(From the Covered Gems Sister’s Cyber Seminar “Rectification of the Female Servants of Allah”)
(From the Covered Gems Sister’s Cyber Seminar “Rectification of the Female Servants of Allah”)
Who has more right to be the imam for the prayer? Is it the young boy who has not reached puberty but he has (memorized) half of the Quran or is it the adult who has (memorize) five juz (of Quran) but he also has (knowledge) from the sunnah just as Aqeedah (belief), hadeeth and fiqh? May Allaah keep you firm.
The oldest is more preferable as long as he has from the Quran what suffices for the prayer. He is preferred over the young. Only if the young is the most proficient in Quran amongst the others present then he is put forth.
Al-Binaa Publishing | Durham NC
Translated: Abu Anas Atif Hasan
Brief summary by Abu Muhammad al-Maghribee
Listen / Download Mp3 Here (Time 12:57)
All praises belong to Allaah, may prayers and salutations be upon the Messenger of Allaah, his family, companions and those who follow his guidance. As to what follows:
Certainly Allaah has distinguished the ummah of Islaam over the other nations, because we enjoin what is right and we forbid what is wrong. Allaah says: “You are the best nation brought out of the people (because) you enjoin what is right and you forbid what is wrong.” (3:110)
And the Prophet (may peace be upon him said): “Whoever of you sees an evil then let him change it with his hand, if he is not able then with his tongue, if he is not able then with his heart and that is the weakest of faith.”
Our Lord has imposed on us that we are from those people who establish justice. As Allaah says: “Oh you who believe, be from those who establish justice and be witnesses for Allaah even if it is against yourselves, parents or kinfolk.” (4:135)
Allaah also ordered us to cooperate upon righteousness and piety and not sin and transgression. As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah; certainly Allaah is strong in punishment.” (5:2)
Allaah ordered us with jihad, as a means for spreading the religion and defending it. We were ordered to make jihad with the sword and with the tongue. We were ordered with the jihad of clarifying, (establishing) evidences, and proofs. And this is the jihad of the prophets (may peace be upon them all).
Allaah ordered (us) with truthfulness and what comes along with it, and forbade us from lying and what comes along with it. The Prophet (may peace be upon him) said: “Upon you is to be truthful, for truthfulness guides to goodness and goodness guides to paradise. A man will continue to be truthful and he is lead to that, until it is written with Allaah that he is truthful. And beware of lying, for lying leads to wickedness and wickedness leads to the fire. A man will continue lying and he is lead to that until it is written with Allaah that he is a liar.”
The Prophet (may peace be upon him) warned us from false suspicion when he said: “Beware of suspicion, for suspicion is the worst of false tales.”
He ordered us with brotherhood and being diligent upon coming together as brothers. The Messenger (may peace be upon him) said: “The Muslim is a brother to another Muslim, he does not deceive him nor desert him. The Muslim’s honor, wealth and blood are sacred.” (Then he said) “Piety is here,” (pointing to his chest three times) and he said, “It is sufficient enough evil for a person to hold his Muslim brother in contempt.” (Narrated by at-Tirmidhi who said the hadeeth is hasan)
The Prophet (may peace be upon him) (also) said: “Do not envy one another, do not hate one another, do not turn away from one another, do not inflate prices on one another, but be, (oh) servants of Allaah, brothers (to one another).”
He ordered us with (giving) advice. He said: “The religion is advice.” So we said, “To whom, oh Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to the common folk.”
He ordered us with helping the oppressed and the oppressor. He said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.” (Narrated by al-Bukhaari)
Allaah informed us that oppression will be darkness on the Day of Judgment. Allaah says: “Indeed, Allaah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.” (4:4)
The Messenger (may peace be upon him) said (that Allaah says) in a Hadeeth al-Qudsi : “Oh my servants, surely I have made oppression forbidden upon Myself and I have made it forbidden amongst you, therefore do not oppress (one another).”
Allaah has made excessiveness and extremism forbidden in the religion. Allaah says: “Oh People of the Scripture, do not commit excess in your religion or say about Allaah except the truth.”(4:171)
And the Prophet (may peace be upon him) said: “Beware of excessiveness, for certainly the people before you were destroyed because of their excessiveness in the religion.”
