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Upright Moral Character (Makarim al-Akhlaq) – Shaykkh Ibn Uthaymeen – Abu Muhammad al Maghribee [Audio|En]

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Upright Moral Character Book Study – Upright Moral Character by Ibn Uthaymeen
Abu Muhammad al-Maghribee (hafidhahullaah)

This lecture was given on Friday May 18, 2012 at Masjid at-Tawheed in Stone Mountain, GA.

Today we begin studying from the book مكارم الأخلاق Makarim al-Akhlaq (Upright Moral Character) by our noble Sheikh Muhammad bin Saaleh al-Uthaymeen, rahimahullah. This was originally a talk that the Sheikh gave to the youth in a summer camp regarding good manners.

You may find the original arabic text of the book on the Sheikh’s website at:
http://www.ibnothaimeen.com/all/index/makaremalakhlaq.pdf

This is a topic of great importance, so please take the time to listen and benefit, in shaa Allah.

Part 01: We begin with a few stories from the life of our Sheikh, rahimahullah, and then with the introduction and the text of the book.

Listen / Download mp3: (Time 01:11:48)

Part 02 : Listen / Download Mp3 Here (Time 01:01:11)

Part 03 : Listen / Download Mp3 Here (Time 01:15:10)

Part 04 : Listen / Download Mp3 Here (Time 01:16:19)

Part 05 : Listen / Download Mp3 Here (Time 01:11:11)

http://followthesalaf.com/home/?tag=Makarim+al-Akhlaq

If Allah made it Haraam it is for your own Benefit – Shaykh Ahmad ‘Umar Bazmool [Audio|Ar-En]

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

If Allah made it Haraam it is for your own Benefit
Shaykh Ahmad ‘Umar Bazmool

بسم الله الرحمن الرحيم

Listen / Download mp3 (Duration: 03:58 ):

We thank Allah (سبحانه و تعالى) for allowing us to sit with and take benefit from our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) and we thank our Shaykh immensely for taking the time to benefit all those present in this gathering.

Post and Audio Courtesy : Brother Aboo Bilal Nahim @ KSA_dawah

The above audio clip is taken from the below excellent lecture:

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem (arabic/english)

Are Adultery and Fornication the Only Types of Zinaa ? – Shaykh Ahmad ‘Umar Bazmool [Audio|Ar-En]

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Are Adultery and Fornication the Only Types of Zinaa ?
Shaykh Ahmad ‘Umar Bazmool

بسم الله الرحمن الرحيم

Listen / Download mp3 (Duration: 03:27 ):

We thank Allah (سبحانه و تعالى) for allowing us to sit with and take benefit from our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) and we thank our Shaykh immensely for taking the time to benefit all those present in this gathering.

Post and Audio Courtesy : Brother Aboo Bilal Nahim @ KSA_Dawah

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.” [al-Bukhaari, 5889; Muslim, 2657]

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)” [al-Isra’ 17:32]

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)” [al-Noor 24:30-31]

“Allaah knows the fraud of the eyes, and all that the breasts conceal” [Ghaafir 40:19]

The above audio clip is taken from the below excellent lecture:

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem (arabic/english)

If you Fall in to Sin, Hasten to do Good Deeds – Shaykh Ahmad ‘Umar Bazmool [Audio|Ar-En]

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

If you Fall in to Sin, Hasten to do Good Deeds
Shaykh Ahmad ‘Umar Bazmool

بسم الله الرحمن الرحيم

Listen / Download mp3 (Duration: 05:54 ):

We thank Allah (سبحانه و تعالى) for allowing us to sit with and take benefit from our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) and we thank our Shaykh immensely for taking the time to benefit all those present in this gathering.

Post and Audio Courtesy : Brother Aboo Bilal Nahim

The above audio clip is taken from the below excellent lecture:

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem (arabic/english)

Is Islam Suitable in these Times – Shaykh Ahmad ‘Umar Bazmool [Audio|Ar-En]

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Is Islam Suitable in these Times
Shaykh Ahmad ‘Umar Bazmool

بسم الله الرحمن الرحيم

Listen / Download mp3 (Duration: 04:36 )

We thank Allah (سبحانه و تعالى) for allowing us to sit with and take benefit from our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) and we thank our Shaykh immensely for taking the time to benefit all those present in this gathering.

Post and Audio Courtesy : Brother Aboo Bilal Nahim @ KSA_Dawah

The above audio clip is taken from the below excellent lecture:

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem (arabic/english)

Removing Doubts about the Status of Women in Islam – Shaykh Ahmad ‘Umar Bazmool [Audio|Ar-En]

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Removing Doubts about the Status of Women in Islam
Shaykh Ahmad ‘Umar Bazmool

بسم الله الرحمن الرحيم

Listen / Download mp3 (Duration: 9 mins):

We thank Allah (سبحانه و تعالى) for allowing us to sit with and take benefit from our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) and we thank our Shaykh immensely for taking the time to benefit all those present in this gathering.

Post and Audio Courtesy : Brother Aboo Bilal Nahim @ KSA_Dawah

The above audio clip is taken from the below excellent lecture:

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem (arabic/english)

Shaytaan Promised to take as many of us Astray as he could – Shaykh Ahmad Umar Bazmool [Audio|Ar-En]

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Shaytaan Promised to take as many of us Astray as he could
Shaykh Ahmad ‘Umar Bazmool

بسم الله الرحمن الرحيم

Listen / Download mp3 (Duration:10 mins):

We thank Allah (سبحانه و تعالى) for allowing us to sit with and take benefit from our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) and we thank our Shaykh immensely for taking the time to benefit all those present in this gathering.

Post and Audio Courtesy : Brother Aboo Bilal Nahim @ KSA_Dawah

The above audio clip is taken from the below excellent lecture:

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem (arabic/english)

Good Manners when Dealing with the Creation – Shaikh Muhammad bin Saalih Al-‘Uthaimeen

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Good Manners when Dealing with the Creation
by  Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Makaarim-ul- Akhlaaq (pg. 23-31) – Al-Ibaanah.com

As for having good manners with the creation, then some of them have defined it as withholding abuse, extending kindness and having a cheerful countenance. This has been mentioned as a saying of Al-Hasan Al-Basree, may Allaah have mercy on him. [1]

First: The Meaning of Withholding Abuse:

What is meant by withholding abuse is that a person refrains from harming others whether financially, spiritually or socially (i.e. by harming his reputation). So whoever does not withhold from harming the creation, he does not possess good manners. On the contrary, he is ill-mannered.

The Messenger proclaimed the prohibition of harming a Muslim through any means of abuse. He did this during the greatest of gatherings in which he congregated with his ummah, saying: “Indeed, your blood (i.e. lives), your wealth and your honor are sacred for you just like the sanctity of this day of yours in this month of yours in this land of yours.“ [2]

If a man transgresses against people by taking their wealth or by committing fraud or by deceiving them or by hitting them and committing a crime against them or by reviling, backbiting or slandering them, such a person is not good-mannered towards people. This is since he has not refrained from harming others.

