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Showing posts with label Comprehensive. Show all posts
Showing posts with label Comprehensive. Show all posts
21 December 2011
Keep Only a Few Friends
Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth
Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one's religion when one kept too many friends. Having too many acquaintances diverts one from one's duty towards one's Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes prreoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, "I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month."
A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, "If someone is not with you, then he is against you."
Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one's religion when one kept too many friends. Having too many acquaintances diverts one from one's duty towards one's Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes prreoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, "I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month."
A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, "If someone is not with you, then he is against you."
07 November 2011
Don’t Be Sure That Your Actions Are Accepted
“It is befitting that we make note that the Muslim has no way of being sure that his actions are accepted no matter how well or good he has done in performing the action. Allaah has mentioned, clarifying the state and affair of the complete believers during the performance of actions by which they seek nearness to Allaah from the acts of obedience:
“And those who give that which they give with their hearts full of fear because they are sure they are to return to their Lord.” (Soorah Mu-minoon: 60)
This means that they give from themselves that which they are commanded with from the acts of worship from Salaah, Zakaah, Hajj, Siyaam (Fasting) and other than that. They are in fear that their actions will not save
22 November 2010
Humor of Shaykh Uthaymeen Rahimahullaah
Questioner: Shaykh, may Allaah reward you with Paradise. I see in my dreams as if I am sitting in your class. I have certain questions, so I ask you and you give me the answers. What is the ruling with regards to those answers? Shaykh Uthaymeen: I don’t remember this. I don’t remember this. I don’t notice in my sleep that you are asking me anything! No don’t depend on this. If you listen to a tape, that’s fine. But we don’t give lessons to those who are sleeping!
Questioner: With reference to the Hadeeth, there is no competition except in, shooting arrows, foot-racing or horse-racing, what is your opinion if someone engages in Rooster-racing or Pigeon-racing?
Shaykh Uthaymeen: Look, the Prophet (salallaahu ‘alayhi wasallam) said: there is no competition except in shooting arrows, foot-racing, or horse racing – because these things are to be used in war! Because of this benefit, it is allowed. If your rooster is used in war so that you ride on it, then it is allowed! Otherwise not.
Questioner: Is it allowed for me to buy a rooster so that when it crows, I ask Allaah of His bounty?(1)
Shaykh Uthaymeen: I don’t know about this. Is it ordained for a person that when he hears the crowing of a rooster, that he asks Allaah of His bounty? So the question is: “Is it allowed for me to buy a rooster so that when it crows, I ask Allaah of His bounty?” But I am afraid that your rooster will be silent! No, this is not narrated from the Salaf. And all praise is due to Allaah. You ask Allaah for His bounty whether you hear the rooster or not. Ask of His bounty always.
Questioner: What is the ruling on killing an insect in the Haram?
Shaykh: Which?
Questioner: Killing an insect in the Haram.
Shaykh: Like what?
Questioner: Like anything harmful!
Shaykh: Like what?
Questioner: Like a bird!
Shaykh: Birds! Pigeons? The questioner asked about the ruling on killing insects in the Haram (Mecca). And he wanted an example, but he was unable to answer. And he said Birds! Hmm..
Questioner: Anything!
Shaykh: Anything? Even killing humans?
Questioner: Humans?
Shaykh: You said anything!
Questioner: Killing insects!
Shaykh: Like what!
Questioner: Those in the Haram…like ants!
Shaykh: Ants? I have never seen an ant in the Haram!
Questioner: I want the ruling!
Shaykh: Now look – you just taught us that pigeons are insects!!
Questioner: I have an example!
Shaykh: Which is? A mosquito?
Questioner: Yes a mosquito..
Shaykh: Good.
Footnotes:
1) The questioner asked a slightly different question but the shaykh answered the question in the video.
* Transcribed from: Humour of Shaykh Uthaymeen (rahimahullaah)|| Liqaa baab al-Maftooh #200 and 218
13 October 2010
Our call
Who are we?
[1]: We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of the Messenger of (Allah Sallalahu alaihi wa Sallam), without tahreef (distortion), nor ta‘weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeehta’teel (denial). (resemblance), nor
[2]: We love the Companions of the Messenger of Allah (Sallalahu alaihi wa Sallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet with love that is permitted by the Sharee’ah.
[3]: We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah.
[4]: We despise ’ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.
[5]: We do not accept anything from the books of Fiqh (jurisprudence), nor from the books of Tafsir (explanation of the Qur’an), nor from the ancient stories, nor from the Seerah (biography) of the Prophet, except that which has been confirmed from Allah or from His Messenger. We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and the jurists and other than them. However, we do not accept a ruling, except with an authentic proof.
[6]: We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’an, or the authentic and authoritative hadeeth. And we detest what emanates from many books and admonishers in terms of false stories and weak and fabricated Ahadith.
[7]: We do not perform Takfeer (expel one from Islaam) upon any Muslim due to any sin, except Shirk (polytheism) with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah from that.
[8]: We believe that the Qur’an is the Speech of Allah, it is not created.
[9]: We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what the Salaf of the Ummah were upon; in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk, innovations, and disobedience, and to advise all of the groups that oppose this.’ ‘So co-operating upon righteousness and piety (taqwaa) and mutual advising necessitates warning against evil and not co-operating with the wicked.’
[10]: We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.
[11]: We hold that this multiplicity of present day parties is a reason for the division of the Muslims and their weakness. So therefore, we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.’
[12]: We restrict our understanding of the Book of Allah and the Sunnah of the → Messenger of Allah r to the understanding of the Salaf of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rather, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society what Allâah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islâmic education from the start – without any influence from the disbelieving western education.’
[13]: We believe that politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.
[14]: We believe that there will be no honor or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah.
[15]: We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive Daw’ah.
[16]: We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah.
[17]: Our Daw’ah and our ’Aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold nor silver. We say this so that no one may have hope in buying out our Daw’ah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.
[18]: We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them.
[19]: We do not accept a Fatwaa except from the Book of Allah and the Sunnah of the Messenger of Allah.These are glimpses into our ’Aqeedah and our Daw’ah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allâah knows best.
Endnotes:[1] This explanation of our call has been summarized from Tarjumah Abee ’Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Shaykh Muqbil Ibn Haadee with minor additions from other sources.
[2] al-Furqaan magazine (issue no. 14, p. 15)
[3] From Fiqhul-Waaqi’ (p. 49) of Shaykh al-Albaanee
[4] Fiqhul-Waaqi’ (p. 51)
[1]: We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of the Messenger of (Allah Sallalahu alaihi wa Sallam), without tahreef (distortion), nor ta‘weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeehta’teel (denial). (resemblance), nor
[2]: We love the Companions of the Messenger of Allah (Sallalahu alaihi wa Sallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet with love that is permitted by the Sharee’ah.
[3]: We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah.
[4]: We despise ’ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.
[5]: We do not accept anything from the books of Fiqh (jurisprudence), nor from the books of Tafsir (explanation of the Qur’an), nor from the ancient stories, nor from the Seerah (biography) of the Prophet, except that which has been confirmed from Allah or from His Messenger. We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and the jurists and other than them. However, we do not accept a ruling, except with an authentic proof.
[6]: We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’an, or the authentic and authoritative hadeeth. And we detest what emanates from many books and admonishers in terms of false stories and weak and fabricated Ahadith.
[7]: We do not perform Takfeer (expel one from Islaam) upon any Muslim due to any sin, except Shirk (polytheism) with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah from that.
[8]: We believe that the Qur’an is the Speech of Allah, it is not created.
[9]: We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what the Salaf of the Ummah were upon; in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk, innovations, and disobedience, and to advise all of the groups that oppose this.’ ‘So co-operating upon righteousness and piety (taqwaa) and mutual advising necessitates warning against evil and not co-operating with the wicked.’
[10]: We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.
[11]: We hold that this multiplicity of present day parties is a reason for the division of the Muslims and their weakness. So therefore, we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.’
[12]: We restrict our understanding of the Book of Allah and the Sunnah of the → Messenger of Allah r to the understanding of the Salaf of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rather, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society what Allâah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islâmic education from the start – without any influence from the disbelieving western education.’
[13]: We believe that politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.
[14]: We believe that there will be no honor or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah.
[15]: We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive Daw’ah.
[16]: We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah.
[17]: Our Daw’ah and our ’Aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold nor silver. We say this so that no one may have hope in buying out our Daw’ah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.
[18]: We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them.
[19]: We do not accept a Fatwaa except from the Book of Allah and the Sunnah of the Messenger of Allah.These are glimpses into our ’Aqeedah and our Daw’ah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allâah knows best.
Endnotes:[1] This explanation of our call has been summarized from Tarjumah Abee ’Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Shaykh Muqbil Ibn Haadee with minor additions from other sources.
