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The Search for the Truth by a Man Known as Salman the Persian (Salman al-Faarisse) – Dr. Saleh as Saleh

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This Book is for everyone who is searching within himself for answers about many questions: Who am I? Is there a purpose for my existence? Who is the True God? What is the True Road for Salvation? Is It Islam? If I become a Muslim what does it mean to me, my family and the society at large?

Today many realize that all of the materialistic and secular progress produced a spiritual vacuum that led to social, economical, political and psychological problems. That is why people who used to say: “let us live this life and enjoy it.” or “hey! We don’t want to know about God”, are in search again

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[The Search for the Truth – Salman al-Faarisse – Dr Saleh As-Saleh]

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The Message of the Messengers – Dr. Saleh as Saleh (Rahimahullah)

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Knowing Prophet Muhammad (Peace be upon him) – Dr. Saleh as Saleh (Rahimahullah)

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Prophet Muhammad (peace be upon him) – Knowing The “Mercy to Mankind” – by Dr. Saleh as Saleh (Rahimahullah)

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Knowing Prophet Muhammad (Peace be upon him) – By Dr. Saleh as Saleh [PDF]

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Knowing The “Mercy to Mankind”
By Dr. Saleh As-Saleh
Muharram 17, 1427 AH
February 16, 2006 CE

Important Terms:

1-Islamic Calendar: 12 months
2- AH = After Hijrah (migration of the Prophet (صلى الله عليه وسلم) from Makkah to Medinah).

Month No – Month Name

1 Muharram
2 Safar
3 Rabee’Al-Awwal
4 Rabee’ Ath-Thaani
5 Jamadaa Al-Awwal
6 Jamadaa Ath-Thaani
7 Rajab
8 Sha’baan
9 Ramadhan
10 Shawwaal
11 Thul Qi’dah
12 Thul Hijjah

Prophet Muhammad (صلى الله عليه وسلم salal-laahu ‘Alayhi wasallam ) was born in Makkah which is one of the most important cities of the Jazeeratul-‘arab (the Arabian Peninsula). Makkah (Mecca) was not inhabited by people until Allaah commanded Prophet Ibraheem (Abraham عليه السلام: ‘alayhis-salaam [2]), to take his wife Hajar and his son Ismaeel (Ishma’il) to live there. Allaah sent them because He willed that from this place (i.e. Makkah) a message for all mankind would arise. Ibraheem (عليه السلام) left his wife Hajar and his son Isma’eel in Makkah and returned to Palestine.

At that time Makkah was a land where there was scarcity of water so when the child Isma’eel became thirsty his mother Hajar could not find any water for him. Allaah sent the angel Jibreel (Gabriel) ‘alayhis-salaam عليه السلام who started hitting the ground with his feet and Allaah caused water to gush forth. This special water still exists to this day and its called the ZamZam water. This water was the answer to the Du’a (prayer) that Ibraheem (‘alayhis-salaam عليه السلام) made and it is mentioned in the Qur’aan:

“O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka’bah at Makkah); in order, O our Lord, that they may perform As-Salât (establish prayer), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks. [Qur’an, Ibrahim (14): 37]

Soon people started coming to Makkah and eventually it flourished until it became one of the most important cities in the Arabian Peninsula. When Isma’eel (عليه السلام) became older, Allaah commanded Ibraheem (عليه السلام) and his son to raise the Ka’aba.

Later Isma’eel (عليه السلام) married and had many children and grand-children. Generations later they became many tribes. Our Prophet Muhammad (صلى الله عليه وسلم) came from the tribe called Quraysh. For many years the descendants of Ibraheem and Isma’eel (‘alayhimus-Salaam) worshiped Allaah alone but as the generations passed the people forgot the way of Ibraheem and started worshiping idols, sun, moon, stars, fire and other dieties.

Each tribe had many families and a leader whom the people followed and obeyed. ‘Abdul Muttalib, the grand-father of Prophet Muhammad (صلى الله عليه وسلم), was one of the leaders of his tribe called Quraysh. The place where these Arabs lived became known as the Arabian Peninsula. Every Arab defended his own tribe against other tribes in the course of many wars between tribes. Before the coming of Islam, the Arabs were known for some good qualities such as respecting the neighbors, being generous, keeping promises, etc.. They also had very bad qualities such as drinking alcohol and burying their young girls alive because they did not like it when girls were born.

Prophet Muhammad (صلى الله عليه وسلم) was born in the tribe of Quraysh in Makkah on a Monday in the year 571 C.E. His father’s name was ‘Abdullah and his mother’s name was Aaminah bint [3] Wahab. His grand-father ‘Abdul-Muttalib was very pleased and named him Muhammad. His complete name is Muhammad bin [4] ‘Abdullah bin ‘Abdul Muttalib bin Hashim from the tribe of Quraysh.

The Prophet’s father ‘Abdullah was one of the best youth in all of Makkah. After his marriage with Aaminah he travelled to a land called Bilaad ush-Shaam. Today this comprises West of Iraq, Jordan, Syria, Lebanon and Palestine. On his way back to Makkah he fell ill and died. His death occurred seven months before the birth of Prophet Muhammad (صلى الله عليه وسلم).

It was the culture of the Arabs to get their children suckled by nursing women who lived away from the city life thus the children could learn to adapt themselves to the harsh conditions of the desert. Muhammad (صلى الله عليه وسلم) was suckled by his mother for a little while but later was given to a woman called Haleemah As-Sa’diyyah. She took him to her house which was located outside of Makkah and he stayed with her until he was four years old.

When Muhammad (صلى الله عليه وسلم) turned six years old, his mother Aamina died. ‘Abdul Muttalib took Muhammad (صلى الله عليه وسلم) in his custody and took care of him. He loved Muhammad (صلى الله عليه وسلم) very much but he died when the Prophet was only eight years old. The Prophet was then looked after by his uncle, Abu Taalib, who loved him dearly. The Prophet (صلى الله عليه وسلم) started working at a very young age as a shepherd for the people of Makkah but did not get much in return. At the age of fifteen he started going with his uncle on business trips. He gained a lot of good reputation and thus the people of Makkah started calling him Al-Ameen (the trustworthy).

In Makkah there lived a very honorable woman by the name of Khadeejah bint Khuwaylid. She heard about the Prophet’s (صلى الله عليه وسلم) truthfulness and sent him on a business trip. She had a servant-boy by the name of Maysara who accompanied the Prophet on that journey. The Prophet took her caravan to the lands of Ash-shaam and came back with a lot of profit. The servant-boy informed Khadeejah of his excellent manners and qualities. Khadeejah was very impressed by this and wanted to marry the Prophet. The Prophet’s uncle, Abu Taalib, arranged the marriage between them. At that time Khadeejah was forty years old and the Prophet was twenty five years old. She was a very good wife and a great help to the Prophet (صلى الله عليه وسلم).

The Prophet (صلى الله عليه وسلم) had six children with Khadeejah, two boys and four girls. Their names were ‘Abdullah, Qaasim, Zainab, Ruqayyah, Umm Kulthum and Fatimah. ‘Abdullah and Qaasim died at a young age. He also had another son named Ibraheem from Maria al Qibtiyah who was from Egypt. Ibraheem too died at a very young age. All his daughters became Muslims.

Once the people of Makkah differed amongst themselves as to who will rebuild the Ka’bah when its building became weak. There is a special stone called the ‘Black Stone’ and all the tribes wanted this great honor to place it in position. They could not come to a solution thus they started arguing and even were getting prepared to fight. Some amongst them suggested that the first person to come to their meeting would be the judge and will decide about whom amongst them would place the Black Stone. The Prophet (صلى الله عليه وسلم) was the first one to come to the meeting and he was thirty five years old at that time. When they saw the Prophet come they all shouted with joy, “this is Al-Ameen (the trustworthy) and we accept him as our judge.” The Prophet was a very wise man. He ordered for a sheet to be placed on the ground and then he placed the Black Stone in the middle of it. The Prophet asked each tribe to hold one end of the sheet thus all the tribes worked in unity and carried the stone. All the tribes being pleased with this judgment showed once again the wisdom of Prophet Muhammad (صلى الله عليه وسلم).

The people of Quraysh loved and respected him but the Prophet himself was not pleased about some matters. The Prophet (صلى الله عليه وسلم) was greatly bothered when he saw his people worshiping idols, drinking alcohol and gambling. Thus he did not like to mix with them but when he saw some good he shared with them. Many times he went into seclusion in order to avoid the evil of the society he was living in. He (صلى الله عليه وسلم) went to a cave in a mountain called Hiraa for one a month each year in order to contemplate about the way of Ibraheem which was pure from idol worship.

One night of Ramadhan in the year 610 (C.E) an extraordinary event that would change the course of history happened. The Archangel Jibreel was sent to the Prophet صلى الله عليه وسلم by Allaah. He squeezed the Prophet (صلى الله عليه وسلم) three times and each time Jibreel asked the Prophet to ‘Read’. The first verses of the Qur’aan were revealed to the Prophet (صلى الله عليه وسلم) on that night….

Read! In the Name of your Lord, Who has created (all that exists), has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen, has taught man that which he knew not. [Qur’an, Al Alaq (96): 1-5]

The Prophet (صلى الله عليه وسلم) was very frightened due to this incidence thus he hurried home and he asked his wife to cover him. Khadeejah (may Allaah be pleased with her) covered the Prophet صلى الله عليه وسلم and comforted him. The Prophet (صلى الله عليه وسلم) narrated the incident to her and Khadeejah, after showing her support, took him to her cousin Waraqah bin Nawfal. He was a wise man and knew the stories of the Prophets who came before. Waraqah comforted Prophet Muhammad (صلى الله عليه وسلم) and explained to him the great responsibility that is going to be given to him.

The moment that changed history began. Allaah ordered the Prophet (صلى الله عليه وسلم) to call people to Islam (though not openly). Allaah told him:

O you (Muhammad صلى الله عليه وسلم) enveloped (in garments)! Arise and warn! [Quran, AlMuddaththir (74):1-2]

The Prophet (صلى الله عليه وسلم) obeyed the command of Allaah and started calling the people towards the worship of Allaah alone, without any partners (idols, saints, angels and other creation that the people of Makkah worshiped before Islam). The Prophet (صلى الله عليه وسلم) began preaching to his family and then his friends. The first to accept Islam was his wife Khadeejah, may Allaah be pleased with her. The first amongst the men to believe in Prophet Muhammad (صلى الله عليه وسلم) was Abu Bakr as-Sideeq, and amongst the boys the first to believe were Ali who was the cousin of Prophet (صلى الله عليه وسلم) and Zaid bin Harith, may Allaah be pleased with them all.

