2 days ago
29 March 2011
Fundamentals of the Sunnah
Bishr bin Moosaa narrated to us, saying: Al-Humaydee narrated to us, saying:
[Faith in the Divine Pre-Decree]
1. The Sunnah, in our view, is that: A man believes in Al-Qadar (the Divine Pre-Decree) – the good and the evil, as well as the sweet and the bitter of it. And that a he knows that what befalls him from (Allaah’s) Decree will never miss him, and that what is not decreed for him will never befall him. And he must believe that all of this is an ordainment from Allaah.
[Faith is Speech and Action, and it Increases and Decreases]
2. Eemaan (Faith) is speech and action. It increases and decreases. And no statement will be of benefit unless it is accompanied by an action, neither will a statement or an action be of benefit without the intention, and neither a statement, action or the intention will be of benefit in the absence of (one abiding by) the Sunnah.
[Praise for the Companions]
3. Asking Allaah to bestow His mercy on all of the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam). This is since Allaah said: “And those who came after them (i.e. after the Companions) say: ‘Our Lord, forgive us and our brothers who have preceded us in Faith. And do not put in our hearts any hatred for those who have believed. Our Lord, you are indeed full of Kindness, Most Merciful.” [Surah Al-Hashr: 10]
One can never believe unless he asks Allaah’s forgiveness for them. So whoever reviles them or belittles them or even just one from among them, then he is not upon the Sunnah and he has no right to the (war) booty.[1] We have been informed about this by several sources that Maalik bin Anas (rahimahullaah) said: “Allaah has divided the war-booty amongst ‘the poor emigrants who were expelled from their homes and their property…’ up to where He said:‘…And those who came after them, say: ‘Our Lord, forgive us and our brothers.’ [Surah Al-Hashr: 8-10] So whoever does not say this for them, he is not from those whom Allaah has given a portion of the war-booty to.”
[The Qur’aan is the Speech of Allaah]
4. The Qur’aan is the Speech of Allaah. I heard Sufyaan (bin ‘Uyainah) say: “The Qur’aan is the Speech of Allaah. And whoever says that it is created, is an innovator. We did not hear anyone (from the Salaf) saying this.”
[The Statement of Sufyaan regarding Faith]
5. And I heard Sufyaan say: “Eemaan (Faith) is speech and action; it increases and decreases.”
So his brother, Ibraaheem bin ‘Uyainah, said to him: “O Abu Muhammad, we don’t hold that it decreases.” So Sufyaan became angry and said: “Be quiet, child.” - to the point that nothing else came out from him.
[The Believers will see their Lord on the Day of Judgement]
6. An affirmation that the believers will see Allaah after death.
[Confirming Allaah’s Attributes]
7. As for what is stated in the Qur’aan and the Hadeeth, such as: “The Jews say: ‘Allaah’s Hand is tied up.’ May their hands be tied up” [Surah Al-Maa’idah: 64] and such as: “The heavens will be rolled up in His Right Hand” [Surah Az-Zumar: 67] as well as whatever resembles that from the Qur’aan and the Hadeeth, we do not exceed beyond that nor do we interpret it. Rather, we stop at where the Qur’aan and the Sunnah stopped at, and we say: “The Most Merciful (Allaah) rose over His Throne.” [Surah TaHa: 5] Whoever claims something other than this is a Mu’attil (denier of Allaah’s Attributes), a Jahmee. [2]
[The Difference between Ahlus-Sunnah and the Khawaarij]
8. We do not say as the Khawaarij say: “Whoever commits a major sin has disbelieved.” We do not deem a Muslim to be a disbeliever due to any of the sins. Rather, disbelief (only) lies in the abandonment of the five (pillars of Islaam), about which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Islaam is built upon five things: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the Prayer; (3) Giving the Zakaat; (4) Fasting in Ramadaan; (5) and Making the Pilgrimage (Hajj) to Allaah’s house (Ka’bah).”
[When does the Proof become established on one who abandons all or some of the Pillars of Islaam?]
9. As for three of these pillars, then there is no difference between the one who abandons any of them. They are not saying the testimony of Faith, not praying and not fasting. This is because he is delaying part of these pillars from their proper times. And whoever makes them up after having neglected them intentionally from their proper times will not be rewarded.
And as for Zakaat, when one does not give it, it will be held against him, and count as a sin because of his holding it back.
As for Hajj, then whoever is obligated to go on it and has the means to perform it, then he must go. But it is not obligatory for him to perform it every year in the case that he has already performed it. When he performs the Hajj, he is considered as having performed it and he is not counted as a sinner if he delays it, as is the case with the person who is sinful by delaying the Zakaat. This is because Zakaat is a right of the needy Muslims, whom he has withheld it from. So if he performs the Hajj, then he has fulfilled its obligation. And if he dies, whilst he was present and able to perform the Hajj but didn’t do it, he will be asked to return to the worldly life (so he can perform it). His family members are obligated to perform the Hajj on his behalf, and we hope that if they do this, it will be counted as if he had performed it, in the same manner as if he had a debt, which was repaid after his death.
[This ends the treatise, all praise be to Allaah, Lord of the Worlds]
Footnotes:
[1] Translator’s Note: This refers to the war booty achieved from the battle against the Jews of Banu An-Nadeer. Commencing from the sixth ayah of Surah Al-Hashr, Allaah clarifies who is entitled to this war booty, up until the tenth ayah, which mentions those who come after the Muhaajireen (emigrants) and the Ansaar (Muslim residents of Madeenah), i.e. the Companions. So whoever amongst “those who came after them” does not perform what is indicated in this ayah (10) of asking forgiveness for the Sahaabah, then he has no right to the war-booty.
[2] Translator’s Note: Imaam Ibn Al-‘Uthaimeen said about the Jahmiyyah: “They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views on the Attributes of Allaah consist of ta'teel (denial) and nafee (negation). Regarding Al-Qadar (Divine Pre-Decree), they hold the opinion that mankind is coerced to do deeds (al-jabr). Their view on Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu'atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.” [Sharh Lum’at-ul-‘Itiqaad]
---
[Faith in the Divine Pre-Decree]
1. The Sunnah, in our view, is that: A man believes in Al-Qadar (the Divine Pre-Decree) – the good and the evil, as well as the sweet and the bitter of it. And that a he knows that what befalls him from (Allaah’s) Decree will never miss him, and that what is not decreed for him will never befall him. And he must believe that all of this is an ordainment from Allaah.
[Faith is Speech and Action, and it Increases and Decreases]
2. Eemaan (Faith) is speech and action. It increases and decreases. And no statement will be of benefit unless it is accompanied by an action, neither will a statement or an action be of benefit without the intention, and neither a statement, action or the intention will be of benefit in the absence of (one abiding by) the Sunnah.
[Praise for the Companions]
3. Asking Allaah to bestow His mercy on all of the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam). This is since Allaah said: “And those who came after them (i.e. after the Companions) say: ‘Our Lord, forgive us and our brothers who have preceded us in Faith. And do not put in our hearts any hatred for those who have believed. Our Lord, you are indeed full of Kindness, Most Merciful.” [Surah Al-Hashr: 10]
One can never believe unless he asks Allaah’s forgiveness for them. So whoever reviles them or belittles them or even just one from among them, then he is not upon the Sunnah and he has no right to the (war) booty.[1] We have been informed about this by several sources that Maalik bin Anas (rahimahullaah) said: “Allaah has divided the war-booty amongst ‘the poor emigrants who were expelled from their homes and their property…’ up to where He said:‘…And those who came after them, say: ‘Our Lord, forgive us and our brothers.’ [Surah Al-Hashr: 8-10] So whoever does not say this for them, he is not from those whom Allaah has given a portion of the war-booty to.”
[The Qur’aan is the Speech of Allaah]
4. The Qur’aan is the Speech of Allaah. I heard Sufyaan (bin ‘Uyainah) say: “The Qur’aan is the Speech of Allaah. And whoever says that it is created, is an innovator. We did not hear anyone (from the Salaf) saying this.”
[The Statement of Sufyaan regarding Faith]
5. And I heard Sufyaan say: “Eemaan (Faith) is speech and action; it increases and decreases.”
So his brother, Ibraaheem bin ‘Uyainah, said to him: “O Abu Muhammad, we don’t hold that it decreases.” So Sufyaan became angry and said: “Be quiet, child.” - to the point that nothing else came out from him.
[The Believers will see their Lord on the Day of Judgement]
6. An affirmation that the believers will see Allaah after death.
[Confirming Allaah’s Attributes]
7. As for what is stated in the Qur’aan and the Hadeeth, such as: “The Jews say: ‘Allaah’s Hand is tied up.’ May their hands be tied up” [Surah Al-Maa’idah: 64] and such as: “The heavens will be rolled up in His Right Hand” [Surah Az-Zumar: 67] as well as whatever resembles that from the Qur’aan and the Hadeeth, we do not exceed beyond that nor do we interpret it. Rather, we stop at where the Qur’aan and the Sunnah stopped at, and we say: “The Most Merciful (Allaah) rose over His Throne.” [Surah TaHa: 5] Whoever claims something other than this is a Mu’attil (denier of Allaah’s Attributes), a Jahmee. [2]
[The Difference between Ahlus-Sunnah and the Khawaarij]
8. We do not say as the Khawaarij say: “Whoever commits a major sin has disbelieved.” We do not deem a Muslim to be a disbeliever due to any of the sins. Rather, disbelief (only) lies in the abandonment of the five (pillars of Islaam), about which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Islaam is built upon five things: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the Prayer; (3) Giving the Zakaat; (4) Fasting in Ramadaan; (5) and Making the Pilgrimage (Hajj) to Allaah’s house (Ka’bah).”
[When does the Proof become established on one who abandons all or some of the Pillars of Islaam?]
9. As for three of these pillars, then there is no difference between the one who abandons any of them. They are not saying the testimony of Faith, not praying and not fasting. This is because he is delaying part of these pillars from their proper times. And whoever makes them up after having neglected them intentionally from their proper times will not be rewarded.
And as for Zakaat, when one does not give it, it will be held against him, and count as a sin because of his holding it back.
As for Hajj, then whoever is obligated to go on it and has the means to perform it, then he must go. But it is not obligatory for him to perform it every year in the case that he has already performed it. When he performs the Hajj, he is considered as having performed it and he is not counted as a sinner if he delays it, as is the case with the person who is sinful by delaying the Zakaat. This is because Zakaat is a right of the needy Muslims, whom he has withheld it from. So if he performs the Hajj, then he has fulfilled its obligation. And if he dies, whilst he was present and able to perform the Hajj but didn’t do it, he will be asked to return to the worldly life (so he can perform it). His family members are obligated to perform the Hajj on his behalf, and we hope that if they do this, it will be counted as if he had performed it, in the same manner as if he had a debt, which was repaid after his death.