[2] al-Furqaan magazine (issue no. 14, p. 15)
[3] From Fiqhul-Waaqi’ (p. 49) of Shaykh al-Albaanee
[4] Fiqhul-Waaqi’ (p. 51)
03 October 2010
Proper Manner in Answering the Phone
What follows is beneficial knowledge from AshShaykh Al’Allaamah AlAlbaanee (rahimahullaah) transmitted by way of his student Saalih bin Taha Abu Islaam in his book entitled, (what translated means) Al’aqeedah first, if they but only knew (Vol 1, pgs. 16-17), wherein he (Abu Islaam) said,
“He called me rahimahullaah (meaning AshShaykh AlAlbaanee) one day by telephone, but I was not there. My young daughter, upon answering the telephone, said, “Assalaamu ‘alaikum wa rahmatullaah”. The Shaykh asked for me and then said to her, “Inform your father that Muhammad Naasiriddeen AlAlbaanee called”. (He did not say ‘AshShaykh’ . . . and this is from his humbleness, may Allaah raise his rank in Aljannah)”.
01 October 2010
Advice On Dealing With Anger
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on.
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry."
Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:
(1) Seeking refuge with Allaah from the Shaytaan:
Sulayman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, 'I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.'" (Reported by al-Bukhaari, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, 'I seek refuge with Allaah,' his anger will go away." (Saheeh al-Jaami' al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami', 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami', no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-'Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Dawud: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Dawud, with Ma'aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaari, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hajr attributed it to al-Tabaraani, see al-Fath 4/465):
(a saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hajr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami', 6518).
Another great reward is described in the Prophet's words: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hoor al-'Iyn whoever he wants." (Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami', 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hajr said its isnaad is saheeh. Al-Fath, 10/519)
(7) Following the Prophet's example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in 'Aa'ishah's house; when Usaamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur'aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah's Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal 'Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn 'Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to 'Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." 'Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu'mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): 'Show forgiveness, enjoin what is good, and turn away from the foolish' [al-A'raaf 7:199]. This man is one of the foolish." By Allaah, 'Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaari, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaari, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one's own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
'Ilqimah ibn Waa'il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, 'O Messenger of Allaah, this man killed my brother.' The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, 'Did you kill him?' He said, 'Yes, I killed him.' He asked, 'How did you kill him?' He said, 'He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.' . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the sharee'ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
(12) Du'aa':
Du'aa' is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami', 3039). One of the du'aa's of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry."
Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:
(1) Seeking refuge with Allaah from the Shaytaan:
Sulayman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, 'I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.'" (Reported by al-Bukhaari, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, 'I seek refuge with Allaah,' his anger will go away." (Saheeh al-Jaami' al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami', 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami', no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-'Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Dawud: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Dawud, with Ma'aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaari, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hajr attributed it to al-Tabaraani, see al-Fath 4/465):
(a saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hajr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami', 6518).
Another great reward is described in the Prophet's words: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hoor al-'Iyn whoever he wants." (Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami', 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hajr said its isnaad is saheeh. Al-Fath, 10/519)
(7) Following the Prophet's example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in 'Aa'ishah's house; when Usaamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur'aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah's Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal 'Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn 'Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to 'Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." 'Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu'mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): 'Show forgiveness, enjoin what is good, and turn away from the foolish' [al-A'raaf 7:199]. This man is one of the foolish." By Allaah, 'Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaari, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaari, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one's own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
'Ilqimah ibn Waa'il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, 'O Messenger of Allaah, this man killed my brother.' The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, 'Did you kill him?' He said, 'Yes, I killed him.' He asked, 'How did you kill him?' He said, 'He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.' . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the sharee'ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
(12) Du'aa':
Du'aa' is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami', 3039). One of the du'aa's of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
27 September 2010
Disobeying parents in obedience in Allah
Question :
My parents have told me to stop being friends with good people, and not to travel with them to do ‘Umrah. Please note that I am on my way to becoming religiously committed. Do I have to obey them in this matter?.
Answer :
Praise be to Allah.
You do not have to obey them in disobeying Allaah or in anything that will adversely affect you, because the Prophet (peace and blessings of Allaah be upon him) said, “Obedience is only with regard to what is right and proper,” and “There is no obedience to any created being if it involves disobedience towards the Creator.” The person who tells you not to be friends with good people is not to be obeyed, whether they are your parents or anyone else. You should not obey anyone who tells you to be friends with bad people either. But you should speak to your parents in a good manner and in a way that is better, such as saying “These are good people, I benefit a lot from them, I am fond of them and I am learning a lot from them.” You should respond to them with kind words and good manners, and not be harsh with them. If they tell you not to be friends with them, do not tell them that you are seeking out good people and getting in touch with them, or that you have gone places with them if they do not approve of that. You only have to obey them with regard to acts of worship and what is good and proper.
If they tell you to make friends with bad people, or they tell you to smoke or drink alcohol or commit adultery, or other sins, then do not obey them or anyone else who tells you to do such things, because of the two hadeeth quoted above. And Allaah is the Source of strength
Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/126
My parents have told me to stop being friends with good people, and not to travel with them to do ‘Umrah. Please note that I am on my way to becoming religiously committed. Do I have to obey them in this matter?.
Answer :
Praise be to Allah.
You do not have to obey them in disobeying Allaah or in anything that will adversely affect you, because the Prophet (peace and blessings of Allaah be upon him) said, “Obedience is only with regard to what is right and proper,” and “There is no obedience to any created being if it involves disobedience towards the Creator.” The person who tells you not to be friends with good people is not to be obeyed, whether they are your parents or anyone else. You should not obey anyone who tells you to be friends with bad people either. But you should speak to your parents in a good manner and in a way that is better, such as saying “These are good people, I benefit a lot from them, I am fond of them and I am learning a lot from them.” You should respond to them with kind words and good manners, and not be harsh with them. If they tell you not to be friends with them, do not tell them that you are seeking out good people and getting in touch with them, or that you have gone places with them if they do not approve of that. You only have to obey them with regard to acts of worship and what is good and proper.
If they tell you to make friends with bad people, or they tell you to smoke or drink alcohol or commit adultery, or other sins, then do not obey them or anyone else who tells you to do such things, because of the two hadeeth quoted above. And Allaah is the Source of strength
Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/126
25 September 2010
Does reciting Surat al-Anbiyaa’ protect us from evil eye?
by:Shaykh Ubayd al-Jabri
Qn29: If a person recites Surat al-Anbiyaa’ in the evening or they recite it seven times, does it protect them from the evil eye?
Ans.29: It is not allowed for any Muslim to protect himself in the morning, in the evening or at the time of sleeping except with that which has been revealed by the Messenger of Allaah sallallahu ‘alayhi wa sallam and to this day I have never heard or learnt that Surat al-Anbiyaa’ is of the verses which have been revealed to protect oneself from the evil eye or other than this. What we have learnt from the Sunnah regarding protecting oneself with the Qur’aan is that one reads Ayat-al-Qursi [Surat-al-Baqarah:255] or one can also read the two last verses of Surat-al-Baqarah where Allaah says "the Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Supporter and Protector, etc.) and give us victory over the disbelieving people."} (Al-Baqarah 2:285:286).
Also, one can recite Surat al-Ikhlas, Surat al-Falaq and Surat an-Naas (the last three surahs of the Qur’aan) as well as Surat al-Faatihah, the opening chapter of the Qur’aan. So these are the surahs from the Qur’aan which were revealed in the Sunnah to protect oneself from the evil eye. And there are many other supplications that we know from the Prophet sallallahu ‘alayhi wa sallam such as the saying, ‘Bismillaahi lathee laa yadhurru m’aa issmihi shay’un fil ardhi wa laa fi samaa’ wa huwa as-Sami’ul ‘Aleem’ (In the Name of Allaah with Whose name nothing in the Earth, nor in the Heavens can cause harm, and He is the Hearer, the Well-Knower.) If one says this three times in the morning, he will be protected until the evening, and if one says this three times in the evening, he will be protected until the morning. I advise the questioner and all other Muslims, male or female, to read Sahih al Kalim at-Tayyib (The Authentic of the Good Sayings) by the Imam, the Allamah, the Muhaddith of this time, Shaykh al-Albani rahimahullaah whose book is derived from the Imam al-Islaam, Shaykh Ibn Taymeeyah’s book Kalim at-Tayyib (rahimahullaah) – so you may go to either book.
Audio of Does reciting Surat al-Anbiyaa’ protect us from evil eye?
Audio of Does reciting Surat al-Anbiyaa’ protect us from evil eye?
22 September 2010
Be a Key for Good
Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd
Be a Key for Good, a khutba by 'Umar Quinn (hafidhahullaah)
After khutbat al-Hajjah, the khateeb said:
It was reported in the musnad of Imam Ahmad (rahimahullaah ta'aala) on the authority of Nu'man ibn Bashir ibni 'Aamir al-Ansari (radiallaahu 'anhumma) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
"Al-Jama'atu rahmah wal Firqatu 'adhaab (The Jama'ah (community) is a mercy, and division (and separation and disunity) is a punishment.)"
The community is a mercy, and al-furqa is a punishment from Allaahu subhanahu wa ta'aala.
The word al-Jama'ah is one of the many terms that was applied by the Messenger of Allaah (salallaahu 'alaihi wa sallam) and his companions to al-Firqatu Najiya (The Saved Sect) and at-Taifatul Mansura (The Victorious Group).