And the sin of this becomes even greater every time his bad manners are directed towards someone who has a bigger right over you. So maltreatment of your parents, for example, is worse than you treating anyone else bad. Maltreatment of your relatives is worse than you treating strangers bad. And maltreatment of your neighbors is worse than treating those who are not your neighbors bad. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “By Allaah, he does not believe! By Allaah, he does not believe! By Allaah, he does not believe!” They (i.e. the Companions) said: “Who O Messenger of Allaah?” He said: “He whose neighbor is not safe from his calamities.” [3]

Second: The Meaning of Extending Kindness:

The word nadaa (kindness) means generosity and courtesy, i.e. to extend one’s generosity and courtesy to others. Generosity does not mean what some people think it to be, which is giving money only. Rather, generosity can also be by way of giving one’s self, offering one’s status (to assist), donating one’s wealth and spreading one’s knowledge.

If we see an individual taking care of the people’s needs by helping them, directing their affairs to those who are not able to reach them, spreading his knowledge amongst the people and donating his wealth to them, can we describe this man as having good manners? Yes, we can say he has good manners because he has extended kindness and generosity. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Fear Allaah wherever you may be, and follow up an evil deed with a good deed, (for) it will wipe it out. And treat the people with good manners.” [4]

What falls under treating the people with good manners is: If you are oppressed and maltreated by someone, you should pardon and forgive that person. Allaah has praised those who pardon others, as He says about the inhabitants of Paradise: “Those who spend (in Allaah’s Cause) during times of prosperity and adversity, who repress anger and who pardon people. Verily, Allaah loves the good-doers.” [Surah Aali ‘Imraan: 134]

And Allaah says: “And to forego is closer to piety (Taqwaa).” [Surah Al-Baqarah: 237]

And He says: “And let them pardon and forgive.” [Surah An-Noor: 22]

And He says: “So whoever forgives and makes reconciliation, his reward is with Allaah.” [Surah Ash-Shooraa: 40]

A person is in constant contact with people, so he will most definitely encounter some bad treatment from people. But his stance with regard to this bad treatment should be that of pardoning and overlooking. And he should know for certain that by pardoning, overlooking, and responding with good, the animosity that exists between him and his brother will transform to amicability, love and friendship. Allaah says: “The good deed and the evil deed are not equal. Repel (the evil) with that which is better, then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.” [Surah Fussilat: 34]

Those of you who have knowledge of the Arabic language should reflect on how the end-result is derived here via the abrupt mention of “idhaa” (which means “then behold” here). The abrupt mention of this word indicates that the result (at the end of the ayah) will come to pass immediately, and that is: “then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.”

However, not everyone is granted this same result. This is why Allaah says: “But none are granted it except those who are patient. And none are granted it except those who possess a great portion (of moral character).” [Surah Fussilat: 35]

Do we understand from this that pardoning a criminal is praiseworthy in the absolute sense and that it is something that we were ordered to do? Some people have come up with this understanding based on this verse. However, it should be known that pardoning should only be commended if forgiving is the best and most advisable option. However, if retribution is the best option then doing that is better. This is why Allaah says: “The recompense for an evil is an evil the like thereof. But whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the wrongdoers.” [Surah Ash-Shooraa: 40] So here Allaah has linked forgiveness with reconciliation.

So it is possible that forgiveness may not necessarily mean reconciliation. For example, it could be that this individual who committed a crime against you and was insolent towards you is an evil man who is known for being evil and corrupt, and so if you were to forgive him, he would persist in his evil and mischief. In this situation, it is better that this man is punished for his crime since there is reconciliation in this.Shaikh-ul-Islaam Ibn Taimiyyah said: “Reconciliation is obligatory whereas forgiveness is optional. So in the event that forgiveness will cause reconciliation to be bypassed, this means that we have given precedence to something optional over something obligatory. And the religious legislation did not come to institute this.” And he has spoken truthfully, may Allaah have mercy on him.

An Important Note:

I would like to take this opportunity to point out something that many people do today with the intention of being good and sympathetic. And it is that when a person gets into an accident and as a result another person dies, the guardians of the deceased come and revoke the blood-money that is owed by this offender that committed the accident. So is their canceling of the blood-money praiseworthy and considered as being from good manners or does this issue have more detail to it?

There is more detail required on this issue. We must reflect and ponder on the condition of this offender who has caused this accident. Is he from among those people who are known to be careless and inconsiderate? Does he fall into the type of people that say: “I don’t care if I run over somebody on the road because I already have his blood-money prepared inside my desk” and we seek refuge in Allaah!

Or is he someone who has fallen into an accident even though he employed complete discretion and complete poise and balance, but in spite of this Allaah had already decreed all things to come to pass?

If he falls under the second category of people, then forgiving him is better. However, even if he does fall under this second category of prudent and well-poised people, before we forgive him, we must look to see if the victim has any debt he owes.

If the victim owes a debt, we cannot forgive the offender. And had we already pardoned the offender, the pardon would be dismissed. This is an issue that perhaps many people are unaware of. We say this because the heirs will assume entitlement of this blood-money from the victim that was killed in an accident, and their entitlement will not be satisfied until they pay back the deceased’s debt if he owed someone money.

This is why when Allaah mentions inheritance, He says: “(The distribution in all cases is) after the payment of legacies he may have bequeathed or a debt (he owes).“ [Surah An-Nisaa: 11]

The point is that forgiving people is part of good manners and it falls under the realm of extending kindness to others. This is since extending kindness can either be in the form of giving something or in the form of revoking something, and pardoning falls under revoking something.

Third: A Cheerful Countenance:

Having a cheerful countenance means that your face is radiant and illuminated when you come in contact with other human beings. The opposite of this is to appear with a gloomy face. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Do not think little of any good deed, even if it is encountering your brother with a cheerful face.” [5]

A poet put this understanding into a verse, saying:

“My son, indeed piety can be something so trivial,
as a cheerful face and a soft-spoken tongue.”

So a cheerful face allows happiness to enter into people; it brings out love and amiability; and it causes the heart to expand – both yours and those you encounter.

On the other hand, if you always appear upset, people will run away from you. They will not be happy sitting with you or talking to you. Perhaps you may even be afflicted with psychological problems. You may be suffering from a dangerous disease known as stress. If so, then being happy and having a cheerful face is from the most effective treatments one can use to combat this disease. This is why doctors advise those who are afflicted with this illness to keep away from those things that cause them to be instigated and angered since that will only cause their sickness to grow.

