Salafus-Saaliheen سلف صالحين

Remain firm upon the sunnah

عن حذيفة بن اليمان (رضي الله عنه ) قال :

فَصَلَّيْتُ مَعَهُ الْمَغْرِبَ فَلَمَّا قَضَى الصَّلاَةَ قَامَ يُصَلِّى فَلَمْ يَزَلْ يُصَلِّى حَتَّى صَلَّى الْعِشَاءَ ثُمَّ خَرَجَ .

Huthayfah ibn Yaaman (may Allah be pleased with him) said:

“ I prayed Maghrib with the Prophet (peace and blessings be upon him) and when he finished he stood up and prayed. He continued to pray until Isha. Then he left. “

Collected by Ahmed in his Musnad 5/392 and Tirmithi in his Sunnan 3781.Shaykh Al-Albani graded this hadeeth as being Saheeh.

Benefits for this subject:

Shaykh Zayd ibn Muhammed Al-Madkhalee (may Allah preserve and protect him) commented on this subject in his book titled “Al-Afnanu Nadeeya “. Al-Afnanu Nadeeya is an explanation for a fiqh poem that Hafith Al-Hakeemee (may Allah have mercy on him) wrote. Hafith Al-Hakeemee acknowledged this prayer as being a sunnah.

Shaykh Zayd wrote that among the prayers which are recommended to perform, but aren’t stressed is the prayer between Maghrib and Isha. It’s recommended as it has a great reward in performing it.

There has been verses and athar which support and explain the virtue in praying at this time. One narration is reported from Anas (may Allah be pleased with him) He commented on the verse “They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].”[ Adh-Dhariyat 17] Anas said : The companions used to pray between Maghrib and Isha.” [Abu Dawud 1322 Al-Iraqee graded the isnad as being authentic.]

In another narration Anas ibn Malik (may Allah be pleased with him) said the same thing about the verse "Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah's Cause) out of what We have bestowed on them " [ As-Sajdah 16]

This prayer has been established in the Sunnah. Many of the companions used to practice it. Companions like Ibn Abbaas , Ibn Mas’ud, Ibn Umar, Anas ibn Malik, and Salman (may Allah be pleased with them all).

The Tabee’oon used to practice this Sunnah as well. Tabee’oon like Al-Aswad ibn Yazeed, Abu Uthman An-Nahdee, and Sa’eed ibn Jubair.. And from the Imams who prayed during this hour was Sufyan Ath-Thawri.

These verses, their meanings, Hadeeth and acts of the Salaf encourage and guide people to offer many supererogatory prayers between Maghrib and Isha. [Al-Afnanu Nadeeya vol 2 page 187]

Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Jr.

A Hardly Spoken about Sunnah – Prayer between Maghrib and Isha

it was collected by Muslim in his Saheeh (#2046) and the authors of the Sunan (except an-Nasaa'ee) from the narration of 'Aa'ishah, who relayed that the Prophet (sallallaahu alayhe wa sallam) said:

يا عائشة بيت لا تمر فيه جياع أهله
"O 'Aa'ishah! A house without dates (shall have) hungry occupants."

Some scholars, like at-Tirmithee, understood it to establish the general recommended nature of dates and their superiority over other foods.

Other scholars, like Ibn al-'Arabee (perhaps the first explainer of Jaami' at-Tirmithee), understood it to be restricted to lands where dates are easily available and they are a common staple food. According to this understanding, lands where dates are not a staple food, this concept would apply to their specific staple foods, as a factual description of the people of that place.

A house with out Dates

By Shaykh Muhammad ibn Adbul Wahhab Al-Wisabi (may Allah preserve him)

Pillars of Wudu are six:
1 Wash the face

2.Wash the hands up to the elbows

3.Wipe the entire head including the ears.

4.wash the feet , including the ankles

5.Follow this order

6.Perform Wudu in continuance




The Pillars of faith are six:

1.Belief in Allah

2.Belief in The Angels

3.Belief in the Books

4.Belief in the Messengers

5.Belief in the Last Day

6.Belief in the Qadr, this includes the good and bad that occurs.

** To deny anyone of these six is disbelief. **

6 Things in Various Islamic Sciences

Imaam Ahmad ibn Hanbal Rahimahullaah
Pg 91-93
Ibn Abee Ya’laa Reports in his Tabaqaatul –Hanaabilah,2 1/163-167,

From Sulaymaan Ibn ‘Abdullaah as Sijzee(who said), I came to the door of Al Mu’tasim and saw that the people had crowded together at his door, as if it was day of ‘Eed. I entered the place and saw a spread out carpet and chair that had been thrown on the floor. I stood facing the chair and whilst I was standing, al Mu’tasim approached me and sat on the chair. He removed his shoes from his feet and placed one foot on top of the other. Then he said. ‘Let Ahmad be present,’ so he was brought out in his presence. After Imaam Ahmed stood in front of him and greeted him (al Mu;tasim) said,’O Ahmad speak and do not be afraid. ‘So Imaam Ahmad said, By Allaah , O Ameerul Mu’mineen I have just entered upon you and there is no a seed weight of anxiety in my heart.”

Al Mu’tasim said to him, ‘What do you say about Qur’aan?’
He said, “the speech of Allaah , eternal , not created .Allaah , the Mighty and Majestic said:

سُوۡرَةُ التّوبَة

وَإِنۡ أَحَدٌ۬ مِّنَ ٱلۡمُشۡرِكِينَ ٱسۡتَجَارَكَ فَأَجِرۡهُ حَتَّىٰ يَسۡمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبۡلِغۡهُ مَأۡمَنَهُ ۥ‌ۚ ذَٲلِكَ بِأَنَّہُمۡ قَوۡمٌ۬ لَّا يَعۡلَمُونَ (٦)

And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection then grant him protection, so that he may hear the Word of Allâh (the Qur'ân), and then escort him to where he can be secure, that is because they are men who know not. (6)
So he said, do you have a proof other than this?’

Imaam Ahmad replied,’ Yes O Ameerul-Mu’mineen, The saying of Allaah , the Mighty and Majestic

سُوۡرَةُ الرَّحمٰنۡ
ٱلرَّحۡمَـٰنُ (١) عَلَّمَ ٱلۡقُرۡءَانَ (٢

The Most Gracious (Allâh)! (1) He has taught (you mankind) the Qur'ân (by His Mercy). (2)
And He did not say ‘Ar Rahmaan.He Created the Qur’aan.’ And His saying,the Mighty and Majestic
سُوۡرَةُ یسٓ
يسٓ (١) وَٱلۡقُرۡءَانِ ٱلۡحَكِيمِ (٢)

Yâ-Sîn. [These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings.] (1) By the Qur'ân, full of wisdom (i.e. full of laws, evidences, and proofs), (2)

He did not say:Yaa’seen. By the Qur’aan (that is) created.’
So Al Mu’tasim said, ‘Imprison him.’ So he was imprisoned and the people dispersed.
When I arose (the next morning) I made my way to the door (of al Mu’tasim)and the people were entering, so I entered along with them .Al Mu’tasim approached and sat on the chair and said ,Bring Ahmad ibn Hanbal,’ and so he was brought . When he stood in from of him, Al Mu’tasim said to him, ‘How were you in your cell yesterday, O Ahmad?’

