Clarification of types of Sorcery (As-Sihr) – Shaykh Uthaymeen | Dr. Saleh As-Saelh [Audio|En]

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Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

CHAPTER No: 25

بيان شيء من أنواع السحر

Clarification of types of Sorcery (As-Sihr)

Imam Ahmad (May Allah be pleased with him) reported: Muhammad bin Ja’far narrated from Auf, from Haiyan bin Al- `Ala’, from Qatan bin Qabisah, from his father that he heard the Prophet (صلّى الله عليه و سلّم) say:

إن العيافة والطرق والطيرة من الجبت

“Verily, Al-Iyafah (letting birds fly to foretell events) and At-Tarq (drawing lines on earth to predict events) and At-Tiyarah (taking sight on some object as a bad omen) are Al-Jibt (sorceries/magic).”

`Auf (رضي الله عنه) said,

العيافة: زجر الطير، والطرق: الخط يخط بالأرض والجبت

“Al-‘Iyafah is letting a bird’s flight foretell events while At-Tarq is drawing line on earth.”

Hasan Basri (May Allah be pleased with him) said,

والجبت رنة الشيطان

“Al- Jibt is the scream of Satan (devil).”

The above Hadith has been narrated through good chain of narrators and collected by Abu Dawud, An-Nasa’i and Ibn Hibban.

Abu Dawud reported in his book with Sahih lsnad that Ibn Abbas (رضي الله عنه) narrated that Allah’s Messenger (صلّى الله عليه و سلّم) said:

من اقتبس شعبة من النجوم، فقد اقتبس شعبة من السحر، زاد ما زاد

“Whoever learns a part of astrology (drawing knowledge from stars) has learned a part of sorcery (magic). Those who learn more are getting that much more (sin to their credit).”

In An-Nasa’i, Abu Hurairah (رضي الله عنه) is reported to have said:

من عقد عقدة ثم نفث فيها فقد سحر، ومن سحر فقد أشرك، ومن تعلق شيئاً وكل إليه

“Whoever tied a knot and blew on it, has committed sorcery and whoever committed sorcery has committed Shirk. Whoever wears an amulet or talisman will be subjected to its control.”

Ibn Mas’ud (رضي الله عنه) is reported to have heard Allah’s Messenger (صلّى الله عليه و سلّم) saying:

ألا هل أنبئكم ما الغضة؟ هي النميمة، القالة بين الناس

“Shall I not tell you what Al-‘Adh (literally: lying, sorcery etc.) is? It is conveying false rumors for the purpose of causing disputes between people.” (Muslim)

Both Sahih collectors reported from Ibn Umar (رضي الله عنه) that Allah’s Messenger (صلّى الله عليه و سلّم) said:

إن من البيان لسحراً

“Some eloquence can be (so beautiful that it constitutes) sorcery.”

Important issues of the Chapter

1) Al-‘Iyafah, At-Tarq, At-Tiyarah are three kinds of Al-Jibt (sorcery/magic).
2) Al-‘Iyafah, and At-Tarq are explained.
3) Astrology too is a kind of sorcery.
4) Tying knots and blowing over them is also sorcery.
5) An-Namimah (tale bearing, backbiting) is also a form of sorcery.
6) Talking sometimes superfluously and eloquently can too be sorcery.

Source of the above Text: Darussalam English publication of Kitab at-Tawheed

Related Links:

They say: “We don’t worship them except to bring us closer to Allaah”

Four Rules Regarding Shirk

Section Three: The Second Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Second Rule: They (i.e. the disbelievers) said: “We did not invoke them nor turn towards them except to seek nearness (to Allah) and (their) intercession. The proof for their seeking nearness (to Allaah) is His saying:

 وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

“And those who take protectors besides Him (say): ‘We don’t worship them except to bring us closer to Allaah.’ Verily Allaah will judge between them concerning that which they differ in. Verily, Allaah does not guide he who is a liar, a disbeliever.” [Surah Az-Zumar: 3]

The proof for their seeking intercession is Allaah’s saying:

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ

“And they worship besides Allaah things that harm them not nor benefit them. And they say: ‘These are our intercessors besides Allaah.’” [Surah Yoonus: 18]

Intercession is of two types: Intercession that is negated and Intercession that is affirmed.

The Negated Intercession is that which is sought from someone other than Allaah in matters that no one has the ability to carry out except Allaah. The proof for this is Allaah’s saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

“O you who believe! Spend of that which We have provided for you, before a Day comes when there will be no bargaining nor friendship nor intercession. And it is the disbelievers who are the wrong-doers.” [Surah Al- Baqarah: 254]

The Affirmed Intercession is that which is sought from Allaah. The intercessor is one who is granted the honor of being able to intercede (by Allaah), while the one who is interceded for is the one whom Allaah is pleased with his statements and actions. (All of these occur) after Allaah’s permission is granted, as Allaah says:

 مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

“Who is it that will intercede in His presence except with His permission.” [Surah Al-Baqarah: 255]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Zulfaa means closeness; Shufa’aaunaa (our intercessors) is the plural of shaafi’ and shafee’, and he is the one that gets in between (two parties) in order to bring some benefit or to repel some harm; Khillah (friendship) mutual love.

Explanation:

These disbelievers used as an argument for their supplicating and worshipping of other gods besides Allaah, the claim that they did not call unto them nor turn to them except for two reasons.

First: So that these things (i.e. false gods) that they were worshipping could bring them nearer to Allaah. And Second: So that they may intercede for them before Allaah.

The proof for the first reason is Allaah’s saying:

وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ

“And those who take protectors besides Him (say): ‘We don’t worship them except to bring us closer to Allaah.’” [Surah Az-Zumar: 3]

Meaning: We only supplicated to them and worshipped them so that they may serve as a means to gain nearness to Allaah and attain a high position with Him.

The proof for the second reason is Allaah’s saying:

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ

“And they worship besides Allaah things that harm them not nor benefit them. And they say: These are our intercessors besides Allaah.” [Surah Yoonus: 18]

Meaning: We only worshipped them so that they may intercede for us before Allaah in bringing about some good or repelling some harm.

