Ebook – The Dismantling of the Satanic Verses
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Please find the ebook at the end of the post here.
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Showing posts with label Advice. Show all posts
Showing posts with label Advice. Show all posts
12 February 2012
Golden Words Upon Golden Words... For Every Muslim.
Imaam Al-Barbahaaree, rahimahullah:
"May Allah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste and do not enter into anything from it until you ask and see: Did any of the Companions of the Prophet, salla Allahu 'alayhi wassallam, soeak about it, or did any of the scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire."
Explanation by Shaykh Saalih Al Fawzan hafithahullah:
"May Allah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste and do not enter into anything from it until you ask and see: Did any of the Companions of the Prophet, salla Allahu 'alayhi wassallam, soeak about it, or did any of the scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire."
Explanation by Shaykh Saalih Al Fawzan hafithahullah:
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
15 June 2011
An Advice And A Reminder For All Those Who Speak In The Name Of Salafiyyah
All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:
Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.
Indeed there has appeared from those who claim as-Salafiyyah - who wait in ambush of it and its people - stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:
1) - Defence of the People of Major Innovations from al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions) , Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as 'indeed they are trustworthy scholars' and praise their methodologies (Madhaahib). Moreover, upon all of that his ignorant followers still support him.
04 June 2011
Advice for My Beloved Sisters in Islaam Regarding Marriage.
By the noble Scholar Badr bin Ali Al-Utaybee
Ibn Hibban narrated in his work Nazahti Al-Fadlaa the advice of Al-Khattaab bin Mu’laa Al-Makhzoomee to his son. At the end of his words he mentioned the following: “Know that women vary more than the fingers of your hand. So be cautious in dealing with them.”
Every Evil Women will inevitably harm you:
THE FIRST TYPE:
* The woman who is amazed with herself and belittles her husband (27).
* If he honors her she sees it not except as a result of her virtue over him (28).
* She shows no gratitude for his courtesy. In her eyes he always falls short.
* She lashes her tongue out at him like a sharp sword.
* Her imprudence has removed the cover of shyness from her face: she is not shy from exposing her faults even when in front of the neighbors (29).
* She is like a growling dog with rabies, barking and biting.
* Her husband’s face is sad (30), and his honor is violated with the people.
* She overburdens him with her bad etiquette and does not tend to his worldly or religious affairs.
* Nor does she uphold her duties towards him, in spite of his companionship and the many children they may share;
* she doesn’t recognize any good that he does.
24 May 2011
The Death of Usama bin Laden by Sheikh 'Abdul Muhsin al 'Abaad
بسم الله الرحمن الرحيم
سُئل شيخنا عبدالمحسن بن حمد العبَّاد البدر عن مقتل الخارجي أسامة بن لادن
الموافق لـيوم الأثنين 28/5/1432هـ بعد صلاة العشاء (بدون تسجيل)
السؤال: ما هو القول الوسط في مقتل أسامة بن لادن فهناك من فرح بمقتله,
وهناك من قال إنه كان مجاهداً وحكم له بالشهادة؟
أجاب شيخنا: كيف مجاهد؟! نعم هو مجاهد في سبيل الشيطان.
أسامة بن لادن جلب شراً عظيماً على المسلمين
ولا شك أن ذهابه فيه راحة لهم, يرتاح الناس بذهابه
In The Name of Allah – The Beneficient, The Merciful
On Monday May 2, 2011. Sheikh 'Abdul Muhsin al 'Abaad (may Allah preserve him) was asked concerning the death of Usama bin Laden.
Question:
What is the just opinion concerning the death of Usama bin Laden? There are some who have rejoiced over his death, and there are others who claim that he died as a martyr.
Answer:
How is he considered a martyr?! Yes, in fact he fought in the path of the Shaytan. Because of Usama bin Laden, much evil has befallen the Muslims. There is no doubt, his absence brings about comfort for the Muslims. They can relax now that he is gone.
15 May 2011
For Those Undergoing Difficulties
Regarding His salAllaahu ‘alayhi wasallaam Guidance in Treating Afflictions
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.They are those on whom are the Salawât (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. (Al-Baqarah 2:155-157)
Then he (i.e. Ibn Al-Qayyim) mentioned the Hadeeth of Al-Istirja‘ (1) and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.
The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.
The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.
And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He willed, He could have made the calamity greater than it was.