Imaam Ahmad said, ‘In goodness and all praise are due to Allaah, except that in my cell, Omeerul Mu’mineen, I saw something amazing.” He said to him, ‘And what did you see?’ So he replied, I arose in the middle of the night, performed ablution for the prayers and prayed two rak’ahs.In one rak’ah;Alhamdulillaah…’ and Qul A’oodhu bi Rabbin-Naas,’and the second rak’ah; Alhamdulillaah…and ‘Qul A’oodhu bi-Rabbil-Falaq.’Then I sat down and read tashahhud and gave salutation ( to my right and to my left).then I stood (again) made the takbeer and recited:’Alhamdulillaah…’ and desired to read :Qul- Huwallaahu –Ahad,’and I was not able. I tried hard to read something else from the Qur’aan and I was not able. Then I stretched my eyes to the corner of the prison and (behold) I saw the Qur’aan laid out (on the floor), dead. So I washed it and shrouded it, then prayed over it and buried it.”

So Al Mu’tasim said, Woe to you, O Ahmad, and does the Qur’aan die!” So Ahmad said to him, well that is what you say-that it is created. And everything that is created dies.” Al Mu’tasim said, Ahmad has Subdued us, Ahmad has subdued us.’

Foundation of the Sunnaah

Bishr bin Moosaa narrated to us, saying: Al-Humaydee narrated to us, saying:


[Faith in the Divine Pre-Decree]


1. The Sunnah, in our view, is that: A man believes in Al-Qadar (the Divine Pre-Decree) – the good and the evil, as well as the sweet and the bitter of it. And that a he knows that what befalls him from (Allaah’s) Decree will never miss him, and that what is not decreed for him will never befall him. And he must believe that all of this is an ordainment from Allaah.


[Faith is Speech and Action, and it Increases and Decreases]


2. Eemaan (Faith) is speech and action. It increases and decreases. And no statement will be of benefit unless it is accompanied by an action, neither will a statement or an action be of benefit without the intention, and neither a statement, action or the intention will be of benefit in the absence of (one abiding by) the Sunnah.


[Praise for the Companions]


3. Asking Allaah to bestow His mercy on all of the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam). This is since Allaah said: “And those who came after them (i.e. after the Companions) say: ‘Our Lord, forgive us and our brothers who have preceded us in Faith. And do not put in our hearts any hatred for those who have believed. Our Lord, you are indeed full of Kindness, Most Merciful.” [Surah Al-Hashr: 10]
One can never believe unless he asks Allaah’s forgiveness for them. So whoever reviles them or belittles them or even just one from among them, then he is not upon the Sunnah and he has no right to the (war) booty.[1] We have been informed about this by several sources that Maalik bin Anas (rahimahullaah) said: “Allaah has divided the war-booty amongst ‘the poor emigrants who were expelled from their homes and their property…’ up to where He said:‘…And those who came after them, say: ‘Our Lord, forgive us and our brothers.’ [Surah Al-Hashr: 8-10] So whoever does not say this for them, he is not from those whom Allaah has given a portion of the war-booty to.”


[The Qur’aan is the Speech of Allaah]


4. The Qur’aan is the Speech of Allaah. I heard Sufyaan (bin ‘Uyainah) say: “The Qur’aan is the Speech of Allaah. And whoever says that it is created, is an innovator. We did not hear anyone (from the Salaf) saying this.”


[The Statement of Sufyaan regarding Faith]


5. And I heard Sufyaan say: “Eemaan (Faith) is speech and action; it increases and decreases.”
So his brother, Ibraaheem bin ‘Uyainah, said to him: “O Abu Muhammad, we don’t hold that it decreases.” So Sufyaan became angry and said: “Be quiet, child.” - to the point that nothing else came out from him.


[The Believers will see their Lord on the Day of Judgement]


6. An affirmation that the believers will see Allaah after death.


[Confirming Allaah’s Attributes]


7. As for what is stated in the Qur’aan and the Hadeeth, such as: “The Jews say: ‘Allaah’s Hand is tied up.’ May their hands be tied up” [Surah Al-Maa’idah: 64] and such as: “The heavens will be rolled up in His Right Hand” [Surah Az-Zumar: 67] as well as whatever resembles that from the Qur’aan and the Hadeeth, we do not exceed beyond that nor do we interpret it. Rather, we stop at where the Qur’aan and the Sunnah stopped at, and we say: “The Most Merciful (Allaah) rose over His Throne.” [Surah TaHa: 5] Whoever claims something other than this is a Mu’attil (denier of Allaah’s Attributes), a Jahmee. [2]


[The Difference between Ahlus-Sunnah and the Khawaarij]


8. We do not say as the Khawaarij say: “Whoever commits a major sin has disbelieved.” We do not deem a Muslim to be a disbeliever due to any of the sins. Rather, disbelief (only) lies in the abandonment of the five (pillars of Islaam), about which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Islaam is built upon five things: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the Prayer; (3) Giving the Zakaat; (4) Fasting in Ramadaan; (5) and Making the Pilgrimage (Hajj) to Allaah’s house (Ka’bah).”


[When does the Proof become established on one who abandons all or some of the Pillars of Islaam?]


9. As for three of these pillars, then there is no difference between the one who abandons any of them. They are not saying the testimony of Faith, not praying and not fasting. This is because he is delaying part of these pillars from their proper times. And whoever makes them up after having neglected them intentionally from their proper times will not be rewarded.
And as for Zakaat, when one does not give it, it will be held against him, and count as a sin because of his holding it back.
As for Hajj, then whoever is obligated to go on it and has the means to perform it, then he must go. But it is not obligatory for him to perform it every year in the case that he has already performed it. When he performs the Hajj, he is considered as having performed it and he is not counted as a sinner if he delays it, as is the case with the person who is sinful by delaying the Zakaat. This is because Zakaat is a right of the needy Muslims, whom he has withheld it from. So if he performs the Hajj, then he has fulfilled its obligation. And if he dies, whilst he was present and able to perform the Hajj but didn’t do it, he will be asked to return to the worldly life (so he can perform it). His family members are obligated to perform the Hajj on his behalf, and we hope that if they do this, it will be counted as if he had performed it, in the same manner as if he had a debt, which was repaid after his death.
[This ends the treatise, all praise be to Allaah, Lord of the Worlds]


Footnotes:


[1] Translator’s Note: This refers to the war booty achieved from the battle against the Jews of Banu An-Nadeer. Commencing from the sixth ayah of Surah Al-Hashr, Allaah clarifies who is entitled to this war booty, up until the tenth ayah, which mentions those who come after the Muhaajireen (emigrants) and the Ansaar (Muslim residents of Madeenah), i.e. the Companions. So whoever amongst “those who came after them” does not perform what is indicated in this ayah (10) of asking forgiveness for the Sahaabah, then he has no right to the war-booty.
[2] Translator’s Note: Imaam Ibn Al-‘Uthaimeen said about the Jahmiyyah: “They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views on the Attributes of Allaah consist of ta'teel (denial) and nafee (negation). Regarding Al-Qadar (Divine Pre-Decree), they hold the opinion that mankind is coerced to do deeds (al-jabr). Their view on Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu'atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.” [Sharh Lum’at-ul-‘Itiqaad]







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Fundamentals of the Sunnah

Dear noble reader, may Allaah shower his mercy upon you, have we ever wondered what is the Sunnah (way), and what is it’s place in Islaam? Know that Allaah, by His mercy upon us, has not just sent us His Words, the Qur’aan, but He also sent a messenger to teach us, even though we have the ability to read the Qur’aan.