Then the Shaikh explains that Intercession is of two types in the Book of Allaah. The first is an intercession that the Qur’aan has negated, rejected and restricted that it be achieved. And the second type is the Affirmed Intercession, which the Qur’aan has affirmed will occur on the Day of Judgement, based on the clear evidences.

As for the Intercession that Allaah has negated in His Book, when He said:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

“O you who believe! Spend of that which We have provided for you, before a Day comes when there will be no bargaining nor friendship nor intercession” [Surah Al-Baqarah: 254]

then it is the Intercession that is sought from other than Allaah in matters that no one has control over except Allaah, such as a person who seeks entrance into Paradise from other than Allaah, for example, or to be saved from the Hellfire. What also falls into the Negated Intercession is the Intercession that is done for those whom Allaah did not permit that intercession be granted to, such as the disbelievers, or the Intercession from someone that Allaah did not allow to intercede. As for the Affirmed Intercession, then it is that which is sought from Allaah and which occurs with His permission. So the one who intercedes, Allaah has granted him the honor of interceding. As for the one who is interceded for, he is the one whom Allaah is pleased with his statements and actions, after He has given His permission for him to be interceded for.

This is as Allaah says:

 مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

“Who is it that will intercede in His presence except with His permission.” [Surah Al-Baqarah: 255]

The true intercession, which is the affirmed one cannot occur unless two conditions are first met:

First: Permission for the intercessor to intercede, as is stated in the previous ayah.

Second: Allaah must be pleased with the one being interceded for. This is as is stated in Allaah’s statement:

وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِ مُشْفِقُونَ

“And they cannot intercede except for he whom Allaah is pleased with. And they stand in awe from fear of Allaah.” [Surah Al-Anbiyaa: 28]

So due to this, all of the Intercession occurs by Allaah’s Permission and it is all in His Hand and Command, as Allaah says:

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا

“Say: To Allaah belongs all of the intercession.” [Surah Az-Zumar: 44]

Summary:

1. The disbelievers worshipped false gods besides Allaah seeking nearness (to Allaah) and intercession (from them) before Allaah.

2. Having good intention is not sufficient in the absence of following of the Sunnah.

3. Intercession is of two types: Affirmed and Negated.

4. The Conditions for Intercession are: (a) permission must be granted to the intercessor and (b) Allaah must be pleased with the one being interceded for.

Examination:

1. What is it that caused the disbelievers to worship other than Allaah? Provide evidence for your answer.

2. What are the types of Intercession? Give one proof for each type.

3. What are the conditions for the Affirmed Intercession?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

Related Links:

The polytheists in our era are more severe in their Shirk than the first polytheists

Four Rules Regarding Shirk

Section Five: The Fourth Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Fourth Rule: The polytheists in our era are more severe in their (committing of) Shirk than the first polytheists (during the Prophet’s time). This was since the first polytheists used to ascribe partners to Allaah at times of ease and worship Him sincerely during times of hardship. However, the polytheists in our era constantly commit Shirk in times of ease as well as in times of hardship. The proof for this is Allaah’s statement:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But when He brings them safely to land, behold they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Aghladh (more severe) greater and stronger; Rakhaa (times of ease) times of comfort and blessing; Shiddah (hardship) difficulty and times when tribulations befall.

Explanation:

This is the fourth and last rule, which is that the polytheists in our time, those who devote a share of their worship to other than Allaah, such as the righteous people that are buried in graves and so on. These people are greater in Shirk and stronger in disbelief than the first polytheists.

The reason for this is because the first polytheists would ascribe partners to Allaah during times of ease only, and as for times of hardness and difficulty, they would call sincerely out to Allaah (for help) and they knew that no one else could save them and that their (false) gods would not benefit them. What indicates this is Allaah’s saying:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But when He brings them safely to land, behold they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

And also Allaah’s saying:

قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ

“Say: Who rescues you from the darkness of the land and sea (when) you call upon Him in humility and in secret (saying): ‘If He only saves us from this (danger), we will truly be grateful.’ Say: Allaah rescues you from this and from all other distresses, but yet you worship others besides Allaah.” [Surah Al- An’aam: 63-64]

So these ayaat (verses) indicate that they would mix partners in their worship with Allaah during times of ease only. But as for times of hardship then they wouldn’t.

But as for those who commit Shirk in our time, then they indeed mix partners in Allaah’s worship in both these conditions. If some blessing and comfort befalls them, they rush to the graves, presenting them with sacrificial offerings and slaughtering animals at their sites. And they put forth thanks to the deceased buried within them and glorify them with praises.

And if some calamity befalls them, they rush to these graves and seek help from them, supplicating to them and making oaths to them for such and such if this calamity is removed from them.

We see this clearly going on at the graves that are worshipped besides Allaah, such as the grave sites of Husayn, Sayyidah Zaynab, ‘Abdul-Qaadir al-Jeelaani, Sayyid Al- Badawee and others. So it is clear that the Shirk that is committed by these latter-day polytheists is greater and worse than the Shirk that was done by the polytheists of old because it is a Shirk that is done constantly under every condition.

And this completes the objective of this treatise, thus all praise is due to Allaah, Lord of the Worlds.

Summary:

1. The polytheists of old used to mix partners in Allaah’s worship during times of ease and turn to Him in sincere worship during times of hardship.

