Finally made it home...

As Salaamu alaikum wa rahmatullaah

I finally made it home after being stuck at work since the snow started (almost two days). When I got here I had nowhere to park so me and Abi dug what we could and I forced my way into my usual parking spot in front of the house....and this is what I will have to deal with getting out of when I go back to work tonight. *sigh*..keep me in your dua'as in sha Allaah. How did everyone else who got snow in their area make out?

http://sbb1.multiply.com/journal/item/244/Sbb1s_A_Week_Of_Chicken_For_Dinner_Contest_and_Giveaway_Which_One_Of_You_Will_Be_the_Winners

What is heard in class about.....Categories of The Sunnah

As Salaamu alaikum wa rahmatullahi wa barakaatuhu

In class, our brother Abu Yusuf Khaleefa mentioned that the Sunnah is divided into 5 categories which are:

1. The Sunnah connected to Creed (Aqeedah), What The Prophet (SalAllaahu alayhe wa  sallam) believed.

2. The verbal Sunnah, What The Prophet (SalAllaahu alayhe wa sallam) said and stated.

3. The physical Sunnah, The Prophet’s (SalAllaahu alayhe wa sallam) actions.

4. The approved Sunnah, The things The Prophet (SalAllaahu alayhe wa sallam) approved of by way of silence.

5. The Sunnah of abandonment, What The Prophet (SalAllaahu alayhe wa sallam) abandoned (left off doing for the pleasure of Allaah).

These classes by our brother Abu Yusuf Khaleefa are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
For previous class recordings please visit :    http://whatisislam1.multiply.com

What is heard in class about....."Apostasy and Hypocrisy"

As Salaamu alaikum wa rahmatullahi wa barakaatuhu

AREAS OF APOSTASY

Regarding the areas of apostasy , our brother  (Abu Yusuf Khaleefa) said that the Scholars of Islam has mentioned that apostasy from faith can take place from one of four areas:

1. It could be a CREED or a belief that one holds which will invalidate one’s faith that cause the person to  become an apostate.

EXAMPLE:

If a person was to believe after believing that none has the right to be worshipped except for Allaah, that someone along with Allaah created along with Allaah. Or that someone other than Allaah is entitled to supplication. This will invalidate a person’s faith, even if they did not perform the action.

Another example, we know that the Muslim (man and woman) are to pray 5 times a day, which is known by way of necessity amongst the Muslims, an obligation. Now after a person becomes Muslim and then they believe that the 5 prayers are not obligatory after having knowledge, this will invalidate their Islam, because to believe that the 5 prayers are not an obligation on us is denial of that which is in the Qur’an and of the Sunnah of our Prophet Muhammad SalAllaahu Alayhe wa sallam.

2. It could be a STATEMENT that one makes with his tongue that will cause a person to apostate.

EXAMPLE:

Is that a person curses Allaah or curses the Messenger of Allaah, this will invalidate one’s faith, making mockery of the religion, making mockery of something that is legislated. Even though the person could be playing around. It can not make mockery of the legislation of Allaah’s rules and regulations.

3. It could be an ACTION that is done which can cause the person to apostate.

EXAMPLE:

That a person prostrates to an idol, or a person supplicates to the dead, calling upon the dead, desecrating (doing something foul) to the Qur’an…these actions will invalidate a person’s faith.

4. The matter of DOUBT

EXAMPLE:

Someone having doubt whether the Prophet Muhammad SalAllaahu alayhe wa sallam is the last Messenger or not after believing that he is and later expressing to be unsure whether he is the last Messenger or not. This doubt will invalidate a person’s faith.

With regarding the one who wants to enter into the fold of Islam, if the person has doubt regarding the statement that none has the right to be worshipped except for Allaah, then they have not entered into the fold. As long as the doubt is present, this will prevent them from truly entering into the fold. The doubt has to be removed. The person entering when saying “La illaha illaAllaah”, they have to make this statement with surety.

Allaah,  the Exalted, states in Sura Al-Hujarat (49:15):

    “Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those are the ones who are truthful.”
This is a proof that doubt invalidates one’s faith. When carefully examined, in this verse, Allaah Subhana wa at ala has made it a condition for the truthfulness of their faith or the faith of those who claim belief in Him and His Messenger, is that they do not have doubt.

Doubt is from the characteristics of the hypocrites.

DESCRIPTION OF HYPOCRISY

Allaah, The Exalted, states in Sura Al-Baqarah (2:8-10):

 “And of mankind, there are some (hypocrites) who say, ‘We believe in Allaah and the Last   Day’ while in fact they believe not.
 They (think to) deceive Allaah and those who believe, while they only deceive themselves and perceive it not!
 In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease.
 A painful torment is theirs because they used to tell lies.”

Allaah reveals some of the traits of the hypocrites of them outwardly displaying good and hiding evil within their hearts. They seek to deceive Allaah by saying one thing with their tongues but hiding another thing within their heart. And they seek to deceive the believers however they only deceive themselves. Allaah knows that what they say with their tongues is not in their hearts and He has exposed the characteristics of the hypocrites to the believers so that they can be aware of them. However, hypocrites are in a state of heedlessness, so their harm returns back to them and are not able to harm Allaah nor the believers who truly believe in Allaah.

Allaah says that in their hearts is a sickness and mentioned by Shaykh Abdur Rahman Ibn Naa’sir As Saa’dee in his tafsir of the Qur’an…
That which is intended by the sickness is sickness of doubt, the conjecture, and the hypocrisy and that is because the heart is subject to two types of sicknesses which removes it from it’s well-being and it’s uprightness:
1. The sickness of false doubts:
    The matter of disbelief in the hypocrisy, the doubt, matters of innovation in the religion are    all sicknesses of doubts.

2. The sickness of evil desires:
    Illegal sexual intercourse (whether fornication or adultery), homosexuality, the love of indecency, acts of disobedience and the committing of these acts are all from the sickness of evil desires.

So in their hearts there is the sickness of doubt and hypocrisy, so Allaah increases them in their sickness. This is an indication that the reward for evil is evil itself. So that which comes as a result of that evil is even more evil if the person doesn’t repent.

So when a person wants to enter into the fold of Islam, it is a must that the person has certainty about the statement of La illaha illaAllaah (That none has the right to be worshipped except for Allaah).

These classes by our brother Abu Yusuf Khaleefa are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
For previous class recordings please visit : http://whatisislam1.multiply.com

How will people be able to bear the Sun........

How will be people be able to bear the sun being brought close on the Day of Resurrection?

[ From Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/35. ]

Question:
How will the sun be brought close to mankind until it is one mile away from them on the Day of Resurrection without burning them, when if it were brought close now, it would burn the earth?.

Answer:
Praise be to Allaah. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

The believer’s responsibility with regard to reports of the unseen is to accept and submit to them, and not to ask how or why. This is the foundation on which out ‘aqeedah must be built, because this is a matter that is beyond your comprehension. So you have to accept it and submit and say, “We believe. We believe that the sun will be brought close to mankind on the Day of Resurrection until it is one mile away from them. Asking any futher questions about that is a kind of innovation (bid’ah). Hence when Imam Maalik (may Allaah have mercy on him) was asked how Allaah rose above the Throne, he said, “Asking about this is bid’ah.” Similarly it is bid’ah to ask about all other matters of the unseen; man's attitude towards them should be to accept and submit. 

The answer to the second part of the question, about the sun being brought close to mankind on the Day of Resurrection: 

We say that bodies will not be resurrected on the Day of Resurrection in the form in which they were in this world, with their shortcoming and inability to bear that; rather they will be resurrected whole and complete. Hence the people will stand on the Day of Resurrection for a day which is equivalent to fifty thousand years, neither eating nor drinking. This is something which would be impossible in this world. Then the sun will be brought close to them and their bodies will be given the ability to bear its being brought close, as we have mentioned above that they will be able to stand for fifty thousand years without needing food or drink. So their bodies on the Day of Resurrection will be different from their bodies in this world. 

From Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/35.

Shaking Hands When Entering Upon Those Who Are Sitting

Shaking Hands When Entering Upon Those Who Are Sitting

Question: Is there proof from the Book or the Sunnah or action of the Prophet (peace and blessing upon him) for shaking hands when one enters upon those that are sitting? May Allah reward you with good.

Answer: I don't know anything of this kind from the Sunnah, for this reason it is not appropriate for you to do so. Some people when they enter a gathering they begin with the handshake from the first person to the last person and this is not legislated from what I know, and shaking hands is only for when meeting one another, as for when entering the gathering, then it is not from the manhaj of the Messenger (peace and blessing upon him or his companions) that they would do that. The Messenger (peace and blessing upon him would come and sit at the end of the majlis (sitting room) and we never heard also that if he sat at the end of the majlis that they would stand up and shake his hand, so shaking hands in this manner is not legislated. I asked about this to those who we rely upon from our Shaykhs, so they said we do not know for this an origin in the sunnah...

Shaykh Muhammad bin Saalih al-`Uthaymeen

Bid'ah wa Muhdathaat wa ma la Asla lahaa Pg: 478

Translated by Muhammad Elmi

Marriage with the Intention of Divorce

Marriage with the intention to divorce Shaykh Saalih ibn Fowzaan al-Fowzaan

Reference: Fatwa No.38215 http://www.alfawzan.ws/AlFawzan/bookTabs/tabid/70/Default.aspx?mode=title&PageID=38215

Category: Marriage

What is the ruling regarding marriage with the intention to divorce, bearing in mind there is no such agreement between the man and the woman, and the woman is unaware of this (i.e. that she is entering a marriage where the man intends - from the outset - to divorce her)?

This is deception on the part of the husband. She did not marry him upon this (intention), (rather), she married him on the basis that this will be a lasting marriage. So if he conceals this intention, then he has deceived her. Deception is not permissible, (and) marriage with the intention to divorce is not permissible for that which entails therein (much) evil and corruption. Now, those who travel to the Far East and get married every night, they marry and divorce, marry and divorce – much evil and corruption has ensued from that, so this is not permissible.

Translator: Mohammed Akhtar Chaudhry, Abu Abdullaah

Date Published: Friday, 04 September 2009

Crocheted Goods by Me

These are other crocheted goods by me besides khufis (The khufis, prices and how to purchase can be found in my "Market" section)

Benefits of avocado oil to the skin

Although it is classed as a vegetable oil, the avocado is really a fruit since it has a stone - but none-the-less it yields a rich and extremely deep penetrating oil, rich in vitamins A, D and E, lecithin, as well as potassium - known as the youth mineral.

It furthermore contains proteins, lecithin, beta-carotene and more than twenty percent essential unsaturated fatty acids. The fatty acids contained are palmitic, palmitoleic, stearic, oleic, linoleic and linolenic.

Benefits of avocado oil to the skin

• It is also high in sterolins, which are reputed to reduce age spots, help heal sun damage and scars. It is the sterolins (also called plant steroids) in the oil that helps to soften the skin and imparts a superior moisturizing effect.
• For this reason it is an ideal ingredient to include when formulating for people with dehydrated, sun or climate damaged skin, as it is an extremely good moisturizing and nourishing compound, assisting in the regeneration and rejuvenation of the skin.
• In a study done at the Department of Food Engineering and Biotechnology, Technion-Israel Institute of Technology in 1991, it was found that avocado oil significantly increases the amount of collagen in the skin - which normally is under attack as we grow older.
• Avocado oil is easily absorbed into deep tissue, and with its wonderfully emollient properties, makes it ideal for mature skins. It also helps to relieve the dryness and itching of psoriasis and eczema.
• It is often used for clients with dry or mature skins, or people suffering from eczema or psoriasis, and is very useful when treating sun or climate damaged skin that is dehydrated and undernourished, as it is said to help with regenerating the skin and softening the tissue.

The Ruling on Listening to Unknown Speakers?

From an email:

 

 Benefit: The Ruling on Listening to Unknown Speakers?

Shaykh Falaah Ismaa'eel al-Mandakar

What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them? ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟ Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.  The trails of today are very many.  Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious.  ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men”  meaning they were known by whom they narrated from.  So from there they would know if they would listen and accept or refuse and not listen.  If that was the case in that time, then our time has more priority.  It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important.  As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one.  Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah.  It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success. بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق   Shaykh Falaah Ismaa'eel al-Mandakar http://www.mandakar .com/FatawaDetai ls.asp?ID= 314

What is heard in class about....."Having Knowledge of La illaha illaAllaah"

As Salaamu alaikum wa rahmatullahi wa barakaatuhu

In the “Understanding La illaha illaAllaah” class, our brother Abu Yusuf Khaleefa gave us 8 points that will help an individual to have knowledge of La illaha illaAllaah…..

1. Contemplating over the Names and Attributes of Allaah Subhana wa at ala along with His actions which are an indication of His completeness and magnificence.

2. Having the knowledge that Allaah Subhana wa at ala is singled out with the matter of creation in the arranging of the affairs.

3.  Having knowledge that Allaah alone is the one who bestows the outward and inward bounties upon His creation, His servants. Bounties which are connected to one’s religious life and one’s worldly life. As when one realizes the fact that he has been given a bounty from the Creator then this would necessitate the heart being connected to the Creator.

4. That which we hear of and that which we see from the reward of those who are the allies of the Creator who establish monotheism in their life, who have received support and aid from the Creator AND that which we see from the punishment of the enemies of the Creator from the polytheists. All of this calls to the knowledge that He alone is to be worshipped.

5. Having knowledge of the characteristics of the idols and the equals which have been set up along with the Creator as partners to be worshipped. And that which has been taken as a deity besides the Creator and come to know that that which is worshipped besides the Creator is deficient and not owning any harm or benefit for the one who worships them nor controlling the matter of life or death nor resurrection and other than that.

6. That all of the books sent by the Creator to the messengers were in agreement that none has the right to be worshipped except for the Creator.

7. That the elite of mankind (the best of mankind) who are the most complete of creation in the matter of character, intellect, sound judgment and being upon that which is correct in knowledge….and they are the messengers, the prophets and the scholars. All of them have bore witness that none has the right to be worshipped except for the Creator. So being that these are the forefront of creation, and this is what they were all upon, then this will help us in knowing that none has the right to be worshipped but Allaah alone without partners.

8. That which Allaah has established from the evidences which are an indication of Him being singled out in all acts of worship, which is monotheism. These signs or evidences can be Universal signs or Legislative signs. The Universal signs are that which we find in creation. Looking at ourselves, the Sun, the Moon, the Trees and other matters of creation. When we examine and ponder over creation, it establishes the fact that there is only one Creator and that one Creator is to be the one who is deserving of all acts of worship who has no partners. From the legislative signs, they are the ayah of the Qur’an and the Qur’an is the speech of Allaah and nothing from Allaah Subhana wa at ala is created.
If one say that the Qur’an is created, then they are saying that Allaah Himself is created and we know that this is from the forced ideologies that have been entered upon some individuals from the past from amongst the Muslims who fell into this tremendous error of saying that the Qur’an was created. And this matter was refuted by the scholars of Islam of the past with proofs and evidences from the Qur’an itself and from the statements of the Prophet Muhammad SalAllaahu alayhe wa sallam.

May we use these points to help aid us to have knowledge of  La illaha illaAllaah.