The Prophet (صلى الله عليه وسلم) preached for three years in secrecy and met in a house called the place of Arqam. Then Allaah commanded the Prophet (صلى الله عليه وسلم) to call the people openly to the truth.

Therefore proclaim openly (Allah’s Message of Islamic Monotheism) that which you are commanded, and turn away from Al-Mushrikeen (polytheists, idolaters, and disbelievers, etc. – see V.2:105). [Qur’an, Al-Hijr (15): 94].

The Prophet (صلى الله عليه وسلم) obeyed and called the people of Makkah for a meeting on mount Safa. He told them the message of Tawheed, that is to worship none but Allaah. A man amongst the crowd started shouting angrily at the Prophet and he was Abu Lahab the uncle of Prophet (صلى الله عليه وسلم). Allaah revealed a whole chapter about him. Allaah Says:

Perish the two hands of Abû Lahab (an uncle of the Prophet), and perish he! His wealth and his children (etc.) will not benefit him! He will be burnt in a Fire of blazing flames! And his wife too, who carries wood (thorns of Sadan which she used to put on the way of the Prophet (صلى الله عليه وسلم ), or use to slander him). In her neck is a twisted rope of Masad (palm fibre). [Qur’an, Al-Masad (111): 1-5]

The Prophet (صلى الله عليه وسلم) preached this way for ten years. During this time he and those who accepted Islam suffered many types of torment. The people of Makkah called the Prophet names, calling him crazy, insane, magician and other bad names. They warned the people of other tribes to not to talk to him. They put thorns on his way and also tortured other Muslims. The Muslims were very patient because the Prophet (صلى الله عليه وسلم) told them to be patient to gain the pleasure of Allaah. Amongst them were Bilal bin Rabah, Ammar bin Yaasir, may Allaah be pleased with all of them. The parents of Ammar, Yaasir and Summaiyah, were tortured and killed by the Mushrikeen (disbelivers) thus they became the first Shaheeds (martyrs) of Islam. The only person who stood up for Prophet was his Uncle Abu Taalib.

The Prophet ordered the Muslims who were tortured extensively to leave and migrate to a land in Africa called Abyssinia (now Ethiopia). The Prophet (صلى الله عليه وسلم) chose this place because the King of Abyssinia, an-Najaashi was a just ruler. The Muslims began to migrate to Abyssinia secretly without the knowledge of the Quraysh until they were almost one hundred. An-Najaashi honored them and treated them well. The Quraysh were angered by the behaviour of An-Najaashi and in order to harm the Muslims who were settled in Abyssinia they sent some delegates to trick An-Najaashi. The delegates were loaded with gifts and they asked An-Najaashi to return the Muslims to the Makkahns. They told him that the Muslims were bad rebellious people who invented a new religion, but Allaah caused their plot to fail. An-Najaashi was a just ruler and when he enquired with the Muslims about their religion he realized that Islam was the true religion. Later An-Najaashi also believed in Islam. But did not say it in the open because he feared for his life from his people who were mostly Christians.

The number of Muslims began to grow day after day. Even some of the leaders of the Quraysh accepted Islam, amongst them were Hamza bin Abdul Muttalib, ‘Umar bin Al-Khataab, may Allaah be pleased with them. The Mushrikeen were angered by this and they plotted against the family of the Prophet (صلى الله عليه وسلم). They boycotted the Muslims by stopping the trade with them and the Muslims entered the state of siege for three years. The Muslims suffered so much so that they had to eat from the leaves of the trees. When some leaders saw this they felt sympathetic and ended the boycott. In that year his uncle Abu Taalib died and also his wife Khadeejah (may Allaah be pleased with her) died. The Prophet (صلى الله عليه وسلم) was greatly affected by this. In fact this year was called the Year of Sorrow.

The Mushrikeen from Quraysh took this opportunity and increased their transgression towards the Prophet (صلى الله عليه وسلم). But the Prophet was very patient and he continued to call the people from other tribes to Islam. During these difficult moments the Prophet (صلى الله عليه وسلم) reached a city called at-Taaif hoping to find some support but he was hurt again. The Prophet (صلى الله عليه وسلم) also called to Islam the tribes visiting Makkah for Pilgrimage but the tribes refused.

In the eleventh year of Prophethood six people from the city of Madeenah contacted the Prophet (صلى الله عليه وسلم) and accepted Islam secretly due to their fear of Quraysh. When they returned to Madeenah they preached Islam to their people and, all praise is due to Allaah, many accepted Islam. A year later twelve people from Madeenah came and met the Messenger of Allaah (صلى الله عليه وسلم) in a place called al-Aqabah. They gave their allegiance to the Prophet (صلى الله عليه وسلم). This pledge is known as the Pledge of al-‘Aqabah al-Uulaa (The First Pledge of al-‘Aqabah) The Prophet (صلى الله عليه وسلم) sent his companion Mus’ab bin Umair, may Allaah be pleased with him, with them to Madeenah to teach them Islam.

Islam began spreading rapidly in Madeenah, so much so that every house at least had one person who was a Muslim. A year later, seventy three men and women from Madeenah came to Makkah in order to perform Hajj (Pilgrimage). There they met Prophet Muhammad (صلى الله عليه وسلم) in the middle of the night at a place called Mina because they did not want to be seen by the Mushrikeen of Quraysh. The uncle of Prophet Muhammad (صلى الله عليه وسلم) Al-‘Abbas was present and they all gave the pledge of support to the Prophet and they invited the Prophet (صلى الله عليه وسلم) to stay with them in Madeenah. This was the Second Pledge of al-‘Aqabah.

The Mushrikeen amongst the Quraysh knew about the Second Pledge of al-‘Aqabah. This greatly worried them and thus they increased their torture on the Muslims. The Prophet (صلى الله عليه وسلم) permitted some Muslims to migrate to Madeenah and they left Makkah in secrecy.

Soon after the Mushrikeen of Quraysh plotted to kill the Prophet (صلى الله عليه وسلم), but Allaah the Most High informed the Prophet (صلى الله عليه وسلم) of their plan. The Prophet told his closest companion Abu Bakr as-Sideeq that he intended to migrate to Madeenah and Abu Bakr agreed to go with him. The Mushrikeen amongst the Quraysh surrounded the Prophet’s home in order to kill him. The Prophet (صلى الله عليه وسلم) ordered his cousin ‘Ali bin Abee Taalib (may Allaah be pleased with him) to sleep on his bed and Allaah then caused the Mushirkeen to not see the Prophet whilst he was leaving the house. The Prophet then met with Abu Bakr and they both left to Madeenah.

Later when the Mushrikeen realized that the Prophet had already left they put a price of hundred camels on his head. Anyone who would inform about the whereabouts of the Prophet (صلى الله عليه وسلم) would get that reward of hundred camels. They were hiding in a cave and the Mushrikeen were very close to the cave but Allaah protected the Prophet and Abu Bakr and they were able to reach Madeenah safely. Allaah Says about this in the Qur’aan:

If you help him (Muhammad  صلى الله عليه وسلم) not (it does not matter), for Allah did indeed help him when the disbelievers drove him out, the second of two, when they (Muhammad  صلى الله عليه وسلم and Abu Bakr) were in the cave, and he (صلى الله عليه وسلم) said to his companion (Abu Bakr): “Be not sad (or afraid), surely Allah is with us.” Then Allah sent down His Sakeenah (calmness, tranquility, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allah that became the uppermost, and Allah is All-Mighty, All-Wise. [Qur’an, At-Tawbah (9): 40]

When the Prophet (صلى الله عليه وسلم) reached Madeenah there was a great reception for him and his companion. Madeenah was later called Al-Madeenatu-Nabawiyyah, the City of the Prophet (صلى الله عليه وسلم). Allaah named those who migrated to Madeenah from Makkah as ‘Muhajireen’. When the transgression of the Mushrikeen increased Allaah ordered the Prophet to fight them. Allaah Says in Qur’aan:

And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V.9:36)]. [Qur’an Al-Baqarah (2):190].

A caravan of Quraysh was returning to Makkah from Ash-Shaam (greater Syria area) and it had lots of goods in it. When the Prophet (صلى الله عليه وسلم) heard about this he decided to take it because of what the Mushrikeen took from the wealth of the believers of Makkah. This caravan was led by Abu Sufyaan. When he came to know about this he sent for the Mushrikeen of Makkah to help guard his caravan but before their arrival Abu Sufyaan’s caravan was able to flee. Whilst on his way back he met his people who were coming to protect the caravan. Abu Sufyaan told them to return back to Makkah but the leaders of Quraysh refused and proceeded to fight the Muslims. They kept marching in the direction of the city of Madeenah with an army of one thousand men.

The Prophet (صلى الله عليه وسلم) consulted with the Muhajireen and the Ansaar (the helpers, the people of Madeenah who helped the Prophet and his companions were given this title) and told them to stand up against the transgression of Quraysh. Both the Ansaar and the Muhajireen agreed to this and they were 314 in number. The Prophet (صلى الله عليه وسلم) called upon Allaah for help and the battle of ‘Badr’ started on the day of Friday the 17th of Ramadhan, a year after the migration of the Prophet (صلى الله عليه وسلم) to Madeenah. Allaah sent angels to fight the Quraysh and gave the Muslims a great victory. Seventy of the Mushrik were killed, seventy were taken as captives and fourteen Muslims were martyred. The Quraysh wanted revenge and they prepared an army of three thousands men which was led by Abu Sufyaan. When the Prophet (صلى الله عليه وسلم) came to know of this he again consulted with his companions and decided to confront the Mushrikheen of Makkah.

The Prophet (صلى الله عليه وسلم) took 1000 companions to the Mount Uhud and organized their positions. He told a special group of Muslims to not leave their own place at any cost and they were positioned where they could easily protect the Muslims from the enemies. When the battle began victory was almost guaranteed for the Muslims and when the special group saw this they wanted to collect the spoils of war and thus left their positions. The Mushrikeen seized this opportunity and killed many Muslims, amongst them was Hamza bin ‘Abdul Muttalib, the uncle of the Prophet (صلى الله عليه وسلم). Even the Prophet (صلى الله عليه وسلم) was hurt on his face and some of his teeth were broken. This battle took place on Saturday the 15th of Shawwal, three years after the migration of Prophet (صلى الله عليه وسلم).

