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The Caller must invite to Allaah with wisdom – Shaykh Ibn Uthaymeen

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The Third Provision: Wisdom

The Caller must invite to Allaah with wisdom. And how bitter is wisdom upon the one who doesn’t have it.

Da’wah (the Call) to Allaah must occur with (1) wisdom, then with (2) fair admonition, then with (3) debating in the best of manners against someone that is not oppressive, then with (4) debating in not the best of manners against someone that is oppressive. So there are four levels.

Allaah says:

“Call to the Way of your Lord with wisdom and fair admonition. And debate them in a way that is better. Verily, your Lord knows best who has gone astray from His path and He knows best those who are guided.” [Surah An-Nahl: 125]

And Allaah says:

“And do not debate with the People of the Scripture (i.e. the Jews and the Christians) except in a manner that is best – except for those who are oppressive amongst them, and say (to them): ‘We believe in that which has been revealed to us and revealed to you. Our God and your God is One, and to Him we have submitted.’” [Surah Al-‘Ankaboot: 46]

Wisdom means: Treating affairs with accuracy and precision, rather it means placing matters in their due place. It is not from wisdom to rush things and expect people to change from the condition they are in to the condition that the Companions were upon overnight. And whoever expects this then he has a foolish mind, and he is far removed from wisdom. This is because the wisdom of Allaah is not like this.

What proves this is that Allaah sent the Qur’aan down to Muhammad, the Messenger of Allaah, in stages so that it may become firm and settled in the souls.

The prayer was made obligatory during the Mi’raaj, three years before the Hijrah. Some say it was a year and a half, and some hold that it was five. There is differing amongst the scholars about this. But in spite of this it was not made obligatory in the manner that it is performed today. When the prayer was first made obligatory, it used to be two rak’ahs for Dhuhr, ‘Asr, ‘Ishaa and Fajr. And the Maghrib prayer used to be three rak’aat, so that it could be the Witr (odd-number) for the day. But after the Hijrah and after the Prophet had spent thirteen years in Makkah, the prayer of the resident was increased, and so it became four rak’aat for Dhuhr, ‘Asr and ‘Ishaa. And Fajr remained the way it was (i.e. two rak’aat) because the recitation of the Qur’aan is prolonged in it. And Maghrib stayed the same because it was the Witr of the day.

Furthermore, Zakaat was made obligatory in the second year after Hijrah. Or (some say) it was made obligatory in Makkah, but that it was not assigned its final estimate in terms of its dividend and obligation. And the Prophet (sallAllaahu ‘alayhi wa sallam) did not send out envoys to collect the Zakaat until the ninth year after Hijrah.

Therefore, the development of Zakaat progressed in three stages:

1. In Makkah: “But pay its due (i.e. Zakaat) on the day of its harvest.” [Surah Al-An’aam: 141] However, its obligation was not clarified nor the amount that was mandated to give for that obligation. This matter was left entrusted to the people.
2. In the second year after Hijrah, Zakaat was clarified with its rightful dividends.
3. And in the ninth year after Hijrah, the Prophet started to send envoys to the people of yields and profits to collect Zakaat from them.

So look at the careful consideration that was given to the conditions of the people with regard to Allaah’s legislation. And He is the best of judges.

The same goes for fasting, as there was a stage-by-stage development with regard to its legislation. What was first made obligatory, was that a person had a choice between fasting or feeding a needy person. Then fasting was prescribed specifically, and feeding needy people was only allowed for those who weren’t able to fast for numerous consecutive days.

Therefore I say that wisdom denounces that the world change over in one night. There must be endurance and tolerance. Accept from your brother whom you are calling what he has from truth for today, and proceed with him step by step until he is able to eventually free himself from falsehood. And this is so that you may see that people are not of equal standing. So there is a difference between one is ignorant and one who stubbornly rejects.

Perhaps it is proper that I now mention some examples of the Da’wah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam):

The First Example:

A Bedouin man once entered the masjid, while the Prophet was sitting down with his Companions. The Bedouin man then urinated in one area of the masjid, so the people reprimanded him, meaning they scolded him angrily using harsh words. However, the Prophet, who was the one whom Allaah gave wisdom, forbade them from this. So when the man had finished urinating, the Prophet (sallAllaahu ‘alayhi wa sallam) ordered that a bucket of water be thrown over his urine. So the harm was removed and Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) called the Bedouin to him, saying to him: “Indeed it is not proper to have any harmful object or filth in these masaajid. They are only for prayer and the reciting of the Qur’aan.” Or it is as he (sallAllaahu ‘alayhi wa sallam) said. So the Bedouin’s heart opened up to this kind treatment. This is why I have seen some of the scholars quote this Bedouin man as saying: “O Allaah, have mercy on me and Muhammad and do not have mercy on anyone else besides us.” This was because the Prophet (sallAllaahu ‘alayhi wa sallam) treated him in such an excellent manner. But as for the Companions, they rushed to remove this evil act, without having properly weighed the condition of this man, who was (obviously) ignorant. [2]

The Second Example:

One time Mu’awiyah bin Al-Hakam, may Allaah be pleased with him, came while the Prophet was leading the people in prayer. So one man sneezed and said: “AlHamdulillaah.” (Note:) If one of you sneezes while in prayer then he should say AlHamdulillaah, regardless of whether he is in the standing position or the bowing position or in prostration. This man (in prayer) said “Al-Hamdulillaah, so Mu’awiyah responded: “YarhamukAllaah.” But this is considered speaking and it invalidates the prayer. So the people began to stare and look at him. So Mu’awiyah said: “May my mother be bereaved of me.” This means for the mother to be lost. This is a statement that is said but for which it’s meaning is not intended. Then Mu’awiyah continued to pray. After he finished praying, the Prophet (sallAllaahu ‘alayhi wa sallam) called him. Mu’awiyah said: “By Allaah, I did not see a teacher better at instructing than him.” May Allaah send His peace and blessings on him. He said: “By Allaah, he was not harsh with me nor did he scold me, he only said: ‘Speaking to people is not correct while in the prayer. It is only for tasbeeh (saying SubhaanAllaah), takbeer (saying Allaahu Akbar) and reciting of the Qur’aan.’” Or it is as he (sallAllaahu ‘alayhi wa sallam) said.[3]

The Prophet (sallAllaahu ‘alayhi wa sallam) even said it to Mu’aadh bin Jabal when he told him: “Shall I not inform you of what controls all of that?” He (i.e. Mu’aadh) said: “Of course O Messenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Restrain this on yourself.” And he took hold of his tongue, saying: “Restrain this.” So Mu’aadh said: “Will we be held accountable for what we say with it?” He (sallAllaahu ‘alayhi wa sallam) said: “May your mother be bereaved of you O Mu’aadh. What else will cause the people to be dragged on their faces – or he said on their noses – into the Hellfire except for the harvests of their tongues.” Look at the da’wah that is beloved to the souls, which people accept and by which the hearts become open.

We derive from the Fiqh point of benefits of this hadeeth that: Whoever speaks while in prayer, while not knowing that speaking invalidates the prayer, his prayer is still valid.

The Third Example:

A man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “O Messenger of Allaah, I am ruined!” So he (sallAllaahu ‘alayhi wa sallam) asked: “And what caused you to be ruined?” He said: “I had intercourse with my wife during Ramadaan while I was fasting.” So the Messenger of Allaah ordered him to free a slave, but he said: “I cannot find one (i.e. unable).” Then he commanded him to fast two consecutive months, but he said; “I am not able to.” Then he commanded him to feed sixty needy people, but he said: “I am not able to.” At this the man sat down. So the Prophet (sallAllaahu ‘alayhi wa sallam) brought some dates to him saying: “Take this and give it away in charity.” But the man became desirous of the Prophet’s generosity, which was the greatness of kindness shown towards creation. This was since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was indeed the most generous of people.