2. The polytheists of this era mix partners in Allaah’s worship in both conditions.

3. The polytheists in our time are greater in their Shirk than the first polytheists.

Examination:

1. What is the difference between the polytheists in our time and the polytheists of old times?

2. Which of the two is greater in their Shirk: the polytheists of old or the polytheists of our time?

3. What is the proof that the polytheists of old would commit Shirk during times of ease and not during times of hardship?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

Related Links:

The Prophet didn’t differentiate between idol worshipers and those who worship Angels, Prophets,Righteous or other created beings

Four Rules Regarding Shirk

Section Four: The Third Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Third Rule: The Prophet was sent to people that differed from one another in their worship. Among them were those who worshipped the angels. And among them were those who worshipped the prophets and righteous people. And among them were those who worshipped trees and stones. And among them were those who worshipped the sun and the moon. However, the Messenger of Allaah fought against (all of) them and did not differentiate between any of them. The proof for this is Allaah’s statement:

“And fight against them until there is no more fitnah (trial, i.e. Shirk) and the Religion is all purely for Allaah alone.” [Surah Al-Anfaal: 39]

The proof of them worshipping the sun and the moon is Allaah’s saying:

“And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon, but rather prostrate to Allaah who created them, if it is truly He whom you worship.” [Surah Fussilat: 37]

The proof that they worshipped the angels is Allaah’s saying:

“And nor did he order you to take the angels and prophets as lords (besides Allaah).” [Surah Aali ‘Imraan: 80]

The proof that they worshipped the prophets is Allaah’s saying:

“And when Allaah will say: ‘O ‘Eesaa, son of Maryam! Did you tell the people: Take me and my mother as gods besides Allaah?’ He will say: ‘Glory be to You, it is not for me to say what I have no right to say. Had I said such a thing, You would have surely known it. You know what is in my inner self yet I do not know what is in Your self. Verily, You re the All-Knower of the Unseen.’” [Surah Al-Maa’idah: 116]

The proof that they worshipped the righteous people is Allaah’s saying:

“Those whom they call unto (besides Allaah), they themselves seek the means of access to their Lord as to which of them will be the nearest (to Him). And they hope for His Mercy and fear His Torment.” [Surah Al-Israa: 57]

The proof that they worshipped trees and stones is Allaah’s saying:

“Have you then considered Al-Laat and Al-‘Uzzaa, and Manaat, the third other?” [Surah An-Najm: 19-20]

[Translator’s Note: These three are names of stone idols that the pagan Arabs used to worship. They were originally righteous men who after their deaths and after many generations began to be worshipped.]

And also the hadeeth of Abu Waaqid Al-Laythee (radyAllaahu ‘anhu) who said:

“We went out with Allaah’s Messenger to (the Battle of) Hunayn, and we had just recently come out of Kufr (Disbelief). The polytheists used to have a lote-tree, which they would organize by and hang their swords on (seeking blessings from it); it was called Dhaat Anwaat. So we passed by a lote-tree and said: ‘O Messenger of Allaah! Make for us a Dhaat Anwaat, just as they have a Dhaat Anwaat?’”

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Fitnah (tribulation) here means Shirk; ‘alaamaat (signs) proofs and indicators; yabtaghoon (they seek) they look for; hudathaa ‘ahdin (recently come out) close to that time; sidrah (lote-tree); yanootoon (hang on) cling onto.

Explanation:

The Prophet (sallAllaahu ‘alayhi wa sallam) was indeed sent to a people who varied in their worship and differed in their religions. Among them were those that worshipped angels and (those that worshipped) prophets and righteous people, and those that worshipped trees and stones or the sun and the moon. So Allaah legislated for His Prophet to fight against them. Rather, He commanded him to do that without differentiating between any of them. He commanded him to fight against every one of them until all of the Religion (i.e. worship) became solely for Allaah and until islaam gained supremacy over all other religions. Allaah says:

“And fight against them until there is no more fitnah (i.e. Shirk) and the Religion is all purely for Allaah.” [Surah Al-Anfaal: 39]

So the Prophet (sallAllaahu ‘alayhi wa sallam) fought against all of them until he brought them under the rule and laws of Islaam. From the texts that provide evidence that there existed those who worshipped the sun and the moon and that Allaah forbade them from doing that is His saying:

“And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon, but rather prostrate to Allaah who created them, if it is truly He whom you worship.” [Surah Fussilat: 37]

And from the evidences that indicate that there existed those who used to worship the angels, and that Allaah forbade them from doing that, is Allaah’s saying:

“And nor did he order you to take the angels and prophets as lords (besides Allaah).” [Surah Aali ‘Imraan: 80]

And from what makes it clear that there existed those who would worship the prophets and that this worship of theirs was false is Allaah’s saying:

“And when Allaah will say: ‘O ‘Eesaa, son of Maryam! Did you tell the people: Take me and my mother as gods besides Allaah?’ He will say: ‘Glory be to You.” [Surah Al-Maa’idah: 116]

So ‘Eesaa, peace be on him, will free himself from their worshipping of him and rule upon its falsehood. And from the proofs that show that there existed those who would worship the righteous people and the ruling that this is futile, is Allaah’s saying:

“Those whom they call unto (besides Allaah), they themselves seek the means of access to their Lord as to which of them will be the nearest (to Him). And they hope for His Mercy and fear His Torment.” [Surah Al-Israa: 57]

Some of the scholars of Tafseer said: There was a group amongst the Arabs that used to worship some individuals amongst the Jinn. Afterward, these Jinn accepted Islaam, but those people who worshipped them did not know this. So Allaah explains to them that those people whom you worship, they themselves seek nearness to Allaah, hoping for His reward and fearing His punishment.

And from that which indicates that there existed those who would worship the stones is Allaah’s saying:

“Have you then considered Al-Laat and Al-‘Uzzaa, and Manaat, the third other?” [Surah An-Najm: 19-20]

These were (false) gods that the polytheists of Makkah used to worship. They were statues that they had constructed and worshipped besides Allaah.

And from that which indicates that there existed those who would worship trees is the hadeeth of Abu Waaqid Al-Laythee (radyAllaah ‘anhu) when some of the Companions went out with the Prophet during the battle of Hunayn. And among them were those who had just recently come out of disbelief, i.e. they had only become Muslims a little while before. So they saw a lote-tree that belonged to the polytheists, known as Dhaat Anwaat, which the polytheists would seek blessings from and hang their swords on. So they asked the Prophet (sallAllaahu ‘alayhi wa sallam) to make for them a Dhaat Anwaat tree just like theirs.