What is heard in class about....."Patience in the matter of Learning this Deen"

As Salaamu alaikum wa rahmatullahi wa barakaatuhu

In the “Understanding La illaha illaAllaah” class, our brother Abu Yusuf Khaleefa mentioned ..…

 “The matter of knowledge is not something that one will attain all at once. As mentioned by Imam Ibn ul Shi’haab (May Allaah have mercy on him), ‘Whoever desires to attain all of the knowledge at one time, then this knowledge will leave him all at one time. However the knowledge should be attained in portions’.

So when a person is traversing on the path of learning the deen of Islam, removing ignorance from himself, this will take some time. It’s not something a person is going to attain overnight. As the scholars of al-Islam, they’ve exerted themselves many years in the path of studying this deen of al-Islam. And we see when Allaah Subhana wa at ala revealed the Qur’an to The Prophet SalAllaahu alayhe wa sallam, He didn’t reveal it to him all at once. Rather, the Qur’an came down to The Prophet SalAllaahu alayhe wa sallam in stages. Allaah Subhana wa at ala mentioned the wisdom of this knowledge coming down in stages, in Sura Furqan (25:32), where Allaah said,

    ‘And those who disbelieve they say, ‘Why is not the Qur’an revealed to him all at once?’ And Allaah said, ‘Thus (it is sent down in parts), that We may strengthen your hearts thereby. And We have revealed it to you gradually, in stages.’

So one of the wisdoms in the Qur’an coming down in stages and not all at once was for the purpose of establishing the heart of The Prophet SalAllaahu alayhe wa sallam. The matter of learning this deen is learned in stages just as revealed to The Prophet SalAllaahu alayhe wa sallam.”

May Allaah Subhana wa at ala bless us with patience in learning and understanding of this beautiful deen, Ameen.

What is heard in class about....."Going to the Ulema"

As Salaamu alaikum wa rahmatullaahi wa barakaatuhu

I have been participating in a class called “Understanding La illaha illaAllaah” given on Paltalk By our Brother Abu Yusuf Khaleefa.

There is a Q and A session that proceed after the class and in one session  he gave some points that are very helpful for us to be aware of in seeking knowledge in sha ‘allaah……

GOING TO THE ULEMA

When asked what (besides arrogance) could prevent someone from going to the people of knowledge , our brother gave some examples and points of what could cause this…..

*Not knowing who the people of knowledge are

“A person may direct his or her affairs to those who are not suitable to handle, bring about or give
solutions to these affairs. Instead of the person going to the scholars of Islam (of the Sunnah), this person     goes to the people of innovation or the people of ignorance.”

*An issue of self admiration (which is in connection to arrogance)

“The Prophet SalAllaahu alayhe wa sallam described arrogance as rejecting the truth and looking down upon the people. This self admiration is that the person becomes amazed with themselves of the knowledge that they’ve acquired, so they feel that they don’t need the ulema, like they don’t need the scholars. This is where a lot of individuals have gone wrong and deviated after being upon the sunnah….being amazed of the level that he or she has attained of knowledge. Their thoughts of the ulema is ‘they are men and we are men, they can have their opinions and we can have our opinions’, where as before the individual was once telling the people to respect the scholars and go to the scholars. But after Allaah Subhana wa at ala allowed them to acquire the knowledge that he or she has acquired, they become self amazed and this is a test. In reality, the more one learns, the more one should humble themselves. Being in this situation leads to destruction. This is not benefiting the individual so one should be mindful of these matters.

*Shyness

“The person may be too shy to go to the scholars and as one of the Salaf mentioned that being shy when it comes to seeking knowledge is not shyness but in reality it is stupidity. And being shy when it comes to defending ones family and standing up for what’s right is not shyness but in reality it is cowardice.

*Having hatred and jealousy for the ulema

“ As a result of jealousy and hatred, it prevents one from going to the ulema as they feel that they should be the ones who have that knowledge and that they should be the ones in that position and the likes. And because of that they don’t go to them. This is where the person’s downfall is, believing himself or herself to be independent from the people of knowledge. The people of knowledge depend on the people of knowledge! You find the scholars going back to the works of other scholars and scholars calling other scholars for affairs. So who are we not to refer our affairs back to the ulema?”….



In sha ‘allaah these points are helpful and beneficial for you as they are for me and for us to keep in mind when seeking knowledge. May Allaah reward us for our efforts in pleasing Him, Ameen.

If you would like to attend these classes, they are given on Paltalk,  Islam section,  in the “What is Islam1” room on Wednesdays and Sundays @ 9pm.

JazakAllaahu khairan, Ameen.

The Linguistic Definition of the word Masjid

The Linguistic Definition of the word Masjid

Question:  What is the Masjid, (mosque) linguistically and religiously?

Answer:

Linguistically, the masjid is the place of prostration.

Religiously, it is everything that is built for the Muslims to offer the five prayers in congregation.
It is also used to refer to that which is more general that this. Thus, it also includes that place that a person uses in his house(or has allocated) to offer the voluntary prayers in, or he uses it to perform the obligatory prayers when he is unable to offer them in the masjid where the people have established congregational prayer. From this is that which Al-Bukhari and others recorded from Jabir, may Allah be pleased with him, who said that the messenger of Allah sallahu alayhi was sallam said:

"I was given five (things) that no one was given before me. I was aided with Ar-Ru'b (fright cast into the hearts of enemies) for a month's distance (of travel), and the earth was made a Masjid (place of prayer) for me and a means of purification. So any man from my nation (the Muslims) whom the (time for) prayer catches, then let him offer the prayer...."

(Al-Bukhari no. 33 and Muslim no.521)

Permanent Committee for Research and Verdicts
Fatawa Islamiyah vol.3 p.19 DARUSSALAM

http://www.fatwaisl am.com/fis/ index.cfm? scn=fd&ID=884

The State of the Ummah

The State of the Ummah

Shaykh Saleem al-Hilaalee (hafidhahullaah)

A talk delivered at the Qu'ran and Sunnah Society Conference in America 1993.

Taken from 'al-Ibaanah Magazine'

Benefits and Deductions

The cause of the weakness of the Muslims is due to their having left the clear and pure religion of Islaam. That humiliation has entered into their ranks due to the very same reason. That the sicknesses and diseases in the hearts of the Muslims bring about worldly calamities. In addition to this, being far from the Sunnah and the multiplication of the groups of innovation is another cause for weakness and humiliation. Fighting against these weaknesses is to be upon methodology of the Book and the Sunnah. A detailed explanation of the numerous Hadeeth which mention the prophecies about the downfall of the Ummah.

A Fundamental Principle

We should know that the Messenger of Allaah sallallaahu 'alayhi wa sallam was sent by Allaah to the whole of mankind, to explain and to make clear to them all that which is good and brings one closer to Allaah; and also to explain to them all that is evil and would distance a person from Allaah. The reason for this being, that life - with all its variety, colours and manifestations - is built upon two important matters:-

Firstly: Knowing the good - in order to follow it.

Secondly: Knowing the evil - in order to keep away from it.

So, for example, in the matter of Tawheed of Allaah (to single out Allaah alone for worship) - the crux of Islaam - it is built eeman (faith) in Allaah and the rejection of shirk [2], kufr [3] and taaghoot [4]. Eeman in Allaah is good, whilst belief in at-taaghoot is evil. Thus, it is a must to recognise that which is good in order to follow it, whilst knowing also that which is evil so as to keep away from it. Likewise, in the matter of da'wah (calling) to Allaah, which is built upon commanding the good (ma'roof) and forbidding the evil (munkar). To command the ma'roof is good and is to be followed, whilst munkar is evil and is to be shunned. Likewise, in ittibaa' (following of) the prophet sallallaahu 'alayhi wa sallam, which is built upon following his Sunnah and turning away from bida' (religious innovations). Sunnah is good and is to be followed, whilst bida' is evil and is to be shunned.

