Be Grateful for What You Have! – Dawud Adib [Audio|En]

Bismillaah

[Souncloud Audio Link]

Sahih Bukhari Volume 4, Book 55, Number 583:

.. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’ [https://abdurrahman.org/2009/07/23/the-mother-of-ishmael/]

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Clarification of Common Mistakes in Tahaarah (Purification)- Dawud Adib [Audio|En]

Bismillaah

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PS: For the authenticity of one of the dua’s mentioned by brother Ustadh Dawud Adib at the end of the audio, please read the below section

The Du’aa After the Wudoo

56. ‘Umar ibn al-Khattaab (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alahi wa sallam) said None of you makes wudoo and completes the wudoo then says:

Ashhadu anlaa ilaaha illallaahu wahdahu laa shareekalahu washhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except Allaah, and that Muhammad is His slave andMessenger) except that all eight Gates of Paradise are opened for him – so that he enters by whichever he pleases.[Reported by Muslim (no.234), Abu Dawood (no 169), at-Tirmidhee (no.55), an-Nasaa’ee (no.148), Ibn Maajah (no.470)].

And at-Tirmidhee adds an authentic addition to it:

Allaahumma aj_alnee minat-tawwabeen waj_alnee minal mutatahhireen
Allaahumma aj’alnee minat-tawwabeen waj’alnee minal mutatahhireen (O Allaah, make me one of those who constantly repents toYou and of those who purify themselves.) [Declared as Sahih by al-Albaanee].
[Prophets’s wudhoo – Fahd ibn ‘Abdir Rahman ash-Shuwaib | Dawud Burabanak]

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Deeds of the Heart – Dawud Adib [Audio|En]

Bismillaah

Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:

“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”

[Souncloud Audio Link]

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How to Behave in Times of Fitnah – Dawud Adib [Audio|En]

Bismillaah

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. [Surah al-Baqarah (2:155-157)]

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Delaying Salaat-ul-‘Asr – Dawud Adib [Khutbah] [Audio|En]

Bismillaah

Buraida (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said,

“He who misses the `Asr Salat (deliberately), his deeds will be rendered null and void.” 

[Al-Bukhari] [RiyadusSaliheen, Darussalam Translation].

The Prophet [sallal-laahu-alayhi-wasallam] said,

Whoever misses the Asr prayer [i.e. intentionally] until its time elapses, it is as if he has lost his family and his wealth’’

[Saheeh Al-Bukhaari, Hadeeth Number 552. Vol 1 Darussalam Publications]

[Souncloud Audio Link]

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Shaykh Salih al-Fawzan’s Visit to A’id al-Qarni

About a week ago, I (Dawud Adib) received an image in a Whatsapp forum indicating that the noble scholar Shaykh Salih bin Fawzan al-Fawzan was standing at the bedside of one of the most notorious people of misguidance of our time, A’id al-Qarni. Within hours of that picture’s release, there was an abundance of comments—many unfavorable—about the Shaykh’s visit. One brother who was dismayed about this visit cited to me the statement of al-Imam al-Barbahari concerning not visiting the innovator or deviant who has fallen sick, from his Explanation of the Creed. Although the brother was sincere, he had become confused by the actions of the Shaykh, since, in his mind, they were at least in contradiction to this basic Salafi principle on how we deal with the People of Desires, Deviation, and Misguidance, or maybe even in opposition to it.

I responded to the brother with two narrations: one from the best caller to Allah, Abul-Qasim Muhammad bin ‘Abdillah bin ‘Abdil-Muttalib (may Allah raise him in rank and grant him peace), and the other from the Imam of the People of the Sunnah and Jama’ah of his time, al-Imam Ahmad bin Muhammad bin Hanbal.

I explained to the brother that this affair (visiting the innovator or deviant who has fallen sick) is not as black and white as one may think.

جاء في صحيح البخاري من طريق حماد بن زيد عن ثابت عن أنس رضي الله عنه قال. كان غلام يهودي يخدم النبي صلى الله عليه وسلم فمَرض فأتاه النبي صلى الله عليه وسلم يعوده فقعد عند رأسه فقال له. أسلم. فنظر إلى أبيه وهو عنده فقال له أطع أبا القاسم صلى الله عليه وسلم. فأسلم فخرج النبي صلى الله عليه وسلم وهو يقول. الحمد لله الذي أنقذه من النار.

It was reported in Sahih al-Bukhari from Hammad bin Zayd from Thabit that Anas (may Allah be pleased with him) said, “There was a Jewish boy who used to serve the Prophet (may Allah raise him in rank and grant him peace). He fell sick, and the Prophet (may Allah raise him in rank and grant him peace) went to visit him. He sat at his head and said to him, ‘Accept Islam.’ (The boy) looked towards his father, who was with him. (His father) said, ‘Obey Abul-Qasim (may Allah raise him in rank and grant him peace).’ So he accepted Islam, and the Prophet (may Allah raise him in rank and grant him peace) went out (from his house) saying, ‘Praise be to Allah Who has saved him from the Hell-Fire.’ ”

I told the brother that there are many benefits from this narration, and one of them that clearly stands out was the Prophet’s (may Allah raise him in rank and grant him peace) zealousness to have people guided and saved from the Fire by the permission of Allah.

The other authentic narration is from al-Imam Ahmad, found in the book Ahl al-Milal war-Riddah waz-Zanadiqah wa-Tarik as-Salah wal-Fara’id min Kitab al-Jami by Ahmad bin Muhammad Khallal, in The Book of Funerals, Chapter of Visiting the Sick, #602:

قال الفضل بن زياد سمعت أحمد بن حنبل سئل عن الرجل المسلم يعود أحداً من المشركين، قال: إن كان يرى أنه إذا عاده يعرض عليه الإسلام يقبل منه فليعده كما عاد النبي صلى الله عليه وسلم الغلام اليهودي فعرض عليه الإسلام.

Al-Fadl bin Ziyad said, “I heard Ahmad bin Hanbal being asked about a Muslim individual visiting one of the pagans who had fallen ill. He [al-Imam Ahmad] said, ‘If he thinks that if he visits him while he is sick and tells him about Islam, he may accept it, then let him visit him, as the Prophet (may Allah raise him in rank and grant him peace) visited the Jewish boy who was sick and told him about Islam.’ ”

Some days later, I came across an article posted on http://www.sahab.net from someone responding to the same issue the brother and I were discussing, which provided an elaborate explanation to this timely affair. May Allah bless the brother and Sahab for their efforts in assisting Islam.

The following is my translation of his response:

All praise is for Allah, Lord of all the worlds. In addition, may prayers and peace be upon Muhammad, the most honored of the Messengers. As to what follows:

As salamu ‘alaikum wa rahmatullahi wa barakatuh,

There has been an increase in lectures and clamor from the People of Deviation and Desires, from amongst the Qutubis and Takfiris and their apprentices, concerning the [recent] visit of the erudite scholar Shaykh Salih al-Fawzan (may Allah protect and preserve him) to a [well-known] caller of fitnah. This individual who has deviated from the methodology of the Prophet (may Allah raise him in rank and grant him peace) and his Companions [is none other than] A’id al-Qarni.