He also said: “Do not exaggerate with me as the Christians exaggerated with (Jesus) the son of Mary.”
He (Allaah) made forbidden partisanship and tribalism, as the Messenger of Allaah (may peace be upon him) said: “Whoever is killed under the banner of a people whose cause is not clear and calls to fanatical partisanship or tribalism or supports it and is killed, he dies in a state of jaahiliyyah .”
Shaykh al-Islaam ibn Taymiyyah said:
It is not correct for those who educate to make the people into parties or groups and to make enmity and hatred between them. Rather they should be as brothers, cooperating upon righteousness and piety.
As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah, certainly Allaah is strong in punishment.” (5:2)
It is not (correct) for anyone to take a vow to be in agreement with everything that someone wants, and to support those whom he supports and to become an enemy to those he is an enemy to. Rather whoever does this, he is from the likes of Genghis Khan  and those similar to him. They are the ones who make those in agreement with them their supporting friends and they make those who oppose them their hated enemies.
What is binding upon them and their followers is the covenant of Allaah and His Messenger (may peace be upon him). So they must obey Allaah and His Messenger and work by what Allaah and His Messenger ordered. They must make forbidden that which Allaah and His Messenger made forbidden. They must take care of the rights of those (scholars and students) who educate people as Allaah and His Messenger have ordered. So if a teacher (scholar or student) is the one being oppressed, then he aids him and if a teacher is the oppressor, then he does not aid him in his oppression, rather he prevents him from it. As what has been authentically reported is that the Prophet (may peace be upon him) said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.”
(End of Ibn Taymiyyah’s quote)
It is obligatory for this ummah to establish these affairs of great benefits and upright principles. And (the ummah) must have a concern for this with a true care, whether it be an individual, group, tribe, or government, and specifically the scholars and the students of knowledge. This applies more specifically to those who ascribe themselves to the people of Sunnah and the Jamaa’ah.
So if there is (any) exceeding of the limits of these affairs or anything from them, great corruption will appear in the world and the religion, and this leads to the destruction of these great guideposts. In this is a dangerous evil and great corruption.
And from that of which there is no doubt for the one who has intellect, there has occurred great exceeding of the limits and harmful oppression for the one who speaks the truth. He is rebutted for what is with him of the truth, belittled and insulted, and this is something extremely bad. It coming from a disbeliever (is one thing) but how much more coming from a Muslim?
Therefore it is upon the Muslim ummah, specifically the youth who are its pillars, to honor and respect the truth and magnify it. It is upon them to despise falsehood and its people, whoever they may be. Allaah will honor them, give them might and elevate their affairs because of this. The opposite of this only brings misguidance, trials, and displeasure from Allaah. This will (lead) to punishments in the life of this world. From these punishments is that the enemies will have authority over them until they return to their true religion and adhere to it.
May Allaah give us all success in what pleases Him.
1 Those hadeeth that were reported that Allaah said, but were conveyed by the Messenger of Allaah.
2 Pre-islamic ignorance
3 The founder of the Mongol Empire who came to power by uniting many of the nomadic tribes of northeast Asia.
Translator: Abu Anas Atif Hasan
Publisher: Al-Binaa Publishing
For easy reading this ebook is copied from PDF and posted with color and text formatting . Original PDF can read or downloaded @ Download A_Heartfelt_Advice_to_the_sons_of_the_Islamic_Ummah.pdf
Listen / Download Mp3 Here (Time 22:13)
The following the Transcribed version of the Audio
As for the course that we need to take, the first thing that we need to know, and we need to deeply consider, is that you have to understand Arabic in Arabic. Translating is a downfall. Translating Arabic is a downfall, what we mean by translating, is looking at the Arabic and then going to look up the words in English. This is going to set you back, its going to keep you back, and your not going to be able to understand that language if you continue to do that. But rather, when your studying the Arabic language, for instance, when your utilizing the dictionary, the dictionary that you should be utilizing is an Arabic dictionary with no English. Now, that may seem like your going against what the goal is, but the goal is to learn Arabic not English. So if you really want to learn Arabic, you have to learn and understand Arabic in Arabic.