So the man said: “Am I to give this to someone poorer than myself O Messenger of Allaah? By Allaah there is no family poorer than mine between the two lava plains of Madeenah?” At this, the Prophet (sallAllaahu ‘alayhi wa sallam) laughed to the point that his molar teeth became visible. This was because this man had come in fear, saying: “I am ruined” but yet he left successful. So the Prophet (sallAllaahu ‘alayhi wa sallam) then said: “Feed your family with it.” So the man left peaceful, prosperous

and joyful with this religion of Islaam and with this ease from the first Caller to this religion of Islaam, may the peace and blessings of Allaah be upon him. [4]

The Fourth Example:

Let us now look at how the Prophet dealt with one who had committed a sin. The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a man that had a gold ring on his finger. So the Prophet (sallAllaahu ‘alayhi wa sallam) seized the ring from him with his noble hand and threw it on the ground. And he (sallAllaahu ‘alayhi wa sallam) said: “Would any of you intentionally tale a coal of fire and place it on his hand?” So the Prophet (sallAllaahu ‘alayhi wa sallam) did not treat him the way he treated the people in the first examples. Rather, he snatched it from his hand and threw it at the floor. So when the Prophet (sallAllaahu ‘alayhi wa sallam) left, it was said to the man: “Take your ring and benefit from it (i.e. by selling it).” The man said: “By Allaah, I will never take a ring that the Prophet (sallAllaahu ‘alayhi wa sallam) threw away.” [5]

Allaahu Akbar! This was the magnificent way the Companions would execute the Commandments of Allaah and His Messenger.

So what is important is that the Caller to Allaah must invite with wisdom, because the one who is ignorant is not like the one who has knowledge. And the one who rejects is not like the one who readily accepts. So for every place there is a saying and for every position there is a condition.

Footnotes:

[2] See Saheeh Muslim (Eng.: Book 2, no. 559)
[3] See Saheeh Muslim (Eng.: Book 4, no. 1094)
[4] See Saheeh Al-Bukhaaree (Eng.: vol. 3, no. 158) and Saheeh Muslim (Eng.: Book 6, no. 2457)
[5] See Saheeh Muslim (Eng.: Book 24, no. 5209)

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

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One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them.

And we already mentioned the words of Abu Zur’ah, in which he said:

“The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).”

This refers to those who seek to belittle any of the Companions. It implies that the one who defames them does not harm them in the least but rather he only benefits them, based on afore-mentioned hadeeth of the “bankrupt person.” The one who defames them only causes harm to himself. So whoever finds in his heart love for them and a lack of hatred for them, and withholds his tongue from mentioning anything but good about them, then he should praise Allaah for this blessing. And He should ask Allaah to keep him firm upon this guidance. And whoever holds any hatred for them in his heart and his tongue is loose in mentioning them with that which does not befit them, then he must fear Allaah and desist from these crimes. And he must repent to Allaah while the door of repentance remains open in front of him, before he regrets it at a time when regrets will be of no benefit.

Our Lord do not cause our hearts to go astray after having guided us and grant us mercy from Yourself, indeed You are the One who grants all requests.

“Our Lord! Forgive us and our brothers who 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.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

Reference: AbdurRahman.Org

The Preservation the Qur’an by learning the Arabic Language as a First Step – Abu Afnan Muhammad [Audio|En]

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markaz ul bayaan online arabic learning

Speaker: Abu Afnaan Muhammad حفظه الله
Student of Shayhk Muhammad Ramzaan Al Haajiri حفظه الله

–

Exiting from the Fire for those who Worshipped Allaah Alone – Silsilah Ahadeeth As-Saheehah

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20 – Exiting from the Fire for those who Worshipped Allaah Alone

225 – When the believers will have finished from the fire on the Day of Judgment and become secure. Then one of you arguing for the truth, in the Duniya for his companion will not be more intense than the debating of the believers with their Lord, regarding their brothers whom had been entered into the fire.

He said: they will say: Our Lord! These are our brothers they used to pray along with us, and fast along with us, and perform the Hajj along with us, and you have entered them into the fire.

He said: that Allaah will say: “go and take out those whom you know.”

So they will come to them, and they will know them by their faces. The fire would not have eaten their faces. From amongst them there will be, he whom the fire has reached half way up his shins, and he whom the fire has reached to his ankles, and they will take them out.

The believers will say: “We took out those whom You have commanded to take out.”

Then Allaah will say: “Take out he who has the weight of a dirham of Emaan in his heart. Then the one who has the weight of half a dirham,’ until He says: He who has an atom’s weight in his heart.

Abu Sa’eed said: whoever does not believe this, then let him read this Ayaah : << Surely! Allaah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from him a great reward. >>

He said: The Believers will say: “O our Lord! Indeed we have taken out those whom You have commanded to take out.’ Then there will not remain anyone in the fire who has good in himself.”

He said: Then Allaah will say: the Angels have interceded, and the Prophets have interceded, and the believers have interceded and The Most Merciful of those who shows mercy remains.

He said : Then Allaah will grab a handful from the fire – or He said : two handfuls – of people who never did any good for Allaah at all, indeed they will be burnt so much that they will have become charcoal.

He said: they will be brought to water, which is said to be called the water of life. It will be poured on them they will sprout out like the seed sprouts after what is left over by the torrential floods, they will come out of their bodies like pearls, and they will have a stamp on their necks, saying: those freed by Allaah.

He said: it will be said to them: Enter into Paradise, whatever you wish for or anything you see then it is for you, and I have something with Me which is better than that. He said: They will say: Our Lord! What can be better than this?

He said: Allaah will say: My being pleased with you, I will never be angry with you.”

1661- “Indeed Allaah Azza wa Jal will take out a people from the fire after nothing remains of them except for their faces and Allaah will enter them into Paradise.” The hadeeth is in saheeh al-Bukhari (4/463-464) by a different narration on the authority of Abu Sa’eed in a narration ascribed to the Prophet -sallAllaahu alayhi wa sallam, and he mentions the whole of the hadeeth of the intercession; and in it, is stated: “Allaah Ta’aala will say:

Go to those whom you find in their hearts the equivalent to a dinar of Emaan and take them out of the fire, Allaah prohibits the fire from their faces…“

1450 – “Take out of the fire whoever has in his heart the equivalent of an atom worth of Emaan.”

1451- “Some people from the people of Tawheed will be punished in the fire, until they will be like charcoal, then mercy will reach them. They will be taken out and thrown at the doors of Paradise. He said: then the people of Paradise will sprinkle water upon them, they will sprout like seeds left over, sprouts after the torrential floods, then they will enter paradise.”

Posted from: The Ahadeeth of Tawheed, Part 05, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Reference: AbdurRahman.org

The Day Your Lord Comes with the Angels, row after row – Shaykh ibn Uthaymeen

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The Day your Lord Comes

[1] This article was taken from the book Tafsīr Juz ‘Amma by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (1423/2002, Riyadh: Dar al-Thurayya). At the time of translating, the original Arabic text could be found at: ibnothaimeen.com/all/books/article_17873.shtml.

Verses 21-30 from Surah al-Fajr

No. When the earth is leveled, pounded and crushed,
and your Lord comes with the angels, row after row,
and that day, Hell is brought near, the day man will remember, but how will the remembrance help him then?
He will say, “I wish I had sent forth (some good) for my life.”
But on that day, no one will punish as He punishes,
and no one will bind as He binds.
(But to the righteous it will be said,) “You, soul at peace,
return to your Lord well-pleased (yourself) and well pleasing (to Him).
Go and enter among My servants
and enter My paradise.”

Click the below link to Read the PDF:

The Day Your Lord Comes – Shaykh ibn Uthaymeen

Courtesy of authentic-translations.com
Translated by Abu az-Zubayr Harrison hafidhahullaah

Arabic Grammar Ajromiyah – Abu Afnaan Muhammad [Audio|Arabic]

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Speaker: Abu Afnaan Muhammad حفظه الله
Student of Shayhk Muhammad Ramzaan Al Haajiri حفظه الله

Arabic Grammar Ajromiyah

Further parts will be added as available, insha Allaah.  To download, visit the sound cloud URL of the audio.

https://soundcloud.com/abdurrahmanorg/sets/arabic-grammar-ajromiyah-abu-afnaan-muhammad-arabic

The Covenant that Allaah Took from His Slaves – Silsilah Ahadeeth As-Saheehah

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22- The Covenant that Allaah Took from His Slaves

172- “Allaah will say to the one who has been punished the least from the people of the Hell-fire on the Day of Judgment: ‘O son of Adam! How have you found your resting place?’

He will say: ’An evil resting place!’

It will be said to him: ‘If you had the world and everything in it, would you ransom yourself with it?’

He will say: Yes.

Allaah will say: You have lied, what I wanted from you was less than that, while you were in the spine (and in another narration: in the back) of Adam, that you do not associate anything with Me, and I will not enter you into the fire, but you refused and committed Shirk. He will be ordered to be taken to the fire.’