Some students of knowledge have become puzzled about this matter, while others have become despondent. Likewise, some of the general masses of the People of the Sunnah have begun to doubt and their hearts have differed.

Consequently, I would like to point out some matters that clearly indicate the harmony of this methodology, its deep-rooted firmness, and its constancy.

First: The [true, erudite] scholar of the People of the Sunnah and Jama’ah is like the ruler who has [the responsibility of] the affairs of the citizens [in his hands]. He is the most knowledgeable of what benefits them and of what assists the call to Allah the Most High.

As a result, Allah has referred matters of a calamitous, problematic nature to their formal legal opinions and judgments. This is not [the case] for those other than them. Thus, [the meaning of what] Allah the Most High has stated:

“And when there comes to them information about [public] security or fear, they spread it around. However, if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed the Shaytan, except for a few.” [Surah an-Nisa 4:83]

Hence, there is [a clear] distinction between the common people and the scholars.

Second: This visit to this obstinate contravener [to the Book of Allah, the pure Sunnah of Prophet Muhammad and the methodology of the righteous Salaf] did not occur without [thorough] familiarity (with the issue) and [deep] research. If people have these types of thoughts about them [the scholars], then they [in reality] have judged them as those who waste time and indulge in frivolous entertainment, which is not commensurate with their [deep] knowledge and [vast] experience. Indeed, the major, senior scholars have spent their youth being actively engaged in seeking knowledge and shunning enjoyment and pleasures during the prime of their lives.

So how could this ever be assumed about them in their advanced age when worldly desires have been suppressed in their hearts, and while they are [consistently] upon what they have been upon?

Third: If we really understand these two principles from the two aforementioned points, [then we will also come to know and understand that] the scholar has already realized the predominant public benefit in visiting the adamant infringer for the purpose of advising and establishing proofs [against the infringer’s deviations and misguidance]. This is known from the [actions of the] Companions and their followers from amongst the Salaf of this ummah. Amongst the utmost proofs for this is ‘Ali bin Abi Talib sending Ibn ‘Abbas to the Khawarij for a discussion, causing a number of them to return to the truth right on the spot.

[That discussion] brings to mind two narrations from al-Imam Ahmad, [the first] from al-Imam Abu Dawud on p.276 of Masa’il of al-Imam Ahmad:

(a) I [al-Imam Abu Dawud] said to Ahmad, “We have relatives residing in Khorasan who have adopted the views of al-Irja’. So when we write to Khorasan, should we also extend to them the greetings of peace?”

Imam Ahmad retorted, “Subhanallah! You do not extend to them the greetings of peace?” So I said to Ahmad, “We should speak to them?” He said, “Yes, unless they are callers to [these deviated beliefs] and quarrel with [you] concerning them.”

Ibn al-Muflih said in “Al-Adab ash-Shar’iyyah,” vol. 1, p.229:

(b) In the narration of al-Fadl: “It was said to [al-Imam Ahmad], ‘And should one speak to any of them?’ He said, ‘Yes, unless you know of any nifaq from them, because the Prophet (may Allah raise him in rank and grant him peace) feared for the three [Companions] who stayed behind (from the campaign to Tabuk), thus he ordered the people not to speak to them. I said, ‘O Aba ‘Abdillah! Then how should the People of Desires be dealt with?’

“He replied, ‘As for the Jahmiyyah and Rafidah, then no [do not speak to them].’

“Then it was said to him, ‘So [what about] the Murji’ah?’ He replied, ‘They are less complicated, unless they are those who quarrel [with you]—then do not speak with them.’ ”

This indicates that the judgment to meet with the People of Innovation to advise them in a particular matter goes back to the scholars, who possess the discretional ability to deal with critical situations.

Fourth: Shaykh Salih (may Allah preserve and protect him) has never been known for trying to win applause, having affection for or displaying flattery to the People of Innovations, or including them in [the fold of those who adhere to] the methodology of the Salaf like those who oppose it do.

On the contrary, he continues to unleash upon them a firm, unchangeable, cast-iron tongue. He upbraids them; even more than that, he orders to withdraw from them and not come close to them. This is known from his writings and legal decisions to those near and far.

Fifth: As we have already clarified, Shaykh Salih (may Allah preserve and protect him) has not opposed the methodology of the Salaf, just as the erudite scholar Shaykh Rabi’ has not opposed it regarding this matter, the matter of giving advice and being patient with the obstinate violator [of the methodology of the Salaf]. Shaykh Rabi’ has displayed mammoth restraint toward the pig-headed opponent [of the Salafi methodology]. Everyone knows that he was patient with ‘Abdur-Rahman ‘Abdul-Khaliq for ten years before speaking out against him. At the same time, [Shaykh Nasir ad-Din al-Albani] (may Allah’s mercy be upon him) has distinguished [Shaykh Rabi’] with the title “the carrier of the flag of [knowledge] of Jarh wa Ta’dil,” which is why the enemies have unsheathed their swords against him. Assuredly, this is a distinct characteristic that Allah gives to whomever He wants, just as He distinguished al-Imam Ahmad in standing against the innovators, although during his time there existed many [renowned] scholars who were persecuted and killed.

Sixth: Those People of Desires, from amongst them the Haddadis and Qutubis, deem Shaykh Salih al-Fawzan as being from the remnants of the Salaf. They have said this about him; the innovator [Abu Ishaq] al-Huwayni recently called him “the remnant of the Salaf.” This is a proof that they deem him to be an extraordinary erudite scholar from among the scholars who call to the Sunnah. Despite this, they do not desire to follow the methodology of Shaykh Salih al-Fawzan in the issue of not revolting against the ruler, the issue of mawazanat, or the issue of bombings and calling a Muslim a disbeliever. This is because they oppose the Shaykh, heart and soul. But they are persistent about those issues in which Shaykh al-Fawzan and Shaykh Rabi’ have differed, focusing on those affairs to create conflict between the Salafi scholars and students of knowledge. Likewise, they intend to confuse and deceive the masses.

In summary, Shaykh Salih did not go out in opposition to the ruler (King Salman), may Allah protect and preserve them both, as the Takfiri Qutubis have done in revolting against the rulers and declaring them disbelievers. Rather, he went out on the authorization and order of the king (may Allah protect and preserve them both). Likewise, his visit has not opposed his previous comments regarding the callers of fitnah, and his visit is not a green light allowing the common Muslims to listen to the lessons and lectures of those individuals or to sit with them. How could it be so, when he himself has explained the narration regarding the strike of the tongue at the end of time being like the blows of the sword?

[Translator’s note: It should be noted that the aforementioned narration of “the strike of the tongue will be like the blows of the sword,” collected by Imams at-Tirmidhi, Abu Dawud, and Ibn Majah, is weak. This is due to the uncertainty of one of the narrators named Ziyad bin Saymin or Simin Kush, and the weakness of Layth bin Abi Sulaym. More than likely the Shaykh was using it to cite a point and Allah knows best!]

So it is upon the people to avoid the callers of fitnah and hold on to the well-known scholars. And [Shaykh Salih al-Fawzan] has not opposed the methodology of the Salaf in his evaluation of the benefits and wisdoms of calling to Allah the Most High, as I have previously mentioned.

