The Meaning of Allaah being the “Best of Plotters” – Shaykh al Albaani

From the Book: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee.
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[5] Question: Allaah informs us about Himself saying:

وَمَكَرُواْ وَمَكَرَ اللّهُ وَاللّهُ خَيْرُ الْمَاآِرِينَ
“And they plotted and Allaah too plotted. And Allaah is the best of plotters.”
[Surah Aali ‘Imraan: 54]

Perhaps the minds of some people may limit the understanding of this ayah to just its apparent meaning. And maybe we are not in need of explaining it. But how is it that Allaah is the best of plotters?

[5] Answer:

This question is easy by the Grace of Allaah. This is since we are able to understand that plotting is not always necessarily characterized with being evil nor is it always necessarily characterized with being good. So perhaps a disbeliever may plot against a Muslim however this Muslim is bright and clever and not heedless and stupid. So he is aware of the plots of his disbelieving opponent and thus deals with him in retaliation to his plot. This is such that the end result is that this Muslim through his good plotting compels the disbeliever’s evil plot to backfire on his own self. So can it be said that when this Muslim plotted against the disbeliever, he engaged in an illegal affair? No one says this.

It is easy to comprehend this fact from the statement of the Prophet صلى الله عليه وسلم: “War is deception.” [14] What can be said about deception is exactly the same that can be said about plotting. A Muslim deceiving his Muslim brother is forbidden. However, if a Muslim deceives a disbeliever who is an enemy to Allaah and an enemy to His Messenger, this is not forbidden. On the contrary, it is obligatory. The same goes for a Muslim plotting against a disbeliever who intends to plot against him, such that this Muslim reverses the plot of this disbeliever. This is a good form of plotting. This is a human being and that is a human being. But what do we say with respect to the Lord of all that exists, the All-Able, the All-Knowing, the All-Wise?

He invalidates the plots of all the plotters. This is why Allaah says: “And Allaah is the best of plotters.” So when Allaah describes Himself with this description, our attention shuld be directed to the fact that plotting – even on the part of humans – is not always negative. This is since Allaah says: “The best of plotters.” So there is plotting that is good and plotting that is bad. So whoever plots for a good reason should not be condemned. And Allaah, Mighty and Majestic, is as He says, the “best of plotters.”

In brief, I say: Whatever suppositions may come to your mind, Allaah is contrary to that. So if a person imagines something that is not befitting to Allaah, then he should know right away that he is wrong. Hence this ayah contains praise for Allaah, so there is nothing in it that is impermissible to ascribe to Allaah.

Footnotes:

[14] Saheeh Al-Bukhaaree (3030) and Saheeh Muslim (1740)

 

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

Knowledge of Arabic is not sufficient for understanding the Qur’aan:

From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.

So based on this, it is obvious that whenever a person is knowledgeable of the Sunnah, he will be more likely to understand the Qur’aan and extract rulings from it, than someone who is ignorant about it. So how about the one who doesn’t rely on it or reference it at all? This is why from the principles that have been agreed upon by the people of knowledge is: to interpret the Qur’aan with the Qur’aan and the Sunnah,1 and then the sayings of the Companions, etc.

From this, we become aware of the misguidance of the scholars of rhetoric, past and present, and their opposition to the Salaf, in their Creed, not to mention their rulings. And it is their remoteness from the Sunnah and their knowledge of it, and their making their intellects and desires as judges for themselves with regard to the verses concerning Allaah’s Attributes. What is better than what has been stated in Sharh Al- ‘Aqeedah At-Tahaawiyyah [of Ibn Abil-‘Izz Al-Hanafee] (pg. 212, 4th Edition):

“How can someone who didn’t learn from the Book and the Sunnah, but rather just learned it from the views of so and so, speak about the fundaments of the Religion! And if he claims that he is taking it from the Book of Allaah, then he is not taking the interpretation of the Book of Allaah from the ahaadeeth of the Messenger. He doesn’t look into it (i.e. the Sunnah), nor does he look at what the Companions or those who succeeded them in goodness said, which has been conveyed to us by way of reliable narrators chosen by the critics (i.e. hadeeth scholars). For indeed, they did not convey the arrangement of the Qur’aan only, but rather they conveyed the arrangement as well as the meanings. They would not learn the Qur’aan like the children do (today), rather they would learn it along with its meanings. And whoever does not follow their path, then he is speaking based on his opinion. And whoever speaks from his opinion, and from what he thinks Allaah’s Religion is, not getting that from the Book, he is in fact sinning (!), even if he may be correct. Whereas whoever takes from the Book and the Sunnah, he is rewarded even if he errs. However, if he is correct, his reward is multiplied.”

