting beside him"Once again, this part of the hadeeth benefits us by expediting (speeding up) in praying the Fajr prayer as soon as the time is in. They used to pray when they did not know the person who was sitting next to them because of the darkness (as they didn't have light because of their financial condition). The Prophet  and his Noble Companions had financial constraints in their food, clothing, houses and in other than that. Yet Allaah raised their status, elevated them and made them the carriers of the Book of Allaah and the Sunnah of Rasoolullaah . Living in ease and luxury makes a person fall into tughyaan (passing one's limits) as Allaah  said about disgracing the luxurious ones:مهنِإ اوناَك َلبَق كِلَذ ِفرتمين Verily, before that, they indulged in luxury, (Al-Waqi'ah 56:45)Living in ease and luxury does not help the person to have sabr (patience) in the deen of Allaah. This is the condition of most of the people who live in luxury, except those whom Allaah has mercy upon. They turn away from the deen of Allaah and obeying the Messenger.Having financial constrictions alongside with patience, high determination and strong eemaan aids the seeking of the shar' knowledge and uprightness."he used to recite from sixty to one hundred verses in the morning prayer."*Grammar: The word ahyaanan is zarf.Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 5 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005abti`oo means ta'akhkharoo (delay it)al ghalaf: Ibn Atheer in his book An-Nihaayah said that al ghalaf is the darkness of the last part of the night when it mixes with light of the morning.The salaah is delayed when the people who come to pray in congregation haven't come yet. But, if they are already there, he will proceed with the salaah.inshaqqa means the sun has risen.Hadeeth #131mawaqi` means mawadhi` (places)an-nabl means as-sahmAgain, the hadeeth benefits us by expediting (speeding up) in praying the Maghrib prayer when the time is in. They used to pray with the Prophet and depart while the brightness of the light was still present.Hadeeth #132a`tama means akhkhara (to delay)hatta here means ilaa`aamatul-layl means plenty and it doesn't mean most of itliwaqtihaa means its preferred timeIn the hadeeth is the compassion of the Prophet and his mercy upon his nation. Allaah had described him with those characteristics in His Noble Book. He  said:ميِحر فوؤر ينِنِمؤمْلاِب مُكيَلع صيِرح متِنع ام ِهيَلع زيِزع مُكِسُفنَأ نم ٌلوسر مُكءاج دَقَل Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he  is) full of pity, kind, and merciful. (At-Tawbah 9:128)Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 6 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005`azeezun `alaihi maa `anittum means what distresses the Messenger and makes him unhappy is that which distresses you and makes you unhappyHadeeth #133This hadeeth doesn't have any relevance to the time of the salaah.As for his statement "fa abridoo", according to the jumhoor (the majority of the scholars) the command to delay Zuhr salaah until it cools is desirable as in the hadeeth of Abee Sa'eed in Bukharee: The Prophet said, "Delay the (Zuhr) prayer till it gets cooler, for the severity of heat is from the increase in the heat of Hell (fire)." (Saheeh Buhkaree, Book of the Beginning of the Creation, #3039)The hadeeth of Khabbab in the Book of Muslim contradicts this hadeeth. Khabbab reported: "We complained to the Messenger of Allaah  (the difficulty of) saying prayer on the intensely heated (ground or sand), but he paid no heed to our complaint." (Saheeh Muslim, Book of Prayer, #1294)The answer to this is that they requested to delay it further than which is necessary, to its time of expiration. That is the reason the Prophet  did not reply to them. Some of the Ahlul 'Ilm say that the hadeeth is abrogated. Refer to Fathul Bari, Vol. 1, pg 16.faih is when the heat is wide spreadIn this hadeeth we learn about guarding ones khushoo` (concentration). Verily, the Prophet  commanded to delay Zuhr prayer and to guard the khushoo`, and it is from among the most important things. Allaah  has praised those who have khushoo` in salaah.دََق حَلْفَأ َنونِمؤمْلا Successful indeed are the believers. (Al-Mu'minun 23:1)نيِذَّلا مه يِف مِهِتاَلص َنوعِشاخ Those who offer their Salât (prayers) with all solemnity and full submissiveness. (Al-Mu'minun 23:2)It analyzes the ruling that was taken from the hadeeth #133.We also learn from this hadeeth, that we believe in the actual presence of Jahannam (HellFire). This is the belief of Ahlus Sunnah wal Jamaa`ah.Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 7 of 8Sharh Buloogh al-Maraam 􀂄 Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) 􀂄 Safar 9, 1426 March 20, 2005ْاوُقتاو رانلا يِتَّلا تدِعُأ نيِرِفاَكْلِل And fear the Fire, which is prepared for the disbelievers. (Aali Imran 3:131)Likewise, we believe that Jannah (Paradise) exists now as in the ayah:ْاوعِراسو ىَلِإ ٍةرِفغم نم مُكبر ٍةنجو اهضرع تاوامسلا ضرَلأاو تدِعُأ ينِقتمْلِل And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqûn (the pious - see V.2:2). (Aali Imran 3:133)As for the Jahmiyyah and Mu`tazilah (two deviant sects), both say that Paradise and the HellFire do not exist at the present time. They claim that their presence before the presence of its people is considered a joke (in vain). They said that judging by their mere intellect.Toronto, Canada 􀂄 Philadephia, USA 􀂄 Damaaj, YemenPage 8 of 8

Notes from Bulughul Maraam 3

2008-01-11T13:08:00.001-08:00

ميحرلا نمحرلا للها مسب

Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 25, 1426 March 6, 2005
Hadeeth #124
Ibn Hajar said that the scholars with the exception of al-Haakim and Ibnul Qattan, see the hadeeth to be Mawqoof ("suspended" - attributed to the Companions). This particular hadeeth as Marfoo' ("raised up" - attributed to the Prophet) is not authentic.
Deenar - is gold money
Dirham - is silver money
Q: If a man has intercourse with his wife while she is menstruating, will there be a kaffarah (expiation) on him?
A: The majority of the Scholars such as Malik, Abu Haneefah, Ash-Shafi'ee, Ahmad in his riwaayah (narration) said that there is no kaffarah on him. However, what is wajib for him is tawbah (repentance). And this is the most correct opinion.
We cannot make the kaffarah wajib without adillaah (proofs) from the Kitaab and the Sunnah.
However, a group Ahlul 'Ilm such us Ibn 'Abbas, Hasan Al-Basare, Qatadah ibn Ju'amah and Ahmad in one of his riwaayah and Shafi'ee in his book Al-Qadeem. Others say that the person who has intercourse with his wife while she is menstrating has to pay kaffarah using this hadeeth as a proof.
Q: Is it permissible for the man to have sexual intercourse with his wife after she finishes menstruating, but before she takes a ghusl?
A: The jumhoor (majority) of Ahlul 'Ilm say that it is not permissible for him to have sex with his wife before she takes a ghusl and this is what is the most correct opinion as Allah said in Al-Kitaabul Kareem:
َنرهْطيىتحنهوبرْقتَلاوِضيِحمْلايِفءاسنلاْاوُلِزتعاَفىًذَأوهْلُقِضيِحمْلاِنعكنوُلَأسيونيِرهَطتمْلابِحيوينِباوتلابِحيهّللاَّنِإهّللامُكرمَأُثيحنِمنهوتْأَفَنرهَطتاَذِإَفThey ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers, etc.). (Al-Baqarah 2:222)
اَذِإَف َنرهَطت- this part of the aayah was explained as taking a ghusl.
A group Ahlul 'Ilm such us 'Ataa, Qatadah, Awza'ee, Dawud ibn 'Alee Adh-Dhaharee, Ibn Hazim, and also Ash Shaykh Al-Allamah Al-Albanee in his book Adaabuz Zafaaf see the permissibility of having sexual intercourse before taking ghusl. However, the most correct opinion is the saying of the Jumhoor (majority).
The harmful consequences of having intercourse while menstruating are:
1. The penis can be diseased.
2. The baby can be born with deformity, or he/she is born without a hair.
3. The pregnancy can occur outside of the uterus.
4. It can cause anxiety, depression and sadness to the person.
5. It can cause headache to the person. Allaah knows best.
Hadeeth #125
His name is Sa'eed ibn Malik ibn Sinaan. This hadeeth is section of a long hadeeth.
The hadeeth indicates the impermissibility of praying or fasting for a woman during her menses. This is what has contributed to having deficiency in her deen, as was stated by the Prophet (ىلص للها هيلع و ملس). As for the deficiency in her deen, this is due to her remaining without praying or fasting for days and nights.
The woman must make up the days of fasting and not praying for that she missed because of her menses as in the hadeeth of Aisha who said we used to be commanded to make up the days of fasting but not for the salaat (that was missed).
Hadeeth #126
اَّمَل- has three meanings:
1. نيح- means period of time; time as in this hadeeth.
عهاَقْلَأيرِشبْلاءاجنَأامَلَفَلاامِهّللانِممَلعَأينِإمُكَّللُقَأمَلَأَلاَقايرِصبدتراَفِهِهجوىَلَنومَلعتThen, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' " (Yusuf 12:96)
2. ىفن و مزج - means did not
اَّلَك امَلِضْقيامهرمَأNay, but (man) has not done what He commanded him. ('Abasa 80:23)
3. لاإ - means except
نِإ ُّلُك ٍسْفنهيَلعامَّلاٌظِفاحThere is no human being but has a protector over him (or her) (i.e. angels incharge of each human being guarding him, writing his good and bad deeds, etc.). (At-Tariq 86:4)
فرس- a place between Makkah and Madeenah.
We benefit from this hadeeth that a woman who is menstruating is allowed to do everything that other pilgrims are allowed to do i.e. staying in Mina, Arafat and Muzalifah, except making Tawaf around the Bayt until she is purified. If her menses takes longer, her friends should wait for her until she becomes pure and make her Tawaaful Ifaadhah as the hadeeth of Aisha in Saheeh Muslim indicates.
'A'isha (اهنع يضر للها ) reported: When Allaah's Prophet (ىلص للها هيلع و ملس) decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifaada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on. (Saheeh Muslim, The Book of Pilgrimage, Chapter: It Is Obligatory To Perfrom Farewell Circumambulation, While a Menstruating Woman Is Exempted From It, Hadeeth #1211)
We must pay attention to this particular issue since some of Ahlul 'Ilm say that it is permissible to make Tawaaful Ifaadhah for a women with menses, if her friends (group) are unable to wait for her. This is not correct. We follow the daleel (proof).
Hadeeth #127
The hadeeth was reported by Abu Dawud and it's dha'eef (weak) by the way of Baqeeyah ibnul Waleed and he is mudallas and he narrated a lot. Sa'eed ibn Abdhul Al-Aqtash who is lenient is also in the chain. Moreover, the isnaad is disconnected because Abdur Rahman bin Aaidh Al-Azdee who did not hear it from Mu'aadh. Refer to `Awn Al-Ma'bud Vol 1. pg. 249.
This hadeeth indicates that it is haraam to have mubasharah in the areas between the navel and the knees. However, this hadeeth is dha'eef and it contradicts the saying of the Prophet (ىلص للها هيلع و ملس) in the hadeeth of Anas (Hadeeth #122 - The Jews used not to
eat with a woman during her menstruation period, so the Prophet (ىلص للها هيلع و ملس) said, "Do everything else apart from sexual intercourse with your wives.”)
Hadeeth #128
Umm Salamah (اهنع يضر للها ) is Hind Bintu Abi Umaiyah. She is the last of the wives of the Prophet (ىلص للها هيلع و ملس) to die. This hadeeth is from the way of Musa Alasadia. Al-Bukharee mentioned her with something good. Ad-Daraqutni said she can't be aceepted as a proof. The hadeeth is dha'eef and there are others ways to the hadeeth from the sahabah and all of them are weak.
The jumhoor (majority) of Ahlul 'Ilm say that the maximum for nifaas is 40 days based on this hadeeth. However, if she becomes clean before 40 days, she must start praying, and if she bleeds for more than 40 days, they don't consider it to be the blood of nifaas, therefore she is required to pray on those days. On the other hand, Shaikh Muqbil (همحر للها) holds the opinion that there is no maximum for nifas.
If a woman stops bleeding at anytime, she is considered to be clean. Wallahu Musta'aan.
Q: If the woman becomes clean at the time of `Asr, does she have to pray Dhuhr first and then Asr
OR
If the woman becomes clean at the time of 'Ishaa, does she have to pray Maghrib first and then 'Ishaa?
A: The jumhoor of Ahlul 'Ilm is upon the opinion that she must pray Dhuhr with Asr and Maghrib with 'Ishaa. However, some of the Ahlul 'Ilm say that it is not wajib to pray Zuhr with `Asr, Maghrib with Ishaa since its time has expired as al-Hasan Al-Basaree and others say and this is the most correct opinion since the time of Dhuhr and Maghrib has past while she was still menstruating. Therefore, we cannot impose upon people what the sharee'ah has not made it wajib upon them. Rather, the shar' indicates that she is not permitted to pray during that state as the Prophet (ىلص للها هيلع و ملس) said, if she is menstruating, she doesn't have to pray or fast.
If the woman delays salaah until the last minute then her menses comes during the time of salaah, she will not be sinning and she doesn't have to make up the salaah.
Q: If the woman is pregnant, can she have her menses?
A: The jumhoor of Ahlul 'Ilm say that she cannot experience her menses during her pregnancy because the blood of menstruation turns into food for her baby. However, Malik, Shafi'ee, and Ibn Taymiyyah went into saying that a woman could experience her menses during her pregnancy as was supported by Shaykh 'Uthaymeen in his book "The Natural Blood of a Woman". This is the most correct opinion, since it is possible for the blood of the menses to exceed the nutritional requirement of the baby. And Allaah knows best.
Questions Not Related to the Class
Q: Is it permissible to use birth control?
A: This is a scheme from the enemies of Islam. Acting upon this is considered accepting their scheme. The Prophet (ىلص للها هيلع و ملس) encouraged us to increase the Ummah. The Prophet (ىلص للها هيلع و ملس) told the men to marry the loving and those who are prolific.
As far as the permissibility is concerned, some of Ahlul 'Ilm permit the use of birth control for a short period of time, only if it is necessary. The many harmful consequences of birth control are evident. Needles and pills used for contraceptive have harmful consequences to the women at this present time and in the future. From its harms, is that it may cause her to become angry and this could destroy her body and health. It also may cause cancer or infection.
As for lifelong use of contraceptives, then this is not permissible. Shaykh Muqbil said it's not permissible unless it saves her life. Her father (Shaykh Muqbil همحر للها) has a tape that rejects the use birth control. He advises everyone to stay away from it. If it becomes necessary for the woman, it is advised to use coitus interruption with the agreement of the husband and the wife as the Prophet (ىلص للها هيلع و ملس) said.
Q: When a woman miscarries, is the blood hayd or nifaas?
A: There is ikhtilaaf (differing) in this issue. What is correct is to consider the blood of nifaas because she was pregnant and now the baby is out whether the baby has a spirit or not. This is what we have benefited from Shaykh Muqbil (همحر للها).

Notes from Bulughul Maraam 2

2008-01-11T13:07:00.001-08:00

Notes from Bulughul Maraam 1

2008-01-11T13:04:00.000-08:00

ميحرلا نمحرلا للها مسب

Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 18, 1426 February, 27, 2005
ضيحلا باب
ضيحلا (Al-Hayd) linguistically, it means flowing. It is said for a valley "haadal waadee" if it flows. In the sharee'ah (legislative meaning), it is the blood that the uterus releases. Hayd has many other names. There are other names for menstruation, and they are as follows:
1. سافن as in the statement of the Prophet (sallaallaahu `alaihi wa sallaam) to `Aaisha (radiyallaahu `anha) "anafisti?"
2. Likewise, it is called كحضلا [laughing] as some of the scholars used the following aayah as a proof.
Allah said:
اَهاَنْرَّشَبَف UْتَكِحَضَفU ٌةَمِئآَق ُهُتَأَرْماَو
And his wife was standing (there), and she laughed. (Hud 11:71)
However, since there is nothing that could prevent for the aayah to keep its literal meaning, it is best to keep it.
3. فمطلا
4. رابآلإا
5. كارفلا
6. راصعا
The blood that comes out of the uterus of a woman, are of three kinds.
1. The blood of hayd (menses)
2. The blood of nifaas (post-partum bleeding)
3. The blood of istihaadhah (an abnormal bleeding)
The blood of istihaadhah comes from a vein called (لذاعلا).
The hayd is common among all of the daughters of Adam as the Prophet (sallallaahu `alaihi wa sallam) said to Aisha (radiyallahu `anha) when she got her menses in hajj.
Aisha (اهنع يضر للها ) said: We proceeded with the Messenger of Allah (ىلص للها هيلع و ملس) with no other intention but that of performing Hajj. As I was at Sarif or near it, I entered in the state of menses. The Messenger of Allah (ىلص للها هيلع و ملس) came to me and I was weeping, whereupon he said: “Are you in a state of menses?” I said: “Yes”, whereupon he said: “This is what Allah has ordained for all of the daughters of Adam.” (Saheeh Muslim, Kittabul Hajj, Hadeeth #1211 R8)
As for "the first hayd was sent to the daughters of Isra'eel," is not authentic.
Al-Haydh is a sign of puberty for a woman. Likewise, growing pubic hair is a sign of maturity in both women and men. An example of this is like the story of ‘Atiyyah. Abdul-Malik is reported to have said, "I heard 'Atiyya Al-Quradhi saying: We were presented before Allah's Messenger (ىلص للها هيلع و ملس) on the day of Quraidha (when Banu Quraidha had been completely killed). He who had hair grown on pubes was killed, and he who had not hair on pubes, was let off. I was among those who had not attained puberty, so I was let off to go away.” (Sunan ibnu Majah, The One against Whom a Punishment is not Imperative, Hadeeth 2541)
We benefit from this hadeeth, that it is permissible to show your private parts when it is necessary.
Also, having wet dreams is from among the signs of maturity.
Hadeeth #118
ةضاحتسلإا (Istihaadhah) - the blood that comes out of the uterus of a woman [abnormally] at other than it's specific time. The blood of istihaadhah is very light and red. The Prophet (ىلص للها هيلع و ملس) said that the color of the blood of menstruation is dark and it is known by its strong smell.
Abu Hatim termed this hadeeth as munkar. The source of this hadeeth is in the two saheehs from the hadeeth of Aisha (اهنع يضر للها ) that the Prophet (ىلص للها هيلع و ملس) said: “So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers.” (Saheeh Bukharee, Book of Menses, Hadeeth #229)
The hadeeth benefits us that the woman who is tested by the bleeding of istihaadhah and she is able to distinguish her menses, she considers those days the days of hayd. Thus, the woman who is able to identify her menses, then she depends on that and treat those days as the days of hayd. When the signs of hayd disappears, she takes her bath and considers herself taahir (pure).
The second kind of bleeding is in the case of a woman who has non-stop istihaadhah and she knows the time of her menses. In this case, she considers those known days, the days of hayd and the rest the days of istihaadhah.
The third kind of bleeding is in the case of a women who does not have regular menses, nor can she recognize (identify) her menses, then she designates 6-7 days every month for menses, as for the majority of the women. For further information, refer to the books: The Natural Blood of a Woman by Ibn `Uthaymeen, and Fiqh-us Sunnah Vol. 1, by Sayyid Sabiq.
In summary, a person who is tried with istihaadhah falls under one of the following categories:
1. The women who have regular menses and know those days, treat those known days as the days of hayd.
2. Those who are able to distinguish the blood of the menses from that which is not, treat those known days as the days of hayd.
3. Those who do not have regular menses and they are unable to distinguish the blood of the menses from other kinds of blood, the days of hayd are like that of the majority of the women (i.e. 6-7 days).
In the hadeeth of Asma bintu 'Umays, the word (نآرم) - it is a container used for washing clothes. This hadeeth was mentioned in As Saheeh Musnad Mimma Laysa Fis Saheehayn Vol 2, pg. 456. In the hadeeth, it is mustahaab (recomended) to take a ghusl for Dhuhr and Asr, a ghusl for Maghrib and 'Ishaa', and a ghusl for Fajr. This is from the istihbaab, and it's not wajib.
Sitting in the mirkan is a way that helps those who are tried with istihaadhah to distinguish the blood of the hayd from other kinds of blood. If the color of the water turns dark red, it is hayd. But, if the color of the water in the mirkan turns yellowish, it is istihaadhah.
"and in between those times she should perform ablution" - this means if she takes a ghusl for Dhuhr, she makes wudhoo for Salaatul Asr. If she takes a ghusl for Maghrib, she has to make wudhoo for Salaatul 'Ishaa.
Hadeeth #119
Hamna bintu Jahsh (عاهن يضر للها ) is a Sahaabiyyah (a female companion of the Prophet) and she is a sister of Zaynab (the wife of the Prophet ىلص للها هيلع و ملس ). Hamna is one of those who was involved in the event of كفلإا. As for Zaynab, Allaah protected her from being involved because of her piety.
Imam Ash-Shawkani (همحر للها) mentioned in Nayl Al-Awtar that the word ةضآر - means that the Shaytaan found a way to interfere in the affairs of her deen, her tahaarh and her salaah.
تأقنتسا - means to become purified
Al-Bukharee graded the hadeeth hasan, and Tirmidhee was too easy when he was authenticating hadeeth.
In this hadeeth, we benefit that those who have been tested with the istihaadhah, it's mustahaab (recommended) for them to delay Dhuhr and to take a bath for Dhuhr and Asr, and likewise to take a ghusl for Maghrib and 'Ishaa, and to take a ghusl for Fajr. This is mustahaab, not wajib.
بجعأ نيرملأا يلإ - meaning the second option which is taking ghusl for every two salaah. However, some of the scholars said that this section of the hadith is not from the Prophet sallaalaahu `alaihi wasallam, and Allaah knows best.
Hadeeth #120
Umm Habiba is the sister of Zaynab and Hamna. This hadeeth is reported by Muslim. In this hadeeth, we benefit the permissibility of asking Ahlul-Dhikr. Also, as in the hadeeth of Aisha (اهنع يضر للها ), we benefit of showing that the women refrains from praying and fasting.
In the hadeeth, it mentions taking a ghusl for every salaah. This part of the hadeeth is from herself, and not the Prophet (ىلص للها هيلع و ملس). The Prophet commanded her to take one ghusl when her menses was over.
Istihaadhah nullifies the wudhoo. This is from the jumhoor (majority) of Ahlul 'Ilm. The mustahadhah has to make wudhoo for every prayer.
This is for women who have regular menses, who know when the menses starts and ends, and how many days she will be menstruating.
Hadeeth #121
The words (دعب رهطلا) (after purification) does not exist in Al-Bukharee. This is the saying of Abu Dawud, which is authentic as well.
ةردكلا - muddy (It's color is like a dirty water.)
ةرفصلا - yellow
In this hadeeth, a woman who experiences kudrah and sufrah at other than the time of menstruation, is not considered hayd. This is the literal meaning of the hadeeth. However, the understanding of the hadeeth indicates that if the kudrah or sufrah is experienced during the time of hayd, it is considered hayd.
Umm Atiyyah's name is Nusaybah. The taharrah refers to one of the two things: the white discharge from the uterus or the dryness in the private area (i,e. stopping of the discharge or bleeding from the uterus).
If a woman experiences the kudrah and the sufrah a day, two, or three before the days of her actual menses, she will not consider it to be part of the hayd, as the hadeeth of Umm `Atiyyah indicates.
Hadeeth #122
In this hadeeth, we learn that we should be different from the Jews and not do not follow them. Also there is the prohibition to have sexual intercourse when the woman is menstruating.
حاكنلا - means sexual intercourse. Inside the hadeeth, it is permissible to have any sexual relationship that does not include penetration with the one who is menstruating.
Hadeeth #123
There are three types of Mubasharah (ةرشابم) while menstruating: (This word has many meanings. It could mean sexual intercourse, caressing by man and women, touching skin to skin, to go to bed with, or copulate with. You will look have to look at the sentence to find the appropriate definition.)
1. ةرشابم Intercourse - penetrating her private part. This is haraam by the Kitaab and the Sunnah and this is the ijmaa' (consensus) of Ahlul 'Ilm.
2. ةرشابم having sex in the area between knee and navel excluding the private part. This is impermissible according to most of the 'Ulaamah. However, there are a group from the 'Ulaamah that say that it is permissible because of the hadeeth of Aisha (اهنع يضر للها ) and this is the most correct opinion. But, if the person fears falling into the haraam, then he stays away.
The Prophet (ىلص للها هيلع و ملس) said he who avoids doubtful matters clears himself in regard to his religion and honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions.
3. ةرشابم from above the navel and below the knee. This is permissible.
رازتأ - means to wear an izar as Ibn Hajar mentioned in Fathul Baree Vol.1, pg. 404 (i.e. she ties the izar tight around her waist.
The fuquhaa (Imaams of Fiqh) say the parts that need to be covered are the body parts that are between the navel as it is the norm.
ةرشابم - means touching skin to skin.
Wallaahu A'laam

Fear The Dunyah - Take Account of Yourself Before You Are Taken Account of

2008-01-11T13:02:00.002-08:00

Da`ee Hasan As-Somaalee

A fiery sermon delivered in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah.
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Allaah (subhana wa ta'ala) said in His Book : Know that this Dunya, this worldly life is nothing but play and amusement and nothing but beauty; and boasting between men and rivalry in wealth and children.
In this Ayah Allaah (subhana wa ta'ala) tells us about the attributes of this world, attributes which many of us fail to recognize.
This world is La'abun, it is play and amusement and beauty which many people chase. And Allaah (subhana wa ta'ala) tells us in another ayah emphasizing this fact: Don't let this dunya, this worldly life fool you.. and don't let it fool you is being emphasized. And don't let the devil fool you about your Lord.. Don't let the devil fool you about your Lord Yaa Aiyyuhal Mumin for which he strives day and night to make you forget the reality of this world you are living in. Know O'Mumin that the Prophet (Sallallahu alaihi wa sallam) said concerning the Hellfire : The Hellfire is surrounded by your desires, surrounded by women, surrounded by wealth, surrounded by pride and Paradise is surrounded by what?? Paradise is surrounded by undesirable things.
Know O'Mumin that this world fools you, if this world fools you know as the Prophet (Sallallahu alaihi wa sallam) said : "This world is cursed. If you have wealth or women or you are famous don't be proud. This world is cursed. Everything in it is cursed – illah zikrullah - except the remembrance of Allaah (subhana wa ta'ala) and that which resembles it and the scholar of one wisdom
Know O' Mumin that Allaah (subhana wa ta'ala) tells us in His Book: Beauty for men is that which they desire from women, that which they desire from children and from gold and from beautiful animals, horses and wealth. This is the enjoyment of this world, the enjoyment of this world which will end and Allaah (subhana wa ta'ala) has the best above with Him. And Allaah (subhana wa ta'ala) continues : Say O Muhammad, shall I not inform you of that which is better? That which is better than all these worldly things?
For those who fear their Lord, with their Lord is what ?? Jannath, gardens underneath which rivers flow. And purified mates and - wa ridwanum MinaAllaah - the pleasure of Allaah.
Know O'Mumin that Prophet (Sallallahu alaihi wa sallam) that he told us about the worth of this Dunya. He told us about the worthlessness of this Dunya. In a Hadith when the Prophet (Sallallahu alaihi wa sallam) said : Whilst he was walking with his companions and they passed by a Mayyith - a dead lamb, the Prophet said " Would one of you love this?" And obviously the companions said: 'even if it was alive it wont be something praiseworthy to slaughter it " and the Prophet (Sallallahu alaihi wa sallam) said :
Wallahi, and By Allaah this Duny, this world is more worthless to Allaah (subhana wa ta'ala) , more worthless to Allaah than this dead animal is to you. . This world is deceiving you. This world plays games with the minds of Insan. This world will mock you into believing that it will last forever and as Allaah (subhana wa ta'ala) tells us : This worldly life is nothing but a deceiving enjoyment. It is deceiving because it will end. Deceiving because if you don't act as you are being commanded and know that the threat of the punishment of Allaah (subhana wa ta'ala) is upon you.
The Prophet (Sallallahu alaihi wa sallam) said "This world in which we reside, it is a prison for the believer." What does this mean? The Believer is restricted by the Book of Allaah & the Sunnah of the Prophet (Sallallahu alaihi wa sallam).
So that when he sees that which surrounds the fire, from women, from wealth, he will think about his Lord and he will freeze. And the Prophet (Sallallahu alaihi wa sallam) said : And this world is the Jannah of the kaafir. Because the kaafir he acts like an animal. He does what he wants. He is not held back by anything. He doesn't look to His Creator and fulfill His rights.
Know O'Mumin Allaah (subhana wa ta'ala) tells you in many place in the Quran : To beware of this Dunya.. which has fooled many of us even from the Muslims. Many chase after women, many chase after wealth….Allaah (subhana wa ta'ala) advices you : Al Haaqu mutha Kathar… Chasing after this world has beguiled you, beguiled you until when?? Hatha zurthumul Maqabir.. until you reach your grave, until you reach your grave where no one will be there to aid you. Neither your women, your wealth, your reputation, your name, your lineage.
Just as the Prophet (Sallallahu alaihi wa sallam) said : "Three things will follow that dead person; Three things all of them, of which none of them will escape. Three things will follow you : his family, his wealth and his action.
The Prophet (Sallallahu alaihi wa sallam) gave an Ishar, a direction and some understanding for the one who is wise – Al Haleem because the one who is stupid will not recognize the importance of this statement. He said : Two of those things will return.. your wife and your wealth. Those women are going to cry for 4 days , 5 days and 6 months later they are going to get married again. Your children will think about you for a few years, if they are righteous Insha-Allah until they die. And your wealth for whoever you leave it will use it the way they please.
And only one thing will stay there with you : Amaluh – His actions.
The Prophet (Sallallahu alaihi wa sallam) said : Let us look towards our actions. As Umar (Radiallahu anhu) said : "Bring yourself to account before you are brought to account. And weigh your deeds before your deeds are weighed." Bring yourself to account sisters, because this is a dangerous thing, a dangerous thing.
For which the Prophet (Sallallahu alaihi wa sallam) said : Why were we put on this earth? Why are we put to this earth to which our hearts have become attached to?? The earth which we love, where we turn away from the obedience of Ar-Rahman and we turn to the obedience of the Shaytan. The Prophet (Sallallahu alaihi wa sallam) said in an authentic hadith : 'Verily this world, this world in which we are standing on right now, is green and sweet and Allaah (subhana wa tala) placed you on this earth generation after generation. Why?? So that Allaah (subhana wa tala) will see how you behave, how you act … are you worthy of Jannah? Are you worthy of the Paradise that which He spoke about in His Book Or are you here for the fire ? For the fire ?
Haasibu anfusakum - Bring yourself to account. Think of your deeds this morning and last night? Because the time is coming close. So the Prophet (Sallallahu alaihi wa sallam) said : Fear this Dunya. This Duny which is sinful… Fear this Dunya. Fear this Dunya which will come upon us any minute or the Angel of Death can take us any minute here. For Wallahi we don't know when our time is written. And we will ask when we die 'O Allaah, can you return me to earth so that we may give Sadaqa and be among the righteous but the answer will be 'No.'
Yaa Ayyihal Mu'min : Know that this issue is serious. And due to us not paying and understanding it the way we are mean to we are being fooled. We have become fooled and we have become attached to it. And we have let the devil deceive us. And the beauty of this world has won many of us. So we chase after beautiful things like cars and horses and wealth and women and status and pride and a reputation because this Dunya is winning. The Duny is winning and that is why the Ahl ul Ilm – the People of knowledge they say :
All Fitnah, every trial and tribulation stems from two things – Ittiba ushShubaha wattiba washShahwa – Following your desires and following doubts which is innovation .
Following your desires, why? Because you love this world. And this world is more beloved to you because you are so attracted and the belief of your Lord is not established in your heart.
Are you in doubt that you will meet your Lord? Are you in doubt that you will sit in that grave? If you say I do not doubt.. where is the actions? Because this life that we abide now is the life of Amal, the life of actions. When we die and we are resurrected then it is too late. You will be rewarded. If you did good you will be rewarded. If you have done evil you will be rewarded with it.
And some of the Salafs they say : Because we see many people, when they are established and they become so strong or in a profitable state they become attached to this world and they start sinning. And we know their Imam will decrease their faith because Iman without the Ahlul Sunnah increases and decreases ; Increases with obedience to Allah and decreases with the obedience of the Shaytan, sinning and disobedience.
Ibn Qayyim Rahimullah said that some of the Salafs said : Sinning leads to disbelief in Allaah (subhana wa tala). When we sin know that this could be a road to Kufr. They said : 'Likewise the kiss to leads to intercourse and music leads to fornication and the look leads to love and sickness leads to death.'
Pay attention sisters, pay attention to this matter of this Dunya. Pay attention to the many matters people have advised us concerning.
Allaah (subhana wa tala) in many ayahs dedicates .. many verses on this subject of which He warns us about the evils of this world. And I mentioned briefly about the example of the people who became attached to this world. What was that which destroyed the people of Aad? Love of this world and disobedience of Ar-Rahman.
What was it that destroyed Thamud? Nothing but love of this world and disobedience of the Creator.
What was it that destroyed the People of Lut? Yes love of this world and disobedience of the Creator.
What was it that destroyed many nations after them? Love of this world and disobedience of the Creator.
Because love of this world leads to disobedience of Allaah. Let us give some example. Some lessons we can learn about some of the people who have fallen in love with this world. Examples which pertains to us today and not only to the Kuffar, to the Muslims.
When the Prophet (Sallallahu alaihi wa sallam) spoke about some of those people who fell in love with this world, so they prefer this world over the Hereafter and he said in the Hadith: I saw amazing things this night, when he saw the Hellfire. He spoke about the people whom he saw.
Let us examine ourselves in the light of this Hadith, of which the threat is over every one of our head. One of the Jews, we don't claim that we are the chosen people (Meaning we can do as we please), we are binded by the Book of Allaah and the Sunnah of the Messenger (Sallallahu alaihi wa sallam) :
Then Prophet (Sallallahu alaihi wa sallam) said : 'As for the first man I passed by, whose head is being crushed by a stone. For verily he is the man who memorizes the Quran, he studies the Quran but he does not act upon it. ' How many of us are like this?? How many of us know something and we reject it?
Then Prophet (Sallallahu alaihi wa sallam) continued : An he sleeps through the prayers.'
So examine yourself. Are we falling into the trap of this world? Has this world fooled you like it fooled this man? This man whose head was being crushed, his head will come back and his head will be crushed again and it will continue and continue and continue. This is the symbol of this man and the one who resembles him.
As for the second man that I walked passed : Whose mouth, whose eyes and likewise whose cheeks are being torn apart, torn from the front to the back. Who is this man? It is the man who leaves his house, he tells a lie until the lies spreads all around the world. This is the symbol of the one who tells lies. Do you want this punishment?
Do you feel comfortable with your mouth being ripped from front to back? Are you happy with that?
The Prophet (Sallallahu alaihi wa sallam) continued : I saw naked men and women who were crying in the pit screaming out from the punishment. Who were they? They were burning. They were the adulterers and the adulteresses. You like to fornicate, wait for the punishment. Because if you don't get it in this Dunya you have the threat in the Aakhira. You want to be burned until your crying ….with tears of blood? With tears.. where you can no longer act, when your actions have seized and you can do no more good, burn in the fire – the fornicators and the people who indulge in adultery.
Why because they love this world and they follow their desires, they follow that which is beautified for them and they forget about Allaah (subhana wa tala). They forgot about their Creator. So this is how they were rewarded.
The Prophet (Sallallahu alaihi wa sallam) continued and he said : As for the man who I passed by and he was made to swallow stones whilst he was swimming in the Hellfire, this is the one who ate Ribah, interest. ' You lead in interest, get ready to be punished in the Hereafter. Prepare yourself for swimming and eating stones and where you will be stung like an animal. Why because the one who ate ribah, he loved this world and he forgot about the Hereafter.
And Wallahi this matter of loving this world is dangerous… where the people love this world that ethey don't care about Ar-Rahman. Let us give one example from the Kutub as Sunnen, the Book of Sunnen.
This issue of fornication, an issue of which is one of the major sins in Al-Islam. Even the monkeys know the effect of it. As comes upon Amrun Ibn Maimun Al Awdi Rahimullah who said: 'I saw a monkey in the time of pre-Islamic ignorance, one fornicated with another monkey, all of the monkeys gathered together and they stoned the fornicators until they died. Monkeys knew it. We have no shame, we are worse than monkeys. We have no shame because some of us love this world and we expose our sins and some of us are happy of that which we do and we say to you : 'Wailaka, Wailaka'… Woe be to you.. We say to you : Woe be to you..
As the Prophet (Sallallahu alaihi wa sallam) said : "All of my Umma will be forgiven except those who openly expose their sins." Why because Love of this world, it removes shame from the heart. Love of this world removes shame from the heart.
So as I have mentioned, don't let the love of this world fool you. Some people believe it doesn't have an effect upon them. People think it is something simple… Oh I sinned. Now you testify against yourself that you are evil.
Ibn Masud said in Sahih al-Bukhari : If the Mumin makes a sin, commits a sin, the believer who sins when he sins he believes or as if he is sitting under a mountain and the mountain is going to fall on him and crush him. The mountain is going to fall on him and crush him. That's the way he feels. That's a believer.
As for the evil person, the sinner, he sins, and he sees his sins like a fly that passes his nose. His sins are like a fly going past his nose. Because he loves this world. This world has fooled him. It has won the battle.
And know that every time you sin and again from the effects of loving this world a black dot of the (Sallallahu alaihi wa sallam) is placed upon the heart and this is the explanation of the Ayah when Allaah says : How many times do we read the Quran? How many times do we read the Quran and not concentrate upon it? Like it is just a story, or just something to read. Allah (subhana wa tala) tells us about those people : Why is it that they don't concentrate upon the Quran? Or is it that their hearts are sealed with locks? "
Are our hearts sealed? Have we reached that level? Have we reached that stage, where our hearts are sealed? When we don't recognize our sins.
Allaah (subhana wa tala) tells us : 'Kalla bal raana alaa Quloobihim maa Kaanu yaqsiboon' - Verily a covering has been placed upon their hearts concerning that which they have earned.
What is this covering? What is Ar-Ran? Ar-Raan is what the Prophet (Sallallahu alaihi wa sallam) has told us in an authentic hadith : if the slave sins, a black dot is placed upon his heart, and when he repents from the love of this world and disobeying Allaah (subhana wa tala) and he leaves the sin and seeks forgiveness from Allaah, then his heart will be cleansed. And if he continues to sin, the blackness will increase until the blackness covers all of the heart, until the blackness covers all of his heart. The Prophet (Sallallahu alaihi wa sallam) said that this is the covering which Allaah (subhana wa tala) mentioned.
And when they chose to deviate "Azaballahu Khulabahum" - Allaah closed their hearts to deviate. Have we got the covering upon our hearts? Has our covering started? Many of us have blacknesses in our hearts because we don't care. When we leave here, we go back to doing what we were doing. Many leave here not giving any thought to the words of Allaah (subhana wa tala), but we say to you : Allaah (subhana wa tala) says : 'a day which all of you will meet, a Day in which even the best of you will never escape, Allaah says that Day of which neither wealth nor children will avail except the one who comes to Allaah with a cleansed heart. What is a cleansed heart? What is a cleansed heart that Allaah (subhana wa tala) has mentioned? Do we know?
Ibn Qayyim Rahimullah mentioned : 'a pure heart will not be totally pure unless it is free from the following things:
1. Shirk – associating partners with Allaah, which is an opposition to Tawheed.
2. Bida'ah – which is in opposition to the Sunnah.
3. Following one's whims and one's passion which is in opposition to the commandment of Allaah.
4. Likewise following one's desires which contradicts sincerity. So know that until you purify your heart of these things it is not a pure heart. Know that our hearts are dying before our very eyes. Our hearts are dying slowly but surely. Our hearts are asking for help but we are negligent. One of the Salafs used to say - (Just to remind you, the Salafs were the most pious of people) - Not one of them of Ahlul Hadith used to commit fornication, not one of them used to go into the streets and listen to music, meaning when they became a scholar , they were rather the most pious of the people. Because they were salafi in everything. They were a Salafi in their actions, sayings, manhaj, Aqeedah, Tafseer, dealing with other people, the way we live our lives, not just Salafi man . He said sinning would cause your heart to die. And by you being addicted to sin, you will be humiliated. And abandoning sin Insha'Allaah will be light to your heart – it will give life to the heart. And it is better for your nafs : 'Khairum Min An fusikum' - that you stay away and you abandon and disobey anything that has to do with disobeying Allaah (subhana wa tala). Because know that this matter of loving the Dunya if for your destruction, and the destruction of those who are around you, loving this Dunay will have an affect upon yourself, it will affect yourself and your family, it may affect your husband, the dogs and cow, if you have one.
One of the Salafs used to say : 'Verily I used to disobey Allaah and I used to know this and I used to see the signs of it in my wife, in my wife and in my riding beast. Wallahi it is a shame, how many phone calls we get concerning marital discord, wives complaining and husbands complaining whilst the real cause lies in their own souls – from loving of this world and disobeying Allaah (subhana wa tala). How can you expect that tranquility will come upon you when you disobey?
You expect tranquility to come upon you? You expect to have happiness and comfort? And in a life which you have pleasure and you are happy and content?
Allaah (subhana wa tala) tells you: 'Whoever turns away from my remembrance, turns away from My commands, he would have a life of misery.' So you brought that upon yourself. If you want Jannah, Paradise , then leave off the sins, recognize and don't let this Dunya fool you. Because if the Dunya has fooled you, then know surely you have lost. If the Dunya has fooled you, then know that surely you have lost and I finish off by reminding ourselves to seek forgiveness for your sins and follow the footsteps of the Prophet (Sallallahu alaihi wa sallam) – who used to say : By Allaah I seek the forgiveness of Allah and I repent to Him 70 times in one day.' How many times a day do we seed Tawbah from Allaah (subhana wa tala) in one day? How many times do we ask His forgiveness? And the answer and the reality lies in ourselves alone.