So being happy and having a cheerful face causes this disease to be exterminated. And as a result of these two characteristics, a person will become loved by the people and dear to them.

These are the three foundations that good manners when dealing with the creation revolve around.

Also from the signs of good manners towards creation is:

That a person observes good relations with those friends and relatives that he is contact with. He should not be bothered by them nor should he inconvenience them. On the contrary, he should cause happiness to go into their hearts according to the extent that he is able to, within the confines of Allaah’s Legislation. This restriction is absolutely necessary since there are some people who cannot be made happy except with things that are disobedience to Allaah, and we seek refuge in Allaah! So we should not consent with him in this. However, causing happiness and joy to enter into those you keep ties with whether they are your family members, friends or relatives according to the limits of the Religion is part of having good manners. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The best of you are those who are the best towards their family. And I am the best of you towards my family.“ [6]

Many people, unfortunately, display good manners in front of people yet they do not behave in the same manner towards their family. This is extremely wrong and the opposite of how things should be. How can you have good manners in front of strangers yet bad manners in front of your own family?

Someone may say: Because I take care of them and support them! We respond by saying: This is not something that should cause you to display bad manners towards them. Your family members and relatives have the most right out of all people that you should be good-mannered towards them when accompanying and spending time with them. This is why when a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam): “O Messenger of Allaah, who has the most right amongst people of my good companionship” , he (sallAllaahu ‘alayhi wa sallam) replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your father.” [7]

In spite of this, some people behave contrary to this. So you will find him having a bad relationship with his mother while having a good relationship with his wife. So he gives having good ties with his wife precedence (over having good ties with his mother) whereas the status of his wife before him is like that of a captive. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Take care of the women for indeed they are like captives before you.” [8]

In summary: Keeping good relations with family, friends and relatives is all part of having good manners.

Footnotes:

[1] See al-Adaab-ush- Shar’eeyah (2/216); There are also other definitions for good manners such as the definition of Al-Waasitee, where he said: “It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: ‘The lowest form of it is showing, tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.'” [Refer to Madaarij-us- Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa ‘Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush- Shar’eeyah (2/216)]

[2] Reported by Al-Bukhaaree (no. 67, 1741 & 4406) and Muslim (no. 29 & 30)

[3] Reported by Al-Bukhaaree (no. 6016) and by Muslim (no. 73) with the wording: “He whose neighbor is not safe from his calamities will not enter Paradise.”

[4] Reported by At-Tirmidhee (no. 1987) who said it was “hasan saheeh” and Ahmad in al-Musnad (4/153, 158 & 236) from Abu Dharr and Mu’aadh bin Jabal, may Allaah be pleased with them. It is also found in Saheeh al-Jaami’-us- Sagheer (no. 97)

[5] Reported by Muslim (no. 144) and in extended form by At-Tirmidhee (no. 1833)

[6] Reported by At-Tirmidhee (no. 3895) and Ibn Hibbaan in his Saheeh (no. 1312 of al-Mawaarid) from the narration of ‘Aa’ishah, may Allaah be pleased with her; It is found in Saheeh al-Jaami’-us- Sagheer (no. 3314); It was also reported by Ibn Maajah (no. 1977) from the narration of Ibn ‘Abbaas (radyAllaahu ‘anhu).

[7] Reported by Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)

[8] Reported by At-Tirmidhee (no. 3087) who said it was “hasan saheeh”

Published on: May 20, 2007

Beneficial Advice to the Youth Who Came to Perform Umrah – Shaykh Ahmad Bazmool /Abu Ishaaq Nadeem [Audio|Ar-En]

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Beneficial Advice to the Youth Who Came to Perform Umrah (10th Shabaan 1433)
by Shaykh Ahmad Bazmool
In co-operation with our brothers from KSA Da’wah
Translated by: Abu Ishaaq Nadeem

Listen / Download mp3:

–

On the 10th Sha’baan 1433 / 30th June 2012 our Shaykh Ahmad ‘Umar Bazmool (حفظه الله تعالى) delivered a beneficial advice to some youth who had come from the UK to make Umrah.

In this lecture the Shaykh mentioned from amongst other things, the following:

  • The commandment of asking the people of knowledge if you do not know.
  • The obligation of seeking knowledge to remove ignorance
  • The importance of being kind to your parents, not even saying “uff” to them
  • Taking care of the parents in old age and seeking their forgiveness
  • Being patient with Allah’s decree and not using it as an excuse to justify his sinning
  • Do an action to the best of your ability in matters of religion and worldly matters
  • Defending the status of women in Islam, responding to false accusations
  • The plots of Shaytaan, the enemy of the believers…

The advice was concluded with the children being given the opportunity to get any questions they had answered by the Shaykh.

Due to time constraints we were unable to put forward all of the questions to our Shaykh.  We will try our best to arrange a second sitting with our Shaykh to put forward the remainder of the questions and any others these children may have.

The above description of the audio taken from Brother Aboo Bilal Nahim @ KSA_Dawah google group

Ruling on Celebrating the Mid-Sha’ban Night – Detailed fatwa from Sheikh Ibn Baz

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Ruling on Celebrating the Mid-Sha’ban Night
Fatwas of Ibn Baz, Volume 1, Warning against Bid’ahs,
Third Treatise: Ruling on celebrating the night before the fifteenth of Sha’ban,
Page No. 186 – 192, alifta.net

Praise be to Allah Who has perfected the religion for us and has completed the favor upon us! Peace and blessings of Allah be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy!

To proceed: Allah (Exalted be He) says:

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3]

He (Exalted be He) also says:

“Or have they partners (with Allah — false gods) who have instituted for them a religion which Allah has not ordained?” [al-Shooraa 42:21]

Moreover, it is reported in the two the Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from ‘Aishah (may Allah be pleased with her) from the Prophet (peace and blessings of Allah be upon him) that he said:

“Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected”.

Furthermore, it is reported in the Sahih of Muslim from Jabir (may Allah be pleased with him) that the Prophet (peace be upon him) used to address people in the Friday Sermon by saying:

“To proceed, the best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him), the most evil of matters are those which are newly-introduced in religion, and every Bid’ah (innovation in religion) is Dalalah (a deviation from what is right).”

There are many other Qur’anic verses and Hadiths to the same effect.

All these verses and Hadiths clearly indicate that Allah (Glorified and Exalted be He) has perfected for this Ummah (nation based on one creed) its religion and has completed upon it His Favor and did not cause His Prophet (peace be upon him) to die until he had conveyed the clear message, explained to the Ummah all what Allah has legislated for it of sayings and actions and he (peace be upon him) had pointed out that all what the people innovate after him and relate to the religion of Islam of sayings and actions are Bid’ah (innovation in religion) rejected to those who innovate it, even if done with good intention. The Companions of the Messenger of Allah (peace be upon him) and the scholars of Islam after them had realized this matter, and thus, they denied such innovations in religion and warned against them as mentioned by all the scholars who wrote about the great status of the Sunnah (supererogatory act of worship following the example of the Prophet) and the denial of Bid’ah, such as Ibn Waddah, At-Tartushy, Abu Shamah and others.