Regarding this hadeeth:

• Regarding His saying: ‘He will say: you have lied.’ An-Nawawee said:

‘It means: If We returned you to the Duniya, you would not have ransomed it, because you were asked for something easier than that but you refused. This will have the same meaning as in the saying of Allaah Ta’ala:

<< But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars >>

Therefore, the meaning of this hadeeth is combined with the saying of Allaah Ta’ala:

<< If they had all that is in the earth, and as much again therewith to ransom themselves thereby >>

• Regarding, His saying: ‘I wanted from you’: i.e. I would have loved from you. When the word ‘Allaah’s Will’ (al-Irada) is mentioned in the Sharia’, it is used in the absolute sense. It means what is general both from the good and the bad, guidance and misguidance.

As is mentioned in the saying of Allaah Ta’ala:

<< And whomsoever Allaah wills to guide, He opens his heart to Islaam, and whomsoever He wills to send astray, He makes his heart closed and constricted, as if he is climbing up to the sky. >>

This Will of Allaah (al-Irada) is that which will most definitely happen. Sometimes when this Will of Allaah (al-Irada) is applied it means, that which is the synonym of love and being pleased. As is mentioned in the saying of Allaah Ta’ala:

<< Allaah intends for you ease, and He does not want to make things difficult for you >>

That is the meaning of the intent of the saying of Allaah Ta’ala in this hadeeth:

‘I wanted from you’ i.e. that I loved from you. The Will of Allaah (al-Irada) with this meaning might not happen, since Allaah Tabaraka wa Ta’ala does not force anyone to obey Him, even though He created them because of it.

<< Then whosoever wills, let him believe, and whosoever wills, let him disbelieve >>

So, therefore Allaah Tabarak wa Ta’ala could want from His slave that what Allaah does not love from His slave, and Allaah loves from His slave that which His slave does not want.

Ibn al-Qayyim -may Allaah have mercy upon him – called this Will of Allaah (alIrada) a will of the order of being (al-Irada), taking that from the saying of Allaah Ta’ala:

<< Verily, His Command, when He intends a thing, is only that He says to it, “Be!” and it is>>

He called the other Will (al-Irada) which is a synonym for ‘being pleased’: the Sharia’ Will (al-Irada).

Whoever understands this division, then he has a solution to many of the problems of understanding the issues of al-Qadaa (Allaah’s ordainment of everything in creation) and al-Qadr (Allaah’s Pre-decree for the creation). And he will succeed from the fitna (tribulations) of the stance of those who say that a person does actions under force, or who hold the beliefs of the Mu’tazilah. The explanation of this can be found in the magnificent book ‘Shifaa’ al-Aleel al-Qadaa wal-Qadr wal-Hikmaah wa Ta’aleel’ by Ibn al-Qayyim -May Allaah have mercy upon him.

• Regarding His saying: ‘……. and you were in the spine of Adam.’ Qadi Iyaad said:

‘The Messenger indicates to the saying of Allaah Ta’ala << And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam’s loin his offspring)>>, in the Ayaah.

This covenant was taken from them while they were in the spine of Adam. So, whoever fulfills it after he is brought into this world then he is a believer, and whoever does not fulfill it, is a Kaffir.

Therefore, the intent of this hadeeth is: I wanted from you when I took the covenant, but you refused so I took you to the Duniya but you committed Shirk.’

This is mentioned in ‘al-Fath’

Posted from: The Ahadeeth of Tawheed, Part 06, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Reference: AbdurRahman.org

Impermissible Vows : If Allaah cures me from my illness then I will give such and such in charity

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The Dislike of Making a vow

478 – “Allaah Azza wa jal said: Making a vow does not earn anything for the son of Adam except that which I have destined for him. Rather, making a vow is something which makes a miserly person give. He comes to Me with that which he would not offer due to his miserliness. “

And in another narration: ‘He offers that which he never offered before.”

From The Fiqh of the hadeeth

This hadeeth, with all its different wordings, indicates that it is not legislated to make a vow, rather it is disliked.

The apparent meaning of this prohibition in some of its narrations is that making a vow is haram as some of the scholars have said. However, the saying of Allaah Ta’ala: “Rather, making a vow is something which makes a miserly person give.” One feels that this dislike or prohibition is specific to making a vow which is offered to Allaah as a recompense or which is done in exchange for a reward rather than a vow which, from the onset, is done out of obedience to Allaah. This (second type of) vow is purely a means of coming closer to Allaah.

This is because the one who is making the (second type of) vow has the correct intent with it, i.e. that he wants to receive an obligatory reward, which is better than the optional reward. This is the vow which is intended – and Allaah knows best – with the saying of Allaah Ta’ala: <<They fulfil their vows>> rather than the meaning of the vow which is offered as a recompense to Allaah or which is done in exchange for a reward.

Al-Hafidh said in ‘al- Fath (11/ 5000) that at -Tabari narrated an athar with an authentic chain on the authority of Qatadah who said regarding the saying of Allaah Ta’ala: <<They fulfil their vows>>

‘They would make vows in obedience to Allaah in their prayer and their Fasting, Zakaat, Hajj, Umra and in those things that Allaah had made obligatory upon them. Allaah labelled them as righteous people. It is clear that this praise is not for the making a vow which is offered as a recompense to Allaah.’

Before this he said:

‘That Qurtubi mentioned in his book ‘al- Mufhim’, that the prohibition in the hadeeth regarding the vow was that vow offered as a reward to Allaah, and he said:

An example of this prohibition is to say for instance, “If Allaah cures me from my illness then I will give such and such in charity.” The point of objection here is when the goal of coming closer to Allaah is given a condition, this then makes it clear that the action was not done with the pure intention of coming closer to Allaah Ta’ala rather he did it in exchange for recompense.

What shows us this is that if he was not cured -from his illness- then he would not give charity. So he attached the act of giving charity to (Allaah) curing him. This is the condition of the miserly person. Surely he does not give anything from his wealth unless he has a quick, increased return on what he gave.

So this is the meaning which is referred to in the hadeeth when the Messenger of Allaah said “Making a vow is something which extracts from a miserly person, that which a miserly person would not give”

Sometimes what is added to this ignorant belief is the idea that a vow means that the goal will be achieved or that Allaah gives him this goal due to this vow. This is also indicated in the hadeeth: “Without doubt, a vow cannot repel whatever Allaah has destined”. The first situation is close to disbelief and the second is a clear mistake.’

Al- Hafidh said: “I say: rather that the second type is also close to disbelief.” Then he brings a quote from al-Qurtubi in which the scholars regarded the prohibition mentioned in the narration is understood to be of disapproval. Then he says: “what is apparent to me is that, it is held to be prohibited for the one whom you fear has corrupt belief. Therefore it would be haram for this person to make this vow, and it would be regarded as disapproval for the one who does not have that corrupted belief.”

This is a good explanation and what supports this is the story of Ibn Umar, who is the narrator of the hadeeth regarding the prohibition of vows, since they are vows offered as recompense.

I say: what he intends by this story is what has been narrated by Hakim (4/304) by way of Faleeh bin Sulayman on the authority of Sa’eed bin Harith that he heard Abdullaah bin Umar when he was asked by a man called Mas’ood bin ‘Amr, from the tribe of Bani Ka’b, say: o Abu Abdur Rahman my son was in the lands of the Persians, from those who were with Umar bin UbaydAllaah in Basra. There fell a severe plague, so when this reached me I made a vow that if Allaah brought my son to me I would walk to the ka’ba. My son came, but he was sick and died, so what do you think? ‘

Ibn Umar said: Were we not prohibited from making vows?! Certainly the Messenger of Allaah -alayhis-sallat wa sallam- said; “A vow doesn’t bring anything forward nor does it delay anything, rather it takes something out of a miserly person.” Fulfil your vow.”

So, summing up, there is a warning in this hadeeth for the Muslim not to approach a vow which is offered as a reward. Therefore it is for the people to know this so that they do not fall into this prohibition whilst they thought that they were acquiring good by their deeds!

