Two Situations of Traveler’s Salah Without Wudu – Dr. Saleh as Saleh [Short Clip|En]

Points of Benefit in Salaat – 20- Two Situations of Traveler Without Wudu

Posted from: Points of Benefit in Salah – Dr Saleh as Saleh [Audio|En]

Transcription of the Audio Clip:

Another point of benefit, a traveler led by a resident Imam.

The traveler started his salah without wudu and completed the salah with the Imam. Then afterwards he remember that he entered the salah with the resident Imam without wudu. In this case, he makesup his salah as two rakah.

Second situation, the same as this one however during the salah he looses his ritual purity. Say for example a minor ritual impurity but this is during the salah. In this case he makes up his salah as four rakah.

Can you see the difference between these two situations?

نعم, so in the second situation his salah now linked to the Imam. But in the beginning he didn’t enter the salah. So his salah with him is two rakah initially. With the first situation he didn’t enter the salah because he didn’t have the state of purity to begin with. In the second, it is linked but it was then nullified. So, in this case he does the four rakah in the second situation to makeup and the first situation he brings two rakah. And this happens, this really happens a lot and the people don’t know what to do in terms of the makeup.

So at the first place the first person’s salah was not commenced in the first place and what is due upon him is two rakah for the problem. So in this case he didn’t enter any salah to begin with. So therefore he makesup his salah as regularly two. At the second situation, his salah commenced with the Imam correctly in the beginning, but it was corrupted during the salah. He lost his wudu after commencing the salah with the Imam. So in this case he makes it up as four.

Transcribed by Sawdah K for AbdurRahman.Org

From the Fruits of Studying the Seerah of our Messenger صلى الله عليه وسلم – Dawud Burbank [Short Clip|En]

Al-Fusool fee Seerat-ir-Rasool (sallAllaahu’alaihiwasallam) – Chapters from the Life of the Messenger by al-Imaam, al-Haafiz, Ismaa’eel ibn ‘Umar ibn Katheer al-Qurashee [701 – 774H]

These audio lessons are a translation of the above book by the famous scholar Ibn Katheer, along with side points discussing the authenticity of the narrations mentioned, as well as other beneficial narrations. An extremely valuable resource given the lack of authentic material on the subject of the life of our beloved Prophet (sallAllaahu’alaihiwasallam).

Translated by Abu Talhah Dawud ibn Ronald Burbank.

Posted with the permission of Dawud Burbank rahimahullaah.

Why was the Ka’bah Called Baytullaah Al-Haraam (Inviolable House of Allah)? – Dr Saleh As-Saleh [Short Clip|En]

FAQ – Clarifications – Why Was the Kabah Called Baytullaah Al-Haraam?

Source: Important Matters Requiring Clarification

Transcription of the Audio:

Bismillah hir Rahman nir Raheem. Alhamdulillahi Rabbil Aalameen wa sallalaahu ala nabeeyena Muhammad wa alaa alihi wa sahbhi wa sallama tasleeman kaseera

The Second Question is why was the Ka’abah called Baytullah Al Haraam, The inviolable house of Allah ?.

The Ka’bah was called Baytullah i.e The House of Allah. That is because it is the place of magnification of Allah(عز و جل) Most Mighty and Most Majestic.People come to it from all places in order to offer an obligation which Allah had ordained upon them and also because people direct themselves in its direction while in their prayers, wherever they may be fulfilling one of the conditions of the Salah i.e. directing one self towards the Qibla.

As Allah (سُبْحَانَهُ وَ تَعَالَى) stated in Surah Al- Baqarah (2:144) :

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِى ٱلسَّمَآءِ‌ۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةً۬ تَرۡضَٮٰهَا‌ۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ‌ۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُ ۥ‌ۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ‌ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ

Verily! We have seen the turning of your (Muhammad’s صلى الله عليه وسلم) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka’bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.

And Allah (سُبْحَانَهُ وَ تَعَالَى) narrated it to Himself added it when he mentioned the Ka’abah as an honour and magnification of it.

That is because that which is related to Allah in the construct of the statements by Allah (سُبْحَانَهُ وَ تَعَالَى) is divided into two types:

1) The Attribute of Himself (سُبْحَانَهُ وَ تَعَالَى)
2) The creature of  his creation

If it is an attribute, then it is related because it is established with Him and Allah(عز و جل) is qualified by it, it is His attribute like Allah’s hearing, Allah’s sight, Allah’s knowledge, Allah’s ability, Allah’s speech and other than that from His most mighty and magnificent attributes.

If it s a creature from his creation, then it is added to Allah (عز و جل) in the construct as away of honouring and magnification and in this way Allah (سُبْحَانَهُ وَ تَعَالَى)  related the Ka’abah to Himself when He said in Surah Al Hajj (22:26):

وَطَهِّرۡ بَيۡتِىَ لِلطَّآٮِٕفِينَ

And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” )

So He said ‘My House’ (سُبْحَانَهُ وَ تَعَالَى). He narrated it it to Himself in the construct of the verse.

And also He added to Himself the masaajid (the Mosques) as He said in Surah Al Baqarah (2:114):

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم

And who is more unjust than those who forbid Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

You see that now, Allah (سُبْحَانَهُ وَ تَعَالَى) added the mosques in the  construct to Himself in the relation ‘ ‘Allah’s Mosques” and also  (سُبْحَانَهُ وَ تَعَالَى) He may do the same regarding some of his creatures in order to make clear His comprehensive possession as in His statement  (سُبْحَانَهُ وَ تَعَالَى) in Surah Al Jasiya (45:13):

“وسخر لكم ما في السماوات وما في الارض جميعا منه ان في ذلك لايات لقوم يتفكرون”

And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.

So therefore  in summary  Allah  (سُبْحَانَهُ وَ تَعَالَى) referred the Ka’abah to Himself as an honour and magnification and no one should think that Allah (سُبْحَانَهُ وَ تَعَالَى) reffered the ka’abah to Himself because it is “a place in which He resides”. This is impossible because (سُبْحَانَهُ وَ تَعَالَى) encompasses everything and nothing from his creatures encompass Him, rather His Kursee(سُبْحَانَهُ وَ تَعَالَى) encompasses the Heavens and the Earth, as Allah Stated in Surah Al Baqarah (2:255) that his Kursee extends over the Heavens and the Earth.

And in Surah Zumar (39:67):

وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحان

And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.

And He is above His heavens ascended the throne in the most majestic way that befits Him and it’s not possible that He ( سُبْحَانَهُ وَ تَعَالَى) dwells in any of his creation.

And Allah knows the best.

Transcribed by AbdurRazak bin AbdulAleem, verified and corrected by AbdurRahman.Org 

Source: AbdurRahman.Org

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you – Dr Saleh as Saleh [Short Clip|En]

11- Ar-Riqaaq – Softening the Hearts – Promise of Allaah Is True

Posted fromAl-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

The below is from Tafseer Ibn Kathir, darussalam publication

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah. Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire. [Surah Fatir ver 5-6)

Then Allah says:

(O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass.

(So, let not this present life deceive you,) means, `this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.’

(and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn `Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman:

(let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah) (31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam:

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, `he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.’

(He only invites his followers that they may become the dwellers of the blazing Fire.) means, `he only wants to misguide you so that you will enter the blazing Fire with him.’ This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah:

(And (remember) when We said to the angels: “Prostrate yourselves unto Adam.” So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.) (18:50)

Reaching Old Age (Book of Ar-Riqaaq – Sahih al-Bukhari) – Dr Saleh As-Saleh [Audio|En]

Sahih al-Bukhari » Book of To make the Heart Tender (Ar-Riqaq)

Chapter: If somebody reaches sixty years of age, he has no right to ask Allah for a new lease of life.

Narrated Abu Huraira ( رضي الله عنه ) : The Prophet (صلى الله عليه وسلم) said,

“Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age.”

Narrated Abu Huraira ( رضي الله عنه ) : I heard Allah’s Messenger (صلى الله عليه وسلم) saying,

“The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”

Narrated Anas bin Malik ( رضي الله عنه ) : Allah’s Messenger (صلى الله عليه وسلم) said,

“The son of Adam (i.e. man) grows old and so also two (desires) grow old with him, i.e., love for wealth and (a wish for) a long life.”