From the Bid’ah which have been introduced into the religion by people is the Bid’ah of celebrating the Mid-Sha’ban night and fasting on its day, and there is no reliable evidence for such actions. There are weak Hadiths reported with regard to the virtue of the Mid-Sha’ban night, but it is not allowed to rely on them as evidence. As for what is reported regarding the virtue of praying during the Mid-Sha’ban night, they are all fabricated Hadiths as confirmed by many Muslim scholars, and we will, Insha’a-Allah (if Allah wills), mention some of their comments on that.

Besides, there are some other narrations regarding the virtue of this night reported from the righteous predecessors of the people of Al-Sham (the Levant) and others. What the majority of Muslim scholars agreed upon is that the celebration of this Mid-Sha’ban night is Bid’ah and that the Hadiths reported regarding the virtue of this night are all weak Hadiths and some of them are fabricated Hadiths. From those who drew the attention to the weakness and fabrication of these Hadiths is Al-Hafiz ibn Rajab in his book entitled: (Lata’if Al-Ma’arif) and people other than him. It is to be noted that the weak Hadiths can be applied only in the types of worship, the origin of which have been established by sound and authentic evidence. As for celebrating the Mid-Sha’ban night, there is no sound and authentic evidence supporting it to justify reliance on the weak Hadiths in this regard.

This great rule has been mentioned by Imam: Abul-’Abbas Shaykhul-Islam Ibn Taymiyyah (may Allah have mercy upon him). Dear reader, I will convey for you some of what the people of knowledge say about this issue in order to be on clear evidence regarding it. Moreover, the majority of Muslim scholars (may Allah have mercy upon all of them) said that it is an obligation to refer the issues what the people differ over to the Book of Allah (Exalted be He) and to the Sunnah of the Messenger of Allah (peace be upon him), and thus, what both these sources or either of them approve, then it is the legislation which should be followed and what contradicts them should be set aside and what is not mentioned in these two sources of worships, then it is Bid’ah which is not allowed to be practiced, let alone inviting people to it and encouraging it.

Allah (Glorified and Exalted be He) says:

“O you who believe! Obey Allah and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم), if you believe in Allah and in the Last Day. That is better and more suitable for final determination.” [al-Nisaa’ 4:59]

He (Glorified be He) also says:

“And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge).” [al-Shooraa 42:10]

Moreover, Allah (Exalted be He) also says:

“Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins.” [Aal ‘Imraan 3:31]

He (Glorified and Exalted be He) also says:

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisaa’ 4:65]

In addition to that, there are many verses supporting this principle and they are clear evidence of the obligation to refer the debatable issues to the Book of Allah and to the Sunnah of His Messenger (peace be upon him) and the obligation to be pleased and satisfied with their rulings, and to know that this is the natural outcome of faith, the best for the slaves during this lifetime and in the Hereafter and the best in result: namely, the end result.

Al-Hafiz ibn Rajab (may Allah have mercy upon him) in his book entitled: “Lata’if Al-Ma’arif” with regard to this issue – after previous similar talk – said in wording:

“Regarding the Mid-Sha’ban night, the followers from the people of Al-Sham; such as Khalid ibn Ma’dan, Makhul, Luqman ibn ‘Amir and others used to exalt it and exert their efforts therein to perform more worships and people followed them with regard to its virtue and exaltation. It is said that some Israelite narrations and traditions have reached them regarding the virtue of this night, and when this became widespread in countries, people differed regarding it, and therefore, some of them accepted it and agreed with them with regard to the magnification of this night such as a group from the worshippers of the people of Basra and others. On the other hand, this act was denied by the majority of Muslim scholars of Al-Hijaz such as: ‘Ata and Ibn Abu Mulaikah, and it was transmitted by ‘Abdul-Rahman ibn Zayd ibn Aslam from the jurists of the people of Madinah, and it is the opinion of the disciples of Imam Malik and others. They said that all these acts are mere Bid’ah. However, the scholars of the people of Al-Sham differed regarding the way of celebrating it into two opinions:

First: It is recommended to celebrate it collectively in the Masajid (Mosques). It is reported that Khalid ibn Ma’dan and Luqman ibn ‘Amir and others used to put on their best clothes, apply incense and kohl (antimony powder eyeliner) and spend the entire night in the Masjid. Their act was approved by Ishaq ibn Rahawyah who said about celebrating it in congregation in the Masjid, that it is not Bid’ah. This is reported by Harb Al-Kirmany in his book titled: “Al-Masa’il” (Religious Issues).

Second: It is reprehensible to gather during that night in the Masjid for prayer, narrating stories and supplication, but is not reprehensible for one to pray individually during that night for himself. This is the opinion of Al-Awza’iy, who was the Imam of the people of Al-Sham, their jurist and their scholar, and this, Insha’a-Allah (if Allah wills), is the closest opinion to the truth, until he said: It is not known if Imam Ahmad said something about the Mid-Sha’ban night. There are two narrations reported from Al-Awza’iy regarding the recommendation to stay up late for prayer during the Mid-Sha’ban night relying on the two narrations reported from Imam Ahmad regarding staying up late for Prayer during the two nights of ‘Eid. In one narration, he did not recommend staying up late in congregational prayer during the two nights of ‘Eid because it was not reported from the Prophet (peace be upon him) or from his Companions that they did that. In another narration he recommended staying up late for Prayer during those nights following the act of ‘Abdul-Rahman ibn Yazid ibn Al-Aswad who was one of the Tabi’un (Followers, the generation after the Companions of the Prophet), in that. By the same token, there is no sound and authentic narration reported from the Prophet (peace be upon him) nor from his Companions regarding staying up late for Prayer during the Mid-Sha’ban night. However, it is reported from a group of the Followers from among the noble jurists of the people of Al-Sham”

This is the end of the statement of Al-Hafiz ibn Rajab (may Allah have mercy upon him), which clearly states that no sound and authentic narration was reported from the Prophet (peace be upon him) nor from his Companions (may Allah be pleased with all of them) regarding the Mid-Sha’ban night.

As for the opinion chosen by Al-Awza’iy (may Allah have mercy upon him) regarding the recommendation of staying up late individually for Prayer during the Mid-Sha’ban night and Al-Hafiz ibn Rajab’s preference of this opinion, it is strange and weak, because if something has not been established by the legal evidence that it is legislation, then it is not allowed for a Muslim to introduce it into the religion of Allah, whether one does it individually or in congregation, and whether one practices it secretly or openly, due to the comprehensiveness of the Prophet’s (peace and blessings of Allah be upon him) saying: Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected. and other evidence indicating the rejection of innovations in religion and warning against them.