This is why Allaah said:

“And We (Allaah) have revealed to you Muhammad, The Reminder (The Qur’aan) so that you may explain clearly to mankind that which has been revealed to them.” [an-Nahl 16:44]




THE DEFINITION

By definition the Sunnah is
• whatever the Prophet sallallaahu 'alahi wa sallam said,
• whatever the Prophet sallallaahu 'alahi wa sallam did or
• whatever the Prophet sallallaahu 'alahi wa sallam approved of by being silent.

This means, that whatever the Prophet sallallaahu 'alahi wa sallam commanded us to do, and commanded us to stay away from, and whatever occurred in front of him or was narrated to him and he kept silent about, all of it is the Sunnah.

The term Sunnah is also referred to in matters of Creed and Methodology. This reference can be seen in many of the books of the scholars of the past, ranging from the time of the Sahaabah up until our times.




THE EVIDENCES TO FOLLOW THE SUNNAH


EVIDENCES FROM THE QUR’AAN

• Hold on to whatever the Prophet sallallaahu 'alahi wa sallam gave us:

"Whatever the Prophet sallallaahu 'alahi wa sallam orders you with, then hold on to it, and whatever he forbade, then stay away from it." [al-Hashr 59:7]

• Whatever he sallallaahu 'alahi wa sallam said was revelation:

"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]

• The Prophet sallallaahu 'alahi wa sallam is an example:

"Indeed, in the Messenger of Allaah (Muhammad) you have a good example to follow..." [al-Ahzab 33:21]

• Obeying him sallallaahu 'alahi wa sallam gives life:

"O you who believe! Answer Allaah, by obeying Him and His Messenger when he (sallallaahu 'alahi wa sallam) calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered." [al-Anfal 8:24]

• Loving Allaah is by following the Prophet sallallaahu 'alahi wa sallam:

"Say (O Muhammad to mankind): "If you really love Allaah, then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful."" [Aali Imran 3:31]



EVIDENCES FROM THE AUTHENTICE AHADEETH

• By following the Sunnah one will never be misguided:

“I have left amongst you two matters that if you adhere to them you will never be misguided; The Book of Allaah and the Sunnah of His Prophet.” [Maalik, al-Haakim, al-Baihaaqee]

• Obeying the Prophet results in entering Paradise:

“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]

• Breaking away from the Sunnah results in not being from the Prophet sallallaahu 'alahi wa sallam :

“Whoever breaks away from my Sunnah is not from me.” [al-Bukhaaree]




OBEYING THE MESSENGER IS LIKE OBEYING ALLAAH


Allaah attests to this fact:

"Whoever obeys the Messenger then verily he obeys Allaah" [an-Nisaa 4:80]

"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]


The Prophet sallallaahu 'alahi wa sallam also attests to this fact:

“Whoever obeys me, obeys Allaah. Whoever disobeys me, disobeys Allaah.” [al-Bukhaaree & Muslim]




THE MISUNDERSTANDING

After understanding this we should also be aware of the misunderstanding of some people of what the Sunnah is. They hold the belief that the Sunnah is something voluntary and therefore if done, one will be rewarded and if left off, one will not be punished. This definition of the Sunnah is used strictly in the area of Islamic jurisprudence as termed by the scholars of Fiqh. For example, the voluntary payers before and after Salaatudh-Dhuhr is called the “Sunnah of Dhuhr.” As for the Shari’ah then this understanding is not applied.

To give an example of the application of this (mis)understanding: We all agree that the Salaah (the Prayer) is from the Sunnah (the way) of the Prophet sallallaahu 'alahi wa sallam. Now, if we were to apply this (mis)understanding we would come to the conclusion that the five obligatory prayers are merely voluntary. And if we perform them, we would be rewarded, and if we abandon them, we would not be punished. This clearly contradicts the order of Allaah in His book and the order of the Prophet sallallaahu 'alahi wa sallam in the authenticated Hadeeth of the obligation of the five daily prayers.

Clearly we can see that the Sunnah has a more profound meaning than that of just being voluntary acts. We should understand that even the smallest of actions of the Prophet sallallaahu 'alahi wa sallam, for example: his manner of eating, walking, or sleeping, are from his Sunnah and should be respected and not ridiculed or thought as something meager. Also, one should not ridicule anyone who tries to implement the Sunnah. This is because, one who ridicules this person, is in fact ridiculing the Sunnah of the Prophet sallallaahu 'alahi wa sallam.



THE WARNINGS FOR NOT FOLLOWING THE SUNNAH


WARNINGS FROM THE QUR’AAN:

Allaah threatens by His Fire:

"Whosoever opposes the messenger even after guidance has been conveyed to him…Allaah will leave him the path he has chosen and land him in the Fire. What an evil abode." [an-Nisaa 4:115]

Allaah threatens by denial of Eemaan (Faith):

"But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisa 4:65]

Allaah threatens by some Fitnah:

"And let those who oppose the Messenger's (Muhammad sallallaahu 'alahi wa sallam) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them." [an-Nur 24:63]

Allaah threatens with disbelief:

"Say (O Muhammad): "Obey Allaah and the Messenger (Muhammad)." But if they turn away, then Allaah does not like the disbelievers." [Aali Imran 3:32]



WARNINGS FROM THE PROPHET:

The rejecters of the Sunnah:

“I had better not find anyone of you reclining on his bed and there comes to him one of my commandments or one of my prohibitions and he says about it, ‘I don’t know. Whatever we find in the Book of Allaah only do we follow.” [al-Baihaaqee, Ahmad, Abu Daawood & others]

“Soon it will be that a man will recline on his couch and will be narrated a hadeeth of my hadeeth and he will say: ‘Between us and you is the Book of Allaah. What we find allowed therein, we allow. What we find prohibited therein, we prohibit.’ But truly, what the Messenger of Allaah has forbidden is similar to what Allaah has forbidden.” [al-Baihaaqee, Ahmad & Ibn Maajah]


The threat of not entering Paradise:

“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]




CONCLUSION

In conclusion, -may Allaah bless you- this matter of the Sunnah is undoubtedly an important one. Whether it is from the manner of the Salaah (Prayer), and Hajj, to growing the beards, and wearing the proper hijaab, to the manner of eating and sleeping, or even walking in the streets, all of it is important. They only vary in whether it is a matter that if left-off it would incur punishment or not. Therefore it is for each one of us to rectify ourselves with regard to the Sunnah, and thus reach success in this world and the next.

http://www.twtpubs.com/web/index.php?option=com_content&task=view&id=38&Itemid=34

The Sunnah is Islaam and Islaam is the Sunnah!

س/ نطلب من شيخنا الفاضل التنبيه على أمر ما قد انتشر في الآونة الأخيرة بين بعض الطلاب ألا وهو: +نبز بعض العلماء الأفاضل إلى من يستمع إليهم بأن هؤلاء جاميون وهؤلاء مداخلة ، ويقصدون بذلك شيخنا العالم رحمه الله محمد أمان الجامي وشيخنا الفاضل حفظه الله وسدد خطاه ربيع بن هادي المدخلي وصلى اللهم وبارك على نبينا محمد .

Question: We would like to draw your attention, our noble Shaikh, to an affair that has spread lately between some of the students and that is: the insulting of some of the noble ulama to those who are listening by saying : ‘Those (people) are Jaamee’oon

and ‘Those (people) are Madaakhilah (Madkhalis)’, and what they mean by that is our Shaikh and Scholar – rahimahullah- Muhammad Amaan al Jaamee and our Noble Shaikh – hafidhahullah (Allah preserve him) and guide his steps – Rabee ibn Hadee al Madkhalee. O Allah exalt our Prophet Muhammad and bless him.