At this the Prophet said Allaahu Akbar, became very angry and was stern in his speech, forbidding them from this. He said to them: “You have just said, by the One in whose hand my soul is, similar to what the companions of Moosaa said to him: ‘Make for us a god just as they have gods.’ He replied: ‘Verily you are a people given into ignorance.’”

[Reported by Ahmad (5/218), ‘Abdur-Razzaaq (20763), At-Tayaalisee (1346), Al-Humaydee (848), At- Tirmidhee (2180) who said of it: “hasan saheeh” and others.]

So this hadeeth proves that there existed those polytheists who would worship trees. It also proves that believing in trees (i.e. that they have the ability to bring good or repel harm) amounts to disbelief. It also proves that even the noble and scholarly amongst people may fall into Shirk, while not being aware of it. It also proves that if a person utters a statement of disbelief while not knowing that it amounts to disbelief or intentionally doing it, he does not commit disbelief until he is fully aware (of what he is saying).

Allaah has declared all of these different types of worship false and futile. And He commanded His Messenger to fight against all of these people without differentiating between any of them.

Summary:

1. The Prophet (sallAllaahu ‘alayhi wa sallam) was sent to various people with different religions.

2. The Prophet (sallAllaahu ‘alayhi wa sallam) fought against all of these people without differentiating between any of them.

3. A Muslim does not commit disbelief by making a statement of disbelief if he says it unknowingly and unintentionally.

4. The truth may be unknown at times to the high ranking amongst people, not to mention the common folk.

Examination:

1. State some of the types of worship that existed at the time of the Prophet’s advent, giving one proof for each type.

2. Did the Prophet (sallAllaahu ‘alayhi wa sallam) distinguish between the adherents of these various religions?

3. What points of benefit can we derive from the hadeeth mentioned in this chapter?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

Related Links:

Tafseer of Surah Al-Baiyyinah – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link]

The following has been taken from Tafseer Ibn Kathir (Darussalam English Publication) :

Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b,

(Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, “He (Allah) mentioned me by name to you” The Prophet replied,

(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa’i all recorded this Hadith from Shu`bah.

In the Name of Allah, the Most Gracious, the Most Merciful.

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ

رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً

فِيهَا كُتُبٌ قَيِّمَةٌ

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

(1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.) (2. A Messenger from Allah reciting purified pages.) (3. Wherein are upright Books.) (4. And the People of the Scripture differed not until after there came to them the Bayyinah.) (5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa’, and that they perform Salah and give Zakah, and that is the right religion.)

As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going

(to leave) “Meaning, they will not be finished until the truth becomes clear to them.” Qatadah also said the same thing.

(until there came to them the Bayyinah.) meaning, this Qur’an. This is why Allah says,

(Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying,

(A Messenger from Allah, reciting purified pages.) meaning, Muhammad and the Magnificent Qur’an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah’s statement,

(In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.) (80:13-16) Then Allah says,

(Wherein are upright Books.) Ibn Jarir said, “Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic.”

Allah says,

(And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah’s statement,

(And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.) (3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission,

(Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, “Who are they, O Messenger of Allah” He replied,

((Those who are upon) what I and my Companions are upon.)

Allah says,

(And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah’s statement,

(And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.) (21:25) Thus, Allah says,

(Hunafa’) meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah’s statement,

(And Verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allah, and avoid the Taghut (false deities).”) (16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An`am, so there is no need to repeat it here.

(and perform Salah) And this is the best of the physical forms of worship.

(and give Zakah,) This is doing good to the poor and the needy.

(and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا ۚ أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ 

(6. Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures.) (7. Verily, those who believe and do righteous good deeds, they are the best of creatures.) (8. Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord.)

Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah’s divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it.

(They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says,

(They are the best of creatures.) Then Allah says,

(Their reward with their Lord) meaning, on the Day of Judgement.

(is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion.

(Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustrious than all of the everlasting delights that they will be given.

(and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says,

(That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him.

Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,

(Shall I not inform you of the best of creation) They said, “Of course, O Messenger of Allah!” He said,

(A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation) They said, “Of course, O Messenger of Allah!” He said,

(A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation) They said, “Of course.” He said,

(The person who is asked by Allah and he does not give by Him.)

This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

Related Links:

“Who We Must Worship?” – Dr. Saleh Al-Saleh [Video|En] Must Watch!

Bismillaah

In this episode Dr. Saleh Al-Saleh rahimahullaah explained on the topic of “Who We Must Worship?” Human beings are in need to worship, but Who to worship? And What are his attributes? And how he will be worshiped? The lectures provide a good explanation to such hard questions.

Some Excerpts from the Video:

The submission and obedience of man to His Creator is the essence of Islam. The Name “Islam” is chosen by God (Allaah) and not by man. It is the same message revealed to all the prophets and Messengers by Allaah and which they spread amongst their respective nations. In its final and universal form it was revealed to Muhammad (صلى الله عليه و سلم: may Allaah exalt his mention and save him and his message from all kinds of evil).

Allaah is the identifying name or title of the Majestic, sole and True God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and Most High, has other names all of which follow on from His name Allaah. The meaning of the name Allaah is the ma’looh (that which is worshipped out of love, magnification, deification, and longing). He is the Creator: to Him belongs the Commandment. No worship is worthy of being given to a stone, statue, a cross, a triangle, Khomeini, Farakhan, Elijas, Malcom’s X or Y, Ghandi, Krishna, Gurus, Buddha, Mahatma, Emperor, Joseph Smith, Sun, Moon (not to that from Korea too), Diana, light fire, rivers, cows, Rama, Temples, Prophets, Messengers (Yes! Muslims do not worship Muhammad (صلى الله عليه و سلم), Saints, Priests, Monks, Haile Selassie, Movie Stars, Sheiks, etc.!! All are created beings or things.

The name Allaah is not chosen by man and it is not named after a prophet, saint or any famous man. The name “Allaah” was referred to by all prophets including Adam, Jesus, Moses, and by the last and final Prophet, Muhammad (صلى الله عليه و سلم), as the One true God who deserves to be worshipped alone.