The Jama'ah (the community) is exactly as was defined by 'Abdullah ibn Mas'ud (radiallaahu 'anhu) when he said to one of the tabi'een named 'Amr ibn Maymoon:
quote:
Ya 'Amir ibn Maymoon. I used to think that you were the most knowledgeable of the people of this town. The majority of the people in the Jama'ah are in opposition to the Jama'ah.
quote:
Al-Jama'ah ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself.)
In that case, you will be the Jama'ah.
And it was stated by Imam al-Barbaharee in his book Sharh-us-Sunnah (The Explanation of the Sunnah). The Sunnah here meaning the 'Aqidah of Ahlus-Sunnah wal Jama'ah. He [Imam Barbaharee] said:
quote:
Al-Jama'ah is the companions of Muhammad (salallaahu 'alaihi wa sallam), and the Jama'ah is the truth, and whoever is upon the truth. They are the Jama'ah.
quote:
Ya ayuhal Muslim (O Muslim), al-Haqq (the truth) is the building block of the community. The truth is that which the people must cooperate upon. There are many people in the days in which we live who call to "li-Wahdit il Muslimeen" (The Unity of the Muslims). And there is a difference - O Muslim - between the unity of the Muslims and "al-Wahdat ul Islaammiyah" (Islaamic Unity, unity upon Islaam). And the difference is that Allaahu subhanahu wa ta'aala said in His Book (what means):
quote:
...Cooperate upon righteousness and piety, but do not help one another in sin and transgression...(Suratul Ma`idah, ayah 2)
Some people think that Jama'ah (community) is when the people all agree with one another, and work together for a common goal, whether that goal was substantiated by the Messenger of Allaah (salallaahu 'alaihi wa sallam) or not. Whether that goal was something the companions were upon or not, as long as the people are together. They think that this is unity. The statement they use: "We cooperate concerning what we agree upon and we pardon each other concerning what we differ about." And they think that this is unity - ya ayuhal Muslim! They think unity is when you have large numbers of people. But the Jama'ah was understood by the companions to be:
quote:
Al-Jama'ah ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself.)
The 'ulemma (scholars) of al-Islaam say that Allaahu subhanahu wa ta'aala mentioned "al-akthariyah" (the majority) a number of times in His Book, and in every instance He mentioned the majority with dispraise and rebuke. He tabaraak wa ta'aala said (what means): And if you obey most of those on earth, they will mislead you far away from Allaah's Path. They follow nothing but conjectures, and they do nothing but lie. (Al-An'aaam, ayah 116)
And Allaahu subhanahu wa ta'aala said (what means): And most of mankind will not believe even if you desire it eagerly. (Yoosuf, ayah 103)
And Allaahu subhanahu wa ta'aala said (what means): But most of mankind doesn't have knowledge. (Suratul Al-A'raaf, ayah 187)
And He tabaarak wa ta'aala said (what means): Truly, Allaah is full of Bounty to mankind, but most of them are ungrateful. (Surat Yunus, ayah 60)
So Allaahu subhanahu wa ta'aala has mentioned "al-akthariyah" (the majority) fi siyak a dhan (in the context of rebuke and of dispraise), ya ahuyal Muslim! And that is because the majority of the people in every time and place, you will find them upon al-mukhalafa, you will find them upon opposition to the sharee'ah of Muhammad (salallaahu 'alaihi wa sallam) concerning their beliefs ('aqeedah), concerning their business practices, concerning their 'ibaadah (worship), concerning every affair that has been governed by Allaah tabarak wa ta'aala and His Messenger (salallaahu 'alaihi wa sallam). You will find the people in opposition to that. You will find the people in opposition to that!
And so the Jama'ah Ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself, ya ayuhal Muslim.)
It was stated by Ibnu Wadah in his book "Al-Bid'ah wal hawad." Ibnu Wadah was one of the scholars of hadith and fiqh from the earliest generations. He mentioned in his book about innovations.
quote:
He said with a chain of narration that Abu Dardah (radiallaahu 'anhu) said to the people in his time:
quote:
If the Messenger of Allaah (salallaahu 'alaihi wa sallam) was to emerge on you people in these days [this was in the second generation, O Muslim], he wouldn't recognize anything of what he and his companions were upon of the truth.
One of the narrators of the statement of Abu Darda was Imam al-Awza'ee (rahimahullaah), the great scholar of hadith from the tabi'een. He had an entire madhhaab attributed to him. They say there were six main madhaahib - two outside of the four (famous) madhaahib, and one of them was for Imam al-Awza'ee, one of the great scholars to ever walk the face of the earth. He said:
quote:
And how would the Messenger of Allaah (salallaahu 'alaihi wa sallam) be if he was to see the times in which we live?
And Yunus ibn 'Ubaid (rahimahullaah) said:
quote:
And how would Imam Al-Awza'ee be if he lived to see the time in which we live?
And we say:
quote:
How would they all be if they were to see the time in which we live?
Except that they would be like 'Abdullaah ibn al-Mubarak Maroodi (rahimahullaah) who said:
quote:
Know, ya akhee (my brother) that death is a gift from Allaah for whoever meets Allaah subhanahu wa ta'aala upon the Sunnah of Muhammad (salallaahu 'alaihi wa sallam). And we complain to Allaah concerning the death of our brothers, and the fewness of those who support the religion, and the appearance of many innovations in the religion.
The Messenger of Allaah (salallaahu 'alaihi wa sallam) mentioned, as you have heard before, about al-fitan in great detail, about trials and tribulations and tests in great detail. The 'ulemma of Islaam say: the ahadeeth of fitna are all positive, and they all encourage the person to rush to do good deeds. A person looks at the condition of the people in the days in which he lives, and this should cause him to be positive. It should cause him to rush to do good deeds. It should cause him to see that there is a great opportunity for him to spread the good and to revive the Sunnah of Muhammad (salallaahu 'alaihi wa sallam).
The Prophet (salallaahu 'alaihi wa sallam) said about such people in the hadeeth of Anas ibnu Malik (radiallaahu 'anhu) reported by Ibnu Majah (237) and other than him:
quote:
Indeed from the people are people who are keys to open the good for the people and to lock away the evil. [These are the keys to the community; they are the bulding blocks of the community. Be from them, ayuhal Muslim.] And indeed from the people are people who are keys lock away and block the good, and they open up the evil for the people. So Tooba [which the Prophet (salallaahu 'alaihi wa sallam) said is a tree in Paradise from which the silken clothing of the people in the Paradise is taken from] is for the one whom Allaah subhanahu wa ta'aala places the keys of good at his hands. [Ayuhal Muslim, the opportunity is right in front of you. Take the means and put your tawaakul (reliance) on Allaah, and you will meet Allaah upon the Sunnah and your death will be a kiraama (gift) from Allaahu subhanahu wa ta'aala. It will be an honor from Allaah to die upon the Sunnah of al-Mustafa (salallaahu 'alaihi wa sallam).] And woe be to the one whom Allaah has placed the keys of evil at his disposal. [We seek refuge in Allaah from this evil condition.]
Ayuhal (O) Muslim, the Prophet (salallaahu 'alaihi wa sallam) informed that [the ones who are keys to good and lock away evil] are the best of the people, the one whom Allaah has placed the keys of good at their disposal.
The 'ulemma of Islaam say: If you want to be a key for the good, the first matter you must have is:
al-Ikhlaas (sincerity for Allaah) in statements and in action
Maymun ibnu Mihram said:
quote:
Perhaps a person will do a small action that will be magnified on account of his intention and sincerity. Perhaps a person will do a large action that will be shrunken and will be made nothing on account of his insincerity to Allaah.
It was stated by Rabee' ibnu Khaythim (or others pronounce it "Khuthaim," the khateeb clarified) (rahimahullaah), who said that whatever you do that you do not intend the face of Allaah thereby, then it will disappear.
And Imam Malik ibnu Anas (rahimahullaah) - Imam Darul-Hijrah - said:
quote:
Whatever is sincere for Allaah, then it will survive.
'Abdullaah ibn Mubarik said about Imam Malik:
quote:
I never saw anyone who rose in status like Imam Malik ibnu Anas (the Imam of the people of Madinah). I didn't see him fasting a lot or praying a lot, but he had a sareerah (heart).
Imam Malik was sincere for Allaah, and for this reason his mention has survived.
Fudayl ibn 'Iyaad said:
quote:
The one who wants to be mentioned will never be mentioned. The one who wants to be remembered, he won't be remembered. But the one who doesn't want to be mentioned, doesn't want to be known, prefering al-Khumul (anonymity), he will be mentioned by the people, he will be remembered by the people.
So the first thing you must do, O Muslim, is to be sincere to Allaah.
So the second thing you must do, O Muslim, is:
Make du'aa to Allaah
From the most frequent of his du'aa, the Prophet (salallaahu 'alaihi wa sallam) used to say:
quote:
Allaahumma inee as`aluka al-'afwa wal 'afia fi dunya wal akhira (Oh Allaah, we ask you for pardon and for good condition in this world and the hereafter.)