Then he said (pg. 217):

“So it is an obligation to completely submit to the Messenger صلى الله عليه وسلم, follow his orders, and meet his reports with acceptance and firm belief, without contradicting that by false notions that we consider “reasonable” or that constitute a misconception and doubt. Or that we put before it the views of men and the rubbish held in their minds. So we must single the Prophet صلى الله عليه وسلم out with regard to making him the judge, submitting to him, obeying him and complying with him, just as we single out the One who sent him in worship, humility, submissiveness, repentance and reliance (to Him).”

In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.

This is as the Prophet صلى الله عليه وسلم clearly stated:

“I have left two things for you, which you will never go astray so long as you adhere to them: The Book of Allaah and my Sunnah. These two will never separate from one another until they return to the Fountain.”

[Reported by Maalik and Al-Haakim with a sound chain of narration]

Footnotes:

[1] We do not say as is the custom amongst many of the people of knowledge: “We interpret the Qur’aan by the Qur’aan if there is no trace of it in the Sunnah, then we interpret it by the Sunnah.” This is due to what we will explain later on in the end of this treatise, when speaking about the (weak) hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu.

Posted from al-ibaanah eBook:
 The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

Oppression is of three types – Silsilah Ahadeeth As-Saheehah

The Ahadeeth of Tawheed from the ‘Silsilah Ahadeeth As-Saheehah’ of Shaykh Al-Albaani. Translated by Abbas Abu Yahya. Chapters of Tawheed and the Shahahdatayn – Part 6

21- The Different Types of Oppression and the Type Which Will not be Forgiven

1927- “Oppression is of three types, the oppression which Allaah will not leave, an oppression that will be forgiven, and an oppression that will not be forgiven.

As for the oppression which will not be forgiven, then Shirk will not be forgiven.

As for the oppression which will be forgiven, then that is the oppression which the slave commits between himself and his Lord.

As for the oppression which will not be left, then it is the oppression of the slaves, then Allaah will take the rights some from others.”

The Wisdom Behind Praying the Eid Prayer In The Musallaa – Shaykh al-Albaani

Furthermore, there is great and profound wisdom behind this Sunnah – i.e. the Sunnah of praying in an open area of land (i.e. the musallaa). And it is that:

The Muslims will have two days out of the year where all the people of every city can gather together – whether men, women or children – and turn towards Allaah with their hearts in unity, praying behind one Imaam, making the takbeer and the tahleel and supplicating to Allaah sincerely together, as if they were united upon the heart of one man, happy and joyous about the blessing Allaah has bestowed on them. So the ‘Eid will truly be an occasion of celebration for them.

Allaah’s Messenger صلى الله عليه وسلم ordered the women to go out to pray ‘Eid along with the people, and he did not make an exception for any of them. This is even to the point that he made no excuses for those women who did not have a garment by which they could veil themselves when coming out, as instead he commanded them to borrow garments from other women. And this is even to the point that he صلى الله عليه وسلم commanded those women who had a reason that prevented them from praying (i.e. menses) to go out to the musallaa, so that they may “witness the good and the supplication of the Muslims.”

The Prophet صلى الله عليه وسلم, and then his Khaleefahs (successors) after him, and the delegated leaders in the cities would lead the people in prayer. Then they would give them a sermon saying that which would admonish them. And they would teach them what would be of benefit to them in this world and in the Hereafter. And they would order them to give in charity in that gathering. So the rich person would show affection towards the poor person. And the poor would find joy in what Allaah has given them from His Bounty during this blessed assembly, which Allaah’s Mercy and Contentment descends upon.

So it is only proper for the Muslims to respond to following the Sunnah of their Prophet and reviving the rites of their Religion, which is the point of their resolution and success.

“O you who believe! Respond to Allaah and to the Messenger when He calls you to that which will revive you.” [Surah Al-Anfaal: 24]

Shaikh Waliyullaah Ad-Dihlawee said in Hujjatullaah-il-Baalighah under the heading “The Two ‘Eids” (2/30-32):

“The foundation with regard to them is that every nation has a day in which they beautify themselves and go out from their city with their adornment. This is a custom, which no group amongst the Arabs and non-Arabs have stopped practicing. When the Prophet صلى الله عليه وسلم came to Madeenah, he found that the people had two days in which they would go out and enjoy themselves, so he said: ‘Allaah has replaced these two days with something that is better than them – the Day of Adhaa and the Day of Fitr.’ [20] It was said that these two (prior) days of celebration were: An-Nayrooz and Al-Mahrajaan. These two days were only replaced because there is no ‘Eid for a group of people except that the reason for its existence is to elevate the rites of a Religion or to comply with the founders of a particular way or something that resembles that. So the Prophet feared that if he were to leave them with their custom, there would remain this elevating of the rites of Jaahiliyyah (i.e. the Days of Ignorance) or the propagating of the (false) ways of the ancestors. So he صلى الله عليه وسلم replaced them with two days in which there was found an elevating of the rites of the pure and upright Religion (of Islaam). And along with adorning oneself for the occasion, he صلى الله عليه وسلم included the remembrance of Allaah as well as various acts of obedience, so that the gathering of the Muslims won’t just be for pure play and enjoyment, and so that no gathering from them will be void of raising Allaah’s Word.