The innate nature in man (fitrah) recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allaah must be True, Unique, and All-Perfect. It does not feel comfortable towards any kind of degradation of His Attributes nor does it relax towards associating human qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of the claims of “god dwelling in a son”, and that “everyone is born with an original sin”. They “escaped” into worshipping a new theory called “mother nature” as well as the “material world”. With the advancement of materialistic technology others from different religions adopted the concept of “forgetting about God” and “let us live this life and enjoy it!” not realizing that they have chosen the worship of the “origin god” of Rome: The god of desire!

Today we can see that all of this materialistic progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who “fled” their “religions” are in search again. Some try to “escape” the complexity of their daily lives via various means. Those who had the chance to examine the Qur’an and Islam, proceed with a complete code for life which requires man to fulfill the purpose for his presence on earth. Allaah does not want for man to be enslaved to any false deity: nature, drugs, lust, money, other men, desire, or sex. He provides the proofs that he is the One who can deliver man from the slavery to any form of creation and to turn to his Creator alone.

The Creator has Perfect Attributes. He is the First, nothing is before Him. He is the Last, everything ends except Him; the Most High, nothing is above Him; the Most Near, nothing is beyond His reach and his compassing, and He is the Most High in His nearness. He is the Ever-Living, to Him we shall all return, where everyone will be dealt with in the Most Perfect and Just way. He does not beget nor is He begotten. Those who attribute Divinity to Jesus forget or ignore the fact that Jesus was in a mother’s womb. He needed nutrition; he was born and grew up to be a man. He was trusted with the Gospel (Injeel) as a message to the Children of Israel. A man-messenger calling his nation not to worship him. A man who needs to eat, walk, sleep, rest, etc. cannot have Divine Attributes because he is in need, but Allaah, the God of Jesus, is far above any imperfection.

With respect to Buddhism, Hinduism, Zoroastrianism, Rastafarianism, etc., all are forms of worship to created beings/things in one form or another. Jews had attributed a nationalistic belonging to Allaah: “The Tribal God” of Israel. Men and women following these religions were born with the natural inclination of worshipping their Creator, Allaah. It is their parents who had driven them into their respective traditions. Once they are exposed to the Signs of Allaah around them, or in the Qur’an, or to someone who triggers their Fitrah (natural inclination to worship Allaah alone), the reverting process begins, and that is why we see a universal spreading of Islam.

There are many distortions of Islam in the media, worldwide. However, Despite the wrong practices of some Muslims (rulers and ruled) in some countries, those who seek the truth are judging Islam according to its doctrines. That is why we continue to witness a global growth in the number of people accepting this true religion of Allaah. The opposition to Islam will intensify with the spread of this truth in the world. This is not a conflict of “civilizations”, but rather the real struggle between the truths presented in the creed and principles of Islam and false doctrines and ways of worship. This is a real challenge for those who seek the Truth. Man is created for a purpose: to live a life in accordance with Allaah’s way. Why Not? Do we posses the air we breathe? Did we create ourselves or others? Or were we ourselves the Creators? So is it our right to ignore our Creator when we are all need of Him? Allaah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion accepted to Him is the one chosen by Him. Its essence must be One, because He is One and only one True God. It is the religion of submission to the Will and Commandment of the One Who brought us to life, the Ever Living who will never die. It is the complete way of life for all mankind. All these qualities are chosen by Allaah in His only religion: Islam.

I hope that you will come with an open heart to read the Noble Qur’aan, because none can expose the truth better than the Word of Allaah. The Qur’an was revealed to Prophet Muhammad (صلى الله عليه و سلم) in Arabic and it is not authored by him for he was unlettered. The translations of its meanings into many languages are available in bookstores or in an Islamic Center close to you.

You may want to know how does one become a Muslim. In order to become a Muslim one must openly recite ash-shahaadah (the profession of faith): La ilaaha illallaah, Muhammad Rasoolullaah which means that there is no true god except Allaah and that Muhammad is the Messenger of Allaah. This means that there is no god worthy of being worshipped but Allaah, and that He must be worshipped only according to the teaching of His Messenger Muhammad (صلى الله عليه و سلم). Those teachings are best understood by the Prophet’s companions, and those who rightfully follow their path until the Day of Resurrection. They are called as-salaf as-saalih (the Righteous Predecessors). May Allaah, the Most High, guide us all to this path.

By: Dr. Saleh As-Saleh rahimahullaah

[Download the formatted PDF Here]

Posted from : http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=91

Related Links:

Drawing Near To Allaah: The One Allaah Loves – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Hadeeth No:38 from Imam Nawawi’s Forth Hadeeth

The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

[Souncloud Audio Link]Attaining Nearness to Allah and His Love

On the authority of Abu Hurayrah (radi Allaahu anhu) who said: The Messenger of Allah (صلّى الله عليه وسلّم) said,  “Verily Allah ta’ala has said:

‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’

[Bukhari]

Posted from: Hadeeth – An Nawawi 40 Hadeeth – Dr. Saleh as-Saleh [Audio Series|En]

Related Links:

Seeking Refuge with Allaah from Devils when entering Washroom – Dr. Slaeh As-Saleh [Audio|En]

[Souncloud Audio Link]

Audio Source: Hadeeth # 11 from  Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]

It is recommended for the person who wants to enter the toilet to say:

بِسْمِ الله ) اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ)

(Bismillaah),
(Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith)

(With the name of Allaah),
(O Allaah! I seek Your refuge from male and female devils).