From Allah comes every source of goodness.

Written by Abu Hammam Wamid bin Hasan al-‘Iraqi
Dated Jumu’ah 16 Jumada al-Akhirah 1437

Translated by Abu Dihyah Dawud Adib al-Amriki
Dated Jumu’ah 23 Jumada al-Akhirah 1437

Click the below link to read/download the the article PDF

Shaykh Salih al-Fawzan’s Visit to A’id al-Qarni

Do Not Belittle the Importance of the Eclipse – Dawud Adib [Audio|En]

Listen / Download Mp3 Here (Time 21:06)

Khutbah given by Dawud Adib hafidhahullaah in 2008

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Minor Signs Of The Day Of Judgment – Dawood Adeeb [Audio|En]

Listen / Download Mp3 Here (Time 41:04)
[audio https://salafiaudio.files.wordpress.com/2014/09/minor-signs-of-the-day-of-judgment-dawood-adib.mp3]

How we should raise our children ? – Dawood Adeeb [Audio|En]

Part 01 : Listen / Download Mp3 Here (Time 29:08)

Part 02 : Listen / Download Mp3 Here (Time 30:08)

Nine Conditions Of The Salaat (Prayer) – Dawood Adib [Audio|En]

Listen / Download Mp3 Here (Time 47:05)
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Make your houses places of Dhikr of Allah – Dawood Adeeb [Audio|En]

Part 01 : Listen / Download Mp3 Here (Time 46:47)
[audio https://salafiaudio.files.wordpress.com/2014/09/make-your-houses-places-of-dhikr-of-allah-part-01-dawood-adib.mp3]

Part 02 : Listen / Download Mp3 Here (Time 39:14)
[audio https://salafiaudio.files.wordpress.com/2014/09/make-your-houses-places-of-dhikr-of-allah-part-02-dawood-adib.mp3]

Having Good Thoughts About Allah : by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin

Compilation of Tweets from the lecture, “Having Good Thoughts About Allah” by Dawud Adib (hafidhahullah) 

Having good thoughts of Allah is an enormous act of worship and has a lofty position for those seeking to get close to Allah. It is one of the obligations of Tawheed; in fact, the Tawheed of the slave will not be correct except by having good assumptions of Allah

Having good assumptions of Allah brings about praiseworthy effects and beneficial fruits in this life and the next

Jaabir (radhiyAllahu ‘anhu) said, “Three days before the Messenger (sallAllahu ‘alayhi wa sallam) died he said, ‘Do not allow anyone of you to die except that he is perfecting his assumptions about Allah.’”

Side Benefit: The ‘Ulamaa` pay close attention to those statements and actions of the Prophet (sallAllahu ‘alayhi wa sallam) that happen close to his death by days, weeks or months because the revelation is about to cease

Having good thoughts about Allah will produce good actions; and this comes from having knowledge of Allah – one is the result of the other.

Hasan al-Basree (rahimahullah) said, “Verily, when the believer perfects his thoughts about his Rabb, he would have perfected his actions and the faajir is the one who has corrupted his thoughts of his Lord, so his actions will also be corrupted.”

Deeply reflect upon this consistent, strong connection between having good thoughts of Allah and good actions. It is based upon having good knowledge of Allah, specifically about his Lofty Names and Perfect Attributes.

If you know the Name of Allah, Al-Ghaffaar, then you have to perfect your thoughts about Him when you make istighfaar.

If you deeply ponder upon His Beautiful Name, At-Tawwaab and that Allah will accept the repentance of His servants and pardon them for their offences, then it is upon you to perfect your assumptions of Him, that He will accept your repentance regardless of what your offense is

If some of the calamities of this world or pain afflicts you, even some of those diseases that are called incurable or fatal, it is upon you to perfect your assumptions about Allah, that He is Ash-Shaafee and there is no remedy or healing except His healing.

“Who has created me, and it is He Who guides me; And it is He Who feeds me and gives me to drink. And when I am ill, it is He who cures me; And Who will cause me to die, and then will bring me to life (again)” [Soorah ash-Shu’araa` :78-81]

These aayaat indicate that Ibraaheem (‘alayhis salaam) had good thoughts about Allah. He did not attribute becoming sick to Allah as he attributed creation, guidance and sustenance to Him. He did not say “when Allah makes me ill” – he attributed this to himself

In your du’aa to Allah for the good things of this dunyaa and aakhirah, you must perfect your thoughts about Allah that He will answer you

“And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship will surely enter Hell in humiliation!” [Soorah Ghaafir: 60]

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge) I respond to the invocations of the supplicant when he calls on Me.” [Soorah al-Baqarah: 186]

Having good thoughts about Allah is from the most tremendous blessings and greatest bounties that Allah gives to whomever He wishes

Ibn Abi Dunyaa (rahimahullah) said in “Having Good Thoughts AboutAllah”: ‘Abdullah Ibn Mas’ood (radhiyAllahu ‘anhu) said, “I swear by The One Who there is none worthy of worship but Him. A believing slave has not been given anything better than having good assumptions about Allah.”

Then he (Ibn Mas’ood) said, “And I swear by the One Who there is nothing worthy of worship but Him, that there is no slave who perfects his assumption of Allah except that Allah will give him what he assumed and all of that good is in the Hand of Allah.”

It is said that whoever is more knowledgeable of Allah will be the most fearing of Him and whoever is most fearing of Him will be foremost in acts of worship and will be furthest from acts of disobedience

As Allah says, “It is only those who have knowledge among His slaves that fear Allah.” [Soorah Faatir :28]

Indeed, having good thoughts is constructed upon perfecting your knowledge and understanding of Allah. This produces good actions and obedience, and will be your share and portion of the People of Eemaan; this is a description of the People of Eemaan

The munaafiqoon and mushrikoon have no share regarding having good thoughts of Allah. In fact, they have bad thoughts of Allah

It is a sign of nifaaq and kufr to have bad thoughts of Allah because those who have bad thoughts of Him are those who do not believe in Him

“And that He may punish the Munaafiqoon, men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them and worst indeed is that destination.” [Soorah al-Fath :6]

Thus, the scholars have said that there is no punishment mentioned in the Qur’aan more severe than that for having bad thoughts about Allah

They have bad thoughts of Allah due to their disbelief in Allah, their corrupted ‘Aqeedah and the deviation in their hearts

These tremendous benefits were taken from the lecture, “Having Good Thoughts of Allah” by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin al-‘Abbaad(hafidhahumullah)

Posted from : mpubs.org/forum

An Open Enemy – Dawud Adeeb [Audio|En]

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Khutbah by our elder brother Dawud Adib hafidhahullaah

Sisters Be Good And Do Not Harm Others – Abu Dihya Dawud Adib [Audio|Eng]

(From the Covered Gems Sister’s Cyber Seminar “Rectification of the Female Servants of Allah”)

Means to Learning Arabic : Dawud Adib

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The following the Transcribed version of the Audio

As for the course that we need to take, the first thing that we need to know, and we need to deeply consider, is that you have to understand Arabic in Arabic. Translating is a downfall. Translating Arabic is a downfall, what we mean by translating, is looking at the Arabic and then going to look up the words in English. This is going to set you back, its going to keep you back, and your not going to be able to understand that language if you continue to do that. But rather, when your studying the Arabic language, for instance, when your utilizing the dictionary, the dictionary that you should be utilizing is an Arabic dictionary with no English. Now, that may seem like your going against what the goal is, but the goal is to learn Arabic not English. So if you really want to learn Arabic, you have to learn and understand Arabic in Arabic.