And he used to say:
quote:
Ya Muqqalib al-Quloob thabit Quloobuna 'ala dineek (O You Who changes the hearts, make our hearts firm upon your religion.)
So you must ask Allaah - and know that there is nothing that I said that is not in the Hand of Allaah - and you cannot get what is in the Hand of Allaah except by asking Allaah, and Allaah giving it to you.
The third matter, and probably one of the most important matters for those who want to be a key for the good, and a person who is from the Jama'ah, a person who is working for that mercy that comes on account of being from the Jama'ah and working for the good of the entire community, is that:
You must seek beneficial knowledge concerning your religion
The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
Talabul 'ilm fareedatun 'ala kulli Muslim. (Seeking Knowledge is an obligation upon every Muslim.)
Seeking Knowledge is an obligation upon every Muslim.
Al-Imam, Shaikhul Islaam Ibnul Qayyim (rahimahullaah) said:
quote:
Ignorance is a lethal disease, and the only cure for it are two things that work together: a text from the Book of Allaah subhanahu wa ta'aala or a statement from the Messenger of Allaah (salallaahu 'alaihi wa sallam). And the doctor to administer that cure is al-'aalimu Rabbani (a scholar who raises the people upon the truth).
And he also said:
quote:
Knowledge is (what) Allaah said, (what) His Messenger said, (what) the companions said, and it is not at-tamwee (pulling the wool over the eyes of the people). And it is not propping up difference between the Messenger of Allaah (salallaahu 'alaihi wa sallam) and between the opinion of a scholar, saying such and such a scholar said such and such when you hear that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said [something else].After 'Abdullaah ibn 'Abbaas (radiallaahu 'anhumma) informed of the Prophet's statement concerning a matter of Hajj, some people said, "but Abu Bakr and 'Umar said [something else]." Ibn 'Abbaas said:
quote:
Soon, rocks may descend upon you from the sky to crush you. I say to you: 'the Messenger of Allaah (salallaahu 'alaihi wa sallam) said,' and you tell me that Abu Bakr and 'Umar said [something else]?
This is knowledge, O Muslim. What has come from Allaahu subhanahu wa ta'aala, what has come from the Messenger of Allaah (salallaahu 'alaihi wa sallam), and what has come from the companions of the Messenger of Allaah (salallaahu 'alaihi wa sallam) in explanation of the Book and the Sunnah. This is knowledge of the Religion. This is knowledge of the Religion.
Knowledge of the Religion is not taken from philosophy. Knowledge of the Religion is not taken from what a person thinks he might, possibly understand when he reads the Qur`an, and he doesn't even understand the Arabic language, nor has he consulted the books of tafseer, and the statements of the sahaaba. This is not knowledge.
Knowledge is not when a person has a hallucination, or a vision, or a dream, saying that Allaah told him such and such, or the Prophet told him such and such. And they want to make it as though it is revelation sent down. Rather, knowledge is what came from Allaah subhanahu wa ta'aala and from the Prophet (salallaahu 'alaihi wa sallam), and it must be learned.
Knowledge is what came from Allaah subhanahu wa ta'aala and from the Prophet (salallaahu 'alaihi wa sallam), and it must be learned, O Muslim!
Most people spend more time in the bathroom than they spend reading. Most people spend more time in the bathroom than they spend in the masjid. Most people spend more time watching the television set than they spend reading the Book of Allaah subhanahu wa ta'aala, or seeking beneficial knowledge. This is a tremendous problem!
It is a tremendous problem! And you wonder why Muslims have so many problems, and they are so far away from the knowledge of the religion of Allaah subhanahu wa ta'aala.
Second Khutbah: After praising Allaah subhanahu wa ta'aala and asking Allaah to send the salaam upon the seal of all Prophets, the khateeb said:Likewise for those who want to be a key for the good:
You must act upon what you know
The 'ulemma of al-Islaam say, "The Sunnah is like the Ark of Nuh (Noah, 'alaihi salaam). Whoever rides upon it will be saved."
That a person acts upon what he knows. If he has knowledge of a matter, he rushes to practice it.
Imam Ahmad (rahimahullaah) said,
quote:
I never heard a hadith of the Prophet (salallaahu 'alaihi wa sallam) except that I acted upon it.
Imam Ibnul Qayyim said in "Al-Fawaa`id" about those who do not act upon what they know, "Every time actions say 'come to me' (calling to the Jannah), then their actions say, 'don't listen to them.' Because if what they were upon was the truth, then they would have been the first one to answer their own call. Don't listen to them. Because if they were upon the truth, they would have been the first ones to act upon what they knew."
How many people have been "burned" or oppressed by a person who was thought to be righteous from amongst the Muslims, a person who was looked at in his appearance, in his way of dress, the way he carried himself, and reputation as a person who knew something about the religion, someone who was righteous?
And so this one married his daughter to that one, and this one did business with that one. And these people are few and far between amongst the Muslims in the first place - those who are seen practicing the religion. And this one oppressed that woman, and that one oppressed his brother concerning business. And so the people leave off seeking to understand the religion, saying "if this was something correct, and if it was good, then they would have been the first ones to act upon it. They would have been the first ones to act upon what they knew!"
Likewise, from the means to be a key for the good, O Muslims,
Enjoining the good and forbidding the evil
Al-Imam Ibnu Rajab (rahimahullaah) said that what compels a person to order the good and forbid the evil on one occasion is hoping for the reward from Allaah, and perhaps what may compel him to enjoin the good and forbid the evil is the fear of the punishment of Allaahu subhanahu wa ta'aala. And perhaps he will be compelled to enjoin the good and forbid the evil for being angry for the sake of Allaah, that what Allaah has made enviolable and forbidden is being committed without shyness. And perhaps a person will order the good and forbid the evil as a goodwill to the Muslims and that he has sympathy for them and what they are doing to themselves of opening themselves up to the punishment and wrath of Allaahu subhanahu wa ta'aala.
Perhaps what will compel the person to order the good and forbid the evil is that he realizes that the people in the past sacrificed their lives and their wealth to spread the Deen of Allaahu subhanahu wa ta'aala.
O Muslims, likewise, from the means to be a key for the good and to be of those who are in conformity to the truth - even if you are by yourself - is:
That you support the good with your wealth and self
Responding to a companion who told him, "I love you, O Messenger of Allaah," the Prophet (salallaahu 'alaihi wa sallam) said, "then prepare for poverty."
Allaah subhanahu wa ta'aala said about the hypocrites (what means): They are the ones who say: "La tunfiqu (spend not) on those who are with Allaah's Messenger, until they desert him." (Al-Munafiqun, ayah 7)
Allaah subhanahu wa ta'aala said in His Book (what means): Verily, the Mushrikun (polytheists, disbelievers) are Najasun (impure). So let them not come near Al-Masjid-al-Haraam (at Makkah) after this year, and if you fear poverty, Allaah will enrich you if He will, out of His Bounty. (At-Tawbah, ayah 28)
You should know, O Muslim, that you must put your money where your mouth is. You must put your money where your mouth is. If you say that this is what you're upon - upon the Sunnah of al-Mustafa (salallaahu 'alaihi wa sallam) - then you should know that there is no such thing in the United States of America as The Ministry of Endowment and Da'wah that spends on the Masaajid of Allaah to support the maintenance of the masaajid.
If you say you're in support of al-Haqq (The Truth) - and you are among the people of the truth - O Muslim, then you must support it without a doubt.
Allaah said (what means): The Mosques of Allaah shall be maintained only by those who believe in Allaah and the Last Day; perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allaah. It is they who are expected to be on true guidance. (At-Tawbah, ayah 18)
You should know that whether you spend or don't spend, Allaah will support the truth and the people of the truth, O Muslim.
Amma ba'd
Be a Key for Good, a khutba by 'Umar Quinn (hafidhahullaah)
After khutbat al-Hajjah, the khateeb said:
It was reported in the musnad of Imam Ahmad (rahimahullaah ta'aala) on the authority of Nu'man ibn Bashir ibni 'Aamir al-Ansari (radiallaahu 'anhumma) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
"Al-Jama'atu rahmah wal Firqatu 'adhaab (The Jama'ah (community) is a mercy, and division (and separation and disunity) is a punishment.)"
The community is a mercy, and al-furqa is a punishment from Allaahu subhanahu wa ta'aala.
The word al-Jama'ah is one of the many terms that was applied by the Messenger of Allaah (salallaahu 'alaihi wa sallam) and his companions to al-Firqatu Najiya (The Saved Sect) and at-Taifatul Mansura (The Victorious Group).
The Jama'ah (the community) is exactly as was defined by 'Abdullah ibn Mas'ud (radiallaahu 'anhu) when he said to one of the tabi'een named 'Amr ibn Maymoon:
quote:
Ya 'Amir ibn Maymoon. I used to think that you were the most knowledgeable of the people of this town. The majority of the people in the Jama'ah are in opposition to the Jama'ah.
quote:
Al-Jama'ah ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself.)
In that case, you will be the Jama'ah.
