Salafus-Saaliheen سلف صالحين

The vast majority of the groups present today in the field of da'wah try to win the sentiments and support of the people by focusing and pointing their fingers towards the rulers. They make them the scapegoats for all the calamities, evils and ills to befall the Ummah, and subsequently make their methodologies of reform based around coups, revolutions and bringing about the downfall and replacement of governments. All of this is based upon ignorance of the Sharee'ah and ignorance of Allaah's Divine wisdom, and is a mental outlook that is based upon a corrupt underlying aqidah.

Ibn Sa'd relates in his Tabaqaat al-Kubraa (7/163-165):

A group of Muslims came to al-Hasan al-Basree seeking a verdict to rebel against al-Hajjaaj [a tyrannical and despotic ruler]. So they said, "O Abu Sa'eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?" So al-Hasan said, "I hold that he should not be fought. If this is a punishment from Allaah, then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah's judgement comes, and He is the best of judges." So they left al-Hasan, disagreed with him and rebelled against al-Hajjaaj - so al-Hajjaaj killed them all. Al-Hasan used to say, "If the people had patience when they are being tested by their unjust ruler, it will not be long before Allaah will give them a way out. However, they always rush for their swords, so they are left with their swords. By Allaah! Not even for a single day did they bring about any good."

It is narrated from al-Hasan al-Basree (d.110), as mentioned in Minhaj us-Sunnah of Shaikh ul-Islam (4/528),

Verily, al-Hajjaaj is the punishment of Allaah. So do not repel the punishment of Allaah with your own hands. But you must submit and show humility, for Allaah the Most High stated, "And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allýh) with submission to Him." (Al-Mu'minun 23:76).

And also from al-Hasan al-Basree, as occurs in Adaab Hasan al-Basri, of Ibn al-Jawzee, (pp.119-120):

Know - may Allaah pardon you - that the tyranny of the kings is a retribution (niqmah) from among the retributions of Allaah the Most High. And Allaah's retributions are not to be faced with the sword, but they are to be faced with taqwaa and are repelled with supplication and repentance, remorse (inaabah) and abstention from sins. Verily, when the punishments of Allaah are met with the sword, are more severe. And Maalik bin Deenaar narrated to me that al-Hajjaaj (Ibn Yoosuf) used to say, "Know that every time you commit a sin Allaah will bring about a punishment from the direction of your ruler (sultaan)". And I have also been told that a person said to al-Hajjaaj, "Do you do such and such with the Ummah of Muhammad (sallallaahu alaihi wasallam)?" So he replied, "For the reason that I am the punishment of Allaah upon the people of Iraaq, when they innovated into their religion whatever they innovated, and when they abandoned the commands of the their Prophet (alaihis salaam) whatever they abandoned."

All of the jamaa'aat (groups) that have appeared in the 20th century, claiming to rectify the Ummah, have fallen into deviation in their methodologies of reform and they have not judged by what Allaah has revealed in their understandings, their methodologies and their calls. They wrongly believe by removing one ruler, or one government they can establish Allaah's law, or that they can do so through political parties that engineer coups and revolutions while turning a blind eye to or belittling the fact that the Muslims are far removed from that Islaam which gave honour and victory to the Companions, but upon an Islaam tainted with innovations, devations, foreign philosophies and ideologies in the fields of aqidah and ibaadah and manhaj and siyaasah. And thus, that tainted Islam they are following does not have the same effect in bringing about the aid and support of Allaah and the granting of success as that pure Islaam, with its purity in aqidah, and tawhid, that the Companions were upon.

The activities of these groups claiming to rectify the Ummah are based upon methodologies that are in opposition to the Book, the Sunnah and the way of the Righteous Salaf whose belief and methodology Allaah has made a criterion of truth in all affairs of the religion.

Al-Hasan al-Basree (d. 110H): Al-Hajjaaj bin Yusuf is the Punishment of Allaah

His Name and Lineage:
He was Mohammad bin Idrees bin Al 'Abbaas bin 'Uthmaan bin Shaafi' bin Saa'ib bin 'Ubayd bin 'Abd-Yazeed bin Haashim bin Al Muttalib bin 'Abd-Manaaf bin Qusay bin Kilaab bin Murrah bin Ka'ab bin Lu'ayy bin Ghaalib. The Imaam, the Scholar of his time, the Protector of Hadeeth, the Faqeeh (jurist) of the religion; Aboo Abdillaah Al Qurashee then Mutallabee Ash-Shaafi'ee Al Makkee, Al Ghazzee by birth, a relative of the Messenger of Allaah and a son of his uncle, as Muttalib is the brother of Haashim who is the father of 'Abdul-Muttalib.

His Birth and Early Years:
There is an agreement that the birth of the Imaam was in Ghazzah, his father died whilst still at a young age, so Mohammad grew up as an orphan living with his mother. She feared illness upon him so she took him back to his homeland whilst he was two years of age.

Nasr bin Makkee said that Ibn 'Abdil Hakam said that Ash-Shaafi'ee said to me, ‘I was born in Ghazzah in the year 150 Hijrah and my mother took me to Makkah when I was two years of age.’

Al Haafidh Ibn Hajar mentions in At-Tahdheeb: Ibn Abee Haatim said, my father narrated to us that he heard 'Amr bin Sawaad say: Ash-Shaafi'ee said to me, ‘I was born in the city of 'Asqalaan, so when I was two years old, my mother took me to Makkah and I had a great desire for two things - for archery and for seeking knowledge. So I took up archery until I would hit on target ten out of ten shots that I would fire’’- ('Amr bin Sawaad said) but he remained quiet concerning knowledge, so I said to him, ‘By Allaah, you have acquired a greater amount by way of knowledge than that of archery.'”

So he grew up in Makkah, whilst at the same time taking up archery, such, that he surpassed his contemporaries in it, and began shooting correctly at the target nine out of every ten arrows fired.

He also began the study of Arabic and of poetry and likewise began to excel in them and became renowned. Then he became greatly attracted to Al Fiqh, such that he would be the lead in it for the people of his time.

His Teachers:
Adh-Dhahabee says, ‘he took knowledge from his country from the likes of:
1. Muslim bin Khaalid Az-Zanjee - the Mufti of Makkah,
2. Sufyaan bin 'Uyaynah,
3. 'Abdur-Rahmaan bin Abee Bakar Al Mulaykah,
4. Fudayl bin 'Iyaad and a number of others.’

Those he Narrated from:
Al Haafidh says, ‘he narrated from:
1. Maalik bin Anas,
2. Ibraheem bin Sa'ad,
3. Ad-Daawardee,
4. 'Abdul-Wahhaab Ath-Thaqafee,
5. Ibn 'Ulayyah,
6. Ibraheem bin Mohammad bin Abee Yahyaa,
7. Hishaam bin Yousuf As-San'aanee and others.’

His Studies:
Adh-Dhahabee says, Ahmad bin Ibraheem At-Taa'ee Al Aqtaa said, Al Muzanee narrated to us that he heard Ash-Shaafi'ee say, ‘I memorised the Qur'aan whilst I was still seven years of age, and I memorised Al Muwatta when I was ten years of age.’

Humaydee said, I heard Ash-Shaafi'ee say, ‘I used to be an orphan living with my mother, but she did not have enough (money) to suffice what was needed to give to my teachers, so my teacher used to allow me to stand in for him over the children when he was away, so I could gain a reduction from him.’

From Ash-Shaafi'ee that he said, ‘I came to Maalik (bin Anas) when I was thirteen years of age (Adh-Dhahabee says this is how it has been said but what is apparent is that he was twenty three years of age), so I went to the son of one of my uncles who was the governor of Al Madeenah, so he spoke to Maalik, so he said to him find someone who will read to you so I said I will read, so I used to read upon him, and sometimes he would have mentioned something during the course of it that had passed, so he would ask me to repeat it, so I would repeat it from memory. So it was as if that would amaze him, then I asked him concerning an issue and he answered to it, then I asked him again concerning another issue so he said, “you would love to become a judge” (i.e due to his enthusiasm for these issues).’

His Worship:
From Mohammad bin Bishr Al Akaree and other than him who said, Ar-Rabee' bin Sulaymaan narrated to us saying, ‘Ash-Shaafi'ee used to divide the hours of the night. So in the first third of it he would write and in the second part he would pray and in the last third he would sleep.’’

Dhahabee says, ‘I say all three of his actions are considered worship, as long as the intention is present.’

Zakariyyah As-Saajee said Mohammad bin Isma'eel narrated to us saying Husayn Al Karabeesee narrated to me saying, ‘I stayed with Ash-Shaafi'ee for a night, so he would pray for about a third of the night, so I would not see that he would exceed reading more than fifty verses, but if he increased, then he would read a hundred verses, and he would not come across a verse relating to mercy except that he would ask Allaah (for it) and he would not come across a verse relating to a form of punishment except that he would seek refuge (from it) and it was as if both hope and longing as well as dread had been gathered together for him.’

His Stance against Innovation and Innovators:
* Mohammad bin Yahyaa bin Aadam said Ibn 'Abd-Al Hakam narrated to us saying I heard Ash-Shaafi'ee saying, ‘if the people truly knew of what is found in Al Kalaam (theological rhetoric) and innovations, then they would flee from it just as they would flee from a lion.’

* 'Abdullaah bin Ahmad bin Hanbal reports saying, I heard Mohammad bin Dawood saying: ‘It has not been recorded that during the whole lifetime of Ash-Shaafi'ee, that he spoke from anything relating to innovated desires, nor was anything of the sort ever attributed to him, nor was he ever known for it, even though he had severe hatred for the people of Kalaam (rhetoric) and innovation.’

* From Ibn Abee Haatim who said, Yunus narrated to us saying, I said to Ash-Shaafi'ee, ‘our companion Al-Layth says, “If I saw a person of desires walking upon water I would not take from him.” So he said, ‘rather he fell short, if I saw him walking in thin air I would not take from him.’

* Az-Za'faraanee and others said we heard Ash-Shaafi'ee say, ‘My verdict concerning the people of Kalaam is that they should be whipped with Jareed (palm branches stripped of their leaves), then they should be mounted onto camels, and paraded throughout the district and that it be called out: 'this is the reward for those who abandoned The Book and The Sunnah, and turned their attention instead to Kalaam.’

* Zakariyyaa As-Saajee said Ahmad Ibn Al 'Abbaas An-Nasaa'ee narrated to us saying, I heard Az-Za'faraanee saying, that I heard Ash-Shaafi’ee saying, ‘I have never had a dispute with anyone over the issue of Kalaam except once, and even from that I seek the forgiveness of Allaah.’’