There were many Jews living in Madeenah and they did not keep their promise to the Prophet (صلى الله عليه وسلم) of not attacking and not harming the Muslims. They went to the Mushrikeen of Makkah and told them to continue with their fight and promised them wealth, arms and support against the Muslims. Thus the Mushrikeen of Makkah started to call upon other tribes to fight against the Muslims and they managed to gather an army of 10,000 fighters who was led by Abu Sufyaan. They went to fight the Muslims on the 15th of Shawwal 5 AH. The Prophet consulted with his companions once again and they all agreed to stay in Madeenah and protect it.

Madeenah was exposed geographically for attacks from all its sides and thus there was great danger in this. One of the companions by the name Salman al Farisy, who was a Persian, suggested building a big ditch/trench around Madeenah in order to prevent the Mushrikeen of Makkah from entering the city. An army of 3000 Muslims was prepared to fight the Mushrikeen. When the army of the Makkans arrived at Madeenah it could not pass the trench and was confused as to what it could possibly do to win the war. For a whole month the enemy forces surrounded Madeenah but the weather was getting worse by the day. On one of the cold winter nights a strong wind blew their tents and caused much devastation to their army. They were hit by pebbles and sand and were forced to retreat. Thus the plot of the Jews failed. Allaah reminds us of this in the Qur’aan:

O you who believe! Remember Allah’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [i.e. troops of angels during the battle of Al-Ahzab (the Confederates)]. And Allah is Ever All-Seer of what you do. [Qura’an, Al-Ahzab (33): 9].

This battle is known as the battle of Ahzaab.

A year later the Prophet (صلى الله عليه وسلم) wanted to perform ‘Umrah (a visit to the Ka’abah, the Sacred House in Makkah). When he and his companions entered a place called Al-Hudhaibiyah they were prevented by the Mushrikeen from entering Makkah and performing the ‘Umrah. The Prophet (صلى الله عليه وسلم) started negotiating with the Quraysh and in the end they agreed on a peace treaty, the ‘Treaty of Hudaibiyyah’. From the conditions were:

1) Ending of the war between the Mushrikeen of Makkah and Muslims for ten years.
2) The ‘Umrah was to be delayed until the next year.
3) The Arabian tribes are given the choice to join Muslims or the Quraysh.

The Prophet (صلى الله عليه وسلم) gained much benefit from this treaty and he started preaching Islam to people outside of Madeenah. Many entered the fold of Islam during this period but the Quraysh broke their covenant by attacking the tribes that gave allegiance to the Muslims. The Prophet (صلى الله عليه وسلم) decided to open Makkah and he prepared an army of 10,000 people. On the 20th of Ramadhan 8 AH, the Muslims reached Makkah. When the Quraysh saw the Muslims they lost their morale and the Prophet (صلى الله عليه وسلم) opened Makkah without a fight. Then he performed tawaaf (circumambulation) of the Ka’abah and destroyed the idols inside it. The Prophet (صلى الله عليه وسلم( was reciting the following verses from the Qur’aan whilst he was breaking the idols:

And say: “Truth (i.e. Islamic Monotheism or this Qur’an or Jihad against polytheists) has come and Batil (falsehood, i.e. polytheism, Satan, or etc.) has vanished. Surely! Batil is ever bound to vanish.” [Qur’an, Al-Isra (17): 81]

The Prophet (صلى الله عليه وسلم) pardoned the people of Makkah. They became convinced that Islam was the true religion and they became Muslims. The Prophet (صلى الله عليه وسلم) made da’wah (call to Islam) outside of Madeenah and the victory of Makkah boosted the morale of Muslims even more and many other people embraced Islam. Allaah Says about this in the Qur’aan:

When comes the Help of Allah (to you, O Muhammad (صلى الله عليه وسلم) against your enemies and the conquest of Makkah), and you see that the people enter Allah’s religion (Islam) in crowds. [Qur’an, An-Nasr (110): 1-2].

In the 10th year AH the Prophet (صلى الله عليه وسلم) called his companions to come and perform Hajj (Pilgrimage to Makkah) with him in order to teach them the method of performing Hajj. About 100,000 came to perform Hajj. The Prophet (صلى الله عليه وسلم) stood on the mount of Mercy on the day of ‘Arafah (the 9th Day of the 12th month of the Islamic calendar) and gave his magnificent Sermon in which he summarized for them their rights and their duties. He (صلى الله عليه وسلم) recited this verse:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. [Qur’an, al-Maidah (5): 3].

The Prophet (صلى الله عليه وسلم) completed the ‘farewell pilgrimage’, it is called like this because this was the last pilgrimage of the Prophet (صلى الله عليه وسلم).

Two months after his return to Madeenah from the pilgrimage, the Prophet (صلى الله عليه وسلم) became very ill and his soul surrenderd to Allaah the Most High on the 12th of Rabbi Al Awwal, 11 A.H. The Prophet (صلى الله عليه وسلم) was 63 years of age and was buried in the apartment of ‘Aaisha, his wife, may Allaah be pleased with her. The Muslims were very saddened by the death of the Prophet (صلى الله عليه وسلم) but Abu Bakr, may Allaah be pleased with him, stood up and said “whoever worshiped Muhammad, then Muhammad is dead and whoever worshiped Allaah verily Allaah is ever living and NEVER dies”. Then he recited the following verse from the Qur’aan:

Muhammad (صلى الله عليه وسلم) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful. [Qur’an, Aali Imran (3):144].

The Prophet (صلى الله عليه وسلم) was medium in height. He was not too tall nor was he too short. He had a good body build up. He was trustworthy, wise, perseverant and gentle. He did not curse nor hurt anyone. He was kind to every one even those who hurt him. The Prophet was a great leader and an honorable fighter. He (صلى الله عليه وسلم) had a great character and did not have false pride and arrogance. He was forgiving and was noble. Allaah described him by saying: “verily you are of a great noble character.” He was kind to his neighbors and to the children. He called the people to worship Allaah alone like all the Prophets before him and he eliminated shirk. He corrected the people and removed the evil from the society. After the Prophet’s (صلى الله عليه وسلم) death the companions took the task of spreading Islam because Islam is for everyone the Chinese, Americans, Indians, Arabs, non-Arabs and all of mankind.

Prophet Muhammad (صلى الله عليه وسلم) is the final and last Prophet and Messenger sent by Allaah to mankind. There will not be any more Prophet after him. The Qur’aan that was revealed to the Prophet is filled with the Message of ‘Tawheed’ (i.e. to worship Allaah alone without associating partners with Him). We do not worship Prophets, good people, the dead or the living, nature, etc., but we worship the only True God, Allaah.

The Muslim love the Prophet Muhammad (صلى الله عليه وسلم) and strive to follow his way in Islam, following him leads to Paradise and turning away from his way leads to Hell.

The Prophet Muhammad (صلى الله عليه وسلم) called to Islam which is the Tawheed of Allaah: singling Allaah alone as the True God worthy of worship. The basis of Islam is ‘Laa ilaahaa Illal-laah, Muhammad Rasoolullah’ i.e. to bear witness that ‘there is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah’. This is what makes the person a Muslim and there is no religion accepted by Allaah except Islam. All the Prophets and Messengers like Adam, Noah, Ibraheem, Musa (Moses), and ‘Eesa (Jesus) called their nations to submit to Allaah in Tawheed. This is the Universal Message.

Saleh As-Saleh
17th of Muharram, 1427 AH
16th Feb. 2006

Acknowledgement: Special thanks to sis Umm Hafsah of New York for her transcribing the talks about the Biography of the Prophet (صلى الله عليه وسلم) which I gave on Paltalk in 2005, and for the work of our brothers and sisters who did the translations into other languages. Special thanks also to sis Umm Ahmad al-Kanadiyyah and sis ‘Aaisha al-Falasteeniyyah for their editing and proof reading.

Footnotes

[1] صلى الله عليه وسلم salallaahu ‘alayhi wasallam: This is an invocation which means “may Allah exalt his mention and render him and his message safe from every derogatory thing.”
[2] ‘alayhis-salaam: May Allah render him safe from every derogatory thing.
[3] Bint= Daughter of.
[4] Bin = Son of.

Source: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=39

Who is Allah?

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Some of the biggest misconceptions that many non-Muslims have about Islam have to do with the word “Allah“. For various reasons, many people have come to believe that Muslims worship a different God than Christians and Jews. This is totally false, since “Allah” is simply the Arabic word for “God” – and there is only One God. Let there be no doubt – Muslims worship the God of Noah, Abraham, Moses, David and Jesus – peace be upon them all. However, it is certainly true that Jews, Christians and Muslims all have different concepts of Almighty God. For example, Muslims – like Jews – reject the Christian beliefs of the Trinity and the Divine Incarnation. This, however, doesn’t mean that each of these three religions worships a different God – because, as we have already said, there is only One True God. Judaism, Christianity and Islam all claim to be “Abrahamic Faiths“, and all of them are also classified as “monotheistic“. However, Islam teaches that other religions have, in one way or another, distorted and nullified a pure and proper belief in Almighty God by neglecting His true teachings and mixing them with man-made ideas.

First of all, it is important to note that “Allah” is the same word that Arabic-speaking Christians and Jews use for God. If you pick up an Arabic Bible, you will see the word “Allah” being used where “God” is used in English. (Click here to see some examples of the word “Allah” in the Arabic Bible.) This is because “Allah” is the only word in the Arabic language equivalent to the English word “God” with a capital “G”. Additionally, the word “Allah” cannot be made plural or given gender (i.e. masculine or feminine), which goes hand-in-hand with the Islamic concept of God. Because of this, and also because the Qur’an, which is the holy scripture of Muslims, was revealed in the Arabic language, some Muslims use the word “Allah” for “God“, even when they are speaking other languages. This is not unique to the word “Allah“, since many Muslims tend to use Arabic words when discussing Islamic issues, regardless of the language which they speak. This is because the universal teachings of Islam – even though they have been translated in every major language – have been preserved in the Arabic language.