[This ends the treatise, all praise be to Allaah, Lord of the Worlds]
Footnotes:
[1] Translator’s Note: This refers to the war booty achieved from the battle against the Jews of Banu An-Nadeer. Commencing from the sixth ayah of Surah Al-Hashr, Allaah clarifies who is entitled to this war booty, up until the tenth ayah, which mentions those who come after the Muhaajireen (emigrants) and the Ansaar (Muslim residents of Madeenah), i.e. the Companions. So whoever amongst “those who came after them” does not perform what is indicated in this ayah (10) of asking forgiveness for the Sahaabah, then he has no right to the war-booty.
[2] Translator’s Note: Imaam Ibn Al-‘Uthaimeen said about the Jahmiyyah: “They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views on the Attributes of Allaah consist of ta'teel (denial) and nafee (negation). Regarding Al-Qadar (Divine Pre-Decree), they hold the opinion that mankind is coerced to do deeds (al-jabr). Their view on Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu'atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.” [Sharh Lum’at-ul-‘Itiqaad]
---
28 March 2011
The Sunnah is Islaam and Islaam is the Sunnah!
Dear noble reader, may Allaah shower his mercy upon you, have we ever wondered what is the Sunnah (way), and what is it’s place in Islaam? Know that Allaah, by His mercy upon us, has not just sent us His Words, the Qur’aan, but He also sent a messenger to teach us, even though we have the ability to read the Qur’aan.
This is why Allaah said:
“And We (Allaah) have revealed to you Muhammad, The Reminder (The Qur’aan) so that you may explain clearly to mankind that which has been revealed to them.” [an-Nahl 16:44]
THE DEFINITION
By definition the Sunnah is
• whatever the Prophet sallallaahu 'alahi wa sallam said,
• whatever the Prophet sallallaahu 'alahi wa sallam did or
• whatever the Prophet sallallaahu 'alahi wa sallam approved of by being silent.
This means, that whatever the Prophet sallallaahu 'alahi wa sallam commanded us to do, and commanded us to stay away from, and whatever occurred in front of him or was narrated to him and he kept silent about, all of it is the Sunnah.
The term Sunnah is also referred to in matters of Creed and Methodology. This reference can be seen in many of the books of the scholars of the past, ranging from the time of the Sahaabah up until our times.
THE EVIDENCES TO FOLLOW THE SUNNAH
EVIDENCES FROM THE QUR’AAN
• Hold on to whatever the Prophet sallallaahu 'alahi wa sallam gave us:
"Whatever the Prophet sallallaahu 'alahi wa sallam orders you with, then hold on to it, and whatever he forbade, then stay away from it." [al-Hashr 59:7]
• Whatever he sallallaahu 'alahi wa sallam said was revelation:
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
• The Prophet sallallaahu 'alahi wa sallam is an example:
"Indeed, in the Messenger of Allaah (Muhammad) you have a good example to follow..." [al-Ahzab 33:21]
• Obeying him sallallaahu 'alahi wa sallam gives life:
"O you who believe! Answer Allaah, by obeying Him and His Messenger when he (sallallaahu 'alahi wa sallam) calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered." [al-Anfal 8:24]
• Loving Allaah is by following the Prophet sallallaahu 'alahi wa sallam:
"Say (O Muhammad to mankind): "If you really love Allaah, then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful."" [Aali Imran 3:31]
EVIDENCES FROM THE AUTHENTICE AHADEETH
• By following the Sunnah one will never be misguided:
“I have left amongst you two matters that if you adhere to them you will never be misguided; The Book of Allaah and the Sunnah of His Prophet.” [Maalik, al-Haakim, al-Baihaaqee]
• Obeying the Prophet results in entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
• Breaking away from the Sunnah results in not being from the Prophet sallallaahu 'alahi wa sallam :
“Whoever breaks away from my Sunnah is not from me.” [al-Bukhaaree]
OBEYING THE MESSENGER IS LIKE OBEYING ALLAAH
Allaah attests to this fact:
"Whoever obeys the Messenger then verily he obeys Allaah" [an-Nisaa 4:80]
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
The Prophet sallallaahu 'alahi wa sallam also attests to this fact:
“Whoever obeys me, obeys Allaah. Whoever disobeys me, disobeys Allaah.” [al-Bukhaaree & Muslim]
THE MISUNDERSTANDING
After understanding this we should also be aware of the misunderstanding of some people of what the Sunnah is. They hold the belief that the Sunnah is something voluntary and therefore if done, one will be rewarded and if left off, one will not be punished. This definition of the Sunnah is used strictly in the area of Islamic jurisprudence as termed by the scholars of Fiqh. For example, the voluntary payers before and after Salaatudh-Dhuhr is called the “Sunnah of Dhuhr.” As for the Shari’ah then this understanding is not applied.
To give an example of the application of this (mis)understanding: We all agree that the Salaah (the Prayer) is from the Sunnah (the way) of the Prophet sallallaahu 'alahi wa sallam. Now, if we were to apply this (mis)understanding we would come to the conclusion that the five obligatory prayers are merely voluntary. And if we perform them, we would be rewarded, and if we abandon them, we would not be punished. This clearly contradicts the order of Allaah in His book and the order of the Prophet sallallaahu 'alahi wa sallam in the authenticated Hadeeth of the obligation of the five daily prayers.
Clearly we can see that the Sunnah has a more profound meaning than that of just being voluntary acts. We should understand that even the smallest of actions of the Prophet sallallaahu 'alahi wa sallam, for example: his manner of eating, walking, or sleeping, are from his Sunnah and should be respected and not ridiculed or thought as something meager. Also, one should not ridicule anyone who tries to implement the Sunnah. This is because, one who ridicules this person, is in fact ridiculing the Sunnah of the Prophet sallallaahu 'alahi wa sallam.
THE WARNINGS FOR NOT FOLLOWING THE SUNNAH
WARNINGS FROM THE QUR’AAN:
Allaah threatens by His Fire:
"Whosoever opposes the messenger even after guidance has been conveyed to him…Allaah will leave him the path he has chosen and land him in the Fire. What an evil abode." [an-Nisaa 4:115]
Allaah threatens by denial of Eemaan (Faith):
"But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisa 4:65]
Allaah threatens by some Fitnah:
"And let those who oppose the Messenger's (Muhammad sallallaahu 'alahi wa sallam) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them." [an-Nur 24:63]
Allaah threatens with disbelief:
"Say (O Muhammad): "Obey Allaah and the Messenger (Muhammad)." But if they turn away, then Allaah does not like the disbelievers." [Aali Imran 3:32]
WARNINGS FROM THE PROPHET:
The rejecters of the Sunnah:
“I had better not find anyone of you reclining on his bed and there comes to him one of my commandments or one of my prohibitions and he says about it, ‘I don’t know. Whatever we find in the Book of Allaah only do we follow.” [al-Baihaaqee, Ahmad, Abu Daawood & others]
“Soon it will be that a man will recline on his couch and will be narrated a hadeeth of my hadeeth and he will say: ‘Between us and you is the Book of Allaah. What we find allowed therein, we allow. What we find prohibited therein, we prohibit.’ But truly, what the Messenger of Allaah has forbidden is similar to what Allaah has forbidden.” [al-Baihaaqee, Ahmad & Ibn Maajah]
The threat of not entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
CONCLUSION
In conclusion, -may Allaah bless you- this matter of the Sunnah is undoubtedly an important one. Whether it is from the manner of the Salaah (Prayer), and Hajj, to growing the beards, and wearing the proper hijaab, to the manner of eating and sleeping, or even walking in the streets, all of it is important. They only vary in whether it is a matter that if left-off it would incur punishment or not. Therefore it is for each one of us to rectify ourselves with regard to the Sunnah, and thus reach success in this world and the next.
http://www.twtpubs.com/web/index.php?option=com_content&task=view&id=38&Itemid=34
This is why Allaah said:
“And We (Allaah) have revealed to you Muhammad, The Reminder (The Qur’aan) so that you may explain clearly to mankind that which has been revealed to them.” [an-Nahl 16:44]
THE DEFINITION
By definition the Sunnah is
• whatever the Prophet sallallaahu 'alahi wa sallam said,
• whatever the Prophet sallallaahu 'alahi wa sallam did or
• whatever the Prophet sallallaahu 'alahi wa sallam approved of by being silent.
This means, that whatever the Prophet sallallaahu 'alahi wa sallam commanded us to do, and commanded us to stay away from, and whatever occurred in front of him or was narrated to him and he kept silent about, all of it is the Sunnah.
The term Sunnah is also referred to in matters of Creed and Methodology. This reference can be seen in many of the books of the scholars of the past, ranging from the time of the Sahaabah up until our times.
THE EVIDENCES TO FOLLOW THE SUNNAH
EVIDENCES FROM THE QUR’AAN
• Hold on to whatever the Prophet sallallaahu 'alahi wa sallam gave us:
"Whatever the Prophet sallallaahu 'alahi wa sallam orders you with, then hold on to it, and whatever he forbade, then stay away from it." [al-Hashr 59:7]
• Whatever he sallallaahu 'alahi wa sallam said was revelation:
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
• The Prophet sallallaahu 'alahi wa sallam is an example:
"Indeed, in the Messenger of Allaah (Muhammad) you have a good example to follow..." [al-Ahzab 33:21]
• Obeying him sallallaahu 'alahi wa sallam gives life:
"O you who believe! Answer Allaah, by obeying Him and His Messenger when he (sallallaahu 'alahi wa sallam) calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered." [al-Anfal 8:24]
• Loving Allaah is by following the Prophet sallallaahu 'alahi wa sallam:
"Say (O Muhammad to mankind): "If you really love Allaah, then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful."" [Aali Imran 3:31]
EVIDENCES FROM THE AUTHENTICE AHADEETH
• By following the Sunnah one will never be misguided:
“I have left amongst you two matters that if you adhere to them you will never be misguided; The Book of Allaah and the Sunnah of His Prophet.” [Maalik, al-Haakim, al-Baihaaqee]
• Obeying the Prophet results in entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
• Breaking away from the Sunnah results in not being from the Prophet sallallaahu 'alahi wa sallam :
“Whoever breaks away from my Sunnah is not from me.” [al-Bukhaaree]
OBEYING THE MESSENGER IS LIKE OBEYING ALLAAH
Allaah attests to this fact:
"Whoever obeys the Messenger then verily he obeys Allaah" [an-Nisaa 4:80]
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
The Prophet sallallaahu 'alahi wa sallam also attests to this fact:
“Whoever obeys me, obeys Allaah. Whoever disobeys me, disobeys Allaah.” [al-Bukhaaree & Muslim]
THE MISUNDERSTANDING
After understanding this we should also be aware of the misunderstanding of some people of what the Sunnah is. They hold the belief that the Sunnah is something voluntary and therefore if done, one will be rewarded and if left off, one will not be punished. This definition of the Sunnah is used strictly in the area of Islamic jurisprudence as termed by the scholars of Fiqh. For example, the voluntary payers before and after Salaatudh-Dhuhr is called the “Sunnah of Dhuhr.” As for the Shari’ah then this understanding is not applied.