The second thing we need to know is that the traditional method of learning Arabic has already been tested and there is no need for new ways to learning the lugah (language). You can go on the Internet, and some people will say ‘ A New Method: sixty-nine dollars and ninety-five cents, PayPal, you can use your Bankcard, Mac card, or whatever. Buy it now a new method, 25 cd’s, 3 books, instructional guide, study guide, NEW ways to learn Arabic. ’ Once again, I began learning Arabic in 1976, I cant even tell you how many books have been put out in the United States on England combined, on trying to learn the Arabic language, and every single person, including the person who your listening to right now, is still learning Arabic, because they didn’t start out properly. Every single brother and sister I know, from 1976 and before I became a Muslim in the 60’s, they are still learning Arabic. Why? It is because they didn’t learn Arabic from the proper sources, and the methodology that the Salaf left for us, that is the Imaams of the Salaf. And they always try to use a new way. I remember in the 70s the book that was most popular, there were two books that were most popular for people to learn Arabic, one is what we call ‘Kapelewski.’ For those brothers who started learning Arabic around my time, my age, they remember it. There are four books, Kapelewski, they are still in my house. They were written by Jews and they are very good, and in the beginning of the first book, they tell you the reason why they teach Arabic at that Arabic institute there in Jerusalem, they said, ‘We have developed this program to tap the Arab press.’ So we find brothers starting with those books, or the big orange books (this is what we call them in America), from Michigan Press. The point is there is no new way to learn Arabic. The way to learn Arabic is already been tested and tried, you don’t have to worry about a new developed way. We already have the ways to learn Arabic.
Also, we need to know that there is not one book that is going to teach you every single thing you need to know. You won’t find one book brothers, forget it, it doesn’t exist.
The other thing that we need to know is that Arabic is difficult in the beginning. But as you go through your lessons, and apply yourself then Arabic becomes easy. Don’t let the Arabs deceive you when they tell you Arabic is difficult, it’s not difficult it’s very easy. And you can become a master in the Arabic language in America. You don’t have to leave. Its good to leave, its better to be in the land of the Arabs, but you can master Arabic, in America, in Philadelphia, without leaving the United States, it’s very possible. And there are many people, too many to count, who mastered the Arabic language, and understand it as well or better than the Arabs, who weren’t Arabs. Example, Imam al-Bukhaari, rahimuhullaah, was not an Arab. It’s debatable if Imam Muslim was an Arab. Abu Dawud, Imam at-Tirmidhi, we can go on and on. There is a big huge dictionary/lexicon, maybe 15, 20 volumes, called ‘Lisan al-Arab.’ It is one of the best dictionaries you can get on the Arabic language. It goes half way across this long table, or maybe a little bit less than half across this table in length. It was written by a non-Arab, it was compiled by an African, Ibn Manzur al-Afriki. And all of the Arabs, scholars and non-Scholars, they depend on Lisan al-Arab, and they quote Lisan al-Arab but it was written by someone who was not an Arab. You can go to Indonesia finding people mastering Arabic. Go to Nigeria, I don’t know how many people I have met, or Ghana, that has mastered the Arabic language and it’s not their language. So don’t be fooled into thinking that because you’re American, that you can’t learn the Arabic language.
Also you have to understand, that you have to take everything of those three sciences that we mentioned, an-Nahw, as-Sarf, and al-Balagha. As for the books that are recommended by the ‘Ulamaa, for this difficult in the beginning language to study and easy at the end, like Shaykh Uthaymeen rahimuhullah, he says ‘Studying the Arabic language is like a house, the door is made of iron, but the interior of the house is made of sugar cane.’ He says, its difficult to get into the house in the beginning but once you get into the house, the house is made of sugar cane, it becomes real easy. The scholars of al-Islaam, in our present day time, and the scholars who came before them, and the scholars who came before them, and the scholars who came before them, they say, almost in total agreement from what I’ve seen, that the book that is suggested to learn an-Nahw (Arabic grammar), is the book called al-Ajrumiyyah. This is the book they all recommend to start from, ‘Al Ajrumiyyah by ibn al-Ajurrum. And they say that the explanation of that book is called, at-Tuhfah as-Saniyyah, which is an explanation of al-Ajrumiyyah. It doesn’t mean that you can’t start with the Madinah books or the other books that are available, but the book that the scholars of Ahlus-Sunnah recommend is al-Ajrumiyyah. That’s the book that they suggest, and this is the book that I suggest. Because, we follow the way of the Ulemaa, not saying that you can’t start with the Madinah books, but the Madinah books are not enough. They are not enough.
