Narrated Umar bin Al-Khattab (RadiAllaahu anhu): I heard Allaah's Messenger (SalAllaahu alaihe wa sallam) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for." [1] [Sahih Al Bukhari hadeeth #1]
[1] The Prophet (SalAllaahu alaihe wa sallam) said this on the occasion of someone’s emigration from Makkah to Al-Madina not for the sake of the Islamic Cause but to marry a woman who had stipulated that he should emigrate if he wanted to marry her. Anyhow, this hadeeth implies a general principle, i.e., one is rewarded for his deeds according to his real intentions and not according to his actual deeds which might be good in themselves but were motivated by an ill intention.
Wednesday, January 27, 2010
The Test Answers for the class series: Understanding "Laa Ilaaha Illallaah" (26-50)
* Note: The test answers are based on that which we’ve covered in this class series.
26. The proof for this statement is in Qur’an (47:19)
27. The 8 points that lead to the knowledge of La Illaha Illallaah are:
1. Contemplating over the Names and Attributes of Allaah
2. Knowing that Allaah is singled out in the arranging of the affairs of creation
3. Having knowledge that Allaah is singled out in bestowing of the bounties, which are outward and inward, that which is connected to one’s deen and one’s dunyah.
4. That which we see and hear of ,of the reward of those who established tawheed, from the awliya of Allaah.
5. Having knowledge of the descriptions of that which is worshipped along side and taken as deities and how they are deficient.
6. That the books of Allaah are all agreed upon La illaha Illallaah.
7. That the elite from the creation (who are the most complete from creation in the matter of character and intellect) are the Messengers, The Prophets and the Scholars, they all bore witness to La Illaha Illallaah
8. That which Allaah has established from the proofs and evidences in His creation which indicates His tawheed.
28. The levels of certainty are:
1. Knowledge of certainty (Ilm ul Yaqeen)
2. Sight of certainty (Iyn ul Yaqeen)
3. Taste of certainty (or Truth of certainty, Haqq ul Yaqeen)
29. The proofs for the levels of certainty are:
1. Knowledge of certainty (Takathur:5)
2. Sight of certainty (Takathur:7)
3. Taste or Truth of certainty (Waqi’ah:95)
30. The 4 ways a Muslim can apostate from Islaam are:
1. A Creed or belief that one holds which will invalidate one’s faith.
2. A Statement that on makes with his tongue.
3. An Action which is done that can cause a Muslim to apostate.
4. The matter of doubt.
31. An example for #1 is: If a person was to believe after believing that none has the right to be worshipped besides Allaah, that someone along with Allaah created along with Allaah.
An example for #2 is: If a person curses Allaah, or curses the Messenger of Allaah.
An example for #3 is: If a person supplicates to the dead or do something foul to the Qur’an.
An example for #4 is: Someone having doubt on whether the Prophet Muhammad (SalAllaahu alaihe wa sallam) is the last Messenger or not after believing that he is.
32. The meaning of Shirk (best mentioned by the Ulema) is making other than Allaah equal with Allaah in those matters which are specifically for Allaah.
33. There are two categories of Shirk (that we covered in this class)
34. The differences between the categories is that the major shirk (Akbar) expels the person from the fold of al-Islam whereas the minor shirk (Asghar) does not. The major shirk invalidates all of the person’s actions, even the actions done sincerely for Allaah (Subhana wa at ala) incorrectly whereas the minor shirk only invalidates the action that is present. Also, the one who dies upon major shirk will be punished in the hellfire forever, whereas (according to some of the Ulema) the one who dies upon minor shirk will enter into the hellfire, but they will eventually come out and Allaah knows best.
35. The two categories of Nifaaq are:
1. Hypocrisy of Creed (Nifaaqul It‘ikhadi, which is the greater form)
2. Hypocrisy of Action (Nifaaqul Amali, which is the lesser form)
36. The difference between the two categories of Nifaaq are that in Nifaaqul It’ikhadi (major) this person in reality is a disbeliever with Allah (Subhana wa at ala) and this person will be in the lowest depths of the hellfire if they die upon it and Nifaaqul Amali (minor or lesser) does not exit an individual from the fold of Islam but can lead a person to the greater form of hypocrisy.
37. Nifaaq appeared amongst this ummah after the hijrah of The Prophet (SalAllaahu alaihe wa sallam) from Mecca to Medina after Badr (as mentioned by the Ulema).
38. No. This Ummah is not the first to experience nifaaq rather nifaaq was present amongst the previous nations. The proof for this is in Qur’an (66:10) regarding the wife of Nuh and the wife of Lut where Allaah states: “Allaah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous slaves, but they both betrayed them (their husbands by rejecting their doctrine). So they (Nuh and Lut) availed them (their respective wives) not against Allaah and it was said: “Enter the Fire along with those who enter!””
We covered that Shaykhul Islam Ibn Taymiyyah (rahimhuallaah) covered a very important point that the betrayal was not in the wives being in beds with other men rather the betrayal was in the religion (deen) by outwardly displaying that they were with their husbands upon the same deen but in reality they were with their people upon kuffir (disbelief). And that which establishes this is that which Allaah (subhana wa at ala) mentioned in (51:35-36): (35) “So We brought out from therein the believers.” (36) “But We found not there any house of the Muslims except one [Lut and his two daughters].”
Shaykhul Islam Ibn Taymiyyah (rahimhuallaah) mentioned that when Allaah (Subhana wa at ala) describes a house, he describes it as a Muslim home, but when it came to Him mentioning those who were saved, only the believers were saved. And that indicates that the wife of Lut outwardly displayed to be a Muslim, so therefore the house is a Muslim home, but when it came to those who were saved, she was not saved because she was not a believer. Showing that she outwardly displayed Islam but in her heart there was kuffir (disbelief) which is greater form of hypocrisy and Allaah knows best.
39. The five characteristics of Nifaaq are:
1. Whenever he speaks, he tells lies
2. Whenever he promises, he always breaks it (his promise)
3. If trusted, he proves to be dishonest.
4. Whenever he quarrels, he behaves in a very evil, insulting manner.
5. Whenever he makes a covenant, he proves himself treacherous.
40. The categories of people are(3):
1. The Believer
2. The Disbeliever
3. The Hypocrites
41. The principle that we covered regarding the affair of the heart is that the affairs of the heart are left to Allaah (Subhana wa at ala) and no one knows them. Even if the out ward strongly indicates something, it is to left to Allaah alone.
42. The areas where Sidq (truthfulness) is supposed to be in the life of a Muslim is in our speech, actions and most importantly our creed.
43. When you look at the condition of Ikhlaas, it negates shirk. So when one says La Illaha IllAllaah, he has to say this for the sake of Allaah (Subhana wa at ala). When you look at the condition of Sidq, it negates the lie, meaning from the tongue the person is saying the truth (being truthful in the statement of La Illaha IllAllaah). So Ikhlaas negates Shirk and Sidq negates the lie.
44. Prior to the Hijrah of The Prophet (SalAllaahu alaihe wa sallam) from Mecca to Medina, the Muslims were in a state of weakness and being oppressed. There was no worldly gain for one to obtained in being a Muslim in Mecca. So the Scholars mentioned that those who believed (in Mecca) were truly believers because there was no dunya for one to obtain because the Muslims were in a state of weakness.
45. The 2 Categories of the miracles of the Prophet (mentioned by Shaykhul Islam Ibn Taymiyyah) are:
1. El Ayahtus Ihsiya (Tangible)
2. El Ayahtu Akhaliyah (Intellectual)
46. The examples for the “Tangible miracles” of The Prophet are (3):
1. The miracles that Allaah cause to take place by The Prophet’s hands, outside of his physical being.
2. That which was witnessed by his physical being and image which was an indication of his prophet hood (the seal of prophet hood)
3. That which is in The Prophet’s characteristics like truthfulness, trustworthiness and the likes.
The examples for the “Intellectual signs (miracles) of The Prophet are (6):
1. He’s from a tribe and not the people of knowledge
2. 40 years of age passed that he didn’t inform the people of his prophet hood.
3. His patience and forbearance in conveying the message.
4. All of The Prophet’s supplications were answered.
5. The glad tidings of his coming came are in previous scriptures.
6. He conveyed information about the unseen which testifies his prophet hood as this information could have only come from Allah (subhana wa at ala).
47. From what we’ve covered, the differences between a test and a punishment depends on the individual who is experiencing the calamity or the affair. Allaah (Subhana wa at ala) put test upon the people to raise their level and a punishment is sent down because of that which the people indulged in with disobedience to Allaah.
48. From the statement of Shaykh Saalih Ali Shaykh he mentioned that in general it is not permissible for one to say that a Muslim is being punished because it is not known what the case is of this Muslim.
49. One can determine whether their trial is actually a punishment by if they are people who oppose the commandments of Allaah. If they are upon obedience or disobedience to Allaah (Subhana wa at ala). If the person is obedient to the commandments of Allaah, then the calamity is a test. If the person is upon disobedience to Allaah, then the person can consider that which has befallen him/her as a punishment.
50. The ones most severely tested by Allaah are The Prophets and Messengers. Then after them are The Righteous, then those who are like them and those who are like them.
If there are any mistakes that I have made in relaying these answers in text form please forgive me.