It is also reported from Imam Abu Bakr Al-Tartushy (may Allah have mercy upon him) in his book entitled: (Al-Hawadith Wal-Bida’) that he said in wording:

“It is reported by Ibn Waddah from Zayd ibn Aslam that he said: ‘We have not found anyone from our Shaykhs or our jurists paying attention to the Mid-Sha’ban night. Moreover, they did not pay attention to that Hadith reported by Mak-hul and they did not consider any special virtue for this night to the exclusion of other nights.’ Moreover, it was said to Ibn Abi Mulaikah : Indeed, Ziyad An-Numairiy says: ‘Verily, the reward of the Mid-Sha’ban night is like the reward of Laylat-ul-Qadr (the Night of Decree)’, then he said: ‘If I hear him saying that and I have a staff in my hand, I will hit him’. It is noteworthy that Ziyad was a narrator of stories.” End of the statement of Abu Bakr Al-Tartushy.

Furthermore, the erudite scholar: Al-Shawkany (may Allah bestow His mercy upon him), in his book entitled: (Al-Fawa’id Al-Majmu’ah), said in wording:

“The Hadith: O ‘Ali, whoever prays a hundred Rak’ah (a unit of the prayer) during the Mid-Sha’ban night and reads in every Rak’ah (unit of Prayer) Al-Fatihah (the Opening Chapter of the Book) and Surah Ikhlas ten times, Allah will fulfil all their needs etc., is a fabricated Hadith, and within the words of the Hadith talking about the great reward for the one who performs this Prayer there is something which does not leave any doubt for a sound-minded person to know that it is a fabricated Hadith. Moreover, its narrators are unknown and it has been reported through a second and third narrations, all of which are inserted fabrications and their narrators are unknown. It is also said in “Al-Mukhtasar” (The Concise Book of Hadith) that the Hadith of performing Prayer during the Mid-Sha’ban night is null. and what is reported by Ibn Hibban from the Hadith of ‘Ali : When the Middle Night of Sha’ban comes, observe night vigil prayer during it and fast the following day is a weak Hadith. It is said in (Al-La’ali’, “Perals”) that Praying one hundred Rak’ahs with sincerity during the Mid-Sha’ban night ten times. along with the rest of the details about its virtue, which is reported by Ad-Daylamiy and others, and this is a false Hadith, and all its narrators in the three different narrations are unknown and thier narrators are weak. He said that the Hadith: And twelve Rak’ahs in which Surah Al-Ikhlas is recited thirty times. is a fabricated Hadith, and the Hadith: and fourteen Rak’as. is also a false Hadith.

It is noted that a group of jurists had been deceived by this Hadith, such as the author of the book entitled: (Al-’Ihya’) and others, as well as some Exegetes of the Qur’an. Performing prayer on this night – namely, the Mid-Sha’ban night- has been reported in different ways, all of which are null and fabricated narrations. This does not contradict the narration reported by Al-Tirmidhiy from the Hadith of ‘Aishah regarding his (peace be upon him) going to Al-Baqi’ and the descending of the Lord to the nearest sky during the Mid-Sha’ban night and that He forgives for more than the number of the hairs of the sheep of Banu Kalb, since we are talking about this prayer which has been falsely established in that night. Moreover, the Hadith reported by ‘Aishah has weakness and its chain of transmission is interrupted and the Hadith reported by ‘Ali which has been previously mentioned with regard to staying up late during that night for Prayer does not contradict the ruling that a special Prayer during that night is falsely established, in addition to the weakness in that Hadith according to the what we have mentioned.” End of Al-Shawkany’s comment.

It is reported from Al-Hafiz Al-’Iraqy that he said:

“The Hadith of performing prayer during the Mid-Sha’ban night is falsely related to the Messenger of Allah (peace be upon him) and is lying about him. Moreover, it is reported by Al-Imam Al-Nawawy that he said in the book entitled: (Al-Majmu’): ‘The Prayer known as Salat-ul-Ragha’ib (Prayer for great bounties or wishes), which is twelve Rak’ahs performed between the Maghrib (Sunset) Prayer and ‘Isha’ (Night) Prayer during the night of the first Friday of the Month of Rajab and the Prayer during the Mid-Sha’ban night, which is a hundred Rak’ahs, are two evil Bid’ahs (innovations in religion) and no one should be deceived by their mentioning in the book entitled: (Qout A-Qulub), the book entitled: (Ihya’ ‘Ulum Ad-Din) nor by the Hadith reported regarding these two nights, since all this is void and no one should be deceived by some of the Imams who got confused about their ruling and wrote some papers regarding the recommended practices during these two nights, because they made a mistake in that”.

On the other hand, Shaykh Imam Abu Muhammad ‘Abdul-Rahman ibn Isma’il Al-Maqdisy wrote a very valuable book regarding the falsification of the special virtues of these two nights and he did a good job in this book. Moreover, people of knowledge talked very much about this issue, and if we trace all what has been said regarding this subject and try to convey it, then we will have a very long explanation, but we hope that what we have mentioned regarding this issue will be sufficient and convincing for the seeker of truth.

From what has been previously mentioned of verses, Hadith and the opinions of Muslim scholars, it becomes clear to the seeker of the truth that celebrating the Mid-Sha’ban night through performing Prayer and other activities and singling out the following day with Fast is an evil Bid’ah according to the opinion of the majority of Muslim scholars. It has no foundation in the purified Islamic Shar’ (law), but it has been newly introduced into Islam after the epoch of the Companions (may Allah be pleased with all of them). It is sufficient for the seeker of truth, about this subject and other subjects, to read Allah’s (may He be Exalted and Sublime) Saying: “This day, I have perfected your religion for you” and to read other Qur’anic verses confirming this meaning, as well as the Prophet’s (peace be upon him) saying: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected”, in addition to what has been reported of the Hadiths confirming this meaning.

Moreover, it is reported in the Sahih of Muslim from Abu Hurayrah (may Allah be pleased with him) who said that the Messenger of Allah (peace be upon him) said:

“Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).”

If it is allowed to single out a certain night with a special worship, then the night of Friday will be more deserving of this special worship, because its day is the best day on which the sun rises according to the sound and authentic Hadith reported from the Messenger of Allah (peace and blessings of Allah be upon him). Since the Prophet (peace and blessings of Allah be upon him) warned against singling out this night with special Prayer to the exclusion of other nights, then it is evidence that other nights should not be singled out with a certain type of worship unless there is a sound and authentic evidence indicating such specification.