Another part of it is His extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much.
Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed, it increases it.
And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and istirja’ is greater than it.
And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry.
Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah’s Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him.
Another part of it is that he should soothe his heart by seeking recompense for it from Allah.
And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts (Allah’s Qadar), Allah will be pleased with him and whoever is angry at it, Allah will be Angry with him.
Also a part of the treasure is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of one who is resigned, that is not praiseworthy and it is not rewarded.
And another part of it is the knowledge that one of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love.
Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance).
And a part of it is the knowledge that the One Who puts him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door.
Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of heart.
Still another part of it is the knowledge that the bitterness of this life is the sweetness f the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful one, whose words are believed:
“Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.” (2)
And in this matter, the minds of mankind are at fault and the reality of men is made clear (i.e. that they prefer the temporary pleasures of this world to the everlasting pleasures of the Hereafter).
Footnotes:
(1) Al-Istirja’: Saying the words: “Inna Lillahi Wa Inna Ilayhi Raji’oon” (Verily, we are for Allah and to Him we shall return). This Hadeeth was narrated by Muslim and Ahmad, on the authority of Umm Salamah radiAllaahu ‘anha
(2) Narrated Muslim, At-Tirmidhi, Ahmad and Ad-Darimi, on the authority of Anas Ibn Malik radiAllahu ‘anhu
* Transcribed from: Provisions for the Hereafter (Mukhtasar Zad Al-Ma’ad) – Ibn Qayyim Al Jawziyyah | Summarized by: Muhammad Ibn Abdul Wahhab At-Tamimi
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.They are those on whom are the Salawât (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. (Al-Baqarah 2:155-157)
Then he (i.e. Ibn Al-Qayyim) mentioned the Hadeeth of Al-Istirja‘ (1) and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.
The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.
The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.
And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He willed, He could have made the calamity greater than it was.
Another part of it is His extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much.
Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed, it increases it.
And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and istirja’ is greater than it.
And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry.
Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah’s Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him.
Another part of it is that he should soothe his heart by seeking recompense for it from Allah.
And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts (Allah’s Qadar), Allah will be pleased with him and whoever is angry at it, Allah will be Angry with him.
Also a part of the treasure is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of one who is resigned, that is not praiseworthy and it is not rewarded.
And another part of it is the knowledge that one of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love.
Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance).
And a part of it is the knowledge that the One Who puts him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door.
Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of heart.
Still another part of it is the knowledge that the bitterness of this life is the sweetness f the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful one, whose words are believed:
“Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.” (2)
And in this matter, the minds of mankind are at fault and the reality of men is made clear (i.e. that they prefer the temporary pleasures of this world to the everlasting pleasures of the Hereafter).
Footnotes:
(1) Al-Istirja’: Saying the words: “Inna Lillahi Wa Inna Ilayhi Raji’oon” (Verily, we are for Allah and to Him we shall return). This Hadeeth was narrated by Muslim and Ahmad, on the authority of Umm Salamah radiAllaahu ‘anha
(2) Narrated Muslim, At-Tirmidhi, Ahmad and Ad-Darimi, on the authority of Anas Ibn Malik radiAllahu ‘anhu
* Transcribed from: Provisions for the Hereafter (Mukhtasar Zad Al-Ma’ad) – Ibn Qayyim Al Jawziyyah | Summarized by: Muhammad Ibn Abdul Wahhab At-Tamimi
08 May 2011
Sitting with Sheikh Zayd Bin Haadi Al-Madhkhali and Sheikh ‘Ubayd Al-Jaabiri
28th April 2011 – 24/5/1432
(Translated by Abdulilah Lahmami)
Over 500 students attended this gathering in Madinah mashaallaah and other scholars such as Sheikh Muhammad bin Haadi al-Madhkhali , Sheikh Muhammad Bin Rabee’ Bin Haadi.
The night began with Sheikh Muhammad Bin Haadi chairing and introducing the scholars present in particular the guest Sheikh Zayd Bin Haadi Al-Madhkhali (may Allaah protect him) and he called him father, our teacher, Al-‘Alaama Sheikh Zayd the flag bearer of Sunnah and fatwa after the mujaahid, the scholar Sheikh Ahmed Najmi rahimahullaah.