* Mohammad bin Ishaaq bin Khuzaymah said, I heard Ar-Rabee' saying, ‘whilst Ash-Shaafi'ee was advising Hafs Al Fard, Hafs said, “The Qur'aan is created.” So Ash-Shaafi'ee replied to him, “you have disbelieved in Allaah the Great.”’

* As-Saajee said, Ibraheem bin Ziyaad Al 'Ubalee narrated to us, saying I heard Al Buwaytee saying, I asked Ash-Shaafi'ee, ‘Should I pray behind a Raafidee?’ So he said, ‘No, do not pray behind a Raafidee, nor behind a Qadaree, nor behind a Murji'ee.’ So I said: ‘describe them to us’, so he said, ‘whoever says “that Eemaan is only in statement”, then he is a Murji'ee, and whoever says, “Aboo Bakr and 'Umar were not Imaams”, then he is a Raafidee, and whoever attributes Will (decree) to himself, then he is a Qadaree.’

* Az-Zubayr bin 'Abdul-Waahid said: 'Alee bin Mohammad informed us in Egypt, saying, Mohammad bin 'Abdil-illaah bin 'Abdil-Hakam said, ‘after Ash-Shaafi'ee debated Hafs Al Fard he acquired a great hate for Kalaam, and he used to say, “By Allaah, for a Scholar to issue a verdict, and then it be said about him, that the scholar has made a mistake, is better for him, than that he should speak with something and it be said of him: Zindeeq (evil heretic), and there is nothing more hateful to me than Kalaam and its people.”’

His Intellect:
* 'Alee bin Mohammad bin Abaan Al Qaadhee said, Aboo Yahyaa Zakariyyaa As-Saajee narrated to us, saying Al Muzanee narrated to us saying, ‘If there was anybody that could bring out my innermost conscience, and that which is related to the perilous belief I had with regard to the issue of Tawheed, then it would be Ash-Shaafi'ee. So I went to him, and I found him in Masjid Misr, so I knelt down on my knees in front of him and said, “there has come to my mind an issue with regards to Tawheed, and I know that nobody has the knowledge which you have, so what do you have?’(i.e with regards to this issue)”, so he became angry, then said, “do you know where you are?”, so I said, “yes.” He then said, “this is the place where Allaah caused Fir'awn (Pharoah) to drown. Has it ever reached you that the Messenger of Allaah commanded us with asking of such an issue?” I said, “no” then he said, “did the Companions ever speak about it?” I said, “no”, he then said, “do you know how many stars there are in the heavens?” I said, “no”, to which he said, “taking anyone of those stars into account do you know its type? Its height? Its setting? Or from what materials it was created?” I said, “no” so he said, “so how then, is there something from the creation that you can see with your naked eye that you have no knowledge of, and yet you speak concerning the knowledge of its Creator?!”

Then he asked me about an issue relating to Wudoo, and I erred with regards to answering it, so he himself answered it from four different angles, and I did not even answer the like of any of them, thereafter he said something that you are dependent upon five times a day - you leave off knowledge regarding it, and you burden yourself with the knowledge of the Creator, if there comes to your mind the like of that, then return to Allaah, and to His saying the Most High: "And your Lord is One, there is nothing worthy of worship other than Him, He is Ar-Rahmaan Ar-Raheem. Indeed there in the creation of the heavens and the earth." [Al Baqarah: 163-164]

So he proved through the creation, that there is a creator, so do not burden yourself with knowledge that your 'Aql (intellect) cannot reach’. He said (i.e al-Muzanee): 'So I repented from that.'

*Ibraaheem bin 'Alee Al 'Aabid informed us in his book, that Zakariyyah Al Albaa and others informed us, saying, 'Abdul-Awwal bin 'Eesaa informed us saying, Shaykh-ul-Islaam Aboo Isma'eel Al Harawee informed us, saying, Ya'qoob benefited me, and this is something which I copied from his own handwriting, that Aboo 'Alee Al Khaalidee informed us, saying, I heard Mohammad Ibnul Husayn Az-Za'faraanee saying, I heard 'Uthmaan bin Sa'eed bin Bashaar Al Anmaatee say, I heard Al Muzanee say, ‘I used to look into Kalaam before Ash-Shaafi'ee came, so when he came, I went to him, and I asked him about an issue from the issues of Kalaam, so he said to me, “do you know where you are?” I said, “yes, in the Masjid of Al Fustaat”, so he said to me, “you are in Taraan, ('Uthmaan said, and Taraan is a place on the Red sea, a ship is barely able to survive its waters)”, so he asked me about an issue in Fiqh, so I answered it, then he entered into it something which distorted my answer, so I answered again, then he entered something into it which again distorted my answer, such, that every time I would answer with anything, he would distort it somehow, then he said to me, “this is the Fiqh which contains The Book and The Sunnah, and the statements of the people (scholars), the likes of these things can enter into them, (and distort them) so how about speaking with regards to the Lord of the Creation, in which there is much erring to be found”. So I abandoned Kalaam, and turned my attention instead to Al Fiqh.’

*Harmalah said, ‘Ash-Shaafi'ee was asked concerning a man who had a date in his mouth, then said, “if I swallow it (the date) then my wife is to be divorced, and if I spit it (the date) out, then my wife is to be divorced”. So he (Ash-Shaafi'ee) replied, “he should eat half of it and spit the other half out.”’

His Fearfullness of Allaah:
* Az-Zubayr bin 'Abdul-Waahid said, Mohammad bin 'Aqeel Al Firyaanee narrated to us saying, Al Muzanee or Ar-Rabee' said, ‘We were with Ash-Shaafi'ee one day, when there came to him a Shaykh who was wearing a woollen garment, and he had in his hand a staff, so Ash-Shaafi'ee stood up for him, and straightened out his clothes, the Shaykh then gave Salaam and sat down. So Ash-Shaafi'ee began looking at the Shaykh out of awe of him, at which point the Shaykh said, “can I ask?” So he (i.e Ash-Shaafi'ee) replied, “ask”, so he said, “what are the proofs that we use in the religion of Allaah?”

So he said, “the Book of Allaah”, so the Shaykh said, “and what else?”, he replied, '”he Sunnah of Allaah's Messenger”, so he said, “and what else?” so he replied, “{the agreement of the Ummah”. The Shaykh said, “from where have you taken the aspect of the agreement of the Ummah?” So Ash-Shaafi'ee began thinking deeply, after which the Shaykh said, “I give you three days (to think about it), so either you come with a proof for what you said from the Book of Allaah, or otherwise you should repent to Allaah.” So the colour on Ash-Shaafi'ee's face changed, then he (Ash-Shaafi'ee) got up and left and he did not come out of his house until the third day between Dhuhr and 'Asr. While at the same time his face, and his hands and his legs looked swollen, and he looked sickly, so he sat down, and it was not long before the Shaykh arrived, who gave Salaam and sat down, then said, “where is my requirement?” so Ash-Shaafi'ee said, “yes, I seek refuge with Allaah from the Shaytaan the accursed, Allaah The Most High says: "And whomsoever opposes the Messenger after the guidance has become clear to him, and he follows a path other than the path of the believers, then we shall leave him to that which he turned to" [An-Nisaa': 115]. So he would not burn this individual for going against the path of the believers, except that it was an obligation (i.e which he left out).” So the Shaykh said, “you have spoken truthfully”, then he stood up and left. So Ash-Shaafi'ee said, “I read the Qur'aan each day and night three times until I decided upon it.”’

Scholar’s Praise for him:
*Al Haarith bin As-Surayj said, I heard Yahyaa Al Qattaan saying: 'I make supplication to Allaah for Ash-Shaafi'ee I specify him in it.’

*Aboo Bakr Khallaad said, 'I make supplication to Allaah for Ash-Shaafi'ee at the end of my prayer.’

*Mohammad bin Haroon Az-Zanjee said, 'Abdullaah bin Ahmad narrated to us saying, ‘I said to my father, “what kind of man was Ash-Shaafi'ee? As I have heard you make a great amount of supplication for him”, so he said, “O My son, he used to be like how the sun is for the earth, as a vitality for the people, so is there for any of these two a successor or from the two any like?”’’

*Qutaybah bin Sa'eed said, 'Ash-Shaafi'ee is an Imaam.'

*Al Maymoonee said, I heard Ahmad bin Hanbal saying, 'There are six individuals for whom I make supplication for in the last part of the night, one of them is Ash-Shaafi'ee.'

*Ahmad bin Hanbal said, in varying chains of narration from him, 'Indeed Allaah destines for the people at the head of every one hundred years someone who will teach them the Sunan. Someone who will remove from the Messenger of Allaah any lies attributed to him, so when we looked at the end of the first one hundred years and there was 'Umar bin 'Abdil 'Azeez, and at head of the second one hundred years there was Ash-Shaafi'ee.'

*Aboo Thawr Al Kalbee said: 'I have not seen the like of Ash-Shaafi'ee, nor has he seen the like of himself.’’

*Ayyoob bin Suwayd said: 'I never thought that I would live to see the like of Ash-Shaafi'ee.’’

*Yoonus As-Sadafee said, 'I have not seen anybody more perfect in intellect than Ash-Shaafi'ee, I had a debate with him one day regarding an issue, thereafter we parted. Then he met me again, so he took me by the hand then said, "O Abaa Moosaa, can it not be that we remain brothers even if we differ in an issue.”’’’’

*I say (Dhahabee): 'This is a proof of the completeness of the intellect of this Imaam, and his understanding of his own soul, as the contemporaries (equals/peers) do not cease to differ.'

*Ma'mar bin Shabeeb said, I heard Ma'moon saying, 'I put Mohammad bin Idrees to test in everything, and I found him at the end of it to be undivided.'

*Dawood bin 'Alee said, I heard Ibn Raahawayh (Ishaaq bin Raahawayh) saying, ‘I never knew that Ash-Shaafi'ee was at this distinction, if I had known of it, I would never have left him.’

*Aboo Dawood As-Sijistaanee said, ‘I do not know Ash-Shaafi'ee to have made a single error in Hadeeth.’

*Ibraheem bin Abee Taalib Al Haafidh said, ‘I asked Abaa Qudaamah As-Sarikhsee concerning: Ash-Shaafi'ee and Ahmad, and Abee 'Ubayd, and Ibn Raahawayh, so he said, “Ash-Shaafi'ee is the most perceptive of them.”’