And it was stated by Imam al-Barbaharee in his book Sharh-us-Sunnah (The Explanation of the Sunnah). The Sunnah here meaning the 'Aqidah of Ahlus-Sunnah wal Jama'ah. He [Imam Barbaharee] said:
quote:
Al-Jama'ah is the companions of Muhammad (salallaahu 'alaihi wa sallam), and the Jama'ah is the truth, and whoever is upon the truth. They are the Jama'ah.
quote:
Ya ayuhal Muslim (O Muslim), al-Haqq (the truth) is the building block of the community. The truth is that which the people must cooperate upon. There are many people in the days in which we live who call to "li-Wahdit il Muslimeen" (The Unity of the Muslims). And there is a difference - O Muslim - between the unity of the Muslims and "al-Wahdat ul Islaammiyah" (Islaamic Unity, unity upon Islaam). And the difference is that Allaahu subhanahu wa ta'aala said in His Book (what means):
quote:
...Cooperate upon righteousness and piety, but do not help one another in sin and transgression...(Suratul Ma`idah, ayah 2)
Some people think that Jama'ah (community) is when the people all agree with one another, and work together for a common goal, whether that goal was substantiated by the Messenger of Allaah (salallaahu 'alaihi wa sallam) or not. Whether that goal was something the companions were upon or not, as long as the people are together. They think that this is unity. The statement they use: "We cooperate concerning what we agree upon and we pardon each other concerning what we differ about." And they think that this is unity - ya ayuhal Muslim! They think unity is when you have large numbers of people. But the Jama'ah was understood by the companions to be:
quote:
Al-Jama'ah ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself.)
The 'ulemma (scholars) of al-Islaam say that Allaahu subhanahu wa ta'aala mentioned "al-akthariyah" (the majority) a number of times in His Book, and in every instance He mentioned the majority with dispraise and rebuke. He tabaraak wa ta'aala said (what means): And if you obey most of those on earth, they will mislead you far away from Allaah's Path. They follow nothing but conjectures, and they do nothing but lie. (Al-An'aaam, ayah 116)
And Allaahu subhanahu wa ta'aala said (what means): And most of mankind will not believe even if you desire it eagerly. (Yoosuf, ayah 103)
And Allaahu subhanahu wa ta'aala said (what means): But most of mankind doesn't have knowledge. (Suratul Al-A'raaf, ayah 187)
And He tabaarak wa ta'aala said (what means): Truly, Allaah is full of Bounty to mankind, but most of them are ungrateful. (Surat Yunus, ayah 60)
So Allaahu subhanahu wa ta'aala has mentioned "al-akthariyah" (the majority) fi siyak a dhan (in the context of rebuke and of dispraise), ya ahuyal Muslim! And that is because the majority of the people in every time and place, you will find them upon al-mukhalafa, you will find them upon opposition to the sharee'ah of Muhammad (salallaahu 'alaihi wa sallam) concerning their beliefs ('aqeedah), concerning their business practices, concerning their 'ibaadah (worship), concerning every affair that has been governed by Allaah tabarak wa ta'aala and His Messenger (salallaahu 'alaihi wa sallam). You will find the people in opposition to that. You will find the people in opposition to that!
And so the Jama'ah Ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself, ya ayuhal Muslim.)
It was stated by Ibnu Wadah in his book "Al-Bid'ah wal hawad." Ibnu Wadah was one of the scholars of hadith and fiqh from the earliest generations. He mentioned in his book about innovations.
quote:
He said with a chain of narration that Abu Dardah (radiallaahu 'anhu) said to the people in his time:
quote:
If the Messenger of Allaah (salallaahu 'alaihi wa sallam) was to emerge on you people in these days [this was in the second generation, O Muslim], he wouldn't recognize anything of what he and his companions were upon of the truth.
One of the narrators of the statement of Abu Darda was Imam al-Awza'ee (rahimahullaah), the great scholar of hadith from the tabi'een. He had an entire madhhaab attributed to him. They say there were six main madhaahib - two outside of the four (famous) madhaahib, and one of them was for Imam al-Awza'ee, one of the great scholars to ever walk the face of the earth. He said:
quote:
And how would the Messenger of Allaah (salallaahu 'alaihi wa sallam) be if he was to see the times in which we live?
And Yunus ibn 'Ubaid (rahimahullaah) said:
quote:
And how would Imam Al-Awza'ee be if he lived to see the time in which we live?
And we say:
quote:
How would they all be if they were to see the time in which we live?
Except that they would be like 'Abdullaah ibn al-Mubarak Maroodi (rahimahullaah) who said:
quote:
Know, ya akhee (my brother) that death is a gift from Allaah for whoever meets Allaah subhanahu wa ta'aala upon the Sunnah of Muhammad (salallaahu 'alaihi wa sallam). And we complain to Allaah concerning the death of our brothers, and the fewness of those who support the religion, and the appearance of many innovations in the religion.
The Messenger of Allaah (salallaahu 'alaihi wa sallam) mentioned, as you have heard before, about al-fitan in great detail, about trials and tribulations and tests in great detail. The 'ulemma of Islaam say: the ahadeeth of fitna are all positive, and they all encourage the person to rush to do good deeds. A person looks at the condition of the people in the days in which he lives, and this should cause him to be positive. It should cause him to rush to do good deeds. It should cause him to see that there is a great opportunity for him to spread the good and to revive the Sunnah of Muhammad (salallaahu 'alaihi wa sallam).
The Prophet (salallaahu 'alaihi wa sallam) said about such people in the hadeeth of Anas ibnu Malik (radiallaahu 'anhu) reported by Ibnu Majah (237) and other than him:
quote:
Indeed from the people are people who are keys to open the good for the people and to lock away the evil. [These are the keys to the community; they are the bulding blocks of the community. Be from them, ayuhal Muslim.] And indeed from the people are people who are keys lock away and block the good, and they open up the evil for the people. So Tooba [which the Prophet (salallaahu 'alaihi wa sallam) said is a tree in Paradise from which the silken clothing of the people in the Paradise is taken from] is for the one whom Allaah subhanahu wa ta'aala places the keys of good at his hands. [Ayuhal Muslim, the opportunity is right in front of you. Take the means and put your tawaakul (reliance) on Allaah, and you will meet Allaah upon the Sunnah and your death will be a kiraama (gift) from Allaahu subhanahu wa ta'aala. It will be an honor from Allaah to die upon the Sunnah of al-Mustafa (salallaahu 'alaihi wa sallam).] And woe be to the one whom Allaah has placed the keys of evil at his disposal. [We seek refuge in Allaah from this evil condition.]
Ayuhal (O) Muslim, the Prophet (salallaahu 'alaihi wa sallam) informed that [the ones who are keys to good and lock away evil] are the best of the people, the one whom Allaah has placed the keys of good at their disposal.
The 'ulemma of Islaam say: If you want to be a key for the good, the first matter you must have is:
al-Ikhlaas (sincerity for Allaah) in statements and in action
Maymun ibnu Mihram said:
quote:
Perhaps a person will do a small action that will be magnified on account of his intention and sincerity. Perhaps a person will do a large action that will be shrunken and will be made nothing on account of his insincerity to Allaah.
It was stated by Rabee' ibnu Khaythim (or others pronounce it "Khuthaim," the khateeb clarified) (rahimahullaah), who said that whatever you do that you do not intend the face of Allaah thereby, then it will disappear.
And Imam Malik ibnu Anas (rahimahullaah) - Imam Darul-Hijrah - said:
quote:
Whatever is sincere for Allaah, then it will survive.
'Abdullaah ibn Mubarik said about Imam Malik:
quote:
I never saw anyone who rose in status like Imam Malik ibnu Anas (the Imam of the people of Madinah). I didn't see him fasting a lot or praying a lot, but he had a sareerah (heart).
Imam Malik was sincere for Allaah, and for this reason his mention has survived.
Fudayl ibn 'Iyaad said:
quote:
The one who wants to be mentioned will never be mentioned. The one who wants to be remembered, he won't be remembered. But the one who doesn't want to be mentioned, doesn't want to be known, prefering al-Khumul (anonymity), he will be mentioned by the people, he will be remembered by the people.
So the first thing you must do, O Muslim, is to be sincere to Allaah.
So the second thing you must do, O Muslim, is:
Make du'aa to Allaah
From the most frequent of his du'aa, the Prophet (salallaahu 'alaihi wa sallam) used to say:
quote:
Allaahumma inee as`aluka al-'afwa wal 'afia fi dunya wal akhira (Oh Allaah, we ask you for pardon and for good condition in this world and the hereafter.)
And he used to say:
quote:
Ya Muqqalib al-Quloob thabit Quloobuna 'ala dineek (O You Who changes the hearts, make our hearts firm upon your religion.)
So you must ask Allaah - and know that there is nothing that I said that is not in the Hand of Allaah - and you cannot get what is in the Hand of Allaah except by asking Allaah, and Allaah giving it to you.
The third matter, and probably one of the most important matters for those who want to be a key for the good, and a person who is from the Jama'ah, a person who is working for that mercy that comes on account of being from the Jama'ah and working for the good of the entire community, is that:
You must seek beneficial knowledge concerning your religion
The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
Talabul 'ilm fareedatun 'ala kulli Muslim. (Seeking Knowledge is an obligation upon every Muslim.)