Link to listen to the audio : http://www.al-athariyyah.com/Audio/feardunyaa_hasan.htm
(Transcription of the audio courtesy of Umm Hasna)

Protecting the Home from Shaytaan - Part 2

2008-01-11T13:02:00.001-08:00

‘Perfecting the Muslim Family’ Lecture Series by Aboo Tasneem Daawood Adeeb
December 2004, Toronto, Canada

Be Strict in Adhering to a Schedule (Specific Times) for Meals and Bedtime
Unfortunately, many families in North America have ceased to eat together and months go by with the father not sitting down to eat with his wife and children. The lifestyle in the West has become disoriented, where people eat at any given time.
On top of this, the North American home and even the homes of the Muslims have become like hotels where people come in and go out at any time they want and they eat at any time they want.
If you don’t have a set schedule for eating and sleeping this can cause major problems in the home. Therefore, whenever the children get to an appropriate age the head of the household should be strict in setting the time to eat for every person in that house and must be strict in terms of when they come back home to the house.
Some children have made their parents slaves to them. This is one of the explanations of the part in the hadeeth of Jibreel (‘alayhi salaam) where he asked the Messenger of Allaah (salAllaahu ‘alayhi wasallam): "Tell me of its (the Hour) Signs." The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said: "That you will find a slave girl giving birth to her master."
(Reported by Muslim)
Some ‘ulema say the meaning of this is that the children in the socities will become so rebellious that their parents will become like slaves to them. This happens even in the households of the Muslims. So the head of the house must be strict in the times of meals and bedtime.

Re-Evaluating the Woman’s Work Outside of the Home
There will be some cases where a woman will have to work outside of the home but we do not promote this. The ‘ulema have agree that the place for the woman is in the house as Allaah (Azzawajall) says:
"And stay in your homes."
This is the ‘asl of the woman, to stay in their homes. Some say that this is the only aayaat regarding the woman not going out.
In this regard there is the hadeeth of ‘Abdullaah ibn Mas’ood (radiAllaahu anhu) where he said to the people at the Ka’bah: "I am going to answer this day all the questions in the Qur’aan." So one woman said: "You say that the woman who tattoos is cursed and I have read the Qur’aan from cover to cover and I have never read this."
He (radiAllaahu anhu) said: "You haven’t read the Qur’aan." The meaning of this statement was that she hadn’t read the Qur’aan with the proper understanding.
So he explained that the man or woman who tattoos is cursed in the Qur’aan, and said: "Have you not read the saying of Allaah: "Whatever the Messenger of Allaah gives you then take it and whatever the Messenger of Allaah forbids you then abstain from it." Then he mentioned a hadeeth from Saheeh Muslim forbidding tattooing: "Allaah has cursed the one who gives the tattoo and the one who is tattooed."
So this hadeeth goes back to the aayaah where Allaah (subhanuhu wa ta’ala) says: "Whatever the Messenger of Allaah gives you then take it and whatever the Messenger of Allaah forbids you then abstain from it." Therefore, it is in the Qur’aan.
Imaam ash-Shaafi’ee (rahimahullaah) did something similar to this when someone came to him and said: "You say that it says in the Qur’aan that a wasp can be killed at the Ka’ban. I’ve read the Qur’aan from cover to cover and I’ve never read this."
He (rahimahullaah) said: "You haven’t read the Qur’aan." Then he recited the same aayaah. Then he mentioned the hadeeth of the Prophet (salAllaahu ‘alayhi wasallam) where he said: "There will be two people that will come after me, follow both of them. They are Aboo Bakr and ‘Umar." Then Imaam ash-Shaafi’ee (rahimahullaah) mentioned the narration where ‘Umar (radiAllaahu anhu) said it is permissible to kill a wasp at the Kab’ah.
So the statement of ‘Umar goes back tot he statement of the Messenger of Allaah (salAllaahu ‘alayhi wasallam), which goes back to the statement of Allaah (Azzawajall). Therefore, killing a wasp at the Ka’bah is in the Qur’aan.
So with regard to a woman going out of her house, we have the aayaah where Allaah (tabaaraka wa ta’ala) said:
"And when he arrived at the water of Madyan (Midian) he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man."
(al-Qasas 28:23)
In this aayaah, Moosaa (‘alayhi salaam) was on a journey and say two women walking out in the fields and said to them: "What are you doing out here?!" The meaning of his statement is: "Why are you outside working?"
So they said that their father is an old man and can’t do it himself, so if he wasn’t so old they wouldn’t be outside working. So that was their excuse for being outside.
There are other pearls in this Soorah. For example, Allaah (Azzawajall) says:
"Then there came to him one of the two women, walking shyly."
(al-Qasas 28:25)
Ibn Katheer (rahimahullaah) mentions of this that ‘shyly’ means ‘with her face covered’.
Another pearl is that the father gave one of his daughters in marriage as a payment for what Moosaa (‘alayhi salaam) did for him. So the father was not prejudice against his race or tribe or ethnicity but saw that he was a man of good character and piety.
So there are some excuses for the woman working outside but if we really want to perfect the Muslim family, she should stay in the home where she can concentrate on her children.
As an example, if one works full-time for 40 hours per week, this work out to 1920 hours per year. If you take away sick time and vacation time we can round this to approximately 1800 hours per year. In a 5-year period this works out to 9000 hours.
So these wives who work outside of the house are taking 9000 hours away from their children and instead 9000 hours are being used up by another person with the child. So someone else is nurturing, teaching and training the child in this time other than the child’s first teacher and nurse. So this needs to be considered.
So there are some cases where the woman has to work but the ideal situation is for her to be in her home.

Keeping the Secrets (Confidentiality)
We should not divulge what we ourselves and our spouse do in the home and we should keep the secrets of the children as well. We should conceal their sins and shortcomings. The secrets of the house should not be revealed, especially the intimate details of intercourse between the husband and the wife.

Spreading Kindness in the Home
‘Aa’ishah (radiAllaahu anhaa) narrated that the Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
"When Allaah wills good towards some people of a household He introduces kindness amongst them."
The narrations in which the Prophet (salAllaahu ‘alayhi wasallam) displayed kindness are in abundance. For example, there is the narration where the man was watching the Messenger (salAllaahu ‘alayhi wasallam) kiss Hasan or Husayn (or both) and he said: "I have 10 sons and I have never kissed any of them."
There are many benefits in this hadeeth since it shows how some men are towards boys. It also shows the compassion of the Messenger (salAllaahu ‘alayhi wasallam) because he said: "Whoever doesn’t show mercy will not be shown mercy (from Allaah)."
It also shows that mercy is not restricted to human beings but includes animals. The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said: "When you kill the animal take the animal away from the other animals." And he said to the one who does not do this: "Are you going to kill it twice?"
In another narration, the Prophet (salAllaahu ‘alayhi wasallam) saw a horse one day with smoke coming out of its nostrils. He went to the owner and said: "Who did this to him? The horse told me that the owner did it to him." And he said: "When you brand, brand on the back."
‘Abdullaah ibn Abbaas (radiAllaahu anhu) said about this hadeeth: "And the Prophet (salAllaahu ‘alayhi wasallam) was the first to brand on the backside of the animal."
There is also the hadeeth:
"The sparrow that was killed for sport on the Day of Judgement will bear witness that this person killed it unjustly."
So if we treat animals this way, how much more should we treat our children and wives.

Playing Around & Being Affectionate Towards Members of the Family
When the Prophet (salAllaahu ‘alayhi wasallam) came into Madeenah the children would meet him on the outskirts of the city and he would carry them back inside. He would take water in his mouth and then spit it on to the children by making a fountain. Also, he would tickle the children and make jokes with them.
One example of this is when he (salAllaahu ‘alayhi wasallam) said to the brother of Anas ibn Maalik (radiAllaahu anhu), jokingly:"O ‘Umayr, what happened to your little bird?"
Some of the ‘ulema have written books comprising 60 benefits of this one statement.

Resisting Bad Manners in the Home
Every member of the household is bound to have some bad traits. These characteristics must be resisted, opposed and destroyed. The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
"Hang the whip where the members of the household can see it."
(Aboo Nu’aym in al-Hilyah, Silsilah as-Saheehah #1446)
The ‘ulema, and from them is Imaam al-Manaawee, say that this doesn’t mean whipping your children and it doesn’t mean that it doesn’t mean whipping your children. Rather, this is a means to cause fear in the children.
Disciplining your children is very important in Islaam but whipping them should be the very last resort. If you begin to whip them at a young age they will very probably become immune to it. Hitting them in the face or whipping them with harmful objects (ie: extension cords) is haraam.
The ‘ulema have stipulated guidelines in disciplining children. If it comes to the point where the children become so unruly that you have to discipline them in this way, you cannot leave any marks on their bodies, break any bones, or hit over ten times at one time (there is a narration for this also).

Beware of the Dangers of TV
Television is a one-eyed monster with the ability to do many evil things. Generally, we know the Muslim who is trying to perfect his family will get rid of the TV altogether. Some think this is extremism but we should try to get rid of this as much as we can and if we can’t then we should limit it as much as we can. Another thing we should beware of is the evils of the telephone.

Removing Pictures of Animate & Inanimate Objects from the Home
Some people think this is also extremism but it is not because when you look at the history of pictures and images you will find that there was no shirk in the history of mankind for ten generations (‘Aadam to Nooh) until there were images.
Some of the benefits of removing the pictures from the home are that the angels will visit you when the images are defaced. The Messenger of Allaah (salAllaahu ‘alayhi wasallam) explained to us:
"The angels do not enter a house where there are pictures or where there are dogs."
And in another narration: "…where there are bells."
And in another narration: "…where there are leapord skins."
And in another narration: "…where there are tiger skins."
If the angels don’t visit these houses, the Shayateen will be the ones to replace them. So the reason why we have so much confusion in our homes is because we have repelled the angels and invited the Shayateen to come instead.

Not Spending A Lot of Time Decorating Our Homes
This is because we should be as though we are travellers in this dunyaa. We have become too attached to the dunyaa and as a result it is always calling us.
Allaah (subhanuhu wa ta’ala) says:
"Surely Allaah does not love the wasters."

Don’t Allow People to Smoke in Your Homes
This goes for cigarettes, cigars, hookahs, etc.

Choose the Neighbour Before the House
If you have the ability you should choose the neighbour before you move into the house as the Arabs say: "Choose the neighbour before the house."
We should choose a good neighbour. According to one narration, the neighbour is everyone 40 houses to the left of you, 40 houses to the right of you, 40 houses in front of you and 40 houses behind you.
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
"O Allaah! I seek refuge from you from a bad neighbour in my permanent house or from a neighbour in the desert."
And in another hadeeth he said:
"We should seek refuge with Allaah from an evil neighbour in a permanent house because the neighbourhood in the desert will eventually move on."

Taking Care of the Family’s Health and Safety
So the head of the household and the wife should take care of the family’s health and safety procedures, including making sure they get proper optical, dental and medical check-ups, and taking all precautions to make the home safe.
This is one of the reasons why we say in the Qunoot of Witr prayer:
"O Allaah! Guide us with those who you have guided and give us good health with those who you have given good health…"
Shaykh al-‘Uthaymeen (rahimahullaah) said that good health here means physical health as well as spiritual health.

transcription courtesy of Umm Ruqayyah

Protecting the Home from Shaytaan - Part 1

2008-01-11T13:01:00.000-08:00

‘Perfecting the Muslim Family’ Lecture Series by Aboo Tasneem Daawood Adeeb
December 2004, Toronto, Canada

Making our Homes a Qiblah and Taking our Homes as a Place of Worship
For men, the place of worship is the masjid (for the salaah) and for the women this is their homes. Men should use the home as a qiblah (place to perform the optional prayers), etc.
Many Muslims make their optional prayers in the masjid thinking that they will get more reward through this, but rather the people of the past did these optional prayers at any time and in any place. The men need to try to increase their prayers in the house. If the man is able to make the optional prayers (especially those Sunnah prayers that come before the obligatory prayers) then he should do so in his house.

Making our Homes a Place for the Thikr of Allaah (Azzawajall)
We need to learn the different athkaar in the homes, both for us in our homes and also for others in their homes to make both their homes and our homes a place of thikr. The thikr of Allaah (subhanuhu wa ta’ala) is of two types:
1) Thikr done with the tongue.
2) The thikr of when a person is about to disobey Allaah (Azzawajall) and then they remember Him and refrain from that disobedient act, and this type is more excellent.
So we should make our homes places where the thikr of Allaah is increased. The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“The likeness of a house in which Allaah is remembered and the likeness of a house in which Allaah is not remembered therein is the likeness between the living and the dead.”
Daawood Adeeb mentioned one time when he was praying with Shaykh al-‘Uthaymeen (rahimahullaah) and after the tasleem he was going to turn to Shaykh al-‘Uthaymeen to ask him a question but the Shaykh raised his hand up (not saying anything) and stopped him until he was done making his thikr.
So these athkaar are very important. Some will protect us from Shaytaan and some will protect us from the fitnah, etc. If we want to make a Perfect Muslim family we have to make the home a place where the remembrance of Allaah (Azzawajall) is in abundance.
We should also increase tasfiyah wat-tarbiyah (spiritual training) in our homes. ‘Aa’ishah (radiAllaahu anhaa) reported that the Messenger of Allaah (salAllaahu ‘alayhi wasallam) would pray Qiyaam al-Layl and when he prayed witr he would say: “Get up and pray witr O ‘Aa’ishah.”
Sometimes the husbands feel sorry for their wives because they are harder workers than the husbands are. The man’s work is from 9 to 5 but the women’s work is from morning till night and it is never done. So we should have mercy on the women for their work is from morning till night.
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) informed us that we should not make our homes as graveyards meaning we should try to make as many prayers in the home that are not obligatory prayers. So we should make our homes a place where the prayer is performed in abundance.
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“May Allaah have mercy on a man who gets up at night and prays and then wakes up his wife to pray and if she refuses he sprinkles a little water on her face.”
By doing this we increase our worship and the bond of brotherhood that exists between the husband and wife and the bond of love and mercy as well. The children should also be woken like this when they get to a certain age because this will train them in the spiritual training.
Another example is that the Messenger of Allaah (salAllaahu ‘alayhi wasallam) encouraged the Muslims to fast on the 13th, 14th, and 15th days of each month (Hijri months). These days are called ‘Ayaamul-beedh’, the three white days.
Also we should train our wife and children to fast Mondays and Thursdays and on ‘Aashoorah (the 9th and 10th of Muharram).
In addition we should continuously recite Soorah al-Baqarah in the house because if we want to have a perfect Muslim family then we must get rid and protect from the Shaytaan. One of the ways to do this is to recite Soorah al-Baqarah.
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“Read Soorah al-Baqarah in your houses for surely Shaytaan can not enter a house in which Soorah al-Baqarah is recited.”
This Soorah will not keep Shaytaan out of the house if it is recited in any other language other than that of the Qur’aan. This encourages us to learn the Arabic language.
The Prophet (salAllaahu ‘alayhi wasallam) informed us that:
“Allaah wrote a book 50,000 years before the creation and it is kept near the Throne, and He revealed two aayaat of it with which He concluded Soorah al-Baqarah. If they are recited for three consecutive nights, Shaytaan will not approach that house.”
(Reported by Ahmad)
Teaching Ourselves and our Families
Allaah (tabaaraka wa ta’ala) says:
“O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones.”
In this aayaah, Allaah (Azzawajall) is commanding us to teach our families. Qataadah (radiAllaahu anhu) said regarding this aayaah:
“He should command them to obey Allaah and forbid them from disobeying Him and to direct them in accordance to the commands of Allah and help them to do that.”
Dahhaaq and Maqaatil (rahimahumullaah) said:
“It is the Muslim’s duty to teach his family including the relatives and female slaves in what Allaah has enjoined upon them and in what he has forbidden.”
And ‘Alee (radiAllaahu anhu) said:
“This aayaah ‘O you who believe…” means teach them and train them.”
For example, the sunnah is for a family to sit and eat from a large dish together as the Prophet (salAllaahu ‘alayhi wasallam) said:
“The most beloved food to Allaah is the food that has the most hands in it.”
So the barakah is in eating together but you can still eat in separate places. So if you are eating together you can train your children to do three things in regards to eating:
1) Say Bismillaah before eating.
2) Eat with the right hand.
3) Eat from that which is closest to you.
The Prophet (salAllaahu ‘alayhi wasallam) taught this to a little boy that had not even reached puberty and his hands were taking from all over the plate. The Prophet (salAllaahu ‘alayhi wasallam) gently told him:
“Say the name of Allaah, eat with your right hand and eat with that which is closest to you.”
An exception to eating from that which is closest to you is when there is a variety of food. If the food is the same then you eat from that which is closest to you.
So we must train our families in matters of this, another example being that when they eat they don’t lean as the Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“When I eat I am one who does not lean.”
Making the Best Possible Islaamic Library in our Homes
Some of the ‘ulema have stated:
“A house that does not have Riyaadh as-Saaliheen in it is a house that its inhabitants are hungry.”
It is unimaginable that a person would not have Riyaadh as-Saaliheen as this is one of the best books one can have.
So we have to build up the Islaamic library. After the Qur’aan we should have Saheeh al-Bukhaaree and Saheeh Muslim and then Aboo Daawood, Ibn Maajah and an-Nasaa’ee and at-Tirmithee.
Making our Homes a Place Where the Righteous and Good People are Invited
So we invite the righteous and good people and also those who are seekers of knowledge and also the ‘ulema (if we are able). We will gain much benefit from this.
Ibn al-Qayyim (rahimahullaah) said:
“If you bring the people of faith to your homes it will increase your home in light (bring benefits).”
You should invite them to your homes and they should eat from your food and if they are knowledgeable then they will also make the du’aa for you from eating at your homes (at the very least). And we can never know when Allaah (Azzawajall) will accept the du’aa of one of his slaves.
Learning the Islaamic Rulings with Regards to the Home
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“The best of prayer is a man’s prayer in his house.”
(Reported by al-Bukhaaree)
So the best prayer for a man is in his home (except for the obligatory prayers).
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“The man’s voluntary prayers in his house will bring more reward than his voluntary prayers at other people’s places, just as his obligatory prayers with the people are better than his obligatory prayers alone.”
(Reported by Ibn Abee Shaybah and others)
So if you make Salaatul Duha or Istikhaarah in your house then there will be a great reward and it will be better.
As for the women, the Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“The best prayers of the woman is that which is offered in the farthest places of her house.”
So even if she is by herself in her house, she will get a great reward if she prays in her living room but she will get more reward if she prays in her bedroom, etc, even is she is by herself.
Shaykh al-‘Uthaymeen (rahimahullaah) was explaining this hadeeth and said:
“The prayer of a woman is better in her house even if she lives across the street from this Ka’bah (and he pointed).”
As part of the etiquettes of learning the rulings to perfect the Muslim home, Allaah (tabaaraka wa ta’ala) says:
“O you who believe! Enter not houses other than your own until you have asked permission and greeted those in them. That is better for you in order that you may remember. And if you don’t find anyone therein still enter not until permission has been given. And if you are asked to go back then go back and return for it is purer for you and Allaah is all-Knower of what you do.”
So you just don’t walk into someone’s home even if they are close to you.
There is an important point in this aayaah so that if we are told to go away we must go away and come back later. This doesn’t mean we are being arrogant but we also have rights and there are times we don’t want to be bothered, so if we don’t want the person to come in we should tell them to come back at another time because this is the time we want to be alone or to spend with our family, etc. We should not let ourselves feel false shame for telling them to go away.

Creating an Opportunity for Discussing Family Matters
So this should be a specific time set aside to discuss the issues that the family is being confronted with and remedy solutions to these issues.
Allaah (Azzawajall) says:
“And who are those who conduct their affairs by mutual consultation.”
So the family should discuss things that are going on in the house and outside the house (ie: what is happening at school, assigning chores, etc). All of this helps to perfect the Muslim family.
It is important to talk to the family about current affairs that are important for them to know (ie: Palestine). So the family should know (on their level) what is going on in the world and the oppression of the Muslims. This will have them in tune with their brothers and sisters in Islaam.
Not Showing Any Family Conflicts Between the Husband & Wife in Front of the Children
There is no house in which there are no arguments. The reconciliation process should be done away from the children (if you are able).
We should not say to our children things like “Don’t speak to your father, I’m not speaking to him today”, etc as this will instil boycotting in the children. Also we should stay away from arguing in front of our families as it will cause psychological and emotional scars and create turmoil in the hearts and minds of the children.
Not Allowing Anyone Into Your Home who is Not Having a Full Commitment to Islaam
So those who are not fully committed to Islaam or whose commitment to Islaam is not pleasing to you should not be allowed into your home. Also, we should keep those who cause fitnah away from our home.
So this means that the husband should know who his wife is talking to and who they sit with and who the other family members are associating with.
The Messenger of Allaah (salAllaahu ‘alayhi wasallam) said:
“The likeness of a bad companion is the likeness of one who works the bellows. The one who works the bellows will burn your house or your clothes or you will smell a bad odour from them.”
(Note: the bellows are the iron and sooty places where the black smoke comes out)
You don’t want to allow people who are fitnah makers into your home. You don’t want your wife to sit with people who backbite and slander, etc or those who smoke or drink or come with innovative and heretical ideologies.
Making our Family Aware of the Importance of Charity
One technique to do this is to make a sadaqah box and write on it something like “Charity for the Muslims” so that the children and husband and wife will place charity in this box from change they have and they will know that at then end of the week the money in this box will go to other Muslims. This will instill love in the children for other Muslims and form a bond of brotherhood.

transcribed notes courtesy of Umm Sumayyah

Establishing an islamic home part 2

2008-01-11T13:00:00.000-08:00

From the lecture series in Sri Lanka, June 2002
Abu Khadeejah Abdul Waahid

The second thing we need to establish an Islaamic household is to do as the Messenger of Allah sallallahu alayhe was salaam has done so we can achieve what he has achieved. And in this regard you have to bear in mind that RasoolAllah sallallahu alayhe was salaam is obeyed because Allah subhana wa ta’ala has ordered us to obey him. Disobedience to him is disobedience to Allah. Rejecting him or denying him is major kufr that makes a person leave the fold of Islaam, even if he claims that Allah is the only one to be worshipped. Why? Because he is not worshipping Allah in accordance to the final messenger that Allah has sent. And in the Quran, Allah has mentioned many matters of obedience to RasoolAllah sallallahu alayhe was sallam and told the results of disobeying him. For example Allah says in the Quran “ And whosoever opposes the Messenger after the clear guidance has come to him ,and they choose a path other than the believers(meaning the companions ) then Allah will leave him in that path that he has chosen and burn him in the hellfire and what an evil destruction. “
When Allah mentions his path , he doesn’t mean walking down the road. He is talking about a methodology. A Manhaj. And the Manhaj is the path Of the Salaf, meaning the path of the sahaba. So therefore to establish the Islamic home correctly you must be salafy. You must be upon the way of the sahaba. Other than their way you will not be establishing an Islaamic home. Even though you may have some aspects of Islam, you will not be truly Islaamic until you are Salafy. Take your understanding from their understanding and look at the religion like they looked at the religion. And you take the Messenger of Allah sallallahu alayhe was salaam , like they took him. So it is upon you to be Salafy and not to feel shy about this. Because to say that I am being shy to be Salafy, Is like saying I am shy to be Muslim. Or to say I am afraid or I am not sure of this is to say that I am shy of being a muslim. And you cannot be shy about being a believer , or of being Muwahidun( People of Tawhid) . So why are we shy of saying to people that yes we are muslims, this is all that Allah has given us, but we attribute ourselves to the Sahabah. And they are known as our Salaf.
As the Messenger of Allah sallallahu alayhe was salaam said “ The best of Mankind is my generation , then those that come after them , then those that come after them”. So this is the path of the Believers. The way of the first three generations. The Salaf and an Islamic home cannot be established up until we take their path. And we say to the People that we love Malik ibn Anas, and Imaam Ash Shafe’ee, and Ahmed ibn Hanbal, and Sfyan Atharee , Sufyan Ibn Uyaina, Imaam Bukhari, Imaam Muslim and those who came before them and those who came after them But we never take one over them to be blindly followed. Because the only one who has the right to be followed without any conditions is RasoolAllah sallallahu alayhe was salaam . The rest we take as an example to be followed. Due to their adherence of the Sunnah. Due to their understanding of the Religion. Because the further back you go , the Purer the religion becomes.
We are Salafy. And we are not shy of saying this. Because without having this call to the way of the salaf in your home you will never truly have an Islaamic home. For example many people say “ I will take from the Religion that which is easy for me, as for that which is hard ..I will not take . “ This is something that opposes the way of the Salaf, and this one cannot be Salafy. Allah says in the Quran “ And let those who oppose the Messenger of Allahs sallallahu alayhe was salaam command, let them beware. Just in case some Fitnah befalls them , or a painful torment is afflicted upon them . “
Why would they have some fitnah or a painful torment ? Because they oppose the Messenger of Allah sallalahu alayhe was salaam . Allah said in the Quran “ And Know that they will not truly believe until they make you O’ Muhammad the judge in all their affairs, and after you have judged that they do not find in their hearts any difficulty and they submit with complete submission.” If you can imagine an Islaamic home based upon this . The wife is upon this. The husband is upon this. The children are raised and nurtured upon this….what better recipe is their for an Islaamic home? You are Muwahidun. You are Salafy. You are ones who judge to the Book and Sunnah. You stick o the way of the Sahaba. What harm can approach you? When a difficulty comes upon you , even if its poverty then you know that Allah subhana wa ta’ala is with you. And he will look after you and provide for you . He is the one who gave you life and death . You trust in him, rely on him, you love him, fear him and you worship him. So what more can we ask for in our lives?
So these are the two matters that will establish the Islaamic home and we end on this hadeeth. The messenger of Allah sallallahu alayhe was salaam gave a sermon, such a sermon that tears came from our eyes and our hearts began to trmble. So we said “ O ‘ Messenger of Allah, it is as if this is a farewell sermon. So what do you advise us with ? “ So RasoolAllah sallallahua layhe was salaam said “ Indeed I have left you upon clear guidance, its night is like its day and no one strays from it except that he is destroyed. And whomsoever lives for long then he will see a great amount of differences. So what is obligatory is that you stick to my Sunnah and to the way of those after me and hold on to that with your molar teeth. And upon you is obedience even if the ruler is an absynnian slave. For verily the believer is like the submissive camel…wherever he is led he goes.”
So if you establish this in your homes , then know that you will see immediately and feel immediately tranquility, and ease and security in your homes and in your hearts. And this is the way to establish the Islaamic home. This is the way. Not the way of following desires and People of Bidah , those who oppose the way of the Messenger of Allah sallallahu alayhe was salaam and invent into the religion that which is not of the religion. Theirs is not the way and nor is the way of shirk. Nor is it the way of the people of misguidance, the modern groups, whether it be the soofiyah , or tableegheea, or ikhwaniyyah…it is not their way. Rather the truth comes by the way of the Sahabah. The only way is to follow the way of the Salaf. Obligatory upon you is dawahtus salafiyyah. Nothing else is obligatory upon you . Take their way and example in every single affair of the religion … without exception…in the modern society as well as in the past society. In the future as well as the present. Why? Because the religion that was revealed to them , and that which they were upon is something that does not change from time and it does not change with location. It is something that is pure then and pure today .
And anyone who opposes their path ( The messenger of Allah sallallahu alayhe was salaam and the Sahabah ) then we oppose them . And this is from Eemaan. It is not from being harsh. It is not from being hard hearted. It is from Eemaan that we oppose those who go against them. As Allah has mentioned in the Quraan “ You will not find a group of people who believe in Allah and they believe in the last day loving those who oppose Allah and oppose his Messenger even if they are your fathers , sons, brothers or from the same tribe as you . Upon their hearts Allah has written eemaan and Allah has strengthened them with a spirit from himself . And Allah will enter them into the gardens of paradise under which the rivers flow…to remain in it forever . Allah is pleased with them and they are pleased with him. And they are the party of Allah. It is the party of Allah who are the successful ones.”
And now if we have found this hard upon ourselves we need to question ourselves and not the salafies. Because the salafy, the one who sticks to the way of the Sahabah…he doesn’t question this ayat. He is upon it, he sticks to it in every affair of his life. He does not oppose it. Because the path of truth is one . There is one lord. .Allah. One worthy of worship…Allah . There was a Messenger…Muhammad sallallahua alayhe was salaam …the finality of them. And he left you upon a single path, and that is the path to be followed.
Ibrahim alahie salaam was one person. And he said to his father “ I am free from you and that what you worship and I am free from the people of shirk”. He didn’t say if I leave them I will be alone. He knew that his love for Allah was greater than his love for his father. He tried to teach the people and they wouldn’t accept….he never compromised. But we are not just one…there are many of us upon dawahtus salafiyyah. No need for you to feel alone, or disheartened. So if we call them to our ability , and if we aren’t able then we concentrate on ourselves and our families. And this is the way we establish the Islaamic Home.

this audio can be found at http://www.twtpubs.com/audio/series/srilanka_jun2002.php

transcribed notes courtesy of Umm Aisha

Establishing an Islaamic Home

2008-01-11T12:59:00.000-08:00

From the lecture series in Sri Lanka, June 2002
Abu Khadeejah Abdul Waahid

Without any doubt , within the establishment of an Islaamic home or of a family, of that which is correct…. First and foremost is the Tawhid of Allah. Without this tawhid, you have no Islaamic home. You have no serenity, no tranquility.
Tawhid is the first and foremost important matter of this religion of al – Islaam. It is the purpose of your creation. It is the source and reason of your creation. Allah is the only one worth of your servitude, of your enslavement, of your worship, and of your actions by way of pleasure that you please Allah subhana watala . As Allah mentions in the Quran “ And I have not created Jinn or mankind except that they should worship me “. And Allah requires no sustenance from us. Allah does not need us to feed him or look after him. He is the one who provides and he is the most mighty and powerful. RasoolAllah sallallahu alayhe was salaam mentions in ahadeeth that “ Every infant child is born upon a natural disposition , and then it is his parents who make him a jew or a Christian or a fire worshipper .” So The tawhid that Allah has created us with first and foremost he created us to worship him. Not only that but Allah created us, at a time when we left our mothers wombs, upon the Fitrah. So this is the purpose of our creation. So therefore we turn all of our actions, all of our deeds and behavior by way of ibadah and servitude towards Allah. Abu Khadeeja continued to say that if this Tawhid is missing in our lives and in our homes then we will never have a happy Islaamic home, and never be able to truly establish one.
And he says that the greatest of things that we must be careful of and to watch out for is that we do not disobey our lord with regards to his Tawhid. That we do not worship other than him. And we do not call upon other than him. But rather he is the one we single out. He is the one that we make du’aa to. He is the one that we supplicate to, prostrate to , the one we raise our hands to…he is the one we worship five times a day. He is the one we sacrifice for , make hajj for, and fast for. And he is the one we fear, with afear that only he deserves. And he is the one we love, with only a love that he deserves.
The one who has commited the grossest of injustices or the most worst of oppression is the one who has associated partners with Allah . Allah mentioned in the Quran “ indeed shirk is the greatest of crimes .” And the one who loves something more than Allah, or who trusts other than in Allah, or who fears other than Allah then this is the one who has fallen into shirk. And this type of shirk is never forgiven by Allah, and for him Jannah is forbidden and the hellfire will be his home.
So we have to ask ourselves, The sisters have to ask themselves, and the husbands have to ask themselves, “ Are we establishing the Islaamic home upon this foundation ?”Or is that we really don’t care about these matters? In our homes… our children may be fifteen or sixteen years old, and they are not praying. And we do not get upset that they are not worshipping Allah? But if they were to spill some milk on the floor then we would beat them for spilling the milk and this is an affair of the dunyah. But when it comes to the akhirah, then we have no concern.
And he continues saying, and the one who commits this major shirk with Allah then no matter what your deeds are, how good your charity is, or how many sajdah you do, Allah will never accept that from you . Allah mentions in the Quraan” And were they to commit shirk , then their good deeds they have accomplished, all of them are nullified .” Allah will not count any of this.
So How many of the sisters , how many of you are cultivating your children upon this? How many teach their children to hate shirk and love Tawhid and love the people of Tawhid? Because it is from our Aqeedah that we love Tawhid because it is a love of Allah, and that we hate shirk because this is to give a right only belonging to Allah to other than Allah subhana watala. RasoolAllah sallallahu alayhe was salaam said “ I have been ordered by Allah to fight the people until the testify There is no God worthy of worship except Allah , And if they do so then their bllod and their property with be safe from me.” Bukhari
So the one who does not testify to La ilaha ilalah, and he does not single out Allah alone for worship then there is no guarantee for his life and no guarantee for his property. And the muslims have been ordered to fight them ( if we have been ordered by the islaamic ruler). So this is the importance of La ilaha ilalah. Allah said in the Quran” … and fight the disbelievers wherever you find them “ .So Allah has made it permissible to fight them. Has Allah made ir permissible to fight the muslims? No. RasoolAllah sallallahu alayhe was salaam said “ Do not commit kufr after me .” Meaning do not commit major sins after me by striking each other at the neck. And he sallallahu alayhe was salaam said “ To abuse a muslim is sinful and to fight him is kufr . “
RasoolAllah sallallahu alayhe was salam said “ Shall I not inform you about the gravest of all the sins ?” They said Of course O messenger of Allah. He sallallahu alayhe was salaam said “ Ascribing partners to Allah and then disobeying your parents .” So this is the first matter to building an Islaamic house hold that we establish the Tawhid.
There are four matters we should know of the greater shirk and the lesser shirk. 1) After knowing what is major shirk and knowingly falling into it, then this person is a disbeliever in Allah and The one who falls into lesser shirk then he has opened a door to major shirk ( i.e. the one who shows off in salaah because he wants the people to see that he prays well ) 2) The one who commits major shirk is in the hellfire forever and the one who commits lesser shirk will not be in the hellfire forever, Allah will eventually take him out. 3) The one who commits major shirk, all of his deeds are nullified and the one who commited lesser shirk..not all of his deeds are nullified just that one he did in that action is. 4) The one who commits major shirk, his blood and property become halal ( when ordered by the muslim ruler in jihad)and the one who commits lesser shirk then his blood and property are not permissible .
So establish in your homes that Allah is the creator and single him out in all our worship, and that we avoid the shirk in our homes and do not allow it to take place in our homes and teach them tawhid. Install in our childrens hearts the hatred of shirk. And do not allow them to make friends with the jews, or Christians, or the hindus or the Buddhists or others from the mushrikun. And we do not allow them to befriend the Sufis who grave worship because once it enters the home it is just like the snake who bites you and the poison spreads through the body and if you open youself and your children to them , then the person begins to love them and like them and befriend them . And Allah will throw those who commit shirk into the hellfire. Allah does not love them . So if he does not love them , then do we love the one that Allah hates?