الجواب: هذا داخل في جواب الذي انتهيت منه قريباً، اتركوا هذه الأمور وهذا التنابز ولا تنابزوا بالألقاب الله جل وعلا قال لكم:[ وَلَا تَنَابَزُوا بِالْأَلْقَابِ] (سورة الحجرات الآية:11).
كلكم إخوة، وكلكم أهل دين واحد، كلكم زملاء ولله الحمد ، فانبذوا هذه الأمور واحترموا العلماء احترموا العلماء، من لم يحترم العلماء فإنه يحرم من علمهم يحرم من الاستفادة منهم ، اتركوا هذا الأمر تنابز بينكم وتناول العلماء الذين لهم الفضل ولهم على الناس المنزلة التي أنزلهم الله فيها { [يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ]،(سورة المجادلة الآية:11).



Answer: This enters into the answer I finished with recently. Leave these affairs – this is insulting each other, so do not insult each other by nicknames. Allah, Lofty and Exalted is He, told you (translated):

‘And do not insult each other with nicknames’

(49:11)

All of you are brothers and all of you are the people of one religion. All of you (students of knowledge and Scholars) are colleagues and to Allah is due all the praise. So turn away from these affairs and honor and respect the ulama, honor and respect them. Whoever doesn’t honor and respect the ulama, then he prevents (the people) from their knowledge and he prevents (the people) from benefitting from them. Leave this affair of insulting each other. Take from the ulama – they are the ones who have virtue and who have a status over the people that Allah has given them:

‘Allah will raise in degrees those of you who believe and those who have been given knowledge’ (58:11)


العلماء لهم مكانتهم ولهم قدرهم واحترامهم وإذا لم يوثق بالعلماء فبمن يوثق ؟
إذا نزعت الثقة من العلماء إلى من يرجع الناس ؟ هذه مكيدة لا شك ودسيسة لا شك بين الناس فيجب التنبه لها ويجب نبذها والابتعاد عنها والنهي عنها.اهـ



The ulama – they have their status and they have their rank and their respect. When a person does not deem the ulama to be trustworthy , then in whom will they put their trust ? If people’s confidence in the ulama is removed, then who will the people turn to? Without a doubt this is a deceptive plot and conspiracy from some people that it is obligatory to be aware of. And it is obligatory to turn away from it (insulting by nicknames to turn people away from the ulama of Ahlus Sunnah), and distance onself from it, and prohibit it

المرجع: نقلاً من محاضرة بعنوان (واجب طالب العلم بعد التخرج) في الجامعة الإسلامية بالمدينة النبوية وكانت يوم الإربعاء الموافق 8/4/1431هــ .



Taken from a lecture titled: ‘What is obligatory on the student of knowledge after graduation’ at the Islamic University of Madinah corresponding with Wednesday, 8th of Rabee uth Thanee 1431 Hijree


Transcription source:- http://sahab.net/forums/showpost.php?p=800293&postcount=4
Audio source: http://www.hostk.info/upload/download4598.html

Shaikh Fawzaan on Saying “Madkhalis”

عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِذَا تَوَضَّأْتَ فَخَلِّلْ بَيْنَ أَصَابِعِ يَدَيْكَ وَرِجْلَيْكَ

Ibn Abbas (may Allah be pleased with him) narrated Allah’s Messenger (peace and blessings be upon him) said: When performing Wudu go between the fingers of your hands and toes on your feet.

Collected by At-Tirmithi in Jami’ (# 39). Imam At-Tirmithi graded this hadeeth as being –Hasan

Benefits for the subject:

· Imam At-Tirmithi (may Allah have mercy on him) said: “The people of knowledge act according to this hadeeth, one goes between the toes in Wudu. “ [ Jami At-Tirmithi]



· Shaykh Zayd ibn Muhammad Al-Madkhali (may Allah preserve him) said, “ It’s recommended to go between the hands, toes and beard during Wudu. And this position is based on the numerous texts reported in Islam. Furthermore this is the position of Ahmed, Malik , Ash-Sha’fi and others.[ Al-Afnaanu Nadiyah 211.]



· Ibn Sayyidin Nas (734 H may Allah have mercy on him) said, “Our scholars have said that it’s sunnah to go between the toes in Wudu while washing them. This act can be done even if water can reach the toes. And if the fingers are covered and water can’t reach the fingers properly, then it’s a must to go between them with water. [ An-Nafhush-Shathee ]



· Al-Mustawrid bin Shaddad Al-Fihri (may Allah be pleased with him) said,” I saw the Prophet (peace and blessings be upon him) performing Wudu going between the toes with his pinky.[ At-Tirmithi 40 Shaykh Al-Albani (may Allah have mercy on him) graded this hadeeth as being Sahih]



· Huthayfah ibn Yamman (may Allah be pleased with him) said, “ Go between your fingers during Wudu, before the fire does.”



· Qassim ibn Muhammad said, “During my journey with ibn Umar I saw him remove his Khuffs and wash between his toes while making wudu.”



· ‘Ikrimah said, “ When you make wudu, go through you fingers first with water. Between the fingers is a resting place for Shaytan.

Prepared by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar © 1432

Revive a Sunnah in Wudu- Go between your Hands and Toes

A Forgotten Sunnah – Between the Jumu’ah and Sunnah Prayer.

‘Umar ibn ‘Ata bin Abi Al-Khuwar narrated that Nafi bin Jubair sent him to As-Sa’ib bin Yazid,the maternal nephew of Namir, asking him regarding something Mu’awiyah had seen him do in the prayer. He said: “ I prayed Jum’uah with Mu’awiyah in his enclosure and when he finished, I stood up in my place and prayed. When he went inside he sent for me and said” Do not repeat what you have just done. If you pray Jum’uah don’t join it with another prayer until you speak or exit the masjid. The Prophet (peace and blessings be upon him) ordered us to separate between prayers. One prayer mustn’t be joined with another until you speak or exit.

Collected by Muslim [ 883]

Benefits for this subject:

· Ibn Munthir ( [318 H] may Allah have mercy on him) narrated an athar in his Awsot about this hadeeth from the acts of our Salaf. He wrote, “ Ibn Umar saw a man pray two rakah after Jum’uah and he stopped him. Ibn Umar asked the man,” Are you praying four rakah for Jum’uah!” It was Ibn Umar’s practice to pray the two sunnah prayers for Jum’uah in his home. He said, “ This was the way of our Prophet (peace and blessings be upon him) [ Al-Awsot vol 4 /136]

· Shaykh Al-Uthaymeen (may Allah rest him in Firdous ) said “There are numerous lessons derived from this hadeeth.” Some of those lessons are:

1. A person doesn’t join one prayer with another until he speaks between them. No Fard prayer with a Sunnah. On the other hand the Prophet (peace and blessings be upon him) used to pray the Nawafil prayers at night in two rakah, two rakah with no separating between them.

2. The shar’iah places importance in differentiating between Fard and Nafil. This hadeeth proves it.

A Forgotten Sunnah – Between the Jumu’ah and Sunnah Prayer.