Sheikh Muhammad Bin Haadi said: this gathering reminds me of the sittings between the scholars that are mentioned in the books of the scholars’ biographies whereby the scholars would clarify the correct path and warn against the ignorant ones, the false story tellers. The scholars would take from the inheritance for the Prophet sallallaahu ‘alaihi wa sallam with the correct understanding and would uncover those with the false understanding.
Sheikh Zayd began by praising Allaah and sending peace and blessings upon the Messenger sallallaahu ‘alaihi wa sallam and prayers upon his family and companions. And then Sheikh Zayd said:
As I said yesterday in the lesson in Masjid Bani Salima (qiblatain) that when Sheikh Muhammad Bin Haadi praises me it is only out of his love (the sheikh did not like to be praised even though he deserves to be praised for his efforts in the da’wah and teaching people good mashaallaah and we do not praise him above Allaah’s praise and Allaah is his reckoner).
Sheikh Zayd also commented that questions should be passed onto Sheikh ‘Ubayd Al-Jaabiri (who sat beside him) but Sheikh ‘Ubayd only took one question as he said that Sheikh Zayd came from a long distance and it was his right as a guest for the people to benefit from. Mashaallaah this evening, it was clear and apparent, the love of the scholars had for each other alhamdulillaah and indeed with Allaah is success.
Then Sheikh Zayd spoke about the best sittings upon the earth are the sittings of remembering Allaah in its general sense which includes learning correct knowledge from the people of knowledge so these sittings are not restricted to just praising and extolling Allaah but he said from the best remembrance is to learn the legislation of Allaah for indeed Allaah has promised them a great reward.
02 January 2011
03 October 2010
Harshness upon the People of Innovations
Shaikh Rabee' bin Hadee 'Umayr Al-Madkhalee (hafidhahullaah) was asked the following question after a recent lecture he delivered in Masjid Al-Qiblatayn, Medinah.
Question: A novel way of putting people off the scholars has appeared, which is to categorize the scholars into those who are harsh and those who are lenient (tolerant), and sometimes [the people who claim this] say the scholars of one region are harsh and those of another are tolerant. What is your guidance on this?
Answer by Shaikh Rabee' bin Hadee 'Umayr Al-Madkhalee (hafidhahullaah):
This is one of the methods of the enemies of the Salafi Manhaj. Amongst the Salaf there were those who were lenient but they never used to hold it against each other. Rather, they used to respect those who were harsh against the followers of falsehood. You have [for example] Hammaad bin Salamah (rahimahullaah). Imam Ahmad (rahimahullaah) used to praise him greatly and suspect the religion of anyone who spoke against him [saying],
quote:
Whoever speaks against Hammaad bin Salamah, then suspect his religion because he [Hammaad bin Salamah] was harsh against the People of Bid'ah.
Being harsh against the people of falsehood used to be a virtue according to the Salaf. But since the People of Bid'ah and misguidance have come and taken over the minds of many of the youth, very regrettably, being harsh against the people of falsehood has become a "vice and a defect," and being relaxed and flexible [with them] has become a "distinction and an honorable trait."
[You must] adhere to the Salafi Manhaj and take the Salafi position towards the People of Bid'ah. It is not wrong to call them to Allaah wisely and through good exhortation. If they respond, thanks and praise are for Allaah. If they do not, there is no wrong in being harsh against them and...
The Salaf were harsh against them, and [in some cases] ordered some of them to be executed... [The Salaf] wrote many works [in refutation of them]. What do you say about them? Read Al-Sharee'ah of Al-Ajurree, read Al-Sunnah of 'Abdullah bin Ahmad, read Al-Sunnah of Al-Khallaal. Those [who decry being harsh towards the people of falsehood] have not read these works, they have not read these works and seen the position taken by the Salaf towards the People of Bid'ah and deviation.
What should our stance be towards the Jahmiyah, what should our stance be towards the Raafidah and what should our stance be towards their followers and supporters? Many who associate themselves with the Salafi Manhaj got influenced by these currents and became compromised and began to fight against the callers to truth and the Sunnah [by accusing them of being] "harsh."