These classes by our brother Abu Yusuf Khaleefah are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
May Allaah grant us all tawfeeq in learning this beautiful deen ul Islam and to implement that which we learn, Ameen.
26. The proof for this statement is in Qur’an (47:19)
27. The 8 points that lead to the knowledge of La Illaha Illallaah are:
1. Contemplating over the Names and Attributes of Allaah
2. Knowing that Allaah is singled out in the arranging of the affairs of creation
3. Having knowledge that Allaah is singled out in bestowing of the bounties, which are outward and inward, that which is connected to one’s deen and one’s dunyah.
4. That which we see and hear of ,of the reward of those who established tawheed, from the awliya of Allaah.
5. Having knowledge of the descriptions of that which is worshipped along side and taken as deities and how they are deficient.
6. That the books of Allaah are all agreed upon La illaha Illallaah.
7. That the elite from the creation (who are the most complete from creation in the matter of character and intellect) are the Messengers, The Prophets and the Scholars, they all bore witness to La Illaha Illallaah
8. That which Allaah has established from the proofs and evidences in His creation which indicates His tawheed.
28. The levels of certainty are:
1. Knowledge of certainty (Ilm ul Yaqeen)
2. Sight of certainty (Iyn ul Yaqeen)
3. Taste of certainty (or Truth of certainty, Haqq ul Yaqeen)
29. The proofs for the levels of certainty are:
1. Knowledge of certainty (Takathur:5)
2. Sight of certainty (Takathur:7)
3. Taste or Truth of certainty (Waqi’ah:95)
30. The 4 ways a Muslim can apostate from Islaam are:
1. A Creed or belief that one holds which will invalidate one’s faith.
2. A Statement that on makes with his tongue.
3. An Action which is done that can cause a Muslim to apostate.
4. The matter of doubt.
31. An example for #1 is: If a person was to believe after believing that none has the right to be worshipped besides Allaah, that someone along with Allaah created along with Allaah.
An example for #2 is: If a person curses Allaah, or curses the Messenger of Allaah.
An example for #3 is: If a person supplicates to the dead or do something foul to the Qur’an.
An example for #4 is: Someone having doubt on whether the Prophet Muhammad (SalAllaahu alaihe wa sallam) is the last Messenger or not after believing that he is.
32. The meaning of Shirk (best mentioned by the Ulema) is making other than Allaah equal with Allaah in those matters which are specifically for Allaah.
33. There are two categories of Shirk (that we covered in this class)
34. The differences between the categories is that the major shirk (Akbar) expels the person from the fold of al-Islam whereas the minor shirk (Asghar) does not. The major shirk invalidates all of the person’s actions, even the actions done sincerely for Allaah (Subhana wa at ala) incorrectly whereas the minor shirk only invalidates the action that is present. Also, the one who dies upon major shirk will be punished in the hellfire forever, whereas (according to some of the Ulema) the one who dies upon minor shirk will enter into the hellfire, but they will eventually come out and Allaah knows best.
35. The two categories of Nifaaq are:
1. Hypocrisy of Creed (Nifaaqul It‘ikhadi, which is the greater form)
2. Hypocrisy of Action (Nifaaqul Amali, which is the lesser form)
36. The difference between the two categories of Nifaaq are that in Nifaaqul It’ikhadi (major) this person in reality is a disbeliever with Allah (Subhana wa at ala) and this person will be in the lowest depths of the hellfire if they die upon it and Nifaaqul Amali (minor or lesser) does not exit an individual from the fold of Islam but can lead a person to the greater form of hypocrisy.
37. Nifaaq appeared amongst this ummah after the hijrah of The Prophet (SalAllaahu alaihe wa sallam) from Mecca to Medina after Badr (as mentioned by the Ulema).
38. No. This Ummah is not the first to experience nifaaq rather nifaaq was present amongst the previous nations. The proof for this is in Qur’an (66:10) regarding the wife of Nuh and the wife of Lut where Allaah states: “Allaah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous slaves, but they both betrayed them (their husbands by rejecting their doctrine). So they (Nuh and Lut) availed them (their respective wives) not against Allaah and it was said: “Enter the Fire along with those who enter!””
We covered that Shaykhul Islam Ibn Taymiyyah (rahimhuallaah) covered a very important point that the betrayal was not in the wives being in beds with other men rather the betrayal was in the religion (deen) by outwardly displaying that they were with their husbands upon the same deen but in reality they were with their people upon kuffir (disbelief). And that which establishes this is that which Allaah (subhana wa at ala) mentioned in (51:35-36): (35) “So We brought out from therein the believers.” (36) “But We found not there any house of the Muslims except one [Lut and his two daughters].”
Shaykhul Islam Ibn Taymiyyah (rahimhuallaah) mentioned that when Allaah (Subhana wa at ala) describes a house, he describes it as a Muslim home, but when it came to Him mentioning those who were saved, only the believers were saved. And that indicates that the wife of Lut outwardly displayed to be a Muslim, so therefore the house is a Muslim home, but when it came to those who were saved, she was not saved because she was not a believer. Showing that she outwardly displayed Islam but in her heart there was kuffir (disbelief) which is greater form of hypocrisy and Allaah knows best.
39. The five characteristics of Nifaaq are:
1. Whenever he speaks, he tells lies
2. Whenever he promises, he always breaks it (his promise)
3. If trusted, he proves to be dishonest.
4. Whenever he quarrels, he behaves in a very evil, insulting manner.
5. Whenever he makes a covenant, he proves himself treacherous.
40. The categories of people are(3):
1. The Believer
2. The Disbeliever
3. The Hypocrites
41. The principle that we covered regarding the affair of the heart is that the affairs of the heart are left to Allaah (Subhana wa at ala) and no one knows them. Even if the out ward strongly indicates something, it is to left to Allaah alone.
42. The areas where Sidq (truthfulness) is supposed to be in the life of a Muslim is in our speech, actions and most importantly our creed.
43. When you look at the condition of Ikhlaas, it negates shirk. So when one says La Illaha IllAllaah, he has to say this for the sake of Allaah (Subhana wa at ala). When you look at the condition of Sidq, it negates the lie, meaning from the tongue the person is saying the truth (being truthful in the statement of La Illaha IllAllaah). So Ikhlaas negates Shirk and Sidq negates the lie.
44. Prior to the Hijrah of The Prophet (SalAllaahu alaihe wa sallam) from Mecca to Medina, the Muslims were in a state of weakness and being oppressed. There was no worldly gain for one to obtained in being a Muslim in Mecca. So the Scholars mentioned that those who believed (in Mecca) were truly believers because there was no dunya for one to obtain because the Muslims were in a state of weakness.
45. The 2 Categories of the miracles of the Prophet (mentioned by Shaykhul Islam Ibn Taymiyyah) are:
1. El Ayahtus Ihsiya (Tangible)
2. El Ayahtu Akhaliyah (Intellectual)
46. The examples for the “Tangible miracles” of The Prophet are (3):
1. The miracles that Allaah cause to take place by The Prophet’s hands, outside of his physical being.
2. That which was witnessed by his physical being and image which was an indication of his prophet hood (the seal of prophet hood)
3. That which is in The Prophet’s characteristics like truthfulness, trustworthiness and the likes.
The examples for the “Intellectual signs (miracles) of The Prophet are (6):
1. He’s from a tribe and not the people of knowledge
2. 40 years of age passed that he didn’t inform the people of his prophet hood.
3. His patience and forbearance in conveying the message.
4. All of The Prophet’s supplications were answered.
5. The glad tidings of his coming came are in previous scriptures.
6. He conveyed information about the unseen which testifies his prophet hood as this information could have only come from Allah (subhana wa at ala).
47. From what we’ve covered, the differences between a test and a punishment depends on the individual who is experiencing the calamity or the affair. Allaah (Subhana wa at ala) put test upon the people to raise their level and a punishment is sent down because of that which the people indulged in with disobedience to Allaah.
48. From the statement of Shaykh Saalih Ali Shaykh he mentioned that in general it is not permissible for one to say that a Muslim is being punished because it is not known what the case is of this Muslim.
49. One can determine whether their trial is actually a punishment by if they are people who oppose the commandments of Allaah. If they are upon obedience or disobedience to Allaah (Subhana wa at ala). If the person is obedient to the commandments of Allaah, then the calamity is a test. If the person is upon disobedience to Allaah, then the person can consider that which has befallen him/her as a punishment.
50. The ones most severely tested by Allaah are The Prophets and Messengers. Then after them are The Righteous, then those who are like them and those who are like them.
If there are any mistakes that I have made in relaying these answers in text form please forgive me.
These classes by our brother Abu Yusuf Khaleefah are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
May Allaah grant us all tawfeeq in learning this beautiful deen ul Islam and to implement that which we learn, Ameen.
Tuesday, January 26, 2010
The Test Answers for the class series: Understanding "Laa Ilaaha Illallaah" (1-25)
* Note: The test answers are based on that which we’ve covered in this class series.
1. The title of this series is “Understanding La Illaha Illallaah”.
2. It is important to understand La Illaha IllAllaah correctly for various reasons. Amongst those reasons are because this is the most important aspect in the life of a Muslim, one cannot properly worship Allaah without understanding La Illaha IllAllaah correctly as it is the first obligation upon the people. La Illaha IllAllaah is the key to Paradise.