The second thing we need to know is that the traditional method of learning Arabic has already been tested and there is no need for new ways to learning the lugah (language). You can go on the Internet, and some people will say ‘ A New Method: sixty-nine dollars and ninety-five cents, PayPal, you can use your Bankcard, Mac card, or whatever. Buy it now a new method, 25 cd’s, 3 books, instructional guide, study guide, NEW ways to learn Arabic. ’ Once again, I began learning Arabic in 1976, I cant even tell you how many books have been put out in the United States on England combined, on trying to learn the Arabic language, and every single person, including the person who your listening to right now, is still learning Arabic, because they didn’t start out properly. Every single brother and sister I know, from 1976 and before I became a Muslim in the 60’s, they are still learning Arabic. Why? It is because they didn’t learn Arabic from the proper sources, and the methodology that the Salaf left for us, that is the Imaams of the Salaf. And they always try to use a new way. I remember in the 70s the book that was most popular, there were two books that were most popular for people to learn Arabic, one is what we call ‘Kapelewski.’ For those brothers who started learning Arabic around my time, my age, they remember it. There are four books, Kapelewski, they are still in my house. They were written by Jews and they are very good, and in the beginning of the first book, they tell you the reason why they teach Arabic at that Arabic institute there in Jerusalem, they said, ‘We have developed this program to tap the Arab press.’ So we find brothers starting with those books, or the big orange books (this is what we call them in America), from Michigan Press. The point is there is no new way to learn Arabic. The way to learn Arabic is already been tested and tried, you don’t have to worry about a new developed way. We already have the ways to learn Arabic.

Also, we need to know that there is not one book that is going to teach you every single thing you need to know. You won’t find one book brothers, forget it, it doesn’t exist.

The other thing that we need to know is that Arabic is difficult in the beginning. But as you go through your lessons, and apply yourself then Arabic becomes easy. Don’t let the Arabs deceive you when they tell you Arabic is difficult, it’s not difficult it’s very easy. And you can become a master in the Arabic language in America. You don’t have to leave. Its good to leave, its better to be in the land of the Arabs, but you can master Arabic, in America, in Philadelphia, without leaving the United States, it’s very possible. And there are many people, too many to count, who mastered the Arabic language, and understand it as well or better than the Arabs, who weren’t Arabs. Example, Imam al-Bukhaari, rahimuhullaah, was not an Arab. It’s debatable if Imam Muslim was an Arab. Abu Dawud, Imam at-Tirmidhi, we can go on and on. There is a big huge dictionary/lexicon, maybe 15, 20 volumes, called ‘Lisan al-Arab.’ It is one of the best dictionaries you can get on the Arabic language. It goes half way across this long table, or maybe a little bit less than half across this table in length. It was written by a non-Arab, it was compiled by an African, Ibn Manzur al-Afriki. And all of the Arabs, scholars and non-Scholars, they depend on Lisan al-Arab, and they quote Lisan al-Arab but it was written by someone who was not an Arab. You can go to Indonesia finding people mastering Arabic. Go to Nigeria, I don’t know how many people I have met, or Ghana, that has mastered the Arabic language and it’s not their language. So don’t be fooled into thinking that because you’re American, that you can’t learn the Arabic language.

Also you have to understand, that you have to take everything of those three sciences that we mentioned, an-Nahw, as-Sarf, and al-Balagha. As for the books that are recommended by the ‘Ulamaa, for this difficult in the beginning language to study and easy at the end, like Shaykh Uthaymeen rahimuhullah, he says ‘Studying the Arabic language is like a house, the door is made of iron, but the interior of the house is made of sugar cane.’ He says, its difficult to get into the house in the beginning but once you get into the house, the house is made of sugar cane, it becomes real easy. The scholars of al-Islaam, in our present day time, and the scholars who came before them, and the scholars who came before them, and the scholars who came before them, they say, almost in total agreement from what I’ve seen, that the book that is suggested to learn an-Nahw (Arabic grammar), is the book called al-Ajrumiyyah. This is the book they all recommend to start from, ‘Al Ajrumiyyah by ibn al-Ajurrum. And they say that the explanation of that book is called, at-Tuhfah as-Saniyyah, which is an explanation of al-Ajrumiyyah. It doesn’t mean that you can’t start with the Madinah books or the other books that are available, but the book that the scholars of Ahlus-Sunnah recommend is al-Ajrumiyyah. That’s the book that they suggest, and this is the book that I suggest. Because, we follow the way of the Ulemaa, not saying that you can’t start with the Madinah books, but the Madinah books are not enough. They are not enough. 

In addition to that, these are some guidelines that need to be followed or that should be followed. And you can put them in any order, because this is not in any special order inshaa’Allahu ta’aala. You should try to listen to the Qur’aan, and try to understand the Qur’aan when you listen to it; this is key in learning the Arabic language. Try to listen and understand what is being said when you listen to the Qur’aan. Because the Qur’aan is Arabic and it is the uncreated speech of Allaah. This will help tremendously. The Qur’aan is the number one source for the Arabic language for those who are trying to study it. And you will find that even people who have memorized the Qur’aan that don’t know an-Nahw, as-Sarf, or al-Balagha, when they begin studying those sciences they grasp it better and have a better understanding than the person who didn’t memorize the Qur’aan. Because, all those words and those phrases that they are now going to learn, they are going to be like, ‘Ohh yeah! Wow! Yeah that’s this verse! And that’s that.’ It starts to come easier than the one who didn’t memorize the Qur’aan. 

Also, as we mentioned we shouldn’t be like the people who try to translate everything into their own language. This is going to take a lot of time, and it’s better to understand the Arabic in Arabic. So, for instance, if you have an Arabic dictionary, make it Arabic-Arabic. Of course, your going to have to utilize, an English dictionary, and the preferred one, of course for us in America, is Hans Wehr. That’s the one that’s most popular, there are others, but that is the one most popular. The recommended (this is from me, not from the ‘Ulamaa this is from me) dictionary to use, I suggest from my hit and miss, study of Arabic, my trial and error study of Arabic, I would suggest, through the years I have been doing it, to get, to carry with you, to study is called, Raa’id at-Tulaab. There is a bigger version called Ar-Raa’id, by the same person. But the smaller version it’s about the size of this mushaf in height and it’s about this thick, or this size of this mushaf. And you can get it here in America; you can buy it here in America inshaa’Allaah. Don’t ask me where but I know its here, inshaa’Allaah we may be able to find it for those who want to study it. That book, Raa’id at-Tulaab, is one of the best dictionaries for a beginner. You’re going to have to in the beginning have Hans Wehr with it. Because the book is Arabic-Arabic. But you should not depend on the English dictionary in translating the definition, because the reason why we’re saying study Arabic using an Arabic-Arabic dictionary is because when you go to the Arabic-English dictionary it will just give you the definition. But it won’t give you the meaning. There is a difference between the definition of a word and the meaning of a word. The Arabic-Arabic dictionary will teach you the meaning of the word with the definition. The Arabic-English dictionary will only give you the definition. It will not give you the meaning. 