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who follow his guidance.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

They claim that they have the TV only for the news – Abu Muhammad al-Magribi

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Any Muslim with any Iman within them, and with their Aqeedah and their Manhaj try to understand that the TV is a Shaitan. That the TV is behind all evils. TV is behind the destruction of families. The reason behind this talk is to remind the Muslim Brothers and sisters so they can follow the reminder when it comes to them. This is not to make them apply this to their intellect and if they do so, they will say that it doesn’t apply to them.. I am aware of the TV, Like many people say they have a TV o­nly for the CNN. Some brothers or the sisters they claim that they have the TV o­nly for the News. Some brothers they say have the TV o­nly for the Travel Show. Somebody may say what does that Travel Show have to do with the Muslim, or the Salafee? Look how twisted .. sometimes we may be and how Shaitan puts us to sleep. So we find excuses against ourselves. That brother he may say: “Yeah, I am watching the Travel Show”. What does that have to do with your life? From a channel to another, SubhanaAllah they may be watching Bay Watch, Wrestling, Ophrah ….. then what? They are not o­nly the o­nes watching, not adults o­nly, but the kids are also watching.

When the command of Allah and His messenger came to you, you must apply it. In Surah Ahzab : 36

“It is not befitting for any believing men or women that when Allah and His Messenger (sallallahu alaihi wa sallam) decreed upon a matter that they will have a choice in regard to the decision and whoever disobeys Allah and His Messenger (sallallahu alaihi wa sallam) indeed he is in a clear mistaken error.”

There are a lot of evils he is going to mention about the TV. o­ne of the evils is enough to make TV haram, not the 20. The brother has selected 20 and the 20 are the many many evils of the TV. But his is o­nly a selection. o­ne of the reasons I mention is enough for any o­ne who has Iman who has understood the ayah, and he still has the TV, he will put the TV in the trash. If you look at the arrows o­n the remote, they are faded, because the thumbs have been o­n it.

Some people after reading or hearing these evils may seem, nothing is applicable o­n me. Nothing is applicable o­n you? 20 major destructive things, that destroys the marriages, destroy the education, destroys the Dawah, destroys the religion, destroys men and women, destroys children, destroys that the Prophet (sallallahu alaihi wa sallam) lived upon, destroy the Aqeedah…. None is applicable o­n you??? Who are you? Simply he is saying ” I don’t care what you are saying, but the TV stays. I cannot do without do without it.

Listen to the full lecture / Read the full Transcript at the link below. Very Beneficial one. May Allaah guide you to get rid of this evil from your homes

https://abdurrahman.org/2009/07/20/the-tv-is-a-s-h-a-y-t-a-a-n/

Visiting some of the graves of those who are called great men from amongst the kuffar – Shaykh al Albaani

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Giving the Kaffir the glad-tidings of the Hellfire and Passing by the Places where the Mushrikeen Where Destroyed

18- ‘When ever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’

The Origin Of the hadeeth

‘A Bedouin came to the Prophet and said: ‘My father used to keep good relations with his relatives and he used to do such and such good deeds so where is he?” He -sall’Allaahu alayhi wa sallam- said ‘in the fire’: It was as if the Bedouin was upset due to this, so he said, “O Messenger of Allaah, then where is your father?”

He said: ‘Whenever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’

The Bedouin accepted Islaam and he said; the Messenger of Allaah -sall’Allaahu alayhi wa sallam- gave me the responsibility of a task; I did not pass by a grave of a kaffir except that I gave him the glad tidings of the Hellfire.’

From the understanding of the hadeeth

There is a great benefit in this hadeeth which many of the general books of fiqh have neglected which is none other than the legislation of giving the kaffir the glad tidings of the Hellfire if you pass by his grave.

What is in this legislation is not hidden, since it contains that which awakens the believer and reminds him of the danger of the sin of the kaffir, who has committed a great sin which would make all of the sins of the world facing him seem like nothing if they were all gathered together. The sin is disbelief in Allaah Azza wa Jal and committing shirk with him, which Allaah Ta’ala explained His severe hatred of such that He excludes shirk from His forgiveness. He says

<< Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases >>

This is why the Messenger – sallAllaahu alayhi wa sallam – said; ‘That the biggest of the major sins is that you associate a partner to Allaah while He is the One who created you.’ [Agreed upon.]

Without doubt ignorance about this benefit is what leads some Muslims to fall into that which is contrary to what Allaah, the Most Wise, intends by this benefit.

With certainty we know that many of the Muslims come to the lands of the kuffar to take care of some of their general or specific interests. However, they do not suffice themselves with just this, rather they intend to visit some of the graves of those who are called great men from amongst the kuffar. They place flowers and wreaths and they stand in front of those graves with humility and sadness which indicates being pleased with those in the graves and not having a detest for them.

They do this even though the best example i.e. that of the Prophets – alayhim assalam – dictates the opposite of what they do, as is mentioned in this authentic hadeeth. Listen to the statement of Allaah Azza wa Jal:

<< Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever >> the Ayaah.

This is their stance against those who were alive, so what about those are dead!!

Bukhaaree (2/120) and Muslim (8/221) narrate on the authority of Ibn Umar that the Messenger – sallAllaahu alayhi wa sallam said to them when he passed by Hijr (a place where the people had been destroyed):

‘Do not enter upon these people who were punished, except that you cry, and if you do not cry then do not enter upon them, so what afflicted them does not afflict you.’

Silsilah Ahadeeth As-Saheehah 19

[He veiled his face with is garment while he was on his mount]

Ahmad narrated this and the extra wording is from his book.

Sadeeq Hasan Khan mentioned a heading for this hadeeth in his book ‘Nazl alAbraar’ p.293, which is; ‘Chapter : crying and fear while passing by the graves of the oppressors and the place where they were destroyed, and showing the need of going back to Allaah Ta’ala and warning against being neglectful about this.’

I ask Allaah Ta’ala to give us the understanding of our Deen and inspire us to perform actions according to it. Indeed He is the One who hears and answers.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

No obedience to the created if it means disobedience to the Creator – Shaykh al Albaani

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“There is no obedience due to anyone in disobedience to Allaah Tabarak wa Ta’aala.” [Silsilah Saheehah: 179]

“There is no obedience in disobedience to Allaah Tabaraka wa Ta’aala.” [Silsilah Saheehah: 180 ]

“There is no obedience to mankind in disobedience to Allaah, indeed obedience is in goodness.“[Silsilah Saheehah: 181]

The reason for this hadeeth:

The Messenger of Allaah- sallAllaahu alayhi wa sallam – dispatched an army, and he commanded a man to lead them, who lit a fire, and the man said to the army: enter into the fire. The people wanted to enter into the fire, but some of them said : verily we have just fled from the fire.

This was mentioned to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and he said to those who wanted to enter into it: if you entered it you would have remained in it until the Day of Judgment, and he said a good word to the others, and he said…..(the above hadeeth).

The extra wording in the hadeeth is from Tayyalisee and the context is by Muslim.

In another narration by him where he said:

“The Messenger of Allaah – sallAllaahu alayhi wa sallam – dispatched a battalion and ordered a man from the Ansaar to lead them, and he ordered them to listen to him and obey him. They caused this man to get angry, so he said to them: Gather some firewood for me, so they gathered it for him. Then he said: light the fire and they lit the fire, then he said to them: Did not the Messenger of Allaah – sallAllaahu alayhi wa sallam – order you to listen and to obey me? They said Yes, of course.

He said – enter in to the fire!

So they started to look at each other, and said (and in another narration: a young boy said to them) : indeed we fled to the Messenger of Allaah – sallAllaahu alayhi wa sallam – from the fire, [ do not be hasty, until you meet the Prophet – sallAllaahu alayhi wa sallam – and if he orders you to enter it, then enter into it ], so this is what they did.

The man’s anger came down/subsided, and the fire was put out. When they returned to the Prophet – sallAllaahu alayhi wa sallam – and mentioned it to him, he said: if you had entered it, you would never have exited from it, indeed obedience is in goodness.”

Narrated by Bukhari (8/47, 13/109), Muslim (6/16), Ahmad (1/82, 134) and other narrations which contain the extra wording is also by Ahmad.

This hadeeth has many benefits, the most important of which is the impermissibility of obedience to anyone, if it is disobedience to Allaah Tabarak wa Ta’aala, whether it is the leaders, scholars and the shaykhs.

Also from this hadeeth you get to know the misguidance of different groups of people;

The first: some of the soofis who obey their shaykhs, even if they command them to commit sins, using as a proof, that they in reality are not committing sins. Also that the shaykh sees that which the follower does not see.