To give an example of the application of this (mis)understanding: We all agree that the Salaah (the Prayer) is from the Sunnah (the way) of the Prophet sallallaahu 'alahi wa sallam. Now, if we were to apply this (mis)understanding we would come to the conclusion that the five obligatory prayers are merely voluntary. And if we perform them, we would be rewarded, and if we abandon them, we would not be punished. This clearly contradicts the order of Allaah in His book and the order of the Prophet sallallaahu 'alahi wa sallam in the authenticated Hadeeth of the obligation of the five daily prayers.
Clearly we can see that the Sunnah has a more profound meaning than that of just being voluntary acts. We should understand that even the smallest of actions of the Prophet sallallaahu 'alahi wa sallam, for example: his manner of eating, walking, or sleeping, are from his Sunnah and should be respected and not ridiculed or thought as something meager. Also, one should not ridicule anyone who tries to implement the Sunnah. This is because, one who ridicules this person, is in fact ridiculing the Sunnah of the Prophet sallallaahu 'alahi wa sallam.
THE WARNINGS FOR NOT FOLLOWING THE SUNNAH
WARNINGS FROM THE QUR’AAN:
Allaah threatens by His Fire:
"Whosoever opposes the messenger even after guidance has been conveyed to him…Allaah will leave him the path he has chosen and land him in the Fire. What an evil abode." [an-Nisaa 4:115]
Allaah threatens by denial of Eemaan (Faith):
"But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisa 4:65]
Allaah threatens by some Fitnah:
"And let those who oppose the Messenger's (Muhammad sallallaahu 'alahi wa sallam) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them." [an-Nur 24:63]
Allaah threatens with disbelief:
"Say (O Muhammad): "Obey Allaah and the Messenger (Muhammad)." But if they turn away, then Allaah does not like the disbelievers." [Aali Imran 3:32]
WARNINGS FROM THE PROPHET:
The rejecters of the Sunnah:
“I had better not find anyone of you reclining on his bed and there comes to him one of my commandments or one of my prohibitions and he says about it, ‘I don’t know. Whatever we find in the Book of Allaah only do we follow.” [al-Baihaaqee, Ahmad, Abu Daawood & others]
“Soon it will be that a man will recline on his couch and will be narrated a hadeeth of my hadeeth and he will say: ‘Between us and you is the Book of Allaah. What we find allowed therein, we allow. What we find prohibited therein, we prohibit.’ But truly, what the Messenger of Allaah has forbidden is similar to what Allaah has forbidden.” [al-Baihaaqee, Ahmad & Ibn Maajah]
The threat of not entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
CONCLUSION
In conclusion, -may Allaah bless you- this matter of the Sunnah is undoubtedly an important one. Whether it is from the manner of the Salaah (Prayer), and Hajj, to growing the beards, and wearing the proper hijaab, to the manner of eating and sleeping, or even walking in the streets, all of it is important. They only vary in whether it is a matter that if left-off it would incur punishment or not. Therefore it is for each one of us to rectify ourselves with regard to the Sunnah, and thus reach success in this world and the next.
http://www.twtpubs.com/web/index.php?option=com_content&task=view&id=38&Itemid=34
26 March 2011
She cannot stand, so may She sit?
Question:
There is a woman who is an invalid - she has a fracture and a slipped
disc in her back, and a plaster cast has been placed on her back, so
she cannot pray properly, standing as one normally does, and she
prayed while sitting for a month, bowing slightly. Is her prayer
correct, or not?
Answer:
Yes, her prayer is correct, since she is unable to stand; and standing
is an obligation in the obligatory prayers when one is able to do so.
So if she is unable to do so, because of the slipped disc in her back,
she may pray sitting. If she is able to stand by holding onto a sick
or by leaning against a wall, then she must pray standing. Based upon
this, the previous prayers of this woman were correct, as she was
unable to stand. The Prophet (sallallaahu alaihi wa sallam) said to
Imran bin Husain: Pray standing, but if you are not able to, then
sitting, and if you are unable to do this, then on your side. [1]
[1] Al-Bukhari no. 1117 and Ahmad 4:426.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 2 Page 441
There is a woman who is an invalid - she has a fracture and a slipped
disc in her back, and a plaster cast has been placed on her back, so
she cannot pray properly, standing as one normally does, and she
prayed while sitting for a month, bowing slightly. Is her prayer
correct, or not?
Answer:
Yes, her prayer is correct, since she is unable to stand; and standing
is an obligation in the obligatory prayers when one is able to do so.
So if she is unable to do so, because of the slipped disc in her back,
she may pray sitting. If she is able to stand by holding onto a sick
or by leaning against a wall, then she must pray standing. Based upon
this, the previous prayers of this woman were correct, as she was
unable to stand. The Prophet (sallallaahu alaihi wa sallam) said to
Imran bin Husain: Pray standing, but if you are not able to, then
sitting, and if you are unable to do this, then on your side. [1]
[1] Al-Bukhari no. 1117 and Ahmad 4:426.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 2 Page 441
24 March 2011
Shaykh ‘Abdur-Razzaaq Al ‘Afeefee
His Name, Lineage and Place of Birth:
His name was Abu Ahmad, ‘Abdur-Razzaaq bin ‘Afeefee Ibn ‘Atiyyah An-Noobee. He was born in Shanshoor, a town in Egypt in the year 1323H.
His Studies and Quest for Knowledge:
He was raised in a family of knowledge, and began his first and secondary level studies in his town of Shanshoor, based on the Azhar curriculum. When he finished this, he moved to Cairo and underwent his advanced studies at Al-Azhar University, graduating from it in 1351H, obtaining the highest degree. During this time in Cairo, he met and learnt under the well known scholars, Ahmad Shaakir and Haamid Al Fiqqee.
After obtaining his degree, he continued on to specialize in the branch of Fiqh and Usool al Fiqh, and obtained his degree in Fiqh Al Maalikee and Usool in 1355H. Thereafter, he continued his studies and obtaining of knowledge by taking from the books of the scholars and studying and examining them.
Those who lived and interacted with him described him as having knowledge like that of an encyclopaedia, with diverse intellectual capacities and being versatile in all of the sciences of Islaam.
His Positions and Religious Duties:
He worked as a teacher in the educational institutes of Al-Azhar in Egypt in 1356H, and during this time he checked and verified the book Al-‘Uluww of Imaam Adh-Dhahabee.
He would also hold classes throughout the Masaajid of that country.
Then he moved to Alexandria, where he participated in building Masaajid and teaching the people.
He was selected to be Vice-President of Jamaa’at Ansaar As-Sunnah Al Muhammadiyyah in 1365H, and then served as its President in 1379H.
In 1368H, he made Hijrah to the lands of the Haramayn in Saudi Arabia, after being invited by Shaykh Mohammad bin Ibraaheem Aali-Shaykh [d.1389H] who had heard good news about him and was impressed by him.
While in Saudi Arabia, he taught at the Daar At-Tawheed Centre in Taa’if. After two years of teaching there, he moved to ‘Unayzah to teach at the Educational institute in 1370H. Then in the last part of Shawwaal 1370H, he moved to Riyadh to teach in its Educational Institutes, under the supervision of Shaykh Mohammad bin Ibraaheem Aali-Shaykh.
He was then given a teaching position in the Colleges of Sharee’ah and Arabic Language in Riyadh at the time of their inception.
Then he was appointed as the principle for the Highest Institute of the Judiciary in the year 1385H.
In 1391, he was appointed President of the Committee of Islamic Research and Fataawaa, and he was also made a member of the Council of Senior Scholars. He served in this position until he passed away, may Allaah have mercy on him. He served in this Committee of Senior Scholars along with Shaykh Ibn Baaz, who acted as Head of the Committee, Shaykh ‘Abdullaah bin Qu’ood and Shaykh Abdullaah bin Ghudayyaan.
He was put in charge of supervising a number of knowledge-based treatises, such as Doctorate dissertations and theses for obtaining the Masters Degree.
He would give many study circles in which he taught the Tafseer of the Qur’aan. These classes were held in the Masjid of Shaykh Mohammad bin Ibraaheem in Riyadh. Afterward, his classes were moved to his home.
He would lead the people in prayer in the Masjid that was adjacent to his home. He would also give educational classes and religious admonitions from time to time in that Masjid.
In addition to this, he would participate in functions and seminars, such as giving classes during the times of Hajj.
His Students:
The most famous of his students are:
1. Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah Aali-Shaykh
2. Shaykh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan
3. Shaykh ‘Abdullaah bin Hasan Al-Qu’ood
4. Shaykh Saalih Al-Luhaydaan
5. Shaykh Saalih bin Fawzaan Al-Fawzaan
6.Shaykh Mohammad Amaan Al Jaamee
His Attributes and Characteristics:
The Shaykh, may Allaah have mercy on him, was very wise when it came to Calling and Teaching the people. He would make Hajj every year since he made Hijrah to Saudi Arabia. He was very kind, generous, and humble.
He was extremely patient in times of affliction and he would constantly devote himself to praising and extolling Allaah. Examples of his patience, was when he was afflicted by hemi-plegia; which was a paralysis of half of his body in 1376H, and then again in 1413H, but he was patient and hopeful and afterwards Allaah cured him from it. Also, three of his children died during his lifetime. His son Ahmad ‘Aasim died during a war in 1973 CE. He received the news with patience and hoping for Allaah’s reward. Then his son, ‘Abdullaah, died in 1403H while in Jeddah.
His Family and Children:
The Shaykh married a righteous woman from a pious family in Alexandria, with whom he had several children: He had eight children – five of which were male and three of which were female. Three of his sons preceded him in dying, as has been mentioned.
His Role in Da’wah:
The most beloved of the scholarly books to the Shaykh was: al-Mustasfaa of Al-Ghazaalee, al-Muwaafiqaat of Ash-Shaatibee and al-Qaamoos al-Muheet of Al-Fayrooz Abaadee.
His main concern was geared towards teaching, educating, instructing and giving fatwa, all which lead to his not having time to write books and treatises. He once told a questioner: “I did not see many new things in the books of recent times, rather just a repetition of what was written in the past, except for the books of Shaykh-ul-Islaam Ibn Taimiyyah, rahimahullaah, for you will find in his works, much knowledge that was not covered by those before him.”