3. The statement of Shaykhul Islam Ibn Qayyim al- Jawziyyah that La Illaha IllAllaah is the first of the affair and that last of it is because the way one enters into the fold of Islam is by way of the statement of La Illaha IllAllaah, so that is the first of the affair. It is the last of the affair because the way that a Muslim should leave this earth is having his/her statement to be La Illaha IllAllaah. The Messenger of Allah (SalAllaahu alaihe wa sallam) said, “Whoevers last statement at the time of death is La Illaha IllAllaah enters into the Paradise.”
4. The proof of Allaah sending all the Messengers to call their people to La Illaha IllAllaah is in Qur’an (one of the main text as a proof for this) is in 16:36 “And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): “Worship Allaah alone, and avoid taghut (all false deities)…”
Also as an establishment of this point is in 21:25 where Allah (Subhanna wa at ala) mentions: “And We did not send any Messenger before you (O Muhammad SalAllaahu alaihe wa sallam) but We revealed to him (saying): La Ilaha Illa Ana (None has the right to be worshipped but I (Allaah), so worship Me (Alone and none else).”
And these two proofs are specific to the question.
5. The other names that La Illaha IllAllaah are the Kalaima at Tawheed (The statement of Tawheed) because in this statement “La Illaha IllAllaah“ is where you find the establishment of the Oneness of Allah (Subhanahu wa at ala) in His Lordship, Kalaima Ikhlaas (The statement of sincerity) because in this statement it establishes that all worship is for Allaah (Subhanahu wa at ala). Also the term “The Shahadah” is mentioned because the people are called to bear witness to it. Coming from the statement of The Messenger (SalAllaahu alaihe wa sallam) when he sent Muadh to Yemen to call the people of the book to al-Islam he mentioned call them to testify “Ashadu an la ilaha illAllaah” to be testified that none has the right to be worshipped except for Allaah.
6. There are two pillars to La Illaha IllAllaah
7. The 2 pillars to Laa Illaaha Illallaah are negation and affirmation
8. The meaning of negation as a pillar of La Illaaha Illallaah means to negate anything having the right be worshipped except Allaah and the meaning of affirmation as a pillar of La Illaaha Illallaah is to affirm that Allaah is singled out in all worship alone.
9. The principle that we covered to be extracted is “At Takliyah before At Tahleeyah” meaning there must be the removal before beautification. Shirk must be removed before one beautifies him/herself with Tawheed.
10. The proof for this principle is in Qur’an (2:256) where Allah (Subhanahu wa at ala) mentions, “There is no compulsion in the religion. Verily, The right path has to become distinct from the wrong path. So whoever disbelieves in the taghut (all false deities) and believes in Allaah has grabbed hold to the firm handhold, which doesn’t break. And Allaah is All-Hearing and All-Knowing.” In the area of the statement “…Whoever disbelieves in the taghut…” this is the negation (at Takliyah, the removal of shirk) and “…believes in Allaah…” is the affirmation (at Tahleeyah, the beautification).
11. To say La illaha Illallaah means “There’s no god but Allaah” is incorrect and the proof is in Qur’an (31:25) where Allaah states, “If you were to ask them, “Who has created the heavens and the earth?”, they will say : “Allaah.” Allaah is addressing the Prophet Muhammad (SalAllaahu alaihe wa sallam) that if he were to ask the polytheists this. This verse shows that the polytheists believed that Allah (Subhanahu wa at ala) is The Creator. Although that they believed that Allaah is The Creator, this did not enter them into the fold of al-Islam. So to say “There’s no Creator except for Allaah” would mean that the polytheists were believers cause they believed this. Amongst the proof is in (23:84-85) , where Allaah states, (:84)“Say: “Whose is the earth and whoever is therein? If you know!” (:85) “They will say: It is Allaah’s!” Say: “Will you not them remember?” And also in (12:106) where Allaah mentions: “And most of them do not believe in Allaah except that they are polytheists.” Meaning they believe that Allaah is The Creator however they associate partners with Him.
12. The translated meaning: “There’s no god but Allaah” is incorrect from two angles.
The Scholars mentioned that if one was to say this then that would mean that nothing else is worshipped other than Allaah and other things are worshipped besides Allah. Allaah describes this in Qur’an (11:101), “We did not wrong them, but they have wronged themselves, so their gods that they called on besides Allaah did not benefit them in any way when the commandment of your Lord came, nor did they increase them in anything except destruction.” There are other gods, however the presence of these other gods are false gods, false deities. And the second angle is that a god is worshipped and to say that there is no god but Allaah would mean that everything that is worshipped is Allaah.
13. The correct translation of Laa Illaaha Illallaah is that There is nothing or noone who has the right to be worshipped except for Allaah.
14. The 8 conditions of Laa Illaaha Illallaah are:
1. Al Ilm (knowledge) which negates ignorance
2. Al Yaqeen (certainty) which negates doubt
3. Al Ikhlaas (sincerity) which negates polytheism
4. Al Sidq (truthfulness) which negates lying and hypocrisy
5. Al Mahabbah (love) which negates hatred
6. Al Inqiyad (the submission or surrender) which negates abandonment
7. Al Qubool (acceptance) which negates rejection
8. Al Kufr bi taghut -the disbelief of the false deities
15. The proofs for the first condition (Al Ilm, knowledge) are in Qur’an (47:19), (43:86) and in Sahih Muslim #26
16. The proofs for the second condition (Al Yaqeen, certainty) are in Qur’an (49:15), (9:45) , (#3372 of Sahih Al Bukhari and #31 of Sahih Muslim) and #29 of Sahih Muslim.
17. The proofs for the third condition (Al Ikhlaas, sincerity) are in Qur’an (39:3), (98:5), in (Sahih Muslim #33 and Sahih Al Bukhari #425) and Sahih Al Bukhari #99
18. The proofs for the forth condition (Al Sidq, Truthfulness) is in Qur’an (2:8-10),
(29:1-3),in Sahih Muslim #32 and in Sahih Al Bukhari #128
19. The conditions for ibaadah to be accepted are 3 and are extracted from (18:10):
“Say (O Muhammad SalAllaahu alaihe wa sallam): “I am only a man like you. It has been revealed to me that you Ilah (God) is One Ilah (Allaah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in worship of his Lord.”
1. Islam (as a condition is extracted from,“..Whoever hopes for the Meeting with his Lord…”)
2. Ikhlas (as a condition is extracted from, “…associate none as a partner in the worship of his Lord.”)
3. It’ibaah (as a condition is extracted from, “…let him work righteous actions..”)
20. The Prophet (SalAllaahu alaihe wa sallam) advised Muadh not to convey the glad tidings of that whoever said La Illaha IllAllaah truthfully from his/her heart, the hellfire will be prohibited from them. Muadh mentioned “Should I not inform the people?” The Prophet (SalAllaahu alaihe wa sallam) mentioned “Do not inform them for they will depend upon this alone.” The principle (that we covered) is the repelling of the harm (repelling the people depending on that statement alone and leaving off actions) is giving precedence to bringing about the good (the people being given the glad tidings).
21. The Prophet (SalAllaahu alaihe wa sallam) said: “Whoever concealed knowledge, Allaah will make him wear a bridle of fire upon his face on the Day of Judgment .”
22. The Ulema covered that it is permissible to conceal knowledge for the purpose of repelling a greater harm.
23. The proof from the Sunnah which establishes that ignorance is blameworthy is in found in the Sunan of Abu Dawood that verily the cure for the ignorance is the question.
24. Imaam Al-Bukhari mentioned in his book: “Chapter, knowledge before the statement and the action.”
25. This statement is to be found in The Book of Knowledge.
….In shaa Allaah I will post the last 25 answers at another time. May Allaah reward you for your patience, Ameen.
If there are any mistakes that I have made in relaying these answers in text form please forgive me.
These classes by our brother Abu Yusuf Khaleefah are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
May Allaah preserve, protect and bless our noble brother Abu Yusuf Khaleefah for giving us his time in giving these most beneficial classes and May Allaah allow us to benefit and implement that which we learn from them seeking the pleasure of Allaah, Ameen.
1. The title of this series is “Understanding La Illaha Illallaah”.
2. It is important to understand La Illaha IllAllaah correctly for various reasons. Amongst those reasons are because this is the most important aspect in the life of a Muslim, one cannot properly worship Allaah without understanding La Illaha IllAllaah correctly as it is the first obligation upon the people. La Illaha IllAllaah is the key to Paradise.
3. The statement of Shaykhul Islam Ibn Qayyim al- Jawziyyah that La Illaha IllAllaah is the first of the affair and that last of it is because the way one enters into the fold of Islam is by way of the statement of La Illaha IllAllaah, so that is the first of the affair. It is the last of the affair because the way that a Muslim should leave this earth is having his/her statement to be La Illaha IllAllaah. The Messenger of Allah (SalAllaahu alaihe wa sallam) said, “Whoevers last statement at the time of death is La Illaha IllAllaah enters into the Paradise.”
