The True Knowledge is Taken from the Scholars and Not from Books (Only) – Shaykh Saleh Al Fowzan

بسم الله الرحمن الرحيم

إن الحمد لله نحمده ، و نستعينه ، ونستغفره ، ونعوذ بالله من شرور أنفسنا ، ومن سيئات أعمالنا

التعلم هنا معناه : التلقي عن العلماء والحفظ والفهم

والإدراك ، هذا هو التعلم ،

Shaykh Saleh Al Fowzan said:

The meaning of having knowledge here is that the person takes it from the scholars, they memorize it, and they understand it and they comprehend it. This is knowledge.

ليس المراد مجرد قراءة أو مطالعة حرة كما يسموﻧﻬا هذا ليس

تعلما إنما التعلم هو : التلقي عن أهل العلم مع حفظ ذلك وفهمه وإدراكه تماما ، هذا هو

التعلم الصحيح ، أما مجرد القراءة والمطالعة فإﻧﻬا لا تكفي في التعلم وإن كانت مطلوبة ،

وفيها فائدة لكنها لا تكفي ، ولا يكفي الاقتصار عليها .

ولا يجوز التتلمذ على الكتب كما هو الواقع في هذا الوقت ، لأن التتلمذ على الكتب

خطير جدا يحصل منه مفاسد وتعالم أضر من الجهل ، لأن الجاهل يعرف أنه جاهل ويقف

عند حده ، لكن المتعالم يرى أنه عالم فيحل ما حرم الله ، ويحرم ما أحل الله ، ويتكلم

ويقول على الله بلا علم فالمسألة خطيرة جدا .

فالعلم لا يؤخذ من الكتب مباشرة إنما الكتب وسائل ، أما حقيقة العلم فإﻧﻬا تؤخذ

He said:

Knowledge is not that a person simply reads or freely reads, as some people say title it. This is not knowledge (this is not studying). Real knowledge is that the person takes it from the people of knowledge, and that they memorize, understand, and comprehend .This is the true (manner of) seeking of knowledge.

As for reading, skimming through books and reading them, this is not sufficient as studying. Even though there is some good present in it, it’s not sufficient. It’s not permissible that a person is only a student of books, as we see during our present time. Because if a person is self-taught (only reads books) then this is something which is very dangerous, this individual will bring about much evil because being self-taught is worse than the ignorant person. The individual who is ignorant he knows he’s ignorant and he stops at the limits. As for the who is self taught, this individual feels he is knowledgeable, and because of this , he makes haram which Allaah has made halal and he makes halal that which Allah has made haram. Likewise, this individual speaks about Allaah ‘Azza Wa Jal without knowledge, and this is a dangerous affair!

The Shaykh goes on to explain that knowledge is not only taken from books but, it is taken from the Ulemah. A person should not limit himself to taking from books; books are only a means. The reality of knowledge is that it’s taken from the scholars, generation after generations, but books are only a means of support and help. The true knowledge is taken from the scholars.

Mustafa George DeBerry
Riyadh, K.S.A
26 Thul Hijjah 1434h. | Oct.31 , 2013

Posted from: http://knowledgeofislamblog.wordpress.com (Blog of Mustafa George hafidhahullaah)

The Prohibition of Swearing by Other Than Allaah – Shaykh Ahmed Wasabi

Shaykh Ahmed Wasabi then read to us from the book of Shaykh Muhammad ibn Saalih al-‘Uthaymeen, al- Qawl ul-Mufeed Sharh Kitaab ut-Tawheed, Beneficial Speech in Explaining the Book of Tawheed, which is an explanation of Kitaab ut-Tawheed of Shaykhul-Islaam Muhammad ibn ‘Abdul Wahhaab an- Najdee (rahimahullaah). He read to us from the chapter ‘Swearing by Allaah (subhaana wa ta’aalaa)’:

“The meaning of this is the glorification of the one that is being sweared by. And the reason of doing this action of swearing is to certify an issue by the remembrance of the one that is glorified. And it has specific terminology that is used in the Arabic language, certain words and phrases that are used to swear by, and they are known as Huroof al-Qasam, which consists of the harf baa, waav, and taa (billaahi, wallaahi, and tallaahi).

And a person who numerously swears by Allaah (subhaana wa ta’aalaa), and is consistently and in all times found swearing by Allaah (subhaana wa ta’aalaa), then this is a proof that his glorification of Allaah is weak.