I know a shaykh from amongst these people who appointed himself as a leader. He mentioned a story to his followers in some of his lessons in the masjid, the summary of which is, one of the Soofi shaykhs ordered one of his followers that during the night he should go to his father and kill him while he is in his bed next to his wife! So when he killed him, he returned to the shaykh, happily having carried out the command of the shaykh! The shaykh looked at him and said: Do you think that you have really killed your father? Rather he is your mother’s boyfriend! As for your father he is away!

Then he makes and presents a Sharia’ ruling, as he claims, from his story, and he says to his followers : If a shaykh orders his follower with a ruling which is apparently against the Sharia’, it is upon the followers to obey him in this, then he said: Do you not see this shaykh, he apparently orders the boy to kill his father, however in reality he ordered him to kill the one who fornicated with his mother, and that person deserved to be killed!

The falsity of this story is not hidden according to the Sharia’ from many angles:

Firstly: Carrying out the punishment is not the right of the shaykh, no matter how important he is; rather it is from the right of the leader or the one in charge.

Secondly : if the case was that this actually took place, then why did he only carry out the punishment on the man and not the woman, and they both fornicated?

Thirdly: the Sharia’ ruling for the married adulterer is to be stoned to death, and the person is not killed except by stoning. From this it is clear that the shaykh has opposed the Sharia’ from many angles, this is also the situation with the follower who based upon this previous story, made it incumbent upon the Muslims to be obedient to the shaykh, to the extent one of them said to the people: if you see the shaykh and he is wearing a cross around his neck, then it is not allowed to criticize him!

With all the clarity of the absurdity of these stories, and their opposition together to the Sharia’ and to the intellect, we find some people become deceived by these stories, and amongst them some of the cultured youth. A discussion took place between me and one of those youths about that story, and he had heard it from that follower of the shaykh, and what the shaykh had based his ruling upon. However, the discussion with him did not bring about any benefit. He persisted in believing this story, since according to his claim, it was a miracle, and he added: you people reject miracles!

So when I said to him: If your shaykh orders you to kill your father, would you do it?

He said: Indeed, I have not reached that level yet!

So after this can anyone be blamed for characterizing the religion of these shaykhs except that they are the opium of the people?

The second group is:

The blind followers who prefer to follow the statements of the Madhab above the statement of the Prophet – sallAllaahu alayhi wa sallam with what is clearly taken from the statements of the Prophet – sallAllaahu alayhi wa sallam. So if it is said to one of them, for example: do not pray the Sunnah of the Fajr prayer after the obligatory prayer has begun, due to the prohibition of the Prophet – sallAllaahu alayhi wa sallam – from doing so, which is clear, they do not obey, and they say the Madhab allows this.

If it is said to them: the Nikah at-Tahleel ( whereby another man marries the divorced woman and then divorces so that she can be allowed to marry her first husband) is invalid, because the Prophet – sallAllaahu alayhi wa sallam – cursed the one who does this. They would answer by saying: No, but it is permissible according to such and such Madhab!

There are hundreds of issues like this, and this is why many of the scholars held the opinion that the saying of Allaah Tabaraka wa Ta’ala about the Christians: << They took their rabbis and their monks to be their lords besides Allaah >> applies to these blind followers, as Fahkr ar-Razi has explained in his Tafseer.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

[Announcement] Ashabulhadith Study Circles – 4th batch (Urdu)

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ashabulhadith study circle - 4th batch

ashabulhadith study circle - 4th batch rules

Alhamdulillaah, I personally know that many brothers and sisters have benefited from this URDU study circles immensely, try to benefit from it, insha Allaahu ta’aala

http://www.ashabulhadith.com/Study_Circle/Study_Circle_main.html

The Imam Supplicates After the Prayer and the Followers say “Ameen” – Permanent Committee

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Q 5: Is it permissible for the Imam to perform Du`a’ (supplication to Allah) after performing the prescribed prayer while all the people are still present?

A: Acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion). Therefore, it is not legally permitted to say that this act of worship is permissible with regard to its origin, number, manner or place without legal evidence for saying so.

We do not know any Sunnah of the Prophet (peace be upon him) where he did this, either from his sayings, doings or what gains his consent. All blessings are in following his guidance. The guidance of the Prophet (peace be upon him) is established with authentic proofs that denote what he (peace be upon him) did after Taslim (salutation of peace ending the Prayer). The successors, the Companions of the Prophet and those who followed them in righteousness followed his example in this regard. Whoever innovates anything other than the guidance of the Messenger of Allah (peace be upon him), his acts will be rejected. The Prophet (peace be upon him) said: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [1]

The Imam who makes Du`a’ (supplication to Allah) after Taslim and the followers pronounce Ta’min (saying: “Amin”) after his Du`a’ should be asked to bring evidence that proves his deeds. Otherwise, his acts will be rejected.

Therefore, we will give an outline about the guidance of the Prophet (peace be upon him) after Taslim. When the Prophet (peace be upon him) pronounced Taslim, he used to ask Allah for forgiveness three times and say: “O Allah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!” [2]

Al-Awza`y was asked about the manner of the Prophet’s asking for forgiveness. He answered: “He said: ‘I seek the forgiveness of Allah. I seek the forgiveness of Allah.'” This is the narration of Muslim, Al-Tirmidhy and Al-Nasa’y. But Al-Nasa’y said that the Prophet (peace be upon him) used to say that upon finishing his prayer, and then mentioned the Hadith.

In the narration reported by Abu Dawud: “After finishing his prayer, the Messenger of Allah (peace be upon him) used to ask Allah for forgiveness three times and say: O Allah! You are Peace.” [3]

In the narration reported by Abu Dawud and Al-Nasa’y on the authority of `Aishah (may Allah be pleased with her) the Prophet (peace be upon him) said: “When the Messenger of Allah (peace be upon him) pronounced salutation, he used to say: O Allah: You are peace, and peace comes from You, blessed are You, Possessor of Glory and Honor.”[4]

Al-Bukhari and Muslim reported on the authority of Warrad the scriber of the servant of Al-Mughirah ibn Shu`bah that he said that Al-Mughirah ibn Shu`bah dictated to me a letter to Mu`awiyah that When the Messenger of Allah (peace be upon him) finished the prayer and pronounced salutation he uttered (this supplication): There is none worthy of worship (in truth) but Allah. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over everything. O Allah! No one can withhold what You give, or give what You withhold, and the riches cannot avail a wealthy person with You. [5]

Muslim reported in his Sahih on the authority of `Abdullah ibn Al-Zubayr (may Allah be pleased with them both) that the Prophet (peace be upon him) said: He used to say at the end of every prayer after pronouncing salutation (these words): There is none worthy of worship (in truth) but Allah. He is alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything. There is no might or power except with Allah. There is none worthy of worship (in truth) but Allah and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is none worthy of worship (in truth) but Allah, to Whom we are sincere in devotion, even though the unbelievers should disapprove it. He added: The Prophet (peace be upon him) used to say so after pronouncing salutation at the end of every prayer. [6]

In another narration reported also by Muslim the Prophet (peace be upon him) said: “He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes a hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai’in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as the foam on the surface of the sea.” [7]

He who wants to know more supplications should read supplications in the comprehensive books like Jami` Al-‘Ousoul, Majm` Al-Zawa’d, Al-Matalib Al-`Aliyah Bi Zawa’d Al-Masanid Al-Thamaniyah and others.

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

The Permanent Committee for Scholarly Research and Ifta’
Member Deputy Chairman Chairman
Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180

[2] Muslim, Sahih, Book on Masjids and places for Salah, no. 591; Al-Tirmidhy, Sunan, Book on Salah, no. 300; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 928; Ahmad, Musnad, vol. 5, p. 280; and Al-Darimy, Sunan, Book on Salah, no. 1348

[3] Muslim, Sahih, Book on Masjids and places for Salah, no. 591; Al-Tirmidhy, Sunan, Book on Salah, no. 300; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 928; Ahmad, Musnad, vol. 5, p. 280; and Al-Darimy, Sunan, Book on Salah, no. 1348.

[4] Muslim, Sahih, Book on Masjids and places for Salah, no. 592; Al-Tirmidhy, Sunan, Book on Salah, no. 298; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1338; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 924; Ahmad, Musnad, vol. 6, p. 235; and Al-Darimy, Sunan, Book on Salah, no. 1347.

[5] Al-Bukhari, Sahih, Book on Adhan, no. 844; Muslim, Sahih, Book on Masjids and places for Salah, no. 593; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1341; Abu Dawud, Sunan, Book on Salah, no. 1505; Al-Darimy, Sunan, Book on Salah, no. 1349.