4. The proof of Allaah sending all the Messengers to call their people to La Illaha IllAllaah is in Qur’an (one of the main text as a proof for this) is in 16:36 “And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): “Worship Allaah alone, and avoid taghut (all false deities)…”
Also as an establishment of this point is in 21:25 where Allah (Subhanna wa at ala) mentions: “And We did not send any Messenger before you (O Muhammad SalAllaahu alaihe wa sallam) but We revealed to him (saying): La Ilaha Illa Ana (None has the right to be worshipped but I (Allaah), so worship Me (Alone and none else).”
And these two proofs are specific to the question.
5. The other names that La Illaha IllAllaah are the Kalaima at Tawheed (The statement of Tawheed) because in this statement “La Illaha IllAllaah“ is where you find the establishment of the Oneness of Allah (Subhanahu wa at ala) in His Lordship, Kalaima Ikhlaas (The statement of sincerity) because in this statement it establishes that all worship is for Allaah (Subhanahu wa at ala). Also the term “The Shahadah” is mentioned because the people are called to bear witness to it. Coming from the statement of The Messenger (SalAllaahu alaihe wa sallam) when he sent Muadh to Yemen to call the people of the book to al-Islam he mentioned call them to testify “Ashadu an la ilaha illAllaah” to be testified that none has the right to be worshipped except for Allaah.
6. There are two pillars to La Illaha IllAllaah
7. The 2 pillars to Laa Illaaha Illallaah are negation and affirmation
8. The meaning of negation as a pillar of La Illaaha Illallaah means to negate anything having the right be worshipped except Allaah and the meaning of affirmation as a pillar of La Illaaha Illallaah is to affirm that Allaah is singled out in all worship alone.
9. The principle that we covered to be extracted is “At Takliyah before At Tahleeyah” meaning there must be the removal before beautification. Shirk must be removed before one beautifies him/herself with Tawheed.
10. The proof for this principle is in Qur’an (2:256) where Allah (Subhanahu wa at ala) mentions, “There is no compulsion in the religion. Verily, The right path has to become distinct from the wrong path. So whoever disbelieves in the taghut (all false deities) and believes in Allaah has grabbed hold to the firm handhold, which doesn’t break. And Allaah is All-Hearing and All-Knowing.” In the area of the statement “…Whoever disbelieves in the taghut…” this is the negation (at Takliyah, the removal of shirk) and “…believes in Allaah…” is the affirmation (at Tahleeyah, the beautification).
11. To say La illaha Illallaah means “There’s no god but Allaah” is incorrect and the proof is in Qur’an (31:25) where Allaah states, “If you were to ask them, “Who has created the heavens and the earth?”, they will say : “Allaah.” Allaah is addressing the Prophet Muhammad (SalAllaahu alaihe wa sallam) that if he were to ask the polytheists this. This verse shows that the polytheists believed that Allah (Subhanahu wa at ala) is The Creator. Although that they believed that Allaah is The Creator, this did not enter them into the fold of al-Islam. So to say “There’s no Creator except for Allaah” would mean that the polytheists were believers cause they believed this. Amongst the proof is in (23:84-85) , where Allaah states, (:84)“Say: “Whose is the earth and whoever is therein? If you know!” (:85) “They will say: It is Allaah’s!” Say: “Will you not them remember?” And also in (12:106) where Allaah mentions: “And most of them do not believe in Allaah except that they are polytheists.” Meaning they believe that Allaah is The Creator however they associate partners with Him.
12. The translated meaning: “There’s no god but Allaah” is incorrect from two angles.
The Scholars mentioned that if one was to say this then that would mean that nothing else is worshipped other than Allaah and other things are worshipped besides Allah. Allaah describes this in Qur’an (11:101), “We did not wrong them, but they have wronged themselves, so their gods that they called on besides Allaah did not benefit them in any way when the commandment of your Lord came, nor did they increase them in anything except destruction.” There are other gods, however the presence of these other gods are false gods, false deities. And the second angle is that a god is worshipped and to say that there is no god but Allaah would mean that everything that is worshipped is Allaah.
13. The correct translation of Laa Illaaha Illallaah is that There is nothing or noone who has the right to be worshipped except for Allaah.
14. The 8 conditions of Laa Illaaha Illallaah are:
1. Al Ilm (knowledge) which negates ignorance
2. Al Yaqeen (certainty) which negates doubt
3. Al Ikhlaas (sincerity) which negates polytheism
4. Al Sidq (truthfulness) which negates lying and hypocrisy
5. Al Mahabbah (love) which negates hatred
6. Al Inqiyad (the submission or surrender) which negates abandonment
7. Al Qubool (acceptance) which negates rejection
8. Al Kufr bi taghut -the disbelief of the false deities
15. The proofs for the first condition (Al Ilm, knowledge) are in Qur’an (47:19), (43:86) and in Sahih Muslim #26
16. The proofs for the second condition (Al Yaqeen, certainty) are in Qur’an (49:15), (9:45) , (#3372 of Sahih Al Bukhari and #31 of Sahih Muslim) and #29 of Sahih Muslim.
17. The proofs for the third condition (Al Ikhlaas, sincerity) are in Qur’an (39:3), (98:5), in (Sahih Muslim #33 and Sahih Al Bukhari #425) and Sahih Al Bukhari #99
18. The proofs for the forth condition (Al Sidq, Truthfulness) is in Qur’an (2:8-10),
(29:1-3),in Sahih Muslim #32 and in Sahih Al Bukhari #128
19. The conditions for ibaadah to be accepted are 3 and are extracted from (18:10):
“Say (O Muhammad SalAllaahu alaihe wa sallam): “I am only a man like you. It has been revealed to me that you Ilah (God) is One Ilah (Allaah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in worship of his Lord.”
1. Islam (as a condition is extracted from,“..Whoever hopes for the Meeting with his Lord…”)
2. Ikhlas (as a condition is extracted from, “…associate none as a partner in the worship of his Lord.”)
3. It’ibaah (as a condition is extracted from, “…let him work righteous actions..”)
20. The Prophet (SalAllaahu alaihe wa sallam) advised Muadh not to convey the glad tidings of that whoever said La Illaha IllAllaah truthfully from his/her heart, the hellfire will be prohibited from them. Muadh mentioned “Should I not inform the people?” The Prophet (SalAllaahu alaihe wa sallam) mentioned “Do not inform them for they will depend upon this alone.” The principle (that we covered) is the repelling of the harm (repelling the people depending on that statement alone and leaving off actions) is giving precedence to bringing about the good (the people being given the glad tidings).
21. The Prophet (SalAllaahu alaihe wa sallam) said: “Whoever concealed knowledge, Allaah will make him wear a bridle of fire upon his face on the Day of Judgment .”
22. The Ulema covered that it is permissible to conceal knowledge for the purpose of repelling a greater harm.
23. The proof from the Sunnah which establishes that ignorance is blameworthy is in found in the Sunan of Abu Dawood that verily the cure for the ignorance is the question.
24. Imaam Al-Bukhari mentioned in his book: “Chapter, knowledge before the statement and the action.”
25. This statement is to be found in The Book of Knowledge.
….In shaa Allaah I will post the last 25 answers at another time. May Allaah reward you for your patience, Ameen.
If there are any mistakes that I have made in relaying these answers in text form please forgive me.
These classes by our brother Abu Yusuf Khaleefah are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
May Allaah preserve, protect and bless our noble brother Abu Yusuf Khaleefah for giving us his time in giving these most beneficial classes and May Allaah allow us to benefit and implement that which we learn from them seeking the pleasure of Allaah, Ameen.
Sunday, January 24, 2010
"..I will narrate to you a Hadeeth I heard..."
Narrated Anas (RadiAllaahu anhu): I will narrate to you a Hadeeth I heard from Allaah's Messenger (SalAllaahu alaihe wa sallam) and none other than I will tell you of it. I heard Allaah's Messenger (SalAllaahu alaihe wa sallam) saying, "From among the portents of the Hour are the following:
1.Religious knowledge will be taken away
2. General ignorance (in religious matters) will increase
3. Illegal sexual intercourse will prevail
4. Drinking alcoholic drinks will be in plenty
5. Men will decrease in number, so much so that fifty women will be looked after by one man."
[Sahih Al Bukhari #5231]
1.Religious knowledge will be taken away
2. General ignorance (in religious matters) will increase
3. Illegal sexual intercourse will prevail
4. Drinking alcoholic drinks will be in plenty
5. Men will decrease in number, so much so that fifty women will be looked after by one man."
[Sahih Al Bukhari #5231]
Tuesday, January 19, 2010
Sunday, January 17, 2010
The Test Questions for the class series: Understanding "Laa Ilaaha Illallaah"
50 Test Questions for the class series: Understanding"Laa Ilaaha Illallaah"
1. What is the title of this series?
2. Why is it important to understand Laa Ilaaha Illallaah correctly?
3. Shaykhul-Islaam Ibn Qayyim al-Jawziyyah stated that: "Laa Ilaaha Illallaah is the first of the affair and the last of it”, explain what he meant.
4. Laa Ilaaha Illallaah is so significant that Allaah sent all of the Messengers to call their people to it, give the proof for this point.