Vol. 8, Book 76, Hadith 428 to 430

06- Ar-Riqaaq – Softening the Hearts – 428 – 429 – 430 – Reaching Old Age

Posted fromAl-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

Worship and Servitude is of Two Categories – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type 

قالَ ابنُ كثيرٍ رحمَهُ اللهُ تعالى: الخالقُ لهذهِ الأشياءِ هو المستحقُّ للعبادةِ. وأنواعُ العبادةِ التي أَمَرَ اللهُ بها: مثلُ الإسلامِ، والإيمانِ، والإحسان

Ibn Katheer rahimahullaah ta’aalaa said, “the creator of these things He is the One Who deserves worship.” And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan. 10


[10]: Shaykh Saalih al-Fawzan’s Explanation :

The shaikh having explained that the Lord, He is the One Who deserves to be worshipped, and having used His saying He the Most High:

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. [2:22]

as a proof for this, then he used as evidence the speech of Ibn Katheer rahimahullaah in his explanation of the aayah, and he wanted to make clear the types of worship and the proofs for each type. So worship in the language it means: humbling oneself and submission. And from it is the saying, “tareequn mu‘abbad”, a well-trodden road, meaning trodden down through being walked frequently upon.

And worship and servitude is of two categories:

The first category is: servitude which is general to the whole of the creation. All of them are slaves of Allaah, the believer and the disbeliever, the evil-doer and the Hypocrite, all of them are slaves to Allaah, meaning that they are under His control and His overwhelming power, and that it is obligatory upon them to worship Him, He the Perfect and Most High. This servitude is general to the whole of the creation, their believers and their disbelievers, all of them are called slaves of Allaah, meaning that they are creatures created by Him in submission to Him, no-one from them can escape His grasp and His sovereignty, just as He the Most High said:

All those in the heavens and the earth will come to the Most Merciful on the Day of Resurrection as a slave. [19:93]

This covers everyone who is heavens and the earth, the believer and the disbeliever, all of them will come on the Day of Resurrection in submission to Allaah the Perfect and Most High. None of them has any share along with Allaah the Perfect and Most High in His sovereignty.

The second category is: worship and servitude particular to the believers just as He the Most High said:

And the servants of the Most Merciful are those who walk upon the earth in humility [25:63]

He the Most High said:

You have no authority over my servants [15:42]

Satan said:

Except for your chosen servants from them [15:40]

This is particular servitude, and it is the servitude of obedience and of drawing closer to Allaah by means of tawheed.

And worship in the legislation, the scholars have differed with regards to its definition, meaning they have differed with regard to the wordings which they use to define it, but the meaning is one. So from them were those who say, “Worship is the utmost humble submission, along with the utmost love”, as was said by Ibn-ul-Qayyim in An-Nooniyyah:

And worship of the Most Merciful One is to have the utmost love of Him,

                        Along with humble submission of his servant, they are the two pivots 

So therefore he defined it as being having the utmost love along with having the utmost humble submission.

And from them are those who say, “Worship is: that which is commanded in the revealed legislation, not on account of its being something conforming to custom nor something necessitated by the intellect”.

Because worship is tawqeefiyyah (can only be affirmed with texts), it is not established through the intellect nor through customs rather it is only established through the legislation, and this is a correct definition.

However the fully comprehensive and exclusive definition is that which Shaikh-ul-Islaam ibn Taymeeyah rahimahullaah defined it with in his saying:

“Worship is a comprehensive term covering everything which Allaah loves from sayings and actions, the outward and the inward”

This is the comprehensive exclusive definition, it is that worship is a noun covering everything which Allaah has commanded, so doing whatever Allaah has commanded in obedience to Allaah, and leaving whatever Allaah has forbidden in obedience to Allaah, this is worship, and its types cannot be enumerated, its types are many, everything which Allaah has commanded is worship, and everything that Allah has forbidden, then leaving that thing is worship, whether it is something outward on the limbs or something inward in the hearts it is worship, because worship can be upon the tongue and it can be within the heart and it can upon the limbs.

It can be upon the tongue such as saying, “Subhaan Allaah”, and remembrance of Allaah and saying, “Laa ilaaha ill Allaah”, and stating the two declarations of faith, all the legislated statements of the tongue from the remembrance of Allaah are worship.

And likewise, everything which is within the heart, from that which draws a person closer to Allaah the Mighty and Majestic, then it is worship, such as al-khawf (fear) and ar-rajaa (hope) and al-khashyah (awe) and ar-raghbah (fervent desire) and ar-rahbah (dread) and at-tawakkul (trust and reliance) and al-inaabah (turning repentantly) and al-isti‘aanah (seeking aid) all of these are actions of the heart. Turning for refuge to Allaah with the heart, and having khashyah (awe) of Allaah and fearing Him and having fervent desire for him and having hubb (love) of Him, He the Perfect and making one’s actions purely and sincerely for Him and having intention which is true and sincere for Allaah the Mighty and Majestic, everything within the hearts from these types is worship.

And likewise worship can be upon the limbs such as the rukoo‘ (bowing in the prayer) and the sujood (prostration) and jihaad in Allaah’s cause and striving jihaad with one’s person and al-hijrah (migration), all of these are acts of worship of the body and fasting is an act of worship of the body, it is apparent on the limbs.

So therefore worship can be upon the tongue, and in the heart and upon the limbs. Then worship is divided into acts of worship performed bodily (badaniyyah) and acts of worship performed through the giving of wealth (maaliyyah).

So bodily acts of worship, they are the three types which we have said, they can be upon the tongue and upon the limbs and in the heart.

And it can be acts of worship performed through the giving of wealth, such as giving the zakaat, and such as spending in Allaah’s cause and it is spending in jihaad. Allaah the Most High said:

That they strive in Allaah’s cause with their wealth and their persons [9:20]

He gave precedence to the wealth before the persons, so jihaad by means of wealth is an act of worship involving the giving of wealth. And Hajj (the pilgrimage) is composed of an act of worship involving the body and an act of worship involving giving of wealth. So carrying out the rites: the tawaaf and the sa‘ee and the ramy-ul-jimaar (the casting pebbles) and standing in ‘Arafah and spending the night in Muzdalifah, these are acts of worship involving the body. And as for the spending (on your Hajj), then it is an act of worship involving giving wealth, because Hajj requires spending.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

 

Ar-Rabb (the Lord) is the One Who deserves to be worshipped – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And Ar-Rabb (the Lord) is the One Who is worshipped, and the proof is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22] 9


[9]: Shaykh Saalih al-Fawzan’s Explanation :

His saying, “And Ar-Rabb (the Lord) is the One Who is worshipped”: meaning, He is the One Who deserves to be worshipped, as for other than Him, then it does not deserve worship, because it is not a Lord. This is the intent of the speech of the Shaikh rahimahullaah in his saying, “Ar-Rabb (the Lord) is the One Who is worshipped”, meaning He is the One Who deserves worship.

Then also it is not sufficient that a person just affirms Ar-Ruboobiyyah (Lordship), rather he must affirm Al-‘Uboodiyyah (Allaah’s deserving all worship), He the Perfect and Most High, and he must carry it out making it purely and sincerely for Him, the Perfect and Most High. So since he has affirmed that He is Ar-Rabb (the Lord) then it is binding upon him to affirm that he is Al-Ma‘bood (the One Who therefore deserves to be worshipped), and that others besides Him do not deserve anything from worship.

And the proof that worship is particular to the Lord is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22]

O mankind” يَا أَيُّهَا النَّاسُ : this is a call from Allaah to the whole of mankind, the believers and the unbelievers, for Allaah has mentioned in this soorah, soorat-ul-Baqarah, that mankind is divided into three categories:

The first category: are the believers, those who truly believe in the hidden and unseen and who truly believe in the Last Day. And He has described them as being the ones who are successful in His saying:

أُولَٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

They (the believers) are upon guidance from their Lord and they are the ones who are the successful ones [2:5]

The second category: are the unbelievers, those who openly display disbelief and obstinate rejection. He the Most High said:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Indeed those who obstinately disbelieve, it is the same whether you warn them or you do not warn them, they will not believe. [2:6] 

The third category: the Hypocrites, who are not with the disbelievers, and they are not with the believers:

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ

Wavering in between, being neither fully with these nor fully with those [4:143]

So they are believers outwardly, however they are disbelievers inwardly, and they are worse than the disbelievers who openly display their unbelief, and therefore He sent down ten and more aayahs with regard to them, whereas regarding the believers He sent down just a few aayahs, and regarding the disbelievers two aayahs. As for the Hypocrites, then He began mentioning them from His saying:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا

And from the people are those who say, “We believe” [2:8]

up to His saying:

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ

The lightening almost snatches their sight away [2:20]

All of this is regarding the Hypocrites because of the severity of their danger and of the foulness of their action. And having mentioned these three types, He then said:

يَا أَيُّهَا النَّاسُ

O mankind [2:21] 

This is a call to all of the types, the believers and the disbelievers and the Hypocrites. The scholars have said: the first call occuring in the Mus-haf (written copy of the Qur’aan) is this:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ

O mankind, worship your Lord [2:21]

Worship!”: this is a command, meaning make all worship purely and sincerely for Him. Why? Because He is your Lord, and worship is not correct except for the Lord, the Perfect and Most High. Then He mentioned the proof for that, and it His saying:

الَّذِي خَلَقَكُمْ

He Who created you [2:21]

And those who came before you”: from the nations, all of them. Allaah the Perfect and Most High created the angels and the jinn and mankind and all of the created beings.