I will give you an example, that mat that you put on the floor that your about to eat your food with, the Arabs now call it ‘sufra.’ But the original word for that mat that you put on the floor, the American Muslims call it ‘ma’idah.’ We mispronounce it, but its called ‘maa’idah’ like soorah al-Maa’idah. That mat that you put on the floor is called ‘khiwaan’, or ‘khuwaan’, more properly ‘khuwaan’. That same khuwaan that you put on the floor and you put food on it, is now called maa’idah. If you take the food off, no food, it’s called khuwaan. That same mat. And this the way of the Arabic language. The subtlety of the language is like this. If you go to the dictionary that’s Arabic-English and you look up ‘khuwaan’ for instance it’s going to say tablecloth, or the mat that you put the food on. If you look up the word ‘maa’idah’ it may tell you the same thing. So you’ll think that those two words are synonyms, but they are not synonyms. They are not. Like the word ‘dalu’ is a bucket, but so is ‘dhanub.’ But how do you know the difference between ‘dhanub’ and ‘dalu’? If you go to the Arabic-English dictionary it won’t tell you, it will just say bucket, a container with water. But if you go to the Arabic-Arabic dictionary it’s going to be very definitive in the meaning. This why we say you have to study Arabic in Arabic. When you use a dictionary use it Arabic-Arabic using the Hans Wehr initially but you have to try to divorce yourself from the Arabic-English dictionary and depend only on the Arabic-Arabic dictionary.

In addition to this in studying Arabic, when you read a word, you should underline that word in the dictionary, and make a note of it so that you will be able to use it in the context that it was used in the example in the dictionary. Even if you have to use an index card or place card, write that word down, and try to utilize it as much as possible. Building vocabulary is essential in Arabic, but it’s not the end. Just knowing a whole lot of words won’t work, because words in Arabic change their meanings with regards to the context.

Another dictionary that could be used is called ‘Mu’jam al Waseet’.  A very good dictionary, but the problem with that dictionary is that it’s build, its bulky. So this is the one you’re going to leave at home, and Raa’id at-Tulaab is the one your going to carry with you, in your car, or in your bookcase. But Mu’jam al Waseet is a very good dictionary, Arabic-Arabic.

Also, you have to read as much as you can in Arabic. Read the Qur’aan, read the hadeeths, read children’s stories. Reading children’s stories, stories of the Prophets for instance, stories of the companions that are geared for children try to read them as much as possible. And any new word you come across (once again) you go back to the Arabic-Arabic dictionary, you underline it, highlight it, or circle it, to see the meaning. But you have to read as much as you can.

Also, you have to develop your ear. So listen, if you can, to Arabic stations, on the radio. If you have a short wave radio then listen to Arabic stations, especially the news. And try to be around the Arabs as much as possible; to listen to the language, even if it is the slang language, they will still be using many of the words that are going to be found in the Qur’aan, or found in the hadeeths of the Prophet, sallallahu ‘alayhi wa sallam, or general Arabic. Please forgive me if you are Moroccan, we are excluding the Moroccans, because with the Moroccan dialect there are a lot of things that are not Arabic. It is very difficult. So if you find a Moroccan brother who will speak Fus-hah with you this is better, walillahilhamd. Many of the people who have excelled in the Arabic language come from Morocco, but the dialect of the Moroccans is one you should try not to get involved in, as for the other Arabs, OK. But please forgive me Moroccan brothers, or sisters who are listening, please forgive me this is not to talk bad about you, your culture, or your language, but this is a fact, and I’m sure you’ll agree. In the Arabic of the Moroccans they have Burbur, they have French, they have all these different things inside of it.

We also should know that sticking with those people who are students of knowledge. Who understand the Arabic language, sticking with them and asking them, and trying to get them to assist you, is very important inshaa’allaah in studying the Arabic language.

Lastly, remember what we said firstly. That the goal is to understand the Book of Allaah. That is the goal. To undersand that which Allaah intended for us to understand in the Qur’aan. And to understand the Sunnah of the Messenger of Allaah, sallallahu ‘alayhi wa salaam, so that we can get closer to Allaah, subhaanahu wa ta’aala. And so that we can be those who worship Allaah in a state of taqwa, because having knowledge of the Arabic language is a vehicle that gets you to the goal which is to fear Allaah, subhaanahu wa ta’ala. This is what we wanted to present, inshaa’Allaah, this evening.

Haathaa wa sallallahu wa salaam wa baarik ‘ala nabiyyina Muhammad wa ‘ala alihee wa ashabihee wa salaam.

Transcribed by Sister Zaynab Abdul Hakeem , May Allaah reward the sister,ameen

How to Remove Sins – Dawood Adeeb

Khutbatul Haajah

“Say, O My Servant, those who have been excessive, those who have been extreme o*n their own soul, do not despair of the mercy of Allaah subhana wa ta’ala for surely Allaah forgives all sins. And surely Allaah, He is Al-Ghaffoor and Ar-Raheem. He is the Oft-Forgiving, the Merciful. He is extremely forgiving and extremely merciful.”

In this above Ayah, respected brothers and sisters in Islaam, Allaah among other things explains to us that He forgives our sins. He forgives all sins, whether they are Major or Minor. No matter what colour the sin may be, no matter what size the sin may be, how old or new it is, Allaah subhana is Al-Ghaffoor Ar-Raheem. And if the Muslim, the Abd (the Slave of Allaah subhana wa ta’ala) fulfills the conditions, Allaah will forgive. This type of forgiveness is a unique forgiveness. Allaah subhana wa ta’ala is unique as He says :

“Qul Huw-Allaahu Ahad” —

Say, He Allaah is unique.

For His forgiveness is not like any type of forgiveness and His Mercy is not like any type of Mercy.

“Wa laisa kamislihi shaiun wa huwas Sameeul Baseer”

There is nothing like Him and He is As-Sameeh and Al-Baseer , He is the Hearer and He is the Seer.

This Jumma’ah we would like to talk about the methodology or the road that we can use, the way, the method that we can utilize in gaining the atonement and forgiveness of our sins. How we can gain the atonement, the expiation, the effacing, the erasing of our sins. What is the methodology of erasing these sins? What can we do to remove these sins? Because all of us are sinners as Prophet Muhammad (sallallahu alayhi wa sallam) said in an authentic Hadith :

“All of the children of Aadam are sinners and the best of sinners are those who repent.”

So we need to learn brothers and sisters in Islaam how we can efface, how we can remove, how we can make atonement for az-zunoob; How we can get rid of these sins. When we talk about the erasing and the atonement of sins according to the ahlul Ilm, according to the people of knowledge, there are two types (two ways to remove the sins) :

One as Allaah subhana wa ta’ala mentions :

Follow up a bad deed with a good deed and it will wipe it out. It will erase it. This is the first type of removing (the erasing) of sins.