5. What are the other names Laa Ilaaha Illallaah is known by?
6. How many pillars are there to Laa Ilaaha Illallaah?
7. What are the pillars for Laa Ilaaha Illallaah?
8. What is the meaning of each pillar.
9. What principle can be extracted from the pillars?
10. Give the proof for this principle.
11. Some say the meaning of Laa Ilaaha Illallaah is: "There's no creator but Allaah". This is incorrect, provide the proof why.
12. The translated meaning: "There's no god but Allaah" is incorrect from two angles, what are they?
13. What is the correct translated meaning of Laa Ilaaha Illallaah?
14. What are the eight conditions of Laa Ilaaha Illallaah. What are they and what do they negate?
[Please note: From the eight conditions, we covered proofs and evidences for four of them.]
15. What are the proofs for the first condition?
16. What are the proofs for the second condition?
17. What are the proofs for the third condition?
18. What are the proofs for the fourth condition?
19. What are the conditions for Ibaadah to be accepted?
20. The prophet (sallahu alayhi wa salam) advised Muadh not to convey the glad tidings, what principle can be extracted from this statement?
21. What is the punishment for those who conceal knowledge?
22. Is there ever a case when you can conceal knowledge if so, when and provide the proof.
23. What is the proof from the sunnah which establishes that ignorance is blameworthy?
24. What Scholar of the past mentioned in his book: "Chapter, Knowledge before the statement and the action"?
25. Where is this statement to be found?
26. What is the proof for this statement?
27. What are the eight points which lead to the knowledge Laa Ilaaha Illallaah.?
28. What are the levels of certainty?
29. What are the proofs for these levels?
30. What are the four ways a Muslim can apostate from Islaam?
31. Give an example for each.
32. What is the meaning of Shirk?
33. How many categories of Shirk are there?
34. Name some of the differences between the categories.
35. What are the two categories of Nifaaq?
36. What is the difference between the two categories of hypocrisy?
37. When did Nifaaq first appear amongst this Ummah?
38. Is this Ummah the first to experience Nifaaq? Provide the proof for your answer.
39. What are the five characteristics of Nifaaq?
40. What are the categories of people?
41. What is the principle concerning the affairs of the heart?
42. What are the areas where Sidq is supposed to be in the life of the Muslim?
43. What is the difference between Sidq and Ikhlaas?
44. Why do the scholars say whoever was a believer prior to the Hijrah was truly a believer?
45. What are the two categories of the miracles of the prophet?
46. Provide examples for each.
47. What is the difference between a test and a punishment?
48. Is it permissible to say that a Muslim is being punished by Allah, why or why not?
49. How can one determine if their trial is actually a punishment?
50. Who from amongst the people are most severely tested?
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
*For registered participants, email your answers to whatisislam1@gmail.com
May Allaah grant us with tawfeeq in understanding this beautiful deen of Islam, Ameen.
1. What is the title of this series?
2. Why is it important to understand Laa Ilaaha Illallaah correctly?
3. Shaykhul-Islaam Ibn Qayyim al-Jawziyyah stated that: "Laa Ilaaha Illallaah is the first of the affair and the last of it”, explain what he meant.
4. Laa Ilaaha Illallaah is so significant that Allaah sent all of the Messengers to call their people to it, give the proof for this point.
5. What are the other names Laa Ilaaha Illallaah is known by?
6. How many pillars are there to Laa Ilaaha Illallaah?
7. What are the pillars for Laa Ilaaha Illallaah?
8. What is the meaning of each pillar.
9. What principle can be extracted from the pillars?
10. Give the proof for this principle.
11. Some say the meaning of Laa Ilaaha Illallaah is: "There's no creator but Allaah". This is incorrect, provide the proof why.
12. The translated meaning: "There's no god but Allaah" is incorrect from two angles, what are they?
13. What is the correct translated meaning of Laa Ilaaha Illallaah?
14. What are the eight conditions of Laa Ilaaha Illallaah. What are they and what do they negate?
[Please note: From the eight conditions, we covered proofs and evidences for four of them.]
15. What are the proofs for the first condition?
16. What are the proofs for the second condition?
17. What are the proofs for the third condition?
18. What are the proofs for the fourth condition?
19. What are the conditions for Ibaadah to be accepted?
20. The prophet (sallahu alayhi wa salam) advised Muadh not to convey the glad tidings, what principle can be extracted from this statement?
21. What is the punishment for those who conceal knowledge?
22. Is there ever a case when you can conceal knowledge if so, when and provide the proof.
23. What is the proof from the sunnah which establishes that ignorance is blameworthy?
24. What Scholar of the past mentioned in his book: "Chapter, Knowledge before the statement and the action"?
25. Where is this statement to be found?
26. What is the proof for this statement?
27. What are the eight points which lead to the knowledge Laa Ilaaha Illallaah.?
28. What are the levels of certainty?
29. What are the proofs for these levels?
30. What are the four ways a Muslim can apostate from Islaam?
31. Give an example for each.
32. What is the meaning of Shirk?
33. How many categories of Shirk are there?
34. Name some of the differences between the categories.
35. What are the two categories of Nifaaq?
36. What is the difference between the two categories of hypocrisy?
37. When did Nifaaq first appear amongst this Ummah?
38. Is this Ummah the first to experience Nifaaq? Provide the proof for your answer.
39. What are the five characteristics of Nifaaq?
40. What are the categories of people?
41. What is the principle concerning the affairs of the heart?
42. What are the areas where Sidq is supposed to be in the life of the Muslim?
43. What is the difference between Sidq and Ikhlaas?
44. Why do the scholars say whoever was a believer prior to the Hijrah was truly a believer?
45. What are the two categories of the miracles of the prophet?
46. Provide examples for each.
47. What is the difference between a test and a punishment?
48. Is it permissible to say that a Muslim is being punished by Allah, why or why not?
49. How can one determine if their trial is actually a punishment?
50. Who from amongst the people are most severely tested?
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
*For registered participants, email your answers to whatisislam1@gmail.com
May Allaah grant us with tawfeeq in understanding this beautiful deen of Islam, Ameen.
Tuesday, January 12, 2010
Sunday, January 10, 2010
Glad Tidings to the Strangers
Glad Tidings to the Strangers
by Shaykh Abdullah Ateeq Al-Harbee
Shaykh 'Abdullaah 'Ateeq is a teacher in the faculty of Hadeeth at Madeenah University and is known for his Salafiyyah. He came to the west recently for the purpose of da'wah.
You can purchase his audio here at troid.org
After praising Allaah, and then sending peace and blessings upon the Messenger (salallaahu 'alaihiwasallam), his family, his companions, and those who follow them til the Day of Judgment, the shaykh began.Indeed, it has been authentically narrated from the Messenger of Allaah (salallaahu 'alaihiwasallam), who said:Bada Al-Islamu ghariban (Islam began as strange)Wa sa ya-'udhu ghariban (and it will return strange)kama bada`aa (as it began)Fa tooba lil ghuraba (so tooba [glad tidings] to the strangers)Today's gathering [lecture] will regard the explanation of this hadeeth and its understanding, by the permission of Allaah ('azza wa jall).The Prophet (salallaahu 'alaihiwasallam) said in the beginning of the hadeeth, "Islam began as strange." Indeed, Allaah ('azza wa jall) sent Muhammad (salallaahu 'alaihiwasallam) after a break in the sending of the Messengers. So after raising 'Iesa (Jesus) to the heavens, He did not send a Prophet until sending Muhammad (salallaahu 'alaihiwasallam). The people lived in ignorance and darkness, and were in a state of kufr (disbelief) and shirk (polytheism), except for a few from the People of the Book. So, kufr and tughian (oppression) had encompassed the whole of the earth.Allaah (subhanahu wa ta'aala) intended good for mankind; therefore, He sent the Messenger (Muhammad, salallaahu 'alaihiwasallam) in order to take mankind away from the worship of the people and slaves to the worship of Allaah (Jalla wa 'Alla), and in order to take them from the darkness of kufr and shirk to the light of Al-Islam.So when the Messenger (salallaahu 'alaihiwasallam) was initially sent, and he began to call the people to the worship of Allaah, Islam at that point was something that was strange. And nobody believed in him apart from one or two men, his wife and a child. So Islam began as something strange.Then Allaah ('Azza wa jall) gave victory to the Prophet (salallaahu 'alaihiwasallam), and Islam was spread upon the earth, and indeed the Qur'an was made manifest. And people entered into the religion of Allaah (Jalla wa 'Alla) in droves. And Allaah informed - upon the tongue of the Messenger (salallaahu 'alaihiwasallam) - that Islam shall return to being strange, just as it began. So how would that be when Islam had already spread upon the earth, its East and its West?Yes, Islam did return as strange - even to Muslim lands. And [even] among the Muslims, the true and correct Islam that the Prophet (salallaahu 'alaihiwasallam) was sent with has become something strange.So, for instance, you'll find the Muslim who says La illaha il Allaah yet seeks refuge in other than Allaah, contradicting the testification of tawheed. Or you'll see the Muslim who says La illaha il Allaah and says, "Ya RasulAllaah, gives us rain", or "Wali such and such, help me in this affair." And from them are those who believe there is benefit in other than Allaah: that we may call on other than Allaah to benefit us. And from them are those who believe those other