It is interesting to note that the Aramaic word “El“, which is the word for God in the language that Jesus spoke, is certainly more similar in sound to the word “Allah” than the English word “God“. This also holds true for the various Hebrew words for God, which are “El” and “Elah“, and the plural form “Elohim“. The reason for these similarities is that Aramaic, Hebrew and Arabic are all Semitic languages with common origins. It should also be noted that in translating the Bible into English, the Hebrew word “El” is translated variously as “God“, “God” and “angel”! This imprecise language allows different translators, based on their preconceived notions, to translate the word to fit their own views. The Arabic word “Allah” presents no such difficulty or ambiguity, since it is only used for Almighty God alone. Additionally, in English, the only difference between “God“, meaning a false God, and “God“, meaning the One True God, is the capital “G”. In the Arabic alphabet, since it does not have capital letters, the word for God (i.e. Allah) is formed by adding the equivalent to the English word “the” (Al-) to the Arabic word for “God/God” (ilah). So the Arabic word “Allah” literally it means “The God” – the “Al-” in Arabic basically serving the same function as the capital “G” in English. Due to the above mentioned facts, a more accurate translation of the word “Allah” into English might be “The One -and-Only God” or “The One True God“.

More importantly, it should also be noted that the Arabic word “Allah” contains a deep religious message due to its root meaning and origin. This is because it stems from the Arabic verb ta’Allaha (or alaha), which means “to be worshipped”. Thus in Arabic, the word “Allah” means “The One who deserves all worship”. This, in a nutshell, is the Pure Monotheistic message of Islam. You see, according to Islam, “monotheism” is much more than simply believing in the existence of “only One God” – as seemingly opposed to two, three or more. If one understands the root meaning of the word “Allah“, this point should become clear. One should understand that Islam’s criticism of the other religions that claim to be “monotheistic” is not because they are “polytheistic” in the classic sense, but because they direct various forms of worship to other than Almighty God. We will discuss the meaning of worship in Islam below, however, before moving on it should be noted that many non-Muslims are unaware of the distinction between simply believing in the existence of only One God and reserving all worship for Him alone. Many Christians are painfully unaware of this point, and thus you often find them asking how Muslims can accuse the followers of Jesus, peace be upon him, of being “polytheists” when they were all “monotheistic Jews”. First of all, it should be clarified that the word “polytheist” doesn’t really sound right in this context, since to many it implies simply believing in the existence of more than one God. So in an Islamic context, “associators”, “man-worshippers” or “creature worshippers” might be more accurate and appropriate terms – especially since Christians believe Jesus to be both “100% God and 100% man”, while still paying lip-service to God‘s “Oneness”. However, as we previously touched upon, what is really at the root of this problem is the fact that Christians – as well as the members of other religions – don’t really know what “monotheism” means – especially in the Islamic sense. All of the books, articles and papers that I’ve read which were written by Christians invariably limit “monotheism” to believing in the existence of “One Sovereign and Creator God“. Islam, however, teaches much more than this.

Suffice it to say that just because someone claims to be a “monotheistic” Jew, Christian or Muslim, that doesn’t keep them from falling into corrupt beliefs and idolatrous practices. Many people, including some Muslims, claim belief in “One God” even though they’ve fallen into acts of idolatry. Certainly, many Protestants accuse Roman Catholics of idolatrous practices in regards to the saints and the Virgin Mary. Likewise, the Greek Orthodox Church is considered “idolatrous” by many other Christians because in much of their worship they use icons. However, if you ask a Roman Catholic or a Greek Orthodox person if God is “One”, they will invariably answer: “Yes!”…

…This brings us to a more important point: It should be clearly understood that what Islam is primarily concerned with is correcting mankind’s concept of Almighty God. What we are ultimately going to be held accountable at the end of our life is not whether we prefer the word “Allah” over the word “God“, but what our concept of God is. Language is only a side issue. A person can have an incorrect concept of God while using the word “Allah“, and likewise a person can have a correct concept of God while using the word “God“. This is because both of these words are equally capable of being misused and being improperly defined. As we’ve already mentioned, using the word “Allah” no more insinuates belief in the Unity of God than the use of the word “God” insinuates belief in the Trinity – or any other theological opinion. Naturally, when God sends a revelation to mankind through a prophet, He is going to send it in a language that the people who receive it can understand and relate to. Almighty God makes this clear in the Qur’an, when He states:

Never did We send a Messenger except (to teach) in the language of his (own) people in order to make (things) clear to them.” (Qur’an, Chapter 14 – “Abraham”, Verse 4)

As Muslims, we think that it is unfortunate that we have to go into details on such seemingly minor issues, but so many falsehoods have been heaped upon our religion, that we feel that it is our duty to try to break down the barriers of falsehood. This isn’t always easy, since there is a lot of anti-Islamic literature in existence which tries to make Islam look like something strange and foreign to Westerners. There are some people out there, who are obviously not on the side of truth, that want to get people to believe that “Allah” is just some Arabian “God“, and that Islam is completely “other” – meaning that it has no common roots with the other Abrahamic religions (i.e. Christianity and Judaism). To say that Muslims worship a different “God” because they say “Allah” is just as illogical as saying that French people worship another God because they use the word “Dieu“, that Spanish-speaking people worship a different God because they say “Dios” or that the Hebrews worshipped a different God because they sometimes call Him “Yahweh“. Certainly, reasoning like this is quite ridiculous! It should also be mentioned, that claiming that any one language uses the only correct word for God is tantamount to denying the universality of God‘s message to mankind, which was to all nations, tribes and people through various prophets who spoke different languages.”

This insightful article written by Abu Iman Abdur-Rahman Robert Squires

The Ruling Concerning Performing a Cesarean Section – Shaykh ibn Uthaymeen

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The Ruling Concerning Performing a Cesarean Section

This issue occurs in one of four situations:

  • [1] That the mother is alive and the baby is alive:  In which case it is not permissible to do any surgical operation except under necessity such as when delivery becomes difficult, etc.  This is because it is not permissible to perform operation when there is no need, as the body is a trust that must be cared for by every person.  He must not do anything that threatens it except for a more useful goal, because the operation may harm the child.
  • [2] That both mother and child are dead:  Here, it is not permissible to perform the operation for there is no benefit in it.
  • [3] That the mother is alive while the child is dead:  Here it is permissible to perform operation to remove it.  Because, obviously – and Allah knows best – it will not be removed except by an operation.

– If there is a fear for the mother with the operation, it is not permissible to perform the operation as the fear of the harm prevents doing what may benefit.
– If the possibility of harm is very low, and the child may continue to remain in her womb, then there is no problem with the operation, because the continued existence of the baby in her womb prevents her from pregnancy.

  • [4] That the mother is dead while the baby is alive:  Hanbali scholars have stated that it is forbidden to operate in order to remove the child.  Their reason for this ruling is that is involves mutilation and a transgression upon an honour that is existent for the sake of a life supposed to be existent, except where part of the child has started coming out, in which case it is allowed to operate to bring out the rest.  They said, ‘it is allowed for a midwife to pounce on it so as to force it out’.

Ibnul-Qayyim stated in his book – I’laa, al-Muwaaqqi’een [3/413] – that is was said to Imam Ahmad that Sufyaan was asked concerning a woman who died with a baby moving in her womb, that he said: “I don’t see anything wrong with slitting her stomach to remove it.”  On hearing this, Ahmad said:  ‘Evil indeed is what he said.’  And he continued to repeat that, saying ‘Subhaanallah – glory be to Allah, ‘Evil indeed is what he said.’

I say [the author], the reasoning of our scholars, which is that this involves mutilation, implies that it should be permissible in these days since the operation does not involve any mutilation.

  • Based on this, the correct view is that of Sufyaan, which is that it is compulsory (Waajib) to operate if there is a high probability of the baby’s safety,
  • Or strongly encouraged (Mustahab), if it is likely that he survives,
  • And permissible (Mubaah), where there is a low chance of its survival.

This is so because of many reasons:

One:  Because it is based on that which was forbidden by our scholars, their reason no longer existent as, once the stomach is incised and then stitched back, after removing the baby, there is no mutilation.

Two:  The honour of the living is greater than that of the dead.  So, if we were to assume that incising her stomach involves dishonouring her, then doing that is less than dishonouring the living (baby which is exposed to death).

Three:  The baby is a living and honourable human being exposed to death, and operating to remove it involves saving a human soul from death, which is compulsory, as the benefit can be achieved without any harm.

Four:  That our scholars have permitted operating the case of a child who is half into the world, to remove the rest – based on the reason that his life is known (for sure), whereas before it comes out its life is only imaginary – implies that there shouldn’t be a difference between the two situations, before or after it has started coming out, so long as we are sure of its life.

Five:  The benefit in it outweighs the harm and it is well known that Islam either compels Muslims or encourages them (to do things) whenever their benefit is higher than their harm; For there is no doubt that incising the stomach of a dead, pregnant woman, to save her baby is a benefit that outweighs the harm in it.  Hence, the thing boils down to either being compulsory  or encouraged, or (at worst) permissible, according to the level of hope in saving the life of the child, or otherwise.

[Ibn Uthaymeen, Al Muntaqaa min Faraa’id al-Fawaa’id]

Al Ahkaam wal Fataawaa as Shar’iyyah li Katheerin minal Massailit Tibbiyyah
(Guidelines and Fataawa Related to Sickness and Medical Practice, pgs. 69-71)

Imam Ahmad A Good Example Of Implementing The Sunnah Over Desires – Shaikh Jamaal Al-Haarithee

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Bismillaah Al-Hamdulillaah wa salatu wa salamu ‘ala Rasool Allaah

The following is from Shaikh Jamaal Al-Haarithee from his comments on Shaikh Saalih al-Fawzaan’s Beneficial Answers to Questions on Innovated Methodologies (hafidhahumullaah):

It is reported in the book as-Sunnah of Ibn Abee ‘Aasim (2/351), al-Mustadrak of Al-Haakim (3/290) and the Musnad of Imaam Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said:

 “Whoever has some advice for the leader should not speak it out in public. Rather, he should take his hand and sit with him in privacy. So if he [the ruler] accepts it, then he accepts it, and if he doesn’t, then he [the advisor] has performed what is required of him and what is for him.”

The wording of this hadeeth is from Al-Haakim, and it is a sound hadeeth.

Look at the example of the Imaam of Ahlus Sunnah, Ahmad ibn Hanbal (rahimahullaah). He was beaten with a whip, dragged on the floor, and imprisoned due to the [the deviants’ claim] of the Qur`an being created. But in spite of this, he would refer to him [the ruler] as the “Commander of the Believers” and tell the people: “Do not rebel (against the leader); be patient.” Don’t we have a good example in our righteous predecessors? Or is it that we are more knowledgeable and braver than them?!