Since it is ordained to stay up late for Prayer during Laylat-ul-Qadr (the Night of Decree) and during other nights of Ramadan, the Prophet (peace and blessings of Allah be upon him) drew the attention to that, encouraged the Ummah to do that and did it himself as reported in the two Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from the Prophet (peace and blessings of Allah be upon him) that he said:

“Whoever observes Optional Night Prayer during the month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stands for prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”

Thus, if the Mid-Sha’ban night, the night of the first Friday of Rajab or the night of Isra’ (Night Journey) and Mi’raj (Ascension to Heaven) were singled out with a certain type of worship, then the Prophet (peace and blessings of Allah be upon him) would guide the Ummah to it or would do it himself and if something like this had happened, the Companions (may Allah be pleased with all of them) would have transmitted it to the Ummah and would not conceal it from the following generations since they were the best people and the best in giving advice after the Prophet (peace and blessings of Allah be upon all of them) and may Allah be pleased with the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and may they be pleased by Allah. You have already known from the opinions of Muslim scholars that nothing has been established from the Messenger of Allah (peace and blessings of Allah be upon him) nor from his Companions (may Allah be pleased with all of them) regarding the virtue of the night of the first Friday of Rajab or of the Mid-Sha’ban night, and therefore, it becomes clear that celebrating both of them is a Bid’ah, newly introduced in the religion. By the same token, singling them out with a special worship is an evil Bid’ah. The same ruling applies to the twenty-seventh night of Rajab, which some people believe is the night of Al-Isra’ and Mi’raj, that it should not be singled out with a certain worship and it is not allowed to celebrate it due to the above-mentioned evidence. This is the ruling if we know when Al-Isra’ and Mi’raj happened, how will it be if this night is unknown, according to the true view of Muslim scholars, and the saying of those who claim that it is the twenty-seventh night of Rajab is a false opinion having no basis within the sound and authentic Hadith. Indeed, he is good in speech the one who says:

The best affairs are those previously established on true guidance
and the worst of them are the newly introduced innovations in religion

He is Allah Whom we ask to guide us and all Muslims to abide by the Sunnah, to be steadfast on it and to be cautious of what contradicts it. Indeed, He is Bounteous and Generous! May Allah send His Peace and Prayers upon His Servant and Messenger, our Prophet Muhammad, his family and all his Companions!

Fatwas of Ibn Baz, Volume 1, Warning against Bid’ahs,
Third Treatise: Ruling on celebrating the night before the fifteenth of Sha’ban, Page No. 186 – 192

Taken from :http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=39&PageNo=1&BookID=14

The differentiation between invoking the Attribute and invoking by the Attribute of Allaah – Shaykh Ferkous

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The differentiation between invoking the Attribute and invoking by the Attribute
Sheikh Abu `Abd-El-Mu`iz Muhammed `Ali Farkûs – May Allâh protect him
Source: from the Sheik’s website http://ferkous.com

The question:

His eminence sheikh Ibn Bâz Said: “Invoking the Attribute [of Allah] is unanimously not permissible for Ahl As-Sunna (people of the Sunna). How to reconcile between this saying and the hadith where the Messenger صلَّى الله عليه وسلَّم says: “O the Ever Living, the One Who sustains and protects all that exists, by Your mercy I ask Your help.”[1]

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

In fact, there is a difference between invoking the Attribute of Allah and invoking Allah by the Attribute.

Invoking the Attribute of Allah means that the Attribute used for invocation implies something separated and independent from the divine being, which hears invocation and answers it such as saying, “O mercy of Allah, be merciful with me.” or “O strength of Allah, strengthen me.” or “O power of Allah, give me power.” or any other expressions which are not mentioned in the known invocations at all.

Therefore, whoever believes that the Attribute separated from the divine being forgives, has mercy, enriches or strengthens…would make the Attribute a worshiped divinity, which scholars consider unanimously disbelief, because the Attributes of Allah are inherent to Him and can never dissociate from him. In fact, Allah is One, with all His Attributes. His Names and Attributes are included in His Name “Allah”. So it is not permissible to call an Attribute a divinity, a creator, a sustainer…etc.

Ibn Taymiya – may Allah be merciful with him – reported the unanimity of the scholars as regards the invocation of the Attributes and the Words of Allah and said that it is disbelief. He said, “As for invoking His Attributes and Words, this is disbelief as agreed by all the Muslims. Would a Muslim say: O Word of Allah forgive me, be merciful with me, protect me or help me? Or would he say: O knowledge of Allah, O power of Allah, O strength of Allah or O greatness of Allah…etc.? Was it heard from a Muslim or even from a disbeliever invoking by such Attributes of Allah or the attributes of others, to ask the Attribute to bring him benefit or to push evil away from him, to ask for help, support or any other thing from it?”[2]

This is what Ibn Bâz – may Allah be merciful with him – meant by establishing the unanimity of the scholars as regards the interdiction of invoking the Attribute of Allah.

As for the invocation by the Attribute, or the fact of imploring Allah by His Names and Attributes, this is permissible. It is a sort of the permissible imploration. In fact, it is authentically stated in the known invocations what proves that it is permissible to implore Allah تعالى by the Attribute of mercy, as mentioned in the hadith above in the question, “…by Your mercy I ask Your help.”[3], which means, “I ask you, O Allah by Your mercy”. There is also the imploration by the Attribute such as in the hadith where the Messenger صلَّى الله عليه وسلَّم says, “I ask protection by the perfect Words of Allah from His evil creatures.”[4] Or the hadith where the Messenger صلَّى الله عليه وسلَّم says, “I ask protection by the strength of Allah and His power from the evil I am subject to and from what I apprehend.”[5] Or also the hadith where the Messenger صلَّى الله عليه وسلَّم says, “I ask protection by Your satisfaction from Your anger, by Your preservation from Your punishment and by You from You.”[6] Or offering the consultation prayer by the Attribute such as in the hadith where the Messenger صلَّى الله عليه وسلَّم says, “O my Lord, indeed I consult You by Your Knowledge and ask You by your strength to grant me strength.”[7]

Therefore, if the difference becomes clear between the two kinds of invocation, there will not be a contradiction between the two sayings, because each one will be understood according to its correct meaning.

The perfect knowledge belongs to Allah عزّ وجلّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Shawwâl 20th, 1431H.

Corresponding to: September 29th, 2010

[1] Reported by At-Tirmidhi, chapter of “Invocations” (hadith 3524), on the authority of Anas رضي الله عنه. This hadith is judged authentic by Al-Albâni in As-Silsila As-Sahîha (1/449).

[2] See Talkhîs Al-Istighâtha [Ar-Rad `Ala Al-Bakri by Ibn Taymiya] of Ibn Kathîr (1/181).

[3] Previously reported, see footnote 1.

[4] Reported by Muslim, chapter of “Evocation and invocation” (2/1246) (hadith 2708), on the authority of Khawla Bint Hakîm رضي اله عنها (hadith 2709) on the authority of Abu Hurayra رضي الله عنه.