I have written [refutations], and I am the harshest one. I wrote during the time of Ibn Baaz, Al-Albaanee and Al-'Uthaymeen. I refuted the Ikhwaan Al-Muslimoon (the Muslim "Brotherhood"), Al-Tableegh (Tablighi Fircat) and all the People of Bid'ah and those scholars supported these writings and supported Rabee'. None of them opposed him and none of them said... Al-Albaanee said a statement praising Rabee', "[Shaikh Rabee'] is the bearer of the standard of Jarh and Ta'deel in this era." Hmm, what do you think about this? Then [Al-Albaanee] said [Rabee'] has some harshness in him. These compromisers rejoiced and flew with the quote [spreading it everywhere]. I contacted Shaykh Al-Albaanee and said, "Why o Shaikh do you accuse me of being harsh?" He said, "By Allaah this is what I personally think." I said, "O Shaikh, this harms the Salafi Da'wah and it harms me." So the Shaykh apologized - rahimahullah. Shortly afterwards, I sent him [my book] Al-'Awaasim mimmaa fee Kutub Sayed Qutb min Al-Qawaasim, which is the harshest book I have written. [Shaykh Al-Albaanee] read it and supported it because it was the truth, and said, 'You have spoken the truth, so continue and do more o Shaykh Rabee',' or words to that effect - rahimahullaah.
Ibn Baaz never... He used to say, "Refute the People of Bid'ah with wisdom and good exhortation." He never used to oppose me, and by Allaah he wrote to me saying, "It has reached me that you have refuted Al-Mawdoodee - rahimahullaah - and I hope you can send me a copy of this refutation." He never used to object. Shaikh Al-Tuwayjiree used to refute and refute harshly the People of Bid'ah, and Shaikh Ibn Baaz used to support him and recommend his books. Hmm, he never once said - and [Shaykh Al-Tuwayjiree also] used to refute Al-Albaanee - may Allaah bless you... Shaikh Ibn Baaz never silenced him, he would never say to him, 'be silent,' he would never say, 'you are harsh,' may Allaah bless you. Al-Fawzaan used to refute the People of Bid'ah during the time of Shaykh Ibn Baaz, and he never said, 'be silent,' may Allaah bless you. Rather he would support him... There are so many writings [Shaykh Ibn Baaz] recommended of Shaykh Al-Tuwayjiree and he praised my books and my methodology (manhaj) - rahimahullaah. All of these Mashaaikh used to be supportive.
This is the manhaj in which we have become weak. We are not on the same level as we used to be during their time; rather we have become weak but despite this they say we are "harsh," and they say Ibn Baaz [was not like you]. By Allaah, Ibn Baaz used to fight the People of Bid'ah and support those who fought them and praise those who fought them - may Allaah bless you. Bring me one proof that Ibn Baaz silenced one person who refuted the People of Bid'ah. Did he silence Al-Fawzaan? Did he silence Al-Tuwayjiree? Did he silence Rabee'? Did he silence Al-Albaanee? Not one of them. Likewise, all the scholars used to support and aid those who speak the word of truth and refute what is wrong....
Continue reading here: http://www.salafitalk.net/st/viewmessages.cfm?forum=9&topic=11580
Question: A novel way of putting people off the scholars has appeared, which is to categorize the scholars into those who are harsh and those who are lenient (tolerant), and sometimes [the people who claim this] say the scholars of one region are harsh and those of another are tolerant. What is your guidance on this?
Answer by Shaikh Rabee' bin Hadee 'Umayr Al-Madkhalee (hafidhahullaah):
This is one of the methods of the enemies of the Salafi Manhaj. Amongst the Salaf there were those who were lenient but they never used to hold it against each other. Rather, they used to respect those who were harsh against the followers of falsehood. You have [for example] Hammaad bin Salamah (rahimahullaah). Imam Ahmad (rahimahullaah) used to praise him greatly and suspect the religion of anyone who spoke against him [saying],
quote:
Whoever speaks against Hammaad bin Salamah, then suspect his religion because he [Hammaad bin Salamah] was harsh against the People of Bid'ah.
Being harsh against the people of falsehood used to be a virtue according to the Salaf. But since the People of Bid'ah and misguidance have come and taken over the minds of many of the youth, very regrettably, being harsh against the people of falsehood has become a "vice and a defect," and being relaxed and flexible [with them] has become a "distinction and an honorable trait."
[You must] adhere to the Salafi Manhaj and take the Salafi position towards the People of Bid'ah. It is not wrong to call them to Allaah wisely and through good exhortation. If they respond, thanks and praise are for Allaah. If they do not, there is no wrong in being harsh against them and...