In addition to that, these are some guidelines that need to be followed or that should be followed. And you can put them in any order, because this is not in any special order inshaa’Allahu ta’aala. You should try to listen to the Qur’aan, and try to understand the Qur’aan when you listen to it; this is key in learning the Arabic language. Try to listen and understand what is being said when you listen to the Qur’aan. Because the Qur’aan is Arabic and it is the uncreated speech of Allaah. This will help tremendously. The Qur’aan is the number one source for the Arabic language for those who are trying to study it. And you will find that even people who have memorized the Qur’aan that don’t know an-Nahw, as-Sarf, or al-Balagha, when they begin studying those sciences they grasp it better and have a better understanding than the person who didn’t memorize the Qur’aan. Because, all those words and those phrases that they are now going to learn, they are going to be like, ‘Ohh yeah! Wow! Yeah that’s this verse! And that’s that.’ It starts to come easier than the one who didn’t memorize the Qur’aan.
Also, as we mentioned we shouldn’t be like the people who try to translate everything into their own language. This is going to take a lot of time, and it’s better to understand the Arabic in Arabic. So, for instance, if you have an Arabic dictionary, make it Arabic-Arabic. Of course, your going to have to utilize, an English dictionary, and the preferred one, of course for us in America, is Hans Wehr. That’s the one that’s most popular, there are others, but that is the one most popular. The recommended (this is from me, not from the ‘Ulamaa this is from me) dictionary to use, I suggest from my hit and miss, study of Arabic, my trial and error study of Arabic, I would suggest, through the years I have been doing it, to get, to carry with you, to study is called, Raa’id at-Tulaab. There is a bigger version called Ar-Raa’id, by the same person. But the smaller version it’s about the size of this mushaf in height and it’s about this thick, or this size of this mushaf. And you can get it here in America; you can buy it here in America inshaa’Allaah. Don’t ask me where but I know its here, inshaa’Allaah we may be able to find it for those who want to study it. That book, Raa’id at-Tulaab, is one of the best dictionaries for a beginner. You’re going to have to in the beginning have Hans Wehr with it. Because the book is Arabic-Arabic. But you should not depend on the English dictionary in translating the definition, because the reason why we’re saying study Arabic using an Arabic-Arabic dictionary is because when you go to the Arabic-English dictionary it will just give you the definition. But it won’t give you the meaning. There is a difference between the definition of a word and the meaning of a word. The Arabic-Arabic dictionary will teach you the meaning of the word with the definition. The Arabic-English dictionary will only give you the definition. It will not give you the meaning.
I will give you an example, that mat that you put on the floor that your about to eat your food with, the Arabs now call it ‘sufra.’ But the original word for that mat that you put on the floor, the American Muslims call it ‘ma’idah.’ We mispronounce it, but its called ‘maa’idah’ like soorah al-Maa’idah. That mat that you put on the floor is called ‘khiwaan’, or ‘khuwaan’, more properly ‘khuwaan’. That same khuwaan that you put on the floor and you put food on it, is now called maa’idah. If you take the food off, no food, it’s called khuwaan. That same mat. And this the way of the Arabic language. The subtlety of the language is like this. If you go to the dictionary that’s Arabic-English and you look up ‘khuwaan’ for instance it’s going to say tablecloth, or the mat that you put the food on. If you look up the word ‘maa’idah’ it may tell you the same thing. So you’ll think that those two words are synonyms, but they are not synonyms. They are not. Like the word ‘dalu’ is a bucket, but so is ‘dhanub.’ But how do you know the difference between ‘dhanub’ and ‘dalu’? If you go to the Arabic-English dictionary it won’t tell you, it will just say bucket, a container with water. But if you go to the Arabic-Arabic dictionary it’s going to be very definitive in the meaning. This why we say you have to study Arabic in Arabic. When you use a dictionary use it Arabic-Arabic using the Hans Wehr initially but you have to try to divorce yourself from the Arabic-English dictionary and depend only on the Arabic-Arabic dictionary.