Events to Befall this Ummah

The Prophet sallallaahu 'alayhi wa sallam informed us of events which will befall this Ummah (i.e. Muslim peoples), some of these narrations speak of good for this Ummah - indicating also that the future, power and honour is for the Muslims; and that they will be established in the land. Other narrations warn us against those evil matters, that which would distance us from Allaah - the Most High - and make us weak in-front of the nations. We will discuss some of these narrations which mention the two types of weaknesses.

First Type of Weakness Explained

The first of these narrations is that of Thawbaan radiallaahu 'anhu the freed slave of the Prophet sallallaahu 'alayhi wa sallam. He related that the messenger of Allaah said: "The nations are about to call each other and set upon you, just as diners set upon food." It was said: "Will it be because of our small number that day?" He said: "Rather, on that day you will be many, but you will be like foam, like the foam on the river. And Allaah will remove the fear of you from the hearts of your enemies and will throw wahn (weakness) into your hearts." Someone said: "O Messenger of Allaah! What is Wahn?" He said: "Love of the world and the hatred for death." [5]

This Hadeeth explains the first form of weakness, which has befallen the Ummah in all corners of the world, as being a result of inclination to this world, love of it, and being preoccupied with it, whilst turning away from the Hereafter, being distant from it and hatred of death. Hatred of death is a sign of loving this world, since the one who loves this world, hates death. Since, with death, comes the meeting with Allaah - the Most Perfect.

Some Benefits of this Hadeeth

From the Hadeeth we can conclude the following:-

[i] That the disbelievers attentively observe the Muslim Ummah and study their condition, when they see a weakness they strike at it and if they see a barrier, they destroy it. When they see that the Ummah cannot defend itself, they do not show mercy, since they are the enemies of Allaah. So they hate the Muslims because they (the Muslims) call to the worship and obedience of Allaah.

[ii] The Muslim lands possess many riches, being sources of goods and blessings. This is why the enemies of Allaah desire these lands and try to conquer them.

[iii] The Ummah has reached a level where it cannot defend its honour, riches nor wealth from its conquering enemies.

[iv] The disbelievers have divided the conquered lands of the Muslims between themselves, just like diners when gathered around their dish - what do they do? Each of them take their portion until he is full; and he will not be content with that which is in his plate, except with that which fills. The prophet sallallaahu 'alayhi wa sallam, warned us about this fact - the cutting up of the Muslim lands, for he said: "You will form different armies, an army in Greater Syria (Sham), an army in 'Iraaq and an army in Yeman." I asked: "Which one shall I be with O Messenger of Allaah?" He said: "I advise you with the (army) of Sham and whoever refuses then let him join the Yemen and beware. For indeed Allaah - the Mighty and Majestic - has guaranteed Sham and its people for me." [6]

[v] That the disbelievers do not fear the Muslims. At the time of the prophet sallallaahu 'alayhi wa sallam when the disbelievers heard that the prophet was preparing to engage them in battle, they would become fearful and turn on their heels. This is what happened at the battle of Tabook. At this battle, the prophet sallallaahu 'alayhi wa sallam traveled a months journey to fight the Romans, when they heard of the Messenger of Allaah's sallallaahu 'alayhi wa sallam approach they fled. So the prophet sallallaahu 'alayhi wa sallam said: "I have been given five (things) which no one else before me has been given. I have been aided with fear - a distance of one month's traveling......." [7]

Allaah the - the Most High - states:

"Soon We shall cast terror into the hearts of the disbelievers, for that they made Shirk, for which He had sent no authority." [8]

Indeed, fear is a weapon which Allaah implants in the hearts of His enemies. This is why the strength of the Muslims, is not in their great numbers - weapons or wealth - but it is in their aqeedah (belief) and their adhering to it. For today there are plenty of Muslims, but they are like foam, like the foam carried by the waves. And their riches are many but cannot be for them. Rather, it has become the possession of their enemies. For example: The Muslims today approximate over one billion and they grow in number everyday. However, at the same time they are the weakest of nations in every country they are in, being persecuted - why? Because they have become like foam, like the foam on the waves. Also, the lands of the Muslims possess many riches and minerals, but where does it all end up? With the disbelievers in Europe or America, or it goes to the Jews of Palestine. The Muslim oil constitutes approximately one third of the world's reserves, but the Muslims are the poorest of people - why? Because they do not possess anything from their Deen (religion), except a name. So they call to it, but all their riches now belong to their enemies.

Second Type of Weakness

The second form of weakness which illustrates the condition of the Muslims today is their being far from the Sunnah (example) of the messenger of Allaah sallallaahu 'alayhi wa sallam, and being far away from the correct Manhaj (methodology), in a state of innovation. The prophet sallallaahu 'alayhi wa sallam has informed us of this in the Hadeeth of Hudayfah radiallaahu 'anhu in which he said: "The people used to ask the Messenger of Allaah sallallaahu 'alayhi wa sallam about the good, and I used to ask him about the evil out of fear that it would reach me. So I asked the Messenger of Allaah: "O Messenger of Allaah, we were living in ignorance and evil, then Allaah brought this good to us. So will there be any evil after this good?" He replied: "Yes." I then asked: "Will there be any good after this evil?" He replied: "Yes, but it will be tainted." So I asked: "What will be its taint?" He replied: "A people who guide others to other than my way, you will approve of some of their actions and disapprove of others." I further enquired: "Then is there any evil after this good?" He said: "Yes! Callers at the gates of Hell - whoever responds to their call, they will be thrown into the fire." I then said: " O Messenger of Allaah! Describe them to us." He said: "They will be from our people and speak our language." I asked: "So what do you order me to do if that reaches me?" He said: "Stick to the Jamaa'ah (the united body) of the Muslims and their Imaam (ruler)." I further asked: "What if they have neither jamaa'ah or an Imaam?" He said: "Then keep away from all those sects, even if you have to bite upon the roots of a tree, until death reaches you whilst you are in that state." [9]

A Brief Explanation

(You will approve of some of their actions and diaprove of others.)

Meaning: You will accept the Sunnah from them and reject the bid'ah from them.

(Yes! Callers at the gates of Hell.)

Meaning: Callers inviting to the various deviated schools of thought which will lead their followers to the hellfire.

(Whoever responds to their call, they will be thrown into the fire.)

Meaning: Whoever obeys the callers of innovation and misguidance then his end will be the fire, because the Prophet sallallaahu 'alayhi wa sallam has said: "Every innovation is misguidance and every misguidance is in the fire." [10] So the innovation is in the fire along with its companion. Whoever obeys the callers of innovation will be led to the Fire and whosoever obeys the callers of Sunnah will be led to Paradise.

(Stick to the jamaa'ah of the Muslims and their Imaam)

Meaning: Stick to the Islaamic Empire if they have on. So you migrate to it and live amongst the Muslims and do not remain in the lands of the disbelievers. And you give the bay'ah (oath of allegiance) to the leader of the Muslims - if they have one.

(I asked: What if they neither have a jamaa'ah or an Imaam?)

Meaning: Like today (Then keep away from all those sects.) Meaning: Keep away from the callers of misguidance and (religious) innovation, neither being of them, nor aiding or supporting them.

(Even if you have to bite upon the roots of a tree.)