The Salaf were harsh against them, and [in some cases] ordered some of them to be executed... [The Salaf] wrote many works [in refutation of them]. What do you say about them? Read Al-Sharee'ah of Al-Ajurree, read Al-Sunnah of 'Abdullah bin Ahmad, read Al-Sunnah of Al-Khallaal. Those [who decry being harsh towards the people of falsehood] have not read these works, they have not read these works and seen the position taken by the Salaf towards the People of Bid'ah and deviation.
What should our stance be towards the Jahmiyah, what should our stance be towards the Raafidah and what should our stance be towards their followers and supporters? Many who associate themselves with the Salafi Manhaj got influenced by these currents and became compromised and began to fight against the callers to truth and the Sunnah [by accusing them of being] "harsh."
I have written [refutations], and I am the harshest one. I wrote during the time of Ibn Baaz, Al-Albaanee and Al-'Uthaymeen. I refuted the Ikhwaan Al-Muslimoon (the Muslim "Brotherhood"), Al-Tableegh (Tablighi Fircat) and all the People of Bid'ah and those scholars supported these writings and supported Rabee'. None of them opposed him and none of them said... Al-Albaanee said a statement praising Rabee', "[Shaikh Rabee'] is the bearer of the standard of Jarh and Ta'deel in this era." Hmm, what do you think about this? Then [Al-Albaanee] said [Rabee'] has some harshness in him. These compromisers rejoiced and flew with the quote [spreading it everywhere]. I contacted Shaykh Al-Albaanee and said, "Why o Shaikh do you accuse me of being harsh?" He said, "By Allaah this is what I personally think." I said, "O Shaikh, this harms the Salafi Da'wah and it harms me." So the Shaykh apologized - rahimahullah. Shortly afterwards, I sent him [my book] Al-'Awaasim mimmaa fee Kutub Sayed Qutb min Al-Qawaasim, which is the harshest book I have written. [Shaykh Al-Albaanee] read it and supported it because it was the truth, and said, 'You have spoken the truth, so continue and do more o Shaykh Rabee',' or words to that effect - rahimahullaah.
Ibn Baaz never... He used to say, "Refute the People of Bid'ah with wisdom and good exhortation." He never used to oppose me, and by Allaah he wrote to me saying, "It has reached me that you have refuted Al-Mawdoodee - rahimahullaah - and I hope you can send me a copy of this refutation." He never used to object. Shaikh Al-Tuwayjiree used to refute and refute harshly the People of Bid'ah, and Shaikh Ibn Baaz used to support him and recommend his books. Hmm, he never once said - and [Shaykh Al-Tuwayjiree also] used to refute Al-Albaanee - may Allaah bless you... Shaikh Ibn Baaz never silenced him, he would never say to him, 'be silent,' he would never say, 'you are harsh,' may Allaah bless you. Al-Fawzaan used to refute the People of Bid'ah during the time of Shaykh Ibn Baaz, and he never said, 'be silent,' may Allaah bless you. Rather he would support him... There are so many writings [Shaykh Ibn Baaz] recommended of Shaykh Al-Tuwayjiree and he praised my books and my methodology (manhaj) - rahimahullaah. All of these Mashaaikh used to be supportive.
This is the manhaj in which we have become weak. We are not on the same level as we used to be during their time; rather we have become weak but despite this they say we are "harsh," and they say Ibn Baaz [was not like you]. By Allaah, Ibn Baaz used to fight the People of Bid'ah and support those who fought them and praise those who fought them - may Allaah bless you. Bring me one proof that Ibn Baaz silenced one person who refuted the People of Bid'ah. Did he silence Al-Fawzaan? Did he silence Al-Tuwayjiree? Did he silence Rabee'? Did he silence Al-Albaanee? Not one of them. Likewise, all the scholars used to support and aid those who speak the word of truth and refute what is wrong....
Continue reading here: http://www.salafitalk.net/st/viewmessages.cfm?forum=9&topic=11580
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."
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
28 June 2010
The best thing after Iman and the worst thing after Kufr [women] – Sayings of the Salaf
The best thing after Iman and the worst thing after Kufr [women]
It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – once addressed the people and said:
No man can have anything better after faith (îmân) than a woman of righteous character, loving and child-bearing. And no man can have anything worse after unbelief (kufr) than a sharp-tongued woman of bad character.