In addition to this in studying Arabic, when you read a word, you should underline that word in the dictionary, and make a note of it so that you will be able to use it in the context that it was used in the example in the dictionary. Even if you have to use an index card or place card, write that word down, and try to utilize it as much as possible. Building vocabulary is essential in Arabic, but it’s not the end. Just knowing a whole lot of words won’t work, because words in Arabic change their meanings with regards to the context.
Another dictionary that could be used is called ‘Mu’jam al Waseet’. A very good dictionary, but the problem with that dictionary is that it’s build, its bulky. So this is the one you’re going to leave at home, and Raa’id at-Tulaab is the one your going to carry with you, in your car, or in your bookcase. But Mu’jam al Waseet is a very good dictionary, Arabic-Arabic.
Also, you have to read as much as you can in Arabic. Read the Qur’aan, read the hadeeths, read children’s stories. Reading children’s stories, stories of the Prophets for instance, stories of the companions that are geared for children try to read them as much as possible. And any new word you come across (once again) you go back to the Arabic-Arabic dictionary, you underline it, highlight it, or circle it, to see the meaning. But you have to read as much as you can.
Also, you have to develop your ear. So listen, if you can, to Arabic stations, on the radio. If you have a short wave radio then listen to Arabic stations, especially the news. And try to be around the Arabs as much as possible; to listen to the language, even if it is the slang language, they will still be using many of the words that are going to be found in the Qur’aan, or found in the hadeeths of the Prophet, sallallahu ‘alayhi wa sallam, or general Arabic. Please forgive me if you are Moroccan, we are excluding the Moroccans, because with the Moroccan dialect there are a lot of things that are not Arabic. It is very difficult. So if you find a Moroccan brother who will speak Fus-hah with you this is better, walillahilhamd. Many of the people who have excelled in the Arabic language come from Morocco, but the dialect of the Moroccans is one you should try not to get involved in, as for the other Arabs, OK. But please forgive me Moroccan brothers, or sisters who are listening, please forgive me this is not to talk bad about you, your culture, or your language, but this is a fact, and I’m sure you’ll agree. In the Arabic of the Moroccans they have Burbur, they have French, they have all these different things inside of it.
We also should know that sticking with those people who are students of knowledge. Who understand the Arabic language, sticking with them and asking them, and trying to get them to assist you, is very important inshaa’allaah in studying the Arabic language.
Lastly, remember what we said firstly. That the goal is to understand the Book of Allaah. That is the goal. To undersand that which Allaah intended for us to understand in the Qur’aan. And to understand the Sunnah of the Messenger of Allaah, sallallahu ‘alayhi wa salaam, so that we can get closer to Allaah, subhaanahu wa ta’aala. And so that we can be those who worship Allaah in a state of taqwa, because having knowledge of the Arabic language is a vehicle that gets you to the goal which is to fear Allaah, subhaanahu wa ta’ala. This is what we wanted to present, inshaa’Allaah, this evening.
Haathaa wa sallallahu wa salaam wa baarik ‘ala nabiyyina Muhammad wa ‘ala alihee wa ashabihee wa salaam.
Transcribed by Sister Zaynab Abdul Hakeem , May Allaah reward the sister,ameen
One of the reported instructions ‘Umar wrote to Abû Mûsâ Al-Ash’arî and those under his governance during the former’s Caliphate was, “Seek knowledge and understanding of (fiqh) the Sunnah and seek knowledge and understanding of Arabic.”
Ibn Abî Shaybah, Al-Musannaf Vol.6 p126.
It is reported that he said, “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murû`ah).”
Al-Bayhaqî, Shu’ab Al-Îmân Vol.4 p187.
It is also reported that he said, “Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them.”
‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf Vol.1 p411.
It is also reported that he was once circumambulating the Ka’bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, “Find some way to learn Arabic.”
‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf Vol.5 p496.
It is reported that Ubay b. Ka’b – Allâh be pleased with him – said, “Learn Arabic just as you learn to memorize the Qurân.”