So that you should have taqwaa (be dutiful to Allaah seeking to avoid His anger and punishment)”: if you reflect upon this, so then perhaps this will result for you in taqwaa (dutifulness to Allaah), if you reflect that He is the One Who created you and created those who were before you, perhaps you will seek then to protect yourselves from Him, He the Perfect and Most High in worshipping Him, because nothing can protect from His punishment except obedience to Him, He the Perfect and Most High. Perhaps you will seek to protect yourselves from His Punishment and seek to protect yourselves from the Fire, because nothing will protect from it except the worship of your Lord Who created you and those who came before you.

And then He continued the mention of evidence for His Lordship and His right to worship, He the Perfect and Most High with His saying:

جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا

“He Who made for you the earth as a resting place” [2:22]

Meaning like a carpet:

وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا

And Allaah has made the earth as a carpet laid out for you [71:19]

Meaning laid out and, “as a carpet”, meaning which you use as a carpet, you sleep upon it and you build upon it, and you cultivate crops upon its surface and you travel about upon it on your journeys to wherever you want to go. So the earth is a carpet and a resting place:

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

And We have laid out the earth as a carpet for you and what an excellent spreader of it We are. [51:48]

For your welfare.

And the sky as a canopy / ceiling”: so the sky is a ceiling for the earth and it contains things which result in the welfare of the servants.

وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

And He sent down from the clouds in the sky rainwater and He brought out with it crops and fruits from the earth as provision for you so do not set up rivals for Allaah whilst you know that there is no Lord besides Him [2:22]

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

 

The Saved Group Follows the Way of the Companions – Dr. Saleh As-Saleh [Audio|En]

How To Understand Islam – The Saved Group Follows the Way of the Companions – 32:12

This is the 3rd lecture in the “How to Understand Islam” Series

https://abdurrahman.org/2015/02/21/how-to-understand-islaam-dr-saleh-as-saleh/

Ahmad Deedat’s “Al-Qur’an the Miracle of Miracles” Number 19 study – Al-Batiniyyah Al-Baha’iyyah

Fatwas of the Permanent Committee>Group 2>Volume 2: `Aqidah>The Sects>Ahmad Deedat’s “Al-Qur’an the Miracle of Miracles”

Fatwa no. 19040

Q: Ahmad Deedat said in his book “Al-Qur’an the Miracle of Miracles” that Qur’an includes many references to the number 19 and its multiplications. He gave many examples and here are some of them: 
– The word “اسم” (name) is mentioned 19 times in the Qur’an. 
– The word “الله” (Allah) is mentioned 2698 (19 x 142) times in the Qur’an. 
– The word “الرحيم” (The Most Merciful) is mentioned 114 (19 x 6) times in the Qur’an. 
– The letter “ن” (Nun) is mentioned 133 (19 x 7) times in Surah Al-Qalam. 
He also made reference to the study conducted by Dr. Rashad Khalifah in his book “Al-Qur`an Taqdim Mar’y li-Mu`jizah”. Here are some examples of the points he raised: 
– The first Qur’anic revelation is composed of 19 words which include 76 (19 x 4) letters. 
– The first Surah (Qur’anic chapter) revealed in the Qur’an includes 19 Ayahs (Qur’anic verses) and 285 (19 x 15) letters, etc. 
Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar) in this regard. 

Answer:

This study is among the fabricated falsities of a sect called Al-Batiniyyah Al-Baha’iyyah. It is based on glorifying the number 19. There is no doubt that this study is false, as it involves manipulating the Glorious Qur’an and distracting people from pondering  its true meanings.

  • This malicious group holds many false beliefs such as some of its leaders claiming prophethood.
  • Its followers believe in Hulul (a Sufi term meaning indwelling) and Ittihad (a Sufi claim of union with Allah),
  • deem Jihad (fighting in the Cause of Allah) to be unlawful and
  • call for the unification of religions plus many other things.

So, it is the duty of Muslims to beware of falling into this evil group and of being affected by its ideas or books.

We ask Allah (Glorified and Exalted be He) to save us from their plotting and to protect Muslims from their evils, for He is All-Powerful.

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’
Chairman – Imaam Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://www.alifta.net

Muslim ummah is divided into three groups with respect to Allaah’s Pre-Decree – Shaykh Uthaymeen

O Brothers, know that the Muslim ummah is divided into three groups with respect to Allaah’s Pre-Decree:

The First Group:

They went overboard in their affirmation of Allaah’s Pre-Decree, denying that the human being has any ability or choice in the matter. They hold that “A person has no ability or choice – he is controlled and has no free will, just like a tree when it is blown by the wind.” They do not distinguish between a person’s action that occur as a result of his choice and an action of his that occurs without him choosing so. No doubt, these people are astray, because what is known from the Religion by necessity, and from the intellect and customs, is that a human being knows the difference between an action he chooses to do and an action he is forced into doing.

The Second Group:

They went to extremes in their affirmation of a person’s ability and choice, such that they negated Allaah having any part in Willing or Choosing or Creating what action a person does. And they claimed that a person is independently responsible for producing his action. This is such that a group amongst them went too far, saying: “Allaah does not know what actions His servants will do until after it occurs from them.” These people have also gone to extremes and shown great radicalism in affirming a human being’s ability and choice.

The Third Group:

These are the ones who truly believe, and so Allaah has guided them concerning that which is disagreed upon from the truth. They are Ahlus-Sunnah wal-Jamaa’ah. They have treaded the moderate path and the middle course, which is based on religious and logical proofs and evidences.

And they say: The actions that Allaah introduces into existence are divided into two types:

First: The actions from Allaah that He causes to occur in His Creation. No one has any choice in regard to these actions, and they are such as when rain descends, when the earth produces vegetation, when life or death occurs, when health or sickness befalls and so on and so forth – from the many things that can be observed occurring within the creation. Without doubt, no one has any part in choosing or willing for these things to transpire, but rather it is only Allaah who wills that to happen.

Second: The actions that the creation, i.e. all of the various types of creatures that possess a willingness, do. These actions occur as a result their choosing and wanting to do them, since Allaah gave them the ability to do that, as He says:

“To whoever amongst you wills to go straight.” [Surah At-Takweer: 28]

And He says:

“Among you is he who desires the worldly life and among you is he who desires the Hereafter.” [Surah Aali ‘Imraan: 152]

And He says:

“So whoever wishes, then let him believe, and whoever wishes then let him disbelieve.” [Surah Al-Kahf: 29]

A human being knows the difference between what occurs from him as a result of his own free will and what occurs from him as a result of being compelled and forced. So for example, when a human being climbs a ladder to get to the roof of a house, he ascends the ladder out of his own free will, and while knowing that he freely chose to do so. But when he trips and falls down from the roof, he knows that he did not choose to do that. So he can tell the difference between these two actions – that he freely chose to do the former, while he was compelled to do the latter. Every human being knows this.

Likewise, when a person is stricken with a sickness in which his urine constantly flows out, this urine comes out from him without his desiring or choosing that. But when he is in a healthy state and free from this sickness, the urine comes out from him when he wills and chooses. So he knows the difference between this and that. No one can deny the difference between the two.

And the same goes with everything else that occurs to a person – he can tell the difference between what occurs due to his free will and what occurs due to his being coerced and forced. As a matter of fact, due to Allaah’s Mercy there are some actions a person may do on his own free will, yet not be held accountable for any of them, as is the case with a person when he sleeps or forgets. In the story of the people of the Cave, Allaah tells us:

“And you would have thought them to be awake whereas they were asleep. And We turned them on their right and on their left sides.” [Surah Al-Kahf: 18]

They were the ones who turned around in their sleep, yet Allaah ascribes the action to Himself. This is because when a person sleeps, he has no choice or free will in his actions, and he will not be held accountable for actions done in this state, so the act is attributed to Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever forgets while fasting, and eats or drinks, then he should complete his fast because it was only Allaah who fed him and gave him to drink.” [2] So he (sallAllaahu ‘alayhi wa sallam) attributed this act of feeding and quenching thirst to Allaah, because the action occurred from the individual without him being aware of it, so it is as if it happened without him choosing to do it.