*'Abdullaah bin Naajiyah Al Haafidh said, I heard Ibn Waarah saying, ‘I came back from Egypt, so I went to Ahmad bin Hanbal, so he said to me, “did you copy out the books of Ash-Shaafi'ee?” I said, "no" so he said, “you were neglectful, we did not know the general (principles) from the specific ones, nor did we know which Hadeeth were abrogated from those Hadeeth which abrogate others, all this we did not know, until we sat with Ash-Shaafi'ee.” So that inspired me to return to Egypt, after which I began writing them out.’

*Mohammad bin Ya'qoob Al Farajee said, I heard 'Alee Al Madeenee saying, 'Upon you are the books of Ash-Shaafi'ee.’

*Aboo Bakr As-Sawma'ee said, I heard Ahmad bin Hanbal saying: ‘The companion of Hadeeth can never become quenched by the books of Ash-Shaafi'ee.'
’
*Ahmad bin Salamah An-Naysaabooree said, 'Ishaaq bin Rahawayh married a women whose husband had died, but he had possessed the books of Ash-Shaafi'ee, he (Ishaaq) did not marry her except for those books.'

*Aboo Moosaa Ad-Dareer was asked regarding the books of Ash-Shaaf'ee as to how they became so widespread amongst the people, so he said, ‘Allaah chose him for His knowledge, then He raised him.’

*Ishaaq bin Raahawayh was asked how it was that Ash-Shaafiee authored all those books yet his age was not very much, so he said, ‘Allaah gathered for him his 'Aql (intellect), despite the shortness of his age.’

His Sayings:
*Ash-Shaafi'ee said, ‘Knowledge is what benefits, knowledge is not what is merely memorised.'

*Aboo 'Alee bin Hakamaan said, Ahmad bin Mohammad bin Haaroon Al Hamadaanee Al 'Adl narrated to us, that Aboo Muslim Al Kajjee narrated to us saying, Al Asma'ee narrated to us from Ash-Shaafi'ee, that he said, ‘The core of knowledge, is steadfastness, and its fruit is security, and the core of cautiousness is contentment, and its fruit is tranquillity, and the core of patience is to be resolute, and its fruit is triumph, and the core of actions is ability, and its fruit is success, and the goal in each and every affair is truthfulness.'’

*Aboo Thawr said, I heard Ash-Shaafi'ee say, ‘It befits the Faqeeh (jurist), that he should place some soil onto his head out of humbleness to Allaah, and out of thanks to Allaah.’

*Ar-Rabee' said, Ash-Shaafi'ee said to me, ‘If the Fuqahaa (jurists and people of knowledge) are not the Awliyaa (loyal and devoted ones) of Allaah, then Allaah has no Walee.’

*Hurmulah said, I heard Ash-Shaafi'ee say, ‘I would love that all the knowledge that I have learnt, that I should teach the people, so that I would get the reward, and they would not praise me for it.’

*It has been reported through two chains from Ash-Shaafi'ee, that he said, ‘If I see a man the companions of Hadeeth, then it is as if I am seeing a companion of the Prophet, may Allaah reward them with all good, they protected for us the Asl (origin/foundation), so they have excellence over us.’

*Yoonus bin 'Abdil-A'laa said, Ash-Shaafi'ee said to me, ‘Pleasing the people is a goal you will never reach, and there is no way to ensure security from them, so upon you be that which will benefit you, then adhere to that.’
’
*From Ash-Shaafi'ee that he said, ‘The sign of a true friend, is that he behaves to the friend of his friend as a friend.’
’
*From Ash-Shaafi'ee that he said, ‘The most elevated of people in status, are those who do not recognise from themselves any status, and those of them who possess the most excellence are those who do not see their excellence.’

His Madh-hab:
*From Ash-Shaafi'ee who said, ‘If you see in any of my books that which is contradictory to the Sunnah of the Messenger of Allaah, then speak with that, and leave alone what I said.’

*Al Humaydee said, 'Ash-Shaafi'ee narrated a Hadeeth one day, so I said to him, "are you going to take that? (i.e as a means of practice)”, so he said, "did you see me coming out from a church, or do you see upon me a Zunnaar (the waist belt of the Christians and Magians) that I should hear a Hadeeth from the Messenger of Allaah and that I should not speak with it?!"’’

*It has been narrated that he said, ‘If a Hadeeth is proven to be authentic, then it is my Madh-hab, and if the Hadeeth is proven authentic, then throw my saying against the wall.’

*Ar-Rabee' said, I heard him (Ash-Shaafi'ee) say after a man had said to him, ‘do you take this Hadeeth O Abaa Abdillaah?’, so he said, ‘when I narrate a Hadeeth from the Messenger of Allaah, which is an authentic Hadeeth, and that I do not take it, then you should bear witness that my 'Aql (intellect) has gone.’

His Death:
Al Haafidh says in At-Tahdheeb: Ibn Abee Haatim said, ‘'Abd Al-Hakam narrated to us, saying that Ash-Shaafi'ee was born in the year 150H, and died in the last day of Rajab in the year 204H more than one person have written historical accounts of him, and his outstanding virtues and excellence are very many.

Ibn Abee Haatim and Zakariyyaa As-Saajee and Al Haakim and Al Bayhaqee and Al Harawee and Ibn Asaakir and others have gathered them.

Taken from:

Siyar A’laam An-Nubalaa of Imaam Adh-Dhahabee, publisher: Mu’asasa Ar-Risaalah [Vol. 10, Pg: 5-99]

Tahdheeb At-Tahdheeb of Al Haafidh Ibn Hajar Al ‘Asqalaanee, publisher: Hindiyyah Hyderabad - Deccan [Vol. 9, Pg: 25-31]

[Taken and adapted from SalafiPublications.com]

Imaam Ash-Shaafi'ee

His Name and Lineage:
He is the Shaykh, Al ‘Allaamah, the Muhaddith, Rabee' bin Haadee bin Mohammad 'Umayr Al Madkhalee from the tribe of Mudaakhala, a well-known tribe in the Jaazaan district in the southern part of the Kingdom of Saudi Arabia. This is one of the tribes of Banu Shabeel. Shabeel was Ibn Yashjab bin Qahtaan.

His Birth:
He was born in the village of Jaraadiyah, which is a small village to the west of the town of Saamitah, close to three kilometers away from it. Now, the village is connected to that town. He was born in the year 1351H, towards the last part of the year. His father passed away almost a year and a half after his birth, so he was raised and brought up in the house of his mother, may Allaah have mercy on her. She supervised him and took charge of raising him in the best possible manner, and she taught him good characteristics, such as honesty and trustworthiness and to be motivated about making the prayers. She would make him go pray, while under the supervision of his paternal uncle.

His Educational Upbringing:
When the Shaykh reached the age of eight, he joined the study circles of the village. There, he learned proper handwriting and recitation (of the Qur'aan). From those who taught him handwriting, were Shaykh Shaybaan Al 'Areeshee and Al Qaadee Ahmad bin Mohammad Jaabir Al Madkhalee. He also learned under a third person, called Mohammad bin Husayn Makkee from the town of Sibyaa'. He studied the Qur'aan under Shaykh Mohammad bin Mohammad Jaabir Al Madkhalee, as well as the subjects of Tawheed and Tajweed.

Afterwards he studied in the Salafee School of Saamitah. From the teachers whom he studied under in this school, were: the knowledgeable, Shaykh Naasir Khaloofah At-Tiyaash Mubaarakee (rahimahullaah) who was a famous scholar from the major students of Shaykh Al Qar'aawee (rahimahullaah). He studied the books Buloogh Al Maraam and Nuzhat-un-Nadhr of Al Haafidh Ibn Hajr under him.

Then he joined the Educational Institute in Saamitah after that, and there he studied under a number of noble Mashaayikh, the most famous of whom, generally speaking, were: Shaykh Haafidh bin Ahmad Al Hakamee - the well-known great scholar (rahimahullaah) and his brother, Shaykh Mohammad bin Ahmad Al Hakamee. He also studied under the great scholar, the Muhaddith, Ahmad bin Yahyaa An-Najmee, may Allaah preserve him, and the Shaykh, the 'Allaamah, Dr. Mohammad Amaan bin 'Alee Al Jaamee (rahimahullaah). He also studied under the Shaykh, the Faqeeh Mohammad Sagheer Khameesee the book Zaad Al Mustaqni' with regard to the subject of Fiqh. And there are many others whom the Shaykh studied under, such as in the subjects of Arabic Language, Literature, Eloquent Speech (Balaaghah), etc.

In the year 1380H, upon finishing his allotted time, the Shaykh graduated from the Educational Institute of Saamitah. In the beginning of the year 1381H, he joined the Faculty of Sharee'ah in Riyadh and stayed there for a period of one or two months. Then the Islaamic University of Madeenah opened, so he moved to Madeenah and joined the Islaamic University's Faculty of Sharee'ah. He studied there for a length of four years and graduated in the year 1384H with a grade of Mumtaz (Excellent).

The teachers whom he studied under in the Islaamic University:
1. The Shaykh, the 'Allaamah, the former Chief Muftee of the Kingdom of Saudi Arabia, 'Abdul 'Azeez bin 'Abdillaah bin Baaz (rahimahullaah) under whom he studied Al 'Aqeedah At-Tahaawiyyah.
2. The 'Allaamah, the Muhaddith, Shaykh Mohammad Naasir-ud-Deen Al-Albaanee (rahimahullaah) under whom he studied the subject of Hadeeth and its chains of narration.
3. The Shaykh, the 'Allaamah, 'Abdul-Muhsin Al-'Abbaad, under whom he studied the subject of Fiqh for three years, with the book Bidaayat-ul-Mujtahid.
4. The Shaykh, the 'Allaamah, the Haafidh and Mufassir, Mohammad Al Ameen Ash-Shanqeetee, author of the book Adwaa-ul-Bayaan, under whom he studied the subjects of Tafseer and the Principles of Fiqh for four years.
5. Shaykh Saalih Al 'Iraaqee, under whom he studied 'Aqeedah (Creed).
6. The Shaykh, the Muhaddith, 'Abdul Ghaffaar Hasan Al Hindee, under whom he studied the Science of Hadeeth and its terms.

After graduating from the Islaamic University of Madeenah, he worked as a teacher in one of the learning institutes of the Islaamic University for a while. Then he joined the Department for Higher Studies at Umm Al Quraa University, where he continued his studies, obtaining his Masters Degree in the subject of Hadeeth in 1397H, by having completed his dissertation, which is well known as ‘Between the two Imaams, Muslim and Ad-Daaraqutnee.’