Meaning: Adhere to the Sunnah and cling to its foundations. The meaning of this is not remain in your house and abandon the calling to Allaah, nor abandon ordering the good and the prohibiting of evil, since the Prophet sallallaahu 'alayhi wa sallam said "Hold fast to my Sunnah and to the Sunnah of my rightly guided caliphs - cling (lit. bite) to it tightly." [11] And here, in this Hadeeth, he has ordered them to cling (lit. bite) to the roots of a tree. So the (roots of a tree) here means the Sunnah. (Until death reaches you whilst you are in that state.) Meaning: To die in a state of Islaam, as in the saying of Allaah : "And do not die except as a Muslim." [12]

Striking A Balance

The Prophet sallallaahu 'alayhi wa sallam has explained in many other Ahadeeth that clinging to this world, loving it - whilst neglecting the Hereafter and giving a greater share to worldly matters at the expense of the Hereafter - is also from the causes of weakness amongst the Muslims. These narrations do not mean that a Muslim should ignore this world and not work for it, and become dependant upon others. Rather, he should work, in order to attain his sustenance and support himself so that he is not in need of others. Indeed the words "aakhirah" (Hereafter) and "dunyaa" (this wordly life) appear in the Qur'aan an equal number of times. This is an indication that a Muslim should maintain a balance between this world and the Hereafter, so he performs righteous deeds and seeks the pleasure of Allaah; and he works in this world within the limits of the Shariah (Islaamic Law) to obtain a lawful sustenance, in order to provide for himself and have no need to beg. However, if the balance is not kept, corruption appears. For example, if the Ummah inclines more to worldly matters - forgetting the Hereafter and the meeting with Allaah - it is overcome with weakness and humiliation. If, however, the tendancy is in the opposite direction, the Ummah forgets this world and then becomes in need of people - extending its hands towards them submissively. But the Muslim should be distinguished, strong and honourable - as Allaah says in the Qur'aan:

"And to Allaah belongs all honour and to His Prophet and to the believers." [13]

So the Muslim is obligated to maintain this balance. Therefore, one should be sincere in ones actions, intending with them the face of Allaah and His good pleasure. However, rivalry for this world and love for it weakens the Muslims and debases them.

Rivalry for this World

'Amr ibn Auf al-Ansaaree radiallaahu 'anhu related that the prophet sallallaahu 'alayhi wa sallam sent Abu 'Ubaydah ibn al-Jarrah (the trust worthy one of this Ummah) to Bahrain to bring back its Jizyah. The Prophet had made a treaty with the people of Bahrain and had appointed over them al-'Alaa ibn Hadramee. Abu 'Ubaydah returned with the money. The Ansaar came to hear of his arrival and went to pray al-Fajr with the prophet sallallaahu 'alayhi wa sallam. When the Prophet had finished the prayer he got up and left, so the Ansaar approached him. He smiled and remarked: "I think you have all heard that Abu 'Ubaydah has returned with something." They replied: "Indeed O messenger of Allaah." He said: "Then be happy and hope for that which pleases you, for by Allaah I do not fear poverty for you, but I fear that this world will be opened up for you, just as it was for those before you. So you will compete with one another for it, as they competed for it; and it will destroy you as it destroyed them." [14]

Another Hadeeth which shows love of this world is a reason for ruin, is the Hadeeth of 'Abdullah ibn 'Umar in which he said: The Messenger of Allaah sallallaahu 'alayhi wa sallam said: "O Muhajiroon!! You may be afflicted with five things. Allaah forbid that you should live to see them. (i) If fornication and adultery should become widespread, then you should know that this has never happened without new diseases befalling the people which their forefathers never suffered. (ii) If people should begin to cheat in weighing out goods, you should realise that this has never happened without a drought and famine befalling the people and their rulers oppressing them. (iii) If people should withhold Zakaah, you should realise that this has never happened without the rain being stopped from falling; and were it not for the sake of the animals, it would never rain again. (iv) If people should break their covenant with Allaah and His Messenger, you should realise that this has never happened without Allaah sending an enemy against them to take some of their possessions by force. (v) If the leaders do not rule according to the book of Allaah, you should realise that this has never happened without Allaah making them into groups and making them fight one another." [15]

A Brief Explanation

(If fornication and adultery should become widespread, then you should know that this has never happened without new diseases befalling the people which their forefathers never suffered.)

Meaning: If faahishah (evil actions and sexual iniquity) appears in the Ummah and fornication and adultery increases, then it will be accompanied by many strange diseases not known or experienced by those before, like AIDS and Syphilis. Diseases which now cause so much fear in Western societies like America and Europe. Since this faahishah has become widespread in these communities to a well known degree, rather it is considered a sign of their progression. How can this be a sign of advancement? When the animals in the jungle are ashamed to commit what they do and the bare people in Africa and its forests feel too embarrassed. If nakedness was an evidence of progression, then the naked people of the African jungle would be the most advanced!!

(If people should begin to cheat in weighing out goods.....)

Meaning: Giving short measure is now a common thing, and is something unlawful. Allaah destroyed a nation - the people of Shu'aib alayhis-salaam - because of this, as they did not show mercy to themselves or to others, so how can Allaah show mercy to them. The prophet sallallaahu 'alayhi wa sallam said: "Show mercy to one who is upon the earth, and the One above the Sky will show mercy to you." [16]

(If people should withhold Zakaah, you should realise that this has never happened without the rain being stopped from falling; and were it not for the sake of the animals, it would never rain again)

Meaning: if it rains, then it is not because of them or the fact they deserve it, but it is because of the animals - as a mercy for them.

(If people should break their covenant with Allaah and His Messenger, you should realise that this has never happened without Allaah sending an enemy against them to take some of their possessions by force)

For example: When the Muslims neglected the obedience to Allaah, He gave the Jews the power and they took Palestine, and when were negligent about that which they were reminded of, Allaah established the Christians over them and they took Spain; and when they were negligent yet again, Allaah put the Christians in control in Bosnia.

(If the leaders do not rule according to the book of Allaah....)

Meaning: when they no longer implement the Laws of Allaah, the Muslims will then fight and kill each other like what occurs in border disputes and so on.

The Initial Strangeness

Amongst those Ahadeeth which also highlight the second form of weakness - that is, deviating from the guidance of the prophet sallallaahu 'alayhi wa sallam - is the Hadeeth: "Islaam started as a stranger and it will return to being a stranger in the same way it started, so Tooba (a tree in paradise) is for the Strangers." [17] Initially, Islaam was strange and weak in Makkah, the disbelievers did not know of it. Then people began to believing in Islaam and entered into it in great numbers. It then spread, grew stronger and was no longer strange. Now, after its strength and spread, it has returned once again as a stranger as it first started. How can this be, when the Muslims are great in number and their lands are plenty? Because the Muslims no longer understand the Deen, they are far from Islaam - implementing other than the Sunnah of the prophet sallallaahu 'alayhi wa sallam, committing innovations in worship, whilst they think they are following Islaam. So the correct Islaam, the correct Sunnah, becomes far away from their lives - like a stranger amongst the people, they have no knowledge of it.

In Conclusion

How do we understand these Ahadeeth which point out these weaknesses? Do we merely accept them and remain weak, dependant upon the West and remain far from our Deen (religion)? The prophet did not intend this for us, for he explained to us these things in order for us to flee from them - like a parent who says to his child: 'Do not go up this road, as there is a wild animal awaiting to eat you if you do! ' So this is a warning from the parent to the child not to take that path. So:-

Firstly: When the Prophet sallallaahu 'alayhi wa sallam informed us of these events - which are not from him but from Allaah, as he does not speak of his own desire but it is a revelation inspired to him - it is understood to be a prohibition of taking the path that leads to that.

Secondly: We have to work to repel these weaknesses; to fight them, reject them and not to be pleased with them - since it is an evil which has to be rejected.