All of us know the difference between when a person experiences pain or joy within himself at times without choosing so, and not knowing the reason why and between him experiencing these pains or these joys as a result of an act that he did himself. This matter, all praise be to Allaah is clear and there is no confusion over it.

O brothers: If we were to take the view of the first group (i.e. the Jabariyyah) who went to extremes in affirming the Divine Pre-Decree, the Religion would be invalidated from its very foundation. This is since the belief that a person has no choice or free will in his actions necessitates that he not be praised for a praiseworthy act or that he be blamed for a blameworthy act, since in reality they were not done by his choice or free will. So then this would mean that Allaah, may He be far removed from it, is oppressing those who sin when He punishes and recompenses them for their acts because He has punished them for something they had no free choice or free will in! This no doubt clearly contradicts the Qur’aan. Allaah says:

“And his companion (angel) will say: ‘Here is (his record) ready with me!’ (Allaah will say to the angels): ‘Both of you, throw into the Hellfire every stubborn disbeliever, hinderer of good, transgressor, doubter, he who set up another god with Allaah. So both of you cast him into the Severe Torment.’ His (devil) companion will say: ‘Our Lord! I did not push him to transgress, but rather it was he himself who was in error, far astray. Allaah will say: ‘Do not dispute in front of Me, I had already sent the threat to you in advance. The Word (Ordainment) that comes from Me cannot be changed, and I am not unjust to the slaves.’” [Surah Qaaf: 23-29]

So Allaah clarifies that this punishment is not oppression from Him, but rather that it is complete justice since He had previously given them a warning and clarified to them the various paths and explained the truth and falsehood to them, but they chose for themselves the path of falsehood. So there didn’t remain any proof for them before Allaah.

And if we were to take this false view, it would invalidate Allaah’s statement:

“Messengers, bearing glad tidings and warning in order that mankind would not have any argument (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah An-Nisaa: 165]

Allaah denies that mankind should have any excuses after the sending of Messengers because the proof has been established against them with that. So if the Divine PreDecree was an excuse for them, this excuse would be infinite even after the advent of the messengers since Allaah’s Pre-Decree did not cease and will not cease to exist before and after the sending of messengers. So therefore, this view is invalidated by the religious texts, and it is invalidated by reality, as we have explained in the previous examples.

As for those who hold the second view, then the religious texts and reality also refute them since the texts clearly state that a person’s will is subject to Allaah’s Will:

“To whoever amongst you wills to go straight. However, you cannot will unless Allaah, Lord of the Universe, wills.” [Surah At-Takweer: 28-29]

“And your Lord creates whatever He wills and chooses.” [Surah Al-Qasas: 68]

“And Allaah calls (you) to the Abode of Peace, and guides whomever He wills to the Straight Path.” [Surah Yoonus: 25]

Those who hold this view (i.e. the Qadariyyah) are in reality invalidating one of the aspects of Allaah’s Lordship, and they are also claiming that there can be found in Allaah’s dominion that which Allaah did not will or create, when in fact Allaah wills everything, creates everything and has pre-decreed everything. They also contradict that which is known by necessity, which is that everything that is created belongs to Allaah, their essence as well as their attributes, there being no distinction between the attribute and the essence. Therefore, everything belongs to Allaah so it is not possible for there to be anything in His dominion that He did not desire. So what path should a person take and what is his solution if Allaah has pre-decreed that He go astray and not be guided?

We say: The answer to this is that Allaah only guides those who deserve to be guided, and He leads astray only those who deserve to be led astray. Allaah says: “So when they turned away, Allaah turned their hearts away.” [Surah As-Saff: 5] And He says:

“So because they breached their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them.” [Surah AlMaa’idah: 13] So Allaah clarified that what caused the person to go astray was himself. A person, as we have explained previously, doesn’t know what Allaah has pre-decreed for him since he doesn’t know what has been pre-decreed until after it occurs. So he doesn’t know if Allaah has decreed for him to be astray or guided. So if this is the case, how can he take the path of misguidance, then use as an excuse the argument that this is what Allaah willed for him? Wouldn’t it be more befitting for him to tread the path of guidance and then say that Allah has guided me to the Straight Path?

Is it right for him to be a Jabaree, i.e. claim that he is forced, when he is misguided, and a Qadaree, i.e. that Allaah has no part in his deeds, when he obeys?! Never! II does not befit a person to claim that he was forced when he finds himself upon misguidance and sin. So when he goes astray and disobeys Allaah, he says: “This is something that has been written and pre-decreed for me, and I am not able to remove myself from what Allaah has ordained for me.” Yet when he does good deeds and Allaah grants him obedience and guidance, he claims that this came solely from himself, saying: “I attained this by myself.” So he becomes a Qadaree when it comes to guidance and a Jabaree when it comes to disobedience. This is not possible ever. So in reality, a person has ability and will. The door to guidance is not any more hidden than the door to sustenance and the door to seeking knowledge. A person, as is well known to everybody, has pre-decreed for him whatever he has from sustenance. But yet in spite of this, he strives for the means of sustenance in his country and outside of it, on the right and on the left. He doesn’t just sit at home and say: “Provision has been pre-decreed for me and it will come to me.” On the contrary, he strives for the means of sustenance.

Yet sustenance itself goes hand and hand with actions/works, as has been authentically reported on the Prophet, in the narration of Ibn Mas’ood, who said that he (sallAllaahu ‘alayhi wa sallam) said: “Verily, the creation of each of you is brought together in his mother’s womb for forty days in the form of a seed. Then he becomes a clot of blood for the same amount of time, then a morsel of flesh for the same amount of time. Then an angel is sent to him and commanded with four things: to record his sustenance, his lifespan, his actions, and whether he will be miserable or happy.” [3]

So this sustenance is written just as the good and evil actions are written. So how is it that you can go here and there, traversing land and sea, seeking the sustenance of the world and yet you don’t perform any righteous deed seeking the sustenance of the Hereafter or the success of Paradise? Indeed, these two aspects are one and the same. There is no difference between the two of them. So likewise, you strive for your sustenance and you strive for your livelihood and to prolong your lifespan.

But when you become ill with a sickness, you travel through all the regions of the world looking for a skilled doctor who will cure your sickness. This is even though whatever has been pre-decreed for you as your lifespan will come to be and it will not increase or decrease. Yet you do not rely on this and say: “I will remain sick and bedridden at home, and if Allaah has decreed that my lifespan will be prolonged, then it will be prolonged.” Rather, we will find you striving with all of your might and energy to find a doctor whom you regard will be the best one at whose hands Allaah will ordain your recovery. So why don’t you do acts for the Hereafter and righteous deeds the same way you do acts for this worldly life?

We stated previously that: The Divine Pre-Ordainment is a hidden secret, you have no way of finding out about it. So right now, you are between two paths – a path that will take you to salvation and success, and a path that will take you to destruction and regret. So right now, you are standing between these two paths with a free choice. There is no one in front of you preventing you from taking the right path or the left path. If you wish, you can go here, and if you wish, you can go there. So how can you take the left path and say: “This has been pre-decreed for me!” Isn’t it more befitting for you to take the right path and say: “This has been pre-decreed for me?!”

And if you want to go on a journey to some other country and before you lies two roads, one of which is paved, short and safe, while the other is unpaved, long and dangerous, we would find you choosing the short, paved and safe road and not the other one. So this figurative road is similar to it and doesn’t differ from it at all. However, it is the souls and desires that sometimes govern and take over the mind. The believer must take over and control his desires. And when his mind judges, the mind, according to its correct meaning, should prevent a person from what harms it and lead it to what benefits and pleases it.

With this it becomes clear that people have a free choice when it comes to their actions, and that they are not coerced. And just as he has a free choice in the acts of his worldly affairs, if he wills he will put out this product or make that his business, then likewise he has a free choice with regard to the affairs of the Hereafter. In fact, the paths of the Hereafter are clearer by far than the paths of this worldly life, because the One who clarifies the paths of the Hereafter is Allaah, in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam). So the paths of the Hereafter are clearer and more lucid than the paths of the worldly life. But in spite of this, people still tread the paths of the worldly life, which have no guaranteed results and abandon the paths of the Hereafter, whose results are guaranteed and known since they are affirmed by Allaah’s promise, and Allaah does not break His promises.