In spite of this, he authored, verified and commented on several books, such as:
1. Mudhikkirah at-Tawheed (A Study Guide on Tawheed), which is a beneficial treatise based on dictations that were taken from him in his classes at the University;
2. A verification and commentary of the book Al Ihkaam fee Usool-il-Ahkaam of Al-Aamadee;
3. A commentary of At-Tadmuriyyah of Ibn Taimiyyah;
4. Comments to the book At-Tabookiyyah of Ibn-ul-Qayyim;
5. Comments to the book Alfiyyah of Al ‘Iraaqee;
6. What indicates the vastness of his knowledge and the precision of his insight and the comprehensiveness of his intellect are those notes, which are small in size but great in value, which he placed in the margins of Sharh Al ‘Aqeedah At-Tahaawiyyah of Ibn Abil ’Izz Al Hanafee in which he mentions references to his explanation of the books of Shaykh-ul-Islaam Ibn Taimiyyah and his student Ibn Al Qayyim.
The Scholar’s Praise for Him:
His status amongst the scholars was well known. This was why he was appointed President of Jamaa’at Ansaar as-Sunnah in Egypt, during the time of its glory and prestige. His reputation reached beyond his homeland of Egypt, which is why Shaykh Mohammad bin Ibraaheem Aali-Shaykh, may Allaah have mercy on him, invited him to the Kingdom of Saudi Arabia. And King ‘Abdul ‘Azeez would attend his weekly lectures every Thursday.
Imaam Al Albaanee described him as: “One of the distinguished scholars and one of the few amongst them whom we saw possessing the character, manners, gentleness and understanding of the scholars.”
He also said: “I met him on several occasions during the time of Hajj. Sometimes, I would listen to his knowledge-based answers to questions posed to him by Hajj participants seeking a fatwa from him, on various subjects. His responses were precise, all indicating his in-depth understanding and apparent following of the methodology of the Salaf As-Saalih.”
Shaykh ‘Abdul ‘Azeez bin ‘Abdillaah Aali-Shaykh said of him: “The Shaykh is one of the distinguished elite who played a large part in educating the generations.”
Shaykh Saalih Al Fawzaan said: “He was the Shaykh (teacher) of the teachers and a role-model for the Salafee scholars of this time. So he is owed credit, after Allaah, by every student in this generation that graduated in Islaamic studies.”
Shaykh Mohammad Lutfee As-Sabbaagh said: “By Allaah, I have not met a scholar the likes of him in terms of his vast research, precise knowledge and good memorization.”
His Death:
The Shaykh started becoming weak by 1411H and had to be admitted into the hospital by 1415H. He stayed there until he passed away on a Thursday morning, with only five days remaining for the end of Rabee’-ul-Awwal 1415H (1/9/1994). His funeral Prayer was held in the Central Masjid of Riyadh, after the Jumu’ah Prayer. His former student, Shaykh ‘Abdul ‘Azeez Aali-Shaykh led the Muslims in the funeral prayer, may Allaah have mercy on him.
Source:
'Al Asaalah' (Issue 13/14, pg.32-34) with additions from Sahab.net
22 March 2011
The Fruits of Putting one’s Trust in Allaah
Shaikh Saalih Al-Fawzaan
Haqeeqat-ut-Tawakkul (pg. 35-42)
Al-Ibaanah.com
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).Read more...
Haqeeqat-ut-Tawakkul (pg. 35-42)
Al-Ibaanah.com
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).Read more...
21 March 2011
If you want to be justly balanced,....
Imaam Dahahbee Rahimahulllah said:
“If you want to be justly balanced, then restrict yourself to the Qur’an and Prophetic texts..........Read more:
“If you want to be justly balanced, then restrict yourself to the Qur’an and Prophetic texts..........Read more:
19 March 2011
Conditions of the Sahaabah
Taken from al-Jawaab al-Kaafee liman sa'ala an ad-Dawaa ash-Shaafee
Translated by Abuz-Zubayr 'Abdur-Rahman Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)
Edited by Editorial Staff at tazkiyah.org
Whoever reflects upon the conditions of the Sahaabah, he finds that they had the highest concern for deeds with the highest level of fear of Allaah ('Azza Wa Jall). Abu Ad-Dardaa (Radhiallahu 'Anhu) used to say, "The most severe of what I fear for myself on the Day of Resurrection is that it were to be said to me, 'Oh Abu Dardaa, you performed deeds, so how did you perform deeds yet did not learn?'" And he used to say, "If you knew what you will encounter after death, then you would not even eat food just for pleasure, nor would you drink any drink just for pleasure, nor would you even enter a house just to seek shade within it. You would rather go out to a high place, striking your chests and crying over yourselves. And I wish I were just a tree that is used for support and then eaten." Tameem Ad-Daaree (Radhiallahu 'Anhu) read one night Soorah Al-Jaathiyah and when this Aayah came upon him:
Or do those who commit evil deeds think We will make them like those who have believed and done righteous deeds? [Al-Jaathiyah : 21]
He began to repeat it over and over, crying until morning came. Ibraheem At-Taymee said, "I never put forth my statement before my action except that I was afraid of being a liar." Recorded in the collection of At-Tirmithee, Aaishah (Radhiallahu 'Anha) said, "I asked Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) about this Aayah:
Indeed, those who are apprehensive form fear of their Lord, and those who believe in the signs of their Lord, and those who do not associate anything with their Lord, and those who give what they give while their hearts are fearful because they will be returning to their Lord - it is those who hasten to good deeds, and they exceed others therein. [Al-Muminoon : 57-61]
So I said, "Are they those who drink wine, commit adultery, and steal?" So he replied: "No, oh daughter of As-Siddeeq. Rather, they are those who fast, pray, and give charity and they are afraid that it will not be accepted from them 'It is those who hasten to good deeds, and they exceed others therein.'" (1) And Allaah described the people of happiness with Ihsaan and fear, while He described the people of misery with sins and the feeling of security and safety. And the greatest of people in deception is he who is deceived by the Dunyaa and its immediate pleasures so he prefers it over the hereafter. He is pleased with it over the hereafter. How is this so, when the Dunyaa, all of it from the beginning to the end, is like one breath from the breaths of the hereafter? This is similar to what Al-Imaam Ahmad and At-Tirmithee recorded from the Hadeeth of Al-Mustawrid ibn Shaddaad that he said: The Messenger of Allaah (Sallallahu 'Alaihi Wa Sallam) said: "The Dunyaa compared to the hereafter is only like if one of you were to dip his finger into the sea - look what remains on it (of water)." (2) So what is the extent of the entire life of a person compared to the hereafter? Which of the two is given precedence by the intelligent person - preferring the immediate pleasures of this short period of time and being prevented from the ever-lasting good of the hereafter, or leaving something that is insignificant, worthless, soon-to-be cut off in order to gain that which is priceless, unimaginable, with no end to its pleasures, and never-ending?
1 Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 3175 (go back)
2 Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 2323 (go back)
Translated by Abuz-Zubayr 'Abdur-Rahman Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)
Edited by Editorial Staff at tazkiyah.org
Whoever reflects upon the conditions of the Sahaabah, he finds that they had the highest concern for deeds with the highest level of fear of Allaah ('Azza Wa Jall). Abu Ad-Dardaa (Radhiallahu 'Anhu) used to say, "The most severe of what I fear for myself on the Day of Resurrection is that it were to be said to me, 'Oh Abu Dardaa, you performed deeds, so how did you perform deeds yet did not learn?'" And he used to say, "If you knew what you will encounter after death, then you would not even eat food just for pleasure, nor would you drink any drink just for pleasure, nor would you even enter a house just to seek shade within it. You would rather go out to a high place, striking your chests and crying over yourselves. And I wish I were just a tree that is used for support and then eaten." Tameem Ad-Daaree (Radhiallahu 'Anhu) read one night Soorah Al-Jaathiyah and when this Aayah came upon him:
Or do those who commit evil deeds think We will make them like those who have believed and done righteous deeds? [Al-Jaathiyah : 21]
He began to repeat it over and over, crying until morning came. Ibraheem At-Taymee said, "I never put forth my statement before my action except that I was afraid of being a liar." Recorded in the collection of At-Tirmithee, Aaishah (Radhiallahu 'Anha) said, "I asked Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) about this Aayah:
Indeed, those who are apprehensive form fear of their Lord, and those who believe in the signs of their Lord, and those who do not associate anything with their Lord, and those who give what they give while their hearts are fearful because they will be returning to their Lord - it is those who hasten to good deeds, and they exceed others therein. [Al-Muminoon : 57-61]
So I said, "Are they those who drink wine, commit adultery, and steal?" So he replied: "No, oh daughter of As-Siddeeq. Rather, they are those who fast, pray, and give charity and they are afraid that it will not be accepted from them 'It is those who hasten to good deeds, and they exceed others therein.'" (1) And Allaah described the people of happiness with Ihsaan and fear, while He described the people of misery with sins and the feeling of security and safety. And the greatest of people in deception is he who is deceived by the Dunyaa and its immediate pleasures so he prefers it over the hereafter. He is pleased with it over the hereafter. How is this so, when the Dunyaa, all of it from the beginning to the end, is like one breath from the breaths of the hereafter? This is similar to what Al-Imaam Ahmad and At-Tirmithee recorded from the Hadeeth of Al-Mustawrid ibn Shaddaad that he said: The Messenger of Allaah (Sallallahu 'Alaihi Wa Sallam) said: "The Dunyaa compared to the hereafter is only like if one of you were to dip his finger into the sea - look what remains on it (of water)." (2) So what is the extent of the entire life of a person compared to the hereafter? Which of the two is given precedence by the intelligent person - preferring the immediate pleasures of this short period of time and being prevented from the ever-lasting good of the hereafter, or leaving something that is insignificant, worthless, soon-to-be cut off in order to gain that which is priceless, unimaginable, with no end to its pleasures, and never-ending?
1 Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 3175 (go back)
2 Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 2323 (go back)
17 March 2011
Sins leads to more sins
Imaam Ibn al-Qayyim writes regarding sins in his book ad-Daa wa Dawaa:
"And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out"
Just like some of the salaf used to say:
From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too!
And if he does it a third good deed proclaims the same thing and so on.
So the reward is multiplied and the good deeds are increased.
And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.
So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.
And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.
To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness.
And makes him leave his bed and laziness altogether.And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].
So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.And the other strengthened his army of evil with help [from the devils] so they became aids against him."
"And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out"
Just like some of the salaf used to say:
From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too!
And if he does it a third good deed proclaims the same thing and so on.
So the reward is multiplied and the good deeds are increased.
And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.
So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.
And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.
To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness.
And makes him leave his bed and laziness altogether.And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].
So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.And the other strengthened his army of evil with help [from the devils] so they became aids against him."