Then in the year 1400H, he obtained his Doctorate Degree from Umm Al Quraa also, with the grade of Mumtaz (Excellent). And this was because of his checking of the book ‘An-Nukat 'alaa Kitaab Ibn as-Salaah’ of Al-Haafidh Ibn Hajr (rahimahullaah).

After that, he went back to working as a teacher in the Islaamic University (of Madeenah) in the Faculty of Hadeeth, where he taught Hadeeth and its Sciences. He became head of the Department of Sunnah in the Department for Higher Studies several times. Now, he currently holds the position of chair-holding professor.

His Attributes and Characteristics:
The Shaykh, may Allaah preserve him, is distinguished by his great humbleness in front of his (Muslim) brothers, students, questioners and visitors. He is humble with regard to his household, his clothes and his means of transportation – not liking to have luxury in any of these things. He is also always joyful and with a cheerful countenance. He doesn't fatigue his students with too much talk. And his gatherings are always filled with readings in Hadeeth and the Sunnah and warnings against innovation and its people, to the extent that a person that doesn't know him well or mix with him may think to himself that the Shaykh doesn't preoccupy himself except with doing this! He loves the Salafee Students of Knowledge and he is polite to them and treats them kindly. And he strives to assist them with their needs as much as he is able to, both physically and financially. His home is always open to the students of knowledge, to the point that not one day passes that he is able to eat his breakfast or lunch or dinner by himself. And he inquires about his students and assists them and shares with them.

He is among the persistent and enthusiastic callers to the Qur'aan and the Sunnah and the Creed of the Salaf. Many in these times cannot equal his great zeal and passion for the Sunnah and the Creed of the Salaf. And in our time, he is from those who are defending this methodology of the Salaf as-Saalih, day and night, in hidden and in open, without letting the accusations of the critics censure him, for the sake of Allaah.

The Scholar's Praise for him:
In a tape entitled ‘Al-Muwaazanaat: A modern-day Innovation’, the late Imaam Al Albaanee (rahimahullaah), praised Shaykh Rabee', saying:

"And in brief, I say that the Carrier of the Flag of (the science of) Al-Jarh wat-Ta'deel today, in this present time, and rightfully so, is our brother, Dr. Rabee'. And those who refute him do not do so with knowledge at all. And the knowledge is with him. And even though I have told him often that if he would only be softer in his manners, which would be more beneficial for the masses of people, whether they are with him or against him. But as for with respect to knowledge, then there is absolutely no grounds for criticizing him, except for that which I have mentioned just now that there is some severity in (his) manners. But as for the saying that he is not fair, then this is a statement that carries no weight. No one says such a statement except for one of two people - either he is ignorant, so he must learn, or he is biased and following his desires. So this person, we have no recourse with regard to him, except to supplicate to Allaah to guide him to the Straight Path."

In the tape ‘Questions from Sweden’, Imaam Ibn Baaz (rahimahullaah) was asked about Shaykh Rabee' and responded:

"Indeed, Shaykh Rabee' is from the scholars of the Sunnah - (and then he mentioned Shaykh Mohammad Amaan Al Jaamee with him and said) - the two of them are known to me for their knowledge and virtue."

In a cassette entitled ‘Al 'Uthaymeen's Meeting with Rabee' Al Madkhalee and Muhammad Al Imaam’, Shaykh Mohammad bin Saalih Al 'Uthaymeen (rahimahullaah), said when asked: "There is a question concerning the books of Shaykh Rabee'?"

"It is clear that this question is in no need of my response, for as Imaam Ahmad was once asked about Ishaaq bin Raahawayh - may Allaah have mercy on them all - so he said: 'The likes of me is asked about Ishaaq? Rather Ishaaq should be asked about me!' I have already spoken at the start of my talk about what I know of Shaykh Rabee', may Allaah grant him success. And I still insist until now on what I stated then. And his coming here and his talk in which he informed me of what he did - no doubt - are from the things that only increase a person in his love for him and his supplicating for him."

His Books:
His books are many, all praise be to Allaah. The Shaykh has written on many important and required topics especially that of refuting the people of innovation and desires in these times, in which the rectifiers are few and the troublemakers are many. His books include:

1. ‘Between the two Imaams, Muslim and Ad-Daaraqutnee’ (It is a large volume, which was his Master's Dissertation);
2. ‘Remarks on the book of Ibn As-Salaah’ [Verification] - This was printed in two volumes and was his Doctorate's Dissertation;
3. A Verification of the book ‘Al-Madkhal Ilaas-Saheeh’ of Al Haakim - The first volume of this book was printed;
4. A Verification (checking) of the book ‘At-Tawassul wal-Waseelah’ of Ibn Taimiyyah - In one volume;
5. ‘The Methodology of the Prophets in Calling to Allaah’ (Translated and printed in English);
6. ‘Methodology of Ahl-us-Sunnah wal-Jamaa'ah in Criticizing Men, Books and Groups’;
7. ‘The Categorisation of the Hadeeth into Saheeh, Hasan and Da'eef between the actuality of the Muhadditheen and the falsification of the Blind followers’ – A Refutation of 'Abdul Fattaah Abu Ghuddah and Muhammad 'Awaamah;
8. ‘Exposing Al-Ghazaalee's stance on the Sunnah and Its People’;
9. ‘Preventing the Aggression of the Disbelievers and the Ruling for Seeking Assistance from Non-Muslims’;
10. ‘The Status of Ahlul-Hadeeth’ (Translated and printed in English);
11. ‘The Methodology employed by Imaam Muslim in Arranging his Saheeh’;
12. ‘Ahlul-Hadeeth are the Victorious and Saved Group' - A Discussion with Salmaan Al 'Awdah;
13. ‘A Study of the Prophetic Hadeeth’;
14. ‘Shedding Islamic Light on the Creed and Ideology of Sayyid Qutb’;
15. ‘Sayyid Qutb's Revilement of the Companions of Allaah's Messenger’;
16. ‘Protection against the Dangers that are found in the Books of Sayyid Qutb’;
17. ‘The Decisive Border between the Truth and Falsehood’ - A Discussion with Bakr Abu Zayd;
18. ‘The Reckless Hazards of (Mahmood) Al-Hadaad’;
19. ‘Clarity in Defending the Sunnah’
20. ‘One Group (Jamaa'ah) not many Groups (Jamaa'aat) and One Path not Several’ - A Discussion with 'Abdur-Rahmaan 'Abdul Khaaliq;
21. ‘Noble Support in (writing) a Concise Reply’;
22. ‘The Condemned Form of Fanaticism and its (Evil) Effects’
23. ‘Clarifying the Corruption of the Standard used to Measure’ - A debate with a hidden hizbee (sectarian);
24. ‘Warning of the Falsehoods in Tawdeeh Al Maleebaaree’;
25. ‘A Refutation of the Falsehoods of Moosaa Ad-Duwaysh’
26. ‘Annihilating the Fabrications of 'Abdul-Lateef Bashmeel’
27. ‘The Onslaught of Salafee Blazing Meteors against the Khalafee encampments of 'Adnaan ('Aroor)’;
28. ‘Advice is a Collective Responsibility in Da'wah Work’ - This was printed in the magazine ‘At-Taw'eeyat-ul-Islaamiyyah’;
29. ‘The Qur'aan and the Sunnah - their effect, their status, and the need for them in establishing education in our schools’ - Printed in the 16th Issue of the Islaamic University Magazine;
30. ‘The Islaamic Ruling concerning the one who reviles Allaah's Messenger or criticizes some part of His Message’ - This is an article that appeared in the Kuwaiti newspaper Al-Qabs (Issue 8576) on 9/5/1977;

The Shaykh has other books that we did not mention here. We ask Allaah to assist him in completing the good and to grant him the ability to do what He loves and is pleased with. Surely, Allaah has power over that and He is Able to do it

Source:
'The Scholars’ Praise for Shaykh Rabee’' Maktab Al Idreesi, Yemen. [E-Book]

Produced by Al-Ibaanah.com

Shaykh Rabee’ Al Madkhalee

al imaam, al faqeeh, al usoolee , al lughawee, al ‘allaamat-ash-shaykh

Mohammad bin Saalih Al ‘Uthaymeen

– rahimahu-Allaah –

said:

Verily O brothers! It is obligatory upon us, to remember our brothers, who were with us in the year gone by; praying like we pray, giving in charity like we give in charity, fasting like we fast and doing good deeds like we do. And now, they are in their graves, hostages; having no ability to increase good in their deeds nor decrease bad from them. And we must know, that we will suffer what they suffered, as Allaah; The-Sublime and The-Exalted says:

وَمَا جَعَلْنَا لِبَشَرٍمِنْ قَبْلِكَ الْـخُلْدَ أَفَإِيْن مِّتَّ فَهُمُ الْـخَـٰلِدُونَ ﴿٣٤﴾ كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ
And We granted not to any human being immortality before you (O Muhammad – sall-Allaahu wa sallam), then if you die, would they live forever? ﴾34﴿ Every soul shall taste death…[Al Anbiya:34-35].

So have we prepared ourselves for this matter? Have we envisioned for ourselves that we will be amongst the worshippers? Our legs will be extended; we will have nothing except what we had sent forth of good deeds. Verily we are heedless regarding this; like the death we are experiencing amongst our brothers, our fathers, our mothers and our friends, as if it would evade us and reach others, but would not evade the others to reach us. The meaning is one.

I say this, in order for us to use life’s opportunity for pleasing Allaah All-Mighty and The Majestic. Because By Allaah, we are in need of good deeds, at all times and at every place. And the intelligent one is the one who uses life’s opportunity for what he was created for and that is; the worship of Allaah All-Mighty and Majestic. And the heedless is the one who passes his days as if they were nothing.

I ask Allaah The-Benevolent and The-Exalted that he makes us and all from those who use life’s opportunity for pleasing Him, and that he averts from us the means towards sins and His anger. And that He preserves us upon good deeds that please Him, verily He is able to do everything.

We recommend that you listen to the arabic audio as well.
Taken from:http://www.islaam.ae/index.php?option=com_content&view=category&layout=blog&id=50&Itemid=64&limitstart=7

Have we envisioned for ourselves that we will be amongst the worshippers?

Question: "Is it permissible for us to insult those whom the scholars have insulted?"