This is because of the hadeeth of `Alee -radiyallaahu `anhu- that the Prophet (صلّى الله عليه وسلّم ) said:

<<The screen between the jinn and the private-parts of the descendants of Aadam, when one of you enters the toilet, is that he says:‘Bismillaah’ (with the name of Allaah).>> [01]

And because of the hadeeth of Anas -radiyallaahu `anhu- who said: “When Allaah’s Messenger (صلّى الله عليه وسلّم ) went to the toilet he used to say:

اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ

‘Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith
(O Allaah! I seek Your refuge from male and female devils).”  [02]

[01] Saheeh: Saheehul-Jaami` (3611); at-Tirmidhee (2/59/606)-and this is his wording; Ibn Maajah (1/109/297)…

[02] Agreed upon: al-Bukhaaree (1/242/142), Muslim (1/283/375), Aboo Daawood (1/21/4), Ibn Maajah (1/109/298), at-Tirmidhee (1/76), an-Nasaa·ee (1/20)

[Translation taken from: Toilet Manners (Aadaabul-Khalaa)  – Dawood Burbank]

Related Links:

Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it – Dr. Saleh As-Saleh [Audio|En]

Umdatul Ahkaam – Book of Salah
Hadith No. 60

[Souncloud Audio Link]

Audio Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio Series|En]


From Ayesha Radi Allaahu anha who said:

The Prophet -sallAllaahu alayhi wa sallam- was not more concerned and did not pay attention to any of the optional prayers like he did for the two Rakat of Sunnah for the Fajr prayer.’ [Bukhari & Abu Dawood]

From Ayesha from the Prophet -sallAllaahu alayhi wa sallam- who said:

Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it.’ [Muslim, Tirmidhi & Nisa’ee]

From Ayesha Radi Allaahu anha who said from the Prophet -sallAllaahu alayhi wa sallam- that he said about the two Rakat when the Fajr prayer time comes in:

‘They are more beloved to me than the Dunyaa and everything that is in it.’ [Muslim]

[Source for the above translation: The Sunnah for the Fajr Prayer – Compiled by Abbas Abu Yahya]


Related Links:

Al-Madhee (Prostatic Fluid) and the Like – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Purification : Hadith No. 23
The washing away of emotional urethral discharge (Madhee) and performing ablution after it

Al-Madhee (Prostatic Fluid) and the Like - Umdatul Ahkaam

It was narrated that ‘Alee (radi Allaahu anhu) said: “I was a man who emitted a great deal of pro-static fluid, but I felt too shy to ask the Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) about that because of the position of his daughter [1]. So I told Al-Miqdaad ibn Al-Aswad to ask him, and he (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said, “Let him was his private part and perform Wudoo“.” [2]

In one narration of Bukhaari: The Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) replied, “Perform ablution after washing your organ (penis).” [3]

In one narration of Muslim: The Messenger of Allaah (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said, “Perform Wudoo‟ and sprinkle (wash) your private part.” [4]

Footnotes:

[1] In a version in Bukhaari [Volume 1, Book 5, Hadeeth Number 269, p. 196] it says, “…Being the son-inlaw of the Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ)…”

[2] Saheeh Muslim, Volume 1, Book 3, Hadeeth Number 695, p. 421

[3] Saheeh Bukhaari, Volume 1, Book 5, Hadeeth Number 269, p. 196.

[4] Saheeh Muslim, Volume 1, Book 3, Hadeeth Number 697, p. 422

[Souncloud Audio Link] [Alternative Download Link]

Posted fromUmdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio Series|En]

Related Links:

The sin of the one who raises his head before the Imaam (raises his head) – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Narrated Abu Huraira:

The Prophet (ﷺ) said, “Isn’t he who raises his head before the Imam afraid that Allah may transform his head into that of a donkey or his figure (face) into that of a donkey?”

The sin of the one who raises his head before the Imaam (raises his head)

[ Sahih al-Bukhari 691 (Book 10, Hadith 86) ]

[Souncloud Audio Link]

Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio|En]

Related Links:

Say ‘I believe in Allah’ and then be Steadfast – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Say 'I believe in Allah' and then be Steadfast

[Souncloud Audio Link]

On the authority of Sufyan bin Abdullah (may Allah be pleased with him) who said:

“I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.’ He (peace be upon him) said, ‘Say “I believe in Allah” — and then be steadfast.'” 

[Muslim]

Posted from: Hadeeth #21 :  An Nawawi 40 Hadeeth – Shaykh Ibn Uthaymeen | Dr. Saleh as-Saleh [Audio Series|En]

Related Links:

Tafseer Surah Al-Infitaar (The Cleaving) – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link] [Other Mp3 Download Link]

Posted from: Explanation Surah 78-114 – Tafseer Juz Amma – Dr. Saleh as Saleh [Audio|En]

إِذَا السَّمَاءُ انفَطَرَتْ

When the heaven is cleft asunder

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

And when the stars have fallen and scattered;

وَإِذَا الْبِحَارُ فُجِّرَتْ

And when the seas are burst forth (got dried up);

وَإِذَا الْقُبُورُ بُعْثِرَتْ

And when the graves are turned upside down (and they bring out their contents)

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

(Then) a person will know what he has sent forward and (what he has) left behind (of good or bad deeds).

يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

O man! What has made you careless concerning your Lord, the Most Generous?

الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

Who created you, fashioned you perfectly, and gave you due proportion;

فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ

In whatever form He willed, He put you together.

كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ

Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds).

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ

But verily, over you (are appointed angels in charge of mankind) to watch you.

كِرَامًا كَاتِبِينَ

Kiraman (honourable) Katibin writing down (your deeds).

يَعْلَمُونَ مَا تَفْعَلُونَ

They know all that you do.

إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

Verily, the Abrar (pious and righteous) will be in delight (Paradise);

وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell),

يَصْلَوْنَهَا يَوْمَ الدِّينِ

In which they will enter, and taste its burning flame on the Day of Recompense,

وَمَا هُمْ عَنْهَا بِغَائِبِينَ

And they (Al-Fujjar) will not be absent therefrom (i.e. will not go out from the Hell).

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

And what will make you know what the Day of Recompense is?

ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

Again, what will make you know what the Day of Recompense is?

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

(It will be) the Day when no person shall have power (to do) anything for another, and the Decision, that Day, will be (wholly) with Allah.

 

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The most burdensome prayers for the hypocrites are the Ishâ and the Fajr – Dr Saleh As-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Salah
Hadith No. 57

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire. 