The audio to this can be found at www.twtpubs.com At Tasfiyah wa Tarbiyyah Publications

transcrined notes courtesy of Umm Aisha

Establishing a Home & The Process of Selecting a Spouse

2008-01-11T12:58:00.000-08:00

‘Perfecting the Muslim Family’ Lecture Series by Aboo Tasneem Daawood Adeeb
December 2004, Toronto, Canada

Shaykh al-‘Uthaymeen (hafidhahullaah) who is considered the Imaam ash-Shaafi’ee of our time (as said by Shaykh Muhammad al-Banna) mentioned in "A Concise Manual of Marriage" that the word marriage (nikaah) has two meanings, the second of which is that it is a contract between a man and a woman so that they may enjoy themselves sensually (have pleasure in one another), and the purpose of marriage is to have a righteous family and a sound, safe society.
Regarding the Muslim family, the Scholars of Islaam always begin with the place that the Muslim family lives (the home), since if the home is correct and it is perfected by Islaam and the Sunnah, then the end result is that the society will be perfected. (Note: this perfection is only to the extent that man is able to be ‘perfect’, different from the perfection of Allaah which is absolute perfection.)
Islaam outshines every other religion in every single aspect, whether it is how they pray, fast, sleep, drink, etc. Islaam is the perfect way of life, so the ‘ulema begin with the home because if the Muslim home has been perfected then we will have a perfect Muslim society, one that is sound and relatively safe.
Allaah (tabaaraka wa ta’ala) says:
"And Allaah has made for you in your homes an abode."
(an-Nahl 16:80)
This abode means a place that you find tranquility and peace. So if the Muslim wants to perfect the family he has to begin with the home.
There is a difference between a house and a home. A home is more specific and detailed. So we want to have a perfect Muslim family and a perfect home. We want to make our houses a home since Allaah (Azzawajall) has designated the home as a place of refuge and tranquility and peace.
Ibn Katheer (rahimahullaah) said:
"In this aayaah Allaah (Azzawajall) is mentioning His complete blessing to His slaves and has given them homes which are a peaceful abode to them, to which they retreat and they seek refuge. They retreat to their homes as a haven and place of solace which covers them and gives them all kinds of benefits."
When a person goes home they should find Islaam. So whether or not he is married, his home should be a home of Islaam.
Some Imaams of the Salaf have said:
"Don’t be the friend of Allaah publicly and his enemy in private."
So some people have dichotomy in their lives and when they’re outside they are the friends of Allaah but if you were to see them in their home you would see that they have not perfected their Islaam.
The home is a retreat and haven and it covers them and gives them all kinds of benefits. So one question that can be asked is: Is your home the place that offers cover and gives you retreat and peace and protects you and also, is the home the place that covers and protects the women?
Allaah (subhanuhu wa ta’ala) says:
"Stay in your homes and do not dress up with the adornment of the first times of al-Jahiliyyah."
(al-Ahzaab 33:33)
So Allaah (Azzawajall) is telling us firstly the purpose of the homes and then is explaining to us with the commandment to the women to stay in their homes because the essence of the perfect Muslim family is the woman.
Some of us may have the bare essentials needed such as furniture, appliances, etc but our homes may really make us have a homeless situation if they don’t have Islaam. If they don’t perfect their Islaam they won’t be a perfect Muslim family.
There are many Muslims all around the globe that don’t even have a home, so if Allaah (tabaaraka wa ta’ala) has given us this bounty of having a home it is a duty upon us and is obligatory on us to take that house and make it a home and make our family a Muslim family. Even if you are by yourself, you are your own family so even then you have to perfect the family.
If we look in the Qur’aan we see where Allaah (Azzawajall) talks about how He punished the Jews of Banu Nadeer. He took away the blessing of the home and where they dwelt, expelling them from their homes.
Allaah (tabaaraka wa ta’ala) says:
"It is Allaah, He who drove out the disbelievers from the people of the Scriptures (Banu Nadeer) at the first gathering."
(al-Hashr 59:2)
So He made them leave their homes and according to some of the tafaseer, it says that some of those Jews started taking the planks and wood that their homes were made from and started carrying those things with them because they wanted something that represented these homes to them. However, they were even told to leaves those things and that they couldn’t take them. This test was a punishment to make them leave.
If you look at the motive of the believer in putting his house together there are some basic steps and fundamentals to be kept in mind.
Protecting yourself and your family from the Hellfire. Allaah (Azzawajall) says:
"O you who believe! Save yourselves and your families from a Fire that the fuel of it is men and stones, over which are appointed angels, stern and severe, who disobey not from executing the commands they receive from Allaah but do that which they are commanded."
(at-Tahreem 66:6)
This is talking specifically to the men or to the women if they are by themselves or alone with children, etc (the head of the family).
The great responsibility that is born by the head of the household on the Day of Reckoning. The man of the house is the Imaam and the Ameer, and his responsibility must be understood in light of the Day of Judgement.
The home is a place to protect oneself and to keep away evil from oneself and family and it is a refuge to ascribe to Islaam in times of fitnah, and we are living in times of fitnah. The ‘ulema of the past, when there was a fitnah, they would take to their homes. Even some of the Sahaabah and taabi’oon when there was a fitnah they would stay in their homes.
The Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
"The safety and security of a man in times of tribulations and fitnah is that he sticks to his home."
People usually spend most of their time at home. This time indoors should be spent in worship, thikr of Allaah, learning and memorizing the Qur’aan, learning the Sunnah, teaching one’s wife and children, and so on.
The person must pay attention to the home as the utmost means of building a perfect Muslim society. This is because the husband and wife have come together to enjoy eachother sensually and to make a righteous family and a sound and safe society.
The society is formed of households and from families that form the building blocks of the society. If the building blocks are sound, the society will be formed based on the sharee’ah of Allaah (Azzawajall) and will be firm in the face of the enemies of Allaah and will be filled with a goodness that evil cannot penetrate.
If you have perfected the Muslim family and the home is a perfect Muslim home then it will become a fortress. No one will be able to cause you fitnah or bring you grief or divert you because you will have protection from this.
Even though we live in the land of disbelief, our effort in trying to perfect the Muslim family will eventually have an effect on society. The Muslim homes need to produce the pillars and foundations of the society so we can reform and guide the society and make examples by way of our families.
The first thing is to form the household. The number one thing in forming a Muslim family and perfecting the Muslim home is making a good choice when choosing a wife.
Allaah (Azzawajall) says:
"Marry those among you who are single and also marry the Saalihoon and marry those among your slaves and maid servants. If they be poor, Allaah will enrich them of His Bounty, and Allaah is All-Sufficient for His creatures’ needs, the All-Knowing."
(an-Noor 24:32)
Likewise the Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
"A woman may be married for 4 things: her wealth, her lineage, her beauty or her religion. Choose the one who is religious, may your hands be rubbed in dust (an Arabic expression meaning ‘may you be prosperous’). This world is all temporary conveniences and the greatest temporary convenience in the dunyaa is a righteous wife."
(Reported by al-Bukhaaree, Muslim, and Aboo Daawood)
Some ‘ulema say this narration is a discouragement pertaining to what women you should marry and others say it is an encouragement.
The man that looks at the woman in whom he will plant his seed needs to look to the future. The young woman he will select to be his wife should be one that he would want to be with in the future and would want to have many children with, and also one he can trust and he thinks is stable.
The Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
"Let everyone of you have these three things: a thankful heart, a remembering tongue (makes thikr of Allaah), and a believing wife, a woman who is righteous and will assist him in the aakhirah."
(Saheeh, Reported by Ahmad)
So it’s nice to have a wife who can cook you great meals or knows a lot about computers, etc but its better to have one who can assist you in the affairs of the next life as the Messenger (salallaahu ‘alayhi wasallam) mentioned.
So the man should want the woman who will protect him in the affairs of the deen. When considering marriage, don’t just look at the beauty or the lineage because if she’s not righteous she may corrupt the home.
The Prophet (salallaahu ‘alayhi wasallam) said:
"A righteous wife to help you with your worldly and religious affairs is the best treasure anyone could have."
(Reported by Ahmad, at-Tirmithee, and Ibn Maajah)
The old saying goes: "Your best friend is the one whom when you remember Allaah they help you and when you forget they remind you, and your worst friend is the one whom when you remember Allaah they don’t help you and when you forget they don’t remind you."
The Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
"Marry the one who is loving and prolific in having children (fertile) as I shall outnumber the other Prophet’s (nation) through you."
(Reported by Ahmad)
In all books of fiqh, the ‘ulema discourage and disparage the man who married a woman who can’t have children (although it is still permissible). The encouragement is to marry a woman who can have children.
In another narration the Messenger (salallaahu ‘alayhi wasallam) asked them: "Shall I not inform you of the men from among the people of Jannah?" Then he told them who they were. Then he said: "Shall I not inform you of the women from the people of Jannah?" They said: "Of course." He said: "The woman who is loving, fertile and who returns to you even if you have wronged her. The one who even if you oppressed her, she says: ‘This hand of mine is in your hand and I will not sleep until you’re pleased.’ "
Likewise, sisters must look at the man who will help her with her affairs of the next life. She shouldn’t be stuck on wealth or appearance but look at whether he is the type of man she wants to live with for the rest of her life and she wants to be the father of her children.
The Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
"I advise you to marry the virgins for their wombs are the most productive, their mouths are sweet, and they are the most content with the least."
(Reported by at-Tabaraani)
We need to be very selective of our spouse because we are trying to perfect the Muslim family. You don’t want to marry one of those women who, as the Arabs say, the woman who is always complaining for her ex-husband and the children that he took, or is always reminding you of the things she did for you.
The ‘ulema have advised us to marry the righteous wife, one who is pious, chaste, modest, shy, stays out of the view of the men, and one who loves to be close to Allaah.
The Prophet (salallaahu ‘alayhi wasallam) said:
"One of the elements of happiness (from the elements of happiness) is the woman who is righteous, that when you see her she pleases you and when you are away from her she protects your property. And of the things of wretchedness is that you have the woman who when you look at her there is a feeling of misery and she flings her tongue against you and when you are away from her you don’t feel that you can trust her with respect to herself or her property."
(Reported by Ibn Maajah and others)
This selection process is very important. Likewise for the brothers there are two basic things that any woman wants from her husband:
She can trust him.
She can feel secure with him.
If these things are put in her heart there will be very few problems with her if she is a pious woman.
The Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
"If there comes to you one whose religion and character you are pleased with then marry that young lady to that man. If you don’t do this there will be fitnah and corruption in the land."
(Reported by Ibn Maajah)
So the man who is proposing to the woman should be of good deen and good character.
Also one should be striving to guide his wife. If she is not that righteous it is the duty of the head of the household to guide her. The guidance is not in our hands but it comes from Allaah, so he should be patient with the woman and instruct her.
The husband is there as an Imaam and an Ameer to guide his wife. Sometimes it is difficult to guide the wife but this can be done either implictly or explicitly.
Points of Benefit in Guiding the Wife:
Paying attention to correcting her ‘ibaadah in all its aspects.
Striving to strengthen her eemaan (encouraging her to pray Qiyaam al-Layl, read the Qur’aan, memorize the thikr and remember to say them, give charity, read useful Islaamic books, listen to lectures, etc). If one is having a sit-down with a woman before he marries her, he should ask her to give him the name of one book that she read from cover to cover in the last five years and the author so that he can get an idea of what she’s read.
Protecting her from the evil.
Keeping her away from bad places and bad friends.
In general, men don’t like a woman telling him what to do but he must rise above this as the hadeeth states: "A woman who will help him and assist him with the affairs of the next life."
So he must humble himself and not be arrogant or proud in this.

transcription courtesy of Umm Sumayyah

What is the ruling concerning the hanging of Images in homes and other places?

2008-01-11T12:56:00.000-08:00

Question :
Answer : The ruling is that it is prohibited if these images ( suwar ) are of that which possess a soul - human beings or otherwise. This is based upon the saying of the Prophet salallahu alayhe was salaam to Ali " Dont leave any image except that you have affaced/obliterated it, nor any raised grave except that you have leveled it ( to the ground ) " narrated by Muslim in his Saheeh.

Also because it has been authentically reported from Aaisha radiallahu anha that she hung a curtain having images over the door of a chamber of hers. When the Prophet sallallahu alayhe was salaam saw it, he tore it apart, and his face changed[showing displeasure], and he said : O Aaisha : Verily , the makers of these images will be punished on the day of judgement and it will be said to them : give life to what you have created ." Narrated by Muslim and others.

However if the image is in a carpet, such that it is degraded and held in contempt , or a pillow which is leaned upon , in that case there is no harm .

This is because of what is authentically reported from the Prophet sallallahu alayhe was salaam that he had an appointment to meet Jibreel. When Jibreel came he was prevented from entering the home. The Prophet sallallahu alayhe was salaam asked him why? And he said ;" Verily there is a statue ( timthaal ) in the house, and a curtain with images , and a dog." So, he ordered that the head of the statue be cut off, and he ordered the curtain to be cut up and made into two cushions spread out in which the people walk; and he ordered that the dog be put out. The Prophet sallallahu alayhe was salaam then did so and Jibreel then entered. Narrated by an -Nasaa'ee and others with a jayyid chain of narrators.

It is also mentioned in the hadeeth that the dog was a puppy belonging to al -Hasan and al - Husain, and that it was under a couch in the house.

It has also been authentically reported from the Prophet sallallahu alayhe was salaam that he said : " The angels do not eneter a house in which there is an image ( surah ) and a dog ." Agreed upon by al - Bukharee and Muslim .

Finally the story of Jibreel indicates that the image ( surah ) in a carpet , and things like carpets, do not prevent the entering of angels. And the likeness of that is what has been authenticated in the Saheeh ( Al Bukharee) on the authorit of Aaisha radiallahu anha that she made the aformentioned curtain into a pillow for the Prophet sallallahu alayhe was salaam to lean upon.

Sheikh 'Abdul Aziz bin Abdullah bin Baaz
Silsilah Kitaab ad-Dawah 1/19,20

Al Haafidh ibn Hajar says "......when the curtain was cut up, the cutting could have been , for example, in the middle of the image, thereby changing its form
from the book Book " The Islaamic Ruling concerning Tasweer"

Obligation of a Woman Obeying her Husband

2008-01-11T12:54:00.000-08:00

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January 11, 2008

AUTHOR:
Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE:
His book “Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat” (pg. 97-99)
PRODUCED BY:
Al-Ibaanah.comIt is obligatory on you O Muslim woman to obey your husband in matters of good. Abu Hurairah reported that Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said: “If a woman prays her five (daily) prayers and keeps her private parts chaste and obeys her husband, she will enter Paradise from any of the doors of Paradise she wishes.” [Reported by Ibn Hibbaan in his Saheeh] From Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said: “It is not lawful for a woman to fast while her husband is present unless she has his permission. And she must not allow anyone in his home except with his permission.” [Reported by Al-Bukhaaree and Muslim] Also from Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said: “When a man calls his wife to bed and she does not come to him, and he spends the night angry with her, the angels curse her until the morning arrives.” [Reported by Al-Bukhaaree and Muslim] And in the report of Al-Bukhaaree and Muslim, the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “By the One in whose Hand my soul is, there is no man that calls his wife to bed and she refuses him, except that the One who is above the heavens is displeased with her until he (the husband) becomes content with her.” From the rights the husband possesses over his wife is that she fulfills the duty of tending to his household and not coming out from it except with his permission. The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “The woman is the caretaker of her husband’s household and she will be questioned as to her responsibility.” [Reported by Al-Bukhaaree and Muslim] Another right he possesses over her is that she fulfills the duties of the household and that she does not make him hire a female servant, which will cause harm and due to which there will be a risk of danger for himself and his children. Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said commenting on Allaah’s saying: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard (i.e. their chastity).” [Surah An-Nisaa: 34]: “This mandates the unrestricted obligation of a woman obeying her husband, in all affairs, such as serving him, traveling with him, assisting him and other matters, as is indicated in the Sunnah of Allaah’s Messenger.” [1] The great scholar, Ibn Al-Qayyim, said: “Those who say that it is obligatory for the woman to serve the husband use (this ayah) as proof in that those who Allaah directed His Speech to (on this occasion) considered this to be from al-ma’roof (good). But as for the woman relaxing and having the husband serve her, sweep, grind the flour, knead the bread, wash the clothes, fix the bed, and serve the household, then that is from al-munkar (evil). And Allaah says: ‘And they (women) have rights (over their husbands) similar to those (of their husbands) over them.’ [Surah Al-Baqarah: 228] And Allaah says: ‘Men are the protectors and maintainers over women.’ [Surah An-Nisaa: 34] So if a woman doesn’t serve her husband, but instead he acts like a servant to her, then this means that she is the protector and maintainer over him.” He further said: “For indeed Allaah obligated him to spend on her, to clothe her and to provide her with a place of dwelling in exchange for his enjoying her and her serving him, as well as what the habits of the spouses call for. Likewise, the binding marriage agreements require that the spouses live in kindness. And kindness means a woman’s serving (her husband) and taking care of the inner affairs of the household.” And he said: “And there is no difference as to whether the woman is prestigious or lowly, or if she is poor or rich. Just look at this woman who was the most prestigious of women in the world…” [2] He is referring to Faatimah (radyAllaahu ‘anhaa) for she would serve her husband and come to the Prophet (sallAllaahu 'alayhi wa sallam) complaining to him, but he would not complain about her.
Footnotes:[1] Majmoo’ al-Fataawaa (32/260-261) [2] al-Hadee (5/188-189)

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Questions being answered

2008-01-11T12:52:00.000-08:00

Question: Is it permissible to hang verses of the Quraan and
Prophetic supplications on the walls of the house?
Response: Hanging verses (of the Quraan) which are written or
Ahadeeth and supplications, all of this was not from the actions of
the Salaf. They did not write the verses, Ahadeeth and supplications
and then attach them to the walls.
Rather they used to memorise them and act upon them and honour them
with the utmost respect and write them in the books.
As for hanging the verses, ahadeeth and supplications then this is
not allowed especially the verses of the Quraan for surely hanging
them (on the walls) is exposing them to improper treatment as that
which is attached might fall from the wall and get trodden on and be
degradedà.
(From the answer to a similar question (question 66))
And some people hang them for decoration and beautification of the
scenery and they might even hang them next to an impermissible
picture.
And maybe it will be engraved or written in various art forms, so it
might be written on a picture of a lamp or a drinking glass or even
something which is worse than that like an animal or a bird or
butterfly and other than this.
All of this is playing idly with the book of Allah..........
Al Mutaqaa min Fatawaa Shaykh Fawzaan (2/77-79)
Translated by akh Hasan as Somali
(Please also refer to the fatawa of Sheikh ibn Uthaymeen who also
explains that it is not permissable to hang verses, ayats of the
Quraan on the walls)
JOURNAL OF ISLAMIC KNOWLEDGE: March 21, 2001
March 21, 2001
Question:
When visiting muslims, I noticed that many of them put
verses of the Qur'an on the walls or pictures with the
names Allah and Mohammed. I know a lot of muslims think that it is
good to do so because it will protect them and their house.
Personally, I consider it a form of shirk or superstition. Is there
any ruling on that
subject?
Answer:
Praise be to Allaah.
Hanging plaques and cloths containing aayaat of the
Qur'aan in homes, schools, social clubs and places of
business, involves a number of reservations and
prohibitions according to Islam, such as the following:
(1) In most cases, hanging such things on the wall is
done for purposes of decoration and adornment, as the
aayaat etc. are written in calligraphy and colourful
brocade. This is an inappropriate use of the Qur'aan,
as it was revealed to guide people and to be read
regularly. The Qur'aan was not revealed to decorate
walls, but to guide mankind.
(2) Some people hang up such things for blessing - which is a form of
bid'ah. The blessing as described in Islam comes from reading or
reciting the Qur'aan, not from hanging it up or placing it on shelves
or turning it into artwork and three-dimensional images.
(3) This is contrary to the practice of the Prophet
(peace and blessings of Allaah be upon him) and the
Rightly-Guided Khaleefahs
(al-Khulafaa' al Raashidoon),may Allaah be pleased with them, who
never did such a thing. The best way is to follow them, not to
introduce bid'ah. History tells us that in places such as Andalusia,
Turkey, etc., the adornment of houses and mosques with ornate
carvings of aayaat only happened at times when the Muslims were weak
and humiliated.
(4) Hanging up such pictures or plaques could lead
to shirk, because some people think that these things
are amulets that will protect the house and its people
from evil and disease. This is shirk and is haraam,
because the One Who really offers protection is Allaah,may He be
glorified, and one of the means of gaining His protection is sincere
recitation of the Qur'an and du'aa's taught in the Qur'aan and Sunnah.
(5) There is the risk that the Qur'aan may be used, in
such cases, as a means of promoting one's business or
increasing one's earnings. The Qur'aan should be protected from being
used for such purposes. It is well-known that the production and sale
of these pictures and plaques involves a great deal of extravagance
and wasting money.
(6) Many of these plaques are painted with real gold,
which makes using them and hanging them up even more haraam.
(7) Many of these plaques involve a kind of carelessness, because the
letters are twisted into complex designs that are of no benefit to
anyone because they are barely legible.
Sometimes words are fashioned into the shape of a bird or a man
prostrating, and similarly forbidden pictures of animate beings.
(8) Ayaat and soorahs of the Qur'aan are exposed to misuse and abuse
by this practice. For example, when moving house, they are piled up
with the rest of the furniture and belongings, and other objects may
be placed on top of them.
This also happens when they are taken down so that the wall may be
painted or cleaned.
(9) Some Muslims whose observance of Islam is lacking put these
plaques and pictures up so that they can feel that they are doing
something religious, in order to reduce their feelings of guilt in
spite of the fact that this practice does not help them in any way.
All in all, we must close the doors of evil and follow the leaders of
guidance of the early centuries of Islam, whose people the Prophet
(peace be upon him) testified were the best of the Muslims in faith
and practice. If someone were to say, We are not going to abuse it or
make it a decoration or exaggerate about it, we only want to remind
people (about their religion) in our gatherings, our response would
be:if we look at real life, will we find that this is what actually
happens? Do people really remember Allah? Do they even read these
aayaat when they raise their heads?
What really happens is the opposite: people go against the words
hanging over their heads, they still tell lies, engage in gossip,
make fun of others and do and say evil things.
Even if we assume that there are some who do benefit from these
plaques etc., the fact is that they are very few, and this does not
change the hukm (Islamic ruling) on the matter.
The Muslims must turn to the Book of Allaah, read it and recite it,
and act in accordance with it. We ask Allaah to make the Qur'aan a
light of guidance for us, and a means of removing our grief and
anxiety. May Allaah bless our
Prophet Muhammad (sallalahu alayhe was salaam).

Truly Phenenomal Women

2008-01-11T12:48:00.000-08:00

The Prophet (sallallahu 'alaihi wa sallam) said: "The people of my generation are the best, then those who follow them, and then those who follow the latter" (Bukhari and Muslim). These are our Salaf; the examples to which we should strive to adhere.

But how many of us REALLY KNOW their stories? How many of us REALLY APPLY their guidance to daily living? I chose to focus on the wives and female companions (radiyallahu anhunna) of the Messenger of Allah (sallallahu 'alaihi wa sallam) b/c it important for us to be able to identify w/ our role models. Although there were many outstanding women during that time, I have selected just a few. Yaa akhwaat...The next time you say "I gotta do what I gotta do", think of Hind bint Zar ar-Rakib (a.k.a. Umm Salamah - radiyallahu anha), who was almost left to make hijrah alone after her tribe forced her to stay in Makkah and her husband's clan snatched her son away. Once she and her son were freed, they loaded up a camel and headed out for Makkah, not knowing what was ahead of them. When her husband was wounded in the Battle of Uhud and left bedridden, she nursed him until his death. She did what she had to do, alright...whatever necessary to please her Lord. Yaa akhwaat...The next time you compromise your deen for the kuffar (whether it be family, friends, employers, or whatever), think of Sumayyah bint Khabbat (radiyallahu anha), who ultimately gave her life for Islam (the first to do so).

One evening, after being tortured for refusing to renounce Islam, Abu Jahl became angry w/ her and thrust a spear into her body, killing her instantly. Or think of Ramlah bint Abu Sufyan (a.k.a. Umm Habibah - radiyallahu anha), who stood up against her father's authority, rejected the idolatrous ways of the Quraish, and chose to follow Islam. Even when her own husband apostated from Islam, she had the wisdom to divorce him and the courage to remain in Abyssinia alone as a fugitive, w/ no family or support. Yaa akhwaat...The next time you fold your arms in ungratefulness over how much you DON'T have and what your husbands WON'T buy you, think of Asmaa bint Abu Bakr (radiyallahu anha), whose husband's only possession at the time of their marriage was a horse! Nevertheless, she stood by him in poverty, even when he treated her harshly. When they eventually acquired riches, Asmaa was not corrupted. She was very, very generous and was known to "not keep anything for morrow". Yaa akhwaat...The next time you are on the phone w/ your girlfriend, wasting time in idle talk, think of Fatimah bint Muhammad (radiyallahu anha), whom they called "al-Batul" b/c of her asceticism. Instead of spending her time in the company of women, she spent her time in salat, in reading Qur'an, and in other acts of ibadah. Or think of Aishah bint Abu Bakr (radiyallahu anha), who was one of three wives who memorized the Revelation and the only woman to have transmitted more than 2,000 sayings of the Prophet (sallallahu 'alahi wa sallam). Aishah was a scholar; she was proficient in fiqh, medicine, oratory, and poetry. InshaAllah, these "tidbits" have been of a great benefit to you all. May Allah (subhanahu wa t'ala) make us all PHENOMENAL WOMEN...AMIN!Sumayyah Amatullah
http://www.salafisisters.org/Halaqahs.html~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*"And hold fast, all of you together, to the Rope of Allah, and do not separate, and remember Allah's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren, and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Signs clear to you, that you may be guided." (Surat Al-'Imran, 3:103)~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*

"THE SWEETNESS OF FAITH"

2008-01-11T12:45:00.000-08:00

Narrated by Anas, Volume 1, Number 15 of Sahih Al-Bukhari Hadith

The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:

1. The one to whom Allah and His Apostle becomes dearer than
anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown
into the fire."

My Dear Uhktis, this Hadith is special to me because it encompasses the objective of our worship. We know that Allah (Subhannahu wa ta'ala) says the purpose of our existence is to worship Him, alone.

"And I (Allah) created not the jinns and men except they should worship Me (Alone)"
{Az-Zariyat 56}.

We also know Allah revealed to His Prophet (Sallahu alaihi wa Salam):

"Whoever obeys the Messenger verily obeys Allah; but if any turn away, We have not sent you to watch over their (evil deeds)"
{Al-Nisaa 80}.

It is clear then, that obedience to the Messenger (Sallahu alaihi wa Salam) is nothing less than obedience to Allah (Subhannahu wa ta'ala). In the Sahihs of Al-Bukhari and Muslim it is recorded that the Messenger of Allah (Sallahu alaihi wa Salam) said:

"Whoever obeys me, obeys Allah. Whoever disobeys me, disobeys Allah"

Not following the Sunnah or the commands of the Prophet (Sallahu alaihi wa Salam) is exactly the same as not following the commands of Allah. Ibn Katheer noted that it is the Prophet's (Sallahu alaihi wa Salam) job only to convey the message and it is up to each person to accept or to reject his message. The one who follows his message will be saved. Hence, whoever obeys Allah (Subhannahu wa ta'ala) and His Messenger (Sallahu alaihi wa Salam) is guided, whoever disobeys Allah (Subhannahu wa ta'ala) and His Messenger (Sallahu alaihi wa Salam) harms no one except himself. [1]

So exactly what does the "sweetness of faith" mean? Let's look at each aspect a little more closely.

The first statement says: "The one to whom Allah and His Apostle becomes dearer than anything else.

How can we make our Rabb (Subhannahu wa ta'ala) and His Messenger (Sallahu alaihi wa Salam) dearer to us than our most beloved ones, husbands, children, mothers, fathers, sisters, brothers, close friends, etc. These are the ones we turn to for companionship, love, and support. But do we really get that love and support directly from our loved ones? No, they are but vessels, Allah (Azza wa Jall) has placed in our lives to facilitate the human contact, emotional support, trials, and tests we all need to exist in this world. The real love and support comes from our Lord (Al Karim). Then with the love, only He (Al Wahhab) can give, Allah (Subhannahu wa ta'ala) gave His revelation to a special human being, our Beloved Prophet Muhammad (Sallahu alaihi wa Salam). This special gift was received and accepted by the Prophet (Sallahu alaihi wa Salam), with all the hardships that came with it, Al-Hamdulillah. Knowing how much our Creator loves us and protects us, and knowing how much Rasullulah (Sallahu alaihi wa Salam) sacrificed and devoted himself to relaying and living the sacred message, we can not help but be in awe. So how could we love anything more than Allah (Subhannahu wa ta'ala) and His Apostle (Sallahu alaihi wa Salam), when our very purpose for living came from and through Them. Allahu Akbar!

The second statement says: "Who loves a person and he loves him only for Allah's sake.

When we really think about the ones we love, family and friends. Do we go that step further and search inwardly to know what kind of love we are feeling, and giving? We all know that love is an emotion, an inward or outward expression of an elevated stirring of our inner most feelings. If Allah (Subhannahu wa ta'ala) is Al Badi (The Originator) of all things, that very emotion, love, comes from Him and is because of Him. Certainly, Allah (Subhannahu wa ta'ala) is deserving of the credit for our feelings. There is nothing anyone can do to stir the feeling of love or hate in us, that do not originate from our Lord (Subhannahu wa ta'ala), and by His permission. Remember, a believer does not operate from his own desires. Only Iblis did this, and became the accursed one, Authoobillah. So when we love, we love for His (Subhannahu wa ta'ala) sake.

The third statement says: " Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."

This one seems to be easy to comprehend and follow, because none of us wants to be thrown into the fire. But, are we being alert, and ever vigilant, to keep this from happening? I'm sure most of us have gone through tremendous trials and tests acquiring and holding on to the "rope of Allah". All that hard work should never be in vain. The deen of Al-Islam is too beautiful and fulfilling to give up, at any stage during our journey to Jannah, Insha-Allah. We have been given a vivid and horrific description of Jahannah, a place of unending torture and humiliation. We must guard ourselves from disbelief, which comes with the price of our souls. Authoobillahi min ashaitan ir rajeem, Bismillahir Rahmanir Rahmim.