The second is the exchange of one thing for another. As Allaah subhana wa ta’ala says :

For them, those individuals who do these sins, Allaah will exchange for their bad deeds, good deeds. He will replace their bad deeds with good deeds and Allaah subhana wa ta’ala is Ghaffoorur Raheema. He is the Most Forgiving, the Most Merciful.

There are many ways brothers and sisters and we can have many Khutba’as o*n this subject. But we would just like to site just a few of these ways that we can atone for and erase our sins. The first and foremost and Allaah subhana ‘alam, Allaah the Majestic, the Most High above all creation knows best is to accept Islaam. Alhamdulillaah, which we have all done. If a Kaafir from among the Kuffaar (no matter how good they may seem or how righteous they may seem in the eyes of the people), if they want to have their sins erased, (their tawbah is different from our tawbah) their tawbah is to accept Islaam. And there is no tawbah for them except this.

Allaah subhana wa ta’ala says :

Surely the Deen with Allaah is not Christianity, it is not Judaism, it is not Hinduism, it is Islaam.

And again Allaah subhana wa ta’ala says :

Whoever seeks a Deen other than Islaam, it will never ever be accepted from him. And in the Last Day they will be the losers.

So those individuals who are among the Kuffar of this life, in order for their actions to be accepted and in order for them to be forgiven, they have to accept Islaam. And Allaah subhana wa ta’ala says :

Say to the Kuffar if they seize (stop) what they did in the past, they will be forgiven.

What does that mean? It means that if they leave off their kufr, if they stop disbelieving, then Allaah will forgive them.

So, the person who wants to have the forgiveness of Allaah, that is still among the groups of the Ahlul Kitaab and the Mushrikoon, they have to accept Islaam. And Allaah subhana wa ta’ala will remove their sins and He will forgive them.

Those individuals whom Allaah subhana wa ta’ala had raised among the Sahaaba to accept Islaam when the Prophet (sallallahu alayhi wa sallam) was alive, there is a clear, clear record of this.

On the authority of Ibn Shumaasa al Mahri that he said : We went to Amr Ibn Al-Aas (radiallaahu anhu), he was about to die, (he was o*n his death bed). He wept for a long time and turned his face towards the wall. (Not clear) The audience asked Amr : Didn’t the Messenger of Allaah not give you tidings of this?

He turned his face towards the audience and said : The best thing which we can count upon is the testimony that there is nothing worthy of worship except Allaah and Muhammad (sallallahu alayhi wa sallam)is the Messenger of Allaah. For surely I have passed through three stages and this is what Allaah subhana wa ta’ala says in His Glorious Book :

You shall certainly travel from stage to stage.

Within the first stage in which I found myself averse (disinclined) to none else more than I was averse to the Messenger of Allaah and there was no other desire stronger in my heart than the o*ne that I should over power him and kill him. Had I died in this stage, I would have been definitely been among the people of the Hell-Fire.
Because if a Kaafir dies without having accepted Islaam (this is the forgiveness and atonement of his sins), he will surely go to the Hell-fire as the Prophet’s example when visiting the young Jewish boy (who used to serve him), when he went to his house and invited him to Islaam while he was o*n his death-bed and his father standing at his side, the Prophet incited him to say: “Laa ilaaha illallaah”. And he turned and looked at his father for approval. And his father said : Obey, Abu Qassim. (The Kunya, the nickname of Prophet Muhammad sallallahu alayhi wa sallam). So, the boy said : “Ash-hadu an Laailaaha illallaah wa ash-hadu anna Muhammadar Rasoolullaah.” Then he died.
Then the Messenger of Allaah left the house saying : Praise be to Allaah who saved this boy because of me from the Hell-Fire. So this is another proof that those individuals who do not accept Islaam and do not make this statement will be in the Hell-Fire. And those who do, Allaah will forgive them of their sins.

So he said if he had died in that state, he would have been one of the inhabitants of the Hell-Fire. When Allaah instilled the love of Islaam in my heart, I came to the Messenger of Allaah (sallallahu alayhi wa sallam) and I said : Stretch out your right hand O Messenger of Allaah so that I may make bai’aah (the pledge of allegiance) to you. He stretched out his right hand and I withdrew my hand. And he, the Messenger of Allaah (sallallahu alayhi wa sallam) said : What has happened to you O Amr?

I replied : I intend to lay down some conditions.

The Messenger of Allaah (sallallahu alayhi wa sallam) asked : What conditions do you intend to put forward?

I said : I should be granted forgiveness.

He the Messenger of Allaah (sallallahu alayhi wa sallam)said : “Are you not aware of the fact that Islaam wipes out all previous sins? Verily Hijrah wipes out all previous sins. And truly Hajj wipes out all previous sins.”

And then he (radiallahu anhu) said : “No one was more dear to me than the Messenger of Allaah (sallallahu alayhi wa sallam) and none was more sublimer in my eyes than him. And I could never get up the courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe the features of the Messenger of Allaah (sallallahu alayhi wa sallam), I am not able to do it because I have not looked at him fully. Had I died in this state, I have no reason to hope that I would ever be among the dwellers of the Paradise . I had every reason to hope that I would be among the people of Paradise.”
Then we are responsible for certain things in the light of which I am not able to know what is in store for me. When I die, let not the female mourner nor the fire accompany me. When you bury me, fill my grave well with earth and stand around it for a time in which a camel is slaughtered and the meat is distributed so that I may enjoy your intimacy (those individuals who stand around my grave) and I can ascertain what else I can give to the Angels of Allaah subhana wa ta’ala.

Another example of those things that will efface and atone for sins is following the Messenger of Allaah (sallallahu alayhi wa sallam). And we all know brothers and sisters that following the Messenger of Allaah is an incumbent act upon every male and female Muslim. Allaah subhana wa ta’ala says :

And believe in Allaah and His Messenger, the unlettered on, who believes in Allaah and His word and follow him so that perhaps you will gain success.

We also know that upon us it is the duty to obey the Messenger of Allaah (sallallahu alayhi wa sallam). And whoever obeys the Messenger has therefore obeyed Allaah. And it is incumbent upon every single Muslim to obey the Messenger of Allaah and obey those who are trusted in authority from the Messenger of Allaah among the Ulema.

“O You who believe obey Allaah and obey His Messenger and those trusted in authority from among you.”

With all of this and other ahyahs and hadiths, we gain the understanding that if we believe in Allaah subhana wa ta’ala and if we follow the Messenger of Allaah, Allaah subhana wa ta’ala will forgive us our sins simply for obeying and following the Prophet.

“Say, if you love Allaah, then follow me.” – Prophet Muhammad (sallallahu alayhi wa sallam) is saying this from the Book of Allaah. He is commanding to all of us sitting here and all the Muslims until the Day of Resurrection : “if you really love Allaah, then follow me. And Allaah will love you and forgive you your sins.”
So in following the Prophet (just simply following him) with all the conditions of following him, if they are met, Allaah subhana wa ta’ala will forgive our sins.