And the reason for mentioning these chapters in Kitaab ut-Tawheed is that from the perfection and completion of Tawheed is that a person glorifies Allaah (subhaana wa ta’aalaa). And the fact that a person swears by Allaah numerously, without taking heed of what he is swearing about, then this is a proof that shows the weakness in his glorification of Allaah (subhaana wa ta’aalaa).”

From ‘Abdullaah ibn ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhumaa) that the Messenger of Allaah (peace be upon him) met ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) while the latter was going with a group of camel-riders, and he was swearing by his father. So Allaah’s Messenger ( Peace be upon him) said, ((Behold! Allaah (‘azza wa jall) forbids you to swear by your fathers, so whoever has to take an oath, he should swear by Allaah or keep quiet)). Reported by al- Bukhaaree, no. 6270 and Muslim, no. 1646. Also from him [‘Abdullaah ibn ‘Umar] (radiyAllaahu ‘anhumaa), who said, Allaah’s Messenger (peace be upon him) said, ((Whosoever wishes to take an oath then he should not take an oath except by Allaah)).

  • In this hadeeth is the proof that it is not allowable to swear by other than Allaah, and that it is forbidden to swear by the created things.
  • And the thing that is sweared by, this is in actuality glorification of that which is sweared by, so the one who swears by the creation is glorifying it, and Allaah (subhaana wa ta’aalaa) is greater than everything and He deserves glorification more than anything else that is in existence. 
  • And the one who swears by other than Allaah (subhaana wa ta’aalaa) has committed an act of shirk (association).

From Abee Hurayrah (radiyAllaahu ‘anhu) who said, Allaah’s Messenger ( peace be upon him) said, ((Whoever amongst you swears, (saying by error) in his oath “By al-Laat and al-‘Uzzaa,” then he should say, “Laa Ilaaha illaAllaah (None has the right to be worshipped but Allaah).” And whoever says to his companions, “Come let me gamble with you,” then he must give something in charity (as an expiation for such a sin).)) Reported by al-Bukhaaree, no. 4579 and Muslim, no. 1647.

  • The one who swears by other than Allaah without intentionally intending this, and the ones who become accustomed to this due to the fact that they have been brought up in Jaahiliyyah, then the Prophet (peace be upon him) has made clear to them the atonement of doing this act (i.e. swearing by other than Allaah in error), and it is by saying the statement of Laa Ilaaha illaAllaah.
  • The atonement for the one who swears by other than Allaah (i.e. in error) by saying the statement of Laa Ilaaha illaAllaah is the affirmation of worship to Allaah (subhaana wa ta’aalaa) and its negation to other than Allaah (subhaana wa ta’aalaa).

From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said, ((Whoever takes an oath by al-Amaanah (the trust), then he is not from us)). Reported by Aboo Daawud, no. 3253 with an authentic chain, authenticated by ash-Shaykh al-Albaanee in as-Saheehah, no. 94, and also authenticated by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/291.

Read Here for more details

From Qutaylah, the woman from Juhaynah, (radiyAllaahu ‘anhaa) that a Jew came to the Prophet (peace be upon him) and said: “Verily you make equal and verily you associate, you say: ‘What Allaah Wills and what you will,’ and you swear: ‘By al-Ka’bah.’ So the Prophet () ordered them: (If they want to swear, they should say: ‘By the Lord of al-Ka’bah,’ and they should say: ‘What Allaah Wills then what you will.’).” Narrated by an-Nisaa’ee 7/6, and authenticated by ash-Shaykh al-Albaanee in as-Saheehah: 1166, and also by ash-Shaykh Muqbil in the book as-Saheeh al-Musnad Mimmaa Laysa Fee as-Saheehayn 2/515.

  • It is allowable to swear by the attributes of Allaah (subhaana wa ta’aalaa).
  • Therefore, it is allowable for someone to swear by the Qur’aan, the Qur’aan being the speech of Allaah (jalla wa ‘alaa), and speech is an attribute of Allaah (subhaana wa ta’aalaa).
  • As for al- Ka’bah, then it is not from the attributes of Allaah (subhaana wa ta’aalaa), and therefore it is not allowable for a person to swear by al-Ka’bah. So it is upon us to say as the Prophet (peace be upon him) said, ‘By the Lord of al-Ka’bah.’

From ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) who said, “The Messenger of Allaah (peace be upon him) said to me: ((Verily, Allaah (‘azza wa jall) prohibits you to swear by your fathers)).” Reported by al-Bukhaaree, no. 6271 and Muslim, no. 1646.