Al-Hâfidh Abul-Qâsim Al-Asbahânî, Al-Targhîb wa Al-Tarhîb article 1528. Also recorded in other sources with a slight variation in wording
It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – once addressed the people and said:
No man can have anything better after faith (îmân) than a woman of righteous character, loving and child-bearing. And no man can have anything worse after unbelief (kufr) than a sharp-tongued woman of bad character.
Al-Hâfidh Abul-Qâsim Al-Asbahânî, Al-Targhîb wa Al-Tarhîb article 1528. Also recorded in other sources with a slight variation in wording
04 June 2010
Three Beautiful Pieces of Advice from The Prophet Muhammad (sallallaahu alayhi wa sallam)
On Abu Ayyoob al-Ansaaree: A man came to the Prophet and said "Oh Messenger of Allaah give me advice and summarize it". The Prophet (sallallaahu alayhi wa sallam) said (what means) "When you stand to pray, pray as if it is your last pray, don't speak with that which you would apologize for tomorrow,and be hopeless for that which is in the hands of the people" (Musnad Ahmad/Authenticated by al-Albaanee)
Shaykh Abdur-Rahmaan bin Naasir as-Si'dee (may Allaah have mercy upon him said about this narration): "These are three pieces of advice and how beautiful they are . If the servant holds on to it, his affairs would be complete and he will be successful. The first piece of advice consist of completing the prayer and striving to perform it in the best manner.That is by him (the servant) taking account of himself for every prayer that he prays, also that he will complete all of that which is within the prayer from that which is obligatory and recommended. He actualizes the state of Ihsaan (perfection) in it which is the highest of states. That is by him standing in the prayer bringing to mind his standing in front of his Lord, and that he is addressing Him with that which he says from his recitation, words of remembrance and supplication. He humbles himself to Him in his standing, bowing,prostration, lowering of himself and rising up in the prayer. That which will aid him upon this noble goal is settling oneself upon that (which was mentioned) without wavering and no laziness of the heart. He also brings to mind in every prayer that it is the last prayer as if he will prayer no other prayer. From that which is known that the one who is bidding farewell strives with his utmost and exerts himself in his affair with all that is at his disposal. He does not cease to carry these beneficial meanings and strong means (of attainment) until the matter becomes easy for him and he becomes accustomed to that. The prayer (being performed) in this manner prevents the one who is praying from every repugnant characteristic and encourages him to observe every beautiful characteristic. That is due to the effects of the increase of faith, the light of the heart, its happiness,and complete desire for the good within himself. As for the second advice: It is the preserving of the tongue and closely watching over it. Indeed upon the preservation of the tongue there is the pivot (of ones life)and it is the controlling of affair of the servant. Therefore when the servant controls his tongue he controls all of his limbs. However when his tongue controls him and doesn't protect him from the harmful speech then indeed his affair(s) become disorderly in his religion and worldly life. Therefore he should not speak with any speech except that he knows its benefit in his religion and his worldly life. Every speech that possibly has in it something that the person will be criticized for or apologize for then let him leave it. That is because if he speaks with it his speech owns him and he becomes a prisoner of it. Or it is possible that it brings about a harm upon him and he wont be able to fend it off. As for the third advice: It is settling oneself upon being connected to Allaah alone in the affairs of his lively hood and hereafter. He doesn't ask anyone except for Allaah. Nor does he desire (anything) except for His bounty. He settles within himself the despair for that which is in the hands of the people (he doesn't hope for getting from them what they have). Indeed giving up hope (for that which is in the hands of the people) is a protection. Whoever gives up hope for having something becomes independent of it. So just as he doesn't ask with his tongue except Allaah, likewise he doesn't connect his heart to anyone except for Allaah. As a result of that he truly remains a servant of Allaah, free from the servitude of the creation. He certainly has freed himself from their slavery and he has earned by way of that the honor and the nobility. For indeed the one who is attached to the creation earns the disgrace and the downfall according to the degree of his attachment to them (the creation) and Allaah knows best".
Taken from Bah-ja-tu Quloob al-Abraar. Explanation of Hadeeth 74.
May Allaah make these words of knowledge and wisdom a benefit for us all in this life as well as in the hereafter. Aameen
Abu Yusuf Khaleefah Brooklyn NYC
8th of Ra-bee' ath-Thaanee 1431h. March 23 2010.