than Allaah can harm us - without the Qadr (decree) of Allaah. And from them, you will find individuals who believe - or will say - they know the unseen. And from them, you will find individuals who say La illaha il Allaah, but they distance themselves from the worship of Allaah (Jall wa 'Alla) and the Sunnah of the Messenger of Allaah. And from them are those who call to the authentic Sunnah, and [their] call is looked at as strange among [their] own people of Al-Islam.This is one of the signs of the Prophethood of the Messenger (salallaahu 'alaihiwasallam), who informed this would happen and indeed it has taken place as the Messenger (salallaahu 'alaihiwasallam) informed us.The scholars (rahimahumullaah) have categorized the issue of strangeness into three categories:1- There is the strangeness from the land or from one's country, and this strangeness could be praiseworthy or blameworthy. And this is connected to the niya (intention) of a particular individual. ...So for instance, if a person were to travel to a strange land for the purpose of halal trade or da'wa, then his strangeness to the land would be a praiseworthy strangeness. And if a person were to travel to a land for the purpose of fisq (sin, evil) or fasaad (evil spreading) or corruption, then this strangeness would be blameworthy.2- The second type is the [blameworthy] strangeness of the people of fisq, corruption and evil deeds, and the people of dalaala (misguidance) and the people of shirk. [This is] because this kufr, shirk, and dalaala makes their chest constrained, and it makes them individuals who are strangers - even though they may be plentiful in one particular place. But without guidance, these people are strange [in a blameworthy way] and have constraint in their chest. So you see some of them may have much money, but because of the constrained chest - due to kufr and dalaala - they kill themselves. ...3- The third type of strangeness is the strangeness of Ahlul-Deen, and this is a strangeness that is mamdouha (good). The intent is a person holds onto the religion of Allaah while among the people of dalaala and kufr and shirk and bid'ah and ma'siya. So this strangeness is mahmouda (praiseworthy), because for this individual there will be great reward due to the good he's upon, and opposing the people distant from the deen of Allaah ('Azza wa jall) and the Sunnah of His Messenger (salallaahu 'alaihiwasallam). So you will find this type of stranger obeying Allaah's commands in all his affairs and carrying out the Sunnah of the Messenger of Allaah (salallaahu 'alaihiwasallam).And this type of praiseworthy strangeness differs from land to land. So you will find in some places that this type of strangeness is not present due to the great presence of the Sunnah, whereas in another place, that strangeness may be present due to the presence of kufr, bid'ah, shirk, and widespread nature of that. This is the strangeness for whom the stranger will find a tremendous reward with Allaah (subhanahu wa ta'aala).If this type of strangeness is praiseworthy, and the Messenger of Allaah (salallaahu 'alaihiwasallam) has praised the individual who has this type of strangeness, then what are the characteristics of this type of stranger? And what is it that distinguishes this stranger from everyone else. Many of the scholars have mentioned many of the characteristics of these strangers. The characteristics are many. We'll mention some, inshaAllaah:1- The first of those characteristics is ifradullaahi ta'la, that they single out Allaah with 'ibada (worship), knowing that He is alone without partner. So they do not worship except Allaah; they do not pray save to Allaah; they do not fast except for Allaah; they do not perform dhikr except for Allaah; they do not recite Qur'an except for Allaah; they do not seek refuge except with Allaah; they do not seek aid except from Allaah; and they do not rely except on Allaah (Jalla wa 'Alla). So if he says La illaaha il Allaah and he understands its meaning, he puts it into practice. And it was for this reason that when the 'Arabs said La illaaha il Allaah, they would abandon all those things that were worshipped besides Allaah. Those mushrikun (idolators) who entered Islam at the hand of the Prophet (salallaahu 'alaihiwasallam) would leave all those idols, and throw them behind their back, because they knew the meaning of La illaaha il Allaah [none has the right to be worshipped except Allaah alone].Astonishing is the condition today of many Muslims, who say La illaaha il Allaah but don't know the meaning. We'll see that one says La illaaha il Allaah, but you'll find him seeking refuge in other than Allaah. So [that person] did not affirm or apply La illaaha il Allaah. [Another] says La illaaha il Allaah, but he seeks aid from other than Allaah. So this person didn't single out Allaah with worship, as Allaah (Jalla wa 'Alla) did not create us except to worship Him alone without partner. Allaah says:And I (Allaah) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56) And also: And indeed it has been revealed to you (O Muhammad), as it was to those (Allaah's Messengers) before you: "If you join others in worship with Allaah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers." (Az-Zumar 39:65)So Allaah ('Azza wa jall) has commanded us with tawheed and has prohibited us from that which opposes it (shirk). Therefore, the greatest of the characteristics of these strangers is they hold onto at-tawheed, singling out Allaah in each and every act of worship; they leave off shirk, distance themselves from it, have a strong fear of falling into it; and give da'wa to at-tawheed, calling the creation to single out Allaah with each and every act of worship.2- The second of the characteristics that the scholars have mentioned concerning the strangers is their following of the Messenger (salallaahu 'alaihiwasallam), and taking his words over the words of anyone of the creation.Allaah (subhanahu wa ta'aala) says:O you who believe! Do not put (yourselves) forward before Allaah and His Messenger, and fear Allaah. Verily! Allaah is All-Hearing, All-Knowing. (Al-Hujurat 49:1)And likewise the statement of Allaah: Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow, for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. (Al-Ahzab 33:21)And likewise: Say (O Muhammad to mankind): "If you (really) love Allaah then follow me (i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful." (Aali Imran 3:31)Therefore, the strangers do not take the word of anyone over the word of the Messenger of Allaah (salallaahu 'alaihiwasallam). Therefore, he is their example and he is their guide in regard to actions and statements. So you'll find the strangers not praying except as the Prophet (salallaahu 'alaihiwasallam) prayed, not fasting except as he fasted, and they remember Allaah with dhikr as the Prophet (salallaahu 'alaihiwasallam) did; and likewise from other acts of worship, you'll find them not doing so except as the Messenger of Allaah (salallaahu 'alaihiwasallam) did. And likewise in regards to them dealing with their wife, children, neighbors, and kufar, and other than them, you'll find that the ghuraba (strangers) are those who follow the Messenger of Allaah (salallaahu 'alaihiwasallam) in all of those affairs.It is for that reason that the Muslim who tries to be from amongst the ghuraba takes the Messenger (salallaahu 'alaihiwasallam) as his example in all his affairs, with regards to acts of worship and character. Because the Messenger (salallaahu 'alaihiwasallam) was noble and generous, and likewise he was rauf rahim with the believers, as Allaah ('Azza wa jall) said concerning him: And verily, you (O Muhammad) are on an exalted standard of character. (Al-Qalam 68:4)And when we analyze his life, we find that he (salallaahu 'alaihiwasallam) actualized (applied) the Qur'an in every aspect of his life. And when he was asked (recorded as a hadeeth in the sahih of Ibn Khuzaimah and others) about the action that most enter people into Jannah, he (salallaahu 'alaihiwasallam) said in response: taqwaAllaah (fear of Allaah) and husnul khuluq (good character).So, oh Muslim, how did the Messenger (salallaahu 'alaihiwasallam) deal with other people, Muslims or other than them? And we find him (salallaahu 'alaihiwasallam), likewise, the most distant of the people from the muharamat (the prohibited). So, for example, he was the most distant of people from zina (adultery), ribaa (usury, interest), gheiba (backbiting), and namima (tale-spreading). Therefore, it is important that the Muslim follows the Messenger (salallaahu 'alaihiwasallam) in every aspect of his life. He was the most righteous of men, and he was deserving of being followed.3- Also from the characteristics of the ghuraba is that we find them having sabr (patience) in this dunya upon the hardships. Do not doubt, brothers, that this dunya is a land of tests and trials. And in it is good, and in it is other than good. In it is health and sickness. In it is poverty and wealth. And this is from the Sunnah of Allaah, with His creation. He tests His slaves by way of these hardships. Allaah (subhanahu wa ta'aala) says:Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments, and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allaah?" Yes! Certainly, the Help of Allaah is near! (Al-Baqarah 2:214)Allaah also said:And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Saabirin (the patient ones, etc.). Who, when afflicted with calamity, say: Inna lillahi wa inna ilayhi raji'oon "Truly! To Allaah we belong and truly, to Him we shall return." They are those on whom are the Salawaat (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)And there are many other ayat that indicate this dunya is a life of tests. Therefore, we must couple this 'ilm (knowledge) with sabr upon the trials that come to us. And this is from our eeman in the Qadr that we have sabr upon the harms that come to us.And as the Messenger (salallaahu 'alaihiwasallam) said [in a hadeeth recorded in Sahih Muslim]: "Indeed amazing is the affair of the mu`min (believer). And this is not for