Seeking Knowledge is an obligation upon every Muslim.
Al-Imam, Shaikhul Islaam Ibnul Qayyim (rahimahullaah) said:
quote:
Ignorance is a lethal disease, and the only cure for it are two things that work together: a text from the Book of Allaah subhanahu wa ta'aala or a statement from the Messenger of Allaah (salallaahu 'alaihi wa sallam). And the doctor to administer that cure is al-'aalimu Rabbani (a scholar who raises the people upon the truth).
And he also said:
quote:
Knowledge is (what) Allaah said, (what) His Messenger said, (what) the companions said, and it is not at-tamwee (pulling the wool over the eyes of the people). And it is not propping up difference between the Messenger of Allaah (salallaahu 'alaihi wa sallam) and between the opinion of a scholar, saying such and such a scholar said such and such when you hear that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said [something else].After 'Abdullaah ibn 'Abbaas (radiallaahu 'anhumma) informed of the Prophet's statement concerning a matter of Hajj, some people said, "but Abu Bakr and 'Umar said [something else]." Ibn 'Abbaas said:
quote:
Soon, rocks may descend upon you from the sky to crush you. I say to you: 'the Messenger of Allaah (salallaahu 'alaihi wa sallam) said,' and you tell me that Abu Bakr and 'Umar said [something else]?
This is knowledge, O Muslim. What has come from Allaahu subhanahu wa ta'aala, what has come from the Messenger of Allaah (salallaahu 'alaihi wa sallam), and what has come from the companions of the Messenger of Allaah (salallaahu 'alaihi wa sallam) in explanation of the Book and the Sunnah. This is knowledge of the Religion. This is knowledge of the Religion.
Knowledge of the Religion is not taken from philosophy. Knowledge of the Religion is not taken from what a person thinks he might, possibly understand when he reads the Qur`an, and he doesn't even understand the Arabic language, nor has he consulted the books of tafseer, and the statements of the sahaaba. This is not knowledge.
Knowledge is not when a person has a hallucination, or a vision, or a dream, saying that Allaah told him such and such, or the Prophet told him such and such. And they want to make it as though it is revelation sent down. Rather, knowledge is what came from Allaah subhanahu wa ta'aala and from the Prophet (salallaahu 'alaihi wa sallam), and it must be learned.
Knowledge is what came from Allaah subhanahu wa ta'aala and from the Prophet (salallaahu 'alaihi wa sallam), and it must be learned, O Muslim!
Most people spend more time in the bathroom than they spend reading. Most people spend more time in the bathroom than they spend in the masjid. Most people spend more time watching the television set than they spend reading the Book of Allaah subhanahu wa ta'aala, or seeking beneficial knowledge. This is a tremendous problem!
It is a tremendous problem! And you wonder why Muslims have so many problems, and they are so far away from the knowledge of the religion of Allaah subhanahu wa ta'aala.
Second Khutbah: After praising Allaah subhanahu wa ta'aala and asking Allaah to send the salaam upon the seal of all Prophets, the khateeb said:Likewise for those who want to be a key for the good:
You must act upon what you know
The 'ulemma of al-Islaam say, "The Sunnah is like the Ark of Nuh (Noah, 'alaihi salaam). Whoever rides upon it will be saved."
That a person acts upon what he knows. If he has knowledge of a matter, he rushes to practice it.
Imam Ahmad (rahimahullaah) said,
quote:
I never heard a hadith of the Prophet (salallaahu 'alaihi wa sallam) except that I acted upon it.
Imam Ibnul Qayyim said in "Al-Fawaa`id" about those who do not act upon what they know, "Every time actions say 'come to me' (calling to the Jannah), then their actions say, 'don't listen to them.' Because if what they were upon was the truth, then they would have been the first one to answer their own call. Don't listen to them. Because if they were upon the truth, they would have been the first ones to act upon what they knew."
How many people have been "burned" or oppressed by a person who was thought to be righteous from amongst the Muslims, a person who was looked at in his appearance, in his way of dress, the way he carried himself, and reputation as a person who knew something about the religion, someone who was righteous?
And so this one married his daughter to that one, and this one did business with that one. And these people are few and far between amongst the Muslims in the first place - those who are seen practicing the religion. And this one oppressed that woman, and that one oppressed his brother concerning business. And so the people leave off seeking to understand the religion, saying "if this was something correct, and if it was good, then they would have been the first ones to act upon it. They would have been the first ones to act upon what they knew!"
Likewise, from the means to be a key for the good, O Muslims,
Enjoining the good and forbidding the evil
Al-Imam Ibnu Rajab (rahimahullaah) said that what compels a person to order the good and forbid the evil on one occasion is hoping for the reward from Allaah, and perhaps what may compel him to enjoin the good and forbid the evil is the fear of the punishment of Allaahu subhanahu wa ta'aala. And perhaps he will be compelled to enjoin the good and forbid the evil for being angry for the sake of Allaah, that what Allaah has made enviolable and forbidden is being committed without shyness. And perhaps a person will order the good and forbid the evil as a goodwill to the Muslims and that he has sympathy for them and what they are doing to themselves of opening themselves up to the punishment and wrath of Allaahu subhanahu wa ta'aala.
Perhaps what will compel the person to order the good and forbid the evil is that he realizes that the people in the past sacrificed their lives and their wealth to spread the Deen of Allaahu subhanahu wa ta'aala.
O Muslims, likewise, from the means to be a key for the good and to be of those who are in conformity to the truth - even if you are by yourself - is:
That you support the good with your wealth and self
Responding to a companion who told him, "I love you, O Messenger of Allaah," the Prophet (salallaahu 'alaihi wa sallam) said, "then prepare for poverty."
Allaah subhanahu wa ta'aala said about the hypocrites (what means): They are the ones who say: "La tunfiqu (spend not) on those who are with Allaah's Messenger, until they desert him." (Al-Munafiqun, ayah 7)
Allaah subhanahu wa ta'aala said in His Book (what means): Verily, the Mushrikun (polytheists, disbelievers) are Najasun (impure). So let them not come near Al-Masjid-al-Haraam (at Makkah) after this year, and if you fear poverty, Allaah will enrich you if He will, out of His Bounty. (At-Tawbah, ayah 28)
You should know, O Muslim, that you must put your money where your mouth is. You must put your money where your mouth is. If you say that this is what you're upon - upon the Sunnah of al-Mustafa (salallaahu 'alaihi wa sallam) - then you should know that there is no such thing in the United States of America as The Ministry of Endowment and Da'wah that spends on the Masaajid of Allaah to support the maintenance of the masaajid.
If you say you're in support of al-Haqq (The Truth) - and you are among the people of the truth - O Muslim, then you must support it without a doubt.
Allaah said (what means): The Mosques of Allaah shall be maintained only by those who believe in Allaah and the Last Day; perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allaah. It is they who are expected to be on true guidance. (At-Tawbah, ayah 18)
You should know that whether you spend or don't spend, Allaah will support the truth and the people of the truth, O Muslim.
The Keys of Good
by Shaikh 'Abdur-Razzaq al-'Abbad, ibn Shaikh 'Abdul-Muhsin al-'Abbad al-Badr (hafidhahumullaah)
From amongst people are those who are keys to good and closers of evil. There are also those who are - we seek refuge in Allaah - keys to evil and closers of good. This is according to their condition of good or evil. Every vessel will dispense what is present within it.
It is recorded in Ibnu Majah as well as Ibn Abee 'Asim in as-Sunnah, and other than them, on the authority of Anas ibnu Malik that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
Indeed from the people are people who are keys to open the good for the people, and to lock away the evil. And indeed from the people are people who are keys to lock away and block the good, and they open up the evil for the people. So Tooba (glad tidings; scholars have also defined this word Tooba to be a tree in Paradise) is for the one whom Allaah subhanahu wa ta'aala places the keys of good at his hands. And woe be to the one whom Allaah has placed the keys of evil at his disposal.
{Hasan hadeeth, Ibn Majah: 237; as-Sunnah by Ibn Abee 'asim: 297}
quote:
The Imaams of guidance, the callers to the Sunnah, the supports of the religion, and the carriers of knowledge - those who call the people to guidance and are patient upon harm, those who bring life to the dead by means of the Book of Allaah and bring sight to the blind by the light of Allaah - they are the keys to good.*
Imam As-Sa'dee (rahimahullaah), describing The Keys to Good, said:
quote:
From the most important factors is learning beneficial knowledge and spreading it. Verily, this is the key to all good. From this is enjoining the good and forbidding the evil with gentleness, kindness and wisdom. An example of this is a servant performing a good practice and starting a beneficial task in order that the people follow him in doing so. ...
[From Abee Hurayrah (radiyAllaahu 'anhu) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said, "Whoever calls to guidance has a reward like the example of the reward of those who follow him, not decreasing their reward in any way. And whoever calls to misguidance has upon him the sin like the example of the sin of those who follow him, not decreasing their sin in anyway." Narrated by Muslim, no. 2674.]