السب ، لا ما تسب ، لكن إذا بُدع واحتجت إلى بيان حاله لنصح الناس فبين ، تقول فيه ، فلان مبتدع ، فلان عنده كذا ، أما السب فلا ، السب لا ، لا تسبه ، إذا سبه ، أنت لا تسبه ، إذا حكم عليه بحكم هو حق فيه ، وإذا رأيت أناسا يتضررون به ، فأنت عليك أن تبين حاله ، حتى يحذر الناس من شره ويسلمون من شره ، وأما السب فلا ، ولا يفيد



Answer: "Insulting, no you should not insult. If he was declared an innovator and there is a need to clarify his condition then clarify. Say so and so is a mubtad'i (innovator), so and so has such and such with him. As for insulting then no, no insulting, do not insult if the scholars insulted him, you do not insult even if they judged him with a judgment that is rightful. If you see people being influenced by him in a harmful way then clarify his condition, so that the people can be cautious of his evil and safe from his evil. As for insulting then no, it does not benefit."


Shaykh Rabee` bin Haadee al-Madkhalee


Reference: http://www.sahab.net/forums/showthread.php?t=375222

Guard your Tongue even from the Innovator

The vast majority of the groups present today in the field of da'wah try to win the sentiments and support of the people by focusing and pointing their fingers towards the rulers. They make them the scapegoats for all the calamities, evils and ills to befall the Ummah, and subsequently make their methodologies of reform based around coups, revolutions and bringing about the downfall and replacement of governments. All of this is based upon ignorance of the Sharee'ah and ignorance of Allaah's Divine wisdom, and is a mental outlook that is based upon a corrupt underlying aqidah.

The great scholar, Ibn al-Qayyim wrote, in explanation of the reality that the actions of the servants become manifest in those placed in authority over them, this being from the Divine wisdom:

And reflect in His, the Most High's wisdom in making the kings of the servants, their leaders and their rulers to be of the same species as the actions [of the servants]. Rather, it is as if their actions became manifest in the appearances of their rulers and kings.

* If they remain upright, then their kings will remain upright, and if they turn away (from uprightness), then they (the kings) too will turn away from uprightness.

* And if they (the servants) oppress [themselves and others], then their kings and rulers will oppress [them].

* And if their appears plotting and deception from them, their rulers will [be made to] behave likewise, and if they (the servants) prevent the rights of Allaah that are between themselves and become miserly with respect to them (i.e. withhold the rights of each other), then their kings and their rulers will withhold the right that they (the servants) have upon them and will become miserly with respect to them.

* And if they take from the one who is considered weak, what they do not deserve to take from him in their dealings (i.e. misappropriate from him), then the kings will take from them (the servants) what they do not deserve to take (from them) and will inflict them with taxes.

* And everything that they (the servants) take away from the weak person, the kings will take away from them with power, force.

So their actions (those of the servants) become manifest in their actions (those of the kings and rulers). And it is not from the Divine wisdom that the evil-doers and the sinners are made to be ruled over [by anyone] except by one who is of their like.

And when the very first band (of Islaam) was the best of the generations, and the most pious of them, then their rulers were likewise. And when they became tarnished (i.e. corrupted), the Rulers were made corrupted over them. Thus, the wisdom of Allaah refuses that the likes of Mu'aawiyah, and 'Umar bin 'Abdil-'Azeez are put in authority over us in the likes of these times [the 8th Century Hijrah], let alone the likes of Abu Bakr and 'Umar. Rather, our rulers are in accordance with our (nature) and the rulers of those before us were in accordance with their (nature).

Source: Miftaah Daar is-Sa'aadah, Daar Ibn 'Affaan Publishing, (2/177).

All of the jamaa'aat (groups) that have appeared in the 20th century, claiming to rectify the Ummah, have fallen into deviation in their methodologies of reform and they have not judged by what Allaah has revealed in their understandings, their methodologies and their calls. They wrongly believe by removing one ruler, or one government they can establish Allaah's law, or that they can do so through political parties that engineer coups and revolutions while turning a blind eye to or belittling the fact that the Muslims are far removed from that Islaam which gave honour and victory to the Companions, but upon an Islaam tainted with innovations, devations, foreign philosophies and ideologies in the fields of aqidah and ibaadah and manhaj and siyaasah. And thus, that tainted Islam they are following does not have the same effect in bringing about the aid and support of Allaah and the granting of success as that pure Islaam, with its purity in aqidah, and tawhid, that the Companions were upon.

The activities of these groups claiming to rectify the Ummah are based upon methodologies that are in opposition to the Book, the Sunnah and the way of the Righteous Salaf whose belief and methodology Allaah has made a criterion of truth in all affairs of the religion.

Ibn al-Qayyim: It is From the Divine Wisdom That Kings and Rulers Are Simply a Manifestation of the Actions of the Servants, Like for Like

Ibn al-Qayyim: It is From the Divine Wisdom That Kings and Rulers Are Simply a Manifestation of the Actions of the Servants, Like for Like

One of the reported instructions 'Umar wrote to Abû Mûsâ Al-Ash'arî and those under his governance during the former's Caliphate was, "Seek knowledge and understanding of (fiqh) the Sunnah and seek knowledge and understanding of Arabic."
Ibn Abî Shaybah, Al-Musannaf Vol.6 p126.

It is reported that he said, "Learn Arabic, for it strengthens the intelligence and increases one's noble conduct (al-murû`ah)."
Al-Bayhaqî, Shu'ab Al-Îmân Vol.4 p187.

It is also reported that he said, "Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them."
'Abd Al-Razzâq Al-San'ânî, Al-Musannaf Vol.1 p411.

It is also reported that he was once circumambulating the Ka'bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, "Find some way to learn Arabic."
'Abd Al-Razzâq Al-San'ânî, Al-Musannaf Vol.5 p496.

It is reported that Ubay b. Ka'b – Allâh be pleased with him – said, "Learn Arabic just as you learn to memorize the Qurân."
Ibn Abî Shaybah, Al-Musannaf Vol.7 p150.

It is reported that Ibn 'Umar – Allâh be pleased with them – used to hit his children for making language errors.
Tahdhîb Al-Tahdhîb Vol.9 p292.

It is reported that Shu'bah – Allâh have mercy on him – said, "Learn Arabic, for it increases the intelligence."
Tahdhîb Al-Tahdhîb Vol.4 p303.

It is reported that 'Attâ b. Abî Rabâh – Allâh have mercy on him – said, "I wish I were fluent in Arabic," when he was ninety years old.
Al-Dhahabî, Siyar A'lâm Al-Nubalâ`, in his biography of 'Attâ b. Abî Rabâh.

It is reported that Ibn Shubrumah – Allâh have mercy on him – said, "Men have never worn a garment more beautiful than Arabic."
Al-Bayhaqî, Shu'ab Al-Îmân Vol.4 p197

From: http://www.sayingsofthesalaf.net/

A Man once said to al-Hasan al-Basree (rahimahullah):

يَا أبُو سَعِيْدٍ
"O' Aboo Sa'eed!"

So he responded:
كَسْبُ الدَّرَاهِمِ شَغَلَكَ عَنْ أنْ تَقُولَ يَا أبَا سَعِيْدٍ

"The earning of Dirhams has occupied you from (correctly) saying 'O' Abaa Sa'eed'."

From: http://theajaaroomiyyahblog.blogspot.com/2008/08/when-occupying-ones-self-with-dunyaa.html

Learn Arabic!

Bismillah Ir-Rahmaan Ir-Raheem

Many years ago, during the time of the Tabi’een (the generation of Muslims after the Sahaba), Baghdad was a great city of Islam. In fact, it was the capital of the Islamic Empire and, because of the great number of scholars who lived there, it was the center of Islamic knowledge.

One day, the ruler of Rome at the time sent an envoy to Baghdad with three challenges for the Muslims. When the messenger reached the city, he informed the khalifah that he had three questions which he challenged the Muslims to answer.

The khalifah gathered together all the scholars of the city and the Roman messenger climbed upon a high platform and said, “I have come with three questions. If you answer them, then I will leave with you a great amount of wealth which I have brought from the king of Rome.” As for the questions, they were: “What was there before Allah?” “In which direction does Allah face?” “What is Allah engaged in at this moment?”

The great assembly of people were silent. (Can you think of answers to these questions?) In the midst of these brilliant scholars and students of Islam was a man looking on with his young son. “O my dear father! I will answer him and silence him!” said the youth. So the boy sought the permission of the khalifah to give the answers and he was given the permission to do so.

The Roman addressed the young Muslim and repeated his first question, “What was there before Allah?”

The boy asked, “Do you know how to count?”

“Yes,” said the man.

“Then count down from ten!” So the Roman counted down, “ten, nine, eight, …” until he reached “one” and he stopped counting

“But what comes before ‘one’?” asked the boy.

“There is nothing before one–that is it!” said the man.

“Well then, if there obviously is nothing before the arithmetic ‘one’, then how do you expect that there should be anything before the ‘One’ who is Absolute Truth, All-Eternal, Everlasting the First, the Last, the Manifest, the Hidden?”

Now the man was surprised by this direct answer which he could not dispute. So he asked, “Then tell me, in which direction is Allah facing?”

“Bring a candle and light it,” said the boy, “and tell me in which direction the flame is facing.”

“But the flame is just light–it spreads in each of the four directions, north, south, east and west. It does not face any one direction only,” said the man in wonderment.

The boy cried, “Then if this physical light spreads in all four directions such that you cannot tell me which way it faces, then what do you expect of the Nur-us-Samawati-wal-’Ard: Allah - the Light of the Heavens and the Earth! Light upon Light, Allah faces all directions at all times.”

The Roman was stupified and astounded that here was a young child answering his challenges in such a way that he could not argue against the proofs. So, he desperately wanted to try his final question. But before doing so, the boy said,

“Wait! You are the one who is asking the questions and I am the one who is giving the answer to these challenges. It is only fair that you should come down to where I am standing and that I should go up where you are right now, in order that the answers may be heard as clearly as the questions.”

This seemed reasonable to the Roman, so he came down from where he was standing and the boy ascended the platform. Then the man repeated his final challenge, “Tell me, what is Allah doing at this moment?”

The boy proudly answered, “At this moment, when Allah found upon this high platform a liar and mocker of Islam, He caused him to descend and brought him low. And as for the one who believed in the Oneness of Allah, He raised him up and established the Truth. Every day He exercises (universal) power (Surah 55 ar-Rahman, Verse 29).”

The Roman had nothing to say except to leave and return back to his country, defeated. Meanwhile, this young boy grew up to become one of the most famous scholars of Islam. Allah, the Exalted, blessed him with special wisdom and knowledge of the deen. His name was Abu Hanifah (rahmatullah ‘alayhi-may Allah have mercy on him) and he is known today as Imam-e-A’dham, the Great Imam and scholar of Islam.