Imam Ibn Rajab al-Hanbalee (rahimahullaah) said in his book Jaami’ul-‘Uloom wal Hikam (pg. 113):

“Sincere Advice to the Muslim leaders means cooperating with them upon the truth, obeying them, reminding them, cautioning them with gentleness and ease, preventing an uprise against them, and supplicating for them to be guided.”

Imaam Ash-Shawkaanee said in his book Raf’-ul-Asaateen fee Hukm-il-Ittisaal bis-Salaateen (pg. 81-82):

 “It is well established in the Mighty Book (Qur`an) that we are commanded to obey the ruler. Allaah put obeying the rulers after obeying Him and obeying the Messenger (salallaahu ‘alaihiwasallam). There are many ahaadeeth in the purified Sunnah, i.e. the main collections, and other books that state that it is obligatory to obey them [the rulers] and to be patient with their oppression. One of the ahaadeeth in which the Prophet (salallaahu ‘alaihiwasallam) commanded us to obey them [the rulers] consists of the words: ‘…even if he beats your back and takes your money.’ It is also authentically reported on him (salallaahu ‘alaihiwasallam) that he said:  ‘Give them what they are entitled to (of rights), and ask Allaah for what you are entitled to (of rights).‘”

Note: From the comments that follow the 31st question and answer in Beneficial Answers to Questions on Innovated Methodologies.

The Majority is Not a Proof that Something is Correct – Shaikh Saalih Al-Fawzan (hafidhahullaah)

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From the characteristics of the people of the Days of Ignorance is that they would view the majority as proof that something was true and the minority as proof hat something was false. So according to them, whatever the majority of the people was upon, that was the truth. And whatever the minority was upon, that was not the truth. In their eyes, this was the balance used to determine truth from falsehood.

However, this is wrong, for Allah says: And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An’aam, ayah 116]

And He says: But most of mankind doesn’t know. [Surah Al-A’raaf, ayah 187]

And He says: And most of them We found to be not true to their covenant, but most of them We found indeed to be evil sinners. [Surah Al-A’raaf, ayah 102]

So the balance is not the majority and the minority. Rather, the balance is the truth. So whoever is upon the truth – even if he is by himself – he is the one who is correct and deserves to be emulated. And if the majority of the people are upon falsehood, then it is obligatory to reject them and not be deceived by them. So consideration is given to the truth. This is why the scholars say: “Truth is not known by way of men, but rather men are known by way of the truth.” So whoever is upon the truth, then he is the one we must follow and emulate.

In Allaah’s stories about the prior nations, He informs us that it is always the minority that is upon the truth, as Allah says: And no one believed with him except for a few. [Surah Hood, ayah 40]

And in a hadeeth in which the nations were presented to the Prophet, he (sallallahu ‘alayhi wa sallam) said that he saw a prophet who had a small group of followers with him, and a Prophet who had a man or two men following him, and another Prophet who had no one with him. (Sahih Al-Bukhari).

So consideration is not given to which opinion or view has the most followers. Rather, consideration is given to its being either true or false. So whatever is true, even though a minority of the people or no one is upon it – so long as it is the truth – it must be adhered to, for indeed it is salvation. Falsehood is not aided by the fact that it has a majority of people following it – ever. This is a determining measure that the Muslim must always abide by.

The Prophet (sallallahu ‘alayhi wa sallam) said:
“Islam began strange and it will return back to being strange as it began.” (Saheeh Muslim)

This will occur at the time when evil, calamities and misguidance increase. So no one will remain upon the truth except for the strange ones amongst the people and those who extract themselves from their tribes (for the sake of their religion). They will become strangers in their society.

The Messenger (sallallahu ‘alayhi wa sallam) was sent while the whole world was submersed in disbelief and misguidance. And when he called the people, only one or two answered his call. It was only until later on that they grew to be many. The tribe of Quraish, not to mention the whole of the Arabian Peninsula and the whole world, was upon misguidance. And the Messenger of Allaah (sallallahu ‘alayhi wa sallam) was the only one calling the people. So those who followed him were few with respect to the entire world.

So consideration is not given to the majority. Consideration is only given to what is correct and to achieving the truth. Yes, if the majority of the people are upon correctness, then that is good. However, the way of Allaah is that the majority of the people is always upon falsehood.

And most of mankind will not believe even if you desire it eagerly. [Surah Yoosuf, ayah 103]

And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An’aam, ayah 116]

* [In his sharh (explanation) of Imam Muhammad ibn ‘Abdul-Wahhab’s (rahimahullaah) statement: From the greatest of their principles was that they would be deluded by the majority, using that to determine the correctness of a matter. They would also determine the falsehood of something if it was strange and that its adherents were few. So Allaah brought them the opposite of that, clarifying this in many places of the Qur`an.]

Source: Sharh Masaa’il-ul-Jaahiliyyah (pg. 60-62) of Shaikh Muhammad ibn ‘Abdul-Wahhab (rahimahullaah), via al-Ibaanah.

Refutation of Maududi’s principle of Shirk in Haakimiyah by Shaykh SafiurRahman Mubarakpuri rahimahullah

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Impressions of Shaykh Safiur Rahman Mubarakpooree about Maududi.

A view of Maududi upon which he stood with firmness and the truth is that he laid the foundation for his Jamaat (group, i.e Jamat e islami) upon this view. And presented this view with such strength that even great scholars were influenced by him and they even accepted it, even though they did not enter him Jamaat, but they were influenced by his thoughts and accepted them. When these views came before me, even I was confused for a few days. But after that Allaah Ta’la opened this matter (mas’ala) in such a clear way that no type of doubt or confusion remained . Now I will present it before you, then there will be no doubt or confusion for you too Insha’Allaah. So clearly Allaah Ta’ala has opened it.

The view of Maulana (Maududi) was that if there is continuous following (Ita’ah) of someone, then this is the worship (Ibadah) of that person .the Muslim is in continuous following (Ita’ah) of Allaah Ta’ala and he follow (Ita’ah) the Prophet SalAllaahu alaihiwasallam because Allaah Ta’ala ordered to follow him. Thus the following (Ita’ah) of the Prophet salAllaahu alaihiwasallam is in accordance to the following (Ita’ah) of Allaah Ta’ala, therefore when he SalAllaahu alaihiwasallam is followed it is the following of Allaah Ta’ala and this worship (Ibaadah) becomes the  worship (Ibaadah) of Allaah. Now from here he (Maududi) has raised another problem that if a government does not govern according to the law laid by Allaah Ta’ala then following that government will be worshipping  that government and this is Shirk. And this is where he (Maududi) took his view of Shirk in Haakimiyyah and presented it strongly, and many a people are busy in it till date. Now I will present its truth before you, I mean t say that books of about a hundered, two hundred, three hundred, four hundred, six hundred and in some cases eight hundred pages have been written by many people on this topic. The matter has been confused in such a way and with such long debates that it becomes difficult to imagine. That is why I present this matter before you in a few clear and firm way.

Read More “Refutation of Maududi’s principle of Shirk in Haakimiyah by Shaykh SafiurRahman Mubarakpuri rahimahullah”

Hanging the du’aa for travel in a car – Shaykh Ubayd al Jabri

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Qn41: Is it permissible to hang the supplication of the traveler (du’aa of travelling) in the car so the people who haven’t memorized it yet can read it?

Visit the Link below to read the answer

http://ar.miraath.net/node/554

Prohibition of Using Names Like: Abdul-Naby, Ghulam Ahmad, Ghulam Mustafa

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None of Allah’s creatures is permitted to enslave any person of the slaves of Allah to other than Him. Therefore, it is not permissible to name somebody `Abdul-Fadeel, `Abdul-Naby, `Abdul-Rasul, `Abd Aly, `Abdul-Husayn, `Abdul-Zahra’, Ghulam Ahmad, Ghulam Mustafa, or any other name which implies enslaving a created being to another. This is because such names involve excessive reverence of pious and prominent people, and therefore, impudence against the Right of Allah (Exalted be He),and a means to Shirk (associating others with Allah in His Divinity or worship) and transgression. Moreover, Ibn Hazm narrated the consensus of scholars regarding the prohibition of using names that imply enslaving people to other than Allah (Exalted be He).

Permanent Committee for Scholarly Research and Ifta’
Chairman:`Abdul-`Aziz ibn `Abdullah ibn Baz
Members:`Abdullah ibn Qa`ud ,`Abdullah ibn Ghudayyan ,`Abdul-Razzaq `Afify
http://alifta.net/

Bearing the name “Ghulam Al-Rasul”

Q: In brief, some one was granted Saudi nationality under his name, i.e. ghulamul-Rasul (lit. Servant of the Messenger). However, he does not feel comfortable with this name and wishes to change it unless it is permissible to be called as such.

A: Apparently, Ghulam according to the dilaect of those who name their children as such means servant. Thus, Ghulamul-Rasul means Servant (worshipper) of the Messenger. It is well-known that names such as Abdul-Rahman (lit. Servant of the Merciful), Abdullah (lit. Servant of Allah) and the like symbolizes the servant’s attachment to his Lord in the aspects of worship and submissiveness. Accordingly, a Muslim may not be called Servant of the Messenger, or the like, as it entails Shirk (associating others in worship with Allah). Therefore, the one seeking the fatwa must go to the proper authorities to change his name to a valid one.

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

Permanent Committee for Scholarly Research and Ifta
Deputy Chairman:`Abdul-Razzaq `Afify
Members: `Abdullah ibn Mani`     `Abdullah ibn Ghudayyan
http://alifta.net/

The following is taken from : Taqwiyat-ul-Iman by Shah Ismail Shaheed (Rahmatullah Alehi)

The acts leading to polytheism:

In difficult times and situations people call upon saints, Prophets, Imam, martyrs, angels and fairies for assistance; make their vows to them, invoke them for the fulfillment of their wishes and even make so-called offerings to them so that their wishes may come true. To avoid ailments, they have no scruples about attributing their sons to those false deities by giving them such names as Abdun-Nabi, Ali Bakhsh, Hussain Bakhsh, Peer Bakhsh, Madar Bakhsh, Salar Bakhsh, Ghulam Muhiuddin and Ghulam Moinuddin etc. Someone raises a plait of hair in the name of a deity, someone slaughters an animal in their names, someone invokes them in a distressed situation and someone swears an oath in their names. This means that the way non-Muslims treat their gods and goddesses, these so-called Muslims also give exactly a similar treatment to the Prophets, saints, Imam, martyrs, angels and fairies. Despite committing all the above sinful acts, they still claim to be Muslims. As Allah has rightfully said:

“And most of them believe not in Allah except that they attribute partners unto Him.” (V.12: 106)

Sage Advice by Imaam Sufyaan Ath-Thauree (rahimahullaah)

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Imaam Sufyaan (may Allaah have mercy on him) said:

Be truthful at all times and in all places. Stay away from lying and from deception, and do not sit alongside liars and deceivers, for all such deeds are sins.