Ibn Abî Shaybah, Al-Musannaf Vol.7 p150.
It is reported that Ibn ‘Umar – Allâh be pleased with them – used to hit his children for making language errors.
Tahdhîb Al-Tahdhîb Vol.9 p292.
It is reported that Shu’bah – Allâh have mercy on him – said, “Learn Arabic, for it increases the intelligence.”
Tahdhîb Al-Tahdhîb Vol.4 p303.
It is reported that ‘Attâ b. Abî Rabâh – Allâh have mercy on him – said, “I wish I were fluent in Arabic,” when he was ninety years old.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of ‘Attâ b. Abî Rabâh.
It is reported that Ibn Shubrumah – Allâh have mercy on him – said, “Men have never worn a garment more beautiful than Arabic.”
Al-Bayhaqî, Shu’ab Al-Îmân Vol.4 p197.
In our sitting this past Thursday with Shaykh Hasan Marzooq Al-Banna (may Allah preserve him). We discussed with him the importance of studying the Arabic language. He informed us that, the brothers and sisters residing in the west and coming to studying Arabic here in Egypt or places similar to her. Should begin with the Qur’aan. He said that this is the best book for learning the Arabic language. All of the rules of grammer are found in the Qur’aan. One can also increase in his/her vocabulary by constantly reading the Qur’aan. He said, yes one should find a good center to study and learn Arabic. But he said, do not neglect the Qur’aan. He said that one should learn proper recitation of the Qur’aan, along with memorizing it. One should never let a day go past and he/she hasnt read the Qur’aan (in Arabic, if you are able). One should study from one copy of the Qur’aan, so that he/she becomes familiar with it. One should carry a copy of the Qur’aan with him/her at all times, and constantly read from it.
He also informed, that if one has a class to learn Arabic at the same time that he is having a class, he said attend the class to learn Arabic. Allah knows best.
He said that how can one possibly learn and understand Islaam, without understanding the Arabic language. He informed us to learn Tawheed, so that we wont be lead astray. But true understanding of it comes from learning it in the Arabic language.
May Allah bless and reward the shaykh for his tireless work in trying to educate us and call us to that which is correct.
May Allah guide us all to understanding the Arabic language.
Email from brother Abdur-Raqib Ibn Robinson on 13th Oct 2008 on the salafipost mailing list.
Shaykh Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’an) writes:
It is a pity that many nations are only satisfied in the translated meaning of the Qur’an and Prophet’s Sunnah instead of studying the (true) Arabic text of the Qur’an and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allaah.
If the translation of the meaning of the Qur’an is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allaahs Messenger (Peace be upon him) and also against the opinions of the early and present day religious scholars. All the religious scholars unanimously agree that the Qur’an and the Sunnah should be taught in the language of the Qur’an (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.
Translations are mainly meant for informing the people who have not yet embraced Islam to make clear to them the principles of Islam and the teachings of Muhammad (Peace be upon him) and to know its exact facts. When they reach this state and Allaah has blessed them with Islam, they must take the Qur’anic and the Messengers Language (i.e. Arabic) as the only language to understand Islam.
May Allaah’s mercy be on Shaykh ‘Umar Uzbak, a great Turkish man, who strove for Islam in Uzbakistan under the Russian government, after his long fight against the enemies of Islam with fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allaah that he will never speak to a relative or anybody else except in the Qur’anic and Messenger’s (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: ‘Russians had compelled us to learn perfectly the Russian language (by force), so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.’ He further said to me, ‘I have vowed to Allaah long ago not to speak except in the language of the Qur’an and Sunnah (i.e. Arabic) and I do that only for Allaah’s sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’an and of the Prophet (Peace be upon him) (i.e. Arabic) and I am ready to teach them the Qur’anic language whenever they desire that
[The Interpretation of the Meanings of the Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )]
Sheikh-ul-Islam Ibn Taymiyyah :
BECOMING accustomed talking to one another in a language other than Arabic so much so that it becomes a habit in the land, with ones family, with ones friends, in the marketplace, when addressing government representatives or authority figures or when speaking to the people of knowledge is undoubtedly Makrooh (disliked). Arabic is a symbol of Islam and the language of the Qur’an.