anyone except the believer. If he is given something good, he is thankful, and this is good for him. And if he is afflicted with a hardship, then he is patient, and it is good for him."Therefore, it's a must that these hardships will come to us. And when these hardships come to us, in that which is connected to our lives and daily affair, then it is for us to be patient. And the mu`min will only increase in eeman and belief in Allaah when these hardships come. And with patience, he will obtain the highest of stations and levels. When we analyze the best of mankind - the anbiya (prophets, 'alaihim usallam) - we see they were afflicted with these trials, and some of them were killed.4- And from the characteristics of the strangers of Ahlus-Sunna wal Jama'ah is the love they have for one another, and that is because Allaah (subhanahu wa ta'aala) revealed: The believers are nothing else than brothers (in Islaamic religion). So make reconciliation between your brothers, and fear Allaah, that you may receive mercy. (Al-Hujurat 49:10)And the Messenger (salallaahu 'alaihiwasallam) explained the tightest bond of eeman is to love for Allaah and hate for the sake of Allaah. On the authority of Ibn 'Abbas, may Allaah be pleased with him, who said that Allaah's Messenger (salallaahu 'alaihiwasallam) asked Abu Dharr: "What is the firmest handhold of eeman?" So he replied, "Allaah and His Messenger know best." He (salallaahu 'alaihiwasallam) said: Allegiance for the sake of Allaah, and enmity for the sake of Allaah. And love for the sake of Allaah, and hatred for the sake of Allaah. [Al-Albani declared it hasan in As-silsilatus-Saheeh (4/307, no. 1768)] From the Sunnah, we know that a man who was travelling to a land to visit another man was asked by an angel, "For what reason are you going to visit this man?" and was also asked "Is it for something you want from him?" So the person said he was not going to visit him except out of love for Allaah (for the sake of Allaah). So then, the angel told him that, because of that, Allaah loved him. So the believer should love his brother; we should excuse each other for some of our mistakes and shortcomings. [Note: this aspect of forgiving personal harm and overlooking the ignorance of the oppressors is not to be confused with mistakes in 'aqida (creed) or manhaj (methodology), which must be corrected - and not overlooked.] The Prophet (salallaahu 'alaihiwasallam) said: "All the children of Adam sin..." And some of the scholars have taken a principle from a hadeeth in which the Messenger of Allaah (salallaahu 'alaihiwasallam) said: "A mu`min should not hate a female mu`mina. If he dislikes from her a characteristic, then, indeed he will love from her another characteristic." And likewise, the scholars have taken this principle as it relates to our brothers. If we dislike a characteristic from our brother, then there will be many characteristics that we will find in him and love. So the issue of overlooking the mistakes we may make is also from the characteristics of the ghuraba. So as you would like the people to overlook your mistakes, you likewise overlook theirs. 5- So what is the reward for the ghuraba? Indeed, it is the reward of Jannat il-na'eem (Paradise of Delight).As the Messenger of Allaah (salallaahu 'alaihiwasallam) said, "Islam began as strange, and it will return strange as it began, so tooba is for the strangers." Tooba is either a tree in Jannah or it is the whole of Jannah, Al-Jannah, the expanse of which is as the expanse of the heavens and the earth. As Allaah (subhanahu wa ta'aala) has said, the likes of Al-Jannah that the mu`mineen have been promised has rivers of pure water, milk that does not change taste, and rivers of delicious wine, and rivers of honey. And in a hadeeth Qudsi, Allaah (subhanahu wa ta'aala) said: "I have prepared for My righteous slaves what no eye has ever seen, nor an ear has ever heard, and that which has never occurred in a human heart."
So we ask Allaah to make us see the haqq (truth) for being haqq, and bless us with following it; and to make us see the batil (falsehood) for being batil, and bless us to stay away from it. We ask Allaah - by His most Beautiful Names and Perfect, Lofty Attributes - to make our final word in this dunya La illaha il Allaah. Our Lord, give us good in this world and in the hereafter, and save us from the fire. And our final supplication is AlHamdulillah (All Praise is due to Allaah).
And may peace and blessings be upon the Prophet (salallaahu 'alaihiwasallam), his family, and all his companions.
Thursday, January 7, 2010
The Duties and Task of the Angels
The Duties and Tasks of the Angels
| AUTHOR: | Shaikh Saalih Al-Fawzaan |
| SOURCE: | His booklet: "Al-Eemaan bil-Malaa'ikah" |
| PRODUCED BY: | Al-Ibaanah.com |
The angels have duties. Each of them has a duty that he is entrusted with, and he does not delay in carrying it out. Rather, he executes it acting on Allaah’s order and He doesn’t disobey Him. Allaah says: “(Hell) Over which are angels stern and severe who do not disobey the Commands they receive from Allaah, but do that which they are commanded.” [Surah At-Tahreem: 6]
Some of their Duties:
First: Those who take charge of the Hellfire. They are known as the Guardians of Hell, meaning, those entrusted with the Hellfire and with tormenting its inhabitants.
Second: Among them are angels that are entrusted with carrying the Throne of Allaah, as He says: “Those who carry the Throne (of Allaah) and those around it glorify the praises of their Lord and believe in Him. And they ask forgiveness for those who believe, (saying): ‘Our Lord! You encompass all things in mercy and knowledge, so forgive those who repent.’” [Surah Ghaafir: 7]
And Allaah says: “And bearing the Throne of your Lord on that Day will be eight (angels).” [Surah Al-Haaqah: 17]
The Number of Angels who will Bear the Throne:
The angels that will carry the Throne are four. Then on the Day of Judgement their number will increase to eight. The Throne of Allaah is the greatest of His creations, which will be carried on the Day of Judgement by eight angels. This shows that they are indeed mighty, since they will carry this magnificent Throne, which is the greatest and mightiest of Allaah’s creations. This indicates their power and their tremendous composures.
Third: Among them are those angels entrusted with revelation. Allaah says: “He sends down the angels with the Rooh (spirit/revelation) from His Command to whomever He wills from His servants, (saying): ‘Warn mankind that there is no deity that has the right to be worshipped except Me, so be dutiful to Me.’” [Surah An-Nahl: 2]
The word Rooh (spirit) here means revelation. It is called Rooh because it is the revelation that brings life to the hearts, just as the rain brings life to the earth. In the same sense, it is the created Rooh (spirit) that brings life to the bodies of animals.
Rooh can also stand for the Qur’aan, as Allaah says: “And thus We have revealed to you (O Muhammad) a Rooh (i.e. Qur’aan) from Our Command.” [Surah Ash-Shooraa: 52]
Rooh here stands for the Qur’aan, since it is that which brings life to the hearts of the believers, just as the earth is brought to life by rain. Such is the case with the hearts of the believers – they are brought to life by way of the Qur’aan.
The word Rooh is also used to refer to Jibreel, who is the greatest, most honorable and virtuous of all the angels. He is the one who brought the Qur’aan down from Allaah to Muhammad, as Allaah says: “The trustworthy spirit (Jibreel) brought it (i.e. the Qur’aan) down – to your heart (O Muhammad) in order that you may be from the warners – in a plain Arabic language.” [Surah Ash-Shu’araa: 193-195]
So Jibreel brought the Qur’aan down to the heart of the Prophet (sallAllaahu 'alayhi wa sallam), and he in turn conveyed it to his ummah. In another ayah, Allaah says: “Say: The holy spirit (Jibreel) brought it down from your Lord.” [Surah An-Nahl: 102]
This is referring to the angel Jibreel – he is the holy spirit.
The Attributes of Jibreel:
Allaah has described Jibreel with great characteristics, as He says: “So verily, I swear by the planets that recede (disappear during the day and appear at night). And by the planets that move swiftly and hide themselves. And by the night as it departs. And by the dawn as it brightens. Verily, this is the Word (brought by) an honorable messenger (i.e. angel) – Possessing power and a high rank with the Lord of the Throne. Obeyed (by the angels), trustworthy there (in the heavens).” [Surah At-Takweer: 15-21]
The First Attribute: Power: Allaah says: “Possessing power and a high rank with the Lord of the Throne.” [Surah At-Takweer: 20] The “Lord of the Throne” here refers to Allaah.
The Second Attribute: Position: Allaah says: “Possessing power and a high rank with the Lord of the Throne.” [Surah At-Takweer: 20] This means that he possesses a high position in the sight of Allaah, which no one else has reached.
The Third Attribute: Obedience: All of the angels obey Jibreel by the Permission of Allaah.
The Fourth Attribute: Trustworthiness: This refers to the revelation, such that he doesn’t make additions or subtractions to it, but rather, He conveys it just the way that Allaah has revealed it to him.
The Prophet Muhammad’s Seeing Jibreel:
Allaah says: “And your companion is not insane.” [Surah At-Takweer: 22] This is what the disbelievers claimed about him (sallAllaahu 'alayhi wa sallam). “And indeed he (Muhammad) saw him (Jibreel) in the clear horizon).” [Surah At-Takweer: 23] Muhammad (sallAllaahu 'alayhi wa sallam) saw Jibreel on the horizon twice.
The First Time: This was in the valley of Makkah. The Prophet Muhammad (sallAllaahu 'alayhi wa sallam) lifted his head and saw him in the sky and he had 600 wings. Each one of his wings blocked the horizon.
The Second Time: Allaah says: “And indeed he (Muhammad) saw him (Jibreel) at a second descent – near the lote-tree of the utmost boundary.” [Surah An-Najm: 13-14] This occurred during the night in which the Prophet (sallAllaahu 'alayhi wa sallam) ascended to the heaven and saw him in his natural state.