My brother, be careful not to show off, either in speech or in deed, for showing off is Shirk itself (Shirk being to associate partners with Allaah in worship).

Do not be conceited, for even a good deed is not raised (to the heavens) if any conceitedness is involved in it.

Take your religion only from one who is sincerely and compassionately concerned about his own religious guidance. The example of a scholar who is not concerned about his own religious well-being is that of a sick doctor: If he cannot treat his own disease…then how can he treat the diseases of others…? Likewise, if one is not concerned about his own religious well-being, then how can he be concerned about the religious well-being of others?

My brother, your religion is nothing more than your flesh and blood (i.e., You should be concerned about your religious well-being, because if you aren’t, it is your flesh and blood that will pay the penalty through the punishment of Allaah). Cry out of concern for your soul and have mercy on it; if you do not have mercy on it, then mercy will not be shown to it.

Sit only in the company of one who advises you to desire little from this world and who encourages you to put your hopes in the Hereafter. Take care not to sit with worldly people who speak constantly about worldly affairs; such people will ruin your religious well-being and will corrupt your heart.

Remember death frequently, and just as frequently ask Allaah to forgive you for your past sins.

Ask Allaah to keep you safe (safe from evil, from dangerous diseases, from trials and tribulations, etc) for the remainder of your life.

My brother, develop a good character and noble manners.

Do not act contrary to the Jamaa’ah (the general body of Sunni Muslims), for goodness and safety are the consequences of being in harmony with the Jamaa’ah.

Someone who strives constantly for this world is like a person who builds one home and destroys another (because he builds prosperity for himself in this world, while he destroys all chances of becoming prosperous in the Hereafter).

Give sincere advice to every believer who asks you a question regarding his religion. And never hide good advice to someone who asks you about a matter that leads to the Good Pleasure of Allaah (subhaanahu wa ta’aala).

If you love your (Muslim) brother for the sake of Allaah, then give him generously from your self and your wealth.

Stay far away from arguments, quarrels, and disputes; otherwise, you will become a wrongdoer, a transgressor, and a deceiver.

Be patient at all times and in all places, for patience leads to righteousness, and righteousness leads to Paradise. Do not become angry and furious, for those two emotions lead to wickedness, and wickedness leads to the Hellfire.

Do not argue with a scholar, for that will lead to him loathing you. Being able to visit scholars (and learn from them) is a mercy, and cutting oneself off from them means that one is bringing down upon himself the wrath of Allaah (subhaanahu wa ta’aala). Verily, the scholars are the treasurers of the Prophets (‘alayhumus salaam) and are also their inheritors.

Turn away from worldly pleasures and things (to a certain degree), and, as a result, Allaah will enable you to see the faults and defects of this world. Be a man of Wara’ (one who forsakes all dubious and some lawful things because he fears that those things will lead to what is prohibited in Islaam), and (on the Day of Resurrection) Allaah will make your session of accountability easier for you.

Leave many of the things regarding which you are doubtful, and replace them with things regarding which you are not doubtful, and you will, as a result, remain safe: So by warding off doubt with certainty, you will remain safe in your religion.

Enjoin good and forbid evil — thus will you become loved by Allaah. Despise wicked-doers, and drive away devils (regardless of whether they are humans or jinn).

If you want to become strong (in faith)…then be exultant only a little and laugh only a little when you get something you want from this world. Concentrate on working for the Hereafter; if you do that, Allaah will be sufficient for you regarding your worldly concerns….

Ask Allaah for safety (in both your religious and worldly affairs). If you intend to something for your Hereafter – such as giving charity – then apply yourself to doing it quickly before the Shaytaan (the Devil) weakens your resolve and thus prevents you from doing it.

Do not be a heavy eater, whereby you work less than you eat, for that is disliked (in Islaam). Do not eat without an intention, and do not eat when you are not hungry. And do not fill your stomach constantly until you become a corpse, not having remembered Allaah while you were alive (but instead having been concerned with eating to your full and fulfilling your desires).

Decrease the frequency with which you fall into error, accept apologizes (from those who wronged you), and forgive the person who wronged you.

Be the type of person from whom people generally expect good things and from whose evil people feel safe.

Do not hate anyone who obeys Allaah, and be merciful both towards people in general and towards those with whom you are well-acquainted (or both to the general masses of Muslim and to people of high standing in society).

Do not sever the ties of the womb (i.e., do not cut off relations with family members and relatives), and join ties with those who have severed them from you. Pardon those who wronged you, and you will, as a result, become a companion of the Prophets and martyrs.

Do not be a frequent visitor of the marketplace, for the people there (mostly sellers, but some buyers also) are wolves in men’s clothing. Marketplaces are often frequented by devils – devils both of the human kind and of the jinn kind. When you enter the marketplace, it becomes obligatory upon you to enjoin good and forbid evil – but know that you will only see evil there. Stand to one side of the marketplace and call out: ‘I bear witness that none has the right to be worshipped but Allaah alone; He has no partner; the dominion of all that exists belongs to Him. He is deserving of all praise. It is He Who gives life, and it is He Who causes death. All goodness is in His hands, and He is upon all things capable. There is neither might nor power except with Allaah, the All-High, the All-Mighty. [ Check – 1 Million Virtues + 1 Million Sins Forgiven + 1 Million Grades Raised]

Do not enter into disputes with worldly people over their worldly things, and, as a result, Allaah will love you, and the people of earth will love you.

And be humble….When you are healthy, do good deeds, and you will be granted safety and health (physically and spiritually) from above.

Be a forgiving person, and you will get the things you want. Be a merciful person, and all things will be merciful towards you.

My brother, do not allow your days, nights, and hours to be wasted on falsehood. Spend from your self for yourself – for the Day of Thirst (the Day of Resurrection). My brother, your thirst will not be quenched on the Day of Resurrection unless the Most Merciful is pleased with you, and you will not achieve His Good pleasure unless you are obedient to Him. Perform many voluntary good deeds, for they have the effect of bringing you closer to Allaah.

Be generous, and your faults will be covered, and Allaah will make easier for you your session of accountability (on the Day of Resurrection) as well as the horrors (that will take place on that day).

Perform many good deeds, and Allaah will make you feel happy and at ease in your grave.  Stay away from all prohibited deeds, and thus will you taste the sweetness of faith (Eemaan). Sit in the company of righteous and pious people, and Allaah will make well for you the affairs of your religion. And in the affairs of your religion, consult those who fear Allaah. Hasten to perform good deeds, and Allaah will protect you from disobeying Him.

Remember Allaah frequently, and, as a result, Allaah will make you less desirous of this world (and its pleasures and possessions). Remember death, and, as a result, Allaah will make your worldly affairs easier for you. Yearn for Paradise, and, as a result, Allaah will help you obey Him. Be frightened by the Hellfire, and,  as a result, Allaah will make it easier for you to endure the hardships of this life.”

Transcribed from: The Biography of Sufyaan Ath-Thauree, p176-181
Compiled by:  Salaahud-Deen ibn ‘Alee ibn ‘Abdul-Maujood

The Arab Race – Shaykh al-Albaani (rahimahullaah)

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source:  silsilat ul-ahaadeeth idh-dha’eefa – the series of weak narrations – hadeeth no. 163

~

“If the Arabs are humiliated, Islaam is also humiliated” – grading of hadeeth: mawdoo’ (fabricated)

Shaykh al-Albaani (rahimahullaah) comments:

“The glory of Islaam is not connected with Arabs only; rather Allaah may give it glory by other than them from the believers, as that happened during the time of the Ottoman Empire especially in its beginning. So Allaah had given glory to Islaam through them until its authority spread to the middle of Europe. Then, when they started to abandon the Sharee’ah (Islamic Legislation) and incline toward the European laws – taking that which is lower in exchange for that which is better – their authority diminished from those countries and others until it had disappeared from their (own) countries as well! Hence, only something little remained there of the manifestations that could indicate their Islaam! So by that, all of the Muslims were humiliated after their glory, and the disbelievers entered most of their countries and concentrated on humiliating them. And even if these (countries) were apparently freed from (the disbelievers’) colonization, they colonize them in secret under the screen of many projects such as the economy and the like! Therefore, it is established that Islaam is given glory and humiliated by the glory and humiliation of its people whether they are Arabs or non-Arabs, and ‘there is no superiority of an Arab over a non-Arab except by taqwaa.’[1] So O Allaah! Give glory to the Muslims and inspire them to return to Your Book and the Sunnah of Your Prophet [sallAllaahu ‘alayhi wa sallam] until You give glory to Islaam by them.

However, that does not negate the Arab race being better than the race of the rest of the nations; rather, this is what I believe in – even though I am Albanian but indeed I am Muslim, all praises and thanks are to Allaah – because the precedence of the Arab race that I have mentioned is that which ahl us-sunnah wal jamaa’ah[2] are upon, and a group of mentioned narrations about this matter indicates (this), such as (the Prophet’s) (sallAllaahu ‘alayhi wa sallam) statement: ‘…Indeed Allaah chose Bani Kinaanah from the offspring of Ismaa’eel, and chose Quraysh from Bani Kinaanah, and chose Bani Haashim from Quraysh, and chose me from Bani Haashim.’[3]

But this should not cause the Arab to boast of his race – because it is from the affairs of jaahiliyyah which our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam), the Arab, had abolished, as clarified earlier – just as we should not be ignorant of the reason why the Arabs deserve precedence, which is what they were distinguished with in regard to their understanding, language, manners and works, and that qualified them to be the carriers of the Islamic da’wah to the other nations. So indeed if the Arab knows this and follows it, it will enable him to be – like his predecessors – a righteous member in carrying the Islamic da’wah. As for if he gives that up, then he doesn’t have any excellence at all; rather, the non-Arab who possesses the Islaamic manners is better than him no doubt, since true excellence is only following the eemaan (faith) and knowledge with which Muhammad (sallAllaahu ‘alayhi wa sallam) was sent. So whoever is stronger in it, he is better. And excellence is only by defined names in the Book and the Sunnah, such as Islaam, eemaan (faith), birr (righteousness), taqwaa, knowledge, righteous deeds, ihsaan and the like, and (it is) not by a person merely being an Arab or non-Arab, as Shaykh ul-Islaam ibn Taimiyah (rahimahullaah) said, and this is what (the Prophet) (sallAllaahu ‘alayhi wa sallam) pointed out with his saying: ‘Whoever’s deeds slow him down, his lineage will not make him go faster.’ Muslim narrated it.