When early Muslims went to live in Syria and Egypt, where people spoke Byzantine Greek, and in Iraq and Khurasaan, where people spoke Persian, and North Africa (Al-Maghrib) where people spoke Berber, they taught the people of those countries to speak Arabic. Arabic then became the prevalent language in those lands. All people, Muslims and non-Muslims alike, spoke Arabic.
This was also the case in Khurasaan in the past. Later, they became lax with regard to language and got used to speaking Persian until it became prevalent and Arabic was forgotten by most of them. This is without doubt disliked.
It is best to be accustomed in speaking Arabic. Young people will learn it in their homes and schools, and the symbol of Islam and its people will prevail. This will make it easier to understand the Quran and Sunnah, and the words of the Salaf (pious predecessors – Sahabah, Tabieen etc).
Language has a clear and strong effect on ones thinking, behavior and religious commitment. It also helps one to resemble with the early generations of this Ummah, the Companions and the Tabieen. Being like them improves ones thinking, religious commitment and behavior.
Moreover, the Arabic language itself is part of Islam, and knowing Arabic is an obligatory duty. If it is a duty to understand the Quran and Sunnah and they cannot be understood without knowing Arabic then the means needed to fulfill the duty also becomes obligatory.
Umar (may Allah be pleased with him) wrote to Abu Moosa Al-Asharee (May Allah be pleased with him), Learn the Sunnah and learn Arabic. Learn the Quran in Arabic for it is Arabic.
Umar (May Allah be pleased with him) also said, Learn Arabic for it is part of your religion, and learn how the estate of the deceased should be divided (Faraaid) for these are part of your religion.
This command of Umar, to learn Arabic and the Shariah combines the things that are needed, as religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islam, and understanding the Sunnah is the way to understand the actions of Islam.
Iqtidaaus-Siraatil-Mustaqeem (2/207). Ibn Taymiyyah (d. 728H) is one of the great and exceptional scholars known in Islamic history.
source: An article in the Saudi Gazette Newspaper, 17 Shawwal 1429 H edition.
On the authority of Ibn Umar who said: ‘A man came to the Prophet sallAllaahu alayhi wa sallam- said: ‘
O Messenger of Allaah! Which of the people are the most beloved to Allaah and which of the actions are most beloved to Allaah?’
The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘The most beloved of the people to Allaah are the most beneficial for the people. The most beloved of actions to Allaah –Azza wa Jal- are to cause happiness to reach a Muslim, to relieve him from a hardship, to settle a debt for a Muslim or to repel hunger from him. For me to walk with a brother in order to assist him is more beloved to me than to make ‘Itikaf in this Masjid (Masjid al-Madeenah) for a month.
Whoever holds back his anger then Allaah hides his mistakes. Whoever suppresses his anger – even though he is not scared to show it, but withholds due to the truth – Allaah fills his heart with hope on the day of Judgement. Whoever walks with his brother to assist him with a need until he has helped him completely, then Allaah plants his feet firmly on the day people will not stand firmly. Indeed bad behaviour spoils good actions, just as vinegar spoils honey.’
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani. No. 906
Some Ahadeeth Pertaining to Behaviour and Seeking Permission
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya
Video Source: http://www.westlondondawah.net/the-ru…
Alhamdulillaah, Here is very important resource for searching for a word in Hans-Wehr Dictionary (4th Edition) & Lane’s Lexicon online.
You can search in both “Arabic” and “English” words. And it is customized to serach on mobile /smartphone as well.
For Searching: http://ejtaal.net/m/aa/#HW=489,LL=4_283,LS=2,HA=380
You can now download the entire website and install it for instance on your phone’s SD card or your desktop PC for super fast access. Download link:
Main download site @ archive.org: Mawrid_Reader_v1.0.zip
The size is about 2.9 GB. The zip file contains two folders, one named “aa” and one “mr” which you should place somewhere on your PC’s drive or on your phone’s SD card. For desktops you should then be able to do “File->Open” and select the index.html file within the “aa” or “mr” folder for root based or alphabetical dictionaries respectively. On smart phones & tablets there are 2 ways you could try to get it installed: 1) Install the free Opera browser (the full one, not the Mini) to go the following url: file://localhost/sdcard, then locate the “aa” or “mr” folder and click on index.html or 2) Install the free Astro file manager and navigate to the aa or mr folder that you’ve extracted from the zip file onto the sdcard. Tap the index.html file and it will either open in your default browser or you can choose any of the installed browser to open the file. Once in your browser you can bookmark it for quick access. I’ve found the Dolpin browser to have the best performance, but the Chrome or Firefox browsers should work as well.