From Thaabit ibn ad-Dahhaak (radiyAllaahu ‘anhu) who said that the Messenger of Allaah (peace be upon him) said: ((Whosoever swears to be on a religion other than the religion of al- Islaam, then he is as he says)). Reported by al-Bukhaaree, no. 1297 and Muslim, no. 110.

From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said: ((Whosoever swears and says: “Verily, I am free from al-Islaam,” and if he was a liar, then he is as he says, and if he was truthful, then he will not return back to al-Islaam in a perfect manner)). Narrated by Aboo Daawud, no. 3258 and Ahmed, no. 5/355 and an-Nisaa’ee 7/6 and ibn Maajah, no. 2100, and authenticated by ash-Shaykh al-Albaanee in al-‘Irwaa’, no. 2576, and also by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/290.

From ‘Abdur Rahmaan ibn Samurah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said: ((Do not swear by idols and by your fathers)). Narrated by Muslim, no. 1648.

From Abee Hurayrah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah (peace be upon him) said: ((Do not swear by your fathers, or by your mothers, or by idols, and do not swear except by Allaah, and do not swear except that you are truthful)). An authentic hadeeth, narrated by Aboo Daawud, no. 3248 and an-Nisaa’ee, no. 3769 and ibn Hibbaan, mo. 4357 and al-Bayhaqee 10/29, and authenticated by ash-Shaykh al-Albaanee (rahimahullaah) in Saheeh al-Jaami’, no. 7249, and also by ash-Shaykh Muqbil in as-Saheeh al-Musnad 2/341.

From ‘Abdullaah ibn ‘Umar (radiyAllaahu ‘anhumaa) who said that the Messenger of Allaah (peace be upon him) said: ((Whosoever swears by other than Allaah, then he has committed (an action of) disbelief or association)). Narrated by Aboo Daawud, no. 3251 and at-Tirmidhee, no. 1535 and al-Haakim 1/18 and 4/297; and authenticated by adh-Dhahabee, and also by al-Albaanee in al-‘Irwaa’, no. 2561, and al-Bayhaqee 10/29, and at-Tayaalisee, no. 1896, and Ahmed 2/34 and 69 and 86 and 125, and ibn Hibbaan 10/199-200, and see al-Jaami’ as-Saheeh 1/279 and 6/321 of ash-Shaykh Muqbil ibn Haadee (rahimahullaahu ta’aalaa).

From ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) that he said: “No, by my father,” so the Messenger of Allaah ( peace be upon him) said: ((What is this? Verily, whosoever swears by something other than Allaah has associated)). Narrated by Ahmed 1/413-414 with an authentic chain.

This Post Extracted from:
Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
Class 31 : January – 21 – 06 – The Prohibition of Swearing by Other Than Allaah

The Superiority of Knowledge over Other Righteous Deeds – Sheikh Saleh bin Al Fowzan

 بسم الله الرحمن الرحيم

The Prophet صلى الله عليه و سلم  said:

إذا مات ابن آدم إنقطع عمله إلا من ثلاثة: صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

If the son of Adam dies, his actions cease except 3: A continuous charity, or knowledge which people benefit from, or a righteous son who supplicates for him. (Saheeh Muslim)

Sheikh Saleh bin Al Fowzan commented:

I heard Sheikh Muhammad bin Ibraheem رحمه الله mention during a lecture that he delivered in the College of Shari’ah (in Riyadh):

Indeed the continuous charity can possibly discontinue (due to funds depleting, etc.), and the righteous son may pass away. As for beneficial knowledge, its benefit will continue and not cease, and the person will continue to gain reward (after his death).

This is certainly one of the reasons why knowledge is more superior to other righteous deeds.

Source: At Ta’leek al Qaweem ‘ala Kitaab Iqtidaah al Siraltul Mustqeem pg. 22

Translator’s note: In addition to what was mentioned above we also gain the following benefits:

  • Knowledge which other people benefit from is a reason why other people (who are not related to the person responsible for teaching the knowledge) will supplicate for him in addition to the righteous son. If a Muslim dies, the norm is that only his family and friends will supplicate for him. In the case of a scholar, or person who has taught others, those who have benefitted from him will also supplicate for him after his death. It is for this reason why we still supplicate for the great Imam’s of the past; the likes of Imam al Bukhari رحمه الله, Imam Muslim رحمه الله, Imam Ahmad bin Hanbal رحمه الله and others. We also supplicate for the scholars of present days, the likes of Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله, Sheikh ‘Uthaymeen رحمه الله, Sheikh Al Albaani رحمه الله, Sheikh Muqbil رحمه الله and others. We even supplicate for Islamic teachers who have passed away in more recent times, the likes of Abu Uwais رحمه الله   and Abu Talhah رحمه الله. Thus, it is clear how knowledge is more superior to other righteous deeds.
  • As it relates to the righteous son, it is also possible that the person’s son (or daughter) deviate from the straight path (no longer practices Islam), and consequently, their supplications are no longer accepted from them.