At-Taubah is a means of erasing sins, brothers and sisters. When we commit any sin, Allaah subhana wa ta’ala has instructed us in the Qura’an :

“O You who believe return to Allaah with sincere, unadulterated repentance. Perhaps your Lord will atone for you, your evil deeds.”

And the Prophet Muhammad (sallallahu alayhi wa sallam)in an authentic narration collected by Imaam Ibn Maajah and others on the authority of Abdullaah Ibn Al-Masood (radiallahu anhu):

“The person who repents from his sins is like the individual who didn’t have any sins at all.”

Also following up those evil things with good things. Allaah subhana wa ta’ala has mentioned in the Qura’an :

“Verily the good deeds remove the evil deeds. This is a reminder for those who remember.”

When we look at the tafseer of this particular ayah brothers and sisters, we find a very beautiful story. That a man came to the Messenger of Allaah (sallallahu alayhi wa sallam) saying : “O Messenger of Allaah, I kissed a woman.”
(Is there anything wrong in kissing a woman? Of course if she is not your mother, if she is not your sister, if she is not your wife and if she is not your daughter or your maternal or paternal aunt, this this haraam).
And the Messenger of Allaah (sallallahu alayhi wa sallam) answered him by reciting this verse :

“Truly the good deeds remove the evil deeds and this is a reminder for the mindful.”

Also spreading the salaam, saying : “Assalamu alaykum” is a means of forgiveness for sins. Just simply saying, “Assalamu alaykum” you could be removed of your sins. And good speech is a means of removal of sins. And there is a Hadith that was collected in the Musnaad of Shia’ab that says that the Prophet (sallallahu alayhi wa sallam) said :

“Truly some of the causes of forgiveness is the spreading of Salaams and good speech.”
(Not bad speech, but good speech. Just speaking good can remove and atone sins.)
Another means of forgiveness and atonement of sins is simply shaking the hands of your brothers and sisters in Islaam. The Prophet (sallallahu alayhi wa sallam) said :

“There are no two Muslims that meet each other, then they shake hands except that the both of them are forgiven of their sins before they leave each other.”

Simple !! Just shake your brother’s hand. And hold it and keep holding it so that sins can be removed. And the Prophet (sallallahu alayhi wa sallam) again said :

“Truly the believer when he meets the other believer and then he says, “Assalamu Alaikum” and then he takes his hand and shakes his hand, both of their sins fall off like leaves fall from trees.”

Allaahu Akbar !!!

As for the man who shakes the hand of a woman he should not be shaking, like his boss from a job or a woman that he grew up with or a sister shaking the hand of a man that is not her husband or her father, Ayesha (Radialllaahu anha) said as reported in Sahih Bukhari : That the Messenger of Allaah (sallallahu alayhi wa sallam) never, ever, ever, touched the hand of a woman that he didn’t possess.” NEVER.

In another narration submitted by at-Tabarani, the Prophet (sallallahu alayhi wa sallam) said:

“It would be better for a man to be struck in his hand with an iron spike than to touch a woman that is not lawful for him.”

Alhamdulillaahi Rabbil Aalameen !!!

Another means brothers and sisters for the forgiveness of sins is the example that we have in the collection of al-Bukhari, Muslim and Abu-Dawuud i.e to be kind and gentle and generous to animals. Feeding the birds, feeding dogs, giving water to a dog, feeding Harry the cat that is outside. All of these things with good treatment to animals can be a means for the atonement of sins.

The Prophet (sallallahu alayhi wa sallam)said: “While a man was walking on the road, he was overcome due to the extremity of the heat became extremely thirsty. Then he found a well. So he descended the well and drank from it. And as he was coming out, he saw a dog that was panting from the heat, eating the dirt from the ground because of extreme thirst. Then the man said, “the dog had come and was very thirsty and the thirst had reached a height greater than the thirst I had.” So he went back into the well and he filled his socks and he got hold of the mouth of the dog and he poured the water into the mouth of the dog. The dog’s thirst was quenched and Allaah subhana wa ta’ala after giving thanks to him forgave him of his sins.

Those individuals in this Masjid that are feeding Harry outside, Alhamdulillaah, may Allaah forgive you of your sins.

And as for those things among the taharah of the salaah, we know in conclusion brothers and sisters that al-wudhoo is a means of removal of sins. From Uthman Ibn Affan (Radiallaahu anhu)said that the Prophet (sallallahu alayhi wa sallam) said that : “whoever makes wudhoo and makes it well according to the Qura’an and the authenticated Sunnah, paying attention to all the spots on their body that they are supposed to wash, making sure that every spot is touched with water, not using very little and not using too much, (being moderate between the two), remembering Allaah subhana wa ta’ala while he is making the wudhoo, and then leaving that wudhoo, Allaah subhana wa ta’ala will remove his sins from his entire body so much so that the sins will be removed from even beneath your fingernails.”

And again, Abu Huraira (Radiallaahu anhu) said that the Messenger of Allaah (sallallahu alayhi wa sallam) said : “When a slave, a Mu’min or a Muslim washes his face in the course of ablution, every single sin that he contemplated with his eyes will be washed away from his face along with the water or with the last drop of water. When he washes his hands, every single sin that he committed with his hand will be erased from his hand with the water or with the last drop of water. And when he washes his feet, every sin towards with which his feet has walked will be washed away with the water or with the last drop of the water. The result is that he comes out pure, completely pure from every single sin.”

And this once again brothers and sisters in conclusion, is onLY for the person who performs the wudhoo correctly. Not for those individuals who splash water on themselves and who are unmindful of the rudiments or principles of wudhoo.

“Rabbana Aathinaa Fid-Dunya Hasanathan wafil Aakhirathi hasanathan Wakina Azaaban Naar.”

May Allaah reward the sister who Transcribed from the Audio 

The Superiority of Abu Bakr As-Siddiq and Umar Ibn Al-Khattab – By Dawud Adib [Audio|En]

Listen / Download Mp3 Here (Time 01:03:21)

Lecture hosted by Sisters United Upon Knowledge, online study group

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Rizq? – Don’t Worry It’s Coming Anyway! – Abu Dihyah Dawud Adeeb [Audio-En]

Don’t Worry It’s Coming Anyway!
Abu Dihyah Dawud Adeeb (hafidhahullaah)
[Audio-English]

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What is Racism – Daawood Adeeb [Audio|En]

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O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqûn (pious – see V.2:2). Verily, Allâh is All-Knowing, All-Aware. ( Noble Qur’an 49:13)

Narrated by Abu huraira, The prophet peace be upon him said: “Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works” (Sahih Muslim, 4.1389: hadith 2564)

In his final sermon the Prophet Muhammad, Allah’s Blessings and Peace be upon him, said:

“There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is the white superior over the black, nor is the black superior over the white except by piety.”

Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

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

The following are notes [not verbatim] from a highly beneficial lesson given by student Abu Dihyah Dawood Adeeb (hafidhahullaah Ta’aala) two years ago:

Nuh’s wife calling Nuh (‘alayhi salaam) ‘crazy’ is a direct criticism of Nuh (‘alayhi salaam) and an indirect criticism of Allaah and an indirect criticism of the message of Nuh. …When Allaah inspired Nuh, his wife would spread namima, calling him ‘crazy.’