These are the attributes of Jibreel. Allaah says: “Verily, this is the Word (brought by) an honorable messenger (i.e. angel).” [Surah At-Takweer: 19]
This means: Even though the Qur’aan is the Speech of Allaah, it is ascribed to Jibreel here, since he is the one who conveyed it to Muhammad. So he is conveying from Allaah, for he dictated it to our messenger, Muhammad, conveying it from Allaah. However, it is the Speech of Allaah. Speech is only attributed to the one who states it originally, not to the one who says it conveying it from someone else. However, the Speech of Allaah has been attributed to Jibreel here from the perspective of his conveying it.
Fourth: There are angels entrusted with other duties: 1. Mikaa’eel: He is responsible for the raindrops that fall down from the sky. He moves them around and causes the rain to descend wherever Allaah commands.
2. Israafeel is responsible for blowing on the Trumpet. This will be at the time when Allaah wants to resurrect the creatures from their graves. The bodies will be brought forth from the graves and reassembled. Then the only thing remaining (to be integrated) will be the soul. It is at this point that Israafeel will blow on this horn, due to Allaah’s Command, and the souls will float to their respective bodies, which had come out and risen from their graves. Then they will walk to where Allaah orders them to go. Allaah says: “The Day when they will come out of the graves quickly as if they were racing to a goal.” [Surah Al-Ma’aarij: 43]
And Allaah says: “They will come forth with humbled eyes from (their) graves as if they were locusts spread about. Hastening towards the caller, the disbelievers will say: ‘This is a hard day.’” [Surah Al-Qamar: 7-8]
These are the three angles that are responsible for life. Jibreel is responsible for bringing the revelation, which brings life into the hearts. And Mikaa’eel is responsible for the raindrops, which bring life to the earth after its death. Israafeel is responsible for blowing on the trumpet, which will bring life to the bodies (on the Day of Resurrection). This is why when the Prophet (sallAllaahu 'alayhi wa sallam) would get up for prayer at night, after saying the opening Takbeer, he (sallAllaahu 'alayhi wa sallam) would say in his opening supplication: “O Allaah! Lord of Jibreel, Mikaa’eel and Israafeel, Originator of the heavens and the earth…”
These are the greatest angels due to the magnitude of their duties.
Fifth: There are also angels that are put in charge of the fetuses in the mothers’ wombs. This has been reported in the hadeeth of Ibn Mas’ood (radyAllaahu 'anhu), in which he said: “The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) narrated to us – and he is the truthful one who is believed – saying: ‘Verily the creation of each of one of you is brought together in his mother’s womb for forty days in the form of a seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period. Then the angel is sent to him and commanded with four matters – to write down his means of livelihood, his life span, his actions, and whether he will be happy or unhappy.’” Allaah sends this angel to him to carry out this great important task.
Sixth: There are angels that are in charge of taking the souls when their prescribed time is over. There is the Angel of Death (Malak-ul-Mawt) about whom Allaah says: “Say: ‘The Angel of Death, who is set over you, will take your souls.’” [Surah As-Sajdah: 11]
The Angel of Death has assistants that will aid him, as Allaah says: “Until when death approaches one of you, Our messengers (i.e. the Angel of Death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allaah, their Master, the Just Lord.” [Surah Al-An’aam: 61-62] So taking the soul at the time of death is ascribed to the angels, to the Angel of Death and also to Allaah.
“It is Allaah who takes away the souls at the time of their death.” [Surah Az-Zumar: 42] Death is ascribed to Allaah here because He is the One who orders it to occur. It is ascribed to the angels because they are the ones who physically carry that out by gathering the soul and leading it out of the human’s body until it reaches his throat. And it is also ascribed to the Angel of Death - “Say: ‘The Angel of Death, who is set over you, will take your souls’” – because he is the one in charge of seizing the souls after they have been rounded up in the last stage (of death).
Seventh: There are also angels in charge of recording the deeds of the son of Aadam (i.e. humans), as occurs in the hadeeth: “You are constantly being frequented (in successive shifts) by angels at night and angels during the day.” Allaah says: “And verily, there are guardians (i.e. angels recording your deeds) over you – Honorable, recording (your deeds). They know all that you do.” [Surah Al-Infitaar: 10-12]
Every human being has two angels with him:
Every human amongst us has two angels that are responsible over him – an angel on his right side recording his good deeds and another on his left side recording his bad deeds. Allaah says: “When the two receivers receive (i.e. record his deeds) from his right side and his left side, sitting. Not a word does he utter, except that there is a watcher by him ready (to record it).” [Surah Qaaf: 17-18]
These guardian angels accompany a human being whether he is on a journey or sitting at home – they are next to him at all times under all conditions – during his prayer, while he is prostrating, etc. – they accompany him and do not leave him alone except under specific circumstances, such as when the person is relieving himself (in the bathroom). So these angels record his statements and his actions.
The angels record People’s Intentions and Objectives:
It has been related that the angels also record a person’s intentions and inner objectives, which are located in the heart. Whatever he intends to do, they record it. This is why a person is rewarded for having good intention, since it is an action of the heart, while he is punished for evil intentions, since the intention is an action of the heart.
These angels are put in charge of recording a person’s deeds from the time that he reaches the age of puberty – the age of discernment – to the time when Allaah takes his soul in death. And they record against him everything that he does in his life – whether that is in the form of intentions, actions, statements, or other than that.
The Status of the Fajr and ‘Asr Prayers amidst the Other Prayers:
The Prophet (sallAllaahu 'alayhi wa sallam) said: “You are constantly being frequented (in successive shifts) by angels at night and angels during the day. And they gather together during the ‘Asr Prayer and during the Fajr Prayer.” This is why these two prayers are the greatest of all prayers. Allaah says: “Verily, the recitation of the Qur’aan in the early dawn (i.e. Fajr Prayer) is witnessed (by the angels).” [Surah Al-Israa: 78] He is referring here to the Fajr Prayer, which the angels of the night and the angels of the day attend. They gather together to witness the Fajr prayer along with the Muslims and listen to the Qur’aan that is recited in prayer. They also gather together during the ‘Asr Prayer, where Allaah asks them, even though He is most knowledgeable of the answer: “In what state did you leave My servants?” The angels reply, saying: “We came to them while they were praying and we left them while they were praying.” This means that they descended while we were praying ‘Asr and they attended the prayer along with us. And then they rose back up (to the heavens) while we were praying Fajr.
Due to this, it has been determined that the ‘Asr Prayer is the “Middle Prayer” that Allaah has encouraged us about, where He says: “Guard strictly the (five daily) prayers, especially the middle prayer (i.e. ‘Asr).” [Surah Al-Baqarah: 238] He means by this the ‘Asr prayer since that is the prayer that the (guardian) angels of the night and the angels of the day attend.
A Call to those who fall short:
So where are those who hold back from attending the Fajr Prayer, sleeping (instead) in their beds and not witnessing this great event every night with the angels of the Most Merciful? This is such that these angels inform about these attendees (of the Fajr Prayer) while in the most highest of gatherings, saying: “We came to them while they were praying and we left them while they were praying.”
What benefit has this person who refrains from going to the Fajr Prayer and instead prefers sleep gained from his actions? And what benefit has this person who misses out on attending the ‘Asr Prayer, due to laziness, preferring sleep or some other deed, gained from his actions?
It is stated in the hadeeth that: “Whoever misses the ‘Asr Prayer, it is as if he lost his family and wealth.” And in another hadeeth it states: “…then he has nullified his actions.” This means that he has taken the prayer out of its proper time. So if he takes it out of its proper time, he has missed it.
Eight: There are also angels that are responsible for protecting humans from perils. A human being is prone to walk into dangers everyday. However, Allaah entrusts angels that guard and protect him from these dangers during his lifetime, which Allaah has ordained for him. This earth, which a human being walks upon everyday, contains many dangers. There are wild beasts, snakes, scorpions, not to mention transgressors from among humans – enemies and oppressors. However, Allaah has placed these angels around the human being. Allaah says: “He has those (angels) who constantly surround him – from before him and behind him, protecting him by the Command of Allaah.” [Surah Ar-Ra’ad: 11]
Therefore, so long as Allaah has decreed that this individual will be safe from harms, these angels will protect and guard him, and no human will be able to harm him. But if Allaah desires to bring an end to his appointed time, He removes them from him – one from before him and one from behind him.
“Verily, Allaah will not change the condition of a people until they (first) change the condition of themselves. And when Allaah desires a bad end for a people, there is no turning it back.” [Surah Ar-Ra’ad: 11] So if Allaah’s Divine Pre-Decree comes to pass and He desires to put an end to this person, the angels that constantly surround him withdraw themselves from him because they do not refrain from carrying out Allaah’s Command. These are the angels that constantly surround a person.
Ninth: There are also angels that have responsibilities in this universe that only Allaah has knowledge of. There are angels that are put in charge of the seas and angels put in charge of the days. There are angels responsible for the winds and angels put in charge of carrying out many other duties.
All of the events that occur in the universe and which constantly transpire within it on a daily basis are only by Allaah’s decreeing that. As for the angels, they carry out whatever tasks Allaah orders them to execute.
Saturday, January 2, 2010
Aqil Ingram's Page
http://knowledgeforsuccess.multiply.com/
Our brother's page full of benefit Maa shaa Allaah. May Allaah reward him, Ameen.
Our brother's page full of benefit Maa shaa Allaah. May Allaah reward him, Ameen.
Subscribe to:
Posts (Atom)