May Allah have mercy on our scholars and Islamic teachers who have guided us and taught us the Book and the authentic Sunnah of our beloved Prophet صلى الله عليه و سلم

Mustafa George DeBerry
Riyadh, K.S.A
23 Thul Hijjah 1434h. | Oct. 28, 2013

Posted from: http://knowledgeofislamblog.wordpress.com (Blog of Mustafa George hafidhahullaah)

You have been Guided to the Sunnah! – Shaykh Ahmad as-Subay’ee [Video|Ar-En Subtitles]

Video Courtesy: DawahSalafiyaah @WegderSalaf

Shaykh Ahmad as-Subay’ee حفظه الله said in a Friday sermon delivered at the Salafi Masjid in Birmingham:

“[…] O companion of the Sunnah! Remember the statement of Allah جلا وعلا: “And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting. [Ta-Ha 20:131]

You have been guided to the Sunnah! Do you know what the Sunnah is?! You have been guided to the Sunnah in this time where those who apparently ascribe themselves to the Sunnah many betray it! Allah جلا وعلا has guided you to knowing the truthful scholars that have been praised (given tazkiyah) by the Imams such as Shaykh Rabee’! The one who was praised by al-Albaanee and Ibn Baz and Ibn Uthaymeen! Bring me an ‘Alim where there has been agreement on his tazkiyah other than this man (Shaykh Rabee’) !!

So you have been guided to the correct path! You have been guided to the Sunnah! You have been guided to this great good! […]”

[Short Benefit] If Removing harm from the path is a charity .. – Shayk AbdurRazaak bin Abdul Muhsin Related from Mustafa George [Audio|En]

اماطة الاذى على الطريق صدقة او تميط الاذى على الطريق صدقة

“To remove harm from the path is a charity”

If removing something harmful from the path of the person who is walking a sadaqa

Mustafa George related from Shaykh AbdurRazaak bin Abdul Muhsin al abbaad who mentioned:

“If removing something harmful from the path of the person who is walking a sadaqa, then removing the bidah from the path of the Muslim is greater”

Our brother also mentions a benefit of being balance in how we use our time for studying.

Listen / Download Mp3 Here (Time 2:40)

Forbidden Places of Slaughtering – Dr. Saleh as Saleh [Audio|En]

It is forbidden to carry out an act of obedience to Allah and His Prophet (صلى الله عليه و سلم) in a place used to carry out acts of disobedience to Allah and His Messenger (صلى الله عليه و سلم), and that includes slaughtering animals in a place where animals are slaughtered for others besides Allah.

That it proves the prohibition of all things which might lead in the end to Shirk.

It is reported on the authority of Thabit Ibn Adh-Dhahhak (صلى الله عليه و سلم) that he said: “A man vowed to sacrifice a camel at a place called Buwanah, and he asked the Prophet (صلى الله عليه و سلم) about it.

He (صلى الله عليه و سلم) said to him: “Does the place contain any of the idols from the time of the Jahiliyyah?” They said: “No.”

He (صلى الله عليه و سلم) then asked: “Did the disbelievers hold any of their (religious) festivals there?” They replied: “No.” So the Messenger of Allah (صلى الله عليه و سلم) said:

“Then fulfill your vow, for verily, vows, which entail disobedience to Allah or that which is beyond the capacity of the son of Adam should not be fulfilled.” (Narrated by Abu Dawood, with a Sanad that meets the conditions of acceptance laid down by Bukhari and Muslim).

Thabit Ibn Adh-Dhahak (Radhi Allaahu Anhu) informs us that a man made a vow to slaughter a female camel in a place called Buwanah, and so the Prophet (صلى الله عليه و سلم) enquired as to whether it had been used as a place of worship for the idols of the Jahiliyyah or whether any of their pagan festivals had been celebrated there. When it was made clear to him that this was not the case, he ordered the man to fulfill his vow. In addition to this, he then gave a general ruling binding upon his Ummah until the Day of Ressurrection, prohibiting the fulfillment of vows made in disobedience to Allah or which require of man what is beyond his capacity.