[Sahih Muslim 651 B  (Book 5, Hadith 318)]

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Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio Series|En]

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Wudhu (Ablution) is not nullified by mere Doubt or Imagination – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Purification
Hadith No. 24

Narrated `Abbad bin Tamim:

My uncle asked Allah’s Messenger (ﷺ) about a person who imagined to have passed wind during the prayer. Allah’ s Messenger (ﷺ) replied: “He should not leave his prayers unless he hears sound or smells something.”

Sahih al-Bukhari 137 (Book 4, Hadith 3)
Muhsin Khan Translation

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A man will be rewarded only for what he intended – Dr. Saleh as-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Purification

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The First Hadeeth

After this introduction, the first hadeeth concerns the intention. This is the hadeeth of ‘Umar ibn al Khataab (radiyallaahu ‘anhu), the leader of the believers and the second khalifah.

Ameerul-Mu’mineen, Abi Hafs (may Allaah be pleased with him) said that: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allaah and His Messenger (sallAllaahu alayhi wa sallam) is for the sake of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.” [Sahih Muslim, Book 020, Number 4692]

The Narrator

‘Umar ibn al Khataab (radiyallaahu ‘anhu), the second khalifah, was from the notables of Quraysh. He accepted Islaam in the fifth or sixth year after the advent of Prophet Muhammad’s (sallallaahu ‘alayhi wasallam) message, and in his acceptance of Islaam there was a might for the Muslims. He attended all the battlefields and took the line after Abu Bakr’s (radiyallaahu ‘anhu) covenant to him and he established the Khilafah in the best way after Abu Bakr. In the 23rd year (after Hijrah), four nights before the end of the month of Dhul Hijjah, he was stabbed by a magian after he made the takbeer for Salaatul-Fajr. He was carried to his home and he died three nights later. He was buried with the Prophet (sallallaahu ‘alayhi wasallam), and Abu Bakr in the apartment of ‘Aa’ishah (may Allaah be pleased with her). And his Khilafah lasted ten years six months and a few days. May Allaah be pleased with him and with all the companions.

The Subject and Overall Explanation

The subject of the hadeeth is making clear the rank of the intention vis-a-vis the actions. This is a great and comprehensive hadeeth, making clear that the intention is comprehensive, covering all actions such that there is no action without intention. And therefore, the actions correctness or corruption, the reward upon it or the punishment, is dependent upon the intention. And each person shall have but that which he intended, whether it is a noble objective or a lowly, despicable one.

The Prophet (sallallaahu ‘alayhi wasallam), made that clear in order to incite the doer to aim high in his intention seeking Allaah’s Face and the Final Abode and to keep away from the lowly intentions and base ranks. So if the intention is correct, intending the Face of Allaah (subhaanahu wa ta’aalaa), then it is acceptable and if otherwise then it will not be (acceptable) because Allaah (subhaanahu wa ta’aalaa) is Most Sufficient and in no need of partners.

Then the Prophet (sallallaahu ‘alayhi wasallam) gave a similitude in migration so that it may be reference for the rest of actions. So those who migrate have different intentions and thus the reward will vary to a great extent, even though the action is one (and that is the migration). So whoever migrates to Allaah and His Messenger (sallallaahu ‘alayhi wasallam), seeking the reward of Allaah and the victory for the Deen and giving help to the Deen then he is the sincere Muhaajir (immigrant), who attained in his intention the highest and most noble objectives. And whoever migrates seeking this lowly life and its vanishing enjoyments is the one who went base in his intention and therefore of the Hereafter he shall have no share. The one who migrates from the land of shirk seeking the reward of Allaah and the protection of His Deen and the support of the Deen and seeking to learn the Shari’ah, so his hijrah (migration) is fee sabeelillaah and Allaah will keep him steadfast on that.

And the intention distinguishes the worship from the habit. Take for example al-ghusl (taking a bath): If it is done intending to lift the janabah (the sexual defilement) then it is ‘Ibaadah (worship). And if it is done for cleansing or to cool off then it is ‘aadah (a habit).

From the Benefits of this Hadeeth

1. Emphasizing the importance of the Niyyah (intention) concerning the actions. And that the correctness of deeds and the recompense is in accordance with the intention.

2. Inciting to have sincerity in the intention and making clear the merit of that.

3. Warning from seeking and intending this lowly life in our actions.

4. Showing that people differ concerning their intentions and that each will have that which is in accordance with his own intention. (A man will be rewarded only for what he intended.)

5. At-Taharatu minal `amal (purification is from actions), and therefore it cannot be established without a Niyyah (intention). Everyone who performs the purification, then his purification is in accordance with his intention (and this is the point of evidence in this hadeeth which fell under the chapter of purification).

6. The excellence in teaching by the Prophet (sallallaahu ‘alayhi wasallam), and his perfect eloquence and clarification where he mentions the foundations and the principles foundations then he explains them by examples.

This hadeeth is evidence for the intentions place is the heart and utterance of it is an innovation. Also, it is a must to be careful concerning ar-Riyaa (showoff and seeking fame for the sake of this life). And that the hijrah (the migration) from the land of shirk to the land of Islam is from the most meritorious of deeds if the Face of Allaah is intended in that. This is in summary the points relevant to this matter.

The Questions for this Hadeeth

  1. What is intended by hijrah (migration) in this hadeeth?
  2. How is the manner of migration to the Messenger (sallallaahu ‘alayhi wasallam), after his death? What does it mean?
  3. Why did the author (rahimahullaah) chose this hadeeth of ‘Umar in this chapter of purification? What is the point of relevance?
  4. When did ‘Umar accept Islaam?
  5. What is the Islaamic meaning of Taharah (purification)?

Posted from: Hadith 01 of  Explanation of Umdatul Ahkaam – by Saleh as Saleh [PDF]

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Three Characteristics of The True Signs Of Happiness – Dr. Saleh As-Saleh [Audio|En]

Bismillaah[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

From the Introduction of Author Shaykh Muhammad bin Abdul Wahhaab (rahimahullah) :

“I ask Allaah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be. 