Having said this, we say that Ahlus-Sunnah wal-Jamaa’ah affirm all of this and make it their Creed and Belief that: A person acts on his own free will and says what he wants. However, his desire and choosing are subject to Allaah’s Will and Desire. Furthermore, Ahlus-Sunnah wal-Jamaa’ah believe that Allaah’s Will is subject to His Wisdom, and that it is not a pure and absolute Will, but rather a will that is dependent on His Wisdom. This is because one of Allaah’s Names is Al-Hakeem (The MostWise), and the Most-Wise is the One who judges matters precisely realistically and religiously.

And based on His Wisdom, He decrees guidance for the one who desires it and for the one whom He knows wants the truth and whose heart is upon steadfastness. And He decrees misguidance for the one who is not like this – the one who when Islaam is presented to him, his heart becomes constricted as if he were being forced to ascend to the sky. So Allaah’s Wisdom refuses to let this person be from among the guided, unless Allaah renews his determination for him and changes his desire to another desire. And Allaah is Able to do all things. However, Allaah’s Wisdom insists that the causes be closely linked to the effects.

[2] Saheeh Muslim: Book of Fasting (1155)
[3] Saheeh Al-Bukhaaree: Book of the Beginning of Creation (3208) and Saheeh Muslim: Book of Divine Pre-Decree (2643)

Posted from al-ibaanah eBook: 

The Divine Pre-Decree and Ordainment of Allaah (Al-Qadaa wal-Qadar) – Shaykh Uthaymeen

new android app link for abdurrahman.org feeds

Alhamdulillaah, new android app link for abdurrahman org feeds
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Important Lessons for the Muslim Ummah – Imam Ibn Baz | Dr Saleh As-Saleh [eBook]

Author: Sheikh Abdul Aziz Bin Abdullah Bin Baz (rahimahullaah)
Translated by: Khalid A. Al-Awadh
Reviewed and Edited By: Dr. Saleh As-Saleh (rahimahullaah)
Published by : Co-Operative office for Call and Guidance, Riyadh

[Download PDF]

Introduction

All Praise is due to Allah, we praise Him, and seek His help and forgiveness. We seek refuge in Allah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allah, none can misguide him, and whomsoever has been misguided by Allah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allah, alone, without partner or associate. I further bear witness that Muhammad is His true slave and Messenger. May Allah, the Exalted, bestow His peace and blessings on the final Prophet Muhammad, upon his good and pure family, and upon all of his noble companions.

“O you who believe! Fear Allah (by doing all that He ordered and abstaining from all that He has forbidden) as He should be feared, and die not except in the state of Islam (as Muslims with complete submission to Allah).” [Al-Qur’an 3:102]

“O mankind! Be dutiful to your Lord, Who created you from a single person (‘Adam) and from him He created his wife, and from them both He created many men and women; and fear Allah through Whom you demand your mutual (rights) and (do no cut the relations of) the wombs (kinship). Surely, Allah is ever an All Watcher over you.” [Al-Qur’an 4:1]

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth, He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great success.” [Al-Qur’an 33:70-71]

Know that the most truthful speech is that of Allah’s Book (the Qur’an), and that the best of guidance is that of Muhammad, sallallahu ‘alayhi wa sallam. The worst of evils are innovations (foreign to the true teachings of Islam), and every innovated matter (in religion) is a bid’ah, and every bid’ah is a misguidance, and every mean of misguidance is in the Fire of Hell.

This is an introductory book for every Muslim. It is a summary of basic Islamic beliefs and acts of worship. We ask Allah by His Names and Attributes to accept this work and make it a benefit for those who read it and / or distribute it.

Khalid al-Awadh and Dr. Saleh As-Saleh

24/2/1413

8/12/1993

Contents

  • Introduction
  • The First Lesson – Memorise the Small Chapters of the Qur’an
  • The Second Lesson – The Conditions of the Shahadah
  • The Third Lesson – The Six Fundamentals of Faith
  • The Fourth Lesson – What is Tawhid and Shirk?
  • The Fifth Lesson – The Five Pillars of Islam
  • The Sixth Lesson – The Nine Conditions of Prayer
  • The Seventh Lesson – The Basic Elements of Prayer
  • The Eighth Lesson – The Obligatory Acts of Prayer
  • The Ninth Lesson – The Contents of At-Tashahud
  • The Tenth Lesson – The Sunan Acts of Prayer
  • The Eleventh Lesson – Invalidation of the Prayer
  • The Twelfth Lesson – The Conditions for Ablution
  • The Thirteenth Lesson – The Obligatory Elements of Ablution
  • The Fourteenth Lesson – The Six Nullifying Acts of Ablution
  • The Fifteenth Lesson – Recommend Morals
  • The Sixteenth Lesson – Islamic Decencies
  • The Seventeenth Lesson – Warning Others
  • The Eighteenth Lesson – The Funeral Prayer

The First Lesson – Memorise the Small Chapters of the Qur’an

Memorizing the opening surah (chapter) of the Qur’anal-Fatihah (the Opening) and some short passages and chapters from No. 99 (az-Zalzalah) to 114 (an-Nas). Every Muslim must make an effort to memorize, recite and understand passages and/or chapters from the Noble Qur’an.

The Second Lesson – The Conditions of the Shahadah

Knowing the meaning and the conditions of the declaration of ash-shahadatan that, “There is no true God except Allah, and that Muhammad, sallallahu ‘alayhi wa sallam, is the Messenger of Allah”. The phrase that “there is no true God” negates anything or anyone that is being worshipped other than Allah, and the phrase, “except Allah”, confirms that all forms of worship, submission and adoration must be for Allah Alone, without setting up rivals with Him. The conditions needed to fulfill the meaning of ash-shahadatan are:

  1. Knowledge about what it means;
  2. Certainty about its meaning which dispels doubts and suspicions;
  3. Sincerity that purifies its declarer from any form of shirk (association);
  4. Honesty which negates hypocrisy;
  5. Love and attachment to the declaration of ash-shahadatan, which leads to the dispel of uneasiness, dislike, or hate to what it implies;
  6. Adherance – conducting what Allah has decreed regarding His worship;
  7. Accepting to obey Allah by this declaration; and
  8. Dissociating from anything or anyone being worshipped other than Allah.

The Third Lesson – The Six Fundamentals of Faith

The six fundamental articles of faith are:

  1. Believing in Allah (His Oneness);
  2. His Angels;
  3. All of His Messengers;
  4. All of His Scriptures (in their original and unaltered forms);
  5. In the Last Day (of Judgment); and
  6. Fate and Divine Decree (whether good or bad), which Allah Has measured and ordained according to His previous Knowledge and as deemed suitable by His Wisdom.

The Fourth Lesson – What is Tawhid and Shirk?

Tawhid (Faith in the Unity of Allah) is divided into three articles:

  1. Believing in the Oneness of Allah in the sense of His being the only Creator, Preserver, Nourisher, etc. This belief is called tawhid ar-rububiyah;
  2. Acknowledging that Allah Alone is the One and Only true God who deserves to be worshipped and thus abstaining from worshipping any other being or thing. This belief is called tawhid al-uluhiyah; and
  3. Having faith and belief in the Oneness of Allah’s Names and Attributes. This belief is called tawhid al-asma was-sifat.

As for shirk (associating anything or anyone in worship with Allah), it is divided into three types:

  1. Major shirk (ash-shirk al-akbar) which Allah does not forgive. Allah says regarding shirk:“But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.” [Al-Qur’an 6: 88]“It is not for the mushrikin (polytheists) to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to looking after their cleanness and their building, etc.), while they witness against their ownselves of disbelief. The works of such bear no fruit, and in fire shall they dwell.” [Al-Qur’an 9:17]The one who associate others with Allah and dies on this shirk will not be forgiven andJannah (Paradise) is forbidden to him, as Allah, Most Mighty and Honored, says:“Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [Al-Qur’an4:48]“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden the Jannah for him.” [Al-Qur’an 5:72]Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this shirk.
  2. Minor shirk (ash-shirk al-asgar) which is stated in the Qur’an or in the Prophet’s tradition but is not the same as major shirk. Riya (showing off) and swearing by other than Allah are examples of this kind of shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, said:“Of which I fear for you the most is minor shirk.” When he was asked what was it, he said, “Riya.”He, sallallahu ‘alayhi wa sallam, also said, “He who swears by anything other than Allah commits minor shirk.”The Prophet, sallallahu ‘alayhi wa sallam, also warned, “Do not say, ‘Had Allah and such and such (person) willed’, but say, ‘Had Allah then such and such (person) willed.’ “. This kind of shirk does not necessarily lead to disbelief from Islam or an eternal stay in Hell. It negates, however, the completeness of faith.
  3. Hidden shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, explained, “Shall I not tell you of which I fear for you more than I fear of the Antichrist?” They said, “Yes, O Messenger of Allah”, and he said, “Hidden shirk, where one beautifies his way of praying only because another one is looking at him.”