Part 01 : Listen / Download Mp3 Here (Time 44:42)

Benefits Derived From the ayah and Hadith:

Part 02 : Listen / Download Mp3 Here (Time 50:28)

Posted from:  Beneficial Sayings from Kitaab ut-Tawheed – Book by Shaykh Muhammaad at-Tamimi rahimahullaah – Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

Important Benefit from Sheikh ‘Uthaymeen Related to Marriage and Observing that which is Apparent – Translated by Mustafa George

بسم الله الرحمن الرحيم

While explaining the hadeeth of Fatimah bint Qaes (may Allah be pleased with her); in which she approached the Prophet  صلى الله عليه و سلم and informed him that individuals have approached her for marriage, upon hearing the names of these individuals the Prophetصلى الله عليه و سلم  replied:

As for Abu Jahm, he does not remove the stick from his shoulder (he beats women), and as for Mu’awiyah, he is poor. Instead, marry Usamah. (Saheeh Muslim)

Sheikh ‘Uthaymeen commented (in summary):

If it were said: How can the Prophet صلى الله عليه و سلم   say: “As for Mu’awiyah, he is poor”, while he (the Prophet) doesn’t know? It’s possible he (Mu’awiyah) will become wealthy (in the future). And actually, this did take place. Mu’awiyah became a ruler; in fact he became one of the wealthiest rulers.

Thus, we say: From this hadeeth a vital benefit can be derived, which is: That which should be considered is what is apparent, not what will possibly occur in the future. Pay close attention to this principle. An individual is not commissioned to (consider) matters of the unseen, but rather, he is responsible for that which is in front of him.

Consequently, we know the answer for a commonly mentioned question (issue). This occurs when a man who is not practicing seeks to marry a practicing female. The female would like to marry him and thus she says: It’s possible that Allah will guide this man by way of me. This action (him changing) may or may not occur in the future. She does not know, but that which is presently apparent is that this individual is not practicing. If the female was to say: It is possible that Allah will guide him by way of me, we will respond: It is (also) possible that Allah will lead you astray by way of him! Both of these outcomes are possible, and you (the female) being led astray by way of the man is more likely, due to the fact that the authority and influence of the man over the woman is much greater than her authority and influence over him. Likewise, how many men put pressure on their wives to perform something that the husband wants, and due to his pressure, the female falls into something she herself dislikes. This is something which is known and proven. The most important benefit in this issue is that a person is responsible for that which is apparent, not that which will may or may not occur in the future.

Source: Fathul Thee Jalalee wal Ikram bi Sharh Bulough al Maram vol. 11, pg. 201

Translator’s note:

May Allah have mercy upon our beloved Sheikh and father Sheikh Muhammad bin Saleh al ‘Uthaymeen. Indeed his statements and clarifications are filled with wisdom and sound understanding. The advice of the Sheikh can also be applied to the common day belief of many sisters (when approached for marriage by individuals not upon the methodology of the Salaf): I know he’s not Salafi, but ان شاء الله  he will come to the minhaj through my guidance and direction! Then after a few months, we find the sister attending the gatherings of the people of innovation and those supporting them! We have even witnessed sisters falling into major shirk, innovation, and defending the callers to hizbiyah due to being married to individuals not upon the methodology of the Salaf. Similarly is the statement of some females, when approached for marriage by an individual who has a proven reputation of mistreatment of women, you find some women saying: I will be the one to change him! Or: He will never treat me the way he treated others! These spurious statements and the likes are clear examples of how females place themselves in dreadful predicaments as it relates to marriages.

May Allah guide our women to that which is better, and may He keep us all firm upon the straight path.

Mustafa George DeBerry @http://knowledgeofislamblog.wordpress.com
Riyadh, Kingdom of Saudi Arabia
17th of Dhil Hijjah | Oct. 22, 2013

The Kind of Khawf (Fear) that is Shirk – By Shaykh Ahmed al-Wasaabee

The Second: Shirk (Shirk of Fear)

It is that the slave fears someone other than Allaah, such as the Jinn, a dead person or other than that, as he fears Allaah or greater.