The "Sweetness of Faith", is just what it says, Faith in its sweetest form. This sweetness is available to all who believe, Subhannallah, Al-Hamdulillah, Allahu-Akbar.

My dear Uhktis, the comments above, represent what this Hadith means to me. All correctness is from Allah (Subhannahu wa ta'ala), and any mistakes have been my own, Astaghfirullah.

Your Sister in Love with the Deen,

Sakeenah

==========================

[1] Ismaaeel Ibn Katheer, Tafsee al-Quran al-Adheem al-Maroof bi Tafseer ibn Katheer (Riyadh, Maktabah Daar al-Salaam, 1998) p. 345

How to make Malysian Chicken Wings

2008-01-11T12:42:00.000-08:00

INGREDIENTS:
12 chicken wings
4 tablespoons soy sauce
2 tablespoons dark soy sauce
1 tablespoon sesame oil
2 tablespoons oyster sauce
1/2 tablespoon garlic powder
1/2 teaspoon onion powder
ground black pepper to taste
1 tablespoon dried basil
DIRECTIONS:
In a shallow glass bowl combine the soy sauce, dark soy sauce, sesame oil, oyster sauce, garlic powder, onion powder, ground black pepper and dried basil. Mix together. Add chicken wings, cover and refrigerate overnight. Stir together again the next day.
Lightly oil grill and preheat to high heat.
Remove wings from marinade and discard remaining marinade. Grill chicken wings over preheated grill for 8 to 12 minutes each side, or until cooked through and juices run clear.

Asian Style Shrimp and Vegetable delight

2008-01-09T02:48:00.000-08:00

INGREDIENTS:
1lb. med sz fresh shrimp, 1 sm head of cabbage, 1 sm red pepper, 1 sm yellow pepper, 1 med sz onion, 2 carrot sticks, 1/4 cup scallions, 1 & 1/2 cups fresh or frozen string beans, 2 cups oyster sauce, 1/4 cup soy sauce, 2tbsp chopped garlic, 1 tbsp sugar. 1 cup olive oil, seasoning salt, garlic powder, lemon pepper seasoning

DIRECTIONS:
First clean and peel shrimp, then season. Wash all vegetables. Using 1/2 head, cut cabbage into slaw-like shredded strips, cut red and yellow peppers into thin slices, chop onion and scallions. Peel carrots into 1 inch carrot peels, cut fresh string beans diagonally into 1 inch pieces (if using frozen string beans buy the pre-cut ones). Next, using a large frying pan, saute onions, garlic & scallions in olive oil over med/low heat, then add seasoned shrimp. Cook until pink. Add all vegetables, oyster sauce, soy sauce & sugar and season with above mentioned seasonings. Saute over medium heat for 10-15 minutes. Serve over white rice and enjoy!

COOKING TIPS:
Use a wok if you have one and it will be more of a stir-fried asian delight. If using a frying pan, make sure to use a non-stick one. Add more oyster sauce if you prefer. If you are allergic to seafood, you can substitute with chiken or beef or use just vegetables. This way it can be used as a vegetable side dish or a main entree.

How to make a Creamy Pumpkin Soup

2008-01-09T02:43:00.000-08:00

Ingredients:
1 (10.75 ounce) can condensed cream of potato soup
1 1/4 cups water
1 (15 ounce) can pumpkin puree
2 tablespoons butter
1 cup cream
1 teaspoon salt, or to taste
1/4 teaspoon ground black pepper, or to taste
1/2 teaspoon garlic powder, or to taste
1/2 teaspoon ginger
1 pinch paprika, for garnish
1 cup seasoned croutons (optional)

DIRECTIONS:
In a saucepan over medium heat, combine the cream of potato soup, water, pumpkin, butter, and cream. Season with salt, pepper, garlic powder, and ginger. Stir until blended, and bring to a simmer. Reduce heat to low, and simmer for 15 minutes.
Remove from heat, and pour into a tureen. Sprinkle the top with paprika, and top with seasoned croutons.

A Reminder for our Believing Women

2008-01-09T02:42:00.000-08:00

- By Aboo Zaynab Tawfeeq Ibn Hosley

Overview :

This is a lecture that should put the heart of every woman at ease. Though the life of a woman in Islaam may seem difficult to some who have no knowledge, or insight, Allaah Has promised Paradise for His righteous servants.

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The brother starts the sermon with - Khutbatul-Haajah -

Today's Khutbah is a reminder for myself and everyone else who is sitting here and all those who may hear about this khutbah and i.e. the prohibition of Ikhtilaaq - of freely mixing between male and female. Al Islaam has placed before us the ways to reduce the temptations of the fitnah of Nisaah and that is this ikhtilaaq ï¿½ (is freely mixing between a man and a woman) --- a woman mixing with a man who does not have a mahram and this is prohibited in Islaam. This is the ways that destroys the society and this is the reason why we are going to speak about this today because it is the women who build the society. When you look at the society of today, we see that the women, they are amongst the people that are destroying the society. Because the strongest evidence that prohibits this mixing between men and women when Allaah Azzawajal says in Kitaab al-Azeez i.e. the Quraan :

"Allaah tabarak wa ta'ala commands the women to stay in their houses and He prohibits them from making this dazzling display of themselves."

Why did Allaah tabarak wa ta'ala inform us thus? Why did He encourage them and command them to stay in their houses? It is because they will not be molested and they stay in their houses and remember Allaah subhana wa ta'ala and they will be protected in their houses. So that they can be protected from all of the evils that occur when they leave their house.

Yes, when we look at this ayat, look at today's society na'am when you go and buy airline tickets, whom do you see? except women.

When you go to the bank, whom do you see? except women.

When you want to buy a car, whom do you see? except women.

When you want to pay your electricity bill / gas bill whom do you see? except women.

Na'am, they are the ones who are destroying the society. They are the ones who are allowing the destruction of the society. It is because we don't want to listen to the guidance of Allaah subhana wa ta'ala. Because if you listen to the guidance and heed the guidance and implement the guidance and disseminate this guidance amongst the people we will be amongst the people who are successful.

Na'am the above ayah is about what? It is about women staying in their houses. Staying in their houses and not making a dazzling display of themselves.

When Allaah tabarak wa ta'ala says : "Ask them from behind the hijab." Why??

Why? Because when you ask them from behind the hijab it is better and it will conceal the disease of that person that is asking. Like the words of the Prophet sallallaahu alaihi wa sallam : It will conceal, it will protect them from their disease because they don't see them.

And the other ayat that proceeds this is :
And when the women speak from behind the hijab they are not going to speak to try and tempt you or allure you or attract you to that temptation. But because we are far away from the guidance of Allaah subhana wa ta'ala and we want to be on something that is not right.

Na'm when we talk on the telephone and we want to ask about a brother : "is he home?" We want to get all personal with his wife : "How are you doing? I heard you were sick. How are the children?"

This is not the place for you to be asking her. You should ask her husband when he returns and you catch him and you are able to talk to him.

That is why the Prophet sallallahu alaihi wa sallam told to ask from behind the Hijab so that it can protect her.

The wives of the Prophet sallallahu alaihi wa sallam were knowledgeable in that community, not like our wives. They do not know even know how to perform their salaah properly.

First of all look at our children. That is why keep them in their house.

When you keep them in the house the children will benefit. Not like today when the children come to the Masjid, when they see the other Muslims (elders) they don't give the salams. The hadith : the one who is riding should give salams to the one who is walking. The one who is walking gives salams to the one sitting and the one who has small amounts give it to the ones with larger amounts and the youngsters give salams to those who are older in age."

How come our youngsters don't initiate the salams with the ones older in age? It is because our women are not in the house, teaching the kids the Book of Allaah and the sunnah of the Prophet sallallahu alaihi wa sallam. It is because the women, the wives of the Prophet sallallahu alaihi wa sallam were commanded them to stay in their house and to recite kitaab ul-Hikmah. What is Kitab-ual-Hikmah? It is the Book of Allah subhana wa ta'ala and the sunnah of the Prophet sallallahu alaihi wa sallam. The wives of the Prophet sallallahu alaihi wa sallam did this. They didn't read some Greek Aristotle's. They didn't recite anything that would keep them away from the remembrance of Allah. They are going to remember Allaah.

They are going to remember Allaah by reciting that which He sent down and implementing that which He sent down. Likewise we need to teach our children. Now, how can we teach our children if the woman is outside the home always?

They don't know. Kids don't know, we have to teach it to them.

When the husband comes home from a hard days work what is the first thing she (the wife) does? How would she know to attend to his needs if the woman is not at home to receive her husband?

We are not here to entertain anyone. This is Yawm-ul-Jummah. If you come to Yawm-ul-Jummah it is obligatory upon you all to know the etiquettes. This is not to entertain anyone or any of the children. It is there to remove some of the diseases that reside in the hearts and to benefit from the reminder so that we can implement it in our life-styles.

So what is it when the women stay outside of their houses? She's not like that the woman. When her husband comes home after a hard days work, the first thing she would do after she gives you salams is to take off your shoes. She gives him something to drink. She comforts him. She wants to know how his day was at work. She asks him if there is anything that she could get him.

She has his clothes ready for the next day by ironing them etc. So that when the children see this they know that when the daughters get married they are going to treat their husbands exactly like that or better than that. Because they are witnessing the guidance of Allaah in their hearts. Not like our children. We don't teach them anything and the cause is because our women are outside their house.

When they are outside the house, they don't know the Shaitan, he beautifies them. "I don't care if you are wearing all black, he beautifies you. So much that if there is disease in his heart or anyone else that black is going to look good for him. And he will say that he wants someone just like that. The lady he sees is wearing nothing but black and he can't see anything except the eyes may be uncovered. Now, you want to see the eyes. When you look her in the eyes, now you are finished. Because the disease is just coming out. That is why we have to teach our women that when they come out for something that is a necessity, they must take care of that business and get back into their house.

Not like the women of these days in time. Because the Prophet sallallahu alaihi wa sallam said that the whole body of a woman is her private part. He didn't make no exceptions. He didn't say except her face and hands, he didn't say except her feet, except her eyes. He said the whole body of a woman is her awrah.

Not like our women, when they come out they don't know about the guidance of Allaah. The Prophet sallallahu alaihi wa sallam prohibited the women from walking in the middle of the streets and when you tell them, they don't want to adhere to that. They want to adhere to their passing desires. "I ain't walking in the sides of the street."

When the sahabiyaats were walking in the middle of the streets the Prophet sallallahu alaihi wa sallam said: "Draw back now. Draw back and walk in the sides of the roads and don't walk in the middle of the roads. " So much so that when the walking their body was scratching against the wall because they were adhering to the guidance of the Prophet sallallahu alaihi wa sallam.

I command all of you to follow the guidance of Allah, to follow that has been revealed to the Prophet sallallahu alaihi wa sallam.

So we have to know that if the woman comes out, even if you are taking her and you are driving and she is sitting in the car with you, it is best for the woman to sit at the back instead in front. And it is best she doesn't speak unless there is a need for her to speak. Because when she speaks and she is controlling the conversation and you have a friend in the car, what does that do except produce some disease that may reside in your heart, that may stay in the heart. And you may start thinking something bad and it starts rusting may be that her voice may have attracted you. We don't think about that. When there is no need she shouldn't talk. Why? Because the Prophet sallallahu alaihi wa sallam said : "Shyness doesn't come except with goodness." Let her not speak unless there is a necessity since her voice may attract a non-mahram man.

When I was growing up years ago, the women used to wear skirts and long dresses. They didn't wear pants because they felt shy to wear pants. But now they have no shyness. They have gone from skirts and long dresses to wearing pants. And when they used to wear skirts and long dresses and they needed to bow down or bend down to pick up something, they used to do it with modesty. But now the bend down to pick up something wearing pants, with no modesty, exposing it all so much so that the people around them would be affected.

Know that the woman, they need to stay in their house and teach our children. So that they wont lure and tempt us. Because every single place you go you have a woman right in front of your face. The airport, the market place, the cashier, the register clerk in the hospital, when you go to pay your gas bill, your water bill. Every place you name it they have a woman right in front of your face.

And how many of us want to go to a store and buy something now because we saw a beautiful woman walking. Apparently she is beautiful? But in actuality she is not beautiful. So much so that even if a woman is wearing all black they want to have some type of fashion with it. Why black? Because it is the purpose that it serves, it is supposed to turn us away from them. But now like other sisters they wear all black and they want to wear red with it. A red hand bag and red shoes !!!

Before we entered Islaam that was the furthest thing that turned us away. We went far away from this as this didn't look good.

The woman is a fitnah so protect her. If you protect her you protect the society, you protect your children and without a doubt you are protecting yourself. Because when you come home from a hard days work she will take off your shoes and socks and will give you something to drink. Your children are going to do the same thing. You are teaching them how to be obedient to your husband. How to treat your husband, so much that when she is about nine years of age she knows majority of the things as to how to please her husband, how to stay with her husband, how to call her husband, how to be obedient to the husband, to help one another in good and righteousness and not help one another in sin and transgression.

So we have to learn and we have to teach our women to stay in their houses and don't come out except when it is necessary for them to come out.

Part 2

The importance of this khutbah is what? To protect ourselves and our women because the women make up the society. Majority of men is where? In prison. Majority of men are drug addicts but you have an abundance of women out there. Like in Egypt 16 million people in the main city and 85% or 90% are unmarried and the dowry is sky high. So what does that produce except homosexuality. That is what it is going to produce because the men can't get married. These days we don't have the Imaan like the Imaan of Imaam Ahmed Rahimullaah. He didn't even get married until he was 40 years of age; na'm why?? Because he was busy with seeking knowledge. Seeking knowledge so much so that even when he went to Makkah and he was with Yahya Ibn Muaid Rahimullah he told him that after his Hajj he wanted to go to Yemen so that he could meet up and take knowledge from Imaam San'aali. Na'm today we have a Sheikh Muqbil bin Hadi rahimullah a Muhaddith in Yemen and we don't even teach our children about him. So that when it is summer we don't put them in the day care and your wife says: "I have saved up all the money that you have given me and I would like you to take off from your job and take my children up to Yemen so that they can benefit from the Sheikh before he dies." We aren't thinking like that.

Every single time you come to the Masjid the woman is right there too as though it is obligatory for her to make salaah in the Masjid. You take her to a place like this. We say the Masjid is packed and the men can't get in there and there is no place and it is not obligatory for the woman to come to the Masjid. For whom is it obligatory? It is obligatory for the men who are responsible to perform Yawm al Jummah in the Masjid. But our women every single time there is a class or something or Yawm al Jummah, they are at the doorsteps or the doorways of the Masjids so much so that when it is time to make Salaah and you come late she makes Salah outside the door where everyone else is praying. She doesn't know "Shyness doesn't come except with goodness."

If your not eligible to make salaah why do you have to come to the Masjid? Why?

When I was a Kaafir I used to be ashamed to go to the store to buy those personal things for my mother. I used to hide it in everything else. Now you got the best thing you want to let everybody know. You go to the Masjid and don't pray you want everybody to know because you are facing the direction the brothers come in. You tell me that this ain't temptation. I don't care if she is wearing all black, a man can go through that, a man is weak, a woman you have to caress her to get he into the mood to be intimate but a man he gets excited and is mesmerized easily. Go to the airport, the bus stop, the gal who is driving the bus you see the woman right in front of you. They have so much of the finest women in front of us and you tell me that this ain't gonna change us? All of a sudden we want to buy that ticket because we want to stand in her face.

Likewise our Muslim women want to be outside doing the same thing. So my reminder to all of us is what? If the woman comes outside let her adhere to the guidance of the Prophet sallallahu alaihi wa sallam. Because during the time of Prophet sallallahu alaihi wa sallam they had two different doors, a door for the woman to go in and a door for the man to go in but it didn't stop there. The women knew that the front line is the worst row for the woman and the worst row for the men is the last row.

When the Prophet sallallahu alaihi wa sallam finished making his salaah he was sitting in the direction he was praying so that he gave the women enough time to leave. Last month when I did that, one of the brothers said : "You are supposed to turn around right now." So I had to explain that the Prophet sallallahu alaihi wa sallam and the sahabas did that to give the women enough time to leave. But now a days even if you do that the woman is still standing in the doorway.

So I ask all of you'll to protect your wives, to protect your children. Keep them inside their houses except when there is a need for them to come out. And when they are in the house command them to remember Allaah subhana wa ta'ala and to raise the children upon the obedience of Allah subhana wa ta'ala and don't be amongst the people who don't raise them on the obedience of Allah subhana wa ta'ala.

Listen to audio http://www.troid.org/audio/sisters/themuslimwoman/believingwomen.htm

(Transcription courtesy of Umm Hasna)

Ways To Increase The Memory

2008-01-08T15:08:00.000-08:00

إلى يوم الدين أما بعد
السلام عليكم ورحمة الله وبركاته

Seek Istighfaar For Your Sins And Have Taqwaa
Qaallaahu Ta'Aalaa,
وَاتَّقُواْ اللّهَ وَيُعَلِّمُكُمُ اللّهُ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
"So be afraid of Allaah; and Allaah teaches you. And Allaah is the All Knower of each and everything." 2:282
Rasoolullaah ( صلى الله عليه و سلم) said, "By Allaah, I seek forgiveness and I repent to Allaah more than seventy times a day." He also said, "O people repent! Verily I repent to Allaah one hundred times a day." Muslim 4/2076
The Prophet (صلى الله عليه و سلم) also said, "Whoever says, Astaghfirullaahal-ladhee Laa Ilaaha Illaa Huwal Hayyul Qayyoomu wa atoobu ilaihi, Allaah would forgive him even is he was one who fled during the advance of an army." Meaning: "I seek Allaah's forgiveness, besides whom none has the right to be worshipped (in truth) except HE, The Ever Living, The Self Subsisting and Supporter of all, and I turn to HIM in repentance." At Tirmidhee 5/569 Al Haakim authenticated it, Imaam Adh Dhahabee agreed.
Have Sincere Intentions
Sufyaan Ath-Thawree (رحمه الله), said, "We do not know of anything better than seeking knowledge with (a sincere) intention (for the sake of Allaah)." Siyar A'laam an-Nubalaa. - Vol. 7, Pg 244
Jaabir (رضي الله عنه) narrated that Allaah's Messenger (صلى الله عليه و سلم) said: "Do not acquire knowledge in order to compete with the scholars, nor to argue with the ignorant, nor to gain mastery over the gatherings. Since whoever does that, then, The Fire! The Fire!" Reported by Ibn Maajah (254) and others. This hadeeth has a witness from the hadeeth of Ka'b ibn Maalik reported by at-Tirmidhee (2654) and others and also from the hadeeth of Abu Hurayrah reported by Ahmad (2/338) and others.
Seek Refuge In Allaah From Ash Shaytaan
Allaah 'Azza Wa Jall said,
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

"So when you want to recite the Qur'aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one)." An-Nahl 16:98
Guidelines For Acquiring 'Ilm
Imaam Ash Shaafi'ee (رحمه الله) said, "I complained to Al Waakee' (رحمه الله) about poorness of my memory, so he directed me to abandon disobedience. He informed me that Knowledge of Allaah is Light, the Light of Allaah doesn't guide the disobedient."
There are 6 matters to acquire 'ilm:
· Intelligence
· Zeal
· Striving
· Competence
· Companionship of a teacher and
· A long time
See Ar Risaalah of Imaam Ash Shaafi'ee.
Benefit from the following article In Shaa Allaah:
lbn Mas'ood (رضي الله عنه) said: "Indeed I hold that a person forgets knowledge that he used to know because of sins that he commits."[6]
Wakee' (d.197H) (رحمه الله) said: "I seek help in memorization by abandoning sin and disobedience."[7]
Maalik (d.179Hرحمه الله ) said to Ash-Shaafiْee when they first met: "Indeed I see that Allaah has placed a light upon your heart so do not extinguish it with the darkness of disobedience and sin."[8]
Imaam Ash-Shaafi'ee (d.204H) (رحمه الله) said:"Whosoever loves that Allaah Should open up his heart for him and grant light to him, then let him abandon speech about that which does not concern him, and abandon sins and turn away from acts of disobedience. Then there will be between him and Allaah a hidden treasure of good actions. So if this is done, then Allaah will open up such knowledge for him, that will pre-occupy him. And indeed in death is the greatest pre-occupation."
More Naseehah:

Frankincense
Emotional Attributes: Used since ancient times to enhance mental perception. Frankincense slows and deepens breathing, reducing tension and helping to calm and comfort oneself while lifting one's spirits. It is said to relieve past links and subconscious stress. Frankincense also has erotic attributes and mixed with sandalwood and cassia creates a wonderful sensuous fragrance.Medicinal Attributes: Widely used as an anti-inflammatory in many cultures and fast becoming popular in the West for such treatments. The University of Munich conducted a study which found frankincense very effective treatment to relieve joint pain. Ancient herbal books recommend suspending painful joints over the smoke of equal parts of frankincense, mastic and lavender. Frankincense is antiseptic, anti-inflammatory and an expectorant to the lung, genital, urinary and digestive tracts. It has been used extensively as an anti-bacterial and anti-fungal treatment and has proven excellent for mature skin and acne and to heal wounds and scars. It is very useful to those suffering from asthma. The gum was often crushed, mixed with myrrh and dried aloes juice to make an antiseptic powder for wounds. The astringent bark of the tree was dried and ground and taken as a stimulating and cleansing infusion. Frankincense was often used as a diuretic by chewing the resin or adding it to coffee. It was also chewed to relieve the head of mucus and to disperse phlegm. Humans and animals were exposed to the smoldering gum as treatment for many illnesses. In ancient Arabia, the gum was ground and made into pills for those who displayed symptoms of spitting up blood (most likely digestive disorders). Frankincense was used in the treatment of almost every imaginable disease by Greek and Roman physicians and many remedies appear in the Syriac Book of Medicine, ancient Muslim texts, and in Indian and Chinese medical writings.Frankincense is a natural insecticide and was used in ancient Egypt to fumigate wheat silos to keep wheat moths away. The resin is also steamed and able to kill parasitic insects in food. The fumes from burning the resin is also said to repel mosquito's and sand flies.Burning the resin has cooling effects and was recommended by a famous 11th-century Arabian physician as a remedy for illnesses that increased the body's temperature and for infections.The inner white root of a young plant was chewed for thirst-quenching purposes as well as a food. The leaves of the tree were often gathered to feed to weak and even favoured livestock.
Soaking high quality resin overnight in water with a piece of iron and then drinking the resulting liquid in the morning was said to greatly improve memory.The resin was also used as an adhesive, where the soft gum was applied to cracks or chips in utensils and other items, which then hardened to make a waterproof mend.Disclaimer: The information in this post is for educational and informational purposes only and is not intended to be a substitute for a health care professional's consultation.
Study Time
Study before and (or) after Salaatul Fajr. Allaah Subhaanahu Wa Ta'Aalaa said,
إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْءًا وَأَقْوَمُ قِيلًا
"Verily, the rising by night (for Salaatut Tahajjud) is very hard and most potent and good for governing oneself and more suitable for understanding the Word of Allaah." 73:6
This is the best time to study and memorize. The Prophet (صلى الله عليه و سلم) said, "The nearest the LORD comes to HIS servant is in the middle of the night, so if you are able to be of those who remember Allaah at that time, then be so. At Tirmidhee 3/183
Companionship
Keep good, pious, studious companions. Maalik Ibn Anas (رحمه الله) said, "Whoever does not love knowledge, then there is no good in him. So, there should not be any acquaintance between you and him, and nor any friendship." Al Khateeb in Al Faqeeh Wal Mutafaqqih Volume 1, Page 15, Mabaahith fee Ahkaam Al Fatwa Page 12.
Sufyaan Ath Thawree (رحمه الله) said, "Hence you must take to the original affair, hold tight to it, and you should take to being unknown, for indeed this is the age to remain unknown. And take to remaining aloof, secluded, and associating little with the people, because when people used to meet, some of them would benefit the others. But as for today, then that has gone and in our view, salvation lies in abandoning them. Related by Aboo Nu'aym in Al-Hilyah (6/376-377)
Fruits
Shaykh Fawzee Al Atharee (حفظه الله), said that apples, and grapes (raisins) increases the memory. White raisins are better than the brown ones.
Al Hijaamah
Al Hijaamah: Cupping also known as bloodletting (phlebotomy). Cupping increases the memory tremendously. Al Hijaamah is a cure for ALL illnesses:
Saheehul Muslim: Book of Transactions #3830 - On the authority of Humaid, that Anas Ibn Malik (رضي الله عنه) was asked about the earnings of the cupper, he said that the Prophet ( صلى الله عليه و سلم) got himself cupped. The cupper was Abu Taiba, the Prophet ( صلى الله عليه و سلم) commanded (someone) to give him 2 sa'a of corn. He talked to his family, and they lightened the burden of tax for him. He ( صلى الله عليه و سلم) said, "The best treatment that you can take is cupping."
In another narration, the Prophet ( صلى الله عليه و سلم) said that healing is found in 3, cupping, a gulp of honey and cauterization (branding with fire). I forbid my followers to use cauterization. Bukhaaree 5317 in the Book of Medicine.
Shaykh Fawzee recommends the new cupping kits (pumps), as they are safer (no fire needed).
Do not practice Hijaamah unless you are qualified to do so.
Aboo Dawood 39/4570: 'Abdul 'Azeez ibn 'Umar ibn 'Abdul 'Azeez said (رحمه الله), "Some people of the deputation which came to my father reported the Prophet of Allaah ( صلى الله عليه و سلم) as saying, Any physician who practices medicine when he was not known as a practitioner before that and he harms (the patients) he will be held responsible. 'Abdul 'Azeez said, Here physician does not refer to a man by qualification. It means opening a vein, incision and cauterization.
Shaykh Abu Anas (حفظه الله) was asked about Hijaamah, and replied by saying that it is not a Sunnah of the Prophet ( صلى الله عليه و سلم), it is a medical practice. The tape can be purchased from Salafi Publications, In Shaa Allaah. The product code is S6.010 entitled "Questions & Answers Session" Birmingham 2001.
Rest & Exercise
Get plenty of rest, exercise and water. All these things help your overall well being. You can not retain much if you are tired. Rest, water (healthy diet) and exercise revitalizes you and increases your energy and mental perception. Study in a place that is quiet (if you can). This way you can focus completely. If you can't set aside a full hour to study, begin small, try 10 - 15 minutes a day Bi Idhnillaah. Keep to your study schedule as much as possible.
Al Miswak (Siwak)
Miswak literally means tooth brushing stick. Miswak is the root of the Arak tree (salvadora persica), more commonly known as the 'toothbrush tree'. The Arak grows in Saudi 'Arabia, Sudan, Southern Egypt, Chad and Eastern parts of India. In other parts of the Muslim world where the Arak tree is not found, other trees are used for the same purpose. Strips of bark are used in Morocco and the Nim tree in India.
Ahadeeth From Saheehul Bukhaaree Regarding Miswak
Narrated Abu Hurairah (), the Prophet ( صلى الله عليه و سلم) said, 'If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with siwak for every prayer." Kitaabus Salaatul Jumu'ah #845
Anas (رضي الله عنه) that the Prophet ( صلى الله عليه و سلم) said, "I have told you repeatedly to use the Siwak." He ( صلى الله عليه و سلم) put emphasis on using Siwak. Kitaabus Salaatul Jumu'ah #846
'Aaishah (رضي الله عنها) said, "The Prophet ( صلى الله عليه و سلم) died in my house on the day of my turn while he was leaning on my chest closer to my neck, and Allaah made my saliva mix with his Saliva. 'Aaishah added, 'Abdur Rahman came with a siwak and the Prophet ( صلى الله عليه و سلم) was too weak to use it so I took it, chewed it and then gave it to him and he cleaned his teeth with it." The Book of 1/5 of War Booty # 2890
Miswak Improves The Memory & More
Dental research has discovered interesting information about the miswak. Chemical analysis revealed that it contains a total of 19 natural substances which are beneficial to dental health. Its natural antiseptics have a bactericidal action, killing harmful micro-organisms in the mouth, the tannic acid it contains has astringent qualities which protect the gums from disease, and its aromatic oils increase salivation. Because of its built-in antiseptics, the miswak needs no cleaning, and because its bristles are parallel to the handle rather than perpendicular, it can reach more easily between the teeth, where a conventional toothbrush often misses. The Miswak improves one's memory as well.
Revision

Az-Zuhree (رحمه الله), said: Indeed knowledge departs due to forgetfulness and leaving off revising. Siyar A'laam an-Nubalaa. - Vol. 5, Pg 337. It may help you to do the following:
1. Read from the same book, (same mushaf, matn, etc) every time you study. Constant use of the same book creates a picture in your memory. You will able to close your eyes and see the image of the page as clear as the actual book, In Shaa Allaah.
2. Try writing out the aayat, ahaadeeth, or parts of the matn three to five times a day, and say each word as you write it out. This will increase your memory, strengthen your vocabulary, spelling, pronunciation, and penmanship of the 'Arabic language. Start off small. Date each entry. This will allow you to see your study habits. Do not cheat yourself.
3. If you have a voice recorder, then record your recitation (no peeking). Check your recitation by playing back the tape and follow it with the text. Listen carefully. Be sure that every Fathah, Dhammah, Kasrah, etc., are in place, In Shaa Allaah. It helps to have someone familiar with the 'Arabic language (and the various texts) listen to your recitation just incase you do not pick up on your own errors.
4. Listen to a proficient recitor of whatever it is that you are studying. If you have a cd player, put it on repeat. The repetition helps tremendously. Do not stress over trying to memorize things. Allow the cd to play while you are cooking, cleaning, etc. You will find that after hearing the recitation about three or four times, some words you can actually say along with the recitor without much effort.
5. Share what you have learned with others. Teaching is a form of revision. Ibn Hazam Al-Andalusee (رحمه الله) mentions: A man who is a miser with his knowledge is worse than a man who is a miser with his money, for the money miser is afraid of using up what he possesses, but the knowledge miser is being mean with something which does not get used up and is not lost when it is given away. (Al-Akhlaaq Was-Siyar)
6. Take advantage of your youth. Hasan Al-Basree (رحمه الله) said: Seeking knowledge when one is young, is like etching on a stone. The narrator said, "In other words, the knowledge which one memorizes 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 Aa'lam." Mabaahith fee Ahkaam Al-Fatwa - Page 28
7. Attend the gatherings of dhikr as much as you are able. Do not allow Ash Shaytaan to divert you by whispering excuses to you like "its raining," or "it's hot outside." The Salaf would walk (and sometimes crawl) in the desert heat for long periods of time for one hadeeth, becoming tired, dehydrated, and fainting along the way. This shows us the love, zeal and respect that they had for seeking knowledge.
8. Take 'ilm from the trustworthy only. Muhammad Ibn Sareen (رحمه الله) said, "Indeed this 'ilm is the Religion, so look and see from whom you are taking your Religion." He also said, "They had not used to ask about the chain of narration but when the fitnah (the fabrication of hadeeth) occurred they said, "Name your men to us." So, as for Ahlus Sunnah, then their narrations would be accepted, and as for Ahlul Bid'ah, their narrations would not be accepted. (Introduction of Imaam Muslim (رحمه الله) in his Saheeh with a saheeh isnaad.)
9. Do not be shy when seeking 'ilm. The Messenger of Allaah ( صلى الله عليه و سلم) said: "One who is shy will never gain knowledge, nor one who is proud." The narrator adds, "What is implied here is one who is shy of asking questions, Wallaahu Aa'lam." Bukhaaree, Mabaahith fee Ahkaam Al-Fatwa - Page 25
10. Be patient while seeking ilm.
Do Not Take 'Ilm From Four
Shaykh Fawzee Al Atharee (حفظه الله تعالى) said, "Do not take 'ilm from four," A fool, a liar, a person of desires and one who has goodness and virtue but he doesn't know what he is talking about. (Take from the recorded lecture, "Who is the innovator." 06/23/02)
Seek 'Ilm And Allaah Will Raise Your Rank
Shaykh Saalih As Suhaymee (حفظه الله تعالى) said, The word Soorah means chapter, elevation and height. The reader moves from one stage to another. Aayah means sign or pause. It's a wonder because mankind is unable to produce something like it. The plural form of aayah is aayat, aayy, and aayay. (This dars was recorded in Germantown Phila. Pa, 07/26/01)
Shaykh 'Uthaymeen (رحمه الله تعالى) said, "There is no comparison between one who has knowledge and one who does not, just as there is no comparison between the living and the dead, and one who hears and one who is deaf, and one who can see and one who is blind. Knowledge is light with which one is guided, and with it removes one from the darkness (of ignorance) to the light (of knowledge, i.e. Islaam). With knowledge, Allaah raises the ranks of whom He wishes from His creation." Kitaabul-'Ilm.
Allaah has said,
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ"Allaah will exalt in degree those of you who believe, and those who have been granted knowledge." Mujaadalah, aayah 11.
Make Du'aa
Allaah said,
وَقُل رَّبِّ زِدْنِي عِلْمًا
"And Say, My Lord Increase Me in Knowledge." 20/114
وصلى الله وسلم على نبينا محمد وعلى آله وصحبه وسلم تسليما كثيراً
Umm Su'aad Haneefah Muslimah
References:
1. www.thenoblequran.com
2. www.fatwa-online.com
3. Quotes 6 - 8:
4. www.tazkiyah.org
5. www.troid.org
6. Miswak Info Taken from
Global Internet News
7. Ahadeeth - Saheehul Bukhaaree, Muslim,
Aboo Dawood, At Tirmidhee

http://www.salafisisters.org/SeekingKnowledge.html
.

Amatullah, Amatullah, do you hear your sister cry?

2008-01-08T15:06:00.000-08:00

Many times we hear of our sisters in distress or or state of unease. It could be something from the dunya aspect, such as facing eviction, job loss, a health issue, a death in the family. An empty cupboard, a lack of a coat during winter, feeling overwhelmed or stressed, lonely or sad. It may be their emaan is low, their child is resisting the deen, their marriage is at a troublesome spot. It could be they are a new shahadah, who has some fear of reaching out, or a sister new to this blessed dawah who wants to learn, but doesn't want to appear jahil. It could be be anything, and we know that Allaah will test the believers.

You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allâh, but if you persevere patiently, and become Al-Muttaqûn (the pious - see V.2:2) then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts]. (Aali Imran 3:186)
How many times do you say to yourself, subhna'allah, I should call that sister or at least send an email. Let me pay her a visit, drop off something to lift her spirit. Give some money, food or clohing. Share a book from my library. Invite her to a halaqah, teach her Qu'ran. Or share a smile and listen quietly.

But you don't. Maybe you forget. Maybe you get busy. Or maybe you thought, well insha'allah another sister will/has/should. But could it be everyone else thought the same as you?

And there she is, your sister..still waiting...Did you really hear her cry?
You get word, you hear and you know. But you mute out the sound.
Will your open up your ears? Your eyes? Your heart?
Will you respond to your sisters call?

SUGGESTED ACTIONS:

~ Purify your intention
Actions are by intentions....(1)

~ Make dua for your sister There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too. (2)

~ Give words of encouragement. Tell her to never despair of Allah's Mercy.
"The deen is sincerity..." (3)

~ Write her a letter or email with the suras or hadiths that can aid her with her situation. This is something she can re-read and gain benefit from again, insha'allah

~ Make dinner for her family

~ Care for her children, while she takes time to nuture herself or run an errand

~ Visit your sister when sick
"The rights of a Muslim upon another muslim are six...when he is ill he visits him.."(4)

~ Rush to give charity
Translation of Sahih Bukhari, Book 24: Volume 9, Book 93, Number 525y:
Narrated Abu Huraira: Allah's Apostle sallahu alayhi wa sallam said, "If somebody gives in charity something equal to a date from his honestly earned money ----for nothing ascends to Allah except good---- then Allah will take it in His Right (Hand) and bring it up for its owner as anyone of you brings up a baby horse, till it becomes like a mountain." Abu Huraira said: The Prophet. sallahu alayhi wa sallam said, "Nothing ascends to Allah except good."