This is an extremely important characteristic which should be found in the individual who is in a position to teach the religion. He should be mindful that he has become an example for others to follow. With this being the case his statements and actions must be in accordance with what Islam legislates and encourages. This also demands that the teacher displays exemplary character, especially when in the presence of others. Allah - The Most High - mentioned in the Glorious Quran concerning Prophet Shua'ib:

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ

{I do not wish to oppose that which I call you to} Surah Hud:88



The famous companion Abu Darda (may Allah be pleased with him) said:



إن أخوف ما أخاف إذا وقفت على الحساب أن يقال لي: قد علمت، فماذا عملت فيما علمت

Indeed my greatest fear concerning standing on the Day of Judgment is that it will be said to me: You have learned, hence what have you done with your knowledge?!

(Jam'e Bayaan al 'Elm wa Fadlihee #647)



Imam al Thahabee mentioned on the authority of Abu 'Umraan who said that Hiram bin Hayaan said:

إِيَّاكُم وَالعَالِمَ الفَاسِقَ.

Beware of the sinful scholar.



When this statement reached 'Umar ibn al Khattaab (ra) he wrote to Hiram inquiring about it. Hiram replied:

مَا أَرَدْتُ إِلاَّ الخَيْرَ، يَكُوْنُ إِمَامٌ يَتَكَلَّمُ بِالعِلْمِ، وَيَعْمَلُ بِالفِسْقِ، وَيُشَبِّهُ عَلَى النَّاسِ، فَيَضِلُّوا

I only intended good oh Leader of the believers! If the scholar speaks with knowledge and then acts with sin, this will confuse the people and they will be led astray. (Tareekh al Islam 5/534)



Sheikh 'Abdul 'Azeez bin Baaz said:



Another matter which relates to the student of knowledge with regards to his position with Allah firstly, and secondly with regards to his brothers and the society, is that he should fear Allah within himself. When he learns something, he is diligent in performing it without delay and procrastination. He learns and he acts upon it. It is incumbent that actions accompany knowledge. The student should constantly bring himself to account. (The Obligation of a Student of Knowledge pg.15)



Sheikh Muhammad bin Saleh al 'Uthaymeen mentioned:

It is incumbent upon the student of knowledge to act upon his knowledge. This includes belief, worship, manners, character and dealings with others. This is the fruit and result of knowledge. The carrier of knowledge is similar to the carrier of a weapon. This weapon could either defend him or harm him. It is because of this that the Prophet (may the Peace and Blessings of Allah be upon him) said:

وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ

The Quran is a proof for you or against you. (Sahih Muslim)

(Mejmoo' Fatawaa 26/80)

It is vital that those who are in positions to teach the Muslim communities realize that they must set a good example and display fear of Allah in private and in open. It is due to this that Imam al 'Awzai'ee mentioned:

كنا نضحك ونمزح ، فلما صرنا يقتدى بنا خشيت أن لا يسعنا التبسم

We used to laugh, but when we became individuals who others followed, I feared that it was no longer befitting for us to smile.

(Al Madkal ila Sunan al Kubraa 1/448)



Although no Muslim would deny the permissibility of laughing, the above narration displays for us the great importance the Salaf gave to being cautious of one's character, especially for those who are looked at as examples in the Muslim communities.



Sheikh Abdul 'Azeez bin Baaz said while discussing the great status that Allah has given to the people of knowledge, he said:

The scholars are on a higher level than the layman. This is due to the enormous effect they have on the people, and the tremendous benefit they disperse to the masses. (Knowledge and the Character of its People pg.7)



It is due to this fact that the Salaf were very keen to monitor the teacher's character before taking knowledge from him. Ibraheem al Nakha'ee said:



كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى هديه وسمته وصلاته ثم أخذوا عنه

If they (students of knowledge) approached an individual for the purpose of study, they would first examine his guidance, character and prayer. Then they would take knowledge from him. (At Temheed 1/48)

In light of this information, it is befitting that the Muslim communities are cautious who they take their knowledge from. They should not lend their ears to any and every individual, even if those individuals claim to have a level of knowledge and are able to benefit others. Rather, the Muslim communities seek to benefit from those who to the best of their ability display exemplified Islamic character. By doing so, these individuals (teachers) have truly helped their Muslim brothers and sisters by first saving themselves, and then trying their level best to save others from a blazing Hell-fire.

The above information is a summarized excerpt of an article soon to be available titled:
The Characteristics of Those Who Knowledge is Taken From
http://salafee.multiply.com/journal

Scholars and Islamic Teachers Act Upon Their Knowledge

Imaam al-Barbahaari (rahimahullaah) said:

All praise is for Allaah who guided us to Islaam and blessed us with it and placed us in the best nation, so we ask Him to grant us that we keep to that which He loves and is pleased with and avoid that which He hates and which angers Him.

Know that Islam is the Sunnah, and the Sunnah is Islaam[1] and one of them cannot be established without the other.

NOTES

1. The Prophet said, "He who turns away from my Sunnah is not from me." Reported by al-Bukhaaree (Eng. trans. 7/1-2/no.l), Muslim (Eng. Trans. 2/703/n0.3236) and an-Nasaa'ee.

Abu Hurairah said that Allaah's Messenger said, "All of my Ummah will enter Paradise except those who refuse." It was said, "Who will refuse?" He replied. "Whoever obeys me enters Paradise and whoever disobeys me has refused." Reported by al-Bukhaaree (Eng. trans. 9/284/n0.384).

Imaam az-Zuhree (the famous taabi'ee, d.124H) said,"The people of knowledge who came before us used to say,'Salvation lies in clinging to the Sunnah.'" Reported by ad-Daarimee in his Sunan (no.96).

Imaam Maalik said,"The Sunnah is like the Ark of Noah. Whoever embarks upon it reaches salvation and whoever refuses is drowned." Quoted by Shaikh ul-Islaam Ibn Taimiyyah in Majmoo' ul-fataawaa (4/57).


Taken from Kitaab Sharah us-Sunnah by Imaam Al-Barbahaaree

Trans. Abu Talhah Dawud Burbank

The Sunnah is Islaam and Islaam is the Sunnah

بسم الله الرحمن الرحيم

Misleading Statements

The statement: The Shaikh is affected by the people around him (those who speak to him).

Shaikh Muhammad Bazmoul commented on this statement:

Beware of such a statement oh my brothers, for indeed it is the statement of the people of innovation and desires! I have heard this statement being mentioned concerning the likes of Shaikh Bin Baaz and Shaikh al Albani (may Allah have mercy on them), and I have heard it mentioned about other scholars.

This statement is incorrect in several ways:

1. It is belittlement of the scholar because it indicates that he is not accurate and he accepts anything mentioned to him by his students. The origin of the affair of a scholar is that he is trustworthy and accurate, and therefore this statement is in opposition to this origin. With this being the case, the person who makes such an allegation must present proofs for his claim or it is befitting that his claims is rejected and not accepted.

2. The likes of this statement was forbidden by Allah concerning what was being said about His Prophet (may the peace and blessings of Allah be upon him), and the scholars; those who inherit from the prophets. Allah said in the Qur'an:

وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ

{Among them are those who annoy the Prophet and say: He is lending his ear to all news. Say: He listens to what is best for you; he believes in Allah, has faith in the believers, and is a mercy to those of you who believe. But those who annoy Allah's Messenger will have a painful torment.} Surah at Taubah: 61

Imam at Tabari mentioned in his book of Tafseer in explanation to this verse, he said:

Allah is informing that from amongst the hypocrites are groups who seek to annoy the Messenger of Allah (may the peace and blessings of Allah be upon him) and reprimand him by saying: He freely lends his ear. He listens to everyone who speaks to him and he accepts and believes their speech….