[Adapted into English from “Manaqib Abi Hanifah”, written by Imam Muwaffaq Ibn Ahmad al-Makki (d. 568 Hijri). Dar al-Kitab al-’Arabiy, Beirut, 1981/1401H.]

A Young Muslim Boy

The vast majority of the groups present today in the field of da'wah try to win the sentiments and support of the people by focusing and pointing their fingers towards the rulers. They make them the scapegoats for all the calamities, evils and ills to befall the Ummah, and subsequently make their methodologies of reform based around coups, revolutions and bringing about the downfall and replacement of governments. All of this is based upon ignorance of the Sharee'ah and ignorance of Allaah's Divine wisdom, and is a mental outlook that is based upon a corrupt underlying aqidah.

Ibn Abil-Izz al-Hanafi stated in explanation of the saying of Imaam at-Tahaawi, "We do not consider (the permissibility) of revolting against our leaders and rulers of our affair, even if they are tyrannical...", as occurs in Sharh Aqidah at-Tahawiyyah (1/430):

أما لزوم طاعتهم وإن جاروا فلأنه يترتب على الخروج من طاعتهم من المفاسد اضعاف ما يحصل من جورهم بل في الصبر على جورهم تكفير السيئات ومضاعفة الأجور فإن الله تعالى ما سلطهم علينا إلا لفساد أعمالنا والجزاء من جنس العمل فعلينا الإجتهاد في الإستغفار والتوبة وإصلاح العمل قال تعالى <<وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير>> وقال تعالى <<أو لما أصابتكم مصيبة قد أصبتم مثليها قلتم أنى هذا قل هو من عند أنفسكم>> وقال تعالى <<ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك>> وقال تعالى <<وكذلك نولي بعض الظالمين بعضا بما كانوا يكسبون>> فإذا أراد الرعية أن يتخلصوا من ظلم الأمير الظالم فليتركوا الظلم وعن مالك بن دينار أنه جاء في بعض كتب الله أنا الله مالك الملك قلوب الملوك بيدي فمن أطاعني جعلتهم عليه رحمة ومن عصاني جعلتهم عليه نقمة فلا تشغلوا أنفسكم بسب الملوك لكن توبوا أعطفهم عليكم

And as for adhering to obedience to them (the Rulers), even if they commit oppression, then this is because the evils and harms that arise on account of rebelling against them is numerous times more than that which occurs as a result of the oppression of the Rulers themselves. Rather, in having patience over their oppression there is expiation of sins, and a multiplication of the reward.

For Allaah did not empower them over us, except due to the corruption in our actions, and the recompense for an action is its like (al-jazaa'u min jins il-'amal). Hence, it is upon us to strive (ijtihaad) in seeking forgiveness, making repentance and rectification of our actions.

Allaah the Most High said, "And whatever affliction befalls you, then it is from what your hands have earned, yet He pardons many." (42:30), and He, the Most High said, "If a calamity befell you (the believers),[your enemies] were inflicted with twice as much, but you said, "Where did this(calamity) come from?" Say: It has come from your own selves." (3:165), and He the Most High said, "And whatever evil befalls you, then it is from your own soul." (4:79), and He the Most High said, "And thus do we turn some of the oppressors against others on account of what they used to earn." (6:129).

Hence, if the subjects (of a state) wish to save themselves from the oppression of the tyrannical ruler, then let them abandon oppression themselves. And from Malik bin Deenaar (who said) that it has come in some of the (previous revealed) Books of Allaah:

"I am the King of the dominion, the hearts of the kings are in my Hand. So whoever obeyed me, I made them (the kings) a mercy over him, and whoever disobeyed me, I made them a vengeance upon him. So do not occupy yourselves with reviling the kings, but rather repent and I will make them compassionate upon you."

All of the jamaa'aat (groups) that have appeared in the 20th century, claiming to rectify the Ummah, have fallen into deviation in their methodologies of reform and they have not judged by what Allaah has revealed in their understandings, their methodologies and their calls. They wrongly believe by removing one ruler, or one government they can establish Allaah's law, or that they can do so through political parties that engineer coups and revolutions while turning a blind eye to or belittling the fact that the Muslims are far removed from that Islaam which gave honour and victory to the Companions, but upon an Islaam tainted with innovations, devations, foreign philosophies and ideologies in the fields of aqidah and ibaadah and manhaj and siyaasah. And thus, that tainted Islam they are following does not have the same effect in bringing about the aid and support of Allaah and the granting of success as that pure Islaam, with its purity in aqidah, and tawhid, that the Companions were upon.

The activities of these groups claiming to rectify the Ummah are based upon methodologies that are in opposition to the Book, the Sunnah and the way of the Righteous Salaf whose belief and methodology Allaah has made a criterion of truth in all affairs of the religion.

Ibn Abil-Izz al-Hanafi: Allaah Empowers Tyrannical, Oppressive Rulers Over the Subjects Due to Their Own Oppression and Corruption

Ibn Abil-Izz al-Hanafi: Allaah Empowers Tyrannical, Oppressive Rulers Over the Subjects Due to Their Own Oppression and Corruption

Hoor Al-Iyn and the believing women



Umm Salma (Radhiallaahu Anha) mentions that she asked Nabi (Sallallaahu Alayhi Wasallam) to explain the Aayat, 'There will be hoorun-een'. (56:22). Nabi (Sallallaahu Alayhi Wasallam) said, 'They will be women with wide eyes having a sharp contrast between the white of the cornea and the black of the iris. They will be fair complexioned and their limbs will be free of hair like the wings of a bird.'

Umm Salma (Radhiallaahu Anhu) then asked for an explanation of the verse, 'They will be like concealed pearls' (56:23) to which Nabi (Sallallaahu Alayhi Wasallam) explained that their purity would be like that of a pearl still inside the oyster, untouched by human hands.'

She then asked for an explanation of the verse, 'They will be good and fair' (55:70) to which Nabi (Sallallaahu Alayhi Wasallam) replied, 'Their character will be good and their faces will be fair.' She then asked Nabi (Sallallaahu Alayhi Wasallam) to explain the verse, 'It will be as if they are preserved eggs.' Nabi (Sallallaahu Alayhi Wasallam) said, 'Their softness and delicacy would be like that of the skin you see inside the egg under the shell.'

The Superiority of the women of this world to the Hoor-Al-Iyn

….before we go on to that, as we mentioned in the introduction of today’s lesson about the death of Shaykh Mohammad Al Banna (1) (rahimahu Allahu ta’ala); a mountain of knowledge. And it should be known that I myself ‘mathalan’ (for example), I came to Riyadh in 2007. And when I came to Riyadh in 2007 you had a mountain, tremendous mountain of knowledge present and he was sick in Riyadh at that time; Shaykh Ahmed An-Najmi (2). Shaykh Ahmed bin Yahya An-Najmi (rahimahu Allahu ta’ala) he was sick in Riyadh at that time. And he was coming for eye surgery, something you know he felt and the doctors themselves felt was simple… simple surgery… and the Shaykh would return to good health and Shaykh Ahmad An-Najmi (hafidhahu Allahu Ta’ala) went to the hospital; King Fahad Medical City. He received his operation. Then after that he was in a hotel, we visited him in the hotel. That was the time that I got the chance to ask about what people say about Shaykh Rabee’ (3) and Shaykh ‘Ubayd Al Jabiree (4) which is still the ‘kalam’ (speech) of some of the people. And I mentioned to the Shaykh I said: ‘Shaykh I see you.. you know… your health situation but I just have an important question’. He said: ‘tafadalu’, he said: ‘ask’. I said: ‘Ya Shaykh! People say that Shaykh Rabee’ and Shaykh ‘Ubayd Al Jabiree are not from the Kibaar Al ‘Ulama (Senior Scholars) but rather Luhaydan (5) and Fawzan(6) and Ghudayan (7) and the likes’. He said: ‘no doubt. Yes. Luhaydan, Ghudayan and Fawzan they are from amoungst our Shuyookh and they are from Kibaar Al ‘Ulama but that does not exclude Shaykh Rabee’ and Shaykh ‘Ubaid and others’. So Shaykh Ahmad An-Najmi responded. He said: ‘this will not… this will not harm Rabee’ and it will not harm ‘Ubayd. The statement of these people will not harm Rabee’ and it will not harm ‘Ubayd. We hold them to be Ahl Al ‘Ulama… we hold them to be from the Kibaar Al ‘Ulama. We hold them to be…’ look at this mountain of knowledge, Shaykh Ahmad An-Najmi said, ‘we hold them to be from the Kibaar Al ‘Ulama and that statement from the people is from themselves.. it is from themselves’. That was in 2007. Shaykh Ahmad An-Najmi (rahimahu Allahu ta’ala) after that time.. he returned to Al Jizaan and he came a week later for another operation. Shaykh Ahmad An-Najmi went into a coma, during the second operation. It would be a few days before he comes out of the coma. Something went wrong. ’qadar Allahu ma sha’a fa’l’(Allah decrees what he wants). Shaykh Ahmad An-Najmi lost the ability to speak. Shaykh Ahmad An-Najmi went in and out of the coma. Shaykh Ahmad An-Najmi stayed in Riyadh for close to a year.. for close to a year in the same hospital, in the same bed. We could no longer benefit from him, we could no longer ask him questions, we could no longer take from his… extended knowledge and understanding and wisdom. Shaykh Ahmad An-Najmi died. Rahimahu Allahu ta’ala.

Thereafter we got the ‘khabar’ (news) and.. keep in mind.. when Shaykh Ahmed An-Najmi was in the hospital.. Shaykh ‘Abd Allah Al Ghudayan was hit by a car. Shaykh ‘Abd Allah Ghudayan after Salat Al Maghrib, on a Friday, after Salat Al Maghrib or after Salat Al ‘Isha on a Friday was on his way to teach the English speaking community and that particular day his son.. one of his sons did not pick him up..and there is only one street between the Shaykh’s house and the masjid that we have our lesson.. and AlhamduliLLAH that lesson is continuous.. there’s only one street in between.