[6] Muslim, Sahih, Book on Masjids and places for Salah, no. 594; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1340; Abu Dawud, Sunan, Book on Salah, no. 1506; Ahmad, Musnad, vol. 4, p. 4.

[7] Muslim, Sahih, Book on Masjids and places for Salah, no. 597; and Malik, Al-Muwatta*, Book on call to Prayer, no. 488.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=791&PageNo=1&BookID=7

 Reference: AbdurRahman.Org

Defining Emaan – By Dr Saleh As Saleh (rahimahullaah) – Must Listen !!

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Know Allah in prosperity, He will know you in adversity – Imam Ibn Rajab al-Ḥanbalī

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Selections [1] from Jāmi’ al-‘Ulūm wal-Ḥikam:

[1] Taken from Ibn Rajab al-Ḥanbalī’s book Jāmi’ al-‘Ulūm wal-Ḥikam, an explanation of the forty-two famous ḥadīth collected by Imām al-Nawawī. The ḥadīth explained in this article is number nineteen.

The prophet ( صلّى الله عليه وسلّم ) said:
“Know Allah in prosperity, He will know you in adversity.” [2]

When a worshipper is conscious and fearful of Allah in times of ease and wellbeing, preserving His rules and paying careful attention to His rights upon him, he begins to know Allah. There is then established between him and his Lord a special relationship. In return, his Lord will remember and know His worshipper during his times of hardship. He will preserve and take care of such person’s relationship with Him in difficult times. Because of this relationship, Allah saves his worshipper from his difficulties. This special relationship brings an individual close to his Lord and ensures His love for him and His answering of his prayers.

A person’s “knowing his Lord” is of two types:

1. A general knowledge. When a person is familiar with Allah is this manner, he simply accepts that He exists, affirms correct belief in Him, and has faith in Him. All believers in general know Allah in this way.

2. A specific knowledge and relationship. When a person truly knows Allah, he turns his heart completely to Him, devotes himself to Him, and feels at ease with Him. He is comforted when Allah is mentioned although he is still shy before Him and fears Him. Those who truly know Allah focus on this specific type of “knowing Him.”

Similarly, Allah’s “knowing his servant” is of two types.

1. A general knowledge. This is Allah’s knowledge of all His servants, His observation of everything they conceal or make apparent, as He ( تعالى ) says:

“And indeed We have created mankind, and We know what his own self whispers to him.” [3]

Another example of this general type of Allah knowing His creation is His statement:

“He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers.” [4]

2. A specific knowledge and relationship. This type of “knowing His servant” is when Allah loves His worshipper, brings him close to Him, answers his prayers, and helps him out of difficulties. This is the type of relationship the prophet ( صلّى الله عليه وسلّم ) refers to when he said that Allah says (in a ḥadīth qudsī):

“My servant continues to come close to Me with extra acts of worship until I love him. When I love him, I become his ears with which he hears, his eyes with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask Me for anything, I would certainly give it him, and were he to seek My help, I would certainly help him.” [5]

Illustrating this specific type of Allah knowing His servants, there is a report that when al-Ḥasan was fleeing the oppression of al-Ḥajjāj, he came to the house of Ḥabīb Ibn Muḥammad. Ḥabīb said to him, “Abū Saī’d, is there no relationship between you and your Lord by which you could pray to Him to hide you from these people? Come into the house.” al-Ḥasan went inside, and al-Ḥajjāj’s soldiers went in after him but could not see him. When that was mentioned to al-Ḥajjāj, he said, “He was inside the house but Allah blinded your eyes so that you could not see him.”

In summary, whoever shows Allah constant, respectful fear and obedience during times of ease and prosperity, Allah will show him gentleness and assistance during times of difficulty and adversity.

al-Tirmidhī recorded a ḥadīth from Abū Hurayrah ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:

“Whoever would like Allah to answer him during hardships and difficulties then let him increase in supplication during times of wellbeing.” [6]

The most difficult hardship a servant faces in this life is death; what comes after it is even more severe if the servant’s final destination is not good (Paradise). So it is necessary for a believer to prepare for death and what follows it during times of ease and wellbeing by remaining constantly conscious and fearful of Allah and doing righteous deeds (during life). Allah ( عزّ وجلّ ) says:

“Oh you who believe, fear Allah and let every soul look to what it has put forth for tomorrow. And fear Allah, indeed Allah is aware of what you do. And do not be like those who forgot Allah so He made them forget about their own souls. Those are the defiantly disobedient ones.” [7]

Whoever remembers Allah while in good health, in times of ease and comfort, and prepares himself for his meeting with Allah ( عزّ وجلّ ) upon death and afterwards, Allah will in return remember him during these hardships (associated with death). He will be with the person during such difficulties. Allah will be gentle with him as He assists him, takes care of him, and keeps him firm upon the worship of Allah alone (when he dies). Allah will then meet the person while being happy with him.

On the other hand, whoever forgets Allah during times of ease and comfort (in life) and fails to prepare for his meeting with Him, Allah will forget him during these hardships (of death). And the “forgetting” here means Allah will abandon the person and disregard him.[8]

But when death comes to a true believer in Allah, one who has prepared for it and has good expectations of his Lord, and the good news of Allah comes to him, he then would love to meet Allah and Allah would love to meet him. However, a wicked person is just the opposite of that (i.e., he hates to meet Allah so Allah hates to meet him).[9] The believer is then filled with happiness with what he put forth before him (in life) and with what he is about to arrive at (Paradise). As for someone who is negligent (who forgot about his own soul), he is filled with regret, saying:

“Oh, how I regret what I neglected regarding Allah.“ [10]

Footnotes:

[2] This is part of a longer ḥadīth recorded by Aḥmad, al-Bayhaqī, and al-Lālakāī and Shaykh Nāṣir al-Dīn al-Albānī said it is authentic in his al-Jāmi’ al-Saghīr wa Ziyādatuh (5272).
[3] The Quran, Sūrah Qāf (50:16)
[4] Sūrah al-Najm (53:32)
[5] Recorded by al-Bukhārī
[6] Recorded by al-Tirmidhī (no. 3382) and al-Albānī said it is ḥasan in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2693).
[7] Sūrah al-Ḥashr (59:18-19)
[8] About this type of “forgetting” them, Allah says in Sūrah al-‘Arāf (7:51):

So today We will forget them just as they forgot the meeting of this day of theirs and for having rejected Our verses.

And His ( سبحانسَه وتعالى ) frightening verses in Sūrah ṬāHā (20:124-126):

And whoever turns away from My remembrance, he will certainly have a depressed life, and We will gather him on the Day of Resurrection blind. He will say, “My Lord, why have you raised me blind while I used to see?” (Allah) will answer, “Likewise Our signs came to you but you forgot them, so likewise you will today be forgotten.”

[9] About this, the messenger of Allah ( صلّى الله عليه وسلّم ) said (recorded by al-Bukhārī):

Allah says, “If my servant loves to meet Me, I love to meet him, and if he hates to meet me, I hate to meet him.”

[10] Sūrah al-Zumar (39:56)

[Note: Arabic Text of the Verses and Hadeeth not mentioned in the above article. Please read the below PDF for the  same]

[Download PDF Here]

Courtesy of authentic-translations.com
Translated by Abu az-Zubayr Harrison hafidhahullaah

Reference: AbdurRahman.Org
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Caller to Allaah should have patience, kindness, and gentleness with forbearing temperament – Ibn Baz

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Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Posted from- Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14

Read the full article and audio @
https://abdurrahman.org/2014/12/12/the-caller-to-allaah-manners-and-qualities-dr-saleh-as-saleh/

Reference: AbdurRahman.Org

Your share of adultery – Shaykh Ibn Uthaymeen

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Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s Explanation: [10]

[10] The selections here are from Ibn al-‘Uthaymīn’s explanation of Riyāḍ al-Ṣāliḥīn. Since the chapter in Riyāḍ al-Ṣāliḥīn where the ḥadīth under discussion appears includes preceding verses of the Quran related to lowering one’s gaze, his explanation of those verses have also been included here for the benefit it contains and its relevancy to this translated work.

The chapter in al-Nawawī’s Riyāḍ al-Ṣāliḥīn (in which the ḥadīth under discussion appears) begins with the following verses.

“Tell the believers to lower their gaze.” 