~ Have a long hand
Translation of Sahih Bukhari Book 24, Number 501:
Narrated 'Aisha: Some of the wives of the Prophet asked him, "Who amongst us will be the first to follow you (i.e. die after you)?" He said, "Whoever has the longest hand." So they started measuring their hands with a stick and Sauda's hand turned out to be the longest. (When Zainab bint Jahsh died first of all in the caliphate of 'Umar), we came to know that the long hand was a symbol of practicing charity, so she was the first to follow the Prophet and she used to love to practice charity. (Sauda died later in the caliphate of Muawiya).

~ If you give her items of clothing or household goods, make sure they are clean and in good condition. This way the recipient feels good about accepting and it shows your consideration

~ Do not remind her in the future of any good deeds you may have done for her
Al-Baqarah - 2:264O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allâh, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allâh does not guide the disbelieving people. (Al-Baqarah 2:264)

~ Maintain her confidences

~ Remain anonymous if able (you can always just mail a money order, gift certificate for the local supermarket or store like walmart, sears ,drop a box of produce or other items on the stoop..etc)
...a man who gives in charity so secretly that his left hand does not know what his right hand has given (5)

~ Encourage others to do the same
A believer is like a brick for another believer, the one supporting the other.(6)

Insha'allah I hope I have said a good word, and that we are open to aid our sisters anyway we are able. I'm sure I have overlooked something, so would be happy to hear what you have done, or what you know others have done, when they responded to an Amatullah's cry.

With that I leave you with this final hadith:
Translation of Sahih Muslim, Book 5: Book 005, Number 2219:
Mundhir b. Jarir reported on the authority of his father: While we were in the
company of the Messenger of Allah in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woollen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The colour of the face of the Messenger of Allah underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he (the Holy Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy Qur'an): '" 0 people, fear your Lord, Who created you from a single being" to the end of the verse," Allah is ever a Watcher over you" (iv. 1). (He then recited) a verse of Sura Hashr:" Fear Allah. and let every soul consider that which it sends forth for the morrow and fear Allah" (lix. 18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; till he (the Holy Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger (may peace be upon him) glistening, like gold (on account of joy). The Messenger of Allah said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.

Please forgive me if I have erred, and hasten to correct me if I have done so. Anything good is from Allaah azza wajeel, anything bad from myself and the accursed shaitan.
UmmIdris (Kareema)
Subhanaka 'allahumma wa bihamdika 'ash hadu 'alla 'ilaha 'illa 'anta astaghfiruka wa 'atubu 'ilayka

References
1. From Umar ibn al-Khattaab who said that Allah's Messenger sallahu alayhi wa sallam said:
Actions are by intentions and there is for every person only that which is intended so he whose migration was for Allah and His messenger, then his migration was for Allaah and His Messenger, and he whose migration was to attain some wordly goal or to take a woman in marriage, then his migration was for that which he migrated. Muslim vol #3 p. 1056 #4692
2. Abu Dharr reported that Allah's Messenger (may peace be upon him) said: There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too. Muslim Book 035, Number 6588:
3. From Tameem ad-Daaree (radiyallaahu 'anhu) who said that Allah's Messenegr sallahu alayhi wa sallam said: "The deen is sincerity. The deen is sincerity." We asked to whom O Messenger of Allaah?" He replied, To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and their common folk." Muslim #55 vol 1 pg 37 #98
4. From Aboo Hurairah (radiyallaahu 'anhu) who said that Allaah's Messenger said: The rights of a Muslim upon another Muslim are six. Tehy asked, "What are they O Messenger of Allah?" He said, "When he meets him he greets him with salaam, when he invites him he responds, when he asks for his sincere advise he sincerely advises him, whjen he sneezes and prises Allaah he asks for Allaah's Mercy for him, when he is ill he visits him, and when he dies he accompanies him (i.e his funeral).
Reported by Muslim #2162 (vol 3. p 1183 no. 5379)
5. Volume 8, Book 82, Number 798:
Narrated Abu Huraira: The Prophet sallahu alayhi wa sallam said, "Seven (people) will be shaded by Allah by His Shade on the Day of Resurrection when there will be no shade except His Shade. (They will be), a just ruler, a young man who has been brought up in the worship of Allah, a man who remembers Allah in seclusion and his eyes are then flooded with tears, a man whose heart is attached to mosques (offers his compulsory congregational prayers in the mosque), two men who love each other for Allah's Sake, a man who is called by a charming lady of noble birth to commit illegal sexual intercourse with her, and he says, 'I am afraid of Allah,' and (finally), a man who gives in charity so secretly that his left hand does not know what his right hand has given."
6. Abu Musa reported Allah's Messenger (may peace be upon him) as saying: A believer is like a brick for another believer, the one supporting the other.
Muslim, Book 032, Number 6257:

http://www.salafisisters.org/Halaqahs.html

The Righteous Husband poetry

2008-01-08T15:04:00.000-08:00

How can i describe thee.......The man that is so kind andgentle with meI am so grateful to Allah for you.How you strive to provide for meand your children too.

I know that you responsibilities are not easy.But because of your Rabb you seek to please me.Teaching your family, helping me out around ourhome or taking the children for the day.And still leaving for the masjid when its timeto pray.

Thank you for not belittling my advice because,I am a woman and "you the man."

Thank you formaking istakarah before proceeding with a plan.Wanting the best for your family in this life andthe next. So you stick with Ahlus Sunnah and thatwhich is in the text.

Pants above your ankles, thoub crisp and white.Seeking your Lord forgiveness so you stand up inthe third part of the night.Oh my righteous husband how can I describe thee...The man that is firm but yet gentle towards me.

By: Umm Zubair/Umm Zaynab Rafeeqah bint Kilgore

A Muslim Friend By Umm Maryam wa Tayyibah

2008-01-08T14:57:00.002-08:00

A Muslim friend is one that constantly reminds you of Allah
A Muslim Friend is one that gives you sincere Naseehah
A Muslim Friend is one that lends a helping hand when you are in need
A Muslim Friend is one that remind you to follow a bad deed with a good deed
A Muslim Friend is one that loves you for the sake of our Creator
A Muslim Friend is one that reminds you of Allah to whom or which there is no one or nothing Greater
A Muslim Friend is one that lends a listening ear
A Muslim Friend is one that reminds you that Allah never gives us more than we can bear
A Muslim Friend is one who ask "Have you read Qur'an today"?
A Muslim friend is one that reminds you it is time to pray
A Muslim Friend reminds you that our goal is Jannah
A Muslim Friend strays you from being caught up in the dunya
A Muslim Friend reminds you of death
A Muslim Friend consoles you and tell you not to fret
A Muslim Friend is one who says they love you and mean it
A Muslim Friend is not one who says things just to be eloquent
A Muslim Friend is one that reminds you to make supplication
A Muslim Friend is one that reminds you, only in your Lord you will find satisfaction
A Muslim Friend is one who is patient and reminds you to be patient
A Muslim Friend is one that reminds you that Allah is with those who are patient
A Muslim Friend reminds you to follow the Qur'aan and the Sunnah
A Muslim Friend reminds you that, this will be our path to Jannah
A Muslim Friend never spreads your business on the street
A Muslim Friend is so kind and discreet
A Muslim Friend is not one to quickly judge or deem you worthless, but rather
A Muslim Friend reminds you that in your Lord you seek forgiveness.
Are you and I ready to be a Muslim Friend TODAY?
Time is running out, DO NOT DELAY!

http://www.salafisisters.org/IslamicPoetry.html

Polygamy poetry by Umm Zaynab

2008-01-08T14:57:00.001-08:00

Polygamy, hmm tell me my sister, what is the big deal
Your husband, my husband can have up to four wives if Allaah may will.
Explain to him why are you stressing as though all the responsibilities are on you.
Fast Ramadan, guard your salah, obey your husband and do what you do.
We as women are not like the men. We take our husbands to be our best and closest friend
But Allah did not create the men like the women.
Take two, three or four so don't blame him sister if he want more.
Why make haram for him what Allah has made halal.
You deny him of this, then have the courage to stand before him looking all wild.
Polygamy is something that is easier said than done. On the brother's part and on the sister's part.

But don't worry about who he loves more in his heart.
This matter is with Allaah, so strive to please your Lord.
Your destination is the Jannah, this dunya is just room and board.
Sister please don't worry yourself with "what are they doing". You continue to do what you do.
Have your stuff planned out, laid out and be beautified for the time that he spends with you.
Yes I understand polygamy can be very hard on the first wife.
And for some of us it cuts worst than the sharpest knife.
But what about your new co-wife? Who don't know your husband like you do.
So, it has to be scary for her too.

Sure, go ahead explain to her how he like his meat cooked.
And she will share with you her favorite cookbook .
Remember you are striving for the Jannah, not only for the love of this man,
If he is your ultimate goal, then my sister you have the wrong game plan.
This deen is good advice and this is mine to you.
Don't worry about what they are doing,
just handle yours when it's time for him to be with you.

Advice to the Women

2008-01-08T14:37:00.000-08:00

Lecture by Aboo Ismaa’eel Jamal Jackson al-Amreekee
From the lecture series in California, August 2003

Aboo Ismaa’eel mentioned that this dars is a naseehah to the women and he apologized for not being properly prepared for this naseehah for the women, as it is something from the Sunnah to give classes to the women. It comes in the authentic ahaadeeth that the Prophet (sallahu 'alayhi wasallam) would assign a special day to give duroos to the women. And this is something that is very important as the women of Islaam are the first school for the children of al-Islaam.

It is important that the women are taught what is their religion and it is important for the sisters to seek to learn what is from their religion, since if a person doesn’t have, he is not able to give. So what is it that she will be able to teach their child? What ends up happening is that the TV becomes the educator of the child if the parent does not educate their child. So it is important that the sisters seek knowledge and that the husbands and brothers of the sisters give them from what is the beneficial knowledge of Islaam.

And there is benefit for you in this child you are teaching as it comes in the hadeeth of the Messenger of Allaah (sallaahu ‘alayhi wasallam) that when a person dies his actions are cut off except for three things. The first being a sadaqah that continues to bring benefit. For example, if he helped to establish a masjid or something similar to this, since in his helping to establish the masjid he not only benefits from it, but the Muslims also benefit from it. So he receives the reward of the Muslims benefiting from it.

The second is knowledge which is benefited from after his death. So maybe he has taught someone something and it could possibly be his child or another person, and then he receives the reward from this in his grave. This doesn’t decrease from the reward of the person who is actually doing the action, as it comes in another hadeeth from the Prophet (sallaahu ‘alayhi wasallam):

“There is a person that points to a good and he receives the reward of the one that does the good and it doesn’t decrease of the reward of the one who has done the good.”

And the third is a righteous child who supplicates for him. So how will the child be righteous except that he receives the correct tasfiyah wat-tarbiyah in the home. So the parent removes from him whatever is from bad behaviour and akhlaaq and shows him what is from the proper behaviour and akhlaaq in the home and he educates him regarding the religion of Islaam. So then the child makes du’aa for his parent, and we see an example of this in the du’aa of Nooh (‘alayhi salaam) when he said: “O my Lord, forgive me and also my parents.”

This is the du’aa of the righteous child for his parents because he understands the rights of his parents over him. He also understands the benefit that he has received from his parents, from his mother and from his father, his mother being the closest of the two to him and this is why she has the most rights over him. But the child will not understand this right if she doesn’t first give him his haqq and his right, which is educating him and nurturing him on the correct Islaam. So we see in the example of Nooh (‘alayhi salaam) that he made du’aa for his parents and we see that which is from the tarbiyah of the Prophets upon their children, when Allaah says:

“Were you present when the moat came to Ya’qoob and he said: ‘O my children, what is it that you will worship after me.’ ”

So we look at the care that Ya’qoob had over his children in that he was on his death bed and was concerned about his children being upright on the religion.

A benefit from this aayaah is that he is asking them about that which is the most important thing in Islaam, from ibaadah. He said: “What is it that you are going to worship after me?” And they said: “We will worship your Lord and the Lord of your fathers, Ibraaheem and Ishaaq (‘alayhimus salaam) and He is one Lord and we submit to Him.” So we look at the tarbiyah that Ya’qoob (‘alayhi salaam) is giving to his children and the diligence he had upon his children, even when he was dying.

Also we look at the reverse of it, that the child has gained that which is from correct knowledge. So in our time it may be that the child takes what is from correct knowledge and he has to give that da’wah to his parents or family. In the time of our parents it may be that Islaam was not so clear and what is correct is not so clear, as is in the example of Ibraaheem (‘alayhi salaam) when he asked his father: “Why is it that you worship that which does not benefit you and that which does not harm you.”

So he (‘alayhi salaam) was giving da’wah to his father who had the most right for him to give da’wah to because he is upon that which was not correct in joining partners with Allaah (Azzawajall).

So there is a pool of brothers and a pool of sisters and they must teach their children and their immediate family as Allaah has ordered us:

“Save yourselves and your family from the Hellfire whose fuel is men and stones.”

So that which is from the first things that the sister should seek knowledge in is what Islaam is based upon, and it is the statement “La ilaaha illa Allaah Muhammadur RasoolAllaah”, that you are bearing witness that there is none that has the right to be worshipped except Allaah and Muhammad (salAllaahu ‘alayhi wasallam) is His Messenger and His servant.

This is what you begin with and what you begin the education of the children with. And the first of the books available in English so the sisters can begin reading and understanding and teaching to their children and families, and should be demanding their husband to get them this book, is Usooluth-Thalaathah.

It is not a book which is hard to memorize, even for the person that doesn’t understand Arabic. And if one cannot memorize it in Arabic since Allaah (tabaaraka wa ta’ala) has placed every person on a level, then as Shaykh al-Fawzaan (hafidhahullaah) has stated: “Allaah has mercy on the person that he knows the limitations of their own soul and knows his capability.”

So for the one who is not able to memorize it in Arabic then he should memorize it in the language that he is able to memorize because memorization is not the sole important thing, as knowledge is not solely memorization but rather it is about understanding and implementing. As the author of Usooluth-Thalaathah, Shaykhul-Islaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

“Know, may Allaah have mercy on you, that it is obligatory upon you to know the following four matters. The first: Knowledge, and it is knowledge and awareness of Allaah, and knowledge of His Prophet and knowledge of the Religion of Islaam, with the proofs. The second: Acting upon that.”

So we look at what is from the diligence of the author and we see that the Shaykh (rahimahullaah) has used a special mannerism which is a mannerism from the ‘ulema, in that he is commanding the reader to “know”. With this commanding, it grabs the attention of the reader so that the person will look at it and pay attention.

So know, and look at the care that the author has taken in this and take from the benefits of the care he has taken in it. He has chosen his words carefully, and as Shaykh al-‘Uthaymeen (rahimahullaah) mentioned, the “rahimakullaah” involves two things: may Allaah have mercy on you for what you committed in the past and may he forgive you for the future.

This is care that the author has taken in using this wording since he could have used any other wording, but this is from the hikmah of the ‘ulema since they use that which will benefit the reader and the one being called. So he says: “Know it is obligatory that it is upon us to know four issues.” And no one is free from knowing these four issues.

The people of the Sunnah are not like the people of Soofiyyah who believe that after a person has reached a certain level they don’t have to do some of the ordinary actions but have reached a secret Islaam. Ahlus-Sunnah is not like that. It is upon all of us to perform the salaah and all of us to know that which is from the obligatory knowledge upon us. So if a person exceeds this there is barakah in it for him. However, if a person doesn’t exceed this but reaches it then there is no sin upon him, but it is upon him to return to Ahlul-‘Ilm when he reaches a certain situation.

So it is upon the Muslim woman and Muslim man, freed or slave, to know these four issues. And the first of these four issues is to have knowledge of Allaah, and knowledge of His Prophet and knowledge of the deen of Islaam with his proofs. Ahlus-Sunnah are the people of proofs and we have more right to these proofs than Ahlul-Bid’ah as we have the correct understanding of these proofs.

As one of the Salaf has said: “Any proof that a person of innovation uses in that same proof is a proof for the falseness of his statement.”

For example, the Ashaa’irah and those upon their methodology negate the Names and Attributes of Allaah. We of Ahlus-Sunnah affirm the attributes and don’t negate them, and we don’t’ ask the kayfiyyah (how) of them or make tamtheel or ta’teel. So they seek to use the aayaah:

“And there is nothing like unto Him.”

They say, though this aayaah, that they don’t affirm the Names and Attributes and that the Names and Attributes don’t mean what Ahlus-Sunnah has affirmed for him. So instead they say al-Istiwaa means Istawlaa (he conquered something), or they leave the meaning unknown.

But as Shaykh al-‘Uthaymeen (rahimahullaah) said: “Allaah has ordered us to reflect and ponder over the Qur’aan, so He will not make you ponder over something that He has not made clear.”

He has made His Names and Attributes clear in the Qur’aan, and it is clear in the Sunnah of the Prophet and the understanding of the Sahaabah. However, in this same aayaah is a proof against them:
“And He is all-Hearing all-Seeing.” So in the same aayaah Allaah (Azzawajall) mentions His Attributes.

And you’ll notice the people of the Ashaa’irah stop at the point: “There is nothing like unto Him.” But there is a continuation of the aayaah which is a negation and an affirmation. This is the same form that Allaah (subhanuhu wa ta’ala) uses in the shahaadah. So there is no deity except Allaah, negating the worship of all deities and affirming the worship of Allaah alone.

It is upon Ahlus-Sunnah to understand these things so they can cultivate their children on this ‘ilm and the children can be upright in the Religion. The child will not be upright upon Islaam if he doesn’t receive the proper tarbiyah. If you leave him on that which is from his ‘asl (foundation), his ‘asl is ignorance and oppression, and if you leave the child upon his origin he will not be upright and upon Islaam. He will only be upright from that which you show him in the house and that which you teach him in the house and expose him to, especially in the land of the Kuffaar since the traps of Shaytaan are abundant in the land of the Kuffaar.

So the author Shaykh Muhammad ibn “Abdul-Wahhaab (rahimahullaah) has explained to us that it is upon us to know who is our Lord, who is our Messenger and know the deen of Islaam with the proofs. So we see the hikmah of why we should learn this and know this and it is because these are the three questions that a person will be asked in his grave.

When a person is in his grave and the people have left and the angels come to him and ask him who is your Lord, what is your religion, and what do you say about this man Muhammad, it is not going to be for one who is ignorant to answer correctly. The Kuffaar know that the Lord of the dunyaa is Allaah and they know the Messenger of Allaah is Muhammad (salAllaahu ‘alayhi wasallam) and they know the religion of Islaam is the haqq, but yet they still lie.

So it is not enough for a person to have a mere acquaintance with this thing, and it doesn’t benefit him in the grave, except for the person who bears witness to the truth and he knows and has that which is from certainty and not merely acquaintance. There is a difference between a person having certainty in something compared to having mere acquaintance. Acquaintance is the step after the person is ignorant, and then he moves on to that which is from knowledge.

So it is upon us to have understanding of this Religion of Islaam so we may answer these three questions correctly in the grave. As for the person who starts off wrongly in the grave and he doesn’t answer them correctly in the grave, and he is being punished in his grave and then is accountable before Allaah on the Day of Resurrection, then what does he believe his account will be with Allaah, and the account of his children?

It is natural that if you have something that poses a potential harm in the house you protect your child from it. So you wouldn’t leave an iron plugged in with a child around unless you are a heedless parent. A mother wouldn’t do this out of caring for her child. So there is more right that you educate your child, but the education begins with ourselves.

So we must educate ourselves in order that we can educate our child and safeguard our child from that which is from the traps of the dunyaa. A mother wouldn’t leave a stove on or leave her child in a full tub of water out of fear, and a mother has a natural feeling to protect her child from any type of harm even if it means to sacrifice something from herself.

For example, breastfeeding the child by the mother takes energy from the mother, and this is why a mother shouldn’t breastfeed her child while she is fasting because there is a harm in it. The child is taking energy from the woman, even through the carrying of the child this takes energy from her and causes her to become sick, but she is still diligent over her child. She makes sure she eats the right things and doesn’t inhale anything that could cause harm to the child in her stomach.

This is from the natural inclination of Allaah, and from this natural inclination she should move toward protecting her child in this dunyaa also, and this is from the greatest shields of this dunyaa in educating ourselves and our child. It may be on Yawmul-Qiyaamah that he takes his haqq from us because we did not educate him, because it was upon us when he didn’t have the ability to educate himself and was dependant upon us to give him shelter, food and education, and yet we didn’t educate him.

It is for the woman to demand from the men and their families to educate them and give them the tools of education, whether books, tapes, or the computer, even though there is harm in the computer but the benefit can be greater.

After Shaykh Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) mentioned that the person gains knowledge of these three things, then he says to act by it. So he implements this knowledge in his everyday life. It is not just sufficient for the person to have ‘ilm and not use it. So this ‘ilm will not benefit him but it will be a proof for him on the Day of Judgement, just as the Prophet (salAllaahu ‘alayhi wasallam) said:
“The Qur’aan will be a proof for you or against you.”

So a person has read the Qur’aan but doesn’t implement that which he has read. So Allaah has ordered him to do something or to stay away from something but he has not implemented it. So the Qur’aan will be a hujjah (proof) in that you have not followed the guidance of Allaah, or it can be a hujjah for you in that you’ve read it and implemented it. So it is a hujjah for you, and you will be rewarded for implementing what you know.

This is from the beneficial knowledge, in learning from the Qur’aan and the Sunnah and the Salaf, and anything other than it is not beneficial knowledge. This is also da’wah to our children, since when a child sees his mother in the house performing the salaah, he mimics the action from his natural inclination, especially when his mother goes into sujood. This is the natural inclination, and it is natural for the child that they favour the sujood since this is also the position where the servant is closest to Allaah, their Lord.

The children favour this action and this is how they learn the salaah and the recitation of the Qur’aan and this is from the tarbiyah of the Prophet (salAllaahu ‘alayhi wasallam), as there were Sahaabah who learned the Qur’aan not through recitation but rather through hearing and listening to the Prophet recite it in salaah.

So it is possible for the child to pick up Soorah al-Faatihah just form hearing you recite it in the salaah or from hearing it being recited in the house, because a child in his early stages, his brain is like a sponge. He memorizes and mimics everything he hears and sees, and this is why you find that it was placed on the ‘ulema to memorize the Qur’aan in their early years and you find them having memorized the Qur’aan at the age of 9 or 8, and so on.

They memorized the book of Allaah because they had the ability to absorb what was being relayed to them, even though they may not have understood it. However, everything is step by step. So after you memorize the Qur’aan you teach them the meanings of the Qur’aan and we don’t just leave them as a memorizer of the Qur’aan but not acting upon it.

For example, you will see in Egypt, which is a country that is known for its memorizers of the Qur’aan, that very few of them work by what they know from the Qur’aan, because they don’t know the meanings of the words of the Qur’aan. So you find a person who’s a memorizer of the Qur’aan smoking or who is not religious. This is because he has not learned or reflected on the meanings of what he has memorized. So this Qur’aan is a proof on us, because we memorize the Book of Allaah and are not implementing what we memorized or thinking about the meanings of this glorious Book.

So it is upon the Muslim sisters to implement this firstly in their homes so their children can take from their good example and not take from their bad example. So if a sister is sitting in the house smoking or reading non-beneficial magazines and does nothing that is Islaamic throughout the day, it doesn’t push the child to do that which is Islaamic. So when you try to sit the child down and teach him what is in Islaam, he rebels and goes against you because he hasn’t seen the example in his parents.

We are the only ones who will teach our child Islaam, and it is not upon anyone else but only upon ourselves. This is the third step, which is giving da’wah to that which you know. So after you work by it, you give da’wah to it, and it is not befitting for a person to give da’wah to something he himself doesn’t work by. So from the Sunnah of the Prophet (salAllaahu ‘alayhi wasallam) is that he wouldn’t order the people to do something except that he would be the first one to do it and he wouldn’t order the people to leave something except that he would be the first one to leave it. He was an example for the Sahaabah.

A person will not accept advice from one who tells him to do something and he himself does it. Do you order the people with good and forget your own souls, and you recite the book. Do you not ponder that you are ordering the people to do something that you yourself are not doing. So you order your child to perform the salaah when you yourself do not perform the salaah or you order them to perform it on time while you yourself are lazy in it, and perform ‘Asr midway between ‘Asr and Maghrib.

As for the women, then she shouldn’t work or attend school so she is the one spending the most time with the child and she is the one he will take the most examples from. This is where the connection comes between the child and the woman, from those trips that the child takes with the woman to the grocery store or to the park or to see their grandmother and so on. The child bonds with his mother and takes from her example. It is upon the mother to put forth a good example for the child and work by what she knows and call her child verbally and physically to that which is good.

And the last principle that the Shaykh brings is that the person has patience upon this da’wah from the hardships that he incurs and experiences in giving this da’wah. Some of the ‘ulema have stated that the more a person gives da’wah, the more hardship a person is going to receive and the more harms he will face from the people. This is the same with the children. You will face harms and obstacles from them, and there will be times when they do not want to study, they can’t understand why everyone else gets to go out but they have to stay inside with their mother and study.

It’s hard to see your child disappointed and crying and having to teach them while he is crying and is stubborn, which is from their natural characteristics. So for example if we are trying to teach the child something and we say it clearly for him but in repetition he just mumbles it out of spite, this disheartens the parent because they are trying to teach him something from good. So Shaytaan whispers to them to give up and just let the child go outside to avoid frustration and anger.

However, what is from the hikmah of the mother is that it is better to keep him in and continue to make him learn until he does it properly and this teaches him patience and that which is from proper akhlaaq and mannerisms, and that he should honour his parents and obey their commandments. Later in life he will realize the hikmah of it, as it is stated that a person doesn’t realize the hikmah until he has his own children and he goes through those same trials.

And this is when the child will make more du’aa for you because then he will see that you not only prepared him for an Islamic life but you also prepared him to be a parent. And he realizes the trials he put you through and he asks Allaah to forgive you and make you firm on the Religion. This is a benefit for you because if he is sincere then you have the du’aa of this righteous child and also the reward for teaching him.

This is knowledge that benefits and it benefits others, and you are reaping the fruits of all of this knowledge. So it is upon the sisters to seek this righteous knowledge and command their husbands to teach them and their brothers to teach them and gain education for themselves. And if they have questions they should ask those questions, as the Prophet (salAllaahu ‘alayhi wasallam) said: “The cure for ignorance is the question.”

And look how the Prophet (salAllaahu ‘alayhi wasallam) described ignorance. He described it as a disease, because you don’t give a cure to something except that it is a disease. So don’t be afraid to ask questions that will benefit you in your religion. And gaining ‘ilm removes some of the defections that a Muslim faces in life such as gheebah and nameemah, which are of the biggest of the fitan that affect the Muslim communities all across the West.

So when a person is upon yaqeen and knows this gheebah will take from his reward and that it is like eating the back of his brother, he will leave this sickness and this tale-carrying. Some of the ‘ulema have said:
“The tale carrier is worse than the magician and this is because the tale-carrier does in one hour what a magician cannot do in a year.”

So he causes separation among the Muslims, between a husband and a wife, and spreads tales between this sister and that sister and it causes separation between the families of the Muslims. This separating of the Muslims is something which a magician cannot do in a year. This gheebah and nameemah causes us to split in the ranks of the Muslims. How many false narrations have caused people to leave a masjid and form their own, and if you go back to person who narrated it you will find it has no ‘asl.

So the people of Ahlus-Sunnah are a people of narrations, and the isnaad is from the Religion. The hikmah behind this statement as one has said:
“If it wasn’t for the chain of narrations, then anyone who wanted to say something could say whatever they wanted to say.”

So when there are chains, it prevents this nameemah and causing separation between two people. This is not from hikmah, rather what is from hikmah is to go to the person and say from khayr what you heard said about them and cause the connection to remain between them if they have separated for some type of worldly reason. It is upon you to go to them and make the clarification so that the situation doesn’t become worse.

With a lot of the fitnah, you find that a woman is involved in it or in the narration or some of the action. So it is for the Muslim sister to practice what is from the best of Islaam, and the Prophet (salAllaahu ‘alayhi wasallam) said in a hadeeth regarding the best of Islaam:
“…for that person that the Muslims are free from his hand and his tongue.”

So don’t harm you brother Muslim or sister Muslim by spreading what will cause dissension amongst the Muslims, because at the end of the day, as it says in the Qur’aan, Allaah (Azzawajall) has sent down the angels to record what you do. We should remember this before we say anything of gheebah or nameemah.

Question & Answers

Q: Why is TV haraam?

TV, as the ‘ulema have stated from many angles, is haraam because of that which is contained in it as it has gotten worse with time. In it is men and women not being covered properly and music being played on the TV. Also, the majority of that which is on TV is dramas or comedies or soap operas and so on, and this is from a person acting as if he is someone else and this is haraam. Even in telling a joke it is not permissible for a person to joke with that which is a lie.

Even with the Prophet (salAllaahu ‘alayhi wasallam), he would joke but he would not joke in that which was a lie, he would joke with that which was the truth. So it is haraam for a person to do this and is haraam for a person to witness this or look at it and find pleasure in it or finding pleasure in a person pretending to be someone else and telling lies to make people laugh. Also, it contains evil as you find with some people them imitating what they see on TV and desiring to be like the people they see on TV. So for this reason TV is haraam.

Q: Why is music haraam?

Allaah (Azzawajall) says in Soorah Luqmaan:
“And of mankind is he who purchases idle talk to mislead people from the path of Allaah without knowledge to take it to mockery.”

As it is understood from the mufassiroon of the Qur’aan, and from them is ‘Abdullah ibn Mas’ood (radiAllaahu anhu), that this is music and he has sworn by Allaah on this. And it is music which misleads people from the path of Allaah and this music and singing is from evil as they sing about that which is from zinaa, adultery and disobedience to Allaah. Also, they sing about it boastfully and it causes the heart to be inclined towards these actions.

For this reason, music is haraam, and one of the Salaf has said that music is the Qur’aan of the Shaytaan, so it is better for the person to stay away from this music as the Qur’aan is better than this music. It is better and more beneficial as music is a waste of time. There is no benefit gained from music, but the Qur’aan when it is recited it sounds better and it is of benefit for you. It may be that while you are listening to Qur’aan you hear the recitation of an aayaah you have never heard before and it benefits you and causes an effect in your heart and causes you to be upon baseerah. This is more beneficial for the Muslims.

With regards to Islamic songs, there is no Sunnah for this action, and you don’t find this action among the Sunnah or the Sahaabah in cultivating the children on this, where they are singing about Islamic themes and so on. It is better that you cultivate them on listening to the Qur’aan being recited and hadeeth being read.

As far as a person using poetry with no musical background, then this is permissible and is found in Islaam, but it not like the Islaamic anaasheed. These nasheed tapes have singing and musical instruments and this is not the way of poetry since poetry is read by one person even if it is in a reciting manner. So it is better to listen to the Qur’aan or the ahaadeeth being recited. In the time of the Prophet (salAllaahu ‘alayhi wasallam) he had a poet who would defend him from the Arab poets through poetry. Also Shaykh Muqbil (rahimahullaah) had a poet in his camp who would defend him through poetry. This is recommended in place of those things and this is better than the Islamic songs.

Q: What is the age for breastfeeding and is breastfeeding after 2 years haraam?

As for the exact age, Allaah knows best, but one of the Shuyookh mentioned that it is not haraam after two years, and Allaah knows best.

Q: How important is segregation of the sexes in Islaam and what ages should this be taught to the children?

The importance of segregation of the sexes is a very important thing and the lack of it is a cause of a lot of the harm in the Islaamic communities because it leads to that which is haraam. And if something is a waseelah to something else then that thing in itself takes the hukm. So if this mixing can lead to something else which is haraam then that thing in itself becomes haraam.

So it is not for the men and women who are not mahram for eachother to intermingle in this manner, even if it is in public, because it is possible that the Shaytaan comes and whispers between them (as he is the third party amongst them) to meet in private or say what is not appropriate. So it is upon them to stay away from this intermingling and this should be taught to the children around the age of 7 when they should be separated in their beds and rooms to prevent the fitnah.

They should also see this in their parent’s actions. So they should not see their father conversating and mingling with women who are not mahram for him, or their mother speaking to man on a phone who is not mahram for her, speaking to him in a forlorn conversation and not out of necessity. You will see in some communities women who are well known amongst the community so that every brother knows the sister. This is not proper and not upright as it leads to that which is from fitnah which is apparent for everyone to see.

Q: When working for a company or organization is it necessary to avoid a company which deals a lot with interest even though the job is not directly related.

Shaykh ‘Ubayd (hafidhahullaah) has stated that ribaa is haraam in Islaam and this is clear from the aayaat of Allaah (Azzawajall). So if a person’s position in this company has nothing to do with the ribaa it is permissible for him to work for them, even if it is for a bank and he has nothing to do with signing the loan or issuing it or nothing else to do with any type of interest then it is permissible for him to work in this place. But he should not participate at all in the haraam acts, whether it is interest or any other haraam act. If his job involves this then it is not permissible for him to do it.

Q: Are credit cards permissible?

A person should not deal with credit cards because in them is a contract from ribaa, and you are agreeing to pay interest and a person should avoid this to the best of his ability. Some credit cards allow the person that if they pay within a certain amount of time there will be no interest but the person should be as careful as possible as this can be a grey area that a person can enter into and it can lead him to what is haraam.

Q: Is it permissible to put money in savings accounts

A person shouldn’t put his money into savings accounts because they accumulate interest. What is better is that he puts his money into chequing accounts since they don’t accumulate interest at all, and this is the safer of the two. If a person has accumulated this interest he should give it away as sadaqah as it is not permissible for him to use it. So he should give it away to someone and not tell them where the money is coming from as this can make it haraam for that person. So donate it somewhere so they may benefit from the money and you remove that harm from yourself.

Q: Is it required to wear a cloak or abaya or is it sufficient to wear a khimaar and loose fitting clothes of the women.

In the aayaah where Allaah (Azzawajall) ordered the women to cover themselves, it is understood from this aayaah that the women should wear the Islaaamic jilbaab or abaya, which is a loose fitting outergarment over their regular clothes they wear in the house. It is waajib upon them to wear this and cover what is from their modesty so those people who are not mahram for them don’t see what is from their modesty and cause fitnah for them.

This is from the fitnah of the women, that their awrah is uncovered for the world to see. It is from modesty that the women be shy about what she allows to be seen from herself and she shouldn’t be seen by someone who is a strange man to her. One of the Sahaabiyyaat was asked about which thing she disliked the most and she said: “To see a strange man or to be seen by a strange man.” This is from shyness.

So the Muslim women should cover herself with a jilbaab which is loose fitting and it is not designed with what we find in our time, since this defeats the purpose of the jilbaab. So you are wearing an outergarment which is to cover what is from beauty and on this outergarment you have that which is from beauty, it causes the eye to be attracted to you and draws attention to you when you wear this.

Q: Is it allowed for the woman to wear trousers or shirts under the abaya even if it is men’s clothes?

As far as men’s clothes then they should not wear what is from men’s clothes just as men should not wear women’s clothes. The difference between the two is clear and it is not for one to imitate the other. As for shirts they are permissible, but as for trousers, Allaahu aalim.

Q: What is the awrah of the women?

There is difference of opinion in this and I have not studied this issue properly, but it seems what is closest to the truth is the statement that the awrah of the woman is everything except for her hands and her face. Some of the ‘ulema say her whole body is awrah and it should all be covered, but what comes in the hadeeth of ‘Asmaa (radiAllaahu anhaa) is that everything of the woman is supposed to be covered except her hands and her face, so this seems to be the closest to the haqq.