[5] Reported by Abu Dâwûd, chapter of “Medicine” (hadith 3891), concerning the way we make exorcisms, on the authority of `Uthmân Ibn Abi Al-`Âs رضي الله عنه. This hadith is judged authentic by Al-Albâni in As-Silsila As-Sahîha (3/404). It is also reported by Muslim (hadith 2202) as follows, “I ask protection by Allah and by power from the evil I am subject to and from what I apprehend.”

[6] Reported by Muslim, chapter of “Prayer” (1/223) (hadith 486), on the authority of `Â’isha رضي الله عنها.

[7] Reported by Al-Bukhâri, chapter of “The different sorts of supererogatory acts” (1/278), concerning what is reported about the supererogatory prayer by accomplishing it two Rak`as (two units of prayer) then two…etc. on the authority of Jâbir Ibn `Abd Allâh رضي الله عنهما.

Days missed from previous Ramadan must be made up for before the next Ramadan

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Q: If Ramadan comes and someone still has days of Sawm (Fasting) to make up for from the previous Ramadan, are they considered sinful for not having made up the days before the start of the next Ramadan? Do they have to make a Kaffarah (expiation) or not?

A: Everyone who has days to make up from previous Ramadan has to make up for those days before the next Ramadan. They may delay making up for them until Sha‘ban, but if the next Ramadan comes and they still have not made up for those days, without an excuse, they are considered sinful for that. They should make up for these days later and also feed a needy person for each missed day. This was the Fatwa (legal opinion) given by a group of the Sahabah (Companions of the Prophet). The required amount of food is half a Sa‘ (1 Sa‘ = 2.172 kg) of the staple food of your country to be given to some or just one needy person for every day not fasted.

If you are excused for the delay by reason of illness or travel, you just have to make up for the Sawm; you do not have to feed needy people. This is according to the general rule in the Saying of Allah (Glorified be He): …and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days”. Allah is the Grantor of success!

Source: Fatwas of Ibn Baz

Fatwas > Sha`ban Fatwas > Missed fasts must be made up for before the next Ramadan

Regarding Ahlul Bid’ah’s Deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah”

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Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

During an ‘aqeedah class a few years ago, we learned that:

Ibn ‘Abbaas (radiallaahu ‘anhummaa) said:
I know the meaning of every ayah of the Qur`an.

—
Regarding Ahlul Bid’ah’s Deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah“

While teaching ‘Aqeedatul-Wasitiyyah from the sharh of Shaikh al-‘Uthaimeen (rahimahullaah), student of knowledge Abu Uwais (rahimahullaah) relayed the following concerning Ahlul Bid’ah’s deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah”:

Shaikhul-Islaam Ibn Taymeeyah (rahimahullaah) said: this is the most evil statement from the people of bid’ah and deviation!

Shaikh Al-‘Uthaimeen said: He [meaning Ibn Taymeeyah] has spoken the truth, rahimahullaah. If you think about it, you’ll find that this statement is:

1- A rejection of the Qur`an
2- Declaration that the Prophet (salallaahu ‘alayhi wa sallam) was ignorant
3- Falling into Filasafa (philosophy).

[Then Shaikh al-‘Uthaimeen explained:]

1- Takdheeb al-Qur`an It is takdheeb (rejection of, belying) of the Qur`an, because Allaah said (what means):

“And We have sent down to you the Book (the Qur`an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allaah as Muslims)”. (An-Nahl, ayah 89) Meaning He sent down the Qur`an as an explanation and clarification in its words. Now, would it be a bayaan (explanation and clarification), if you don’t know the meaning of its words? Especially if what you’re saying is that which has come in the Qur`an, wherein the Names and Attributes of Allaah are mentioned so much.

If we say, ‘we don’t know what they mean,’ then how can the Qur`an then be an explanation and clarification for everything? So this is rejection of this ayah!

2- Tajheel ar-Rasool (Declaring the Messenger to be ignorant). They are saying the Messenger (salallaahu ‘alayhi wa sallam) didn’t know the meaning of the Qur`an, those ayat mentioning the Names and Attributes of Allaah. So if the Messenger (salallaahu ‘alayhi wa sallam) didn’t know, then everybody else is first and foremost (also doesn’t know). More astonishing than this is that they say the Messenger spoke some words regarding the Names and Attributes of Allaah, and he didn’t know what they meant. They are declaring the Messenger (salallaahu ‘alayhi wa sallam) to be ignorant in the matter that he is the most knowledgeable (among the creation) – the very important matter of the Names and Attributes of his Lord. Is there a disrespect greater than this disrespect to the Messenger?

So we – Ahlus-Sunnah – make tafweed only of the Kayfeeyah (the howness). The Ash’aria make tafweed of the meanings and the words.

[Abu Uwais interjected and said: so you see how they think that they are running from something bad, but [they, in fact] are running to something that is worse. They claim intelligence and neutrality, but they wind up, as Ibn Taymeeyah said, saying the worst statement of Ahlul Bid’ah – rejecting the Qur`an and belittling the Messenger (salallaahu ‘alayhi wa sallam).]

3- And in this, they are opening the door to the zanadiqah – those who come to Islam to (study and) destroy it. The zanadiqah come in and say to those who say “I don’t know”: “you don’t know anything, we are the ones who know.” And then they started to give tafseer of the Qur`an with other than what Allaah meant, with the (false) argument, “it is better to give these texts some meaning than act like illeterate people like you and give it no meaning.” So they started inventing meanings. And the people of tafweedh can’t reject, because they said, “I don’t know.”

They open the door to great evils (such as the zanadiqah who lie upon Allaah, and give whatever meaning they want). And you find these expressions “I don’t know” in the books of the Ash’arees, and in the material of Hassan al-Banna [the deviant founder of Ikhwanul Muslimeen] you find the evil expression “The path of the Salaf is safe, but the path of the Khalaf is more knowledgeable and wiser.”

—

Abu Uwais relayed from Shaikh al-‘Uthaimeen‘s sharh of Al-Aqeedatul Waasitiyah of Ibn Taymeeyah (rahimahumullaah):

Also they (Ahlul Bid’ah: Ash’arees, etc…) claim they are performing TanzeeH – not ascribing deficiency to Allaah. Some from Ahlul Bid’ah who go astray regarding the Names and Attributes had the intent of TanzeeH, but this includes the sick premise that when Allaah described Himself in His Book and in the Sunnah of the Messenger (salallaahu ‘alayhi wa sallam) that He did not intend TanzeeH, to remove Himself above it! [Aoodhubillaah!]

So they felt they had to come up (invent) meanings that would give that. That’s how they fell into wrong. They ran from something – resembling (TashbeeH) – and fell into something worse than it!