Alternatively, shirk could be divided into two kinds – major and minor. In this case, the hiddenshirk encompasses both the major and minor kinds depending upon the act committed. It is major if it is the same as the shirk of the hypocrites who hide their false beliefs while showing off Islam out of fear. It is minor if it is the same as riya.

The Fifth Lesson – The Five Pillars of Islam

The five pillars of Islam are ash-shahadatan (bearing witness that there is none worthy of being worshipped except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His Messenger), establishing prayers, paying the alms (zakah), fasting the month of Ramadhan, and performing pilgrimage (Hajj) if one can afford it.

The Sixth Lesson – The Nine Conditions of Prayer

The nine conditions of prayers are Islam, sanity, maturity, performing the ablution (wudu), cleanliness from impurities (on the body, clothes, and place of prayer), dressing properly, having the intention of prayers, facing the right direction of qiblah (direction of the Ka’bah at Makkah), and the praying at the proper time.

The Seventh Lesson – The Basic Elements of Prayer

The fourteen basic elements (arkan) of prayers are standing (if one is able), saying allahu akbar(Allah is the Greatest), reading the opening surah of the Qur’an (al-Fatihah), lowering the head and back down at the right angle (ruku’), resuming the initial standing position, prostrating with the toes of both feet, both knees, both hands and the forehead touching the ground (sujud), rising in a sitting position, a short rest in a sitting posture between the two prostrations, tranquility in all actions, performing the basic elements of prayer in order, the last tashahud (the second part), sitting for the last tashahud, exalting the Prophet Muhammad, sallallahu ‘alayhi wa sallam, and turning the face to the right side and to the left one saying as-salamu ‘alaykum wa rahmatullah (peace and mercy of Allah be upon you) one time on each side.

(Note: Salah is invalid if any of the above is missing.)

The Eighth Lesson – The Obligatory Acts of Prayer

The eight obligatory acts of the prayer are all the occasions of saying allahu akbar other thantakbirat al-ihram (which is basic); saying samiallahuliman hamidah (Allah accepts any who are thankful to Him) by the Imam as well as the one who is praying alone, and saying rabbana wa laka al-hamd (Our Lord, praise be to You) for both the Imam and the individual; saying subhana rabbi al-athim (Glory to my Lord, the Most Great) in ruku; saying subhana rabbi al-a’la (Glory to my Lord, the Most High) in sujud; saying rabighfirli (Oh my Lord, grant forgiveness to me) between the two prostrations; the first part (at-tashahud al-awwal); and sitting for it.

(Note: if any of the above is missing, the Muslim needs to make sujud al-sahw).

The Ninth Lesson – The Contents of At-Tashahud

Knowing the contents of at-tashahud:

First Part: “At-tahiyyato lillahi was-salawatu wat-tayyibat. As-salamu alayka ayyuha an-nabi warahmatullahi wa barakatuh, as-salamu alayna wa ala ibadillahi as-salihin, ashadu an la ilaha illallah, wa ashadu anna muhammadan abduhu wa rasuluh.”

“Greetings, prayers ant the good things of life belong to Allah . Peace be upon you, O Prophet, and the Mercy of Allah and His blessings. Peace be upon us all and on the righteous servants of Allah. I bear witness that there is no true God worthy of worship but Allah alone, and I bear witness that Muhammad is His true slave and Messenger.”

Second Part: “Allahumma salli ala muhammad wa ala ali muhammad kama sallayta ala ibrahima wa ala ali ibrahim. Wa barik ala muhammad wa ala ali muhammad, kama barakta ala ibrahima wa ala ali ibrahim, innaka hamidon majid.”

“Oh Allah! Exalt Muhammad and the family of Muhammad, as you did exalt Ibrahim (Abraham) and the family of Abraham. And bless Muhammad and the family of Muhammad, as you did bless Abraham and the people of Abraham, verily You are the Most Praised, The Most Glorious.”

Following the reciting of the tashahud, the slave asks Allah’s protection from the torment of Hell, the torment of the grave, the trials in life-time and after death, and from the impostor Anti-Christ. After that he may supplicate and ask Allah whatever he wishes, especially the type of invocation said by the Prophet, sallallahu ‘alayhi wa sallam:

“O Allah help me to perform remembrance of You and to give all due thanks to You and allow me to worship you in the good way (i.e. as ordained by Allah and His Messenger). O Allah I have inflicted a great deal of wrong upon myself and there is none other than You who can offer forgiveness. Grant me forgiveness from You and grant me your Mercy. You are the All-Merciful, The Oft Forgiving.”

The Tenth Lesson – The Sunan Acts of Prayer

The sunnan (supererogatory) acts of the prayer:

  • The opening call of the prayer;
  • Placing the right hand over the left one with both over the chest while in the standing position;
  • Raising the hands up to the level of the shoulders or near the ears with the fingers being close together (not separated) when saying “allahu akbar” at the beginning of the prayer, when performing the ruku, when resuming the standing position after ruku, and when standing to begin the third unit of the prayer;
  • Saying “subhana rabbi al-adhim” and “subhana rabbi al- a’la” more than once in ruku andsujud, respectively;
  • Saying “rabighfer li warhamni wahdini warzuqni wa’afni, wajburni” (Allah, my Lord, grant me forgiveness, have mercy on me, guide me, provide me with your blessings and console me) more than once between the two prostrations;
  • Bowing down, making the head and back on one level. This is the position of ruku;
  • While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs;
  • Raising the arms in sujud;
  • Praying for the Prophet and the family of Muhammad, Ibrahim and the family of Ibrahim (as in tashahud);
  • Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice;
  • Sitting between prostrations on the outer side of the left foot (i.e. laying it flat) keeping the right foot erected with the internal parts of the toes touching the ground. The same position is to be taken while sitting in the first part of tashahud;
  • Taking the position of tawartruk during the recitation of the full tashahud – the person sits on his left foot laid down with his right foot erected;
  • Making du’a (to invoke Allah) following the recitation of the last tashahud;
  • Whispering the recitation in the dhuhr (noon), ‘asr (late afternoon), the third raka’h ofmaghrib (sunset) prayer, and the last two raka’at of the isha’ (evening) prayer; and
  • Reciting another passage from the Holy Qur’an after the opening surah of al-Fatihah.

The Eleventh Lesson – Invalidation of the Prayer

Any prayer is invalid and nullified if any of the following acts are committed – Intentional talking, laughing, eating, drinking, uncovering the parts of the body of which are not allowed to be uncovered during prayer, excessive alteration in the direction towards the qiblah, excessive moving outside the regular acts and movements of prayer, without a proper reason and nullifying the ablution.

The Twelfth Lesson – The Conditions for Ablution

The ten conditions for performing ablution are:

  1. Islam;
  2. Sanity;
  3. Maturity;
  4. Intention;
  5. … its continuity (i.e. the person should not intend to discontinue his ablution before its completion);
  6. If one performs istinja’ (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (istijmar) before ablution;
  7. Water must be pure and mubah (i.e. it is not stolen or taken by force);
  8. The removal of all things that prevent water from reaching the parts of ablution such as mud;
  9. Those who continually lose their ablution (for example due to release of gas, urine, or any reason that nullifies ablution), must make prior to prayers; and
  10. Causes that requires ablution (e.g. urine, eating camel meat, sleep, etc.)

The Thirteenth Lesson – The Obligatory Elements of Ablution

The obligatory elements of ablution are:

  • Washing the face, including rinsing out the mouth with water and cleansing the nostrils of the nose;
  • Washing the two hands up to and including the elbows;
  • Wiping the whole head including the two ears;
  • Washing the two feet including the heels; and
  • Doing the ablution in the prescribed sequence, without delays.

The Fourteenth Lesson – The Six Nullifying Acts of Ablution

The six nullifying acts of the ablution are:

  1. Natural excretion, such as urine, feaces, gas, etc.;
  2. Any unclean substance excessively discharged from the body;
  3. Losing one’s reason due to sleep, loss of consciousness or otherwise;
  4. Eating camel meat (because the Prophet, sallallahu ‘alayhi wa sallam, ordered so);
  5. Rejection of Islam; and
  6. Touching the sexual organs with hand (without any barrier: clothes and so on).

Notice: Washing the dead does not nullify the ablution except for that the washer’s hand touches (without any barrier) the sexual organs. Kissing women with or without desire does not nullify ablution because the Prophet, sallallahu ‘alayhi wa sallam, once kissed one of his wives and prayed without performing ablution. This holds as long as there is no associated sexual excretions (e.g. semen). As for the saying of Allah, Most Glorified:

” … or you have been in contact with women (by sexual relations) … “ [Al-Qur’an 4: 43]

The contact with women is the involvement in a full sexual relation as related by Ibn Abbas (companion) and others, and it is the correct opinion.