And the Shaykh said; he looked, he came outside, he did not see his son, he said; ‘let me cross the street’. He tried to cross the street and he was hit by a car. Shaykh ‘Abd Allah Al Ghudayan is a very fragile man. He is a very soft, small fragile man. Stitches in his head..stitches.. jawbone broken.. visited him in the hospital..we were.. we weren’t allowed to attend classes… the normal classes with Ghudayan for the rest of the year… for the rest of the year. But Allah brought him back to good health.. Allah brought him back to good health. And it was mentioned by some of the ‘Salaf’. One of the ‘Salaf’ fell into a hole… fell into a hole, he wasn’t harmed, except a scratch or two.. and it was a deep hole..and the people approached him and said, ‘subhan Allah.. Allah preserved you, Allah protected you’. He said, ‘yes because I used to protect Allah.. I used to protect the orders of Allah when I was young.. when I was younger so Allah protected me when I am older’. Wallahi! I say that with Shaykh ‘Abd Allah Al Ghudayan. A car hitting him and the Shaykh recovered in a few months. And he is in his 70s.. in his late 70s.. mid to late 70s.. and he recovered ‘wa li-llahi al hamd’(and the praise is for Allah), not a broken arm, not a broken leg, not a broken tooth and now the Shaykh is teaching us once again. But he was in the hospital the same time Shaykh Ahmad An-Najmi was in the hospital.

Then a few months later we got the ‘khabar’(news) of the death of Shaykh Bakr Abu Zayd. And although Shaykh Bakr Abu Zayd (rahimahu Allahu ta’ala) later on.. there were some issues with regards to manhaj and the likes of that (8), there is no doubt that Shaykh Bakr Abu Zayd was considered from people of Ahlul ‘Ilm. Specially with regards to his old books… specially with regards to his old books. Specially in issues of manhaj and issues of Salafiyyah and Ahl As-Sunnah and the likes of that. Although later on he changed in some issues but before we benefited from him greatly. And he was also from the original members of the ‘Lajnah’ or the ‘hay’atu kibar al ‘Ulama’(The Committee of the Major Scholars), if you look at the old ‘Fataawah’ (verdicts) you see Shaykh bin Baaz, Shaykh ‘Abd Allah Al Manee’, Shaykh ‘Abd Ar-Razzaq Al ‘Afifi, Shaykh ‘Abd Allah Al Ghudayan and Shaykh Bakr Abu Zayd. Five.. before Fawzan.. before ‘Abd Al ‘Aziz Aal Ash-Shaykh, before all of them was Bin Baaz, ‘Abd Allah Al Manee’, ‘Abd Ar-Razzaq Al ‘Afifi, ‘Abd Allah Al Ghudayan, Bakr Abu Zayd. Bakr Abu Zayd, dead (rahimahu Allah). Bin Baaz, dead (rahimahu Allah). ‘Abd Ar-Razzaq Al ‘Afifi, dead (rahimahu Allah). ‘Abd Allah Al Manee’, dead (rahimahu Allah). The only standing person from the original group: Shaykh ‘Abd Allah Al Ghudayan.

Then later on we got news of the death.. recently.. the death of Ibn Jibreen (9) (rahimahu Allahu ta’ala). And although we know Jibreen was.. you know.. had issues with regards to manhaj and was an Ikwanee and he praised Ikhwaan Al Muslimeen (10) and the likes of that but in terms of knowledge.. in terms of knowledge and understand I am not saying that this is just the case of Ibn Jibreen, but understand you have from amongst the ‘Ulama that said you might have and individual who is considered an ‘Alim but he is from Ahl Al Bid’ah. And this was mentioned to me by Shaykh Abdul ‘Aziz Al Bur’ee (11). Shaykh Abdul ‘Aziz Al Bur’ee, from the students of Shaykh Muqbil (Rahimahu Allahu Ta’ala).. when he visited us in Madeenah a few years ago and he said ya shaykh, he said.. ‘afwan’ (excuse me)..Shaykh ‘Abd Al ‘Aziz Al Bur’ee said: I said to Shaykh… I said to Shaykh Muqbil: “do you have a person from Ahl Al Bid’ah (Innovators) and he is an ‘Alim?” Shaykh Muqbil said: “yes. Abu Ghuddah” (12). There is an individual by the name of Abu Ghuddah, he has many books in Hadeeth. And the reason why Shaykh ‘Abd Al ‘Aziz Al Bur’ee was mentioning that to us is because he was encouraging us to read a book called ‘Qeematu Az-Zamn ‘Ind Al ‘Ulama’, ‘The worth of time with the scholars’. And it was a book written by Abu Ghuddah. And Shaykh Muqbil considered him to be an ‘Alim from amongst the Ahl Al Bid’ah. So we got the news of the death of Ibn Jibreen. And now we get the news of the death of Shaykh Mohammad Al Banna (rahimahu Allahu ta’ala).

So the reality, four ‘Ulama in two years..four from amongst the ‘Ulama in two years. I say that to say Ya Ikhwaan!...that which is happening of the scholars passing away is happening in front of our eyes. Bin Baaz..then Al Albani (13)..then ibn ‘Uthaymeen then Shaykh Muqbil (rahimahum Allahu ta’ala) in a period of two years.. or three years (14). Mountains of knowledge removed from the face of the earth in terms of benefits… removed from the face of the earth… was in a period of two and a half years. And now once again.. mountains of knowledge.. ‘yani’ .. with regards to.. Shaykh Ahmad An-Najmi.. with regard to Shaykh Mohammad Al Banna.. with regards to the old books of Bakr Abu Zayd and the likes removed from the earth. And Shaykh Salih Al Fawzan last year.. last year.. six months.. Shaykh Salih Al Fawan was sick. We could not benefit from him anymore. He was in a hospital, we don’t know was it diabetes.. was it.. because Shaykh Salih Al Fawzan is very private. Six months.. not able to benefit from the Shaykh. The year before.. like we mentioned.. six months not able to benefit from Ghudayan. And it should also be known that ..many people don’t know .. that Shaykh ‘Abd Allah Al ‘Aqeel.. Shaykh ‘Abd Allah Al ‘Aqeel (15); the last living student of Shaykh ‘Abd Ar-Rahman As-Sa’di.. last year was sick for four or five months..in the hospital. We could not benefit from him. He is.. this year he turns 98.

So the reality is Ya Ikhwaan! The reality is; knowledge being removed. And we have to make a sacrifice in terms of learning Arabic, in terms of traveling to meet the ‘Ulama, in terms of… sitting with them, in terms of.. we have to make a sacrifice because we cannot guarantee that Shaykh Salih Al Fawzan will live for another ten years nor another five years. We cannot guarantee that Shaykh ‘Abd Al Muhsin Al ‘Abbad will live for another ten years nor another five years. Shaykh ‘Ubayd Al Jabiree (hafidhahu Allahu ta’ala) now he is sick, he had an accident and he really hurt himself. And the people of Madeenah cannot benefit from him presently. So reality is Ya Ikhwaan! Do you think that the ‘Ulama will live for another ten years? Do you think that the ‘Ulama will live for another five years? These individuals are old. And the promise of Allah is true. The Prophet (salla Allahu wa salam) said it. Allah is going to remove them (16). What makes you think you have another five years to learn Arabic? And I say what makes you think you have another five or ten years before you travel and sit with the ‘Ulama? There is no guarantee. So there is no doubt you want to benefit from them while they are still alive. If you have to make a sacrifice, you make it. If you have to do… that what you have to do, you make that sacrifice because they will not be present for eternity.

This is some advice we have for the believers and now time is short, Insha Allah ta’ala next week we will do Sharh As-Sunnah and after that we will do some Ahadeeth on acting upon knowledge and the likes, we will also try and read from Riyaad As-Saliheen. May be not because Hajj is coming. We will see. Allah knows best. Wa salla Allahu wa sallama wa barak ‘Ala Nabiyyinaa Mohammad was ‘Ala Aalihee wa Sahbihee wa Sallam tasleeman katheera.

Download the audio version of this article from here or visit islaam.ae audio recordings section to listen it online.
Taken from the Friday lesson on Paltalk.

‘Sharh As-Sunnah’ of Imam Barbaharee.
Explanation of various scholars.

By Mustafa George.
24th Dhul Qa’dah 1430H 6th November 2009.

Transcription and footnotes by Zubayr Abbasi.

01) Biography by ‘Abd Al illah Lahmami: http://www.youtube.com/watch?v=UlIcP7VAHfc (Audio)
02) Biography: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6340&CFID=14606094&CFTOKEN=49798867
03) Biography By ‘Abul-Hasan Maalik Aadam al-Akhdar: http://www.troid.org/index.php?option=com_content&task=view&id=206&Itemid=415 (Audio)
04) Biography by ‘Abd Al illah Lahmami: http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=2388
05) He is Shaykh Al ‘Allamah Salih bin Mohammad Al Luhaydan. The former Chief Justice of Saudi Arabia.
06) Brief Biography (English): http://salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=9412&CFID=14606094&CFTOKEN=49798867
07) Brief Biography (English): http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=5571&CFID=14606094&CFTOKEN=49798867
08) This is in reference to the so called “Golden Advice” which was spread by Qutubis and their ilk from the Hizbis. Shaykh Rabee’ has a knowledge based refutation
of this “Golden Advice" called ‘Hadd Al Faasil Bayn Al Haqq Wal Baatil’. So refer to it.
09) A brief account of his: http://www.spubs.com/sps/ (punch in Article ID: NDV020002)
10) http://www.sahihalbukhari.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ18&loadpage=displaysubsection.cfm
11) He is Shaykh ‘Abd Al ‘Aziz bin Yahya Al Bura’ee. One amongst many brilliant students of Imam Muqbil and from the ‘Ulama of Yemen; teaching
at Dar Al Hadeeth in Mafraq Al Habeesh.
12) A brief account of his: http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=2984
13) A brief glimpse: http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=8251
14) Bin Baaz d.1420H, Al Albani d.1420H, Bin Uthaymeen d.1421H and Muqbil 1422H. Between Muharram 1420H to Jumada Al Oula 1422H. Rahimahum Allah.
15) Brief Biography (English): http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6716
16) Refer to Hadeeth no: 86, Chapter no: 24, the Book of Knowledge, Sahih Al Bukhari. Also refer to narration 121 in ‘The Book of Knowledge’ by Imam Nasaa’I verified by Al Albani.

Taken from : http://islaam.ae/index.php?option=com_content&view=article&id=53:mountains-of-knowledge&catid=41:frontpage

Mountains of Knowledge Passing Away

The status of the Muslim woman in Islaam is a very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed, the Muslim woman is the initial teacher in the building of a righteous society, providing she follows the guidance from the Book of Allaah and the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam. Since adherence to the Qur’aan and the Sunnah distances every Muslim - male or female - from being misguided in any matter...

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder - responsibilities and difficulties some of which not even a man bears. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father...