So we – Ahlus-Sunnah – make tafweed only of the Kayfeeyah (the howness). The Ash’aria make tafweed of the meanings and the words.

Allaah forbade us from kayfeeyah:

…And they will never compass anything of His Knowledge. (Ta-Ha, ayah 110)

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawaahish whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.“ (Al-A’raf, ayah 33)

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah). (Al-Isra`, ayah 36)

Kayfeeyah can be known by:

1- Witnessing it
2- Witnessing something just like it, or similar, or equal to it
3- A truthful informer who informs you about it (its howness)

[Shaikh al-‘Uthaimeen used the example of a 1988 Datsun, 2000 model.]

So we believe there is a how, but we don’t know (the howness, the kayfeeyah).

post courtesy: Maher.ibn.Ahmad

The Status of Manners in Islaam – Abu Muhammad al-Maghribee (mp3/english)

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Friday Khutbah – The Status of Manners in Islaam
Abu Muhammad al-Maghribee (hafidhahullaah)
http://followthesalaf.com
(mp3/english)

This khutbah was given on Friday, May 18, 2012 at Masjid at-Tawheed, Stone Mountain, GA.

The khutbah is regarding the Importance of Correct Islamic Manners and is a prelude to the lecture series “Upright Moral Character” that followed over the next several days.

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Preparing Yourself for the Day of Judgement – Abu Muhammad al-Maghribee [Audio|En]

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Preparing Yourself for the Day of Judgement
Abu Muhammad al-Maghribee
http://followthesalaf.com
(mp3/english)

This lecture was given on Saturday, May 12, 2012 at Masjid at-Tawheed and is based on a lecture of our Noble Sheikh, Dr Saaleh al-Fawzaan regarding the preparations for the Day in which we will each stand in front of our Lord.

We prepare for many things in life; a new job, moving, a visitor coming… even just to leave the house, we prepare. So what preparations are we making for the Hereafter?

“Every soul shall taste death…” Surat al-Anbiyaa (21:35)

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In the Company of Allaah: Confirming that Allaah is with His Creation – Aqeedah Al-Waasitiyyah : Shaykh Ibn Al-‘Uthaymeen

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Shaykh Ibn Al-‘Uthaymeen
Translated by Abu az-Zubayr Harrison authentic-translations.com
From Shaykh Ibn Al-‘Uthaymeen’s explanation of the famous book “Al-‘Aqeedah Al-Waasitiyyah” by Ibn Taymiyyah.

Contents

The First Verse

Topic 1 : The Categories of Allah Being with His Creation
Topic 2 : Is Allah Actually with Creation or Metaphorically?
Topic 3 : Is It a Personal Characteristic of Allah or an Action?
Topic 4 : Does It Contradict Allah Being above His Creation?
Topic 5 : The Error of Those Who Say Allah is Physically with Us

The Second Verse
The Third Verse
The Fourth Verse
The Fifth Verse
The Sixth Verse
The Sevent h Verse
The Advantages of Allah Being with Us

Combining between Allah Being with Creation & Above Creation on His Throne

Confirming Allah is above the Heavens, High above Creation
Confirming Allah is with Creation
The Combination of Both Concepts

Appendix: Our Lord’s Descent

Click the below Link to read or download the PDF

In the Company of Allah Confirming that Allah is with His Creation-Shaykh Uthaymeen [PDF]

# Can The Jinn Kidnap Humans – Hadith

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At the time of ‘Umar, a man was kidnapped by the jinn and stayed with them for four years, then he came back and told the people that some mushrik jinn had kidnapped him, and he stayed with them as a prisoner, then some Muslim jinn launched a campaign against them and defeated them, and brought him back to his family.

This was mentioned in Manaar al-Sabeel and elsewhere.

Manaar al-Sabeel, 2/88. The story of the kidnapped man was reported by al-Bayhaqi (7/445-446) and its Isnaad was classed as Sahih by al-Albaani in al-Irwaa’, 6/150, no.1709

Allaah says “Remember Me, I Will Mention You” – Abu Muhammad al-Maghribee (mp3/english)

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Friday Khutbah – “Remember Me, I Will Mention You” (2:152)
This khutbah was given on Friday, May 4, 2012.
Abu Muhammad al-Maghribee
(mp3/english)
http://followthesalaf.com

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ

Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me. (Al-Baqarah 2:152)

This is a topic of utmost importance… Dhikr (remembrance) of Allah.

Imaam as-Sa’adee, rahimahullah, said that the Dhikr of Allah is one of the GREATEST means to attain success!

And look at how easy it is.  It doesn’t cost money.  It doesn’t make you tired or hungry.  It doesn’t take you away from your business.

Yet how many of us are negligent in this.  We should not simply reserve the time of prayer for the Remembrance of Allah.  Rather we should remember Him in all of our affairs; while buying and selling, working, walking here and there, while doing household duties, and more….

And may Allah make us all from those mentioned in Surat al-Ahzaab:

وَالذَّاكِرِينَ اللَّهَ كَثِيراً وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

….And the men and the women who remember Allâh much with their hearts and tongues (while sitting, standing, lying, etc.), Allâh has prepared for them forgiveness and a great reward (i.e. Paradise). (Al-Ahzab 33:35)

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Can she give Dawah to a man who is not her mahram? – Shaykh Falaah [Mp3|Ar-En]

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English Translation Starts @ 2:50

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The Resurrection – A Summary of Events to Occur, by Shaikh Muhammad ibn Saalih al-‘Uthaymeen

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Bismillaah

Shaik Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (rahimahullaah)

www.Authentic-Translations.com

Translated selections from Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of “al-‘Aqīdah al-Wāsiṭiyyah” by Ibn Taymiyyah and “Lum’ah al-I’tiqād” by Ibn Qudāmah al-Maqdisī

The Day of Resurrection, the Day of Judgment, is called the “last day” because it is a day after which there will be no other. It is the final stage. It is the end goal of all the stages through which we pass (i.e., nonexistence, creation in the womb, life, death and the grave, then the hereafter), and it is the end of our journey.

Allah ( تعالى ) says:

<<Then, after that you will all certainly die. Then indeed you all, on the Day of Resurrection, will be resurrected>>

[Sūrah al-Muminūn, 23:15-16.]

The resurrection is when mankind will rise from their graves to stand before the Lord of creation. Ibn Taymiyyah, in his book “al-‘Aqīdah al-Wāsiṭiyyah,” calls this “the greater resurrection” indicating there is also a lesser resurrection. This lesser resurrection is the one pertaining to each individual as they witness with their own eyes the beginning of the hereafter, their new life after their death. So each individual has his own resurrection; when he or she dies, his or her lesser resurrection has begun.

Click the below link to Read / Download the full article PDF (116 Pages)

The Resurrection – Shaykh Uthaymeen- Authentic-Translations.com

The following posts are extracted from this eBook:

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