Allaah (ta’laa) says:

Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salât (Iqâmat­as­Salât), and give Zakât, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allâh or even more. (An-Nisa 4:77)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

And our Lord (subhaana wa ta’laa) says:

 Therefore fear not men but fear Me . (Al-Ma’idah 5:44)

Explanation Of The Text By Shaykh Al-Wasaabee:

Explaining the verse in Sooratun-Nisaa’ (4:77), the shaykh mentioned that this verse was revealed concerning a group of Companions, who while they were in Makkah, were weak and oppressed in the land, and were not able to defend themselves and to fight in the path of Allaah (subhaana wa ta’laa). And then the Prophet (peace be upon him ) and His Companions were ordered to make Hijrah to Madeenah. And after they had made Hijrah, Allaah (subhaana wa ta’laa) ordered them to fight the kuffaar. And when this order came to them from Allaah (subhaana wa ta’laa), a group of them fell into association with Allaah (subhaana wa ta’laa) by fearing the people like they fear Allaah, or greater than they fear Allaah.

So it is not befitting for the creation of Allaah (subhaana wa ta’laa) to fear those who are like them, those who are also created. Those who are created from dust and clay, and those who are going to return to being clay.

And Ibn Rajb (rahimahullaah) said that this is not permissible, and that it is not befitting for the people to fear the creation as they fear Allaah (subhaana wa ta’laa). How can they fear the creation when they have been created from clay, and from dust, and verily they are to return back to it. And they are only to fear Allaah (subhaana wa ta’laa), who is the King and Owner of everything.

Explaining the verse in Soorah Aali Imraan (3:175), the shaykh highlighted the context in which this verse was revealed by mentioning the two verses that precede this verse.

Allaah (subhaana wa ta’laa) says:

Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” (Aali Imran 3:173)

So they returned with Grace and Bounty from Allâh. No harm touched them; and they followed the good Pleasure of Allâh. And Allâh is the Owner of Great Bounty. (Aali Imran 3:174)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad (Peace be upon him)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

So this verse informs us that the shaytaan tries to push the people to fear his allies. And Shaykh Ahmed mentioned that Allaah (subhaana wa ta’laa) is more entitled to be feared of, as He is the One who has created us, and has brought us from nothing in existence.

Explaining the verse is Sooratul-Maa’idah (5:44), the shaykh mentioned again that it is not befitting for someone to fear the people as one fears Allaah (subhaana wa ta’laa).

Posted from: Class 25 of ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

A Prayer for the Protection From Shirk – Memorization Chart

A Prayer for the Protection From Shirk - Memorization Chart

Reference: Ahmad 4/403. See also Al-Albani, Sahihul-Jami’ As-Saghir 3/233 and Sahihut-Targhib wat- Tarhib 1/19.

Posted from: Explaining Shirk: The Greatest Sin – Muhammad Ibn Sālih al-’Uthaymīn, Sālih al-Fawzān

Read for the Source and Explanation of the above du’a @ Du’aa for Fear of Shirk

Performing Ruku‘ (bowing) to one’s parents? – The Permanent Committee

Q 7: Is it permissible to perform Ruku‘ (bowing) to one’s parents?

This is impermissible and is tantamount to Shirk (associating others with Allah in His Divinity or worship).

Ruku‘ is a form of worship, just like Sujud (prostration); therefore, it is impermissible to bow or prostrate before anyone other than Allah the Exalted.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Browse by Volume Number > Group 1 > Volume 1: `Aqidah (1) > Creeds > Prostration before anyone other than Allah > Bowing to parents

Prostrating before other than Allaah and slaughtering animals for them

Q 4: Is it true that a person who testifies that Allah is the Creator and Provider,and that Muhammad (peace be upon him) is Allah’s Messenger, and performs Salah (Prayer) is a Muslim even if they make Sujud (Prostration) to their shaykh and offer sacrifices for people other than Allah?

A:

Making Sujud and sacrificing for anyone other than Allah is Shirk (associating others with Allah in His Divinity or worship). People who indulge in any of these practices after being aware of the ruling of doing so, are Mushriks (people who associate others with Allah in worship) and Kafirs (disbelievers). Allah will not accept any of their deeds even if they offer Sawm (Fast) and Salah. Deeds of Mushriks are rejected. Moreover, if they die in this case, Allah will not forgive them.

Allah (Exalted be He) says:

Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills.

Allah also says,

Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers.

Also Allah (Exalted be He) says:

But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. But if they return to Allah in sincere Tawbah (repentance to Allah) before death, Allah will forgive them,

as Allah (Exalted be He) says:

Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh: verily, Allâh forgives all sins.

Muslim scholars unanimously agree that this Ayah (Qur’anic verse) speaks about repentant people.