Thirdly: We have to acquire knowledge of the Qur'aan and the Sunnah upon the understanding of the Salafus-Saalih (Pious predecessors - the first three generations of Muslims) in order to comprehend our state of affairs. However, if we rely on newspapers, magazines and the radio then these media sources belong to the disbelievers, the West. Will they be truthful in their narrations and in their solutions? Do they really want good for the Muslims? Indeed, they do not spread except that which weakens the Muslims and makes them falsely believe in the West. Thus, we must become people who have understanding of the book and the Sunnah to know exactly what our enemies want from us, and Allaah has indeed informed us: "Never will the Jews and the Christians be satisfied with you, until you follow their way" [18]

---

FOOTNOTES

1. A talk delivered at the Qu'ran and Sunnah Society Conference in America 1993.

2. Shirk: " Associating partners with Allaah in those matters which are particular to Allaah."

3. Kufr: Disbelief, denial and rejection

4. Taaghoot: All that is worshipped other than, or along with, Allaah.

5. Saheeh: Related by Abu Dawood (no.4297), Ibn'Asaakirin in Taareekh Dimashq (2/97/8) and others. It was authenticated by al-Albaanee in as-Saheehah (no.958)

6. Saheeh:Related by Ahmad (5/33), Abu Daawood (1/388) al-Haakim (4/510) - from 'Abdullah ibn Hawaalah radiallaahu 'anhu. Shaykh al-Albaanee authenticated it in Takhreej Ahaadeeth Fadaa'il ush-Shaam (no.2)

7. Related by al-Bukhaaree (1/436) and Muslim (5/3-4) from Jaabir ibn 'Abdullah radiallaahu 'anhu

8. Surah Aal-'Imraan 3:151

9. Related by al-Bukhaaree (no.7084) and Muslim (no.1847)

10. Related by al-Bukhaaree (no.7084) and Muslim (no.1847)

11. Saheeh: Related by Abu Dawood (no.4606) and others. It was authenticated by al-Haafidh Ibn-Hajar in Takhreej Ahadeeth Mukhtasar Ibnul-Haajib

12. Surah Aal-'Imraan 3:101

13. Surah al-Munaafiqoon

14. Related by al-Bukhaaree and Muslim

15. Hasan: Related by Ibn Maajah (no.4019) and Abu Nu'aym in Hilyatul-Awliyaa (8/333-334), from 'Abdullah Ibn 'Umar radiallaahu 'anhu. It was authenticated by Shaykh al-Albani in as-Saheehah

16. Saheeh: Related by Abu Dawood (no.4941), at-Tirmidhee (1/350) and others, from 'Abdullah ibn 'Amr radiallaahu 'anhu. Al Haafidh al-'Iraaqee authenticated it in al-'Ishaariyaat (1/59)

17. Related by Muslim (2/175-176) and Ibn Maajah (2/320), from Abu Hurayrah radiallaahu 'anhu

18. Soorah al-Baqarah 2:120

The Obligation of Repentance and Freeing oneself from Wronging the People

The Obligation of Repentance and Freeing o­neself from Wronging the People

Al-Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz

(may Allaah have mercy upon him)

Translated by Aqeel Walker

 

Question: I used to be ignorant, and indeed Allaah favored me with Islaam. Before that I had committed some wrongs (against others) and mistakes, and I heard a hadeeth from the Messenger (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him) which says, “Whoever has some injustice that he has done to his brother, regarding (his) honor or anything, then let him get pardon from him today (i.e. now) before there will not be any deenaar (gold coin) or dirham (silver coin).” To the end of the hadeeth. How do you advise me in this situation?

 

Answer: Indeed Allaah has legislated for His slaves that they repent from all sins. Allaah, the Most High, said: “And repent to Allaah, all of you, O you believers, so that perhaps you will be successful.” [An-Noor (24):31]

 

And Allaah, the Most High, said: “O you who believe! Repent to Allaah with sincere repentance.” (At-Tahreem:8)

 

And He, the Magnificent and Exalted, said: “And verily I am Oft-Forgiving for whoever repents, and believes, and works righteous deeds, and then is rightly guided.” [Taa Haa (20):82]

 

And the Prophet (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him) said, “The o­ne who repents from the sin is just like the o­ne who has no sin.”

 

So whoever commits anything from the acts of disobedience (to Allaah), then he must make haste to repent, and feel regret (for what he did), and leave off the act, and beware (of that sin), and have truthful, firm resolve that he will not return to committing that again. He is to do this out of having utmost reverence for Allaah, Glory be unto Him, and due to being sincere to Him, and being aware of His punishment. And Allaah accepts the repentance of those who repent. Therefore, whoever is truthful in turning to Allaah, the Mighty and Majestic, and he feels remorse for what happened in the past, and he has truthful resolve that he will not return to that act, and he stops doing it, all due to reverence for Allaah, and fear of Him, then indeed Allaah will accept his repentance and erase from him whatever happened of sins. Allaah does this as a favor from Himself and as an act of kindness from Him, Glory be unto Him and Exalted is He. However, if the sin was an act of transgression against the slaves of Allaah (i.e. harmful to other people), then this requires the giving of their right. So he must repent from whatever happened by being sorry, stopping whatever he did, having firm resolve not to return to doing it again, and he must also – along with that – give back the right to whoever deserved it, or he must free himself from that. He does this, for example, by him saying to the owner of the right, “O my brother, excuse me,” or, “pardon me”, or he gives him back his right. This is due to the hadeeth that you alluded to, and it is the statement of the Prophet (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him), “Whoever has some injustice that he has done to his brother, let him get pardon from him today (i.e. now) before there will not be any deenaar (gold coin) or dirham (silver coin). If he has any righteous deed, he (his oppressed brother) will take from his good deeds according to his injustice. So if he does not have any good deeds, then he (the wrong doer) will take from the bad deeds of his companion (the o­ne that he harmed), and he will carry their burden himself.” It was related by Al-Bukhaaree in his Saheeh.

 

Therefore, it is obligatory upon the believer to be zealous about freeing himself, and being safe from (taking) his brother’s right. This is by him returning (the right) to him, or by him seeking pardon from him. If it was his honor, then he must free himself (by seeking his pardon) in that regard as well, if he is able. And if he is not able, or he fears from the outcome of that – for example, that from his informing him (about what he said or did against him) more evil will result – then verily he seeks forgiveness for him, and he supplicates (makes du’aa) for him, and he mentions him with the virtues that he knows about him, in place of what he previously mentioned about him of evil. He is to do this in the gathering places where he backbit him previously, in order to wash away the first evils with these latter good deeds, opposite of the evils that he had spread before. And he seeks Allaah’s forgiveness for him, and he supplicates for him. And Allaah is the Giver of success.

 

Al-Imaam ‘Abdul-‘Azeez bin Baaz (may Allaah have mercy upon him)

Source: Majmoo’ Fataawaa wa Maqaalaat Mutannawa’ah, 6^th Volume.

http://www.ibnbaz.org.sa/index.php?pg=mat&type=fatawa&id=297

Translated by Aqeel Walker

2/27/07

Between The Past and The Future

Between The Past And The Future

Imâm Ibn Qayyim al-Jawziyyah

al-Fawaa’id, pp 151-152
Al-Istiqaamah, No. 2

Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

The Hadeeth of the Grave

The Hadeeth of the Grave

Checking by Shaykh Hamdee ’Abdul-Majeed as-Salafee
[Shaykh Hamdee is One of the older students of Shaykh Muhammad Naasirud-Deen al-Albaanee]
Translated by Maaz Qureshi [1]

Muhammad Ibnun-Nadr informed us saying: Mu’aawiyah Ibn ’Amr said: Zaa‘idah informed us saying: Sulaymaan al-A’mash informed me: al-Minhaal Ibn ’Amr informed me saying: Zaadaan informed us saying: al-Baraa‘ informed me saying:

We went out with the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in the Funeral Prayer for a man from the Ansaar (helpers).  So we stopped at the grave, and the niche at the side of it had not been dug out yet.  So the Messenger of Allaah raised his head to the sky, and then he looked down to the ground and conversed to himself.  He said: Then he said: “Seek refuge with Allaah from the Punishment of the Grave,” a few times. 