A man came to Allaah’s Messenger sallallaahu ‘alayhi wa sallam and said: O Messenger of Allaah! Who from amongst mankind warrants the best companionship from me? He replied: "Your mother." The man asked: Then who? So he replied: "Your mother." The man then asked: Then who? So the Prophet replied again: "Your mother." The man then asked: Then who? So he replied: "Then your father." [Related by al-Bukhaaree (no.5971) and Muslim (7/2), from Abu Hurayrah radiallaahu ‘anhu]. So this necessitates that the mother is given three times the like of kindness and good treatment than the father.

As regards the wife, then her status and her effect in making the soul tranquil and serene, has been clearly shown in the noble aayah (verse), in His - the Most High’s - saying:

"And from amongst His Signs is this: That He created for you wives from amongst yourselves, so that you may find serenity and tranquility in them. And He has put between you love and compassion. Indeed, in this are signs for those who reflect." [Soorah Room 30:21].

...And do not forget about ‘Aaishah - radiallaahu ‘anhaa - and her great effect. Since even the great Sahaabah (Companions) used to take knowledge of Hadeeth from her, and many of the Sahaabiyaat (female Companions) learn the various rulings pertaining to women’s issues from her...

And I have no doubt that my mother - may Allaah shower His mercy upon her - had a tremendous effect upon me, in encouraging me to study; and she assisted me in it. May Allaah greatly increase her reward and reward her with the best of rewards for what she did for me.

And there is no doubt also, that the house in which there is kindness, gentleness, love and care, along with the correct Islaamic tarbiyah (education and cultivation) will greatly affect the man. So he will become - if Allaah wills - successful in his affairs and in any matter - whether it be seeking knowledge, trading, earning a living, or other than this. So it is Allaah alone that I ask to grant success and to guide us all to that which He loves and is pleased with. And may the prayers and peace of Allaah be upon our Prophet Muhammad, and upon his Family, his Companions and his followers.


Source: Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah
Article ID : WM010001 [25658]

The Status of Women in Islaam by Shaikh Ibn Baz

Advising the Sunni-Salafi Jinn -Shaykh Muqbil

The Sunnah of relieving oneself and a mentioning of the various rules and regulations that come along with that.

As an added note, the word ‘toilet’ in this article refers only to the area immediately surrounding the place of relief and not, as is commonly understood in English, the entire bathroom.

[1]: ENTERING:
As an added note, the Prophet (sallallaahu ’alayhi wa sallam) said, “To put a barrier that will prevent the jinn from seeing the ’awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet.” [1] One should enter the toilet with the left foot first [2] and say whilst entering: “Allaahumma innee a’oodhubika minal-khubuthi wal-khabaa‘ith.” [3] [O Allaah, verily I seek refuge in you from all evil things. It could also mean, O Allaah, verily I seek refuge in you from the male and female jinns [4]]. It is known that the jinn like to inhabit places of filth, such as toilets and camel pens and that is why we have been ordered to seek refuge in Allaah from their harm when we enter the toilet. [5]

[2] SECLUSION:

One should always move and hide away from others when relieving oneself. Jaabir (radiyallaahu ’anhu) relates that, “When the Prophet (sallallaahu ’alayhi wa sallam) felt the need of relieving himself, he went far off where no one could see him.” [6] He (sallallaahu ’alayhi wa sallam) would also take the added precaution of not raising his garment until he had lowered himself near the ground [7], since, even thought he would go to a far off place to relieve himself, the area was still open, so there was still the possibility of being seen. This is an indication of extreme sense of modesty and shyness which the Prophet (sallallaahu ’alayhi wa sallam) possesses. In contrast, we see the disbelievers, especially the men, who feel no shame in using public urinals, exposing themselves to everyone. There are certain places which we have been expressly told to avoid when relieving oneself. The Prophet (sallallaahu ’alayhi wa sallam) said, “Beware of those acts which cause other to curse.” They asked, “What are those acts,” he said, “Relieving yourself in the people’s pathways or in their shade [under trees].” [8] This hadeeth illustrates beautifully how Islam safeguards the rights of one and all. Again, in marked contrast to this, we find the manners of the disbelievers, whose inconsiderate behaviour leaves foul stenches in several phone booths and subways. Not only that, but they see no wrong in walking their dogs with the specified purpose of fouling the paths, causing harm and offence to others.

[3] THE PROHIBITION OF FACING THE QIBLAH: [9]

The Prophet (sallallaahu ’alayhi wa sallam) said, “If you go to defecate, do not face the Qiblah nor turn your back toward it. Instead you should turn to your left side or your right.” [10] Some scholars are of the opinion that this forbiddance only applies in open areas and that if you are in an enclosed place, then there is no harm relieving yourself facing the Qiblah or with your back towards it. Ibn ’Umar (radiyallaahu ’anhumaa), said, “If there is between you and the Qiblah, something shielding you, there is no harm in it.” [11] The more correct opinion however (and Allaah knows best), seems to be that it is something forbidden in both and open and concealed areas and it is best to refrain from doing so as far as possible out of respect for the direction which we pray in. The problem which faces many people regarding this issue is what to do if the toilets that they use are positioned in such a way that they cannot help but face or have their back toward the Qiblah. The answer to this can be found in the example of the Companions (radiyallaahu ’anhum), for they too faced this problem after they had conquered Shaam (Syria) which had formerly been occupied by the Christians. The Companions (radiyallaahu ’anhum) mentioned that when they had to use these toilets, then when they came out, they would ask for Allaah’s forgiveness. [12]

[4] SQUATTING:

It is recommended (mustahabb) to urinate whilst sitting or squatting and not standing, since this was the usual practice of the Prophet (sallallaahu ’alayhi wa sallam). [13] It is not forbidden (haraam) to stand whilst urinating since the Prophet is also reported to have done so, but sitting/squatting is better since this is healthier for the body and because there is less chance of urine splashing onto one's body or clothes. Great care must be taken to avoid the splatter of urine on oneself, since urine is something impure. The Prophet (sallallaahu ’alayhi wa sallam) once passed by two graves and said: “Both are being punished. They are not being punished for major [sins]. One did not shield himself from urine and the other carried gossip.” [14]

[5] CLEANING:

It is forbidden to use the right hand in order to clean oneself from the impurities of urine and feces. The Prophet (sallallaahu ’alayhi wa sallam) said, “None of you should touch his privates with his right hand whilst urinating nor should he wipe of feces with his right.” [15] As for the material which should be used for cleaning, then we can use either dry material (i.e. tissue paper, stones, etc.) or water. It is permissible to use one or the other, or both and out of the two, water is better. This is known by the fact that the aayah,

“Allaah loves those who make themselves clean and pure…” [Sooratut-Tawbah9:108]

was revealed in connection with the Ansaar (the Helpers) of the Qoobaa (near al-Madeenah) because they would use water to cleanse themselves after going to the toilet. [16] This was also the usual practice of the Prophet (sallallaahu ’alayhi wa sallam). [17] There are three requirements for the dry material if it is to be used to clean oneself: [i] it must be something pure in itself (i.e. tissue paper, pebbles); [ii] it must not be something which is respected (i.e. a book) or something which is of use (i.e. food, clothes etc.); [iii] the private parts must be wiped at least three times with clean parts of that material. [18] After cleaning the private parts, one should clean one’s hands. Aboo Hurayrah (radiyallaahu ’anhu) related that after cleansing himself, the Prophet (sallallaahu ’alayhi wa sallam) would rub his hand on the ground (to clean it) and then he would perform ablution. [19]

[6] STEPPING OUT:

The Prophet (sallallaahu ’alayhi wa sallam) would exit the toilet area with his right foot first and seek Allaah’s forgiveness. ’Aa‘ishah (radiyallaahu ’anhaa) reported that when he left the toilet, he would say: “Ghufraanaka.” (I seek your forgiveness). [20] May Allaah grant us the ability to model our whole life on that of the Prophet’s and may He bless us with those actions which are pleasing to Him. He is the best One to ask and the greatest One who responds.

Footnotes:

[1] Saheeh: Related by at-Tirmidhee (no. 551), and it was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in Saheehul-Jaami’ (no. 3611).
[2] Since the toilets in the time of the Prophet (sallallaahu ’alayhi wa sallam) were not confined to a structural building, but rather the open space was used, there is no proof for entering with the left foot. However, Ibn Hajar in Fathul-Baaree says that “…it may be understood by some by the Prophet's love of beginning good and pure things with the right hand/side that this (entering the toilet) falls into the opposite category.”
[3] Related by al-Bukhaaree (1/144) and Muslim (1/729), from Anas Ibn Maalik (radiyallaahu ’anhu).
[4] Jinns are being created from smokeless fire who live on earth but are not visible to humans. They posses free will and so like mankind, there are believing and disbelieving jinns.
[5] It is also the reason why we have been prohibited to pray in toilets, camel pens and the like. Refer to Aboo Daawood (1/492; 1/184) and others.
[6] Related by Muslim (1/519) and Aboo Daawood (1/2).
[7] Saheeh: Related by Aboo Daawood (1/14), from Ibn ’Umar (radiyallaahu ’anhu).
[8] Related by Muslim (1/516) and others from Aboo Hurayrah (radiyallaahu ’anhu). The Prophet (sallallaahu ’alayhi wa sallam) also prohibited relieving oneself in standing water; refer to Muslim (1/553).
[9] The Qiblah is the direction of the Ka’bah in Makkah i.e. the direction which the Muslims face when they pray.
[10] Related by al- Bukhaaree (1/146) and Muslim (1/507), from Aboo Ayyoob al-Ansaaree (radiyallaahu ’anhu).
[11] Hasan: Related by Aboo Daawood (1/11) and others. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/8).
[12] Saheeh: Related by Aboo Daawood (1/9) and others. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/7).
[13] Saheeh: Related by Aboo Daawood (1/22). It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/16).
[14] Related by al-Bukhaaree (1/217) and Muslim (1/575) from Ibn ’Abbaas (radiyallaahu ’anhu).
[15] Related by al-Bukhaaree (1/155) and Muslim (1/513) from Aboo Qataadah.
[16] Saheeh: Related by Aboo Daawood, from Aboo Hurayrah. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/7).
[17] Related by al-Bukhaaree (1/152).
[18] Related by Muslim (1/504), from Salmaan al-Faarsee (radiyallaahu ’anhu) It should perhaps be mentioned (for the sake of completeness) that the use of dung and bones to clean oneself is also prohibited, the reason being that our brothers for the Jinn find food on it. Refer to al-Bukhaaree (5/200).
[19] Hasan: Related by Aboo Daawood (1/45). It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (no. 35).
[20] Saheeh: Related by Aboo Daawood (1/30). It was authenticated by Shaykh al-Albaanee in Saheehut-Tirmidhee (1/7).

Toilet Etiquette