As for the Ayah of Surah Al-Nissa’:

Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills ,

it speaks about the unrepentant people, namely, those who died in Kufr (disbelief) and sin. May Allah protect us from that.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Posted from: http://alifta.com

Understanding Shirk in Tawheed of Lordship (Ruboobiyyah) with examples – Shaykh Uthaymīn, Shaykh Sālih al-Fawzān

Shirk in Tawḥīd of Lordship is to believe that others besides Allah create or share control over his creation. This belief means that someone other than Allah can make good things happen or keep bad things from happening.

One example of this type of Shirk is to believe something brings good luck. People often have “good luck” rings or similar items they believe will help good things happen to them. Others tie special strings around them or their children, believing that if they recite the Quran over the strings, they will protect from bad things happening. However, only Allah can protect us from bad things and we should only seek his protection in ways he mentions in the Quran or the prophet ( صلّى الله عليه وسلّم ) taught us in the ḥadīth

Another common example of Shirk in Tawḥīd of Lordship today is when people believe others like themselves who are created and have no control in Allah’s universe can control what happens. Such people even wait until the ones they believe in are dead before worshipping them by praying to them. The act of praying to dead people is Shirk in Tawḥīd of Worship (which we will cover shortly), but the belief itself is also Shirk in Tawḥīd of Lordship because when people pray to dead people, they believe the souls of humans can control things in this life even after their death. This is completely wrong because the prophet ( صلّى الله عليه وسلّم ) told us:

إِذَا مَاتَ الإِنْاَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاثَ ة إِلاَّ مِنْ صَدَقَ ة جَارِيَ ة أَوْ عِلْمٍ «
». يُنْتَفَعُ بِهِ أَوْ وَلَ د صَالِحٍ يَدْعُو لَهُ

When a person dies, his actions come to an end except for (receiving rewards for) three things: continuous charity, beneficial knowledge, or a righteous child who prays for him.
[Recorded by Muslim]

While a person may still receive rewards from Allah for things he left behind after he died, the prophet ( صلّى الله عليه وسلّم ) clearly told us that after death, a human being’s actions stop. So how can dead people control whether good and bad things happen in life when they are not even in life anymore? Still, some people continue to pray to the dead, asking for their help in changing events in this life although only Allah can do this.

Even if a dead person was a righteous worshipper of Allah, believing that dead people or anyone else controls things in this life is Shirk in Tawḥīd of Lordship.

Review

  1. What is Shirk in Tawḥīd of Lordship? 
  2. Give an example of Shirk in Tawḥīd of Lordship

Posted from: Explaining Shirk: The Greatest Sin – Muhammad Ibn Sālih al-‘Uthaymīn, Sālih al-Fawzān, Translated by  Abu az-Zubayr Harrison

Tawheed is not fulfilled unless it contains both negation and affirmation – Shaykh ibn Uthaymeen

The noble Shaykh, Muhammad ibn Saalih Ibn al-‘Uthaymeen – may Allaah raise his status among the guided ones, was asked about the meaning of Tawheed and its categories. He answered, saying:

Linguistically, Tawheed is the noun derived from the Arabic root verb: wahhada / yuwahhidu which means to make something one.

This is not accomplished except by a negation and affirmation, both together – negating this characteristic from anything other than the thing which is being singled out, and affirming it to that thing.

For example, we say that mankind will not fulfill the concept of Tawheed unless and until they testify that nothing deserves any form of worship except Allaah. By this, we negate any right of worship to anyone or anything other than Allaah (subhanahu wa ta’aala), and we affirm it to Allaah alone.

This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in the characteristic.

So if you were to say, “So and so is standing,” then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, “No one is standing,” then you have absolutely and completely negated the action of standing for anyone. However, if you said, “No one is standing except Zayd,” then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawheed in reality – meaning that Tawheed is not fulfilled unless it contains both negation and affirmation. 

Posted fromTawheed: Its Meaning and Categories – Shaykh Muhammad Ibn Sālih al-‘Uthaymīn [PDF] – Translated by Abu az-Zubayr Harrison @ authentic-translations.com

The Story of Hajj – by Shaykh Hasan ibn AbdulWahhab al-Banna [Audio|Ar-En]

The Story of Hajj by Shaykh Hasan ibn 'AbdulWahhab al-Banna

Listen / Download Mp3 Here (Time 01:34:52)

Allah commanded our father Ibraaheem saying,

“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj). [Soorah al-Hajj :27]

“And proclaim to mankind the Hajj” meaning, announce the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build. It was said that Ibraaheem said: “O Lord, how can I convey this to people when my voice will not reach them” It was said: “Call them and We will convey it.” So Ibraaheem stood up and said, “O mankind! Your Lord has established a House so come on pilgrimage to it.”