The first of these two days is ‘Eid-ul-Fitr, the day when they end their fasting and give a certain type of their Zakaat. So they experience this ‘natural joy’ that is caused by their withdrawing from conditions that were difficult upon them (i.e. the fast). And the poor person experiences joy at taking his charity.

The ‘intellectual joy’ they experience is due to the delight of knowing that Allaah has blessed them with the ability to complete what He made obligatory upon them (i.e. the fast)…

The second is the day when Ibraaheem (intended to) sacrifice his son Ismaa’eel, may Allaah be pleased with both of them. But Allaah blessed them both by replacing him with the great sacrifice (i.e. a ram). This is since on this day, one can be reminded and take heed of the condition of the ancestors of this noble and upright religion, by sacrificing one’s soul and wealth in obeying Allaah, and having firm patience. In this, there is a similarity to those performing Hajj, where one tries to emulate them and longs to be in the state they are in. This is why it is legislated to make the Takbeer in it, which is found in Allaah’s saying:

‘And so that you may magnify Allaah (by making Takbeer) for having guided you and so that you may be grateful.’ [Surah Al-Baqarah: 185; Surah Al-Hajj: 37]

This means: Give thanks to Him for granting you the ability to fast. This is why performing the sacrifice and saying the takbeer out loud were legislated on the Days of Minaa. And this is why it is recommended for those who intend to offer the sacrifice to abandon shaving (the body hair). [21] And this is also why the Prayer and the Khutbah (sermon) were prescribed – so that no part of their gathering could be void of the remembrance of Allaah and the elevating of the rites of the Religion.

Another objective from the objectives of the Pure Legislation is included in this, which is that: Every nation must have some presentation, in which its people gather together during it to display their strength and to show their numbers. This is why it is recommended for everyone to go out (to the musallaa) – even the children, the women, the young girls and the menstruating women. However, they (i.e. menstruating women) must not join the musallaa (i.e. the prayer) but rather witness the supplication of the Muslims.

And it is also why the Prophet صلى الله عليه وسلم would vary in the roads he took when going and coming from the musallaa, so that the people in each of the roads would see the strength of the Muslims. And since the origin of ‘Eid was to decorate and adorn oneself, it is recommended to wear one’s best garment, to enjoy oneself (taqlees), [22] to take different routes when going and coming and to go out to the musallaa.”

[End Quote]

Footnotes:

[20] I say: Ahmad and others reported it with an authentic chain of narration. I have referenced it in as-Saheehah (no.2021).

[21] I say: He is indicating the Prophet’s statement: “When the Hilaal (crescent) for Dhul-Hijjah is sighted and one of you wants to offer a sacrifice, then he must refrain from cutting his hair and nails.” And in one narration: “…then let him not cut any part of his hair or nails until he offers the sacrifice.” [See Mukhtasar Saheeh Muslim (no. 1251) and others] I say: It is apparent from the hadeeth that anyone who is determined to perform the sacrifice is obligated not to cut his hair and nails until he offers the sacrifice. So this type of cutting mentioned above is forbidden. Imaam Ahmad and others held this view. So let those who are tested with shaving their beards take note of this, for indeed, there are three sinful matters in their shaving of their beards for the day of ‘Eid:

First: The shaving itself, for it is a feminine trait, an imitation of the disbelievers, and an alteration of Allaah’s creation, as I have explained in my book “Adaab az-Zafaaf fis-Sunnah al-Mutahharah (Sixth Edition, pg. 118).

Second: Adorning oneself for the day of ‘Eid by disobeying Allaah.

Third: What is derived from this hadeeth of the forbiddance of cutting the hair for the one who intends to offer the sacrifice. In reality, there are very few people that are saved from committing this (sin), even some of the people of knowledge (do it)! We ask Allaah to protect us.

[22] Shaikh Ad-Dihlawee said in his footnote: “Taqlees (Enjoying oneself) means beating the duff and playing when the kings arrive, in order to welcome them.” I say: He is indicating the hadeeth that has been reported by Ibn Maajah (1/391) and others with two chains of narration. In one of them is Shareek, who is Ibn ‘Abdillaah Al-Qaadee – he had bad memory. And in the other chain is found Abu Ishaaq, who is As-Subay’ee – he would mix up his narrations. At-Tahaawee weakened it in his Mushkil-ul-Athaar (2/209-210) based on two angles, so refer to it if you wish.