16 March 2011
Shaikh Fawzaan on Saying “Madkhalis”
س/ نطلب من شيخنا الفاضل التنبيه على أمر ما قد انتشر في الآونة الأخيرة بين بعض الطلاب ألا وهو: +نبز بعض العلماء الأفاضل إلى من يستمع إليهم بأن هؤلاء جاميون وهؤلاء مداخلة ، ويقصدون بذلك شيخنا العالم رحمه الله محمد أمان الجامي وشيخنا الفاضل حفظه الله وسدد خطاه ربيع بن هادي المدخلي وصلى اللهم وبارك على نبينا محمد .
Question: We would like to draw your attention, our noble Shaikh, to an affair that has spread lately between some of the students and that is: the insulting of some of the noble ulama to those who are listening by saying : ‘Those (people) are Jaamee’oon
and ‘Those (people) are Madaakhilah (Madkhalis)’, and what they mean by that is our Shaikh and Scholar – rahimahullah- Muhammad Amaan al Jaamee and our Noble Shaikh – hafidhahullah (Allah preserve him) and guide his steps – Rabee ibn Hadee al Madkhalee. O Allah exalt our Prophet Muhammad and bless him.
الجواب: هذا داخل في جواب الذي انتهيت منه قريباً، اتركوا هذه الأمور وهذا التنابز ولا تنابزوا بالألقاب الله جل وعلا قال لكم:[ وَلَا تَنَابَزُوا بِالْأَلْقَابِ] (سورة الحجرات الآية:11).
كلكم إخوة، وكلكم أهل دين واحد، كلكم زملاء ولله الحمد ، فانبذوا هذه الأمور واحترموا العلماء احترموا العلماء، من لم يحترم العلماء فإنه يحرم من علمهم يحرم من الاستفادة منهم ، اتركوا هذا الأمر تنابز بينكم وتناول العلماء الذين لهم الفضل ولهم على الناس المنزلة التي أنزلهم الله فيها { [يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ]،(سورة المجادلة الآية:11).
Answer: This enters into the answer I finished with recently. Leave these affairs – this is insulting each other, so do not insult each other by nicknames. Allah, Lofty and Exalted is He, told you (translated):
‘And do not insult each other with nicknames’
(49:11)
All of you are brothers and all of you are the people of one religion. All of you (students of knowledge and Scholars) are colleagues and to Allah is due all the praise. So turn away from these affairs and honor and respect the ulama, honor and respect them. Whoever doesn’t honor and respect the ulama, then he prevents (the people) from their knowledge and he prevents (the people) from benefitting from them. Leave this affair of insulting each other. Take from the ulama – they are the ones who have virtue and who have a status over the people that Allah has given them:
‘Allah will raise in degrees those of you who believe and those who have been given knowledge’ (58:11)
العلماء لهم مكانتهم ولهم قدرهم واحترامهم وإذا لم يوثق بالعلماء فبمن يوثق ؟
إذا نزعت الثقة من العلماء إلى من يرجع الناس ؟ هذه مكيدة لا شك ودسيسة لا شك بين الناس فيجب التنبه لها ويجب نبذها والابتعاد عنها والنهي عنها.اهـ
The ulama – they have their status and they have their rank and their respect. When a person does not deem the ulama to be trustworthy , then in whom will they put their trust ? If people’s confidence in the ulama is removed, then who will the people turn to? Without a doubt this is a deceptive plot and conspiracy from some people that it is obligatory to be aware of. And it is obligatory to turn away from it (insulting by nicknames to turn people away from the ulama of Ahlus Sunnah), and distance onself from it, and prohibit it
المرجع: نقلاً من محاضرة بعنوان (واجب طالب العلم بعد التخرج) في الجامعة الإسلامية بالمدينة النبوية وكانت يوم الإربعاء الموافق 8/4/1431هــ .
Taken from a lecture titled: ‘What is obligatory on the student of knowledge after graduation’ at the Islamic University of Madinah corresponding with Wednesday, 8th of Rabee uth Thanee 1431 Hijree
Transcription source:- http://sahab.net/forums/showpost.php?p=800293&postcount=4
Audio source: http://www.hostk.info/upload/download4598.html
Question: We would like to draw your attention, our noble Shaikh, to an affair that has spread lately between some of the students and that is: the insulting of some of the noble ulama to those who are listening by saying : ‘Those (people) are Jaamee’oon
and ‘Those (people) are Madaakhilah (Madkhalis)’, and what they mean by that is our Shaikh and Scholar – rahimahullah- Muhammad Amaan al Jaamee and our Noble Shaikh – hafidhahullah (Allah preserve him) and guide his steps – Rabee ibn Hadee al Madkhalee. O Allah exalt our Prophet Muhammad and bless him.
الجواب: هذا داخل في جواب الذي انتهيت منه قريباً، اتركوا هذه الأمور وهذا التنابز ولا تنابزوا بالألقاب الله جل وعلا قال لكم:[ وَلَا تَنَابَزُوا بِالْأَلْقَابِ] (سورة الحجرات الآية:11).
كلكم إخوة، وكلكم أهل دين واحد، كلكم زملاء ولله الحمد ، فانبذوا هذه الأمور واحترموا العلماء احترموا العلماء، من لم يحترم العلماء فإنه يحرم من علمهم يحرم من الاستفادة منهم ، اتركوا هذا الأمر تنابز بينكم وتناول العلماء الذين لهم الفضل ولهم على الناس المنزلة التي أنزلهم الله فيها { [يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ]،(سورة المجادلة الآية:11).
Answer: This enters into the answer I finished with recently. Leave these affairs – this is insulting each other, so do not insult each other by nicknames. Allah, Lofty and Exalted is He, told you (translated):
‘And do not insult each other with nicknames’
(49:11)
All of you are brothers and all of you are the people of one religion. All of you (students of knowledge and Scholars) are colleagues and to Allah is due all the praise. So turn away from these affairs and honor and respect the ulama, honor and respect them. Whoever doesn’t honor and respect the ulama, then he prevents (the people) from their knowledge and he prevents (the people) from benefitting from them. Leave this affair of insulting each other. Take from the ulama – they are the ones who have virtue and who have a status over the people that Allah has given them:
‘Allah will raise in degrees those of you who believe and those who have been given knowledge’ (58:11)
العلماء لهم مكانتهم ولهم قدرهم واحترامهم وإذا لم يوثق بالعلماء فبمن يوثق ؟
إذا نزعت الثقة من العلماء إلى من يرجع الناس ؟ هذه مكيدة لا شك ودسيسة لا شك بين الناس فيجب التنبه لها ويجب نبذها والابتعاد عنها والنهي عنها.اهـ
The ulama – they have their status and they have their rank and their respect. When a person does not deem the ulama to be trustworthy , then in whom will they put their trust ? If people’s confidence in the ulama is removed, then who will the people turn to? Without a doubt this is a deceptive plot and conspiracy from some people that it is obligatory to be aware of. And it is obligatory to turn away from it (insulting by nicknames to turn people away from the ulama of Ahlus Sunnah), and distance onself from it, and prohibit it
المرجع: نقلاً من محاضرة بعنوان (واجب طالب العلم بعد التخرج) في الجامعة الإسلامية بالمدينة النبوية وكانت يوم الإربعاء الموافق 8/4/1431هــ .
Taken from a lecture titled: ‘What is obligatory on the student of knowledge after graduation’ at the Islamic University of Madinah corresponding with Wednesday, 8th of Rabee uth Thanee 1431 Hijree
Transcription source:- http://sahab.net/forums/showpost.php?p=800293&postcount=4
Audio source: http://www.hostk.info/upload/download4598.html
15 March 2011
The Meaning of Reliance (Tawakkul) on Allah
Shaikh Saalih bin Fawzaan Al-Fawzaan
Haqeeqat-ut-Tawakkul ‘alaAllaah (pg. 7-14)
Al-Ibaanah.com
All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.
To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).
Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]
So He ordered His Prophet to put his trust and reliance on Allaah.
Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]
And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]
Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]
Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.
The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkul in the Religion is like that of the head on a body.”
So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.
Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?
The Meaning of Reliance (Tawakkul) on Allaah
Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.
So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.
As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.
Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.
Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.
Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.
All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.
Haqeeqat-ut-Tawakkul ‘alaAllaah (pg. 7-14)
Al-Ibaanah.com
All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.
To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).
Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]
So He ordered His Prophet to put his trust and reliance on Allaah.
Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]
And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]
Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]
Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.
The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkul in the Religion is like that of the head on a body.”
So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.
Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?
The Meaning of Reliance (Tawakkul) on Allaah
Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.
So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.
As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.
Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.
Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.
Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.
All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.
13 March 2011
Principles that are obligatory for the Salafee to know
Taken from http://www.sunnahpublishing.net/
An excellent audio lecture by Shaikh Ahmad Bazmool in clear Arabic with translation. A small excerpt from the translation:
“So the person who has been warned against is to be stayed away from, especially from the students of knowledge whose feet have not been grounded in knowledge. Why? This is because in this stage, the person being warned against is between one of two things. The first: that he returns to the truth. And if he does, may Allah reward him. And the second: that he persist upon his falsehood and does not return. Also during this stage, he sets into the hearts and minds of the youth unclear proofs and principles and he roots into them foundations that make them think that he isn’t an innovator. And they see him not to have left the manhaj. Due to this , if the ulama declare him to be an innovator after that, they won’t be pleased because he already planted in their hearts that that which is being said of him is not true. Okay, do they leave him? We say: yes, leave him and stay away. There is nothing better than being safe and sound and that your religion is safe. Alhamdulillah the ulama are present and the Salafee students of knowledge are widespread. If they cannot be found, then the Salafee tapes and books are around. Allah didn’t attach the religion to a specific person. And the religion and truth is ongoing alhamdulillah and it is not related to personalities. Know the truth and you will know its people…..
Also it is incumbant in this principle, just as was mentioned yesterday, not to be overzealous and not to attach the truth to personalities.What is Halabee? Is he Qur’an? Sunnah? The Salafus Saalih? He is none of that. If he is guided, then this is for his own benefit. And if he goes astray, then that’s on him. Because the truth is fixed and doesn’t move. As for you attaching the truth to just Halabee, if he says something, you say it, and if he refuses, you refuse, and you don’t make your source of return the Quran and Sunnah, this is misguidance. How is this? And al Halabee, for example, just like you all know, fell into the error of interfaith services, calling for all religions to be one. And saying that the middle course Islam which the Prophet - sallallahu alayhe wa sallam – has came with is that which gathers the people on the foundation that they are all human beings. And not to differ between them or split them. This is the epitome of heresy and disbelief. Even though this false statement which Halabee fell into, you still find some, or many, or all who follow him from amongst those who love him- and they defend him. This confirms for you all what has preceeded: that The student of knowledge that has been warned from - and Halabee is not a scholar - the student of knowledge that has been warned from has to be stayed away from so that one wont fall prey to his fitan.