It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth, and those who were still in their mothers’ wombs and their fathers’ loins would hear the call. The response came from everyone in the cities, deserts and countryside, and those whom Allah has decreed will make the pilgrimage, until the Day of Resurrection: “At Your service, O Allah, at Your service.” This is a summary of the narrations from Ibn ‘AbbaasMujaahid`IkrimahSa’id bin Jubayr and others among the Salaf. And Allah knows best. This was recorded by Ibn Jarir and by Ibn Abi Hatim at length. [Tafseer Ibn Kathir]

With the time of Hajj upon us, our Shaykh Hasan al-Banna (hafidhahullah) will enlighten us with respect to the story of Hajj according to the Book, the Sunnah and the narrations of our Salaf-us-Saalih.

We ask Allah to accept the Hajj of all our brothers and sisters and that He Al-GhafoorAr-Raheem forgives us our sins and shortcomings.

Posted from: http://store.mpubs.org

The Superiority of Abu Bakr As-Siddiq and Umar Ibn Al-Khattab – By Dawud Adib [Audio|En]

Listen / Download Mp3 Here (Time 01:03:21)

Lecture hosted by Sisters United Upon Knowledge, online study group

Related Links:

[eBook] The Response of the Muslim Against the Plots of the Kuffaar – Shaykh Salih al-Fawzaan

Since the time of Prophet Muhammad those who disbelieved in his message have always diligently tried to put out the light of Allaah and to this day they have not ceased in trying to destroy Islam with every means, whether it be through the media, through war, occupation of Muslim countries and much more. We also witness how many Muslims fall subject to the traps of the disbelievers even at the hands of the Muslims themselves. One of the most prominent scholars of our time by the name of Shaykh Saalih bin Fawzan addresses these issues in a Friday sermon entitled; “The Response of the Muslims during trials”.

He addresses how the Muslims should counter the plots and objectives of the disbelievers during these times. Recently the kuffaar have produced movies, illustrations and evil ideas about Prophet Muhammad and the religion of Islaam. They have plotted cleverly against the Muslims in ways that are not apparent to many. Along with this they continue to spread western ideologies amongst the Muslims which shaykh Fawzan may Allaah preserve him has shed light on.

[Download PDF]

Posted with Permission from: http://al-binaapublishing.posthaven.com

Brief illustration of Hajj and Umrah [Fiqh al-Ebaadaat by Sh. Uthaymeen] – Abu Muhammad al-Maghribee [Audio|En]

This is a brief illustration of Hajj and Umrah taken from the book Fiqh al-Ebaadaat by our noble sheikh Muhammad bin Saaleh al-Uthaymeen, rahimahullah.

Listen / Download Mp3 Here (Time 47:31)

Posted from: http://followthesalaf.com

Time is Running Out – Abu Muhammad al-Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 30:07)

Our Salaf and The First 10 Days of Dhul-Hijjah – by Shaykh Fuad al-Amri [Audio|Ar-En]

Our Salaf and The First 10 Days of Dhul-Hijjah by Shaykh Fuad al-Amri

Shaykh Fu’ad ibn Sa’ud al-‘Amri (hafidhahullaah) is from the mashiykh of Jeddah and a member of The Saudi Commission for Enjoing Good & Forbidding Vice.

Listen / Download Mp3 Here (Time 50:23)

Many texts from the Qur’aan and the Sunnah indicate that these first ten days of the month of Dhul-Hijjah are better than all the other days of the year, including the last ten days of Ramadhaan. Our Salaf us Saalih(righteous predecessors), at the head of them, the Prophet (sallAllaahu ‘alayhi wa salaam) mentioned many of the virtues of these first ten days.

Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“There are no days in which righteous deeds are more beloved to Allaah than these ten days.” The people asked, “Not even jihaad for the sake of Allaah?” He said, “Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” [Reported by Bukhaari, 2/457]

Ibn ‘Abbaas (may Allaah be pleased with him and his father) also reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “There is no deed more precious in the sight of Allaah, nor greater in reward, than a good deed done during the ten days of Sacrifice.” He was asked, “Not even jihaad for the sake of Allaah?” He said, “Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” [Reported by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwaa’, 3/398]

These are just two of the many evidences mentioned by our Shaykh Fu’ad al-‘Amri (hafidhahullaah) in this highly beneficial reminder

Posted from: http://www.mpubs.org