And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allaah). For indeed these three characteristics are the true signs of happiness.“

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

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Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

yatawallaaka (He befriend you) meaning that He take you as a friend (walee) through (His) love, granting of success and guidance.

Explanation:

The author has begun by supplicating and asking Allaah, the Most Generous, Lord of the Great Throne, to befriend the one who reads this book in this world and the Hereafter. As for befriending him in this worldly life, then it is by loving him, guiding him, directing him and assisting him. And as for befriending him in the Hereafter, then it is by showing him mercy and forgiveness, protecting him from the Hellfire and admitting him into Paradise. Then he also supplicates that he be blessed wherever he may be, and that Allaah make him fulfill the meaning of servitude, as well as its stations, which are three:

First: Being thankful for His Blessing. This is at the time when He gives it, as Allaah says:

“Work you, O family of Dawood, with thanks!” [Surah Saba: 13]

And Allaah says:

“And if you are grateful, He will be pleased therewith for you.” [Surah Az-Zumar:7]

And He says:

“And give thanks to Me and do not disbelieve.” [Surah Al-Baqarah: 152]

Being thankful for Allaah’s Blessing is shown through the heart by way of affirming, acknowledging and showing gratitude. And it is shown through the tongue by way of speaking about the blessing and praising it. And it is shown through the limbs by way of acting in accordance with what pleases Allaah.

Second: Being patient during tribulations, hard times and with the things that one hates, which befall the people as a test and examination from Allaah. What is obligatory in these situations is that one have patience. Patience means suppressing the heart from being displeased and from despairing; suppressing the tongue from complaining; and suppressing the limbs from those acts that negate and contradict patience. Allaah says:

“And bear with patience whatever befalls you.” [Surah Luqmaan: 17]

And He says:

“And give glad tidings to those who are patient.” [Surah Al-Baqarah: 155]

Third: Seeking forgiveness after committing a sin. This is since all of the Son of Aadam (i.e. humans) are sinners. But what is obligatory upon mankind when they should fall into sin is to rush to ask for forgiveness and repentance, as Allaah says:

“And those who when they commit some immoral act (i.e. fornication) or wrong themselves with evil, remember Allaah and so seek (His) forgiveness for their sins. And who is it that forgives sins except Allaah? And they do not persist knowingly in what sins they committed (after that).” [Surah Aali ‘Imraan: 135]

So these are the three characteristics: Being thankful for (Allaah’s) Blessing, being patient during times of tribulation, and seeking forgiveness after committing a sin. Whoever fulfills all of these will no doubt be from those who will experience happiness. In fact, happiness is linked to these three characteristics more than any others. All of them contain the meanings of Tawheed, submission, compliance and acceptance from Allaah.

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Tafseer of Surah Al-Qari`ah – Shaykh Ibn Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Al-Qaria

In the Name of Allâh, the Most Gracious, the Most Merciful

[101:1] Al-Qâri’ah (the striking Hour, i.e. the Day of Resurrection).
[101:2] What is the striking (Hour)?
[101:3] And what will make you know what the striking (Hour) is?
[101:4] It is a Day whereon mankind will be like moths scattered about.
[101:5] And the mountains will be like carded wool.
[101:6] Then as for him whose Balance (of good deeds) will be heavy,
[101:7] He will live a pleasant life (in Paradise).
[101:8] But as for him whose Balance (of good deeds) will be light,
[101:9] He will have his home in Hâwiyah (pit, i.e. Hell).
[101:10] And what will make you know what it is?
[101:11] (It is) a fiercely blazing Fire!


Dr. Saleh As-Saleh’s explanation Based on Shaykh Uthaymeen’s Tafseer

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Visit  Explanation Surah 78-114 – Tafseer Juz Amma – Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series |En]


The below Explanation was taken from Tafseer Ibn Katheer, Darusssalam English Publication

Al-Qari`ah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.

Then Allah intensifies concern and fright for it by saying,

(And what will make you know what Al-Qari`ah is) Then He explains this by saying,

(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah’s statement,

(As if they were locusts spread abroad.) (54:7) Allah said,

(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart.

Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata’ Al-Khurasani, Ad-Dahhak and As-Suddi have all said, (like wool (`Ihn). ) “Woolen.”

Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.

(He will live a pleasant life.) meaning, in Paradise.

(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,

(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother’ has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, “He will fall into the Hellfire on his head.” Abu Salih made a similar statement when he said, “They will fall into the Fire on their heads.” It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, “Al-Hawiyah is only called his mother because he will have no other abode except for it.” Ibn Zayd said, “Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled.” Then he recited the Ayah,

(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, “It is the Fire, and it is their abode.” Thus, Allah says in explaining the meaning of Al-Hawiyah,

(And what will make you know what it is). Allah’s statement

(A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,

(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, “O Messenger of Allah! Isn’t it sufficient” He replied,

(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,

(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )”

It has been confirmed in the Two Sahihs that the Messenger of Allah said,

(The Hellfire complained to its Lord and said, “O Lord! Some parts of me devour other parts of me.” So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. )

In the Two Sahihs it is recorded that he said,

(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.)

This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.

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“We made the House (the Ka’bah) a place of resort for mankind and a place of safety” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

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Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).

[Qur’aan – Surah al-Baqarah 2:125]

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer


The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

The Virtue of Allah’s House

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)

Al-Awfi reported that Ibn Abbas commented on Allah’s statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)

“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”

Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,

“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”

Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,

“Whoever enters it shall be safe.”

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”

As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”

Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)

Al-Bukhari said, “Chapter: Allah’s statement,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)

Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”

The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”

Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,

«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»

(Imitate the two men who will come after me: Abu Bakr and Umar.)

Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.

“O you who Believe! Seek help in Patience and As-Salāt (The Prayer)” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O you who believe! Seek help in patience and As-Salāt (the prayer).
Truly! Allah is with As-Sābirīn (the patient ones, etc.).
[Surah al-Baqarah 2:153]

[Souncloud Audio Link

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer


The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

Abdur-Rahman bin Zayd bin Aslam said,

“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”