Another example is giving valuable advice and sincerity in the religion, or in wordly affairs. Verily, those who advise are keys to good and blockers of evil.
Imam As-Sa'dee also mentioned those who are keys to good take advantage of the opportunity of gatherings by busying them with good - and away from evil.
quote:
So when the desire for good becomes the focal point of the individual, and his intention is determined on accomplishing his goal according to his ability, he seeks assistance from Allaah in fulfilling his goals, he approaches affairs in the correct manner and fashion and, as a result, he will continue to gain good and reap reward.
And the opposite of this is lack of desire for good; much good escapes this person. If lack of sincerity and advice for others is coupled with this, and he doesn't intend to benefit others in any fashion - in fact, he may actually desire to harm and deceive them to accomplish personal goals or corrupt beliefs - at that time, he has indeed come with the greatest means of [harm] and elimination of good. He has become one who deserves to be called 'a key to evil' and a blocker of good. We seek refuge in Allaah from the evil of ourselves and of our actions.
- Riyad u Nadirah: 1/512-513
* The author (Shaikh 'Abdur-Razzaq al-'Abbad) commented in a footnote: the opening of good is done by clarifying the good to mankind and calling them to it, encouraging them regarding it, causing a desire for it, and similiar to this. As for opening of good, which is expanding one's chest for good and success and accepting it, then this affair is solely for Allaah. Subsequently, the opening is of two types:
1- That which is done by way of the creation, and this is accomplished through propogation, guidance and clarification.
2- The second is by Allaah only, and this is accomplished through guidance, inspiration, and allowing to succeed.
Source: The highly beneficial book The Keys of Good, by Shaikh 'Abdur-Razzaq al-'Abbad, son of Shaikh 'Abdul-Muhsin al-'Abbad al-Badr (hafidhahumullaah)
26 August 2010
An Interview with Umm Saalih, A Grandmother Who Completed Memorizing the Qur’an at 82 Years Old
A Grandmother Who Completed Memorizing the Qur’an at Eighty-Two Years Old
As Read by Dr. Saleh As-Saleh
Al-Hamdulillaah (All-Praise is due to Allah), the One Who said (what means): "And in truth We have made the Qur’aan easy to remember; but is there any that remembers?" Surah 54: 32
Many all over the world memorize the Qur’aan, and it is not strange to see the youth memorizing the Noble Qur’aan and an early age. Al-Hamdulillaah, the One who made the Qur’aan easy for remembrance, had made it easy for Umm Saalih age 82. In an interview with Umm Saalih, she was asked the following questions:
Q1: "What was the reason that drove you to memorize the Qur’aan after so many years?"
She said, "I always hoped to memorize the Qur’aan from the time I was young. My father always used to invoke Allaah for me to become one of the memorizers of the Qur’aan, like himself and like the elder brothers of my family who memorized it. So I memorized in the beginning about three parts and then after I completed the age of thirteen, I got married and became busy with the household and the children. After I had seven children, my husband died. They (the children) were all young so I took the time to raise them and educate them, and then after they grew up and got married, I had more time for myself. Therefore, the first thing I directed myself to focus upon was the Qur’aan.
Q2: "Tell us about your journey with the Noble Qur’aan."
17 July 2010
Powerful advice to those who write online
Translated by:
Akram an-Najdee
Who is Shaykh Aboo Maalik al-Juhanee?
He is Shaykh Aboo Maalik 'Abdul-Hameed bin Khaliwy al-Juhanee
Ar-Rifaa'ee, Imaam and Khateeb Masjid 'Umar bin al-Khattaab in Yanbu',
Saudi Arabia and is in charge of Daarul Hadeeth in that area and is a
member (and a Da'ee) of the Ministry of Awqaaf and Da'wah wal Irshaad.
Shaykh 'Abdur-Rahmaan Muhiyyuddeen advised students to learn from the
Shaykh. Likewise Shaykh Saaleh as-Suhaymee has praised the Shaykh for
his efforts and knowledge. A number of 'Ulemaa have also praised and
recommended the Shaykh.
The Advice:
The Shaykh – May Allaah Preserve Him – said:
The intent is that people should have with them some understanding,
because the sins of the tongue are dangerous. By Allaah, this is the
problem with the righteous. This is the problem with the students of
knowledge today, sins of the tongue. If you enter the Internet and
looked at some of the sites and what it contains of the arguments,
refutations, and altercations then you will know that this is the sins
of the students of knowledge, the righteous, and the ascetics today.
The religious people, Yaa Jamaa'ah (addressing the attendees), do not
fornicate, consume alcohol, and oppress. However, come and see. Come
and see the insulting, cursing, false accusations, and bad suspicions.
Such that the speech reached the scholars, until these accusations
undermined and affected even the People of Knowledge. Then it came to
one of the scholars or one of the Callers (Du'aat) who are known with
the Sunnah and holding fast to the Sunnah, and Da'wah (calling) to the
Manhaj (methodology) of the Salaf and made apparent his mistakes in
debates. Then if they show him five or six or seven mistakes no one
recognizes them. If we want to follow any scholar from the scholars,
we find with him lapses and mistakes.
However Allaah has ordered with covering the mistakes and we cover the
mistakes of our brothers from Ahlus Sunnah. They are our brothers in
Beliefs. They are our brothers in Manhaj (methodology). We cover up
for them and we advise them. Not what has come from this methodology
now, they come to a scholar from amongst the scholars because he
refuted them, for example, or advised them in something. They search
in his tapes and his books and find 10 or 20 mistakes and they publish
it. Look how: "Look at so-and-so he curses the angels, so-and-so
curses the Companions" Ya Jamaa'ah (addressing the attendees) what is
this? Is this Khomaini or who? Who is this one who is cursing the
Dhaat of Allaah, cursing the Angels, cursing the Companions, and
cursing the Salaf and he says the Messenger fell short of the
foundations of the religion and he says this and that!? ALLAAH!! (in
amazement of what they say). Is this Khomeini or who?
They say, "No this is Shaykh so-and-so." When you are affected by
surprise and shock do you not fear Allaah! This person is a scholar, a
person known with Sunnah and aiding the Sunnah. How can you say about
him that he curses the Angels and he curses the Sahaabah and he curses
… what is this talk? The reality is there is no apprehension. By
Allaah! By Allaah if people fornicate, it is easier than if they
insult the honor a scholar from amongst the scholars who are known
with advice for Allaah and His Messenger and His Book and His
religion! How can you degrade in this matter? We ask Allaah for
protection. But this trial now, you find a righteous man and his thobe
(clothing worn by Arabs) is short (not falling below his ankles) and
his beard is long and he prays in the first row and he loves the
Sunnah. And his tongue is like a saw in the dignity of the people and
in the dignity of the People of Knowledge. Laa Hawla wa Laa Quwaata
Illaa Billaah (لا حول و لا قوة إلا بالله). He claims he is defending
the Sunnah and defending… He should Fear Allaah! He should Fear
Allaah. Right now what has come from speaking about the People of
Innovation, right now what has come from speaking about the people of
innovation and the people of Sunnah are together. Right now the people
of the Internet, honestly who do those people respect? I just want to
know. Those people who speak in those websites have not left anyone.
They disparaged Shaykh Ibn Baaz, They disparaged the Shaykh… even
Shaykh Ibn 'Uthaymeen, and they disparaged Shaykh al-Albaanee, Shaykh
Rabee', they disparaged Shaykh Muhammad Amaan Al-Jaamee, and they
insulted Shaykh al-'Abbaad. They insulted the living and the dead, who
do you have with you? They severely insulted these noble scholars
wallaahul Musta'aan (And Allaah is the Helper). We are not saying that
they are infallible, there is no one who does not have any mistakes.
There is no one who is infallible except the Prophet – salallaahu
alaihi wa salam -. If they were to follow Ibn Taymiyyah they would
find something with him. So why do they specify this? This is from the
sins of the tongue; people who are apprehensive should suffice their
tongues (with silence).
And then what do you have with you of knowledge? What knowledge do you
have to enter yourself into this chapter, the chapter of Jarh wa
Ta'deel (disparagement and praise). The chapter of criticism and
praise is dangerous, it is for the people of Knowledge, the advisors,
the intelligent ones, the ones who are apprehensive, those who fear
Allaah. You entered this door and this was the first chapter of
knowledge that you entered. You did not study 'Aqeedah (beliefs), you
did not study Tahaarah (purity), you did not study Salaah (prayer),
you did not study Zakaat (charity), you did not study knowledge of
understanding the Hadeeth.
By Allaah, some of the brothers from the students of knowledge were
telling me that in Europe some of the youth just recently they were
disbelievers, disbelievers. But now they are from the scholars of
criticisms and praise. Meaning, recently they were disbelievers and
now they are disparaging, praising, and criticizing. Okay… you, O
Miskeen (poor in knowledge), who taught you this? You have to study
the beliefs of Islaam first and take from the senior students of
knowledge and the People of Knowledge. When you are qualified and
established your feet in knowledge, then after that you can look at
criticism and praise. However they have a great defect in Manhaj
(methodology). Chaos, By Allaah, Chaos … chaos these days!!