Allaah said:

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Imam Ibn Katheer (rahimahullaah Ta’aala) said about this ayah that it means: “They want you to be quiet about their gods and abandon the truth you are upon.”

[The disbelievers and Ahlul-Bid’ah wish that those relaying the truth and forbidding falsehood cease doing so.] And this is exactly what happens to the ‘ulemma of Ahlus-Sunnah, specifically, and on another level the students and the du’aat (callers).

In regards to the callers dealing with other Muslims, it means [Ahlul-Bid’ah desiring] abandoning talking about their [Ahlul-Bid’ah’s] deviation, abandoning talking about their extremism, abandoning talking about their heresies, abandoning talking about their misguidance, or not saying the truth.

Shaikh Saalih al-Fawzaan (hafidhahullaah Ta’aala) said in his tafseer of this ayah:

لَوْ تُدْهِنُ

They wish that you should compromise with them : This is al-Mudahana, and it is to renounce or compromise something from the Religion to please those people [kufaar or Ahlul-Bid’ah], renouncing or giving up something from the Religion to please those people.

– This means [that people of kufr desire that] Ahlul-Islaam making Mudahana with Ahlul-Kufaar

– (Or) coming down a notch, this means [that people of bid’ah desire that] Ahlus-Sunnah making Mudahana with Ahlul-Bid’ah

– (Or) it could also be the people of Islaam with both the kufaar and Ahlul-Bid’ah

Shaikh Fawzaan said: [Allaah said:]

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

The Kufaar would like you to compromise, for if you were to incline just a little bit, you would give them what [they] want. So you would compromise with them, and them with you.

In another ayah:

وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَه ُ وَإِذا ً لاَتَّخَذُوكَ خَلِيلا

Verily, they were about to tempt you away from that which We have revealed (the Qur`an) unto you (O Muhammad), to fabricate something other than it against Us, and then they would certainly have taken you a friend! (Al-Isra`, ayah 73)

وَلَوْلاَ أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَّ تَرْكَنُ إِلَيْهِمْ شَيْئا ً قَلِيلا

And had We not made you stand firm, you would nearly have inclined to them a little. (Al-Isra`, ayah 74)

When you compromise, it opens the door for more Mudahana, so you end up making Tamyee’ (watering down the Religion).

Shaikh Fawzaan said:

Allaah said:

إِذا ً لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرا

In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us. (Al-Isra`, ayah 75)

Allaah is warning the most pious, righteous, God-fearing man who ever walked on the face of the earth [Prophet Muhammad, salallaahu ‘alayhi wa sallam], so how much more us, the Salafiyoon of America. Meaning you cannot mix (compromise) or water down this Risala (message).

Allaah said:

وَلاَ تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لاَ تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allaah, nor you would then be helped. (Hud, ayah 113)

Shaikh Fawzaan said: The Muslim does not haggle or bargain with his Religion ever!

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ

Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur`an) and fair preaching… (An-Nahl, ayah 125)

Of course, you should call to Allaah with wisdom and beautiful exhortation, but he [the true Salafee caller] never relinquishes or renounces anything of his religion to please and satisfy the disbelievers (and deviant Muslims). We don’t compromise anything from Salafiyyah, Islaam.

And we as Muslims don’t compromise, lower, relinquish, foregoe anything of the Sunnah and Salafiyyah and its principles for the people of bid’ah. If we don’t (remain firm) with Ahlul-Bid’ah, then how in the world are we going to (remain firm) when dealing with disbelievers.

Of course, you give da’wah – ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ – but the methodology must be correct; he doesn’t compromise anything from the Deen to please the kufaar.

The one who doesn’t come to Islaam, except by relinquishing or foregoing anything of the Religion, he’s not going to come. We don’t desire him anyway. We are not to transgress the bounds regards our Deen because our Deen will never accept bargaining or haggling or compromise with something from the Deen.

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Shaikh Fawzaan said: Mudahana means : relinquishing something from the Deen for the pleasure or consent of the kufaar (or Ahlul-Bid’ah).

Abu Dihyah also relayed from Shaikh Saalih al-Fawzaan some of the Mudahana that Ahlul-Bid’ah boldly commit today, such as when they call other Muslims to not call the disbelievers “kufaar” (disbelievers) or “mushrikoon” (polytheists), but instead to call them “non-Muslim.” Or even when some of them they seek to change the address of Allaah in the Qur`an, such as Allaah’s address in Sooratul Kaafiroon. Some of them say, “Do not say (as Allaah says what means): ‘Oh you disbelievers,’ but say ‘Oh you non-Muslims.'” [Aoodhubillaah!] Some of them say, “Do not say (as Allaah says what means): ‘I do not worship what you worship,’ but say ‘I do not pray as you pray,‘ or ‘I do not give charity as you give charity.‘” [Aoodhubillaah!]

They call others to change the religious address.

Shaikh Fawzaan said: “Isn’t this the address of Allaah in the Qur`an? This is the address of Allaah, and you want us to change it? This kind of speech is not permissible ever! Never!! Not permissible.”

Mudahana is haram, because it is relinquishing something of the Religion to please the disbelievers (or Ahlul-Bid’ah).

As for the Mudarat, it is permissible with need to do so.

Mudahana is to relinquish or foregoe something from the Religion.

Mudarat is giving them something to repel their evil without relinquishing anything from the Religion.

Ibn Al-Batal (rahimahullaah Ta’aala) said: “Mudarat is from the good characteristics of the believers, to be responsive to people even with a word, without being coarse with them in speech. This is one of the strongest causes of harmony. Some people think that Mudarat is Mudahana, and this is an error! As Mudara is regrettable, whereas Mudahana is prohibited.

The difference is Mudahana is taken from the word Dahan. A Dahan is a painter, who glosses over something and covers what is actually there. The scholars have explained it [Mudahana] as: lying with a sinner and openly displaying happiness with what he is doing without forbidding him at all.

Mudara is being kind with the ignorant in order to teach him, being kind to the sinner in order to forbid him what he’s doing without being harsh, so that he does not expose what he does, and forbidding him with gentle speech and action, especially if his comradship is needed and the likes of it.” [FatHul-Baari by Ibn Hajar, who quoted Ibn Battal]

Imam al-Qurtubi (rahimahullaah Ta’aala) said: “The difference between Mudara and Mudahana is that Mudara is to surrender the dunya for the benefit of the Deen, and it is permissible and even recommended. And Mudahana is leaving the Deen (or something of the Deen) for the dunya.”

Imam Ibnul-Qayyim (rahimahullaah Ta’aala) said: “Therefore Mudara is praiseworthy, and Mudahana is censured. So there is a difference between the two. The one who is Mudari uses kindness with a person in order for the truth to manifest from the person or make him retract from falsehood.

The Mudahana (the flaterrer and comprimiser) uses kindness in order for the person to remain established upon falsehood and leaves him upon his desires. Mudara is for the people of Eeman, while Mudahana is for the hypocrites.

Post Courtesy of Maher Attiyeh
Colour highlighting and indentation modified by AbdurRahman.Org