But just like Shaykh al-Albaanee (rahimahullaah) brought the argument that it is not obligatory on her to cover her face, he has also said that it is better in the times of fitnah, and what is it that we are living in the West except for fitnah? So it’s better for her to wear niqaab, and Allaah knows best.

Q: Regarding the statement that men and women should not dress alike, what about men wearing the thawb which resembles the women’s abaya?

There is a clear difference between the thawb and the abaya since the women’s abaya is below her ankles and the man’s thawb is above his ankles and both have the purpose of covering the awrah. So there is a distinct difference between the two, one being the dress of the woman and the other being the dress of the man. And it is not only that the man must wear the thawb as he can also wear the izaar which is also from the Sunnah, and this izaar is just the bottom piece while the abaya is from the top to the bottom. And Allaah knows best.

Q: There is an elderly woman and her husband has died and she has three children. Should she seek education now for the supporting of her children, since she’s older in age and may not be appealing to one of the brothers?

There are numerous issues in this. The first is that the brothers need to look at what is from the beauty of the sister, physically. The most important of the four characteristics to marry a sister is her religion, as the other three can leave her. So its possible that her beauty can leave her at any time, or it can even be an evil for the brother or the sister, or her wealth can leave her, and her lineage can be lost.

The important thing is for one to look at a sister’s deen and the benefit of taking her on as a wife and aiding her as it is a sadaqah for him in taking on this sister and her children so she doesn’t find herself working or in a situation where she has to ‘do what she has to do’ and do what she may not want for herself. She may only want to be a wife and raise her children in peace. So the men need to step up and take this responsibility.

Also, the sisters need to look at the hikmah of plural marriages and not frown upon it even though there is a natural inclination for her to frown upon it and not be happy with her husband taking more than one wife. But it is not for you to go past that natural inclination and begin opposing it and placing it as a condition and speaking out against it. It is from the jealousy of the woman that she doesn’t desire for her husband to be with another sister. This is from her natural jealousy and you find it even in the wives of the Prophet (salAllaahu ‘alayhi wasallam) who would compete for the attention of the Prophet, but they didn’t go to the extremes that the sisters go to today. The sisters should not go overboard in this disliking of plural marriages because you’re disliking something in the religion of Allaah and it is possible that you go too far in this disliking it may take you outside of the religion of Islaam.

And the Prophet (salAllaahu ‘alayhi wasallam) said:

“None of you had truly believes until you desire for your brother what you desire for yourself.”

The same goes for the sisters. You desire for yourself a husband who is upright and provides for you, so would you not desire the same thing for your sister in Islaam, and that she’s provided for and has a righteous husband? You should not be selfish in the religion so that you keep your husband solely to yourself and cause the suffering of a sister he potentially wants to marry to aid her.

As far as seeking education for the women, the ‘asl of this is permissibility. So it is permissible for the woman to seek education whether it’s in the deen or in the dunyaa as you find from the Sahaabiyaat that ‘Aa’ishah was from the ‘ulema of the Sahaabah and she has narrated numerous ahaadeeth on the Prophet. And how many ahaadeeth are there where a Companion came to Aaishah to seek a religious verdict from her because she was from amongst the ‘ulema?

This shows the permissibility of seeking knowledge. She sought knowledge and excelled in it. And you will find with Shaykhul-Islaam ibn Taymiyyah, Taymiyyah was his grandmother and she was a scholar herself.

Likewise, there is a story mentioned of one of the scholars of the past and he had a daughter and there were people of prestige who wanted to marry his daughter because he was a scholar, but he had this poor student who wasn’t married so he married his student to his daughter. So they got married and he spent some time with her, and after he spent this time with her he continued to seek knowledge from the scholar, and he went to leave the home one day and she said: “Where are you going?” He said: “I’m going to your father to seek knowledge.” She said: “No, sit. Everything you will get from my father I’ll teach you.” And he didn’t attend the lessons of her father for months because he was taking lessons from his wife.

So the ‘asl of the women is to seek knowledge, but the prohibition in that is the mixing of sexes that you find in these universities in America. But if the sister feels as though she has to seek knowledge such as medicine or gynecology, for the purpose of aiding Muslim women so they don’t have to go to the Kuffaar for these things, then it is permissible for her to seek it in a permissible manner, whether she goes to an all women university that is taught by women or she does it from her home, doing the work at home and turning it into the university.

This is better for her than the mixing of the sexes in these universities and sitting in the lectures with men who are sitting close to you and looking at you. Allaah has allowed it to become easy for the women to seek knowledge in this day and time, where they can sit at home and take courses and they are not seen by anyone but are just on the computer doing the work and getting the degree. And in this way they stay within the obedience of Allaah (Azza wajall).

So the first thing in this situation is that you depend on Allaah (Azzawajall) and know that He will not burden you more than you can bear and will not place you in a situation you can’t handle as this is from the tests of Allaah on his servants to see which of them will be patient. And Allaah has said that the people of believe that they will not be left alone and will be tried and tested, just as the people that have come before them, to distinguish between the one who is truthful and the one who is a liar.

So it is upon the Muslim to depend on their Lord, and to know that after their hardship there will come two eases. And Ibn Katheer (rahimahullaah) has mentioned regarding the aayaah: “After every hardship there comes ease” that in this aayaah Allaah (Azzawajall) has placed the definite particle ‘al’ on the hardship, so after every hardship meaning one hardship, but he has made the ease indefinite. So there is only one hardship but he has mentioned ease twice. So after every hardship there are two eases.

And the Salaf used to look forward to the tests of Allaah because He tests the servants that He wants khayr for. So the servant should look forward for these tests and shouldn’t prepare for them but should be patient in them, and through these tests he will remain upon the obedience of Allaah. And he should not run from these tests and think he will live a life of ease. And some of the Salaf used to fear living a life of ease out of fear it would take away from their reward in Yawmul-Qiyaamah.

Audio available at http://www.twtpubs.com/audio/abuismaeel/index.php

Transcription courtesy of Umm Sumayyah

Shaikh Ubaid al Jaabiree destroys a loaded question trying to attack the Salafiyeen

2008-01-08T14:16:00.000-08:00

QUESTION
There are some students who call themselves Salafees, and they have some specific shaykhs that they refer to and they do not pay any mind to other callers and shaykhs. They also belittle some of the callers to Islaam, saying that they are Qutbees or Ikhwaanees, while the manhaj of those callers is the manhaj of Ahlus-Sunnah, and they are following the way of the righteous Salaf.
So great trials have reached us from these people, as they are running people away from the Religion. They also have a specific tape store, and the other shaykhs' tapes are not sold there. They also speak ill of other conferences and lectures. It is as if Islaam is restricted to their masjid only. So what is your opinion of this, may Allaah reward you.

ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [ audio in 'Arabic only ]
I believe you are inventing a false situation with this question, as I do not know any Salafee that is like what you have said. Many times questions are based on invented scenarios, loaded questions that are only intended to discredit the Salafees. [1]
The Salafees love the Sunnah and its people, and they detest innovation and its people. This is the Sunnah. [2]

FOOTNOTES (Abul-'Abbaas)
[1] Here Shaykh 'Ubayd, from his keen insight, may Allaah preserve him, recognizes and destroys a loaded question. The questioner here tries to describe the Salafees with biased partisanship, that they stick to a select group of scholars only, while belittling other scholars of the Sunnah. Describing the Salafees in this way is only done by two kinds of people:
[a] Enemies of the Sunnah and its people, those who take every possible opportunity to slander, defame, and discredit Ahlus-Sunnah. They do this because they suffer greatly from the Salafees' valiant efforts in exposing falsehood and its callers in their efforts to make the Truth clear to the people.
[b] Ignorant people who are affected by the slander and lies of the first group.
You will also notice how the questioner avoids calling those he is in favor of Salafees, and he describes the "trouble makers" as "students who call themselves Salafees." This indicates that he is against using the term Salafee, and this doubt is also crushed by the Shaykh in another Q&A ( AAUJ002 ).
[2] After exposing the reality of this loaded question, the shaykh then clarifies that there is no difference between the term "Salafee" and the term "Ahlus-Sunnah." The shaykh also describes the Salafee/Sunnee as the one who detests innovation and its people. This is why the Salafee/Sunnee can be found speaking ill of the people of innovation.
So when the person of innovation claims to be upon the Sunnah, and some of the Muslims do not know his reality, then it appears as if the Salafees are speaking against other Salafees and causing discord. Here are some steps that can help save you from these kinds of trials.
[a] Gaining knowledge of the Religion;
[b] Remaining close to the senior scholars, those known for their insight regarding the plots of the people of innovation;
[c] Making sincere supplications to Allaah, asking Him to make the truth clear to you and to provide you with the ability to follow it once it is clear to you;
[d] Abandoning acts of disobedience, since they cause the heart to be hardened until it can not recognize truth from falsehood;
[e] Keeping yourself in the company of others who are taking these steps.

SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ003 - click here for audio ]
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Whosoever Allaah Wants Good for He Gives HimUnderstanding of the Religion

2008-01-06T15:04:00.000-08:00

Whosoever Allaah Wants Good for He Gives Him
Understanding of the Religion

Al Allaamah Ash Shaykh Abdur Rahmaan bin Naasir As Sa’dee
rahimahullah
Bahgatil Quloob Al Abraar wa Quratil ‘Uyoon Al Khiyaar fi Sharh
Jawaa’mi’ Al Akhbaar
Translated By: Abu Abdis Salaam Siddiq al Juyanee
On the authority of Mu’aawiyyah radiallaahu anhu who said: The Messenger of
Allaah sallallaahu alaihi was sallam said, “He who Allaah wants good for He
gives him understanding of the religion.” (Hadeeth reported by Imaam Bukhaari
and Imaam Muslim).
This Hadeeth is one of the greatest proofs of the superiority of (beneficial)
knowledge. In it is (the understanding) that beneficial knowledge is both a sign
of happiness for the servant and a sign that Allaah wants good for him.
Understanding of the religion encompasses the understanding of the
fundamental principles of Emaan, the legislative matters and rulings of Islaam, as
well as the realities of Ihsaan. This is because the religion encompasses all three
of these affairs, as it comes in the hadeeth of Jibreel alaihis salaam when he asked
the Prophet sallallaahu alaihi was sallam regarding Emaan, Islaam and Ihsaan.
He sallallaahu alaihi was sallam answered him by explaining each of them. He
sallallaahu alaihi was sallam explained Emaan by (stating) its six principles, and
Islaam by (stating) its five principles, and Ihsaan by his sallallaahu ‘alaihi was
sallam statement, “To worship Allah as if you see Him and although you do not
see him, know that He sees you.”
So entering into this is the servants understanding of ‘Aqeedah and knowing the
way of the Salaf with regards to it, and (having both) an outward and inward
conviction for it. As well as knowing the way of those (ignorant groups) who
differed, went astray, and went against the way of the Salaf and knowing clearly
their deviation from the Kitaab and Sunnah.
Fiqh (Islaamic Jurisprudence) is also enters into this; it’s fundamental principles
(Usool) and what does not enter this category (Faroo’). Knowing the rulings with
regards to the acts of worship, mutual dealings, crimes/punishments and other
than this.
www.TheRighteousPath.com Page 1
Whosoever Allaah Wants Good for He Gives Him
Understanding of the Religion
Also entering into it is the understanding of the realities of Emaan, knowledge of
how one behaves properly towards Allaah in accordance with the Kitaab and
Sunnah. Likewise, knowledge of every (science) that would aid him in
understanding the religion enters into it, such as the science of the Arabic
language and all of its branches.
So whosoever Allaah wants good for, He gives them understanding and success in
these affairs. The understanding of the Hadeeth also points to (the fact) that
Allaah does not want good for the one who completely turns away from these
sciences. This is due to the individual’s denial of (these) means and ways of
obtaining good and achieving happiness.
www.TheRighteousPath.com Page 2

Chapter 2: The Muslim Woman and Her Own Self

2008-01-06T15:00:00.000-08:00

Introduction

Islam encourages the Muslims to stand out among people, readily distinguishable by their dress, appearance and behaviour, so that they will be a good example, worthy of the great message that they bring to humanity. According to the hadith narrated by the great Sahabi Ibn al-Hanzaliyyah, the Prophet (PBUH) told his Companions, when they were travelling to meet some brothers in faith:
"You are going to visit your brothers, so repair your saddles and make sure that you are dressed well, so that you will stand out among people like an adornment, for Allah (SWT) does not love ugliness."1 The Prophet (PBUH) considered an unkempt and careless appearance, and scruffy clothes and furnishings, to be forms of ugliness, which is hated and forbidden by Islam.
Islam encourages the Muslims in general to stand out among the people; the Muslim woman, in particular, is encouraged to be distinct from other people in her appearance, because this reflects well on her, and on her husband, family and children.
The Muslim woman does not neglect her appearance, no matter how busy she is with her domestic chores and the duties of motherhood. She is keen to look good, without going to extremes, because a good appearance is an indication of how well she understands herself, her Islamic identity, and her mission in life. The outward appearance of a woman cannot be separated from her inner nature: a neat, tidy and clean exterior reflects a noble and decent inner character, both of which go to make up the character of the true Muslim woman.
The smart Muslim woman is one who strikes a balance between her external appearance and internal nature. She understands that she is composed of a body, a mind and a soul, and gives each the attention it deserves, without exaggerating in one aspect to the detriment of others. In seeking to strike the right balance, she is following the wise guidance of Islam which encourages her to do so.
How can the Muslim woman achieve this balance between her body, mind and soul?

1 - HER BODY
Moderation in food and drink
The Muslim woman takes good care of her body, promoting its good health and strength. She is active, not flabby or overweight. So she does not eat to excess; she eats just enough to maintain her health and energy. This is in accordance with the guidance of Allah (SWT) in the Qur'an:
( . . . Eat and drink: but waste not by excess, for Allah loves not the wasters.) (Qur'an 7:31) The Prophet (PBUH) also advised moderation in food and drink:
"There is no worse vessel for the son of Adam to fill than his stomach, but if he must fill it, the let him allow one-third for food, one-third for drink, and one-third for air."2 `Umar (RAA) said:
"Beware of filling your stomachs with food and drink, for it is harmful to the body and causes sickness and laziness in performing prayers. Be moderate in both food and drink, for that is healthier for your bodies and furthest removed from extravagance. Allah (SWT) will hate the fat man (one who revels in a life of luxury), and a man will not be condemned until he favours his desires over his religion."3
The Muslim woman also steers clear of drugs and stimulants, especially those which are clearly known to be haram, and she avoids the bad habits that many women have fallen into in societies that have deviated from the guidance of Allah (SWT) and His Messenger, such as staying up late at night to waste time in idle pursuits. She goes to sleep early and gets up early to start the day's activities with energy and enthusiasm. She does not weaken her energy with late nights and bad habits; she is always active and efficient, so that her household chores do not exhaust her and she can meet her targets.
She understands that a strong believer is more loved by Allah (SWT) than a weak believer, as the Prophet (PBUH) taught, so she always seeks to strengthen her body by means of a healthy lifestyle.

She exercises regularly
The Muslim woman does not forget to maintain her physical fitness and energy by following the healthy practices recommended by Islam. But she is not content only with the natural, healthy diet referred to above: she also follows an organized exercise program, appropriate to her physical condition, weight, age and social status. These exercises give her body agility, beauty, good health, strength and immunity to disease; this will make her more able to carry out her duties, and more fit to fulfil her role in life, whether it be as a wife or mother, young girl or old woman.
Her body and clothes are clean
The Muslim woman who truly follows the teachings of Islam keeps her body and clothes very clean. She bathes frequently, in accordance with the teachings of the Prophet (PBUH), who advised Muslims to take baths, especially on Fridays: "Have a bath on Fridays and wash your heads, even if you are not in a state of janabah (impurity, e.g. following marital relations), and wear perfume."4
"Whoever attends Friday prayer, man or woman, should take a bath (ghusl)."5 The Prophet (PBUH) placed such a great emphasis on cleanliness and bathing that some of the Imams considered performing ghusl before Friday prayer to be obligatory (wajib).
Abu Hurayrah (RAA) reported that the Prophet (PBUH) said:
"It is the duty of every Muslim to take a bath (at least) once every seven days, and to wash his head and body."6 Cleanliness is one of the most essential requirements of people, especially women, and one of the clearest indicators of a sound and likeable character. Cleanliness makes a woman more likeable not only to her husband, but also to other women and her relatives.
Imam Ahmad and al-Nisa'i report that Jabir (RAA) said:
"The Messenger of Allah (PBUH) came to visit us, and saw a man who was wearing dirty clothes. He said, `Could this person not find anything with which to wash his clothes?'" The Prophet (PBUH) hated to see people come out in public wearing dirty clothes when they were able to clean them; he drew attention to the fact that the Muslim should always be clean, smart and pleasing to look at.
This teaching which is directed at men, is directed even more so at women, who are usually thought of as being more clean, the source of joy and tranquillity in the home. There is no doubt that the woman's deep sense of cleanliness reflects on her home, her husband and her children, because it is by virtue of her concern for cleanliness that they will be clean and tidy.
No researcher, of whatever era or country, can fail to notice that this teaching which encourages cleanliness and bathing, came fifteen hundred years ago, at a time when the world knew next to nothing of such hygienic habits. A thousand years later, the non-Muslim world had still not reached the level of cleanliness that the Muslims had reached.
In her book Min al-riqq ila'l-sayadah, Samihah A. Wirdi says: "There is no need for us to go back to the time of the Crusades in order to know the level of civilization in Europe at that time. We need go back no further than a few hundred years, to the days of the Ottoman Empire, and compare between the Ottomans and the Europeans to see what level the Ottoman civilization had reached.
"In 1624, Prince Brandeboug wrote the following on the invitations to a banquet that he sent to other princes and nobles: Guests are requested not to plunge their hands up to the elbow in the dishes; not to throw food behind them; not to lick their fingers; not to spit on their plates; and not to blow their noses on the edges of the tablecloths.'"
The author adds: "These words clearly indicate the level of civilization, culture, knowledge and manners among the Europeans. At the same time, in another part of Europe, the situation was not much different. In the palace of the King of England (George I), the ugly smell emanating from the persons of the King and his family overpowered the grandeur of their fine, lace-edged French clothes. This is what was happening in Europe. Meanwhile in Istanbul, the seat of the khilafah, it is well-known that the European ambassadors who were authorized by the Ottoman state be thrown into baths before they could approach the sultan. Sometime around 1730, during the reign of Sultan Ahmad III, when the Ottoman state entered its political and military decline, the wife of the English ambassador in Istanbul, Lady Montague, wrote many letters which were later published, in which she described the level of cleanliness, good manners and high standards among the Muslims. In one of her memoirs she wrote that the Ottoman princess Hafizah had given her a gift of a towel that had been hand-embroidered; she liked it so much that she could not even bear to wipe her mouth with it. The Europeans were particularly astounded by the fact that the Muslims used to wash their hands before and after every meal. It is enough to read the words of the famous English nurse Florence Nightingale, describing English hospitals in the mid-nineteenth century, where she describes how these hospitals were full of squalor, negligence and moral decay, and the wings of these hospitals were full of sick people who could not help answering the call of nature on their beds . . ."7
What a great contrast there is between the refined civilization of Islam and other, human civilizations!

She takes care of her mouth and teeth
The intelligent Muslim woman takes care of her mouth, for no-one should ever have to smell an unpleasant odour coming from it. She does this by cleaning her teeth with a siwak, toothbrush, toothpaste and mouthwash after every meal. She checks her teeth and visits the dentist at least once a year, even if she does not feel any pain, in order to keep her teeth healthy and strong. She consults otolaryngologists ("ear, nose and throat" doctors) if necessary, so that her breath will remain clean and fresh. This is undoubtedly more befitting for a woman.
`A'ishah (May Allah be pleased with her) used to be very diligent in taking care of her teeth: she never neglected to clean them with a siwak, as Bukhari and Muslim reported from a number of the Sahabah (RAA). Bukhari reported from `Urwah (May Allah be pleased with her) via `Ata':
"We heard `A'ishah the Mother of the Believers cleaning her teeth in the room . . ."8 Muslim also reports from `Urwah (May Allah be pleased with her) via `Ata':
"We heard her using the siwak . . ."9 `A'ishah (May Allah be pleased with her) said:
"The Messenger of Allah (PBUH) never woke from sleeping at any time of day or night without cleaning his teeth with a siwak before performing wudu'"10 The Prophet's concern for oral hygiene was so great that he said:
"If it were not for the fact that I did not want to overburden my ummah, I would have ordered them to use the siwak before every prayer."11
`A'ishah (May Allah be pleased with her) was asked what the Prophet (PBUH) used to do first when he came home. She said, "Use siwak."12 It is very strange to see that some Muslim women neglect these matters, which are among the most important elements of a woman's character, besides being at the very heart of Islam.
They are among the most important elements of a woman's gentle nature, and they reveal her feminine elegance and beauty. They are also at the heart of Islam because the Prophet (PBUH) urged cleanliness on many occasions, and he detested unpleasant odours and an ugly appearance. He said:
"Whoever eats onions, garlic or leeks should not approach our mosque, because whatever offends the sons of Adam may offend the angels."13 The Prophet (PBUH) banned those who had eaten these pungent vegetables from coming anywhere near the mosque, lest the people and the angels be offended by their bad breath, but these smells pale into insignificance beside the stench of dirty clothes, filthy socks, unwashed bodies and unclean mouths that emanates from some careless and unkempt individuals who offend others in gatherings.
She takes care of her hair
The Prophet (PBUH) also taught Muslims to take care of their hair, and to make it look attractive and beautiful, within the limits of Islamic rulings.
This is reported in the hadith quoted by Abu Dawud from Abu Hurayrah (RAA), who said:
"The Messenger of Allah (PBUH) said: `Whoever has hair, let him look after it properly.'"14Looking after one's hair, according to Islamic teaching, involves keeping it clean, combing it, perfuming it, and styling it nicely.
The Prophet (PBUH) did not like people to leave their hair uncombed and unkempt, so that they looked like wild monsters; he likened such ugliness to the appearance of the Shaytan. In al-Muwatta', Imam Malik reports a hadith with a mursal isnad from `Ata' ibn Yassar, who said:
"The Messenger of Allah (PBUH) was in the mosque, when a man with unkempt hair and an untidy beard came in. The Prophet (PBUH) pointed to him, as if indicating to him that he should tidy up his hair and beard. The man went and did so, then returned. The Prophet (PBUH) said, `Is this not better than that any one of you should come with unkempt hair, looking like the Shaytan?'"15 The Prophet's likening a man with untidy hair to the Shaytan clearly shows how concerned Islam is with a neat and pleasant appearance, and how opposed it is to scruffiness and ugliness.
The Prophet (PBUH) always took note of people's appearance, and he never saw a scruffily-dressed man with untidy hair but he criticized him for his self-neglect. Imam Ahmad and al-Nisa'i report that Jabir (RAA) said:
"The Messenger of Allah (PBUH) came to visit us, and he saw an unkempt man whose hair was goin in all directions, so he said, `Could he not find anything with which to calm his head?'"16 If this is how he Prophet (PBUH) taught men to take care of themselves, then how much more applicable are his teachings to women, for whom beauty and elegance are more befitting, as they are the ones to whom men draw close and seek comfort, tranquillity and happiness in their company! It is obvious to the sensitive Muslim woman that the hair is one of the most important features of a woman's beauty and attractiveness.
Good Appearance
It is no surprise that the Muslim woman is concerned with her clothes and appearance, without going to extremes or making a wanton display of herself. She presents a pleasing appearance to her husband, children, mahram relatives and other Muslim women, and people feel comfortable with her. She does not put them off with an ugly or untidy appearance and she always checks herself and takes care of herself, in accordance with the teachings of Islam, which asks its followers to look good in ways that are permitted.
In his commentary on the ayah:
( Say: Who has forbidden the beautiful [gifts] of Allah, which He has produced for His servants, and the things, cleans and pure, [which He has provided] for sustenance? . . .) (Qur'an 7:32)
Al-Qurtubi said: "Makhul reported from `A'ishah (May Allah be pleased with her): `A group of the Companions of the Prophet (PBUH) were waiting at the door for him, so he prepared to go out to meet them. There was a vessel of water in the house, and he peered into it, smoothing his beard and his hair. (`A'ishah said) I asked him, "O Messenger of Allah, even you do this?" He said, "Yes, when a man goes out to meet his brothers, let him prepare himself properly, for Allah (SWT) is beautiful and loves beauty."'"17 The Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of either exaggeration or negligence:
( Those who, when they spend, are not extravagant and not niggardly, but hold a just [balance] between those [extremes].) (Qur'an 25:67) Islam wants its followers, and especially its advocates (da`is), to stand out in gatherings in an attractive fashion, not to appear unsightly or unbearable. Neglecting one's appearance to the extent of being offensive to one's companions in the name of asceticism and humility is not part of Islam. The Prophet (PBUH), who was the epitome of asceticism and humility, used to dress in decent clothes and present a pleasant appearance to his family and companions. He regarded dressing well and looking good to be a demonstration of the Blessings of Allah (SWT):
"Allah (SWT) loves to see the signs His gifts on His servant."18 Ibn Sa`d reports in al-Tabaqat (4/346) that Jundub ibn Makith (RAA) said:
"Whenever a delegation came to meet the Messenger of Allah (PBUH), he would wear his best clothes and order his leading Companions to do likewise. I saw the Prophet (PBUH) on the day that the delegation of Kindah came to meet him; he was wearing a Yemeni garment, and Abu Bakr and `Umar were dressed similarly." Ibn al-Mubarak, Tabarani, al-Hakim, al-Bayhaqi and others report that `Umar (RAA) said:
"I saw the Messenger of Allah (PBUH) ask for a new garment. He put it on, and when it reached his knees he said, `Praise be to Allah (SWT), Who has given me clothes with which to cover myself and make myself look beautiful in this life.'"19 So long as this taking care of one's outward appearance does not go to extremes, then it is part of the beauty that Allah (SWT) has allowed for His servants and encouraged them to adopt:
( O children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters.
Say, Who has forbidden the beautiful [gifts] of Allah, which He has produced for His servants, and the things, clean and pure, [which He has provided] for sustenance? Say: They are, in the life of this world, for those who believe, [and] purely for them on the Day of Judgement. Thus do We explain the Signs in detail for those who understand.) (Qur'an 7:31-32) Muslim reports from Ibn Mas`ud (RAA) that the Prophet (PBUH) said:
"No-one who has even an atom's-weight of pride in his heart will enter Paradise." A man asked him, "What if a man likes his clothes and shoes to look good?" (Meaning, is this counted as pride?) The Prophet (PBUH) said: "Allah (SWT) is beautiful and loves beauty. Pride means denying the truth and looking down on other people."20 This is the understanding adopted by the Sahabah and those who followed them sincerely. Therefore Imam Abu Hanifah (RAA) always took care to dress well and to ensure that he smelled clean and fresh, and urged others to do likewise. One day he met a man who used to attend his circle, who was dressed in scruffy clothes. He took him to one side and offered him a thousand dirhams with which to smarten himself up. The man told him, "I have money; I do not need this." Abu Hanifah admonished him: "Have you not heard the hadith, `Allah (SWT) loves to see the signs of His gifts on His servant'? So you have to change yourself, and not appear offensive to your friend."
Naturally, those who call people to Allah (SWT) should be better and smarter in appearance than others, so that they will be better able to attract people and make their message reach they hearts.
Indeed they, unlike others, are required to be like this even if they do not go out and meet people, because those who proclaim the word of Allah (SWT) should take care of their appearance and pay attention to the cleanliness of their bodies, clothes, nails and hair. They should do this even if they are in a state of isolation or retreat, in response to the call of the natural inclination of man (fitrah) which the Prophet (PBUH) told us about and outlined its requirements:
"Five things are part of the fitrah: circumcision, removing the pubic hair, plucking hair from the armpits, cutting the nails, and trimming the moustache."21 Taking care of oneself in accordance with this fitrah is something encouraged by Islam and supported by every person of common sense and good taste.

She does not go to extremes of beautification
or make a wanton display of herself
Paying attention to one's appearance should not make a Muslim woman fall into the trap of wanton display (tabarruj) and showing her beauty to anyone other than her husband and mahram relatives. She should not upset the balance which is the basis of all Islamic teaching, for the Muslim woman always aims at moderation in all things, and is on the alert to prevent any one aspect of her life from taking over at the expense of another.
She never forgets that Islam, which encourages her to look attractive within the permitted limits, is also the religion that warns her against going to such extremes that she becomes a slave to her appearance, as the hadith says:
"Wretched is the slave of the dinar, dirham and fancy clothes of velvet and silk! If he is given, he is pleased, and if he is not given, he is displeased."22 Our women today, many of whom have been influenced by the international fashion houses to such an extent that a rich women will not wear an outfit more than once, have fallen into that slavery of which the Prophet (PBUH) warned and, as a result, they are trapped in the misery of that senseless enslavement to excessively luxurious clothing and accessories. Such women have deviated from the purpose for which humanity was created in this world.
One of the worst excesses that many modern Muslim women have fallen into is the habit of showing off expensive outfits at wedding parties, which have become fashion shows where competition is rife and is taken to extremes far beyond the realms of common sense and moderation. This phenomenon becomes clearest when the bride herself wears all her outfits, which may number as many as ten, one after the other: each time she changes, she comes out and shows it off to the other women present, exactly like the fashion models in the West. It does not even occur to the women among whom this habit is common, that there may be women present who are financially unable to buy such outfits, and who may be feeling depressed and jealous, or even hostile towards the bride and her family, and other rich people. Nothing of this sort would happen if brides were more moderate, and just wore one or two outfits at their wedding parties. This is better than that extravagant showing-off which is contradictory to the balanced, moderate spirit of Islam.
No doubt the Muslim woman who has surrounded herself with the teachings of this great religion is spared and protected from such foolish errors, because she has adopted its principles of moderation.

2 - HER MIND
She takes care of her mind by persuing knowledge
The sensitive Muslim woman takes care of her mind just as she takes care of her body, because the former is no less important than the latter. Long ago, the poet Zuhayr ibn Abi Sulma said:
"A man's tongue is half of him, and the other half is his heart; What is left is nothing more than the image of flesh and blood."23
This means that a person is essentially composed of his heart and his tongue, in other words what he thinks and what he says. Hence the importance of taking care of one's mind and supplying it with all kinds of beneficial knowledge is quite clear.
The Muslim woman is responsible just as a man is, so she is also required to seek knowledge, whether it is "religious" or "secular", that will be of benefit to her. When she recites the ayah ( . . . But say, `O my Lord! Advance me in knowledge.') (Qur'an 20:114) and hears the hadith, "Seeking knowledge is a duty on every Muslim,"24 she knows that the teachings of the Qur'an and Sunnah are directed at men and women equally, and that she is also obliged to seek the kinds of knowledge that have been made obligatory for individuals and communities (fard `ayn and fard kifayah) to pursue them from the time that this obligation was made known to the Muslim society.
The Muslim woman understands the high value that has been placed on knowledge since the earliest days of Islam. The women of the Ansar asked the Prophet (PBUH): "Appoint a special day for us when we can learn from you, for the men have taken all your time and left nothing for us." He told them, "Your time is in the house of so-and-so [one of the women]." So he came to them at that place and taught them there."25
The Muslim women had a keen desire for knowledge, and they never felt too shy to ask questions about the teachings (ahkam) of Islam, because they were asking about the truth, and ( Allah is not ashamed [to tell you] the truth) (Qur'an 33:53). Many reports illustrate the confidence and maturity with which the early Muslim posed questions to the Prophet (PBUH), this great teacher, seeking to understand their religion more fully.
`A'ishah (May Allah be pleased with her) reported that Asma' bint Yazid ibn al-Sakan al-Ansariyyah asked the Prophet (PBUH) about performing ghusl after a period. He said, "Let one of you (who has finished her period) take her water and purify herself properly, then pour water over herself, then take a piece of cloth that has been perfumed with musk, and clean herself with it." Asma' (May Allah be pleased with her) asked, "How should she clean herself?" The Prophet (PBUH) said, "Subhan Allah! You clean yourself with it!" `A'ishah (May Allah be pleased with her) told her in a whisper, "Wipe away the traces of blood."
Asma' also asked him about performing ghusl when one is in a state of janabah. He said, "You should take your water and purify yourself with it properly, and clean yourself all over, then pour water on your head and rub it so that the water reaches the roots of the hair, then pour water all over yourself."26 `A'ishah (May Allah be pleased with her) said, "How good are the women of the Ansar! Shyness did not prevent them from understanding their religion properly."27
Umm Sulaym bint Milhan, the mother of Anas ibn Malik, came to the Prophet (PBUH) and said, "O Messenger of Allah, Allah (SWT) is not ashamed (to tell) the truth, so tell me, does a woman have to perform ghusl if she has an erotic dream?" The Messenger of Allah (PBUH) said, "Yes, if she sees water (i.e., a discharge)." Umm Salamah covered her face out of shyness, and said, "O Messenger of Allah, could a woman have such a dream?" He said, "Yes, may your right hand be covered with dust, otherwise how could her child resemble her?"28
Muslim reports that Umm Sulaym came to the Prophet (PBUH), when `A'ishah (May Allah be pleased with her) was with him, and when Umm Sulaym asked this question, `A'ishah said, "O Umm Sulaym, you have exposed women's secret, may your right hand be rubbed with dust!" The Prophet (PBUH) said to `A'ishah, "Rather your hand should be rubbed with dust; O Umm Sulaym, let a woman perform ghusl if she saw such a dream."29
The women of that unique generation never hesitated to strive to understand their religion; they would put questions directly to the Prophet (PBUH) about whatever happened to them. If they doubted a person's opinion (fatwa), or were not convinced of it, they would enquire further until they were sure that they understood the matter properly. This is the attitude of the wise and intelligent woman. This was the attitude of Subay`ah bint al-Harith al-Aslamiyyah, the wife of Sa`d ibn Khawlah, who was from Banu `Amir ibn Lu'ayy and had been present at Badr. He died during the Farewell Pilgrimage; she was pregnant, and gave birth shortly after his death. When her nifas ended, she prepared herself to receive offers of marriage. Abu'l-Sanabil ibn Ba`kak (a man from Banu `Abd al-Dar) came to her and said, "Why do I see you preparing to receive offers of marriage? By Allah (SWT), you will never get married until four months and tens days have passed." Subay`ah (later) narrated: "When he said this to me, I got dressed and went to see the Messenger of Allah (PBUH) in the evening. I asked him about it, and he told me that my `iddah had ended when I gave birth to my child, and said that I could get married if I wished."30
Subay`ah's efforts to understand the shar`i ruling precisely represent a blessing and benefit not only for Subay`ah herself, but for all Muslim women until the Day of Judgement. Her hadith was accepted by the majority of earlier and later scholars, above all the four Imams, who said that the `iddah of a widowed woman, if she is pregnant, lasts until she gives birth, even if she were to give birth so soon after her husband's death that his body had not yet been washed and prepared for burial, and it becomes permissible for her to re-marry.31 What a great service Subay`ah did to the scholars of the Muslim ummah by seeking to understand the shar`i rulings precisely and tto reach a level of certainty about this issue.
Islam has made the pursuit of knowledge obligatory on women and men alike, as the Prophet (PBUH) said: "Seeking knowledge is a duty on every Muslim."32 In other words, it is a duty on every person, man or woman, who utters the words of the shahadah, so it comes as no surprise to see Muslim women thirsting for knowledge, devoting themselves to its pursuit. Muslim women of all times and places have understood the importance of seeking beneficial knowledge, and the positive effects this has on their own characters and on their children, families and societies. So they seek knowledge enthusiastically, hoping to learn whatever will benefit them in this world and the next.