Then he said:

“Verily when the Muslim man has yet to reach the Hereafter, but he has already been cut off from this world, Angels from the sky descend upon him having faces like the sun.  So they sit as far as him as the eye can see, with them are the burial shrouds from the burial shrouds of Paradise, and embalming perfume from the embalming perfumes of Paradise.  So then the Angel of Death comes and sits at his head, so he says: “Come out, O good soul to the forgiveness of Allaah and His pleasure.” He said: “So it flows out as a drop flows out [from] a water-skin.  So when he takes it, he does not leave it in his hand for the blinking of an eye.” He said: “And there comes out from him a smell like the best musk to be found upon the face of the earth.  So they ascend with him, and they do not pass by any of the angels except that he says: Who is this good soul?  So they say: This is so and so.  So the doors of heavens are open for him, and they follow him through every level of heaven, until they reach the end of the seventh heaven. It is then said: “Write his book in highness (’illiyyeen).”  He said: So it is written.  He said: Then it is said: “Return to the earth, because it is from there that We created you. and it is to there that we return you, and it is from there that We raise you up again.”  So it is returned to his body, then the Angels come to him, then they say to him: Sit.  Who is your Lord?  So he says: My Lord is Allaah.  He said: They say: What is your Religion?  He said: He says: My Religion is Islaam.  So they say: Who is this man who was sent amongst you?  He says: He is the Messenger of Allaah (sallallaahu ’alayhi wa sallam).  So they say: How did you come to know of him?  So he says: I read the Book of Allaah, and I believed in it, and I attested to it.  So it will be called out from the heavens: “Indeed he has spoken the truth, so make space for him in Paradise, and clothe him with the clothes of Paradise, and show him his place in Paradise.”  He said: So he will be allowed to see it and his grave will be made spacious for him as far as the eye can see.  A man with beautiful clothes, a handsome face, and a good smell will be presented to him; he will say: “Receive the glad tidings that will please you upon this day that you were promised.  So [he] will say: May Allaah have mercy upon you, who are you; because your face seems to represent goodness?  He said: So he says: I am your righteous deeds.”

He said: “However, if he was a disbeliever, Angels with black faces will descend upon him, and with them are coarse woolen cloths.  So they sit as far from him as the eye can see.”  He said: “And the Angel of death comes and sits at his head, so he says: Come out O foul soul to the Anger of Allaah and His displeasure.  He said: So he does not like to be taken out of his body.  He said: So he takes it out, he does not leave it in his hand for the blinking of an eye.  So the Angels take it in the burial shrouds of coarse woolen cloth.  He said: And there emanates from him the most offensive smelling stench like the foulest smelling corpse upon the face of the earth.  So they ascend with him, so they do not pass by any one of the Angels, except that he says: Who is this foul soul?  He says: “So and so,” using the most evil of names.  So when they reach the heaven, they open the door, but it closes upon him, and it is called out: “Return to the earth, since I created you from it, and to it I return you, and from it I shall raise you again.”  So he is placed back in his body, so the Angels come to him and they say: Sit.  So they say: Who is your Lord?  He said: He says: Haah, [haah], I do not know.  So they say: What is your Religion?  So he says: Haah, haah, I do not know.  I heard the people speaking.  He said: So they say: Who is this man who was sent amongst you?  He said: So it is called out from the sky: “Verily he has lied, so make space for him in the Fire, and clothe him with the clothes of the Fire.  And he will be shown his place in the Fire.  He said: So he will see his place in the Fire, and he will be overtaken by its heat and its scorching air, and his grave will be constricted for him, until his ribs start to interlace.  And then there will be represented a man with an ugly face, repulsive clothes, and a repugnant smell, so he will say: ‘Woe to you, who are you?  So by Allaah your face seems to resemble evil.’  So he will say: O lord, do not establish the Hour! [O Lord,] do not establish the Hour!”

CHECKING:

Shaykh Hamdee ’Abdul-Majeed as-Salafee says in his checking to al-Ahaadeethut-Tuwwaal (p. 59):

“It is related by Ahmad (4/287-288, 295, 296, [no. 18491-18492, 18570, 18571]) and by ’Abdur-Razzaaq (no. 6737), and by Aboo Daawood at-Tiyaalisee (no. 812), and al-Aajurree in ash-Sharee’ah (p. 367-370) and al-Haakim (1/37-40), and Aboo Daawood (no. 4727).  And it is related by an-Nisaa‘ee (4/78), and Aboo Daawood (no. 3196), and Ibn Maajah (no. 1548-1549), and Ahmad (4/297), and the first section is from him.  Al-Haakim said: It is saheeh (authentic) upon the condition of the two Shaykhs, and adh-Dhahabee agreed with him, and the affair is as they say.  It was also declared saheeh by Ibnul-Qayyim after he quoted its authentication from Abee Nu’aym and other than him.  Refer to Ahkaamul-Janaa‘iz of our Shaykh, Muhammad Naasirud-Deen al-Albaanee.”

Taken from the Book "Clear Advice for Benefiting from Educational Seminars"......

Taken from the Book "Clear Advice for Benefiting from Educational Seminars" By Shaykh Salih bin Abdul Azeez Ala Shaykh , Minister of Islamic Affairs and Propagation – Kingdom of Saudi Arabia

THE THIRD PILLAR
The Student and Advice to the Student of Knowledge

This is referring to the student of knowledge who is attending the seminars; he has [distinctive] characteristics, personality and traits.

THIS FIRST ADVICE:
Sincerity
He should be sincere in hoping from his generous Lord, by doing so; Allah The Most High and Sublime will open his heart to knowledge and gain. The heart is distracted by distractions and thoughts, thus while one is quietly listening a thought will come to him and deter him from benefiting. Then a person desires to gather himself, but it is extremely difficult, and when this takes place points of benefit become scattered and the later information erases the earlier.
Therefore, it is incumbent that one truly turns to Allah The Most High and Sublime and makes Du’aa [supplication] that He gives him understanding [Fiqh] in the religion, and that He allows one to benefit and be patient with knowledge. This is because it is mandatory that one possess patience in seeking knowledge, and in order for that to take place one must be sincere and truthful with Allah The Most High and Sublime, and turn to Him in the correct manner because knowledge is worship.
Verily the Angels lower their wings for the student of knowledge out of pleasure for what he is doing, and verily everything upon the earth and in the heavens seeks forgiveness for the scholar, even the fish in the sea. This is indeed a great merit.
So purify Oh! Student of knowledge- your thoughts of Allah (Subhaana wa ta ala) The Most High and Sublime and sincerely turn to Him in order for Him to open your heart to knowledge and make it firm within your heart.

THE SECOND ADVICE:
The pen should be ready prior to the lesson
This point was stressed by Al Khateeb in his book ‘Ja’mee Al Jam’ee’ and also by Ibn Abdul Al Birr in his book ‘Al Jam’ee lee Bayan Al Ilm wa Fadlihi’ [The Compilation Explaining Knowledge and it’s Merits], and in other than these two works.
From what is deficient is that a student attends a lesson and neglects to bring a pen, or he brings one that doesn’t contain ink.
With regards to paper, it is befitting that the student prepares a notebook for every subject, or a notebook which is divided into several subjects. All of the aforementioned methods will follow according to the organization of the mind. If a student’s mind is distracted this will appear in his knowledge and notebooks. It is not befitting for a student to write several subjects on one paper. He should refrain from writing notes in the margin spaces of the text books, this will cause information to become crowded and prevent one from referring back to it at a later time. Because of this, Imam Ahmed was asked about writing in small print, he responded: “I dislike this because one does not know when he will need this information, and it’s possible that he needs it and he is no longer able to refer back to it [illegible]. This statement is a reality. Notes taken within texts books [in margin spaces] are not organized and are mixed with the written text, and it’s also possible that the penmanship is awful.
Paper is these days available and cheap; All Praise be to Allah
With regards to writing in notebooks, there is an arrangement suitable to be followed, it consists of:
A student should place within the text which he is studying sequential numbers from one to the end of the text, and every topic which the teacher comments on the student places that affair on an individual page. He would then place the following issue on a separate page. He should do this even if the comment on that issue is only one line. He should not say: The page is blank! It’s possible that he needs that space in the future. If the student wishes to add more detail to an issue that the scholar did not expound on, he would first place the origin of the issue, and then add more detailed information. These explanations by the scholars or teachers would then become the foundation for larger explanations for the student in the future if Allah wills.