In summary: Indeed the excellence of the Arabs is only due to virtues that are realized amongst them, but if (these virtues) disappear because of their negligence of their Islaam, their excellence will also disappear, and whoever from the non-Arabs adheres to (these virtues) will be better than them; ‘there is no superiority of the Arab over the non-Arab except by taqwaa.’ Therefore, the going astray of the one who calls to Arabism becomes clear, (who calls to it) while he does not possess any of its excellent characteristics at all; rather, he is a European inwardly and outwardly!”

[1] piety and fear of Allaah
[2] those who adhere to that which the Prophet (sallAllaahu ‘alayhi wa sallam) and his Companions were upon with regard to ‘aqeedah (belief), manhaj (methodology) and all other matters of the religion
[3] Saheeh at-Tirmithee #3606

Source : asaheeha translations

Speaking ill of the Companions (Reviling the Sahaabah) – Permanent Committee

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Looking for the faults of Sahabah

Q 2: What do you think of a group of people who searches for the defects of the Sahabah (Companions of the Prophet), disparages them, and accuses them of debauchery, niggardliness and cowardliness? They even claim that the Sahabah differed in their `Aqidah (creed). Please advise about the `Aqidah of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) concerning the Sahabah and defending them against slander. How should Muslims behave towards this group of people? May Allah guide them to the truth.

A:

The Prophet (peace be upon him) stated, Do not abuse my Companions, for by Him in Whose Hands my life is, if anyone of you spends gold equal to Uhud (in Allah’s Cause) it would not be equal to a Mud (a dry measure of half bushel, 543 grams) or even a half Mud spent by one of them.

Allah (may He be Exalted) states regarding the Muhajirun (Emigrants from Makkah to Madinah) and the Ansar (Helpers, inhabitants of Madinah who supported the Prophet),Surah Al-Hashr, 59: 10 And those who came after them say:

“Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.”

It is impermissible to dispraise any of the Sahabah. We love them, ask Allah to be pleased with them, and seek Allah’s forgiveness for them. Whoever abuses them or dispraises them, is nothing but a misguided Mubtadi` (one who introduces innovations in religion).

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

Permanent Committee for Scholarly Research and Ifta’
Abdul-`Aziz ibn `Abdullah Al Al-Shaykh , Salih Al-Fawzan , Bakr ibn `Abdullah Abu Zayd
http://www.alifta.com

Related Links:

The Creed of Ahl us Sunnah Wal Jamah Regarding Companions – by Shaik Abdul Muhsin bin Hamad Al-Abbaad [PDF]

Politics in Islam (Shariah) – alifta

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The meaning of Al-Siyasah Al-Shar`iyyah (Source : alifta.com)

Q 5: What is meant by Al-Siyasah Al-Shar`iyyah (Shari`ah-based policy)?

A: Al-Siyasah Al-Shar`iyyah is that policy which is based on the Qur’an and Sunnah by the ruler applying justice and the ruled giving their loyalty and obedience. It is explained by the Saying of Allah (Exalted be He): Verily, Allâh commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice until His Saying: O you who believe! Obey Allâh and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority.

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

Permanent Committee for Scholarly Research and Ifta’

Ruling on separating policy from religion (Source : alifta.com)

Q 9: what is your view on those who say that there are no politics in Islam and no Islam in politics?

A: The Shari`ah (Islamic law) has prescribed the correct policies between Muslim countries and other countries in times of peace and war. It has also prescribed the correct and successful policies that Muslim rulers must adopt when dealing with or governing Muslims all over the Islamic Ummah (nation) with respect to their spiritual and worldly life.

As for evil politics that are based on corruption, delusion, lies, violating covenants, deceit and breaking promises, this was not prescribed by Shari`ah, and whoever looks into the texts of The Book, the Prophetic Sunnah and the biography of the Prophet (peace be upon him) will find that they are abundant in truthful and just policies observed with allies and enemies.

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

Permanent Committee for Scholarly Research and Ifta’

The following is taken from the Fatwa of Shaikh Ibn Baz (source: alifta.com)

The perfection which Allah (Exalted be He) granted the Islamic Shari`ah of Muhammad (peace be upon him) is clear in its commands, prohibitions, and other rulings, which meet both the needs of souls and the demands of societies, despite the new variables and inventions that have come to light.

Those who observe world religions that contradict Islam would find that their doctrines do not suit the requirements and aspects of this life and do not satisfy souls, so the adherents of these religions feel a desire to keep religion separate from politics. They say things like “Render unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”

In Islam, it is very different; for souls, when stricken by crises and problems, find in Islam and its legislation a way out and peace of mind. The more the souls keep away from the religion of Islam, the weaker Iman (Faith/belief) grows, the more they are disturbed by anxiety, and the more the society’s problems increase.

Story about a Student of Knowledge from 1980s as mentioned by Shaykh Falaah Ismaeel

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This lecture of Shaykh Falaah Ismaeel (حفظه الله) was recorded on Tuesday, February 08, 2011.

In this lecture the Shaykh covered everything in regards with following the Salaf. He mentioned that we should follow the Salaf in their Aqeedah (creed), Ibadaat (acts of worship), Ikhlaaq (good manners), Mua’mulaat, and in everything. He mentioned many stories and one of the stories was about one of the Student of Knowledge (حفظه الله).

The Shaykh said – “I met one Student of Knowledge about 30 years ago when he was studying in Madinah (Saudi Arabia). We used to live together and sit with Ulemah. He was a very good student, he was excellent in the first year, excellent in the second, and in the third year but when the forth year started, he came to me and told me that he would like to go back to his home country (United Kingdom). Everybody asked him that why you want to leave, you are almost there, finish your education, get your degree, and then leave. He began to cry and said that he got a phone call from his family member and they told him that his father is very sick and he is in the hospital and the family is afraid that he may die (upon kufr). We told him that your father may not die, a lot of people go to the hospital but not everyone dies immediately. But he said that something in my heart telling me to leave. So he got on the plane and went back and didn’t finish the forth and last year of the University”.

The Shaykh said that he didn’t care about the degree. He was truthful with Allah as related to guiding his father to Al-Islam and Allah was truthful with him as well. He went back and after a couple of days, we talked to him and he said alhamdulillah my father has accepted Islam. He said that alhamdulillah my father died upon Islam in the same hospital. The Shaykh said I visited him after many years and he said that now my mother is Muslim and my whole family is Muslim. The Shaykh said what we learn from this story that if you really care about your family and they are non Muslims, then focus your time and do what you can, the success is with Allah (سبحانه وتعالى).

The Virtue of “Laa ilaaha illallaah” – Imaam Ibn Maajah and Imaam Tirmidhee

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Translated by Dawood Burbank
Extracted From the Works of Imaam Ibn Maajah and Imaam Tirmidhee

* IMAAM IBN MAAJAH –rahimahullaah– reported in his ‘Sunan’:

The Book of Manners: Chapter (54): The Virtue of ‘Laa ilaaha illallaah’ (no. 3794) :

“Aboo Bakr narrated to us, saying: al-Husayn ibn `Alee narrated to us: from Hamzah az-Zayyaat: from Aboo Ishaaq: from al-Agharr, Aboo Muslim: that he bore witness that Aboo Hurairah and Aboo Sa`eed bore witness: that Allaah’s Messenger (صلى الله عليه وسلم) said:

<<When the servant says ‘Laa ilaaha illallaah, wallaahu akbar’ (None has the right to worshipped except Allaah and Allaah is greater), (he said:) Allaah -the Mighty and Majestic- says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, and I am greater (than everything.)’

And when the servant says: ‘Laa ilaaha illaallaah, wahdah’ (None has the right to be worshipped except Allaah, alone), He says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, alone.’

And when he says: ‘Laa ilaaha illallaah, Laa shareeka lah’ (None has the right to be worshipped except Allaah, He has no partner), He says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, and I have no partner.’

And when he says: ‘Laa ilaah illallaah, lahul-Mulku wa lahul hamd’ (None has the right to be worshipped except Allaah. Sovereighty is His, and all praise is for Him), He says: ‘My servant has spoken the truth: None has the right to be worshipped except Me. Sovereighty is Mine, and all praise is for Me.’

And when he says: ‘Laa ilaaha illallaah, wa laa hawla wa laa quwwata illaa billaah’ (None has the right to be worshipped but Allaah, and there is no movement and no ability except with Allaah’s aid) then He says: ‘My servant has spoken the truth: None has the right to be worshipped except Me, and there is no movement and no ability except with My aid.’>>

-Aboo Ishaaq said: Then al-Agharr said something which I did not understand. He said: So I said to Aboo Ja`far: ‘What did he say?’ He said:

<<Whoever is granted it at his death will not be touched by the Fire>>.”

Shaikh al-Albaanee –rahimahullaah– said: ‘Saheeh’, [‘as–Saheehah’ (no. 1390)]

* Imaam at-Tirmidhee –rahimahullaah– reported it in his ‘Sunan’: The Book of Supplications:

Chapter (37): What should the servant say when he becomes ill (no. 3430),

and his wording contains the phrases:

( لا إلهَ إلاّ اللهُ وَ اللهُ أكْبَرُ )

( لا إلهَ إلاّ اللهُ وَحْدَهُ )

( لا إله إلاّ اللهُ وَحْدَهُ لا شَرِيْكَ لَهُ )

( لا إلهَ إلاّ اللهُ  لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ )

( لا إلهَ إلاّ اللهُ  وَ لا حَوْلَ وَ لا قُوَّةَ إلاّ بِاللهِ )

(Laa ilaaha illallaah, wallaahu akbar)

(Laa ilaaha illallaah, wahdah)

(Laa ilaaha illallaah, wahdahu laa shareeka lah)

(Laa ilaaha illallaah, lahul-Mulku wa lahul-hamd)

(Laa ilaaha illallaah, wa laa hawla wa laa quwwata illaa billaah)

 

and it ends:

“…And he used to say:

<<Whoever says it during his illness and then dies, then the Fire shall not taste him.>>

[ Shaikh al-Albaanee said: ‘Saheeh’].

And the hadeeth occurs in ‘Riyaadus–Saaliheen’ of Imaam an-Nawawee (no. 914).