Shaykh Abdur-Rahmaan bin Naasir as-Si'dee (may Allaah have mercy upon him said about this narration): "These are three pieces of advice and how beautiful they are . If the servant holds on to it, his affairs would be complete and he will be successful. The first piece of advice consist of completing the prayer and striving to perform it in the best manner.That is by him (the servant) taking account of himself for every prayer that he prays, also that he will complete all of that which is within the prayer from that which is obligatory and recommended. He actualizes the state of Ihsaan (perfection) in it which is the highest of states. That is by him standing in the prayer bringing to mind his standing in front of his Lord, and that he is addressing Him with that which he says from his recitation, words of remembrance and supplication. He humbles himself to Him in his standing, bowing,prostration, lowering of himself and rising up in the prayer. That which will aid him upon this noble goal is settling oneself upon that (which was mentioned) without wavering and no laziness of the heart. He also brings to mind in every prayer that it is the last prayer as if he will prayer no other prayer. From that which is known that the one who is bidding farewell strives with his utmost and exerts himself in his affair with all that is at his disposal. He does not cease to carry these beneficial meanings and strong means (of attainment) until the matter becomes easy for him and he becomes accustomed to that. The prayer (being performed) in this manner prevents the one who is praying from every repugnant characteristic and encourages him to observe every beautiful characteristic. That is due to the effects of the increase of faith, the light of the heart, its happiness,and complete desire for the good within himself. As for the second advice: It is the preserving of the tongue and closely watching over it. Indeed upon the preservation of the tongue there is the pivot (of ones life)and it is the controlling of affair of the servant. Therefore when the servant controls his tongue he controls all of his limbs. However when his tongue controls him and doesn't protect him from the harmful speech then indeed his affair(s) become disorderly in his religion and worldly life. Therefore he should not speak with any speech except that he knows its benefit in his religion and his worldly life. Every speech that possibly has in it something that the person will be criticized for or apologize for then let him leave it. That is because if he speaks with it his speech owns him and he becomes a prisoner of it. Or it is possible that it brings about a harm upon him and he wont be able to fend it off. As for the third advice: It is settling oneself upon being connected to Allaah alone in the affairs of his lively hood and hereafter. He doesn't ask anyone except for Allaah. Nor does he desire (anything) except for His bounty. He settles within himself the despair for that which is in the hands of the people (he doesn't hope for getting from them what they have). Indeed giving up hope (for that which is in the hands of the people) is a protection. Whoever gives up hope for having something becomes independent of it. So just as he doesn't ask with his tongue except Allaah, likewise he doesn't connect his heart to anyone except for Allaah. As a result of that he truly remains a servant of Allaah, free from the servitude of the creation. He certainly has freed himself from their slavery and he has earned by way of that the honor and the nobility. For indeed the one who is attached to the creation earns the disgrace and the downfall according to the degree of his attachment to them (the creation) and Allaah knows best".
Taken from Bah-ja-tu Quloob al-Abraar. Explanation of Hadeeth 74.
May Allaah make these words of knowledge and wisdom a benefit for us all in this life as well as in the hereafter. Aameen
Abu Yusuf Khaleefah Brooklyn NYC
8th of Ra-bee' ath-Thaanee 1431h. March 23 2010.
03 May 2010
Part 1 - Golden Naseehah To The Seekers of Knowledge
Golden Naseehah To The Seekers of Knowledge
by Shaykh Fahad Al Fuhayd حفظه الله
on November 19th, 2005
http://albaseerah.org/forum/showthread.php?t=3163
Introduction to the Shaykh
Shaykh Fahad ibn Sulayman al-Fuhayd (may Allaah preserve him) is the head of the College of ‘Aqeedah and a Professor at Imaam Muhammad ibn Sa`ud Islaamic University. From his most distinguished teachers are Shaykh `Abdul-`Azeez ibn Baaz and Shaykh Muhammad ibn Saalih al-`Uthaymeen رحمهما الله. Our noble Shaykh has made himself available to us on very short notice and we ask Allaah سبحانه وتعالى to reward him with the best reward.
Shaykh’s Introduction
After praising Allaah سبحانه وتعالى and sending the salaat and the salaam upon our Prophet Muhammad صلى الله عليه وسلم his family members and all of his Companions, our Shaykh حفظه الله said: “I will greet you my dear beloved brothers and sisters for the sake of Allaah, with the greetings of Islaam: ‘As-salaamu 'alaykum wa rahmatullaahi wa barakaatuh’.”