The Fifteenth Lesson – Recommend Morals

The recommended morals for every Muslim are truthfulness, honesty, abstinence, modesty, courage, generosity, loyalty, refraining from everything that Allah had made unlawful, being a good neighbor, helping the needy, and other morals stated either in the Holy Qur’an or in the Prophet’s, sallallahu ‘alayhi wa sallam, tradition.

The Sixteenth Lesson – Islamic Decencies

Islamic decencies – greeting, cheerfulness, eating and drinking with the right hand, adhering to the Islamic conduct in entering and leaving homes and mosques and while traveling, dealing kindly with parents, relatives, neighbors, the old man and the young; congratulating, lamenting, and other Islamic ethics.

The Seventeenth Lesson – Warning Others

Warning against shirk (association) and against other wrongdoing such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day ofJihad (war), speaking evil of faithful women, disobeying parents, breaking up with one’s relatives, false witnessing, harming neighbors, committing outrage upon others, and other warnings as declared by Allah and His messenger, sallallahu ‘alayhi wa sallam.

The Eighteenth Lesson – The Funeral Prayer

Washing the dead body and performing the funeral prayer:

a) Washing the dead:

When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.

When washing the dead body, the whole body beginning with the exposed parts of ablution must be washed. The abdomen is gently squeezed and followed by washing of the anus and the sexual organs using a wet piece of cloth. Normal ablution will then be performed. The body is washed starting with the head and beard using water mixed with the leaves ofsidr (lote tree, if available). The right side must be washed before the left side and the body must be washed three times. Each time the abdomen is squeezed as above. The mustache and the nails are clipped, and when the body is clean, it is wrapped in three white cotton sheets covering all parts of the body and perfumed with incense. If the body is still unclean, ablution must be extended to 5-7 times after which the body is dried with a clean cloth. Men’s hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her (as done to the Prophet’s daughter).

It is preferred to shroud men with three white sheets without a gown or amamah (head cover); children in one up to three sheets and women in five sheets, these sheets are:

Dir’: a loose outer garment with sleeves slit in front.

Khimar: covering head and face.

Izar: a sheet wrapped around the waist, and

Two overall wrapping sheets.

Young girls can be wrapped with a gown and two sheets.

The one who has the most right to wash the dead body of a man is his chosen guardian (if any) then his father, his grandfather, then the closest of his relatives. The woman is best washed by her chosen female then the mother, the grandmother, then the closest one of her female relatives. The husband can wash the body of his wife and vice versa because Abu Bakr, may Allah be pleased with him, was washed by his wife; and Ali ibn Abi Talib, may Allah be pleased with him, washed his wife, Fatimah, the daughter of the Prophet, may Allah be pleased with her.

b) The funeral prayer (salat ul-janazah):

Saying takbir (allahu akbar) four times. Reciting al-Fatihah after the first takbir. Following the second takbir, one prays for the Prophet, sallallahu ‘alayhi wa sallam, as he does intashahud. Then after saying allahu akbar for the third time, one recites what is usually said in other prayers like asking Allah to forgive all Muslims or any supplications he knows, preferably this:

“Allahumma ighfir li hayyina wa mayyitina, wa shahidina wa ghaibina wa sagheerina wa kabeerina wa thakarina wa unthana. Allahumma man ahyaytahu minna fa ahyihi ala al Islam, wa man tawaffaytah u minna fa tawaffahu ala al-iman. Allahmma la tahrimna ajrah, wa la taftinna badah.”

“O Allah, grant forgiveness to our living and to our dead, and to those who are present and to those who are absent, and to our young and our old folk, and to our males and our females. O Allah, whomsoever you grant to live, from among us, help him to live in Islam and whomsoever of us you cause to die, help him to die in faith. O Allah, do not deprive us of the reward for patience on his (her, their) loss and do not make us subject to trial after him.”

Or one could say:

“Allahumma ighfir lah u warhamhu wa’afihi wa’fu anhu, wa’akrim nuzulahu wa wassi’ madkhalahu, wa’ghsilhu bil mae wathalgi walbarad, wanaqihi mina al-thunoubi walkhataya kama unaqa athawbo alabiado mina addanas, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa adkhilhu al-jannah, wa aidhu min adhabi al qabr, wa adhabi an-nar; wafsah lahu fi qabrihi, wanawir lahu fehi. Allahumma la tahrimna ajrahu, wa la tudhlilna ba’dahu.”

“O Allah forgive him (her, them) and have your Mercy upon him; protect him and pardon him, receive him with honor and make his grave spacious; wash him with water, snow and hail, and clean him from sins and wrong-doings as is cleaned a white garment from impurity; requite him with an abode more excellent than his, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire; widen his space in his grave and bring him light therein. O Allah don’t deprive us from his reward and don’t let us go astray after him.”

Then after saying allahu akbar for the fourth time one turns his head to the right (makingtaslim) and thus ending the funeral prayer.

It is best to raise one’s hand while saying allahu akbar. In the case when the dead is a child or an infant, the following du’a is made:

“Allahumma ejalhu dhiktan liwalidayehi, washafeean mujaban. Allahuma thaqil bihi mawazeenahuma wa a’dhun bihi ujorahuma wa alhiqhu bi salih al-mu’minin, waj’alhu fi kafalati ibrahim alayhi as-salam, waqihi bi rahmatika adhaba al-jahim.”

“O Allah make him a preceding reward and a reserve treasure (on the Day of Judgment) for his parents; a one whose intercession would be granted. O Allah make of him an excess in the measures and in the rewards (granted by Allah) to his parents. Let him join the company of the righteous believers and make him under the care of Abraham (may the peace of Allah be upon him), and protect him, by Your Mercy, from the torment of the blazing Fire.”

The tradition is for the Imam to stand right next to the head of the body if it is a man, and to the middle of the body if it is a woman. If the dead were many, men, women, male and female children in one funeral, the following positions are to be taken:

The men right in front of the Imam. The women further towards the qiblah. The male children are between the men and women and more towards the men while the female children follow women further down in the direction of qiblah (all of the dead bodies are to be laid parallel to those praying). The bodies are to be arranged such that the head of the male child lies next to that of a man while the middle of a woman lies next to the head of a man. The head of the female child lies next to the head of a woman.

The followers of Imam are to stand behind him just as in other prayers. It is acceptable for one to stand to the right of the Imam if he finds no place behind him.

All praise is due to Allah and His blessings and peace be upon His Prophet, his family and his companions.

(s) A lesson given by Shaykh Abdul-‘Aziz ibn ‘Abdullah ibn Baz
(t) Khalid A. al-Awadh
(e) Dr. Saleh as-Saleh

This is an unauthorized modification of the English translation of the booklet. For any comments or suggestions, please write to:

Islamic Da’wah and Guidance Center
Dammam, Postal Code 31311
Saudi Arabia
Tel: 827-4800, 826-3535
Fax: 827-2772

Audio Explanations of this Excellent Book:

Whatsapp with us?! – By Dr. Murtaza bin Bakhsh [Video|Urdu-En Subtitles]

Clip Source: http://urdu-islamic-audio.com/?s=what…
Transcribed and Translated by: Aboo Bilal Nahim ibn Abd al Majid
Date: 4th Jumada al-Ula 1437 (corresponding with 13th February 2016)

Transcription:

Today children are weak and behind in their education. weak and behind in their religion. due to this calamity. due to this calamity. The small amount of time they may have… Look for yourself! Look at your own situation, what can I say about the state of the children! Where is our time wasted? Generally (our time is wasted by).

just looking at the service of WhatsApp! How much time to we spend upon it?
How much spare time do we have?!
How much time do we have to seek knowledge?!
The knowledge of the fundamentals of the religion, the knowledge of ‘Aqeedah, the knowledge of Halaal and Haraam. How much time do we have?! Even that is wasted!

Look at your watch that is with you! How much time do you spend on WhatsApp, YouTube, Telegram?! Until the end of those (other) services that are available! You look at. in 24 hours how much time you spend (for the sake) of Allah and (for the sake of) this mobile phone!

Whoever obeys him will enter paradise, and whoever disobeys him will enter the Fire – Shaykh Fawzan | Dawud Burbank [Audio|En]

Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles
of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]
Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah

The above clip was extracted from Lesson 8
Read or Download : Transcription of the audio PDF

Posted with the permission of Dawud Burbank rahimahullaah
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]

It appears to be an art of commanding the good or prohibiting the evil, But in actuality it is an act of injustice and transgression!