Visit for More Information : http://ejtaal.net/aa/readme.html#download-for-offline-use
Points discussed by Shaykh Saalih al-Fowzaan and Shaykh Saalih as-Suhaymee hafizahumAllaah in this excerpt include:
Leaving the correct path occurs in one of two ways:
[Click Here to Read or Download PDF] – 8 Pages
Translated By Abu Talha Dawood Burbank (rahimahullaah)
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (51 B)
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (78 B) 1415-06-14/1994-11-17
Reference: Darulhadith.com, Sweden
Audio and Translation courtesy of aFatwa.com
Question: Regarding peace with the disbelievers, some say that it is unrestricted disbelief. Others say that it isn’t…
Hadeeth no. 270: From Abud-Dardaa· –radiyallaahu `anhu-: from the Prophet tha the said:
” There is nothing that will be heavier upon the balance than good character”
[Shaikh al-Albaanee said: “ Hasan: ‘as-Saheehah‘ (no.876)”]
Hadeeth no. 272 : From `Abdullaah ibn `Amr –radiyallaahu `anhumaa-: that he heard the Prophet say: “Shall I inform you of the most beloved of you to me, and those who will be seated closest to me on the Day of Resurrection? “ So the people remained silent, so he repeated it two or three times. The people said: ‘Yes, O Messenger of Allaah!’ He said: “Those who are best in character”
[Shaikh al-Albaanee said: “ Saheeh: ‘as-Saheehah‘ (no.792)”]
Hadeeth no. 277: From Anas –radiyallaahu `anhu– who said: ” I served the Prophet for ten years, and he never said ‘Uff‘ to me, and he never said to me about anything which I had not done: ‘Why didn’t you do it?!’ Nor about anything which I had done: ‘Why did you do it?!’.”
[Saheeh: Reported by al-Bukhaaree in his ‘Saheeh‘(no.6038) and by Muslim (no.2309).]
Hadeeth no. 323: From Asmaa· bint Yazeed –radiyallaahu `anhaa– that she said ‘The Prophet said: “Shall I not inform you of the best ones from amongst you? “ They said: ‘Yes, indeed.’ He said: “Those who when they are seen, then Allaah is remembered. Shall I not inform you of the worst ones from amongst you? “ They said: ‘Yes, indeed.’ He said: “Those who go about carrying tales to cause mischief between friends, those who seek harm and corruption for the innocent “.’
[Shaikh al-Albaanee said: ‘Hasan‘.]
Click here to Read or Download the Explanation of these Hadeeth – PDF
Compiled and translated by Abu Talhah Dawud Burbank (rahimahullaah)
In these times of great division and media saturation, this treatise is an essential read to help mankind in general, and Muslims specifically, discern between what is correct and authentic knowledge, from what is misleading.
In this publication, the Shaykh begins by explaining to the readers the reasons why Knowledge of the Qur’aan and the Sunnah is a necessity in our lives.
He further elaborates on the fundamental importance of evidence and proof in the study of Islam and the responsibility we have in staying away from blind following.
Furthermore, in seeking the correct understanding of Islam, he makes clear the status of the Companions when he says, ‘No matter how much an individual excels in intelligence, aptitude and cleverness, he cannot do without the understanding of the Salaf.
Even great Scholars like Shaafi’ee, Malik, Ahmed, Abu Haneefa and others were in great need of referring back to the illustrious companions (may Allah be pleased with them). Ash- Shaafi’ee said: ‘The companions are superior to us in all aspects of knowledge, intelligence and understanding.’’
Author: Shaikh Rabee ibn Haadee al Madkhalee
Paperback: 93 Pages