The Shaykh حفظه الله continued by saying: “I have heard about this dawrah (seminar) where you can gather to learn from the scholars, and hear the explanation of books so that you may attain the correct understanding of the Deen (Religion). Also, that the scholars you are taking from are those who have a firm footing in this Deen in these times. Indeed, this is something which is very pleasing and therefore I encourage you, all of you, every male and female Muslim, to continue in seeking knowledge, asking Allaah سبحانه وتعالى to grant you success and grant you that which will benefit you, and benefit Islaam and the Muslims.
My dear beloved brothers and sisters, indeed seeking knowledge is from the greatest affairs and righteous deeds with Allaah سبحانه وتعالى. You should know that Allaah سبحانه وتعالى is pleased with you when you spend your time trying to learn this Deen. By seeking knowledge in this way you are following and learning from the People of Knowledge and it is from the things that will make you enter the Jannah – your abode will be Paradise, as the Prophet صلى الله عليه وسلم said: "Whoever follows a path seeking knowledge...." (The Shaykh explained that the knowledge of the legislation and the Deen is wahy (revelation); referring to the Qur'aan and the Sunnah). So as the Prophet صلى الله عليه وسلم said: "Whoever follows a path seeking this knowledge, Allaah will make an easy path for him to the Jannah." [1] As for the text and the ahaadeeth (the narrations of the Prophet صلى الله عليه وسلم), they are many regarding the virtues of seeking knowledge, gaining knowledge and the virtues of the People of Knowledge. Now I will present to you some advices and I will be brief Inshaa’ Allaah. click link :
http://albaseerah.org/forum/showthread.php?t=3163
by Shaykh Fahad Al Fuhayd حفظه الله
on November 19th, 2005
http://albaseerah.org/forum/showthread.php?t=3163
Introduction to the Shaykh
Shaykh Fahad ibn Sulayman al-Fuhayd (may Allaah preserve him) is the head of the College of ‘Aqeedah and a Professor at Imaam Muhammad ibn Sa`ud Islaamic University. From his most distinguished teachers are Shaykh `Abdul-`Azeez ibn Baaz and Shaykh Muhammad ibn Saalih al-`Uthaymeen رحمهما الله. Our noble Shaykh has made himself available to us on very short notice and we ask Allaah سبحانه وتعالى to reward him with the best reward.
Shaykh’s Introduction
After praising Allaah سبحانه وتعالى and sending the salaat and the salaam upon our Prophet Muhammad صلى الله عليه وسلم his family members and all of his Companions, our Shaykh حفظه الله said: “I will greet you my dear beloved brothers and sisters for the sake of Allaah, with the greetings of Islaam: ‘As-salaamu 'alaykum wa rahmatullaahi wa barakaatuh’.”
The Shaykh حفظه الله continued by saying: “I have heard about this dawrah (seminar) where you can gather to learn from the scholars, and hear the explanation of books so that you may attain the correct understanding of the Deen (Religion). Also, that the scholars you are taking from are those who have a firm footing in this Deen in these times. Indeed, this is something which is very pleasing and therefore I encourage you, all of you, every male and female Muslim, to continue in seeking knowledge, asking Allaah سبحانه وتعالى to grant you success and grant you that which will benefit you, and benefit Islaam and the Muslims.
My dear beloved brothers and sisters, indeed seeking knowledge is from the greatest affairs and righteous deeds with Allaah سبحانه وتعالى. You should know that Allaah سبحانه وتعالى is pleased with you when you spend your time trying to learn this Deen. By seeking knowledge in this way you are following and learning from the People of Knowledge and it is from the things that will make you enter the Jannah – your abode will be Paradise, as the Prophet صلى الله عليه وسلم said: "Whoever follows a path seeking knowledge...." (The Shaykh explained that the knowledge of the legislation and the Deen is wahy (revelation); referring to the Qur'aan and the Sunnah). So as the Prophet صلى الله عليه وسلم said: "Whoever follows a path seeking this knowledge, Allaah will make an easy path for him to the Jannah." [1] As for the text and the ahaadeeth (the narrations of the Prophet صلى الله عليه وسلم), they are many regarding the virtues of seeking knowledge, gaining knowledge and the virtues of the People of Knowledge. Now I will present to you some advices and I will be brief Inshaa’ Allaah. click link :
http://albaseerah.org/forum/showthread.php?t=3163
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