Due to this, Shaikh an Najmee – rahimahullah – what did he say? He said: These individuals from Sham are defending the people of innovation and the knowledge isn’t taken from the likes of these people. What he means is that you wait and stop regarding these individuals. They either will return to the truth, or you leave them. Do not attach the religion and do not attach the truth that you follow to personalities”
An excellent audio lecture by Shaikh Ahmad Bazmool in clear Arabic with translation. A small excerpt from the translation:
“So the person who has been warned against is to be stayed away from, especially from the students of knowledge whose feet have not been grounded in knowledge. Why? This is because in this stage, the person being warned against is between one of two things. The first: that he returns to the truth. And if he does, may Allah reward him. And the second: that he persist upon his falsehood and does not return. Also during this stage, he sets into the hearts and minds of the youth unclear proofs and principles and he roots into them foundations that make them think that he isn’t an innovator. And they see him not to have left the manhaj. Due to this , if the ulama declare him to be an innovator after that, they won’t be pleased because he already planted in their hearts that that which is being said of him is not true. Okay, do they leave him? We say: yes, leave him and stay away. There is nothing better than being safe and sound and that your religion is safe. Alhamdulillah the ulama are present and the Salafee students of knowledge are widespread. If they cannot be found, then the Salafee tapes and books are around. Allah didn’t attach the religion to a specific person. And the religion and truth is ongoing alhamdulillah and it is not related to personalities. Know the truth and you will know its people…..
Also it is incumbant in this principle, just as was mentioned yesterday, not to be overzealous and not to attach the truth to personalities.What is Halabee? Is he Qur’an? Sunnah? The Salafus Saalih? He is none of that. If he is guided, then this is for his own benefit. And if he goes astray, then that’s on him. Because the truth is fixed and doesn’t move. As for you attaching the truth to just Halabee, if he says something, you say it, and if he refuses, you refuse, and you don’t make your source of return the Quran and Sunnah, this is misguidance. How is this? And al Halabee, for example, just like you all know, fell into the error of interfaith services, calling for all religions to be one. And saying that the middle course Islam which the Prophet - sallallahu alayhe wa sallam – has came with is that which gathers the people on the foundation that they are all human beings. And not to differ between them or split them. This is the epitome of heresy and disbelief. Even though this false statement which Halabee fell into, you still find some, or many, or all who follow him from amongst those who love him- and they defend him. This confirms for you all what has preceeded: that The student of knowledge that has been warned from - and Halabee is not a scholar - the student of knowledge that has been warned from has to be stayed away from so that one wont fall prey to his fitan.
Due to this, Shaikh an Najmee – rahimahullah – what did he say? He said: These individuals from Sham are defending the people of innovation and the knowledge isn’t taken from the likes of these people. What he means is that you wait and stop regarding these individuals. They either will return to the truth, or you leave them. Do not attach the religion and do not attach the truth that you follow to personalities”
12 March 2011
The good is in the one who…
وقال ابراهيم الحربي سمعت آحمد يقول
Ibraheem al Harbee said: I heard (Imam) Ahmad saying:
إِنْ أَحْبَبْتَ أَنْ يَدُوْمَ اللهُ لَكَ عَلَى مَا تُحِبُّ فَدُمْ لَهُ عَلَى مَا يُحِبُّ
If you would like for Allah to keep you upon what you love then continue to be upon what He loves
وَالخَيْرُ فِيْمَنْ لا يَرَى لِنَفْسِهِ خَيْراً
And the good is in the one who sees no good in himself
كتاب الآداب الشرعية والمنح المرعية
From the Book of Legislated Manners and Observed Benefits
المؤلف : محمد بن مفلح بن محمد المقدسي
By (the Scholar) Muhammad bin Muflih bin Muhammad al Maqdisee
08 March 2011
The ruling on asking another person to supplicate Allah for their sake
Q: Sister Aum Al-Bara' from Abha, asks: What is the ruling on asking a person to supplicate Allah for them? One may ask another person to supplicate Allah for their sake during their travel or may ask them not to forget them during their supplications. Is it a kind of supplication to anyone other than Allah? Guide us to the right behavior in this regard. May Allah reward you with best.
A: It is permissible to ask a fellow Muslim brother or sister to supplicate Allah for one's sake. It is not a kind of abhorred Tawassul (seeking to draw close to Allah through lawful means). Once, the Prophet (peace be upon him) said to his Companions: "A Yemeni person called Uuays Al-Qarni will come to you. He was dutiful to his mother. Whoever meets him from among you should ask him to ask Allah's forgiveness for his sake." It was reported also that he (peace be upon him) said to `Umar when he set on a journey to perform `Umrah (lesser pilgrimage): "Do not forget us in your supplication!"
There is no blame if one asks their brother to supplicate to Allah for their sake during their travel or to invoke Allah to grant them a righteous offspring or a wife. There is also no blame if one's sister or mother asks them to supplicate Allah for her sake. It is permissible for a Muslim to ask his brother or sister to supplicate Allah for his sake.
Source : alifta.net
A: It is permissible to ask a fellow Muslim brother or sister to supplicate Allah for one's sake. It is not a kind of abhorred Tawassul (seeking to draw close to Allah through lawful means). Once, the Prophet (peace be upon him) said to his Companions: "A Yemeni person called Uuays Al-Qarni will come to you. He was dutiful to his mother. Whoever meets him from among you should ask him to ask Allah's forgiveness for his sake." It was reported also that he (peace be upon him) said to `Umar when he set on a journey to perform `Umrah (lesser pilgrimage): "Do not forget us in your supplication!"
There is no blame if one asks their brother to supplicate to Allah for their sake during their travel or to invoke Allah to grant them a righteous offspring or a wife. There is also no blame if one's sister or mother asks them to supplicate Allah for her sake. It is permissible for a Muslim to ask his brother or sister to supplicate Allah for his sake.
Source : alifta.net
07 March 2011
Relying on Allaah and Abiding by the Means
Shaikh Saalih Al-Fawzaan
Haqeeqat-ut-Tawakkul (pg. 15-25)
Al-Ibaanah.com
Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.
So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.
So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.
A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.
Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”
We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.
So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.
This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.
Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]
His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.
When ‘Umar (radyAllaahu ‘anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.
Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]
This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”
This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
‘Umar (radyAllaahu ‘anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”
Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]
A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu ‘alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.
The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]
His (sallAllaahu ‘alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.
Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.
So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.
Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]
It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]
Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]
Footnotes:
[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.
[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab
[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim.
Haqeeqat-ut-Tawakkul (pg. 15-25)
Al-Ibaanah.com
Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.
So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.
So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.
A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.
Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”
We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.
So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.
This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.
Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]
His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.
When ‘Umar (radyAllaahu ‘anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.
Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]
This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”
This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
‘Umar (radyAllaahu ‘anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”
Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]
A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu ‘alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.
The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]
His (sallAllaahu ‘alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.
Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.
So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.
Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]
It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]
Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]
Footnotes:
[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.
[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab
[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim.
04 March 2011
Shaykh ‘Abdul Muhsin Al ‘Abbaad
His name and Lineage:
He is the great scholar and Muhaddith, Shaykh ‘Abdul Muhsin bin Hamad Al ‘Abbaad Aali-Badr. The family of Aali-Badr comes from the family of Jalaas, which originates from the ancient tribe of ‘Anazah, one of the descendant tribes of ‘Adnan (descendant of Prophet Ismaa’eel).
The Shaykh was born on a Tuesday night after ‘Ishaa in the month of Ramadaan, 1353H in the city of Zulfi, Saudi Arabia. This is the city where he grew up and learnt the basics of reading and writing.
His Early Studies:
While in Zulfi, he studied under Shaykh ‘Abdullaah bin Ahmad Al Manee’, Shaykh Zayd bin Mohammad Al Munayfee, Shaykh ‘Abdallaah bin ‘Abdir-Rahmaan Al Ghayth; with whom he completed the noble Qur’aan, and Shaykh Faalih bin Mohammad Ar-Roomee.
When the first elementary school opened in Zulfi in 1368H, he joined it in its third year and obtained his primary degree there in 1371H.
After completing his primary studies, he moved to Riyadh and signed up with the Educational Institute there. Amongst the colleagues that he studied with at that time was Shaykh Amaan Al Jaamee(may Allaah have mercy on him).
After graduating from this institute, the Shaykh enrolled with the College of Sharee’ah in the Imaam Mohammad bin Sa’ood Islaamic University of Riyadh. During his last year at the college, he was appointed a teacher in the Educational Institute of Buraidah in 5/13/1379H.
Then towards the end of that final school year, he returned back to Riyadh to take his final examination for the college. Allaah blessed him by granting him the ability to finish first amongst his whole class which consisted of over 80 graduates. They represented the fourth class of graduates from the College of Sharee’ah. He also finished in the first rank amongst his class during the first three years at the college and when receiving his secondary degree from the Education Institute in Riyadh.
While in Riyadh, he was able to study under scholars the likes of Shaykh Mohammad bin Ibraaheem Aali-Shaykh, Shaykh ‘Abdul ‘Azeez bin Baaz, Shaykh Mohammad Al Ameen Ash-Shanqeetee, Shaykh ‘Abdur-Rahmaan Al Ifreeqee and Shaykh ‘Abdur-Razzaaq Al ‘Afeefee, both in the University and in local Masaajid.
In 1380H, he transferred to teach in the Educational Institute of Riyadh. But when the Islaamic University of Madeenah opened and the first college to be established there was the College of Sharee’ah, Shaykh Mohammad bin Ibraaheem Aali-Shaykh selected him to work there as a teacher. Prior to this, towards the end of 1379H, Shaykh ‘Abdul Muhsin had requested Shaykh Mohammad bin Ibraaheem (may Allaah have mercy on him) to put him in the teaching profession program, to which he agreed on the condition that when he completed the program he would teach at the Islaamic University when it opened. Shaykh ‘Abdul Muhsin replied that he was fully prepared for the task.
Hid Role in the Islaamic University:
So he began teaching at the Islaamic University of Madeenah in 1381H and he was the first person to ever deliver a class there. He accompanied his teacher, Shaykh ‘Abdul ‘Azeez bin Baaz, who taught at the University for the next fifteen years.
He served as member of the University’s committee from the time of its inception to 1393H. Then in7/30/1393H, he was appointed vice-president of the Islaamic University behind Shaykh ‘Abdul ‘Azeez bin Baaz, the president at that time, who nominated him amongst three candidates for the position, upon which King Faisal selected him for the job.
Shaykh ‘Abdul Muhsin stayed in this position up to 10/26/1399H when he was relieved of it at his own request. In the first two of these six years, he was the second-in-charge. Then when Shaykh ‘Abdul ‘Azeez bin Baaz transferred to become president of the Educational Research and Religious Verdict Administration, he became first-in-charge. During these six years, the Shaykh continued to give two weekly classes for the fourth-year students at the College of Sharee’ah.