Shaikh Muhammad Bazmoul further explained:

Consequently, this statement was mentioned by the hypocrites concerning the Prophet (may the peace and blessings of Allah be upon him), and now it is being used by the people of innovation and ignorance to belittle the scholars and abandon their statements and knowledge. By performing this action, they have imitated the action of the hypocrites. Indeed there is no might or change except by the permission of Allah!

3. This statement is used by individuals to refute the statements of the scholars concerning individuals and issues. Indeed this is from the most despicable of affairs. The statement of a scholar is only rejected based on valid, legislated proofs and evidences. Is this statement (the scholar is affected by those around him) considered a valid, legislated proof and evidence?!

4. This statement contains several dangers. From its dangers is that it creates a lack of trust for the scholar concerning his speech and rulings. Certainly the more the people trust the scholar, the more they trust his knowledge.

5. This statement removes and decreases the awe and reverence the students of knowledge have for the scholar.

Summarized translation from: 'Misleading Statements' Shaikh Muhammad Bazmoul (may Allah preserve him)

Mustafa George DeBerry
http://salafee.multiply.com/journal
Riyadh, KSA

Misleading Statements (Shaikh Muhammad Bazmoul)

A believer is in constant need of reminders, especially during present times, due to widespread trials and tribulations which are endlessly affecting the Ummah. It is because of this that our Generous Lord has informed of that which is of benefit to the Muslim in this life and the next. Allah – The All-Mighty – stated:
وَننَُزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
{We reveal in the Qur'an that which is a cure and a mercy for the believers.} Surah Israa:82
And He – The Glorified – also said:
يَا أَيهَُّا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ
{Oh you who believe, indeed there has come to you an admonishment from your Lord, and a cure for that which is in the hearts, and guidance and mercy for the believers.} Surah Yunis:57
What should be mentioned is that not only is the Qur'an a cure, but the complete religion of Islam is a cure and mercy for the believers. Based on this, the Prophet Muhammad sallah alahi wasallam said:
أَلاَ إِنِّى أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَه "Indeed I have been given the Qur'an, and that which is similar to it (Sunnah)" Sunan Abi Dawud: 4606
Therefore it's important for a believer to constantly read and ponder over what has been revealed by our Lord in His Glorious Book and likewise what has been revealed by way of the Sunnah of our beloved Messenger Muhammad sallah alahi wasallam. In doing so, one will always receive a beneficial reminder which will – by the permission of Allah – uplift him in this life and the next.
Likewise from the beneficial reminders which are related to eemaan (faith) and its increase is reading what has been mentioned about the lives of the salaf. The scholars of Islam constantly advise the believers to read the stories of those who have proceeded in eemaan in order that a person may profit from their lives which were filled with wonderful examples of their steadfastness upon the religion of Islam. One of the Salaf mentioned:
Stories of the people of the past are from the armies of Allah. He uses them to strengthen the eemaan of His servants who sincerely seek to please Him. It was then said to the person who made this statement: What is your proof for this? He replied: The statement of Allah:
نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نثَُبِّتُ بِهِ فُؤَادَكَ ﻛﻼ ﻛ
{Indeed We inform you of the stories of the messengers in order that your heart may become firm.} Surah Hud: 120
(Tareekh Baghdaad vol.3 pg.75)
Shaikh 'Abdul Razzaq bin 'Abdul Muhsin al 'Abaad similarly alluded to this fact in his book titled: Asbaab Ziyadatul Eemaan wa Nuksaanihee – Reasons for Increase and Decrease in Faith. He said:
When a person reflects upon the lives of these magnificent people, and reads their stories and that which they displayed of goodness, and ponders upon their exemplary character and how they followed the generous Messenger sallah alahi wasallam, and how they constantly were observant of their eemaan and how they feared evil and sin, and how they were extremely cautious of showing off and hypocrisy, and their eagerness to perform acts of worship and their competitiveness in performing righteous deed…… this would encourage the reader to truly follow them and it would likewise bring about love of wanting to be similar to them. When one remembers them, he will remember Allah, and reflecting upon their lives will increase a person's eemaan. (Summarized from pg.46)

Certainly from those who are at the forefront of individuals who should be taken as examples after our beloved Prophet sallah alahi wasallam are his companions. They are the individuals whom Allah – The Mighty and Majestic – has praised in more than one verse in His Glorious Book. Allah – The Glorified – stated concerning them:
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْه دَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نوَُلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ
مصَ يِرًا
{Whoever opposes the Messenger after the guidance has come to him, and follows a path other than that of the believers, We will leave him in the path which he has chosen, and burn him in the fire. What an evil destination.} Surah al Nisaa: 115
He – The Most High – also mentioned:
1 Arabic Print (Dar al Minhaaj, Riyadh)
لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يبَُايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا
قرَِيبًا
{Verily Allah is pleased with the believers when they pledged to you under the tree. He (Allah) knew what was in their hearts, and He sent down calmness upon them, and He rewarded them with a near victory.} Surah al Fath: 18
And many other verses which inform that Allah – The Mighty and Majestic – is pleased with the companions of the Messenger sallah alahi wasallam.
Based on the aforementioned information, it is clear that Allah is pleased with the companions of the Prophet sallah alahi wasallam, and with this being so, why would anyone hesitate to follow them in all forms of good?! No doubt, a true believer is one who takes heed to what elevates his eemaan. Allah – The Most Kind and Generous – stated:
يَا أَيهَُّا الَّذِينَ آمَ نُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَا مُْ لِمَا يُحْيِيكُمْ ﻛ
{Oh you who believe, answer the call of Allah and His Messenger when They call you to that which will give you life.} Surah al Anfaal:24
If a believer were to read some of the situations of the companions, including men and women, he would immediately be reminded of how one should implement his religion and remain steadfast upon piety and righteousness. There are numerous examples which display this and it only requires that one spends some time and reads.
From the various examples present in the Sunnah of strong eemaan, and firmness upon the religion is a brief encounter between one of the female companions and the Prophet sallah alahi wasallam. Her name is Asma bint al Yazeed bin al Sakn al Ansariyah, and she was nicknamed: Khateebatun Nisaa – The Female Lecturer, due to her eloquent manner of speech. Asma was the niece of the famous companion and scholar Mua'th bin Jabal and she was well known for her uprightness and sound intellect. She nursed the wounded Muslim fighters during the Battle of al Yarmook and when the fighting became intense, she grabbed an iron spike from her tent and began fighting alongside the Muslim army, killing nine Roman fighters.
Al Hafith Ibn 'Abdul Bar1F1 mentioned concerning her:

It is mentioned that Asma bint al Yazeed approached the Messenger of Allah sallah alahi wasallam and said:
I am a messenger for a group of females. All of them say a similar statement to mine, and they all are in agreement with my opinion. Indeed Allah has sent you to men and women, and we have believed in you and we follow you. We (females) are responsible for tending to the homes and we are the place where men fulfill their desires, in addition to carrying their children (during pregnancy). But the men are preferred over us due to the merits gained for attending the Friday congregational prayer, attending burial procedures and also fighting in the way of Allah. If they leave their homes, we protect their wealth and we also raise their children. (With this being the case) do we take part in their tremendous reward, oh Messenger of Allah sallah alahi wasallam?
Upon hearing this, the Prophet sallah alahi wasallam turned toward his male companions and said:
Have you ever heard a female inquiring about her religion in a better manner than this female?
The companions replied: Indeed we have not, oh Messenger of Allah sallah alahi wasallam!
The Prophet sallah alahi wasallam then replied to her: Return oh Asma, and inform the group of females that being a good wife to your husband, exerting yourself to please him, and have him pleased with you is equivalent (in reward) to all of what you have mentioned concerning the men!
Asma walked away saying: La illaha ilAllah, Allahu Akbar, do to the extreme joy she felt after hearing the Prophet's sallah alahi wasallam reply.
Several benefits are derived from this hadeeth, from them:
1. The great eagerness of the female companions to learn their religion. They did not allow questions and doubts to remain unanswered. This is also illustrated in the statement of 'Aaisha when she said:
نِعْمَ النِّسَاءُ نِسَاءُ الأَنْصَارِ لَمْ يَمْنَعْهُنَّ الْحَيَاءُ أَنْ يَتَفَقَّهْنَ فِي الدِّينِ
How great are the Ansar women! They did not allow shyness to prevent them from learning their religion. (Sahih al Bukhari: 129)
2. The permissibility of a female speaking to a person of knowledge even while in the company of other men if need be. The female should of course make sure she does not speak in an attractive manner. Allah – The Most High – said:
فَ تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا ﻼ
{And do not be soft in speech, lest he in whose heart is a disease should be moved with desire. But instead, speak in an honorable manner.} Surah al Ahzaab:32
3. This hadeeth is an example of how the women during the time of the Messenger sallah alahi wasallam gathered to discuss matters of their religion. This undeniably is a lesson for present day Muslim females. They should make their meetings with their sisters the type of gatherings which contain profit and benefit, not that which contains evil and harm.
4. This encounter displays the tremendous mercy of our beloved Messenger sallah alahi wasallam. He did not interrupt Asma, nor did he scorn her for asking such a question, but rather he acted exactly how Allah described him in the Qur'an:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
{We have only sent you as a mercy to the worlds.} Surah al Anbiyah: 107
And He – The Most High – said:
لَقَدْ جَاءَ مُْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيهِْ مَا عَنِتُّمْ حَرِيصٌ عَلَيكُْمْ بِالمُْؤْمِنِينَ رءَُوفٌ رحَِيمٌ ﻛ
{Indeed there has come to you a Messenger from amongst yourselves. It grieves him that anything should harm you, and he is anxious over you. He is kind and merciful to the believers.} Surah al Tawbah: 128
5. This story informs how a believer should react after hearing pleasing news. Asma immediately remembered Allah, glorifying and praising Him due to the tremendous news which she received from the Messenger of Allah sallah alahi wasallam.
6. It also shows her strong eemaan in the promise of Allah. She understood that Allah is All Just, and that He would never allow injustice. She truly believed the statements of Allah:
أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَ ثَْرَهُمْ لَا يَعْلَمُونَ ﻛ
{Indeed the promise of Allah is true, but most do not know.} Surah Yunis: 55
And His statement:
فاَصبْرِْ إنَِّ وعَدَْ اللهَِّ حَق {Be patient, for indeed the promise of Allah is true.} Surah al Room: 60
And His statement:
يَا أَيهَُّا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَ تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ ﻼ
{Oh mankind, indeed the promise of Allah is true, so do not be deceived by the life of this world and do not allow anyone to deceive you.} Surah al Faatir: 5
Asma, like any and every Muslim female was afflicted with tremendous difficulties and tribulations, but she was able to overlook that which befell her by keeping the goal in mind!3F1
7. This narration is a response to those who claim that women were created no different from men, and therefore they should be allowed to do everything a man does. Unfortunately many Muslim females hold this view due to the fact that it has been instilled in the minds of our women by means of various forms of propagation and education throughout the Western society.
This narration indicates that Allah created the female distinct from the male, and He has assigned her with different duties which are for the benefit of herself, the family and the overall society. It is upon her to act within the limits which Allah – The All Mighty – has legislated, and if she does so in a manner pleasing to Him, she will enter an everlasting paradise. But if, on the other hand, she seeks to exceed the limits which Allah has legislated, she will damage herself, her family and the Muslim society as a whole! Allah – The Sublime – stated:
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
{Does not the One Who created you know. And He is the Most Kind, the All Aware.} Surah al Mulk: 14
And He stated:
أَأَنْ مْ تُ أَعْلَمُ أَمِ اللَّه 1
{Are you more knowledgeable or is Allah.} Surah al Baqarah: 140
Without a doubt many more benefits can be derived from the narration of Asma bint al Yazeed. These were only a few which we felt the need to mention.[3]
In Conclusion:
This short narration is a great encouragement for our Muslim sisters. We all are aware of what occurs in the daily life of a Muslim female within the home, and outside of it. She is afflicted like no other person, as was indicated by Asma in the above narration, but what should be kept in mind is the statement of the Prophet sallah alahi wasallam:
إن عظم الجزاء مع عظم الب ء وإن الله إذا أحب قوما ابت هم ﻼ ﻼ
"Indeed the greatness of reward is according to the greatness of the trial, and when Allah loves a person, He tests him." (Tirmidhi: 2396)
We ask Allah to increase us in eemaan and taqwa, and we ask Him to grant us success to perform actions which are pleasing to Him.
May the peace and blessings of Allah be upon the Messenger of Allah, and upon his family members and companions.
Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia
4th Thul Hijjah, 1431 / November 10, 2010

1 Al Hafith Ibn 'Abdul Bar is a famous scholar of the Malikee school of thought. He authored many beneficial works including: Al Temheed, Jam'ee Bayan al 'Elm wa Fadlihe, and many more. He died in Morocco/Spain in the year 463h.
2 Al Esti'aab vol.4 pg.233
3 We are not referring to clear, unjust oppression which takes place in some Muslim families. Indeed Allah has forbidden such oppression (harsh beating, cursing, etc) and any female who is afflicted with this has every right to seek separation after repeated advice and consultation has failed.

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A Gift to the Muslim Female

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6338


Extracted from Al Uthaimeens Faatawaa Arkaan-Ul-Islaam Pages 67-72, Darussalam Translation.

Question: Does the Sun revolve around the earth?

It is apparent from the Islamic evidences that they confirm that it is the sun which revolves around the earth, and by its revolving the alternation of night and day takes place on the surface of the earth. It is not for us to exceed the apparent meaning of these evidences without some evidence stronger than that, which permits us to explain them differently from their apparent meaning. (Meaning we cant interpret metaphorically)


Among the proofs that the sun revolves around the earth in a manner which causes the alternation of the night and day are the following:

Allah, the Most High says, that when Ibrahim, peace be upon him, disputed with the one who argued with him concerning his Lord:


Verily, Allah bring the sun from the east; then bring it you from the west. Al-Baqarah 2:259



He also tells us that Ibrahim, peace be upon him said:


When he saw the sun rising up, he said: This is my lord. This is greater. But when it set, he said: O my people! I am indeed free from all that you join as partner (in worship with Allah). Al-Anam 6:78



Allah the most High says:


And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left. Al-Kahf 18:17



Allah, the Most High says:


And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating. Al-Anbiya 21:33



And Allah, the Most High says:


He brings the nigh as a cover over the day, seeking it rapidly. Al-Araf 7:54



Allah the Most high says:


He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And he has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the OftForgiving. Az-Zumar 39:5



And His Words: “He makes the night to go in the day.