[Sūrah al-Nūr (24:30)]

Looking at non-relative women is forbidden as the author رحمه الله says and that is because Allah commanded that we lower our gaze as He says “Tell the believers to lower their gaze and preserve their private parts. That is purer for them. Allah is certainly aware of what you do.” He instructs us to lower our gaze and guard our private parts, and this indicates that when someone does not restrain his gaze, that becomes the very means by which he may fail to preserve his private parts.

When a person is liberal with his eyes, allowing them to roam freely, his heart becomes infatuated with women. He continues to look at them until he may approach a woman, speak to her, carry on a conversation with her, arrange a date with her, and then finally the immorality (of adultery) happens. We seek protection with Allah from this. This is why the look has been called “the messenger” or “delivery” of adultery; it invites to illegal sexual activity, and this is why Allah commands us to lower our gaze.

He عز وجلalso says:

“He knows the eyes’ deceit and what the breasts conceal”
[Sūrah al-Ghāfir (40:19)]

The “eyes’ deceit” is the visions a person’s sight may steal (when looking at impermissible things). In other words, a person may secretly look at something forbidden when people cannot observe him. However, Allah certainly knows what he is doing because “He knows the eyes’ deceit”.

Allah جل وعلى also knows “what the breasts conceal” of both good and bad intentions. He even knows the ideas a person’s own soul may inwardly suggest to him and what he accepts of those suggestions.

Allah تعالى also says:

“Surely the hearing, the sight, and the heart – of each of those one will be questioned”
[Sūrah al-Isrā (17:36)]

A person is accountable for his hearing and will be questioned about it. What did he listen to with his ears? Did he listen to impermissible speech or to a woman, enjoying the sound of her voice? Likewise an individual is accountable for his sight and heart so it is critical that a person safeguards himself (regarding his senses). As for a woman relative or someone to whom it would be forbidden for him to marry anyway, there is no problem with looking at her. He may see her face, her head, her hands, her arms, her legs and feet; there is no problem with any of this unless there is some sort of temptation he fears for himself. If he feels there would be some temptation for him, then he should not even look at women that are religiously considered as his female kin.

For example, if a man had a “sister” because his mother breastfed another girl in infancy who was originally unrelated to him, if such a woman was considered beautiful in his eyes, then looking at her would not be permissible even though a sister of breastfeeding is considered by the religion to be of the same status of an actual, related sister. If he feels some kind of temptation by looking at her, he must then lower his gaze when with her. She must also cover up when she is with him because the origin and purpose behind the ḥijāb (the religious covering) is to prevent temptations. So if she finds some sort of temptation, then she too must cover her face even in front of related men.

However, if there is no such temptation present and a person is chaste with a normal, sound and un-perverted heart, then he is only forbidden to look at nonrelative women not in his immediate family, for example his cousins, his sisters-inlaw, etc. In conclusion, the important point is that a man may look at women religiously considered to be his immediate relatives as long as no sort of temptation is there. As for looking at unrelated women, they are never permissible for him to look at.

The following ḥadīth, with the wording from Ṣaḥīḥ Muslim, is the one mentioned in Riyāḍ al-Ṣāliḥīn (and the same one mentioned on pg. 2-3 of this work).

Abū Hurayrah رضي الله عنه narrated that the prophet صلّى الله عليه وسلّم said:

It has been written upon the Son of Adam his share of adultery which he will indulge in; there is no escaping it. The two eyes, their adultery is looking (at what is forbidden). The two ears, their adultery is listening. The tongue, its adultery is speaking. The hand, its adultery is the touching, and the foot, its adultery is walking (toward adultery). The heart desires and hopes (for adultery) but the private parts either confirm that or deny it. » which he will indulge in; there is no escaping it « means every individual will carry out and realize his inevitable share of adultery, and there is no escape from it unless Allah protects him from doing so.

The prophet صلّى الله عليه وسلّم then mentioned some examples such as,

» The two eyes, their adultery is looking « When a man looks at unrelated women, even if it is without desire, it is a form of adultery – adultery of the eye.

» The two ears, their adultery is listening « A man may listen to a woman speaking and become moved by her voice; this is the adultery of the ear. Similarly,

» The hand, its adultery is the touching « which is anything physically done with the hand like touching or similar physical actions.

» the foot, its adultery is walking « and this includes when someone walks to any place wherein immorality and sexual activity is being committed. It could also be when a man hears a woman’s voice and he walks over to her or sees a woman whom he then approaches. These are all types of adultery – adultery of the foot.

» The heart desires « and may be inclined toward adultery, becoming infatuated with women and this is the adultery of the heart.

» but the private parts either confirm that or deny it « In other words, if a person commits adultery with his private parts—we seek protection with Allah from that—he has then actualized the adultery of all his other senses and limbs. In contrast, if he does not commit adultery with his private part, choosing instead to safeguard and preserve himself, he then denies his other senses their forms of adultery.

This ḥadīth shows the extreme caution required to prevent one’s heart from being attached to women. A man must avoid becoming obsessed with their voices, looking at them, touching them, or approaching them. He has to prevent his own heart’s infatuation with the allure of women as all of these are types of adultery, and we seek protection from Allah.

Every individual of sound intellect and chastity must beware and take precautions to ensure nothing of his senses or body parts become obsessed with women. Anytime a person senses himself being allured to any of that, he must retreat and keep far away (from actualizing any forms of adultery) because Satan courses through the Son of Adam like blood runs through him.

Also, the initial glance can be a poisonous arrow from Iblīs. For example, a man may glance at a woman while unconcerned with her at first sight. However, with the second look then the third he finds his heart becoming attached to her, Allah forbid. He may become so in love with that woman that he thinks of nothing but her. Standing, sitting, when he sleeps and when he wakes up, he thinks of her. And this is how the evil and temptation begins.

We ask Allah for wellbeing and all success is from Him.

Excerpted from PDF. You can read the full PDF article Here

Courtesy of authentic-translations.com
Translated by Abu az-Zubayr Harrison hafidhahullaah

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Menses & Legal Sexual Intercourse – Shaykh Uthaymeen

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Sixth : Menses & Legal Sexual Intercourse

It is prohibited for a husband to have sexual intercourse with his menstruating wife, and it is not allowed for her to make it possible for him. Allah (Azza wa Jal) says:

{ويسألونك عن المحيض قُل هُوَ أذًى فاعتَزِلُوا النِّساءَ في المَحيض ولا تقربوهُنَّ حتى يطْهُرن }

[Surah Al-Baqarah 2:222]

“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have been purified (from menses and have taken a bath).” (Qur’an 2: 222).

Menses here refers to the period of menstruation and the private part of the woman is the prohibited place. The Prophet (صلى الله عليه وآله وسلم) said: “Do everything except sexual intercourse.” [40]

All Muslims had Ijmaa’ prohibiting sexual intercourse with a menstruating woman. It is not permissible for anyone who believes in Allah and in the Day of Judgment to practice this act. Anyone who does this then he had disobeyed Allah and His Messenger and followed a path other than the believers path [41].

It is related that Imam Ash-Shaafiee’ had said:

“Anyone who does such an act then he had committed a Great Sin“.

Other scholars of the same school said:

“Anyone who sees it permissible to have sexual intercourse with a menstruating woman then a decree of his Kufr (rejection of Faith) should be made.”

In order to break the intensity of sexual desire, it is permissible (and praise is due to Allah) to kiss, hug and fondle a menstruating woman in places other than her private parts. It is important, however, that the husband does not approach the area between the knees and the navel without laying a cover sheet as ‘Aisha ( رضي الله عنها) explained:

“He (صلى الله عليه وآله وسلم) used to order me to put an Izar (dress worn below the waist) and used to fondle me (during her menses)” [42].

Footnotes:

[40] Saheeh Muslim (English) V 1. P.175, Hadeeth # 592.
[41] Allah (سبحانه و تعالى) warns saying:

{ ومن يُشاققِ الرَّسول من بَعدِ ما تبينَ لهُ الهُدى ويتَّبِعُ غيرَ سبيل المؤمنين نُوَلِّهِ ما تَولَّى ونصلِهِ جَهَنَّم وساءتْ مَصيراً }
– Surah an-Nisa 115

“And whoever contradicts and opposes the Messenger (Muhammad (صلى الله عليه وآله وسلم)) after the Right Path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell;–what an evil destination.” (Qur’an 4: 115)

[42] Saheeh Al-Bukhari (Arabic-English): V. 1, P.180, Hadeeth # 298.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Nifass (Post Natal Bleeding) and Its Rulings – Shaykh ibn Uthaymeen | Dr Saleh as-Saleh

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Chapter Six
Nifass And Its Rulings

Nifass: is the bleeding due to delivery by a pregnant woman. It may occur with delivery, after delivery (post-natal) or before delivery (by two or three days coupled to contractions).