What the Muslim woman needs to know
The first thing that the Muslim woman needs to know is how to read the Qur'an properly (with tajwid), and to understand its meaning. Then she should learn something of the sciences of hadith, the sirah of the Prophet (PBUH), and the history of the women of the Sahabah and Tabi`in, who are prominent figures in Islam. She should acquire as much knowledge of fiqh as she needs to ensure that her worship and daily dealings are correct, and she should ensure that she has a sound grasp of the basic principles of her religion.
Then she should direct her attention to her primary specialty in life, which is to take proper care of her house, husband, family and children, for she is the one whom Allah (SWT) has created specially to be a mother and to give tranquillity and happiness to the home. She is the one to whom Islam has given the immense responsibility of raising intelligent and courageous children. Hence there are many proverbs and sayings nowadays which reflect the woman's influence on the success of her husband and children in their working lives, such as, "Look for the woman," "Behind every great man is a woman," and "The one who rocks the cradle with her right hand rocks the world with her left," etc. No woman can do all of that unless she is open-minded and intelligent, strong of personality and pure of heart. So she is more in need of education, correction and guidance in forming her distinct Islamic personality.
It is unwise for women's education to be precisely the same as that of men. There are some matters that concern women only, that men cannot deal with; and there are matters that concern men only, that women cannot deal with. There are things for which women were created, and others for which men were created, and each person should do that for which he or she was created, as the Prophet (PBUH) taught. When the Muslim woman seeks to learn and specialize in some field, she should bear in mind the Islamic teaching regarding her intellectual, psychological and social make-up, so that she will prepare herself to fulfil the basic purpose for which she was created, and will become a productive and constructive member of her family, society and ummah, not an imitation of men, competing with them for work and taking up a position among men, as we see in those societies which do not differentiate between males and females in their educational curricula and employment laws.
Whatever a woman's academic specialty is, she tries to understand it thoroughly and do her work perfectly, in accordance with the teaching of the Prophet (PBUH):
"Allah (SWT) loves for any of you, when he does something, to do it well."33 Muslim women's achievements in the field of knowledge
The gates of knowledge are open to the Muslim woman, and she may enter whichever of them she chooses, so long as this does not go against her feminine nature, but develops her mind and enhances her emotional growth and maturity. We find that history is full of prominent examples of remarkable women who sought knowledge and became highly proficient.
Foremost among them is the Mother of the Believers `A'ishah (May Allah be pleased with her), who was the primary source of hadith and knowledge of the sunnah, and was the first faqihah in Islam when she was still a young woman no more than nineyears of age.
Imam al-Zuhri said: "If the knowledge of `A'ishah were to be gathered up and compared to the knowledge of all the other wives of the Prophet (PBUH) and all other women, `A'ishah's knowledge would be greater."34
How often did the greatest of the Sahabah refer to her, to hear the final word on matters of the fundamentals of Islam and precise meanings of the Qur'an.
Her knowledge and deep understanding were not restricted only to matters of religion; she was equally distinguished in poetry, literature, history and medicine, and other branches of knowledge that were known at that time. The faqih of the Muslims, `Urwah ibn al-Zubayr, was quoted by his son Hisham as saying: "I have never seen anybody more knowledgeable in fiqh or medicine or poetry than `A'ishah."35
Imam Muslim reports that she heard her nephew al-Qasim ibn Muhammad ibn Abi Bakr (RAA) make a grammatical mistake, when he and his (paternal) cousin were talking in front of her, and she told him off for this mistake. Imam Muslim commented on this incident: "Ibn `Atiq said: `Al-Qasim and I were talking in front of `A'ishah (May Allah be pleased with her), and al-Qasim was one who made frequent mistakes in grammar, as his mother was not an Arab. `A'ishah said to him, "Why do you not speak like this son of my brother? I know where the problem comes from: he was brought up by his mother, and you were brought up by your mother . . ."36 Among the reports in which the books of literature speak of the vast knowledge of `A'ishah is that which describes how `A'ishah bint Talhah was present in the circle of Hisham ibn `Abd al-Malik, where the shaykhs of Banu Umayyah were present. They did not mention any point of Arab history, wars and poetry but she did not contribute to the discussion, and no star appeared but she did not name it. Hisham said to her, "As for the first (i.e., knowledge of history etc.), I find nothing strange (in your knowing about it), but where did you get your knowledge about the stars?" She said, "I learnt it from my (maternal) aunt `A'ishah."37
`A'ishah (May Allah be pleased with her) had a curious mind and was always eager to learn. Whenever she heard about something she did not know, she would ask about it until she understood it. Her closeness to the Messenger of Allah (PBUH) meant that she was like a vessel full of knowledge.
Imam Bukhari reports from Abu Mulaykah that `A'ishah, the wife of the Prophet (PBUH) never heard anything that she did not know, but she would keep going over it until she understood it. The Prophet (PBUH) said, "Whoever is brought to account will be punished." `A'ishah said: "I said, `But does Allah (SWT) not say ( `Soon his account will be taken by an easy reckoning') (Qur'an 84:8)" He said, "That refers to al-`ard (when everyone is brought before Allah (SWT) on the Day of Judgement); but whoever is examined in detail is doomed."38 In addition to her great knowledge, `A'ishah (May Allah be pleased with her) was also very eloquent in her speech. When she spoke, she captured the attention of her audience and moved them deeply. This is what made al-Ahnaf ibn Qays say:
"I heard the speeches of Abu Bakr, `Umar, `Uthman, `Ali and the khulafa' who came after them, but I never heard any speech more eloquent and beautiful than that of `A'ishah."
Musa ibn Talhah said: "I never saw anyone more eloquent and pure in speech than `A'ishah."39 Another of these brilliant women were achieved a high level of knowledge was the daughter of Sa`id ibn al-Musayyab, the scholar of his age, who refused to marry his daughter to the khalifah, `Abd al-Malik ibn Marwan, and instead married her to one of his righteous students, `Abdullah ibn Wada`ah. `Abdullah went in to his wife, who was one of the most beautiful of people, and one of the most knowledgeable in Qur'an, Sunnah and the rights and duties of marriage. In the morning, `Abdullah got up and was preparing to go out. His wife asked him, "Where are you going?" He said, "To the circle of your father Sa`id ibn al-Musayyab, so that I may learn." She said, "Sit down; I will teach you what Sa`id knows." For one month, `Abdullah did not attend Sa`id's circle beacuse the knowledge that this beautiful young girl had learned from her father (and was passing on to him) was sufficient.
Another of these prominent female scholars was Fatimah, the daughter of the author of Tuhfat al-fuqaha', `Ala' al-Din al-Samarqandi (d. 539 AH). She was a faqihah and scholar in her own right: she had learned fiqh from her father and had memorized his book al-Tuhfah. Her father married her to his student `Ala' al-Din al-Kasani, who was highly distinguished in the fields of al-usul and al-furu'. He wrote a commentary on Tuhfat al-fuqaha' entitled Bada'i` al-sana'i`, and showed it to his shaykh, who was delighted with it and accepted it as a mahr for his daughter, although he had refused offers of marriage for her from some of the kings of Byzantium.. The fuqaha' of his time said, "He commentated on his Tuhfah and married his daughter." Before her marriage, Fatimah used to issue fatwas along with her father, and the fatwas would be written in her handwriting and that of her father. After she married the author of al-Bada'i`, the fatwas would appear in her handwriting and that of her father and her husband. Her husband would make mistakes, and she would correct them.40
`A'ishah, the other wives of the Prophet (PBUH), the daughter of Sa`id ibn al-Musayyab, Fatimah al-Samarqandi and other famous women scholars were not something unique or rare among Muslim women. There were innumerable learned women, who studied every branch of knowledge and became prominent in many fields. Ibn Sa`d devoted a chapter of al-Tabaqat to reports of Hadith transmitted by women, in which he mentioned more than seven hundred women who reported Hadith from the Prophet (PBUH), or from the trustworthy narrators among the sahabah; from these women in turn, many prominent scholars and imams also narrated Hadith.
Al-Hafiz ibn `Asakir (d. 571 AH), one of the most reliable narrators of hadith, who was so trustworthy that he was known as hafiz al-ummah, counted eighty-odd women among his shaykhs and teachers.41 If we bear in mind that this scholar never left the eastern part of the Islamic world, and never visited Egypt, North Africa or Andalusia - which were even more crowded with women of knowledge - we will see that the number of learned women he never met was far greater than those from whom he did receive knowledge.
One of the phrases used by scholars in the books of hadith is: "Al-shaykhah al-musnidah al-salihah so-and-so the daughter of so-and-so told me . . ." Among the names mentioned by Imam Bukhari are: Sitt al-Wuzara' Wazirah bint Muhammad ibn `Umar ibn As`ad ibn al-Munajji al-Tunukhiyyah and Karimah bint Ahmad al-Maruziyyah. They are also mentioned by Ibn Hijr al-`Asqallani in the introduction to Fath al-Bari.42
The position of these great women is enhanced by the fact that they were sincere and truthful, far above any hint of suspicion or doubt - a status that many men could not reach. This was noted by Imam al-Hafiz al-Dhahabi in Mizan al-I`tidal, where he states that he found four thousand men about whose reports he had doubts, then follows that observation with the comment: "I have never known of any woman who was accused (of being untrustworthy) or whose hadith was rejected."43
The modern Muslim woman, looking at the magnificent heritage of women in Islamic history, is filled with the desire for knowledge, as these prominent women only became famous and renowned throughout history by virtue of their knowledge. Their minds can only be developed, and their characters can only grow in wisdom, maturity and insight, through the acquisition of useful, beneficial and correct knowledge.
She is not Superstitious
The knowledgeable Muslim woman avoids all the foolish superstitions and nonsensical myths that tend to fill the minds of ignorant and uneducated women. The Muslim woman who understands the teachings of her religion believes that consulting and accepting the words of fortune-tellers, soothsayers, magicians and other purveyors of superstition and myths is one of the major sins that annul the good deeds of the believer and spell doom for him or her in the Hereafter. Muslim reports from some of the wives of the Prophet (PBUH) that he said:
"Whoever goes to a fortune-teller and asks him about anything, his prayers will not be accepted for forty days."44 Abu Dawud reports the hadith of Abu Hurayrah in which the Prophet (PBUH) said:
"Whoever goes to a fortune-teller and believes in what he says, has disbelieved in that which was revealed to Muhammad."45 She never stops reading and studying
The Muslim woman does not let her household duties and the burdens of motherhood prevent her from reading widely, because she understands that reading is the source which will supply her mind with nourishment and knowledge which it needs in order to flourish and grow.
The Muslim woman who understands that seeking knowledge is a duty required of her by her faith can never stop nourishing her mind with knowledge, no matter how busy she may be with housework or taking care of her children. She steals the odd moment, here and there, to sit down with a good book, or a useful magazine, so that she may broaden her horizons with some useful academic, social or literary knowledge, thus increasing her intellectual abilities.

3 - HER SOUL
The Muslim woman does not neglect to polish her soul through worship, dhikr, and reading Qur'an; she never neglects to perform acts of worship at the appointed times. Just as she takes care of her body and mind, she also takes care of her soul, as she understands that the human being is composed of a body, a mind and a soul, and that all three deserve appropriate attention. A person may be distinguished by the balance he or she strikes between body, mind and soul, so that none is cared for at the expense of another. Striking this balance guarantees the development of a sound, mature and moderate character.
She performs acts of worship regularly
and purifies her soul
The Muslim woman pays due attention to her soul and polishes it through worship, doing so with a pure and calm approach that will allow the spiritual meanings to penetrate deep into her being. She removes herself from the hustle and bustle of life and concentrates on her worship as much as she is able to. When she prays, she does so with calmness of heart and clearness of mind, so that her soul may be refreshed by the meaning of the words of Qur'an, dhikr and tasbih that she is mentioning. Then she sits alone for a little while, praising and glorifying Allah, and reciting some ayat from His Book, and meditating upon the beautiful meanings of the words she is reciting. She checks her attitude and behaviour every now and then, correcting herself if she has done anything wrong or fallen short in some way. Thus her worship will bring about the desired results of purity of soul, cleansing her of her sins, and freeing her from the bonds of Shaytan whose constant whispering may destroy a person. If she makes a mistake or stumbles from the Straight Path, the true Muslim woman soon puts it right, seeks forgiveness from Allah (SWT), renounces her sin or error, and repents sincerely. This is the attitude of righteous, Allah-fearing Muslim women:
( Those who fear Allah, when a thought of evil from Shaytan assaults them, bring Allah to remembrance, when lo! They see aright.) (Qur'an 7:201) Therefore, the Prophet (PBUH) used to tell his Companions: "Renew your faith." He was asked, "O Messenger of Allah, how do we renew our faith?" He said, "By frequently repeating la ilaha ill-Allah."46
The Muslim woman always seeks the help of Allah (SWT) in strengthening and purifying her soul by constantly worshipping and remembering Allah (SWT), checking herself, and keeping in mind at all times what will please Allah (SWT). So whatever pleases Him, she does, and what angers Him, she refrains from. Thus she will remain on the Straight Path, never deviating from it or doing wrong.
She keeps company with righteous people
and joins religious gatherings
In order to attain this high status, the Muslim woman chooses righteous, Allah-fearing friends, who will be true friends and offer sincere advice, and will not betray her in word or deed. Good friends have a great influence in keeping a Muslim woman on the Straight Path, and helping her to develop good habits and refined characteristics. A good friend - in most cases - mirrors one's behaviour and attitudes:
"Do not ask about a man: ask about his friends, / for every friend follows his friends."47
Mixing with decent people is an indication of one's good lineage and noble aims in life:
"By mixing with noble people you become one of them,/ so you should never regard anyone else as a friend."48
So it is as essential to choose good friends as it is to avoid doing evil:
"If you mix with people, make friends with the best of them,/ do not make friends with the worst of them lest you become like them."49
The Muslim woman is keen to attend gatherings where there is discussion of Islam and the greatness of its teachings regarding the individual, family and society, and where those present think of the power of Almighty Allah (SWT) and His bountiful blessings to His creation, and encourage one another to obey His commandments, heed His prohibitions and seek refuge with Him. In such gatherings, hearts are softened, souls are purified, and a person's whole being is filled with the joy of faith.
So `Abdullah ibn Rawahah (RAA), whenever he met one of the Companions of the Prophet (PBUH), used to say, "Come, let us believe in our Lord for a while." When the Prophet (PBUH) heard about this, he said, "May Allah have mercy on Ibn Rawahah, for he loves the gatherings that the angels feel proud to attend."50
The rightly-guided khalifah `Umar al-Faruq (RAA) used to make the effort to take a regular break from his many duties and the burden of his position as ruler. He would take the hand of one or two men and say, "Come on, let us go and increase our faith," then they would remember Allah (SWT).51
Even `Umar (RAA), who was so righteous and performed so many acts of worship, felt the need to purify his soul from time to time. He would remove himself for a while from the cares and worries of life, to refresh his soul and cleanse his heart. Likewise, Mu`adh ibn Jabal (RAA) would often say to his companions, when they were walking, "Let us sit down and believe for a while."52
The Muslim is responsible for strengthening his soul and purifying his heart. He must always push himself to attain a higher level, and guard against slipping down:
( By the Soul, and the proportion and order given to it; and by its enlightenment as to its wrong and its right - truly he succeeds that purifies it, and he fails that corrupts it!) (Qur'an 91:7-10) So the Muslim woman is required to choose with care the best friends and attend the best gatherings, so that she will be in an environment which will increase her faith and taqwa:
( And keep your soul content with those who call on their Lord morning and evening, seeking His Face; and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.) (Qur'an 18: 28) She frequently repeats du`a's and supplications
described in Hadith
Another way in which the Muslim woman may strengthen her soul and connect her heart to Allah (SWT) is by repeating the supplications which it is reported that the Prophet (PBUH) used to say on various occasions. So there is a du`a' for leaving the house, and others for entering the house, starting to eat, finishing a meal, wearing new clothes, lying down in bed, waking up from sleep, saying farewell to a traveller, welcoming a traveller back home, etc. There is hardly anything that the Prophet (PBUH) did that he did not have a du`a' for, through which he asked Allah (SWT) to bless him in his endeavour, protect him from error, guide him to the truth, decree good for him and safeguahim from evil, as is explained in the books of hadith narrated from the Prophet (PBUH).53 He used to teach these du`a's and adhkar to his Companions, and encouraged them to repeat them at the appropriate times.
The true Muslim woman is keen to learn these du`a's and adhkar, following the example of the Prophet (PBUH) and his distinguished Companions, and she keeps repeating them at the appropriate times, as much as she is able. In this way, her heart will remain focused on Allah (SWT), her soul will be cleansed and purified, and her iman will increase.
The modern Muslim woman is in the utmost need of this spiritual nourishment, to polish her soul and keep her away from the temptations and unhealthy distractions of modern life, that could spell doom for women in societies which have deviated from the guidance of Allah (SWT) and sent groups of women to Hell, as the Prophet (PBUH) indicated: "I looked into Hell, and saw that the majority of its inhabitants were women."54 The Muslim woman who understands the teachings of her religion looks where she is going and strives to increase her good deeds, so that she may be saved from the terrifying trap into which the devils among mankind and jinn in all times and places try to make women fall.

Footnotes:
Reported by Abu Dawud, 4/83, in Kitab al-libas, bab ma ja'a fi isbal al-izar; its isnad is sahih.
A sahih hasan hadith narrated by Ahmad, 4/132, and Tirmidhi, 4/18, in Kitab al-zuhd, bab ma ja'a fi karahiyyah kathirat al-akl.
Kanz al-ummal, 15/433. See also the valuable article on the harmful effects of over-filling the stomach on a person's body, mind and soul, by Muhammad Nazim Nasimi MD in Hadarah al-Islam, Nos. 5, 6, Vol. 15.
Fath al-Bari, 2/370, Kitab al-jumu'ah, bab al-dahn li'l-jumu'ah. Note: the command to wear perfume applies to men only; it is forbidden for women to wear perfume when they go out. [Translator]
A hadith narrated by 'Abdullah ibn 'Umar and recorded as sahih by Abu 'Awanah, Ibn Khazimah and Ibn Hibban. See also Fath al-Bari, 2/356, Kitab al-jumu'ah, bab fadl al-ghusl yawm al-jumu'ah.
Agreed upon. See Sharh al-Sunnah, 2/166, Kitab al-hayd, bab ghusl al-jumu'ah.
See Samihah A. Wirdi, Min al-riqq il'al'sayadah, Damla Yayinevi No. 89, p. 28ff.
Fath al-Bari, 3/599, Kitab al-'umrah, bab kam a'tamara al-Nabi (r).
Sahih Muslim, 8/236, Kitab al-Hajj, bab 'adad 'amar al-Nabi (r) wa zamanihinna.
A hasan hadith, narrated by Ahmad (6/160) and Abu Dawud (1/46) in Kitab al-taharah, bab al-siwak.
Fath al-Bari, 2/374, Kitab al-jumu'ah, bab al-siwak yawm al-jumu'ah; Sahih Muslim, 3/143, Kitab al-taharah, bab al-siwak.
Sahih Muslim, 3/143, Kitab al-taharah, bab al-siwak.
Sahih Muslim, 5/50, Kitab al-masajid, bab nahi akil al-thum wa'l-basal 'an hudur al-masjid.
Reported by Abu Dawud, 4/108, in Kitab al-tarajjul, bab fi islah al-sha'r; its isnad is hasan.
al-Muwatta', 2/949, Kitab al-sha'r, bab islah al-sha'r.
A sahih hadith reported by Ahmad (3/357) and al-Nisa'i (8/183) in Kitab al-zinah, bab taskin al-sha'r.
See Tafsir al-Qurtubi, 7/197.
A hasan hadith narrated by Tirmidhi, 4/206, in Kitab al-isti'dhan, bab athar al-ni'mah 'ala'l-'abd.
See Al-Targhib wa'l-Tarhib, 3/93, Kitab al-libas wa'l-zinah.
Sahih Muslim, 2/89, Kitab al-iman, bab tahrim al-kibr.
Fath al-Bari, 10/334, Kitab al-libas, bab qass al- sharib; Muslim, 3/146, Kitab al-taharah, bab khisal al-fitrah.
Fayd al-Bari, 6/81, Kitab al-jihad, bab al-hirasah fi'l-ghazw fi sabil-Allah.
See Hashimi (ed.), Jumharah Ash'ar al-'Arab, 1/300, published by Dar al-Qalam, 1406 AH.
A hasan hadith narrated by Ibn Majah, 1/81, in al-Muqaddimah, bab fadl al-'ulama' wa'l-hath 'ala talab al-'ilm.
Fath al-Bari, 1/195, Kitab al-'ilm, bab hal yuj'al li'l-nisa' yawm 'ala hidah fi'l-'ilm.
Fath al-Bari, 1/414, Kitab al-hayd, bab dalk al-mar'ah nafsaha idha tatahharat min al-muhid; Sahih Muslim, 4/15, 16, Kitab al-hayd, bab istihbab isti'mal al-mutaghasilah min al-hayd al-misk.
See Fath al-Bari, 1/228, Kitab al-'ilm, bab al-haya' fi'l-'ilm; Sahih Muslim, 4/16, Kitab al-hayd, bab ghusl al-mustahadah wa salatiha.
Fath al-Bari, 1/228, Kitab al-'ilm, bab al-haya' fi'l-'ilm; Sahih Muslim, 3/223, 224, Kitab al-hayd, bab wujub al-ghusl 'ala'l-mar'ah bi khuruj al-maniy minha.
Sahih Muslim, 3/220, Kitab al-hayd, bab wujub al-ghusl 'ala'lmar'ah bi khuruj al-maniy minha.
See Fath al-Bari, 7/310, Kitab al-maghazi, bab istifta' Subay'ah bint al-Harith al-Aslamiyyah; Sahih Muslim, 10/110, Kitab al-talaq, bab inqida' 'iddah al-mutawafa 'anha zawjuha wa ghayruha.
See Sharh al-Nawawi li Sahih Muslim, 10/109, Kitab al-talaq, bab inqida' 'iddah al-mutawafa 'anha zawjuha bi wad' al-haml.
A hasan hadith, narrated by Ibn Majah, 1/81, in al-Muqaddimah, bab fadl al-'ulama' wa'l-hathth 'ala talab al-'ilm.
A hasan hadith reported by al-Bayhaqi in Shu'ab al-iman, 4/334, from 'A'ishah ().
al-Isti'ab, 4/1883; al-Isabah, 8/140.
Tarikh al-Tabari: Hawadith 58; al-Samt al-Thamin, 82; al-Isti'ab, 4/1885.
Sahih Muslim, 5/47, Kitab al-masajid, bab karahah al-salat bi hadrat al-ta'am.
Al-Aghani, 10/57.
Fath al-Bari, 1/196, Kitab al-'ilm, bab man sami'a shay'an fa raji' hatta ya'rifuhu.
Reported by Tirmidhi, 5/364, in Kitab al-munaqib, bab min fadl 'A'ishah; he said that it is hasan sahih gharib.
Tuhfat al-fuqaha', 1/12.
Tabaqat al-shafi'iyyah, 4/273.
Fath al-Bari, 1/7.
Mizan al-i'tidal, 3/395.
See Sahih Muslim, 14/227, Kitab al-salam, bab tahrim al-kahanah wa ityan al-kahan.
A hasan hadith narrated by Abu Dawud, 4/21, in Kitab al-tibb, bab fi'l-kahin.
Reported by Ahmad (2/359) with a jayyid isnad.
See 'Adiyy ibn Zayd al-'Ibadi by the author, 172.
Anonymous.
See 'Adiyy ibn Zayd al-'Ibadi by the author, 172.
Reported by Ahmad (3/265) with a hasan isnad.
Hayat al-Sahabah, 3/329.
Ibid.
See, for example, al-Adhkar by al-Nawawi and al-Ma'thurat by Hasan al-Banna'. [Translator's note: English-speaking Muslims who wish to learn du'a's may consult Selected Prayers by Jamal Badawi, which is based largely on al-Ma'thurat and includes transliterations and translations of many du'a's.]
Sahih Muslim, 17/53, Kitab al-riqaq, bab akthar ahl al-jannah al-fuqara' wa akthar ahl al-nar al-nisa'.
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Our Dawah

2008-01-06T14:58:00.000-08:00

1. We believe in Allaah and in His Names and Attributes, as they were mentioned in the Book of Allaah and in the Sunnah of the messenger of Allaah, without tahreef (distortion, nor ta'weel (fiqurative interpretation ), nor tamtheel (likening) ,nor tashbeeh ( resemblance), nor ta'teel (denial).

2. We love the Companions of the Messenger of Allaah, and we hate those who speak againest them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet with love that is permitted by the Sharee'ah.

3. We love the People of hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah.

4. We despise 'ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.

5. We do not accept anything from the books of fiqh (jurisprudence), nor from the books of tafseer (explanation of the Qur'aan), nor from the ancient stories, nor from the Seerah (biography) of the Prophet, except that which has been confirmed from Allaah or from His Messenger. We do not mean that we have rejected them, nor do we claim that we are not in need of them. rather we benefit from the discoveries of our Scholars and the jurists and other then them. However, we do not accept a ruling, except with an authentic proof.

6. We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur'aan, or the autehentic and authoritive hadeeth. And we detest what emanates from the many books and admonishers in terms of false stories and weak and fabricated ahaadeeth.

7. We do not perform takfeer upon any Muslim due to any sin, except Shirk with Allaah, or the abandonment of Prayer, or apostasy.We seek refuge in Allaah from that.

8. We believe that the Qur'aan is the Speech of Allaah, it is not created.

9. We hold that our obligation is to co-operate with the group that traverses the methodology of the book and the Sunnah, and what the Salaf of the Ummah were upon; in terms of calling to Allaah the Glorified, and being sincere in worship of Him, and warning from Shirk, innovations, and disobedience, and to advise all of the groups that oppose this. 'So cooperating upon righteousness and piety (taqwaa) and mutual advising necessitates warning againest evil and not co-operating with the wicked."'

10. We do not deem it correct to revolt againest the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.

11. We hold that this multiplicity of present day parties is a reason for the division of the
Muslims and their weakness. So therefore we set about 'freeing the minds from the fetters of blind-following and the darkness of sectarianism and part spirit.'

12. We restrict our understanding of the Book of Allaah and of the Sunnah of the Messenger of Allaah to the understanding of the Salaf of the Ummah from the scholars of hadeeth.,not the blind-followers of their individuals. Rather, we take the truth from wherever it comes. And we knowthat there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society what Allaah has prohibited. We believe in cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islaamic education from the start~ without any influence from the disbelieving western education.

13. We believe that politics is a part of the Religion, and those who try to separate Religion from politics are only attempting to destroy the Religion and to spread chaos.

14. We believe there will be no honour or victory for the Muslims until they return to the Book of Allaah and to the Sunnah of the Messenger of Allaah.

15. We oppose those who divide the Religion into trivialities and important issues. And we know that this is destructive da'wah.

16. We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allaah.

17. Our da'wah and 'aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold, nor silver. We say this so that no one may habe hope in buying out our da'wah, nor should he think that is possible for him to purchase it from us for deenaar or dirham.

18. We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them

19. We do not accept a fatwaa except from the Book of Allaah and the Sunnah of the Messenger of Allaah.

This explanation of our call has been summarized from Tarjumah Abee 'Abdur-Rahman Muqbil Ibn Haadee al-Waaid'ee (pg. 135-142) of Shaykh Muqbil Ibn Haadee with minor additions from other sources, as referenced in "Fundamentals of the Salafee Methodolgy, An Islamic Manual for Reform by Imaam Muhammad Nassirud-Deen al-Albaanee.

The Beauties of Hijrah

2008-01-06T14:43:00.000-08:00

Mashallah It is a big step for most of us to actually leave America, after all the time taken to
plan for it, supposedly save all this money for it, buy stuff to take that we think that they wont
have where you are going, talking about the idea, thinking about the idea, the possibilities,in
addition to the fears of what is to come, the fear of leaving what you know, the fear of what is
to come, leaving family and friends, etc...
There are SO many benefits to being in the land of the Muslims!, mashallah. Some are apparent
and you can expect and some you have to look "between the lines" or come by surprise! One of
the best ways to see the benefits is to look at the how your children or someone else’s children
that have made hijrah. My children’s lives have changed so much since I have been in the land
of the Muslims.

It is a majority modest place, where you do not see much skin. The girls see as examples,
covered women out in the street, in cars, in stores, in the masjids, working in different types
of professions. The boys see beards & thoubes, and men praying their prayers in the Masjids.
We hear the call to every prayer and do not have to look at clocks to know when to pray or
break fast. Men that wear their thobes to do almost any task! Women that wear their
abayas/jilbabs and even cover their face to do almost any task! And in America we feel it
hampers us physically. We are the majority so it is normal to look the way we look where ever
we go.
My daughter has become more modest at an earlier age without even talking to her or asking
her, or pleading with her and even checks me! Sometimes more than I would like~ On a hot
long day out,..."mommy your niqab, there is a man..." We can just go to stores and not search
or order by mail and buy a jilbab and khimar, thobe pants, thobes, kufis, etc. My sons are
gaining a ’gheerah’ that they should have over their mom and sister and other family.
We can go to the malls, furniture stores, baby stores, hospitals, clinics, even some large parks,
and fun fairs and there will be a masjid or prayer place there for you to pray. There are
masjids in every neighborhood.

Some things I have taken for granted, or I guess I can say gotten used to seeing so much. I
thought one day, My children can actually SEE the construction of a Masjid being built! What a
blessing it is inshallah to the one who decided to spend to build a house of Allah. Most of us
come from places where basically it is just one struggling masjid that we can go to.
We are so much more ’Free’ here than in the Land of the Free. There are women only places
and times, so it is the opposite of what the media and kuffar teach you that women are
oppressed!
You are free to cover correctly and as much as you like and not be embarrassed, ashamed, out
of place, stared at, remarks made. Womens parks, womens resorts, womens beaches, womens
pools, womens times for museums, womens branches and sections of banks, womens centers
for learning, womens fitness centers, womens days for outdoor fun fairs. Women only salons.
You can go to any salon and not have to schedule a special time or cover the windows or only
do it at home. There are certain areas of the city that you will find women walking for fitness.
If you step out on the curb to cross the street or even step your foot out into the road, cars or
trucks with slow down put on their hazard lights to allow you to cross, it is a sign of respect to
the fully covered woman.

It really touches my heart to listen to my children stand up and want to recite all the Quran
that they have learned mashallah. In America we had our children learning the Fatiha and
those short surahs in the back of the Quran (Juz Amma), here the effort is just so much easier
and easier to attain to them learning Quran. We have easy access to Hafith(memorization)
tapes for each Juz’(part) of the Quran. They sell small Juz’ booklets in alot of places to use to
read along. The radio has two stations that is just for Quran. They hear the Quran and take
Quran Everyday.
My children have learned so much of Juz Amma, and now they are on the first 25 ayat of Surah
Baqarah! in the first and second grades!. This is impressive to ME. They know more than me
now, and I learn from them just hearing them recite over and over again. When we first started
out, one of my children was shy to recite with their other sibling side by side because they
didn’t catch on as fast. Now they race! and compete in the car to recite! My younger children
that stay at home, are learning from their older siblings and are reciting as well. Even the baby
is reciting in his, what we can tell is his "Recitation Baby Talk". It is so "Cute" but really It
makes me want to tear up and cry mashallah. But I hold back most times and just make sure to
praise them so they will continue to want to keep doing those good things. You want this for
your children. When I put my children into free Quran classes given at a local masjid for one
month, I saw their self confidence RISE so much. Now the shy one will even ask others "can I
recite for you?"
We have struggles many a night with trying to complete Arabic homework or just translating
what the assignment is. (lol) I am proud of them, as they also deal with being some of the few
Americans and English as a first language speakers in the classes and at their ALL Arabic school
and they continue to have satisfactory and also high marks(grades).
Other moms here have encouraged me to keep them in Arabic school, they say "you’ll see..." In
the first semester I wondered how MUCH are they learning??? And on hard nights and slow
mornings I had second thoughts of keeping the gusto going, or letting them miss, but then when
the first long break came after the Eid, I saw the children playing and "having school" in Arabic.
They started to use Arabic terms with me and asking, "when can we go back to school?"
I would not see this potential where I in America. I would not have the option to send my
children to a fully operational school, a school run by Muslims for Muslims, with a complete
curriculum already set to teach Islam and the other subjects In the Arabic Language.

The children are easily encouraged to fast at a young age in Ramadhan because the lunchtime
is shortened and many children fast, so they want to as well. The children are easily
encouraged to pray at a young age because there is a musallah at the school.
I see a potential in my young sons capacity of his memory of Quran impresses me, and the way
he pronounces those Hard Arabic letters and words to the American tongue. Now I can imagine
him being a Hafiz maybe, or a student of Knowledge, a "sheik". It touches my heart that at first
grade level, I can now include my children in to Quran reading times, because They Can Read
Arabic! mashallah.
I guess I could go on and on, but this is what I wanted to point out.
The possibilities are endless for the Good that can come of this, IF we as the parents still
continue to keep them on the better path, sometimes the path of the minority, which we all
know Salafiyyah is, but the Haqq is the Haqq even if we are alone in it. And inshallah, Allaah
will grant us patience and ease in our situation, allow for hijrah, allow those of us to stay that
have made it, and for our children to be a benefit for the ummah ameen.
Wa alaikum salaam.
The sister and her family are currently in the UAE
www.salafisisters.org

How to be A Righteous Wife

2008-01-06T14:37:00.000-08:00

Assalamu alaikum warahmatullahi wabarakaatuhu It is a duty upon all of us to fulfil our roles to the best of our ability in order to attain success in this life and for the Hereafter. The following are just a few hadeeth of the blessed Prophet Muhammad (peace and prayers be upon him), highlighting the position of women in their household, and the duty upon them in serving their husbands with regard to his rights upon her.

Inshallah, with the correct intention in mind, fulfilment of this role and the striving to perfect her charcter according to the Quraan, Sunnnah, and the way of the Pious Predecessors, it will only cause her to attain the pleasure of her Creator, and bring her closer to attaining Jannah. The Messenger of Allah (peace and blessings be upon him said): "Every soul from the children of Aadam is a master; so the man is the master of his family, and the woman is the mistress of her household." "If I were to order anyone to prostrate to other than Allah, I would have ordered the woman to prostrate to her husband. By Him in whose Hand is the soul of Muhammad, the woman will not fulfil the rights of her Lord until she fulfils the rights of her husband; and even if he were to request her for himself (i.e. to have sexual intercourse with her) whilst she was sitting upon a camel's saddle, she should not refuse him". "

It is not right that any human being should prostrate to another being, and if it were right for a human being to prostrate to another human being I would have ordered the woman to prostrate to her husband due to the greatness of his right upon her. By Him in whose Hand is my soul, if from the crown of his head there was a wound pouringforth pus, and she (the wife) came and licked that, then she would (still) not have fulfilled his right." "If the woman knew the right of the husband, she would not sit when his morning and evening meals were presented until he finished." "If a woman prays her five daily prayers, fasts her month (i.e. Ramadaan), guards her private parts, and obeys her husband, it will be said to her, 'Enter Paradise through whichever of the gates of Paradise you wish." "Indeed he (i.e. the husband) is your Paradise and your Fire" When asked "Which of the women is best?" The Messenger of Allah (peace and blessings be upon him) said, "The one who gives him pleasure when he looks; obeys him when he orders; and does not go against his wishes with regard to herself or her wealth by doing that which he dislikes." "Your women from the people of paradise are the beloved and fertile, the one who is an asset to her husband, who if her husband becomes angry - comes and places her hand in the hand of her husband and says, 'I will not taste sleep until you are pleased (with me).'"