That is it turns around it, as a turban is wrapped around, which proves the revolving of the night and the day around the eary. If it were the earth which revolved around them, He would have said: He cause the earth to revolve around the night and day.



And in His Words:

the sun and the moon, each running (on a fixed course).

It is clear from what precedes is that it is a proof that the sun and the moon move in a perceptible orbit, because subjecting something which moves to its movement is more apparent than subjecting something stationary which does not move.



Allah, the Most High says:


By the sun and its brightness. By the moon as it follows it (the sun). Ash-Shams 91:1-2



And the meaning of follows it.

Is that it comes after it and this is a proof of their moving and revolving around the earth, for if it were the earth which revolved around them, the moon would not be following the sun; rather it would sometimes be following it and sometimes it would be followed by it because the sun is higher than it. And deduction from this Verse requires study and reflection.



Allah the most High says: And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old drid curved date statlk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. Ya-Seen 36:38-40


So, attributing the movement to the sun and describing it as a Decree from the Almighty, Most Wise proves that it is a real movement with a far-reaching Decree, since the consequence of it is the alternation of the night and day and the seasons.



The Measures of the moons mansion (i.e. stations) is a proof that it traverses them, for if it was the earth which revolves, the measuring of the mansions would be for the earths movement around the moon and not for the moons movement around it.



And negating the suns ability to overtake the moon, and the nights ability to outstrip the day are evidence of the rushing movement on the part of the sun and the moon, and the night and the day.



The Prophet (Sallah Allahu Alyhe wa Sallam) said to Abu Tharr, May Allah be please with him, when the sun had just set:
Do you know where it goes?

He said, Allah and His Messenger know best. He said:

Verily, it goes (i.e. travels) and it prostrates beneath the Throne and seeks permission to rise, and permission is granted to it. Then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered: Return from whence you came, and so it will rise in the west. [Reported in Al-Bukhari in the Book of the Beginning of Creation, in the Chapter: Description of the Sun and Moon (3199) and by Muslim in the Book of Faith, in the Chapter: Explanation of the Time When Faith Will not be Accepted (150).]



So and it is extremely clear from his words: Return from whence you came that it revolves around the earth and through its revolving the sunrise and sunset occur.



It is clear from the many Ahadith which attribute rising, setting, and declining from its zenith to the sun, that it is the sun which does so and not the earth.



There are most probably other proofs that are not present with me at the moment, but what I have mentioned is a summary of the subject, and it is sufficient for my purpose. And Allah is the granter of success.


[end quote]

Does the Sun revolve around the earth?

Anas (Raliyyalaah anh) said: “You indulge in (bad) actions which are more insignificant to you than a hair while we considered them at the time of Messenger of Allah sallalaah alahi wasallam to be great destroying sins.”

(Bukhari)



Commentary: The less fear of Allah, one has the more disobedient he becomes to Him. As the fear of Allah decreases, one becomes more bold in committing sins. As the Companions of the Prophet sallah alahi wassalam were intensely fearful of Allah, they were afraid of committing even very minor sins.

Small sins

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)

Our call

by Shaikh Abdur-Razzaq Al-Abaad

Taken from Causes Behind the Increase and Decrease of Eemaan pg.109-111



This is a condemned soul, which Allaah placed inside the individual. It orders him with every evil, invites him to all perils and guides him to every vulgarity.

This is its nature and that is its trait, except for the soul that Allaah grants tawfeeq and which He makes firm and assists. None has been saved from the evil of his soul except by the tawfeeq of Allaah, as Allaah says relating from the wife of al-Azeez:

"And I free not myself (from the blame). Verily, the soul does indeed incline greatly to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful." (Soorah Yoosuf 12:53)

Allaah says:

".....And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure..." (Soorah an-Noor 24:21)

Allaah also says to the most honorable and beloved creation to Him:

"And had We not made you stand firm, you would nearly have inclined to them a little." (Soorah al-Israa 17:74)

Furthermore, the Prophet (sallallaahu alaiyhi wa salam) used to teach them (i.e.., the people) the 'Speech of Need' (Khutbah al-Haajah): " All praise is for Allaah; we praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the evil of our souls and from the wickedness of our actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him..." (related by Aboo Daawood)

Thus, evil is concealed within the soul and it necessitates actions of evil. If Allaah lets the servant have his own way with his soul, he will perish at the evil of his soul and the evil actions that it sanctions. If Allaah on the other hand, grants the servent tawfeeq and assists him, he will deliver him from all of this.

Allaah has made in contrast to this soul, a soul that is content. If the soul that constantly commands evil urges the servant with something, the content soul prohibits him from it. The person at times obeys this soul, and at other times obeys the other; he himself is one of the two that is prevalent over him.

Ibn al-Qayyim, may Allaah have mercy upon him, states: "Allaah has assembled two souls: a soul that greatly orders evil and a soul that is content, and they are hostile towards one another. Whenever one diminishes, the other strengthens. Whenever one takes pleasure in something the other suffers pain as a result of it. Nothing is more difficult for the soul that constantly encourages evil than performing deeds for Allaah and preferring His pleasure to its own desire and there is nothing more beneficial to it than Allaah. Likewise, there is nothing more difficult upon the content soul than performing deed for other than Allaah and that which the incentives of desire bring about, and there is nothing more harmful to it than desire.... and the war is continuous, it cannot come to an end until it completes its appointed time from this world."

Hence, there is nothing more harmful to a person's eemaan and religion than his soul that constantly commands evil, whose standing and description is such. It is a primary reason and effective and active constituent that weakens eemaan, unsettles it and impairs it.

As such, it becomes imperative for the one who seeks to safeguard his eemaan from diminution and weakness to tend to the matter of calling his soul to account, admonishing it and to increase in censuring it, so that he can deliver himself from its adverse and devastating consequences and ends.




taken from:

http://ibad-ur-rahman.org/soul_that_commands_evil.html

The Soul that Greatly Commands Evil

Bismillah

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)”.

Proper Manner in Answering the Phone

وعن أبِي الدَّردَاءِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ:

"مَنْ صَلَّى الضُّحَى رَكْعَتَيْنِ لَمْ يُكْتَبْ مِنَ الغَافِلِينَ وَمَنْ صَلَّى أَرْبَعاً كُتِبَ مِنَ العَابِدِينَ وَمَنْ صَلَّى سِتّاً كُفِىَ ذَلِكَ اليَوْمَ وَمَنْ صَلَّى ثَمَانِياً كَتَبَهُ اللهُ مِنَ القَانِتِينَ وَمَنْ صَلَّى ثِنْتَي عَشْرَةَ بَنَى اللهُ لَهُ بَيْتاً فِي الجِنَّةِ،وَمَا مِنْ يَوْمٍ وَلَيْلَةٍ إِلا لِلهِ مَنٌّ يَمُنُّ بِهِ عَلَى عِبَادِهِ وَصَدَقَةٌ،وَمَا مَنَّ اللهُ عَلَى أَحَدٍ مِنْ عِبَادِهِ أَفْضَلَ مِنْ أَنْ يُلْهِمَهُ ذِكْرُهُ"

ِAbu Darda (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings be upon him) said:

“Whoever prays two rak’ah for Duha will not be recorded as being among the heedless. Whoever prays four rak’ah for Duha will be written as being a servant of Allah, and whoever prays six will be have earned enough for that day. Whoever prays eight rak’ah for Duha, Allah will record him as being among those who are obedient to Him.

How do you Want to be recorded as Today?