THE THIRD ADVICE:
Related to the student that is not able to attend all the seminars, but instead he attends during his free time
It is upon this student to choose the field that he needs most in his religion to complete his knowledge in that particular subject. For example, it’s possible that he did not study the subject of Tawheed, or he studied it long ago and desires to review it. This subject would be a priority in his choice of subjects. He would then use his remaining free time for other subjects that he is interested in. Therefore it is incumbent that the student of knowledge chooses the suitable subject and time.

THE FOURTH ADVICE:
Excellent review and preparation for lessons
How can a student review and prepare for lessons if they are continuous? This is done by him memorizing the text prior to hearing the explanation from the scholar. This methodology will produce true structured knowledge.
One should also prepare by reviewing important issues [before the lesson]. The student should read a line or page and focus on the important issues. By doing so, he prepares himself to understand these issues once covered by the teacher. It is not a condition that the preparation of the student is similar to that of the teacher. The purpose of this preparation is not merely for the student to prepare for learning, but rather he should combine his present knowledge with what is being presented by the teacher, and by doing so the knowledge of the student will grow over an extended period of time. The student should prepare for the lesson, and as a result he will notice how the scholar handles the text, and how the student himself handled the text. For example, the text being taught is Bulugh Al Maram and the subject being taught from the book is the chapter of Prayer, the student reviews a Hadith from the text by referring to Subul As Salam, Fathul Barre, and other than them. The student should review and see what he comprehends about the Hadith; he then compares what he read to how the scholar handled the Hadith. There is not doubt that this methodology will provide the student with benefits that he was possibly unaware of.
It is also befitting that the teacher chooses from amongst his students those who are capable of being teachers and he focuses on them even more. He should teach them how to study, how to teach, and how to organize issues. It is possible that a student approaches his teacher and says: “I attended a seminar with you last year and heard from you the explanation of Bulugh Al Maram or Forty Hadith of Imam An Nawaawee…..” It’s possible that the teacher forgot this particular student due to the large number of students present at the seminar, or maybe he remembered him. But the teacher never forgets the diligent student because he creates an impression about this student and his dealings with the text, his understanding of the Hadith, and his character with the teacher.

THE FIFTH ADVICE:
Writing notes of benefits from the teacher
The student should not depend on the audio recording during seminars. It is upon a student not to say: “There is no need to write as long as the recording is present”. This is a tremendous mistake that many students have fallen into. The student writing what is being presented by the scholar influences his preparation for knowledge and it also influences his methodology of seeking knowledge in the manner that it should be sought. Acquiring knowledge must include difficulties, suffering and struggle. Also in writing notes, a student creates an ability to summarize information. This is because he will not be able to write every single letter mentioned by the teacher. For this reason, it is befitting to distinguish between what was dictated to the student from what he heard. It is possible that much information mentioned by the teacher is lost when a summary is written.
Therefore, what is the purpose of writing? The purpose of writing is that the student forms the ability to summarize information. He hears and then he summarizes. It is noticed that in the beginning of the seminars, the scholar hastens in his speech and the student is not able to take notes, but the next time the student is able to write however he misses some information. Similar to this, a time will come and the student will be able to completely write what is being presented and he is able to summarize using the most perfect examples because he has developed a skill, and this skill can only be developed through practice. How does one practice? Practice is performed -in addition to what was previously mentioned- by not depending on the audio recording.

THE SIXTH ADVICE:
Mercy between the students
It is possible that different categories of people attend the seminars.
1. From them are those who are present to seek knowledge

2. From them are those who are beginners

3. Some seek to attend a gathering of remembrance, especially if the lecture is after Fajr prayer or during times that supplication is answered.

4. Others attend to gain a particular benefit and any benefit gained will suffice them.
That which is befitting in reality is that the students care for one another. The student should teach his beginning brother the correct methodology and provide him with advice. Due to this, it is appropriate that students have mercy with one another during Islamic lessons, and in all aspects of knowledge. It possibly occurs that the scholars begin their lessons with advice to the student to be merciful. It is because of this that the first Hadith transmitted in Ijaazat [permission and authorization to narrate Hadiths] is:

“The merciful will have mercy shown to them by Ar Rahman. Be merciful to those on the earth, and The One Who is in the sky will be merciful to you” [footnote 1].

Question: Why do students learn this Hadith?
Answer: Know –may Allah have mercy upon you- from the manners of a student of knowledge that Allah has blessed and has mercy on him in his knowledge, is that he [the student] is merciful with those around him; he guides them, teaches them and assists them, etc. Thus, if you are merciful in your quest for knowledge, with the creation, with your companions, with your friends and those attending the seminars and you assist them with good, then you are given glad tidings of the mercy of Allah (Subhaana wa ta ala) The Most High and Sublime to you with His true promise in the statement of His Messenger (SalAllaahu alaihe wa sallam) “The merciful will have mercy shown to them by Ar Rahman…”

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[footnote 1] Reported by Ahmed and Abu Dawud; This Hadith is known to the scholars of Hadith as: Al Musalsil bil Awaliyah (sequenced with precedence], because every scholar in the chain of narration mentioned about his teacher: “I heard so-and-so say, and it was the first narration I heard from him”. Every narrator in the chain mentions the same pattern until the chain reaches the generation after the Tabi’een (Atba’ At Tabi’een).

An Etiquette on Jumu'ah Some People Neglect

An Etiquette on Jumu’ah  Some People Neglect

   

 

Ibn’Umar (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said,” If one of you yawns on Friday (while the Imam is giving the sermon), let him change from the place he’s sitting to another.”

 

Collected by Abu Dawud (1119) ,At-Tirmithi (526) and Ibn Khuyamah (1819)  Al-Albani (may Allah have mercy on him)graded this hadeeth as being Saheeh .

 

Benefits for this topic:

• Ibn Khuzaymah titled a chapter in his Saheeh : (  The Recommendation for the drowsy person to change his place on Friday )

• The Prophet (peace and blessings be upon him) didn’t intend the entire day in this hadeeth. What he meant was that if you are in the masjid waiting for the Jumu’ah prayer or during the Khutbah. However this action occurs more during the sermon.

• The wisdom in changing the sitting place is that moving removes sleepiness. There is also a possibility that the wisdom for this action is moving from the place where he suffered inattention due to his dozing to another. If he dozes off while sitting then there is no harm for him in that action. The Prophet (peace and blessings be upon him) ordered his companions (may Allah be pleased with them) who dozed off while waiting for Fajr in the valley to move.

• The person waiting for the prayer is in prayer. Yawning while praying is from Shaytaan. And maybe the command for moving is the elimination of  Shaytaan’s relationship to the person sitting down negligent about Allah in the masjid, or the person listening to the Khutbah or  the person being involved in anything fruitful {  Taken from ‘Awnun Ma’bud Sharhus Sunnan Abu Dawud}

Translated and compiled by: Abu Aaliyah Abdullah ibn Dwight Battle

Doha,Qatar Shawwal,7^th 1430 ©

http://abuaaliyah. multiply. com/journal/ item/93/93