Shayekh Al-Islam Ibn Taymeeyah said: “The blood seen when the woman starts her contractions is Nifass and it is not limited to two or three days. These contractions are followed by delivery or otherwise the released blood is not Nifass”.

The scholars differed as to whether there is a limit on its duration. Shayekul Islam Ibn Taymeeyah said: “Nifass has no limit on the duration of its shorter or longer periods. Assuming that a woman sees a flowing of blood for more than forty, sixty, or seventy days and then the blood flow stops. This kind of bleeding is Nifass. Suppose, however, that the bleeding continues, then a limit of forty days is set as Nifass because this period is the common period encountered by most women”.

This author said: “based upon the above, if the bleeding of a woman continues beyond forty days and if there are signs that indicate that it will come to a stop (based upon previous pregnancies or some other signs), then she should wait until the blood flow stops. If none of these signs are encountered by a woman, then she cleans herself (bath) upon the completion of forty days considering it the reference period for most women. On the other hand, if upon the completion of her forty days she gets her normal menses then she should wait until it ends. If the blood continues after her regular menses ends, then she is a Mustahadah and should apply the rules of Istihadah”.

If the Nifass bleeding stops before the forty day-reference period and she becomes clean, then she should take a bath, pray, fast and she may engage in sexual intercourse with her husband. The stopping of the flow of blood for less than a day does not qualify her to be clean (as mentioned in Al-Mughnee).

Nifass is not confirmed unless the woman delivers a human being with clear features. If a small body is delivered but clearly does not show the developed features of a human being, then the associated bleeding is not Nifass and it is considered as Irq blood (blood from a blood vessel). The least period for which a human form can develop is eighty days starting from the day of conception and most often it is ninety days. Al-Mujid Ibn Taymeeyah [57] said: “If she sees blood coupled to contractions prior to the 80/90-days she should not give it any consideration (i.e., she continues to pray and fast) but if she sees blood after this period she should then refrain from praying and fasting. If, however, she delivers her load and the new born has developed human features, then her bleeding (prior the 80/90 days) should be considered as Nifass and she should correct for her missed prayers and fasting. If on the other hand the newborn does not show developed human features then her bleeding should still not to be considered as Nifass and does not have to make up for her prayers and fasting.”

The Laws of Nifass

The laws of Nifass are the same as the laws governing menses, except in the following cases:

(1) The Idda is not related to Nifass, but rather to the rules of divorce. For example: if Talaq (divorce) was declared prior to delivery, then the Idda ends upon delivery and is not related to the Nifass period. If Talaq was declared after delivery, she waits for the return of her menses and accordingly calculates her Idda as explained earlier.

(2) The period of Eelaa’. The Eelaa’ is when the husband makes an oath to indefinitely (or for more than four months) not to have sexual intercourse with his wife. If his wife demands sexual intercourse, a period of four months starting from the day he took his oath, will be set. If this period is completed he will be ordered (by a Muslim Judge) either to perform sexual intercourse with his wife or request of separation by his wife will be fulfilled. Nifass will not be counted against the Eelaa’ period. An increment equal to the period needed for the wife’s Tahara from Nifass will be added towards the Eelaa’ period. This is in contrast with menses (Haid), whereby its period is counted against the Eelaa’ period.

(3) Puberty: It is clear that Nifass is related to pregnancy. A woman cannot get pregnant before she has her own sexual secretions. Haid (and not Nifass) indicates that puberty had been reached.

(4) What if the flow of Nifass blood stops before the forty days period and then resumes on the fortyth day? In contrast with Haid blood [58], the state of this resumption is considered to be “doubtful” according to famous sayings by the Hanabilah scholars. She, according to them, must fast and pray on time . All that which is forbidden on the Haa’id is forbidden on her, except obligatory acts. She must compensate all that which the Haa’id must compensate for. This author, however, is with the opinion that: “If the blood resumes within a period that may be a Nifass period, then her blood is Nifass blood. If not, then it is a Haid blood unless it continues to flow and it will then be an Istihadah blood. This opinion is close to that reported in Al-Mughnee (V.1, P. 349) in which it is mentioned that Imam Malik have said: “If she sees blood two or three days after its flow had stopped, then it is Nifass blood or otherwise it is a Haid blood.” This is also the choice of Shayekul Islam Ibn Taymeeyah.

Realistically, there can be no “doubt” about blood. It is, however, a relative matter in which peoples’ opinions may vary depending upon their knowledge and understanding. The Book of Allah and the Sunnah of the Prophet Muhammad (صلى الله عليه وسلم) are sources of clarification for everything. Allah (سُبْحَانَهُ وَ تَعَالَى) did not make it mandatory for someone to fast twice or make Tawaff twice except when there is something done wrong during the performance of these acts for the first time and that it cannot be corrected without actually making it up. However, in the case when someone performs a certain act to the best of his/her ability then he/she is relieved from any responsibility as Allah (سُبْحَانَهُ وَ تَعَالَى) says:

( { لا يُكَلِّفُ الله نفساً إلاَّ وُسعَها } (البقرة، 286
“Allah burdens not a person beyond his scope” (Qur’an 2: 286)

( { فاتَّقوا الله ما استَطَعتُم } (التغابن، 16
“So keep your duty to Allah as much as you can” (Qur’an 64: 16)

(5) What about sexual intercourse with a woman who becomes clean prior to the forty days-reference period of Nifass? In the case of the Haa’id, sexual intercourse is permissible if she becomes clean prior to her “normal” duration of her cycle.

In the case of Nifass and in accordance with the well known opinion of the Hanbali school of thought, sexual intercourse is disliked. The right opinion, however, is that it is not disliked and this is also the saying of the majority of Muslim Scholars, because to make something disliked requires a supporting evidence from Islamic Law. In this case there is no evidence except that which Imam Ahmad related: “the wife of Uthman the son of Abi Al-‘Aass approached him before the end of the forty -day period and he told her: ‘do not!'”. This does not necessitate that he disliked what she did because it is possible that he was acting cautiously being afraid that she was not certain that she was Tahira (clean from Nifass) or that bleeding may be re-activated following intercourse with her or for some other reason- and Allah knows best.

References :

[57] Al-Mujid Ibin Taymeeyah: Is the grandfather of the famous Ibin Taymeeyah. He was also a highly respected scholar.

[58] If menses blood stops and resumes then it is certainly Haid blood. For example, a woman has her normal monthly cycle for eight days. She says that the blood stops on the fourth day for two days and then it resumes on the seventh and eighth day. This resumed blood is a certainly a Haid blood.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Excellent Online Arabic Language Learning Opportunity

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Markazul Bayaan Arabic Institute and Publishing presents … (streaming live online). “The Preservation of the Quran by Learning the Arabic Language as a First Step”

Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

When a man amongst us learned ten verses [of the Quran], he would not move on [to the next verses] until he had understood their meanings and how to act by them.

[Al-Tabarî, Al-Tafsîr 1:80]. Shaykh Ahmad Shâkir graded its chain of transmission sahîh.

The first Official Class of the New 2016 Semester

Saturday January 9th 2016

8pm in the K.S.A. -5pm in the U.K. – 12pm in the U.S.A.

Speaker: Abu Afnaan Muhammad

Student of Shayhk Muhammad Ramzaan Al Haajiri حفظه الله

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Brothers contact the Markazul Bayaan Arabic Institute

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Email the main office at markazulbayaan.org@gmail.com.This class will be posted in the MB Arabic institute whatssapp messenger group contact us at +966544692671 (both brothers and sisters please send a message to this whatsapp contact or email so that you will be added to the appropriate brothers/sisters group)

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Arabic Grammar Ajromiyah
Coming from the famous Explanation
Tufahtus Siniyah

Every Tuesday December 29th 2015

*Bonus class Thursday December 31st 2015

Teacher: Abu Afnaan Muhammad

Tuesday between Maghrib and Isa

Approximately 5:15pm K.S.A. -2:15pm U.K. – 9:15am U.S.A.

*read the text of the book before each class
*make a list of the words you don’t understand from the text
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