Shaykh ‘Abdul Muhsin says about this: “I would go to him, i.e. Shaykh Ibn Baaz, before going to the University and sit with him for a little while. Shaykh Ibraaheem Al Husayyin would also be with him and would read the (chapters on) Mu’aamlaat (business and social dealings between Muslims) to him from after Fajr till the sun rose. On one of these days, he said to me: ‘I had a dream last night where I saw a beautiful camel, which I was pulling and you were riding. And I led it to the Islaamic University.’ And all praise be to Allaah, this dream came true for I served as vice-president under him for two years, then assumed his role as interim president after him for four years.”
During the time that he served as president of the University, about five-thousand manuscripts were added to its library. Most of these manuscripts were books of Hadeeth and books on the Creed of the Salaf.
Amongst the other milestones reached by the University under Shaykh ‘Abdul Muhsin’s presidency was that it transferred from being a government facility to a private institution, the advanced studies department for the Master’s and Doctorate’s programs were formed, the faculties of Qur’aan and Islaamic studies, Hadeeth and Arabic language were created, the size of the University’s land increased to accommodate a proposed 20,000 students, and the University’s printing department was also established.
Shaykh ‘Abdul Muhsin continues to teach at the University until this very day even though he is past the compulsory age of retirement. No one has taught longer at the Islaamic University than him since he taught from its very first day until now. In addition to this, he also continues to hold lessons in the Prophet’s Masjid.
Sufficient as testimony of the great role Shaykh ‘Abdul Muhsin Al ‘Abbaad has had on the Islaamic University of Madeenah is what Shaykh Hammaad Al Ansaaree said as recorded by his son, ‘Abdul Awwal, in his biography of his father (2/597): “ The Islaamic University (of Madeenah) is the university of Al ‘Abbaad, Az-Zayid and Shaykh Ibn Baaz.” And then he began praising the days they spent together.
His Students:
Many of today’s scholars and well-known students of knowledge have studied under the Shaykh either through his classes in the University or the lessons he delivers in the Prophet’s Masjid. Amongst the most famous of them are:
1.Shaykh Ihsaan Ilaahee Dhaheer (may Allaah have mercy on him);
2.Shaykh Dr. Rabee’ bin Hadee ‘Umayr Al Madkhalee;
3.Shaykh Dr. ‘Alee bin Naasir Al Faqeehee;
4.Shaykh Dr. Saalih bin Sa’ad As-Suhaymee;
5.Shaykh Dr. Wasee’ullaah ‘Abbaas;
6.Shaykh Dr. ‘Aasim bin ‘Abdillaah Al Qaryootee;
7.Shaykh Dr. Ibraaheem bin ‘Aamir Ar-Ruhaylee;
8.Shaykh Dr. Baasim Al Jawaabirah;
9.Shaykh Dr. ‘Abdur-Razzaaq Al ‘Abbaad, his son.
His Writings:
Shaykh ‘Abdul Muhsin Al ‘Abbaad has authored numerous books, some of which were either originally lectures or lessons he gave throughout the course of his life. Below are some of his well-known published books and treatises:
1.‘Ishroona Hadeethan min Saheeh-il-Bukhaaree [20 Hadeeth from the Narrations of Al Bukhaaree].
2.‘Ishroona Hadeethan min Saheeh-il-Imaan Muslim [20 Hadeeth from the Narrations of Imaam Muslim].
3.Min Akhlaaq-ir-Rasool-il-Kareem [From the Manners of the Noble Messenger].
4.‘Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam [The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Noble Companions]. This book is available on Al Ibaanah.com as free e-book.
5.‘Aqeedatu Ahlus-Sunnah wal-Athar fil-Mahdee-il-Muntadhar [The Creed of Ahlus-Sunnah wal-Athar concerning the Awaited Mahdee]. This book was originally a lecture he gave, which Shaykh Ibn Baaz was present for, praised, and announced he would publish.
6.Fadlul-Madeenah wa Adaab Suknaahaa wa Ziyaaratihaa [The Virtue of Madeenah and the Etiquettes in it and Visiting it].
7.Sharh ‘Aqeeda Ibn Abee Zayd Al Qayrawaanee [An Explanation of the Creed of Ibn Abee Zayd Al Qayrawaanee]. This explanation is based on various lessons he would give in the Masjid.
8.Fat’h-ul-Qawee-il-Mateen bi-Sharh-il-Arba’een [Allaah’s Assistance in Explaining An-Nawawee’s 40 Hadeeth]. An excellent book in which the Shaykh explains An-Nawawee’s 42 Hadeeth and Ibn Rajab’s additional 8 Hadeeth - 50 in total.
The Scholar’s Praise for him:
The great scholar, Hammaad Al Ansaaree said about him: “Verily, my eyes did not see the likes of Shaykh ‘Abdul Muhsin Al ‘Abbaad in terms of piety.” [Tarjamah Hammaad Al Ansaaree (2/621).
It is important to note that Shaykh Hammaad said this even though he had met and accompanied great scholars the likes of Mohammad bin Ibraaheem Aali-Shaykh, Al Mu’allimee, Ibn Baaz and Al Albaanee. So this is a significant testimony.
Since Shaykh ‘Abdul Muhsin Al ‘Abbaad was well-versed in the field of Hadeeth, the scholar, Imaam Al Albaanee, would rely on some of his verifications, as can be seen in his as-Saheehah(5/276). While authenticating a Hadeeth about the Mahdee and quoting Ibn Al Qayyim as saying it was good, he said: “Shaykh Al ‘Abbaad concurred with it in his treatise on the Mahdee.”
He had a very strong relationship with his teacher, Shaykh ‘Abdul ‘Azeez bin Baaz. Whenever someone would come from Madeenah(to Riyadh), he would ask them about Shaykh ‘Abdul Muhsin Al ‘Abbaad, Shaykh Hammaad Al Ansaaree and Shaykh ‘Umar Fullaata [Jawaanib min Seerah Ibn Baaz (pg.261)]
Shaykh Al Albaanee (may Allaah have mercy on him) said: “I do not know of anyone equal to him in this era with devotion to the Hadeeth and vast research of it. I cannot do without nor do I see that anyone else can do without his books and benefiting from them.”
His Lessons:
As mentioned before, Shaykh ‘Abdul Muhsin holds regular lessons at the Prophet’s Masjid in addition to teaching in the University. Some of the classical works he explains in the Haram during his lessons there and which can be found in the tape library at the Haram are:
1. An explanation of the abridgement of al Alfiyyah (57 tapes).
2. An explanation of Saheeh Bukharee, which is incomplete (623 tapes).
3. An explanation of Sunan An-Nasaa’ee (414 tapes).
4. An explanation of Adaab-ul-Mashee ilaas-Salaah (14 tapes).
[Taken from the book ‘An Explanation of The Conditions, Pillars and Requirements of Prayer’ by Al Ibaanah Publishing]
He is the great scholar and Muhaddith, Shaykh ‘Abdul Muhsin bin Hamad Al ‘Abbaad Aali-Badr. The family of Aali-Badr comes from the family of Jalaas, which originates from the ancient tribe of ‘Anazah, one of the descendant tribes of ‘Adnan (descendant of Prophet Ismaa’eel).
The Shaykh was born on a Tuesday night after ‘Ishaa in the month of Ramadaan, 1353H in the city of Zulfi, Saudi Arabia. This is the city where he grew up and learnt the basics of reading and writing.
His Early Studies:
While in Zulfi, he studied under Shaykh ‘Abdullaah bin Ahmad Al Manee’, Shaykh Zayd bin Mohammad Al Munayfee, Shaykh ‘Abdallaah bin ‘Abdir-Rahmaan Al Ghayth; with whom he completed the noble Qur’aan, and Shaykh Faalih bin Mohammad Ar-Roomee.
When the first elementary school opened in Zulfi in 1368H, he joined it in its third year and obtained his primary degree there in 1371H.
After completing his primary studies, he moved to Riyadh and signed up with the Educational Institute there. Amongst the colleagues that he studied with at that time was Shaykh Amaan Al Jaamee(may Allaah have mercy on him).
After graduating from this institute, the Shaykh enrolled with the College of Sharee’ah in the Imaam Mohammad bin Sa’ood Islaamic University of Riyadh. During his last year at the college, he was appointed a teacher in the Educational Institute of Buraidah in 5/13/1379H.
Then towards the end of that final school year, he returned back to Riyadh to take his final examination for the college. Allaah blessed him by granting him the ability to finish first amongst his whole class which consisted of over 80 graduates. They represented the fourth class of graduates from the College of Sharee’ah. He also finished in the first rank amongst his class during the first three years at the college and when receiving his secondary degree from the Education Institute in Riyadh.
While in Riyadh, he was able to study under scholars the likes of Shaykh Mohammad bin Ibraaheem Aali-Shaykh, Shaykh ‘Abdul ‘Azeez bin Baaz, Shaykh Mohammad Al Ameen Ash-Shanqeetee, Shaykh ‘Abdur-Rahmaan Al Ifreeqee and Shaykh ‘Abdur-Razzaaq Al ‘Afeefee, both in the University and in local Masaajid.
In 1380H, he transferred to teach in the Educational Institute of Riyadh. But when the Islaamic University of Madeenah opened and the first college to be established there was the College of Sharee’ah, Shaykh Mohammad bin Ibraaheem Aali-Shaykh selected him to work there as a teacher. Prior to this, towards the end of 1379H, Shaykh ‘Abdul Muhsin had requested Shaykh Mohammad bin Ibraaheem (may Allaah have mercy on him) to put him in the teaching profession program, to which he agreed on the condition that when he completed the program he would teach at the Islaamic University when it opened. Shaykh ‘Abdul Muhsin replied that he was fully prepared for the task.
Hid Role in the Islaamic University:
So he began teaching at the Islaamic University of Madeenah in 1381H and he was the first person to ever deliver a class there. He accompanied his teacher, Shaykh ‘Abdul ‘Azeez bin Baaz, who taught at the University for the next fifteen years.
He served as member of the University’s committee from the time of its inception to 1393H. Then in7/30/1393H, he was appointed vice-president of the Islaamic University behind Shaykh ‘Abdul ‘Azeez bin Baaz, the president at that time, who nominated him amongst three candidates for the position, upon which King Faisal selected him for the job.
Shaykh ‘Abdul Muhsin stayed in this position up to 10/26/1399H when he was relieved of it at his own request. In the first two of these six years, he was the second-in-charge. Then when Shaykh ‘Abdul ‘Azeez bin Baaz transferred to become president of the Educational Research and Religious Verdict Administration, he became first-in-charge. During these six years, the Shaykh continued to give two weekly classes for the fourth-year students at the College of Sharee’ah.