Knowledge is not in being able to narrate much and in having many books – Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-Barabahaaree

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Here is a beautiful excerpt from Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-Barabahaaree, taken from last week’s lesson of Aboo Talhah Daawood Burbank.The author (Imaam Al-Barbahaaree) rahimahullaah said:

And know, may Allaah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the sunnahs (in some versions: the Book and the Sunnah) even if his knowledge and his books are limited and whoever opposes the Book and the Sunnah then he is a person of innovation, even if he narrates much and has many books.

(Shaykh Saalih Al-Fowzaan hafizahullaah said in explanation of this point:)

His saying: And know, may Allaah have mercy upon you, that knowledge is not in being able to narrate much and in having many books.  `Ilm (knowledge) is not in knowing many things and reading much and having many books.  Knowledge is only through having fiqh (knowledge and understanding) and through ittibaa’(following) and in ‘amal (action upon it), even if the person has only a little knowledge.  So a small amount of knowledge along with righteous action and with correct understanding of the religion is something that is much.  Whereas having a lot of knowledge with little action and without following, there is no benefit in it. So the Jews have amongst them people of knowledge, they have rabbis and yet despite this their knowledge does not benefit them and they became those upon whom there is anger because they disobeyed Allaah upon knowledge and insight, so what is intended is not to have a large amount of knowledge and to have read many things, what is intended is action.  This is what is intended by knowledge and this is the path of those upon whom Allaah has bestowed his favour.  Just as He the Most High said (the explanation of which is), ‘Guide us upon the straight path, the path of those upon whom You have bestowed Your favour’ and they are the people of knowledge and action. ‘Not the path of those whom You are angry with’and they are those who possess knowledge without action. ‘Nor the path of those who are astray’ [Sooratul-Faatihah, verses 6-7] and they are those who act without knowledge.  So therefore knowledge will not benefit unless it is with action and action will not benefit unless it is along with knowledge. So knowledge and action must be combined and this is the path of those who have favour bestowed upon them.

His saying:  And rather the scholar is just the one who follows (applies) the knowledge and the sunnahs even if he only has a small amount of knowledge and of books.  The scholar is only the one who follows the book and the sunnahs even if he has only acquired a small amount of knowledge, contrary to the case of someone who has acquired a great deal of knowledge or who has many and various books, however he does not act, then this there is no benefit in it.  Knowledge becomes much and it increases and it grows along with righteous deeds.  As for knowledge without action then it is stripped of blessing and it will not remain.

And the people of knowledge are of two categories:

The first one: those who are scholars with the tongue only

The second one: those who are scholars with the tongue and with the heart and they are the people of al-khashyah (fear of Allaah). He the Most High said (the explanation of which is), ‘It is only those who have knowledge amongst His servants who fear Allaah’ [Soorah Faatir, verse 28].  So having knowledge and fear (of Allaah), these two are al-`ilmus–saheeh, correct knowledge.  As for just knowledge of the tongue without fear of Allaah then this is the knowledge of the hypocrites, we ask Allaah for safety and security…

…Allaah the Most High said with regard to the Jews (the explanation of which is), ‘The example of those who were given the duty of acting upon the Tawraat and then they did not act upon it is just like the example of a donkey carrying volumes of books.’ [Sooratul-Jumu’ah, verse 5].  So the person who has a huge library but he abandons action or he is an innovator, his example is that of a donkey which carries books and does not benefit from them.

End of Quote.

Escaping to the West – answered by Shaykh Rabee’

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Shaykh Rabee’ on Hijrah to Britain
Question about Escaping to the West answered by Shaykh Rabee’ Al-Madkhalee may Allaah preserve him.

On more than one occasion, Shaykh Rabee’ has made the points translated below. In fact, he says these things every time he is asked about migrating to the West and living there.

Question

May Allaah be benevolent to you; here is a question from the Salafi youth in Britain. They are asking about the ruling on residing in the lands of the unbelievers in order to escape the injustice of rulers in some Muslim countries. [They also ask about] the ruling on taking a British nationality.

Answer

Allaah knows best, 90% of those who go to Europe and America go there not because any government is chasing them, not because of anything [like this]. Even if a government is trying to pursue [a Muslim], he should be patient and endure. When Ahmad b. Hanbal was tortured, did he go off to the lands of unbelief? I ask you: Ahmad b. Hanbal and others, then Ibn Taymiyah, when [the rulers] harmed them incessantly and imprisoned them, did they flee to the lands of unbelief? Allaah bless you, he should be patient, he should live in his own country, even in prison, it is better for him than going to Europe and America, especially since these [countries] have measures and policies to recruit Muslims into their societies, to Christianize them and convert them to atheists and heretics (zanaadiqah). These are old strategies which they are applying now and many corrupt preachers and corrupt scholars are striving to recruit Muslims into European societies now.

So why go to these countries? Why not be patient even if the government [of the Muslim country] pursues you, be patient, it is better for you. Many people go [to other counties] without being pursued. They go to eat and drink and serve the Jews and Christians in their countries, degrading themselves and Islam. Allaah bless you, He has promised he will provide your sustenance, whoever fears Allaah and obeys Him, He will make a way out for him and sustain him from where he would not imagine (Quran 65: 3). All you have to do is fear Allaah the Mighty and Majestic and obey Him (practice taqwaa) and your provision will come from places you would not imagine. A person never dies until he has fulfilled everything that was written for him. But Shaytan beautifies for him the idea of going to the West, so he can live there the life of cattle, first in derision and meekness, and then in tribulation and danger surrounding him and his family. When your child is six years old, where will he study? He will study in the schools of the Jews, atheists, secularists and Christians, and they will teach him their way of life, and they will not distinguish [between Muslims and non-Muslims] in this regard, may Allaah bless you.

Adopting an unbelieving foreign nationality instead of an Islamic one has been declared an act of Kufr by some scholars. A person does not take this nationality except after becoming prepared by submitting to the laws of these countries and aligning his loyalty to them and his enmity for those who go against them. He might also be prepared by fighting [for them]. If the Islamic army approached the unbelievers land, he [would have to] face the Islamic army because he has become a soldier for the enemies of Allaah and is prepared. They might enlist and prepare him to fight the Muslims in their own lands, as has occurred in Afghanistan. They recruited Muslims to fight the Afghans and a fatwa (religious edict) was issued by some corrupt scholars stating it is allowed for [a Muslim] to fight the Muslims to confirm his nationality and his allegiance to America. This is the fatwaa of Al-Qardawi, who occupies a great status amongst Muslims due to this fatw?. All?h bless you, how many evil corrupt edicts there are! We ask All?h for protection and wellbeing!

Right now, measures are being taken in the West to achieve these goals: to recruit Muslims into Western societies. How can you go there in these circumstances? It is obligatory upon Muslims to migrate [back] to their lands when they hear of these actions and attempts to integrate and merge them into the Western societies.

From a recording entitled Means for the Rise of the Ummah by the Noble Shaykh Rabee’ b. Haadee al-Madkhalee may Allaah preserve him, attended also by Shaykh Abdul-Azeez al-Bur’ee (may Allaah preserve him) Part of the Ramad?n Sittings series, 20/09/1426H.

Transcript source: http://www.sahab.net/forums/showthread.php?t=347443 accessed 25/09/2009.

Translated by: Abu Abdillaah Owais Al-Hashimi

Side Books for Madina Arabic Course

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These books are not the three medina books that everyone knows about; rather they are the books that are used alongside the medina books that are used in the Medina University, these books a wide variety of topics like phrase usage of verbs and terms, Fiqh, Dictation, Hadith, Reading in which the 3 Medina Books by themselves do not cover.

[Download here  the Zip of all the below Madina Arabic Course Side Books]

Side Books for Madina Arabic Book 1:
1التعبير.pdf
1القراءة.pdf
تعليم الكتابة.pdf

Side Books for Madina Arabic Book 2:
كتاب لتعليم اللغة العربية.pdf
الإملاء.pdf
القراءة.pdf
التعبير.pdf
الفقه.pdf
الحديث.pdf
قصص الأنبياء.pdf
التديبات الصوتية.pdf

Side Books for Madina Arabic Book 3:
النحو و الصرف.pdf
الإملء.pdf
القراءة.pdf
التعبير.pdf
التوحيد.pdf

May Allah reward the brother who has shared these files to me.

Evil Omens and pessimistic about one’s house – Fatwas of Nur Ala Al-Darb

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Fatwas of Nur `Ala Al-Darb

Q: There are some people who have a house. They were in prosperity. Then, adversities inflicted them in this house until they were pessimistic and sold it. Some of the events that inflicted them in this house were temptations and suicide of some of the family members. Is this a kind of pessimism? Guide people to the truth! May Allah reward you well!

A: This is not a kind of forbidden pessimism.

It was authentically reported that the Prophet (peace be upon him) said: Pessimism is in three things; house, beast of burden and a woman. “Evil omens may be of these three things. It was mentioned in another narration: “If there is an evil omen, it will be in three things;” Then the Prophet (peace be upon him) mentioned the previous.It may happen that a woman may bring evil to her husband. If it appears what denotes evil omens in her morals, behavior or the sequence of calamities that inflict her husband as loss and depression of his commerce, destruction of his farm and the like, it will be permissible for him to divorce her. Similarly, if evil events come successively as bad circumstances or diseases for him and his children and family in this house, it will be permissible for him to move to another one because of the authentic Hadith mentioned in this regard. The same ruling is applied also to the beast of burden, such as camels, horses and the like. If he finds no benefit in a beast of burden and evil events come repeatedly because of it, there will be nothing wrong to sell it and exchange it with another one according to the text of the Hadith reported from the Prophet (peace be upon him).

Source: alifta.net : Browse by Volume Number > Volume 3 > Chapter on (believing in) bad omens

References added for the clarity:

Al-Bukhaari (5093) and Muslim (2252) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bad omens are in a woman, a house and a horse.”

Al-Bukhaari (5094) and Muslim, (2252) narrated that Ibn ‘Umar said: Mention of bad omens was made in the presence of the Prophet (peace and blessings of Allaah be upon him), and the Prophet (peace and blessings of Allaah be upon him) said: “If bad omens are to be found in anything, it is in a house, a woman and a horse.”

Abu Dawood (3924) narrated that Anas ibn Maalik said: A man said: “O Messenger of Allaah, we were in a house and our numbers and wealth were great, then we moved to another house where our numbers and wealth decreased.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Leave it, it is bad.” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

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