"I was shown the Fire and found that the majority of its inhabitants were women, due to ingratitude." It was said: "Is it that they disbeleive in Allaah ?" He said "They are ungrateful to their husbands and deny the good they do. If you were to treat one of them well always, and she then saw something (displeasing) from you she would say: 'I have never seen any good from you.'"Text Source: "Sifaat Zawjatus Saalihah" (The Righteous Wife) by Muhammad Shooman, trans. by Aboo Talha Dawood ibn Ronald Burbank, (1996). Wassalamu alaykum

The Status of Women before and after Islaam

2008-01-06T14:31:00.000-08:00

AUTHOR:
Shaikh Saalih Al-Fawzaan
SOURCE:
Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat (pg. 6-11)
PRODUCED BY:
Al-Ibaanah.comThe Status of the Woman before Islaam:What is meant “before Islaam” here is the period known as Jaahiliyyah (Days of Ignorance), which the Arabs used to live in specifically and the people of the whole world in general. This was when the people did not have any Messengers amongst them and they were void of any guidance. And as is stated in the hadeeth, “Allaah looked at them – both Arabs and Non-Arabs – and hated them, except for some remnants from the People of the Book (who stayed upon the true message).” In most cases, the woman of this time period lived under critical conditions – especially those in the Arab societies, where they used to hate it when a girl was born.

So amongst the Arabs were those who would bury their daughter while she was still alive until she died below the earth. And amongst them were those who let them live only to find a life of humiliation and degradation. Allaah says: “And when news of the birth of a female child was brought to any of them, his face would become dark and filled with grief. He hides himself from the people because of the evil that he has been informed of. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision.” [Surah An-Nahl: 58-59] And Allaah says: “And when the female child who was buried in the ground will be questioned – for what sin was she killed?” [Surah At-Takweer: 8-9] The word maw’oodah refers to the baby girl that was buried alive and left to die inside the earth. And if she was spared from being buried alive and allowed to live, then indeed she found herself living a life of degradation. This is since she was not allowed to inherit any portion of her relative’s estate no matter how much money he had and regardless of if she was suffering from poverty and dire need. The reason for this is because they would make the inheritance specific for men in exclusion of women. In fact, she would be distributed as part of her deceased husband’s estate, just as his money would be distributed in inheritance! And there would be found a score of women living under one man, since they would not put any limits to the number of wives they could marry. So they wouldn’t show any concern for what occurred to the women as a result of that, such as living under cramped conditions, inconveniences and injustice. The Status of the Woman after Islaam: But when Islaam came, it uplifted these injustices from the woman and returned her honor and self-esteem in humanity back to her. Allaah says: “O mankind, indeed We created you from a male and a female.”

[Surah Al-Hujuraat: 13] So Allaah mentions that she is the partner of man in the origin of humanity and likewise, she is partners with man in terms of being rewarded or punished for actions performed. Allaah says: “Whoever does good deeds, - whether male or female – while he or she is a true believer, to him We will give a good life and We shall pay them certainly a reward in proportion to the best of what they used to do.” [Surah An-Nahl: 97] Allaah says: “So that Allaah may punish the male and female hypocrites and the male and female polytheists.” [Surah Al-Ahzaab: 73] And Allaah made it forbidden to consider a woman as a possession to be inherited from her dead husband’s estate, as He says: “O you who believe, you are forbidden to inherit women against their will.” [Surah An-Nisaa: 19] So Allaah gave her independence in her individuality, such that she became one who can inherit as opposed to an object of inheritance. And Allaah gave the woman a right in the inheritance of her relative’s wealth. Allaah says: “There is a share for men and a share for women from what is left by their parents and close relatives, whether the property be small or large – a legal share.” [Surah An-Nisaa: 7] And Allaah says: “Allaah commands you as regards your children’s inheritance: to the male a portion equal to that of two females. If there are only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half.” [Surah An-Nisaa: 11] And this goes as well for the other texts that state a woman can inherit whether she be a mother, a daughter, a sister or a wife. In the area of marital affairs, Allaah limited a husband to marrying the maximum of four wives, on the condition that he treats all of his wives fairly and equally according to his ability. And He obligated to the husbands to live with them in kindness, as He says: “And live with them honorably.” [Surah An-Nisaa: 19] And He made the dowry her right and He commanded that it be given to her in full except for that which she permits from her own good will. Allaah says: “And give to the women their dowry with a good heart. But if they, out of their own good pleasure, remit any part of it to you, take it and enjoy it without any fear of harm.”

[Surah An-Nisaa: 4] And Allaah made her the caretaker, commanding good and forbidding evil in the household of her husband – and the leader over her children. The Prophet (sallAllaahu 'alayhi wa sallam) said: “A woman is the guardian of her husband’s household and she will be asked (on the Day of Judgement) concerning those under her care.” Also, Allaah made it obligatory for the husband to spend on her and to clothe her in a good manner. What the Enemies of Islaam and their Offshoots want today from their stripping the Woman of her Honor and rights: Indeed the enemies of Islaam – rather the enemies of humanity – today, from the disbelievers, hypocrites and those who have a disease in their hearts are enraged about what the Muslim woman has achieved from honor, glory and chastity in Islaam. This is because the enemies of Islaam from the disbelievers, hypocrites and those who have a disease in their hearts – they want from the woman that she serve as a trap by which they can lure and catch those with weak Eemaan and those who have perverted natures, after having fulfilled their depraved desires from her. Allaah says: “But those who follow their lusts wish that you should deviate tremendously away.” [Surah An-Nisaa: 27] And those who have a disease in their hearts among the Muslims want the woman to be a cheap commodity exhibiting herself to those people of lustful desires and devilish inclinations. They want her to serve as an open commodity before their eyes so that they may find entertainment in her beautiful appearance or perhaps they may make her do something far worse than that.

This is why they expend great efforts in trying to make the woman go out of her home so that she can participate with men in their jobs – working side by side with them. Or that she can serve and tend to men as a nurse in the hospital or a flight attendant on an airplane or a teacher or professor in mixed non-segregated schools Or that she be an actress in the theatres or a singer or a broadcaster on the various forms of media – exposing her face and enticing men by her voice and appearance. And the immoral magazines have taken pictures of young girls that are looking provocative and naked as a means for promoting and marketing their magazines. And some businessmen and companies have taken these pictures also as a means for promoting their product, such that they place these pictures in their advertisements and exhibits. These evil actions are meant to distract the woman from her real and true duty, which is in the home. And this forces the husbands to hire female servants to raise their children and take care of the affairs of their households, which results in much mischief and great evil. However, we don’t restrict a woman from working outside of her home, so long as she abides by the following guidelines: 1. She must have a need for doing this work or the community she lives in requires her to do this job, such that there cannot be found any man that can do the job. 2. She should do this after fulfilling the job she has at home, which is her primary job. 3. This job must be in an environment of women only, such as her teaching women (only) or doctoring and nursing female patients. And her work must be separate from men.

4. Likewise, there is nothing that restricts her from learning the affairs of her Religion – in fact she is obligated to do this. And there is nothing preventing her from teaching about the aspects of her Religion, so long as there is a need for that and her teaching is held in an environment of (only) women. And there is no harm in her attending classes in a masjid and so on, while being consistent in that and segregated from men. This can be seen from the women in the beginning of Islaam (i.e. the Sahaabiyaat), in that they would work and study and attend the masaajid.

Who are the scholars?

2008-01-06T14:28:00.000-08:00

“Allaah, sanctified are His names, singled out those of his creation whom he loved and then guided them to eeman. He further Singled out from amongst the believers those whom He Loved and Favored them by teaching them the Book and Hikmah.

He granted them the tawfeeq in the religion, taught them the explanation and favored them over the rest of the believers. This is the case in every age and place. Allaah (Subhaanahu wa Ta’aalaa) elevated them with knowledge and adorned them with forbearance. Through them, the lawful is known from the unlawful, the truth from falsehood, the harmful from the beneficial, and the good from the bad.Their virtue is enormous and their standing is great. They are the heirs to the Prophets and a pleasure to the eyes of the righteous. he fish in the sea seek forgiveness for them, the Angels lower their wings for them and they are second after the Prophets who will ercede on the (Day of) Resurrection. Their gatherings impart wisdom. Through their actions,the heedless are restrained and scolded.They are the best of the slaves and are higher in rank then the zuhaad (i.e., ascetics). Their life is a treasure and their death is a calamity. They remind the negligent and enlighten the ignorant. Trouble and ill treatment is not expected or feared from them. By their fine instruction, the obedient ones dispute and by their eloquent sermon, the slack ones return.

Everyone is in need of their knowledge… so they are the lamps for the servants, the landmarks of communities, the backbone of the Ummah, and the sources of wisdom. They are the subject of Shaytaan’s rage. Because of them, the hearts of the people of truth come to life and the hearts of the people of deviation die.Their similitude upon this earth is that of the stars; they guide one in the darkness of the land and sea. If the stars blacken out, people become confused and when the darkness unveils the stars, they see.” Akhlaaq al- ‘Ulamaa”, pages 13 & 14.

What is Da'watus Salafiyyah?

2008-01-06T14:24:00.000-08:00

Allah has said: And whoever contends with and contradicts the Messenger after guidance has been clearly conveyed to him and chooses a path other than that of the Faithful Believers, We shall leave him in the Path he has chosen and land him in Hell, what an evil refuge! [Surah al-Nisaa' 4:115]

Shaikh-ul-Islam Ibn Taymiyyah commented on this verse: "All who contradict and oppose the Messenger after the right path has been clearly shown to them, have followed other than the Path of the Believers; and all who follow other than the Path of the Believers have contradicted and opposed the Messenger after the right Path has been shown to them. If one thinks that he is following the Path of the Faithful Believers and is mistaken, he is in the same position as one who thinks he is following the Messenger and is mistaken."
Who are the Salaf and who are the Salafis?

The Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers are the Companions of the Prophet, peace be upon him, their Followers (the Taabi'een and the Taabi Taabi'een (i.e. the first three generations of Muslims) and the Scholars of the Ahl-us-Sunnah wal-Jamaa'ah after them who followed their way in belief and deed. Among them are :
Imam Abu Hanifah (150 AH), Al-Awzai (157 AH), Ath-Thawri (161AH), Al Laith ibn Saad (175 AH), Imam Malik (179 AH), Abdullah ibn al-Mubarak (181 AH), Sufyan ibn Uyainah (198 AH), Imam Ash-Shafi'i (204 AH), Ishaq (238 AH), Imam Ahmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH) and others.
Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabi (748 AH), Ibn al-Qayyim (751 AH), Ibn Katheer (774 AH) and others.
Muhammed bin 'Abd al-Wahhab (1206 AH) and many of his students.
And in our time: Abdul Aziz bin Baz, Muhammed bin Saalih Uthaimeen, Muhammed Naasir-ud-Deen al-Albaani.

The Salafis are the Ahlus-Sunnah wal-Jamaa'ah. They are the Taaifatul- Mansoorah (the Aided, Victorious Group) and the Firqatun-Naajiyyah (the Saved Sect) which have been mentioned in the following statements of the Messenger, peace be upon him:
"There shall not cease to remain a single group from my community upon the Truth, victorious; they are unharmed by those who abandon them and those who oppose them. They will remain (in my community and in such a state) until they fight the liar (i.e. the Anti-Christ (Dajjal)." [Reported in Sahih Muslim]
"Verily those before you from among the People of the Book split into seventy-two sects and verily this religion . . . "
and in another narration
" . . . this Ummah will split into seventy-three sects: seventy-two will be in the Fire and one in Paradise and that is the Jamaa'ah." [Reported by Abu Daawood - Sahih]
"And this Ummah will divide into seventy-three sects all of which except one will go to Hell and they (i.e. the Saved Sect) are those who are upon what I and My Companions are upon (i.e. those who follow My Way and the Way of my Companions.)" [Reported by at-Tirmidhee - Hasan]
Why do we call ourselves Salafis?
The name Salafi refers to the one who attaches himself to that group of people about whom the Prophet , peace be upon him, said: "The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." [Reported by Bukhari and Muslim - Mutawaatir]. This attachment is not to a single person or persons (i.e. scholars), which is the case of many groups present today. It is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error or misguidance. So in his subscribtion to the way of the Salaf, the Salafi has attached himself to that which cannot go wrong. This is taken from the hadith: "My Ummah will not unite upon error." [Reported by at-Tirmidhee and Haakim - Sahih], and it is not correct that this hadith refers to the people of later ages, since it was only in the era of the Prophet, peace be upon him, and his Companions that the Ummah was free from widespread division and deviation. The deviant sects separated themselves from the Jamaa'ah after them, and from that time onwards their was disunity.

Supplicating: 'O Messenger of Allaah!'

2008-01-04T13:12:00.000-08:00

Imaam Sayyid Nadheer Hussayn ad-Dahlawee
Reference: Fataawaa Nadheeriyah Book of Eeman and Beliefs Volume 1 page 159-161.
Category: Creed
Is it permissible to say â€کO Messenger of Allaahâ€™ (ظٹط§ ط±ط³ظˆظ„ ط§ظ„ظ„ظ‡) any where other than in the presence of the Prophet of Allaahâ€™s grave?
The phrase â€کO Messenger of Allaahâ€™! (ظٹط§ ط±ط³ظˆظ„ ط§ظ„ظ„ظ‡) is used to call upon and invoke the Messenger of Allaah. However, when invoking someone, it is important that the one being called upon is present or else he would not be able to listen to or respond the call. There are some people who believe that the Messenger of Allaah is omnipresent [1] according to their belief, the one that is omnipresent encompasses the knowledge of all things. However, the one that truly encompasses the knowledge of all things is none other than Allaah, the Most High alone, and this is one of His unique attributes. To assign such a unique attribute to anyone other than Allaah is to associate partners with Him, which is the greatest sin one can commit. In his book entitled â€کMiftahul-Quloobâ€™, Mulla Husain Khabbaz[2] has written that:
â€کTo call upon the dead believing that they are omnipresent [as Allaah is with His knowledge], for example to say â€کO Messenger of Allaahâ€™! (ظٹط§ ط±ط³ظˆظ„ ط§ظ„ظ„ظ‡) or â€کO Shaykh Abdul-Qadir Jailaanee! [3]â€™ etc., then know that this is disbelief. It is for this reason that in the books of [Hanafi] Fiqh[4], it has been narrated that if a person was to conduct a marriage, bear witnessing that Allaah & His Messenger are both his witnesses, then this marriage contract would be considered invalid, whilst the one who conducted this marriage would be considered a disbeliever because of their belief that the Prophet of Allaah knows the knowledge of the unseen.â€™ Refer to Bahrur-Raâ€™iq[5] and others.
I say [Sayyid Nadhir Husain Dehlawi] to make a distinction whilst calling upon somebody by saying â€کO so and so!â€™, whether it be a prophet or anybody else, whether it is whilst sending prayers on the prophet in Salaah or on any other occasionâ€¦ then this is not feasible because you should only call upon somebody that is present and can hear you, and the Prophet is not omnipresent [as Allaahâ€™s knowledge is omnipresent].With regards to sending prayers upon the Prophet, then this is something that has been established in authentic Hadeeth where the angels convey the prayers that are sent upon him[6]. Therefore the person who calls upon and invokes somebody that is not present is indicating that they believe that the one being called upon is omnipresent and it is this type of belief that has been defined as associating partners with Allaah. Therefore, it is very important that a Muslim abstains from using such words and actions that imply such heretical beliefs i.e. associating partners with Allaah. If somebody was to argue by using the prayer â€کSalaatul-Hajjah[7]â€™ as a proof and evidence then the answer to that is that at the time when Salaatul-Hajjah was prayed, the Prophet of Allaah was alive and present amongst the believers, but now he is dead and no longer with us. Although the same wording is adopted, it is only said in its narrative form in the past tense, just as one does when he supplicates in the Tashhahud. In his book entitled â€کTo attain the blessings of Allaah by explaining the meaning of At-Tahiyyat [Tashhahud], Sheikh Abdul-Huq Muhaddeeth Dehlawi[8] has written:
â€کThat the response to those who argue that in the Tashhahud we send prayers on the Prophet by addressing him in the first person [i.e. saying O Prophet!], although he is not present is as follows: The prayer upon the Prophet in the Tashhahud is in its narrative form in the past tense which occurred during the incident of Miraj. Further, it has been narrated by Imam Bukhari in his Saheeh on the authority of Abdullah ibn Masood who said:
â€کThe messenger of Allaah taught me the Tashhahud [with] my palm between his palms, the way he taught me the Surahs of the Qurâ€™an [which began with the following words]: â€کâ€™All compliments, prayers, and pure words are due to Allaah, Peace be on you, O Prophetâ€¦â€™â€™ This was while he was among us, but after he passed away, we would say â€کPeace be on the prophet.â€™[9]
Therefore, to use the aforementioned words as proof and evidence [is out of context and] is incorrect. And Allaah knows best!
16th Ramadan 1267 AH,Fataawa NadheeriyahBook of Eemaan and BeliefsVolume 1 page 159-161.

[1] Ahlus-Sunnah Wal-Jamâ€™aah do not believe that Allaah is omnipresent. Rather they believe that Allaahâ€™s knowledge is omnipresent [i.e. His knowledge encompasses all things apparent and hidden). Ahlus-Sunnah Wal-Jamâ€™aah further believe that Allaah, the Most high, is above the seven heavens, above His Arsh, and separate from His creation in a manner that befits His majesty. This is established from the Qurâ€™an & Sunnah, as well as the consensus of the companions of the messenger of Allaah. [TN]
[2] I could not find a biography of Mulla Husain Khabbaz. After asking Sheikh Uzair Shams Al-Hindee of Makkah, he informed me that in his opinion it may be that Imam Nadhir Husain Dehlawi quoted this reference from a manuscript, and Allaah knows best. [TN]
[3] Abdul Qadir Jilani [in Arabic] or Gaylani [in Persian] was born in Ramadan 470 AH in the Persian province of Jilan in Iran south of the Caspian Sea. He went to Baghdad to seek knowledge when he was 18 years old, where he studied Aqeedah, Hadeeth and the Hanbali Fiqh with many scholars. Many fabricated books have been attributed to him along with false allegations of his involvement of a Sufi order known as Qadariyyah. What is known is that he was a man of Sunnah and upon the Aqeedah of Imam Ahmed bin Hanbal, and Allaah knows best. He died in Baghdad in the year 561 AH at the age of 91 years. [TN]
[4] For example refer to the English translation of Fatawa-I-Qazi Khan, Volume 1, page 34 with Arabic text relating to Islamic Law, by Fakhruddin Hasan bin Mansoor Al-Uzjandi Al-Farghani (d.592 AH), translated and edited into English by Maulvi Muhammad Yusuf Khan Bahadur & Maulvi Wilayat Husain, Published by Kitab Bhavan, New Delhi, India, reprinted 1994. The text is as follows: A man marries a woman citing as witnesses Allaah and His Prophet, the marriage is void, (on the authority of the Prophet himself, on whom be the blessings of Allaah), the Prophet having laid down , that â€œThere is no marriage except when there are witnesses,â€‌ whilst every marriage that takes place is witnessed by Allaah: and some of the learned have held that such marriage involves Kufr (blasphemy or infidelism), because it involves belief that the Prophet knows the hidden things, which is blasphemy. [TN]
[5] Bahrur-Raâ€™iqâ€™ is an explanation of one of the most eminent books of Hanafi Fiqh known as Kanzud-Daqaâ€™iq by Abul-Barakat Abdullah bin Ahmed bin Mahmood An-Nasafi (d.710 AH). It was authored by Zainul-Abedeen bin Ibrahim bin Nujaim Al-Hanafi who also authored â€کAl-Ashbaa wan-Nadhaairâ€™ (another important book of Hanafi Fiqh). He died in the year 969/970 AH. For more details for his biography refer to Abdul-Hay Lucknowiâ€™s marginal notes on Al-Fawaaid-Al-Bahiyyah, and the publisherâ€™s introduction of Al-Ashbaa wan-Nadhaair page 20-21, Idaratul-Qurâ€™an wa Uloomul-Islamiyyah, Karachi Pakistan, second edition 1424 AH/2004 [TN]. The text of â€کBahrurâ€™Raiqâ€™ is as follows: â€œIf a person conducting a nikaah was to testify that Allaah and Muhammad were his witnesses, then this person has actually believed that Allaahâ€™s prophet has knowledge of the unseen, thus making him a kaafirâ€‌ [Bahrur-Raâ€™iq (5/16)].
[6] Refer to Saheeh Ibn Hibban Hadeeth no: 2293 and Al-Hakim: 2/421 which has been graded Saheeh [authentic] by Imam Dhahabee. Also refer to Sunan Abee Daud Hadeeth no: 2041 graded Saheeh [authentic] by Imam Ibn Taymiyah. [TN]
[7] In praying Salaatul-Hajjah, one is required to properly undertake Wudhoo, pray two rakâ€™ahs, and then to single out Allaah alone in supplication [asking only Allaah for whatever one is in need of]. The supplication that was referred to by Imam Nadhir Dehlawi and by which some people take out of context and try to use as proof and evidence for their deviant ways is based on a Hadeeth reported by Uthmأ¢n bin Hunaif (may Allaah be pleased with him) where a blind man afflicted with the sickness having lost his eyesight came to the Messenger of Allaah (Allaah bless him & give him peace) requesting him to supplicate to Allaah for him to restore his eyesight. The wording of this supplication is as follows: â€کOh Allaah, I ask you and turn to you through the intermediary of Muhammad, the prophet of mercy, O Muhammad! I turn to my Rubb through you [supplicating to Him alone] that He may restore [cure] my eyesight. O Allaah! Accept his supplication [intercession] with respect to me, and accept this supplication of mine by giving me [good] health. Reported by Imam Al-Bayhaqi in Dalaail-An-Nubuwwah 6/167-168, Imam Ahmed in his Musnad 4/138, Imam An-Nisaâ€™ee in Amalul-Al-Yawm wal-Lailah 418, while Imam Al-Hakim declared it Saheeh [authentic] according to the conditions of Imam Bukhari & Imam Muslim. Imam At-Tirmidhee has reported another similar narration but with out the wording of â€کpray two rakâ€™ahsâ€™, refer to Sunan Tirmidhee Hadeeth no 3578 declared Saheeh [authentic] by Allamah Albani. An important factor in relation to understanding the aforementioned narration that was mentioned by Allamah Albani and is valuable in obtaining the proper understanding of this Hadeeth is that the blind man sought intermediary through the supplication of the Messenger of Allaah, he did not seek the intermediary of the Messenger of Allaah himself. For further details refer to the book of Allamah Albani At-Tawassul its different types and its rulings. [TN]
[8] His full name is Shah Abdul-Aziz bin Al-Muhaddeeth Shah Waliulllah bin Abdur Rahim Al-Muhaddeeth Ad-Dehlawi Al-Umaree Al-Farooqee. Born in the year 1159 AH, he started to memorise the Qurâ€™an at the age of five. Among the books he authored are: 1. Fathul-Aziz which is an explanation of the Qurâ€™an in Persian. 2. Majmooah-Fatأ£waa 3.Tauhfa Ithnaa-Ashariyyah is a refutation of the Shias, and numerous other books. In the later period of his life he tried to reform the Muslims of India by calling them to follow the Sunnah and abandoning the blind-following of Madhabs. He died on the 7th Shawwal 1239 AH and was buried next to his father. Refer toTaraajim Ulema Ahlil-Hadeeth fil al- Hind page 84-94. [TN]
[9] Recorded in Saheeh Bukhari, vol. 8, The book of asking permission, Chapter 28, Hadeeth number: 6265 [English Edition, Darussalam] [TN]
[10] He is Imam Sayyid Nadhir Husain Dehlawi. born in the year 1220 AH corresponding to 1805 CE. He left home at the age of 17 in search of Islamic knowledge. He arrived in Delhi on the 13th Rajab 1243 AH where he studied under the most prominent scholars of Islam of that era. From amongst his teachers include Allamah Shah Muhammad Ishaaq Dehlawi (1192 AH-1262 AH) who was the grandson of Allamah Shah Abdul-Aziz Dehlawi. Imam Sayyid Nadhir Husain Dehlawi authored over 60 books, from amongst them is his Fatأ£waa known as Fatأ£waa Nadheeriyyah in 2 volumes, and Mayaarul-Huq on the issue of Taqleed (blind-following a particular Fiqh Madhab). He called to Tahweed and taught Hadeeth and defended the Sunnah all his life. He is considered unanimously amongst Ahlus-Sunnah wal Jamaâ€™aah as one of the Imams of his time who revived Ad-Dawah-Salafiyyah in the Indian subcontinent. He died on the 10th Rajab 1320 AH corresponding to 15th October 1902 CE. Those amongst his senior students include Allamah Shamsul-Huq Adheemabaadee (d. 1329AH), Allamah Abdur-Rahmأ£n Mubarakpuree (d.1353 AH), Allamah Thanaullah Amritsaree (d.1368 AH.) and many others. Refer to the introduction of Fatأ£waa Nadheeriyyah page 26-51 for a detailed biography of the Imam. [TN]
Translator: Zulfiker Ibrahim al-Memoni al-Athari
Date Published: Wednesday, 13 December 2006
This article has been read 1,157 times
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Glossary of Terms for the non-Muslim and the new Muslim

2008-01-04T12:13:00.000-08:00

This is an effort to bring the English meanings of some of the commonly used terms in the books of Islaam. We ask Allah to reward tremendously and to keep firm upon the straight path the sister, who after reading her comment on this page motivated me to start this initiative. It is hoped that this can become a reference for non-Muslims all around the world and for the new Muslims, those who have just reverted to Islaam, when it comes to basic Islaamic terminology.
Sources Used: “The Evil of Craving For Wealth and Status” by Ibn Rajab al-Hanbalee. Pgs. 56-58
“Beneficial Answers to Questions on Innovated Methodologies” by Shaykh Saleh al-Fawzaan
“Explanation of the Creed” by Imaam al-Barbahaaree
Ayah (pl. Ayaat): A sign of Allah; a verse of the Qur’aan.
Aboo (Abee, Abaa): Father of; used as a means of identification
‘Alayhi salaam: “May Allah protect and preserve him” It is said after the name of the Prophet of Allah or after the name of an angel.
Ahaadeeth: See Hadeeth
‘An’anah: a narrator’s reporting by saying ‘from so and so’ not describing exactly in what form it was transmitted to him. This will only affect the authenticity of the narration if the one doing it is a mudallis.
Ansaar: “Helpers”; the Muslims of Madeenah who supported the Muslims who migrated from Makkah.
Bid’ah: Innovation; anything introduced into the Religion, in order to seek Allaah’s pleasure, not having a specific proof or basis in the Religion.
Companions (Arabic - Sahaabah): the Muslims who saw the Prophet (may Allah protect and preserve him) and died upon Islaam.
Da’eef: weak; unauthentic (narration)
Da’wah: Literally call. This refers to the concept and practical implementation of inviting and calling a person or persons to abide by and accept Islaam in its pure and unadulterated form.
Deen: way of life prescribed by Allah i.e. Islaam
Eemaan: faith; to affirm all that was revealed to the Messenger (may Allah protect and preserve him), affirming with the heart, testifying with the tongue and acting with the limbs. The actions of the limbs are from the completeness of Eemaan. Faith increases with obedience to Allah and decreases with disobedience.
Fataawa: see Fatwa.
Fatwa (pl. Fataawa): religious verdict.
Fiqh: the understanding and application of the Sharee’ah from its sources.
Fitnah: (pl. fitan): This linguistically refers to calamities, trials, tribulations and mischief.
Hadeeth (pl. Ahaadeeth): narration concerning the utterances of the Prophet (may Allah protect and preserve him), his action or an attribute of his.
Hajj: Pilgrimage to Makkah
Halaal: permitted under the Sharee’ah
Haraam: prohibited under the Sharee’ah
Hasan: fine; term used for an authentic hadeeth, which does nto reach the higher category of Saheeh.
Ibn: son of; used as a means of identification.
Imaam: leader; leader in Salaah, knowledge or fiqh; leader of a state.
Isnaad: the chain of narrators linking the collector of the saying to the person quoted.
Jinn: A creation of Allah created by smokeless fire.
Kaafir: A disbeliever.
Khaleefah (pl. Khulafaa’): the head of the Islamic government (the khilaafah) to whom the oath of allegaince is given.
Khulafaa’: see khaleefah.
Kufr: Disbelief.
Kuffaar: Disbelievers.
Mudallis: most commonly a narrator who reports things from his Shaikh which he did not directly hear from him but from an intermidediate whom he does not name but instead says ‘from the Shaikh’. This intermediate may be weak. The scholars of hadeeth will only accept the narrations of a mudallis when he clearly states that he heard them from the Shaikh, i.e. ‘The Shaikh narrated to us…’ e.t.c.
Muhaajir: One who migrates from the lands of the disbelievers to the land of the Muslims for the sake of Allaah.
Munqati’: (lit. disjoined) An isnaad in which two continuous links are missing in one or more than one place or an unknown narrator is found to join the links.
Mursal: loose; a narration in which a Successor narrated firectly from the Prophet sallalahu ‘alayhe wasallam, i.e. omitting the Companion from who he heard it.
Mushaf : The Qur’aan between two covers.
Matrook: (lit. discarded) Where narrators are accused of falsehood in matters other than the narration of the tradition.
Radiyallaahu ‘anhu/’anhaa/’anhum/’anhumaa: may Allaah be pleased with him/her/them/both of them.
Rahimahullaah/Rahimahumullaah: may Allaah bestow His mercy upon him/them.
Saheeh: correct; an authentic narration.
Salaf: predecessors; the early Muslims; the Muslimsof the first three generations: The Companions, the Successors and their successors.
Salafus-Saaliheen: pious predecessors; the Muslims of the first three generations: the Companions, the Successors and their successors.
Shaikh: scholar
Shaitaan: Satan
Sharee’ah: the Divine code of Law.
Shirk: Associating partners with Allaah.
Sunnah: in its broadest sense, the entire Deen which the Prophet sallalahu ‘alayhe wasallam came with and taught, i.e. all matters of belief, rulings, manners and actions whjich were conveyed by the Companions. It also includes those matters which the Prophet sallalahu ‘alayhe wasallam established by his sayings, actions and tacit approval - as opposed to bid’ah (innovation).
sunnah: an action of the Prophet sallalahu ‘alayhe wasallam.
Soorah: a chapter of the Qur’aan.
Taabi’ee (pl. Taabi’een): a Muslim (other than another Companion) who met a Companion.
Taqwa: “taqwa is acting in obedience to Allaah, hoping for His mercy upon light from Him and Taqwa is leaving acts of disobedience, out of fear of Him, upon light from Him.”
Tawheed: Literally Oneness - The belief and realization of singling Allaah out alone in His Lordship, the Worship that is performed for Him and His names and Attributes, apart from all other false deities. This entails the belief that Allaah is the only true Creator, Sustainer, and Administrator of the Universe. It entails that one is mandated to perform and sincerely direct all of his worship to Allaah alone and no one else. And lastly, it entails believing in all of Allaah’s perfect Names and Attributes, and that they apply to Him alone and no one else.
‘Ulamaa: Scholars of the Deen of Islaam.
Umm: Mother of. Ex: Umm ‘Abdillah - Mother of ‘Abdillah
Zaahid: One who practices zuhd.
Zuhd: Abstaining from the world and its luxuries.

Ascribing To Salafiyyah

2008-01-04T12:12:00.000-08:00

-Shaikh Ahmad bin Yahyaa An-Najmee-

The following is a translation of some questions put to the the Shaikh, Al-Allaamah Ahmed bin Yahyaa an-Najmee, may Allaah preserve him, as posted on Sahab.net
[Question 1]: What is Salafiyyah and who is their leader?
[Answer 1]: It is an attribute to the Salaf who are the Companions of the Messenger (sallallaahualaihi wasallam) and those who follow them upon goodness from the first three blessed generations and those who came after them. This is Salafiyyah!
Ascription to it means ascription to that which the Companions of the Messenger (sallallaahualaihi wasallam) were upon and to the way of Ahlul-Hadeeth who are the followers of the Salafi manhaj and they traverse upon it.
Salafiyyah is to have (correct) belief in the Names and Attributes of Allaah, in Qadr (pre-decree) and with regards to the Companions and so on. Since the Salaf believed in Allaah and in His perfect Names and lofty Attributes which Allaah Has described Himself with and which His Messenger (sallallaahualaihi wasallam) has described Him with, believing in them in a way that befits the Majesty of Allaah (Glorified be He from all that they attribute to Him and the Most High), without tahreef, tamtheel, tashbeeh, ta’teel or ta’weel.
And it is to believe in Qadr (pre-decree) its good and bad and the imaan of the slave is not complete until he believes in Qadr which Allaah (Glorified be He from all that they attribute to Him and the Most High) Has decreed for His slaves. Allaah (the Mighty and the Majestic) says:
“Verily, We have created all things with Qadr.” (al-Qamar: 49)
As for the Companions, then the meaning of this is to have imaan that Allaah is pleased with them and to believe that they are upright and the best of nations and generations. And the belief that all of them are trustworthy contrary to the belief of the Shi’ah and the Khawarij, who declare the Companions of the Messenger (sallallaahualaihi wasallam) to be disbelievers and do not give them their rights.
Salafiyyah has no leader except the Messenger (sallallaahualaihi wasallam), for he (sallallaahualaihi wasallam), is the Imaam of Salafiyyah and an example to be emulated just as his Companions are examples to be followed. And the foundation and root of this is the saying of the Prophet (sallallaahualaihi wasallam):
“The Jews split up into seventy one sects, the Christians split up into seventy two sects and my nation will split up into seventy three sects all of them in the Hell-Fire except one.” They said, “Who are they O Messenger of Allaah?” He said, “They are those who are upon the like of what I and my companions are upon.”
And his (sallallaahualaihi wasallam) saying in the hadeeth of al-’Irbaad ibn Saariyah (radiallaahu anhu) which describes the khutbah (sermon) of the Prophet (sallallaahualaihi wasallam). And he (sallallaahualaihi wasallam) ordered them with taqwa (piety) of Allaah and said:
“I order you to fear Allaah and to hear and obey even if you are commanded by an Abyssinian slave.”
Then he ordered them to follow his Sunnah and the Sunnah of the rightly guided successors and said:
“Cling onto that with your molar teeth and beware of the newly invented matters for every newly invented matter is an innovation and innovation is misguidance.”
[Question 2]: Is there such a thing as old Salafiyyah and new Salafiyyah or is there just one Salafiyyah?
[Answer 2]: There is only one Salafiyyah, and whoever claims that there such a thing as old Salafiyyah and new Salafiyyah, then he has lied! When we contemplate the aqeedah of the Salaf from the time of the Companions up to today, we find that that it is one aqeedah, and they did not differ in it whatsoever, even though they may have differed in the subsidiary rulings which are not from the foundations and beliefs and for which one of them did not criticise the other. This is the way of the Companions (radiallahu anhum) As for the beliefs then the methodology is one, from the time of the Companions up until now.
Courtesy of Sahab.net
Translated by albaseerah.com
[14] Question: Some of the youth feel hesitant to say “I am Salafee”, so what is your advice with regard to this?
Answer: Why does he feel hesitant?! Does he hold that ascribing oneself to Salafiyyah is degrading?! Is it not an ascription to the Companions of Allaah’s Messenger and those who follow them from among the scholars, the Fuqahaa, the Muhadditheen, the Mufassireen – the upholders of the authentic Creed in every era and in every location, those who follow the truth from the Book of Allaah and from the authentic Sunnah of Allaah’s Messenger according to the understanding of the Pious Predecessors?!! Is ascribing oneself to these individuals so degrading that he should feel hesitant about it?! Verily to Allaah do we belong and to Him we will return.

But as for the one who follows the Methodology of the Salaf and agrees with it, saying “I am Salafee”, this person, by Allaah’s Will, we hope good for him. But if he feels hesitant about doing this, then he may be held accountable for this hesitancy.

Shaikh Ahmad bin Yahyaa An-Najmee[Al-Fataawaa Al-Jaliyyah: pg. 14]Comments : No Comments » Categories : Knowledge, Manhaj (Methodology)