Shaykh ‘Abdul Muhsin says about this: “I would go to him, i.e. Shaykh Ibn Baaz, before going to the University and sit with him for a little while. Shaykh Ibraaheem Al Husayyin would also be with him and would read the (chapters on) Mu’aamlaat (business and social dealings between Muslims) to him from after Fajr till the sun rose. On one of these days, he said to me: ‘I had a dream last night where I saw a beautiful camel, which I was pulling and you were riding. And I led it to the Islaamic University.’ And all praise be to Allaah, this dream came true for I served as vice-president under him for two years, then assumed his role as interim president after him for four years.”
During the time that he served as president of the University, about five-thousand manuscripts were added to its library. Most of these manuscripts were books of Hadeeth and books on the Creed of the Salaf.
Amongst the other milestones reached by the University under Shaykh ‘Abdul Muhsin’s presidency was that it transferred from being a government facility to a private institution, the advanced studies department for the Master’s and Doctorate’s programs were formed, the faculties of Qur’aan and Islaamic studies, Hadeeth and Arabic language were created, the size of the University’s land increased to accommodate a proposed 20,000 students, and the University’s printing department was also established.
Shaykh ‘Abdul Muhsin continues to teach at the University until this very day even though he is past the compulsory age of retirement. No one has taught longer at the Islaamic University than him since he taught from its very first day until now. In addition to this, he also continues to hold lessons in the Prophet’s Masjid.
Sufficient as testimony of the great role Shaykh ‘Abdul Muhsin Al ‘Abbaad has had on the Islaamic University of Madeenah is what Shaykh Hammaad Al Ansaaree said as recorded by his son, ‘Abdul Awwal, in his biography of his father (2/597): “ The Islaamic University (of Madeenah) is the university of Al ‘Abbaad, Az-Zayid and Shaykh Ibn Baaz.” And then he began praising the days they spent together.
His Students:
Many of today’s scholars and well-known students of knowledge have studied under the Shaykh either through his classes in the University or the lessons he delivers in the Prophet’s Masjid. Amongst the most famous of them are:
1.Shaykh Ihsaan Ilaahee Dhaheer (may Allaah have mercy on him);
2.Shaykh Dr. Rabee’ bin Hadee ‘Umayr Al Madkhalee;
3.Shaykh Dr. ‘Alee bin Naasir Al Faqeehee;
4.Shaykh Dr. Saalih bin Sa’ad As-Suhaymee;
5.Shaykh Dr. Wasee’ullaah ‘Abbaas;
6.Shaykh Dr. ‘Aasim bin ‘Abdillaah Al Qaryootee;
7.Shaykh Dr. Ibraaheem bin ‘Aamir Ar-Ruhaylee;
8.Shaykh Dr. Baasim Al Jawaabirah;
9.Shaykh Dr. ‘Abdur-Razzaaq Al ‘Abbaad, his son.
His Writings:
Shaykh ‘Abdul Muhsin Al ‘Abbaad has authored numerous books, some of which were either originally lectures or lessons he gave throughout the course of his life. Below are some of his well-known published books and treatises:
1.‘Ishroona Hadeethan min Saheeh-il-Bukhaaree [20 Hadeeth from the Narrations of Al Bukhaaree].
2.‘Ishroona Hadeethan min Saheeh-il-Imaan Muslim [20 Hadeeth from the Narrations of Imaam Muslim].
3.Min Akhlaaq-ir-Rasool-il-Kareem [From the Manners of the Noble Messenger].
4.‘Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam [The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Noble Companions]. This book is available on Al Ibaanah.com as free e-book.
5.‘Aqeedatu Ahlus-Sunnah wal-Athar fil-Mahdee-il-Muntadhar [The Creed of Ahlus-Sunnah wal-Athar concerning the Awaited Mahdee]. This book was originally a lecture he gave, which Shaykh Ibn Baaz was present for, praised, and announced he would publish.
6.Fadlul-Madeenah wa Adaab Suknaahaa wa Ziyaaratihaa [The Virtue of Madeenah and the Etiquettes in it and Visiting it].
7.Sharh ‘Aqeeda Ibn Abee Zayd Al Qayrawaanee [An Explanation of the Creed of Ibn Abee Zayd Al Qayrawaanee]. This explanation is based on various lessons he would give in the Masjid.
8.Fat’h-ul-Qawee-il-Mateen bi-Sharh-il-Arba’een [Allaah’s Assistance in Explaining An-Nawawee’s 40 Hadeeth]. An excellent book in which the Shaykh explains An-Nawawee’s 42 Hadeeth and Ibn Rajab’s additional 8 Hadeeth - 50 in total.
The Scholar’s Praise for him:
The great scholar, Hammaad Al Ansaaree said about him: “Verily, my eyes did not see the likes of Shaykh ‘Abdul Muhsin Al ‘Abbaad in terms of piety.” [Tarjamah Hammaad Al Ansaaree (2/621).
It is important to note that Shaykh Hammaad said this even though he had met and accompanied great scholars the likes of Mohammad bin Ibraaheem Aali-Shaykh, Al Mu’allimee, Ibn Baaz and Al Albaanee. So this is a significant testimony.
Since Shaykh ‘Abdul Muhsin Al ‘Abbaad was well-versed in the field of Hadeeth, the scholar, Imaam Al Albaanee, would rely on some of his verifications, as can be seen in his as-Saheehah(5/276). While authenticating a Hadeeth about the Mahdee and quoting Ibn Al Qayyim as saying it was good, he said: “Shaykh Al ‘Abbaad concurred with it in his treatise on the Mahdee.”
He had a very strong relationship with his teacher, Shaykh ‘Abdul ‘Azeez bin Baaz. Whenever someone would come from Madeenah(to Riyadh), he would ask them about Shaykh ‘Abdul Muhsin Al ‘Abbaad, Shaykh Hammaad Al Ansaaree and Shaykh ‘Umar Fullaata [Jawaanib min Seerah Ibn Baaz (pg.261)]
Shaykh Al Albaanee (may Allaah have mercy on him) said: “I do not know of anyone equal to him in this era with devotion to the Hadeeth and vast research of it. I cannot do without nor do I see that anyone else can do without his books and benefiting from them.”
His Lessons:
As mentioned before, Shaykh ‘Abdul Muhsin holds regular lessons at the Prophet’s Masjid in addition to teaching in the University. Some of the classical works he explains in the Haram during his lessons there and which can be found in the tape library at the Haram are:
1. An explanation of the abridgement of al Alfiyyah (57 tapes).
2. An explanation of Saheeh Bukharee, which is incomplete (623 tapes).
3. An explanation of Sunan An-Nasaa’ee (414 tapes).
4. An explanation of Adaab-ul-Mashee ilaas-Salaah (14 tapes).
[Taken from the book ‘An Explanation of The Conditions, Pillars and Requirements of Prayer’ by Al Ibaanah Publishing]
02 March 2011
Revive a Sunnah in Wudu- Go between your Hands and Toes
عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِذَا تَوَضَّأْتَ فَخَلِّلْ بَيْنَ أَصَابِعِ يَدَيْكَ وَرِجْلَيْكَ
Ibn Abbas (may Allah be pleased with him) narrated Allah’s Messenger (peace and blessings be upon him) said: When performing Wudu go between the fingers of your hands and toes on your feet.
Collected by At-Tirmithi in Jami’ (# 39). Imam At-Tirmithi graded this hadeeth as being –Hasan
Benefits for the subject:
· Imam At-Tirmithi (may Allah have mercy on him) said: “The people of knowledge act according to this hadeeth, one goes between the toes in Wudu. “ [ Jami At-Tirmithi]
· Shaykh Zayd ibn Muhammad Al-Madkhali (may Allah preserve him) said, “ It’s recommended to go between the hands, toes and beard during Wudu. And this position is based on the numerous texts reported in Islam. Furthermore this is the position of Ahmed, Malik , Ash-Sha’fi and others.[ Al-Afnaanu Nadiyah 211.]
· Ibn Sayyidin Nas (734 H may Allah have mercy on him) said, “Our scholars have said that it’s sunnah to go between the toes in Wudu while washing them. This act can be done even if water can reach the toes. And if the fingers are covered and water can’t reach the fingers properly, then it’s a must to go between them with water. [ An-Nafhush-Shathee ]
· Al-Mustawrid bin Shaddad Al-Fihri (may Allah be pleased with him) said,” I saw the Prophet (peace and blessings be upon him) performing Wudu going between the toes with his pinky.[ At-Tirmithi 40 Shaykh Al-Albani (may Allah have mercy on him) graded this hadeeth as being Sahih]
· Huthayfah ibn Yamman (may Allah be pleased with him) said, “ Go between your fingers during Wudu, before the fire does.”
· Qassim ibn Muhammad said, “During my journey with ibn Umar I saw him remove his Khuffs and wash between his toes while making wudu.”
· ‘Ikrimah said, “ When you make wudu, go through you fingers first with water. Between the fingers is a resting place for Shaytan.
Prepared by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar © 1432
Ibn Abbas (may Allah be pleased with him) narrated Allah’s Messenger (peace and blessings be upon him) said: When performing Wudu go between the fingers of your hands and toes on your feet.
Collected by At-Tirmithi in Jami’ (# 39). Imam At-Tirmithi graded this hadeeth as being –Hasan
Benefits for the subject:
· Imam At-Tirmithi (may Allah have mercy on him) said: “The people of knowledge act according to this hadeeth, one goes between the toes in Wudu. “ [ Jami At-Tirmithi]
· Shaykh Zayd ibn Muhammad Al-Madkhali (may Allah preserve him) said, “ It’s recommended to go between the hands, toes and beard during Wudu. And this position is based on the numerous texts reported in Islam. Furthermore this is the position of Ahmed, Malik , Ash-Sha’fi and others.[ Al-Afnaanu Nadiyah 211.]
· Ibn Sayyidin Nas (734 H may Allah have mercy on him) said, “Our scholars have said that it’s sunnah to go between the toes in Wudu while washing them. This act can be done even if water can reach the toes. And if the fingers are covered and water can’t reach the fingers properly, then it’s a must to go between them with water. [ An-Nafhush-Shathee ]
· Al-Mustawrid bin Shaddad Al-Fihri (may Allah be pleased with him) said,” I saw the Prophet (peace and blessings be upon him) performing Wudu going between the toes with his pinky.[ At-Tirmithi 40 Shaykh Al-Albani (may Allah have mercy on him) graded this hadeeth as being Sahih]
· Huthayfah ibn Yamman (may Allah be pleased with him) said, “ Go between your fingers during Wudu, before the fire does.”
· Qassim ibn Muhammad said, “During my journey with ibn Umar I saw him remove his Khuffs and wash between his toes while making wudu.”
· ‘Ikrimah said, “ When you make wudu, go through you fingers first with water. Between the fingers is a resting place for Shaytan.
Prepared by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar © 1432
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