Everyone praises and everyone criticizes wallaahul Musta'aan. So Fear
Allaah, those who generally speak in criticism and praise. Withhold,
refrain, slow down, do not be hasty, do not be hasty in this dangerous
chapter. You are now standing on the brink of Hell so have with you
some evidence. If you speak about a person or refute a person or warn
from a person then you should have with you some proof. Until Allaah
–Subhaanahu wa ta'aala- asks you to prove it. But in fact the issue is
like the racism of Jaahiliyyah (Pre-Islaamic ignorance). This one
speaks about our Shaykh so we'll speak about his Shaykh, etc from the
bickering and insults. Strange, until the People of innovation gloat
over us and the Hizbees (partisans) gloat over us in every place. Such
that one of the heads from the heads of the Hizbees in this country
(Saudi Arabia) said that Salafiyyah divided itself. No, By Allaah! By
Allaah, Salafiyyah has not divided itself and it will not divide by
the permission of Allaah. However this is recklessness we are tested
with. Impudence with some of the people that we are tested with,
wallaahul Musta'aan.
Source:
A part of the class on 'Uddattus Saabireen, Tape 11, minute 25:30
Akram an-Najdee
Who is Shaykh Aboo Maalik al-Juhanee?
He is Shaykh Aboo Maalik 'Abdul-Hameed bin Khaliwy al-Juhanee
Ar-Rifaa'ee, Imaam and Khateeb Masjid 'Umar bin al-Khattaab in Yanbu',
Saudi Arabia and is in charge of Daarul Hadeeth in that area and is a
member (and a Da'ee) of the Ministry of Awqaaf and Da'wah wal Irshaad.
Shaykh 'Abdur-Rahmaan Muhiyyuddeen advised students to learn from the
Shaykh. Likewise Shaykh Saaleh as-Suhaymee has praised the Shaykh for
his efforts and knowledge. A number of 'Ulemaa have also praised and
recommended the Shaykh.
The Advice:
The Shaykh – May Allaah Preserve Him – said:
The intent is that people should have with them some understanding,
because the sins of the tongue are dangerous. By Allaah, this is the
problem with the righteous. This is the problem with the students of
knowledge today, sins of the tongue. If you enter the Internet and
looked at some of the sites and what it contains of the arguments,
refutations, and altercations then you will know that this is the sins
of the students of knowledge, the righteous, and the ascetics today.
The religious people, Yaa Jamaa'ah (addressing the attendees), do not
fornicate, consume alcohol, and oppress. However, come and see. Come
and see the insulting, cursing, false accusations, and bad suspicions.
Such that the speech reached the scholars, until these accusations
undermined and affected even the People of Knowledge. Then it came to
one of the scholars or one of the Callers (Du'aat) who are known with
the Sunnah and holding fast to the Sunnah, and Da'wah (calling) to the
Manhaj (methodology) of the Salaf and made apparent his mistakes in
debates. Then if they show him five or six or seven mistakes no one
recognizes them. If we want to follow any scholar from the scholars,
we find with him lapses and mistakes.
However Allaah has ordered with covering the mistakes and we cover the
mistakes of our brothers from Ahlus Sunnah. They are our brothers in
Beliefs. They are our brothers in Manhaj (methodology). We cover up
for them and we advise them. Not what has come from this methodology
now, they come to a scholar from amongst the scholars because he
refuted them, for example, or advised them in something. They search
in his tapes and his books and find 10 or 20 mistakes and they publish
it. Look how: "Look at so-and-so he curses the angels, so-and-so
curses the Companions" Ya Jamaa'ah (addressing the attendees) what is
this? Is this Khomaini or who? Who is this one who is cursing the
Dhaat of Allaah, cursing the Angels, cursing the Companions, and
cursing the Salaf and he says the Messenger fell short of the
foundations of the religion and he says this and that!? ALLAAH!! (in
amazement of what they say). Is this Khomeini or who?
They say, "No this is Shaykh so-and-so." When you are affected by
surprise and shock do you not fear Allaah! This person is a scholar, a
person known with Sunnah and aiding the Sunnah. How can you say about
him that he curses the Angels and he curses the Sahaabah and he curses
… what is this talk? The reality is there is no apprehension. By
Allaah! By Allaah if people fornicate, it is easier than if they
insult the honor a scholar from amongst the scholars who are known
with advice for Allaah and His Messenger and His Book and His
religion! How can you degrade in this matter? We ask Allaah for
protection. But this trial now, you find a righteous man and his thobe
(clothing worn by Arabs) is short (not falling below his ankles) and
his beard is long and he prays in the first row and he loves the
Sunnah. And his tongue is like a saw in the dignity of the people and
in the dignity of the People of Knowledge. Laa Hawla wa Laa Quwaata
Illaa Billaah (لا حول و لا قوة إلا بالله). He claims he is defending
the Sunnah and defending… He should Fear Allaah! He should Fear
Allaah. Right now what has come from speaking about the People of
Innovation, right now what has come from speaking about the people of
innovation and the people of Sunnah are together. Right now the people
of the Internet, honestly who do those people respect? I just want to
know. Those people who speak in those websites have not left anyone.
They disparaged Shaykh Ibn Baaz, They disparaged the Shaykh… even
Shaykh Ibn 'Uthaymeen, and they disparaged Shaykh al-Albaanee, Shaykh
Rabee', they disparaged Shaykh Muhammad Amaan Al-Jaamee, and they
insulted Shaykh al-'Abbaad. They insulted the living and the dead, who
do you have with you? They severely insulted these noble scholars
wallaahul Musta'aan (And Allaah is the Helper). We are not saying that
they are infallible, there is no one who does not have any mistakes.
There is no one who is infallible except the Prophet – salallaahu
alaihi wa salam -. If they were to follow Ibn Taymiyyah they would
find something with him. So why do they specify this? This is from the
sins of the tongue; people who are apprehensive should suffice their
tongues (with silence).
And then what do you have with you of knowledge? What knowledge do you
have to enter yourself into this chapter, the chapter of Jarh wa
Ta'deel (disparagement and praise). The chapter of criticism and
praise is dangerous, it is for the people of Knowledge, the advisors,
the intelligent ones, the ones who are apprehensive, those who fear
Allaah. You entered this door and this was the first chapter of
knowledge that you entered. You did not study 'Aqeedah (beliefs), you
did not study Tahaarah (purity), you did not study Salaah (prayer),
you did not study Zakaat (charity), you did not study knowledge of
understanding the Hadeeth.
By Allaah, some of the brothers from the students of knowledge were
telling me that in Europe some of the youth just recently they were
disbelievers, disbelievers. But now they are from the scholars of
criticisms and praise. Meaning, recently they were disbelievers and
now they are disparaging, praising, and criticizing. Okay… you, O
Miskeen (poor in knowledge), who taught you this? You have to study
the beliefs of Islaam first and take from the senior students of
knowledge and the People of Knowledge. When you are qualified and
established your feet in knowledge, then after that you can look at
criticism and praise. However they have a great defect in Manhaj
(methodology). Chaos, By Allaah, Chaos … chaos these days!!
Everyone praises and everyone criticizes wallaahul Musta'aan. So Fear
Allaah, those who generally speak in criticism and praise. Withhold,
refrain, slow down, do not be hasty, do not be hasty in this dangerous
chapter. You are now standing on the brink of Hell so have with you
some evidence. If you speak about a person or refute a person or warn
from a person then you should have with you some proof. Until Allaah
–Subhaanahu wa ta'aala- asks you to prove it. But in fact the issue is
like the racism of Jaahiliyyah (Pre-Islaamic ignorance). This one
speaks about our Shaykh so we'll speak about his Shaykh, etc from the
bickering and insults. Strange, until the People of innovation gloat
over us and the Hizbees (partisans) gloat over us in every place. Such
that one of the heads from the heads of the Hizbees in this country
(Saudi Arabia) said that Salafiyyah divided itself. No, By Allaah! By
Allaah, Salafiyyah has not divided itself and it will not divide by
the permission of Allaah. However this is recklessness we are tested
with. Impudence with some of the people that we are tested with,
wallaahul Musta'aan.
Source:
A part of the class on 'Uddattus Saabireen, Tape 11, minute 25:30
15 July 2010
Whoever does not Supplicate to Allaah, then Allaah is Angry with him
Taken from Silsilah Ahadeeth As-Saheehah By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani Translated by Abbas Abu Yahya
No. 2654 – From Abu Hurairah from the Messenger -sallAllaahu alayhi wa sallam-: ‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’ Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.
Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger -sallAllaahu alayhi wa sallam-: recited: <<>>
Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others. It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.
Shaykh Albaani comments:
‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him. This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.
Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them. They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration: ‘His knowledge of my condition spares me from asking from Him.’
So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him <<>> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.
[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]
13 July 2010
Marriage to the Jinn
Assalamu alaikum warahmatullahi waBarakatuh
click here on the pdf file of -"Marriage to the Jinn" by Shaykh Yahya al-Haajooree
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