THE BALANCED APPROACH

Shaykhul Islaam Ibn Taymiyyah – rahimahullaah – said:

“When dealing with the people of sin, one must not exceed the limits prescribed by the Sharee’ah – neither in hating, censuring, preventing, abandoning or chastising them. Rather, the one who does so should be told: Worry about your own self. No harm will come to you from those who are misled, if you are truly guided, as Allaah – the Mort High – said: “And do not let your hatred of others swerve you away from doing justice. But be just! That is closer to taqwaa (piety).” [Soorah al-Maa’idah 5:8]. And Allaah said: “And fight in the way of Allaah those who fight you, but do not transgress the limits.” [Soorah al-Baqarah 2:190]. Indeed, many of those who command and forbid overstep the limits set by Allaah, either through jahl (ignorance) or dhulm (injustice). Thus, this issue (of justice) must be firmly maintained, whether it is in regards to censuring the unbelievers, the hypocrites, the sinners or the disobedient ones.” [3]

He further said: “The one commanding the good or forbidding the evil should do so in the way prescribed by the Sharee’ah; with knowledge, gentleness and patience, and with good intentions, and by following a balanced approach. All of this enters into Allaah’s saying: “O you who believe! Beware of your own selves. No harm will come to you from those who are misled, if you are truly guided.” [Soorah al-Maa’idah 5:105) … There is in this Aayah (Verse) another meaning as well, which is that a person must turn towards that which will be of benefit to him, both in knowledge and action, and he must avoid what does not concern him – as the conveyer of the Sharee’ah (i.e. the Prophet sallallaahu ‘alayhi wa sallam) said: “From the perfection of a person’s Islaam is to leave alone that which doer not concern him.” [4] This especially applies to a person delving into that which doer not concern him regarding someone’s religious or worldly affairs. Thus, such a person may speak out of envy or desire for position; or act either with deliberate oppression, or foolish scorn and sarcasm. How often does Shaytaan make such an act appear to be an art of commanding the good or prohibiting the evil, or jihaad in the path of Allaah, whereas it is actually an act of injustice and transgression!” [5]

Footnotes:

[3]. Majmoo’ul-Fataawaa (14/381).
[4]. Saheeh: Related by at-Tirmidhee (no.23 18) and others, from Abu Hurayrahradiallaahu ‘anhu. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Ibn Maajah (no.3976).
[5]. Majmoo’ul-Fataawaa (14/382).

Posted from: https://abdurrahman.org/2014/01/29/being-balanced – Al-Istiqaamah , Issue No.5

Meaning and Explanation of At-Tashahud in Salaah – Ibn Baz | Dr Saleh as Saleh [Audio|En]

28- Important Lessons – Ch 09 – Salaah – At-Tashahud – Its Meaning

SourceImportant Lessons for the Ummah – Ibn Baaz

Tashahud-1

Tashahud-2

[1] Al-Furqan 25:1

(Images Source:  from the Book “Explanation of Important Lessons for every Muslim – Ibn Baz, darussalam publications, pg 252-253, You are encouraged to buy this excellent Book)

Advising is Linked to Secrecy while Condemning is linked to Publicizing – Imam Ibn Rajab

Al-Fudail (rahimahullaah) said: “The believer conceals (the sin of his brother) and advises (him), while the evildoer disgraces and condemns (him).”

This is what Al-Fudail has mentioned as being from the signs of advising and condemning – and it is that advising is linked to secrecy while condemning is linked to publicizing.

It used to be said: “Whosoever commands his brother (towards doing good) at the head of a gathering, then he has condemned him.” Or it is something with this meaning.

The Salaf used to hate that commanding good and forbidding evil be done in this manner. Instead, they loved that it be done privately between the one commanding and the one being commanded, for indeed, this is from the signs of sincere advice.

This is since it is not the goal of the one who is advising to spread and publicize the faults of the person he is advising, rather his goal is only to put an end to the evil that he has fallen into.

As for spreading and exposing someone’s faults, then that is from the things that Allaah and His Messenger صلى الله عليه وسلم have forbidden. Allaah, may He be Exalted, says:

“Verily, those who love that the evil and indecent actions of those who believe should be propagated (and spread), they will have a painful torment in this world and the Hereafter. And Allaah knows and you know not. And had it not been for the grace of Allaah and His mercy on you, (Allaah would have hastened the punishment on you) and that Allaah is full of kindness, Most Merciful.” [Surah An-Noor: 19-20]

The ahaadeeth concerning the virtue of keeping the faults of others secret are many.[27] Some of the scholars would say to those who were commanding towards good:

“Strive hard to conceal the faults of the sinners, for indeed, exposing their faults shows a weakness in Islaam. The thing that deserves the most to be concealed is one’s faults.”

It is for this reason that spreading someone’s evil and indecent actions is linked to condemning. And they are both from the affairs of the evildoer, since it is not the goal of the evildoer to put an end to the fault nor that the believer avoids that fault or defect. Rather his only goal is to spread and publicize the defects found in his believing brother, and to destroy his honor. So he initiates that and repeats it. And his intention is to belittle his believing brother by exposing his defects and bad qualities to the people so that some harm can fall upon him in this world.

But as for the person that is sincerely advising, his aim in doing that (advising) is to eradicate the faults found in his believing brother and to help him avoid it. This is what Allaah the Most High, has described His Messenger صلى الله عليه وسلم with, saying:

“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any harm or difficulty. He is anxious over you (to rid you of faults and sin), for the believers he is full of pity, kind and merciful.” [Surah At-Tawbah: 128]

And He described his صلى الله عليه وسلم Companions with that, saying:

“Muhammad is the Messenger of Allaah. And those who are with him (i.e. his Companions) are severe with the disbelievers and merciful towards one another.” [Surah Al-Fath: 29]

And He described the believers with the characteristics of patience and mutual advising of one another towards mercy and compassion. [28]

But what drives the evildoer to propagate (his brother’s) evil and to disgrace him is force and harshness, his love for abusing his believing brother, and (his desire) to inflict some harm upon him. These are the characteristics of the Devil – the one who beautifies disbelief, sin and disobedience to the children of Aadam so that due to it they may become amongst the dwellers of the Hellfire, as Allaah says:

“Verily, the Devil is an enemy for you, so take him as an enemy. Verily, he only calls his party (of followers) to be from amongst the dwellers of the Hellfire.” [Surah Faatir: 6]

And He says, after telling us the story of Iblees (the Devil) when he was with the prophet of Allaah, Aadam, and the evil plot that he unleashed on him, such that it brought him to be cast out from Paradise:

“O Children of Aadam! Let not the Devil deceive you, as he got your parents out of Paradise, stripping them of their garments, to show them their private parts.” [Surah Al-A’araaf: 27]

So what a difference there is between one whose intention it is to advise (naseehah) and one whose intention it is to disgrace (fadeehah)! And no one confuses one of these with the other, except someone who does not possess sound intellect.

Footnotes:

[27] See Fath-ul-Baaree (5/97) and Saheeh Muslim (4/1996)
[28] As is found in Allaah’s saying: “Then he became from among those who believed and recommended one another towards patience and recommended one another towards compassion.” [Surah Al-Balad. 17]

Source: From the al-ibaanah eBook :
The Difference between Advising and Condemning – Imaam Ibn Rajab

Invalidators of Salaah (Actions that Nullify one’s Prayer) : Ibn Baaz – Dr. Saleh as Saleh [Audio Benefit|En]

Lesson Eleven
Actions That Nullify One’s Prayer

There are eight actions that nullify one’s prayer:

  1. Speaking, but only when: (1) one is conscious that he is in Prayer, (2) one has knowledge of what he is doing, and (3) one does it on purpose. But when one speaks forgetfully or from ignorance, then his prayer is not nullified.
  2. Laughing.
  3. Eating.
  4. Drinking.
  5. Part of one’s ‘Awrah being exposed.
  6. A significant turning from the direction of the Qiblah
  7. Much and continuous frivolous movement or fiddling around.
  8. Exiting from the state of purity.

(Source:  from the Book “Explanation of Important Lessons for every Muslim – Ibn Baz, darussalam publications, pg 273)

Important Lessons – Ch 11 – Salaah – Invalidators of Salaah

SourceImportant Lessons for the Ummah – Ibn Baaz

Making Dua in Salah (Prayer) following Verses of Threat or Mercy – Dr Saleh as Saleh [Audio|En]

Posted fromSalah (Prayer) – Points of Benefit – Dr. Saleh as Saleh rahimahullaah

https://abdurrahman.org/audio-saleh-as-saleh