Source: Al-Ibaanah EBook –Praying Eid in the Musallaa is the Sunnah- Shaykh al Albanee

The Beautiful Humble Dua of Abu Bakr -RadhiAllaahu anhu

The Beautiful Humble Dua of Abu Bakr -RadhiAllaahu anhu- the Best of Creation after the Prophets

Shaykh Albaani said after an announcer praised him:

‘I thank the brother, teacher Ibraheem for his statements and his praise, there is nothing that I can say in return except by following the first Khalifa Abu Bakr as-Siddeeq -RadhiAllaahu anhu- who was truly a Khalifa and the first of them for the Messenger of Allaah -sallAllaahu alayhi wa sallam – but even though he was the Khalifa when he would hear a person praising him with goodness – and I believe that praise, no matter how excessive that person was in giving it, as long as it was for the Khalifa of the Messenger of Allaah, then he deserved it — but along with that -Allaah ul-Musta’aan (Allaah’s help is required) [here the Shaykh begins to shed tears] along with that Abu Bakr used to say:

 اللهم لا تؤاخذني بما يقولون، 
O Allaah do not take me to task with   what they say, 

 واجعلني خيرًا مما يظنون، 
and make me better than what they presume 

واغفر لي ما لا يعلمون،
and forgive me for what they do not know.’ 

This is what as-Siddeeq al-Akbar said, so what can we say after him?

So I say – following him:

 اللهم لا تؤاخذني بما يقولون، واجعلني خيرًا مما يظنون، واغفر لي ما لا يعلمون، 

O Allaah do not take me to task with what they say, and make me better than what they presume and forgive me for what they do not know.

[The Shaykh cries trying to utter this statement]

The truth is – and I say the truth – I am not as was described previously, by what you heard from our respected brother Ibraheem, indeed I am only a student of knowledge, nothing else. It is upon every student of knowledge to be with the statement of the Prophet -sallAllaahu alayhi wa sallam:

 (بلغوا عني ولو آية، بلغوا عني ولو آية، وحدثوا
عن بني إسرائيل ولا حرج، ومن كذب عليّ
متعمدًا فليتبوأ مقعده من النار)

‘Convey from me, even if it is only one Ayaah, convey from me, even if it is only one Ayaah. There is no problem of narrating from Bani Israel. Whoever intentionally lies against me then he should take his seat in Hell fire.’ 

Collected by Bukhari from the Hadeeth of Abdullaah bin Amr.’

[Silsilah al-Huda wa Noor no. 640]

Translated by Abbas Abu Yahya
Miraath al-Anbiya
http://Miraathpubs.net

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Reference: AbdurRahman.org

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

22- The Covenant that Allaah Took from His Slaves

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

He will say: ’An evil resting place!’

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

He will say: Yes.

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

Regarding this hadeeth:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is mentioned in ‘al-Fath’

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

Reference: AbdurRahman.org

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

The Dislike of Making a vow

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

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

From The Fiqh of the hadeeth

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

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

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

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

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

Before this he said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Origin Of the hadeeth

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

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

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

From the understanding of the hadeeth

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

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

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

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

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

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

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

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

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

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

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

Silsilah Ahadeeth As-Saheehah 19

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

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

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

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

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

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

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

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

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

The reason for this hadeeth:

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

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

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

In another narration by him where he said:

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

He said – enter in to the fire!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The second group is:

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

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

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

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

The Supplication of a Person Performing Hajj – From Hadith

Imaam Ibn Maajah -rahimahullaah- reported in his “Sunan” [The Book of the Rites of Hajj: chapter (5): The Virtue of the Supplication of the person performing Hajj: (no.2893)]:

“Muhammad ibn Tareef narrated to us, saying: `Imraan ibn `Uyainah narrated to us: from `Ataa· ibn as-Saa·ib: from Mujaahid: from Ibn `Umar: from the Prophet sallallaahu alayhi wa sallam, that he said:

<<The fighter in Allaah’s cause, and the person performing Hajj, and the person performing `Umrah are Allaah’s deputation: He called them, and they responded to Him; and they ask of Him, and He gives to them>>.”

Shaikh al-Albaanee -rahimahullaah- said: “Hasan”; and he said in “as-Saheehah” (no.1820), having quoted a supporting narration reported by al-Bazzaar (no.1153) as a hadeeth of Jaabir: “The hadeeth, when the two chains of narration are gathered is “Hasan”.”

And Imaam Ibn Maajah -rahimahullaah- reported (no.2895): “Aboo Bakr ibn Abee Shaybah narrated to us, saying: Yazeed ibn Haaroon narrated to us: from `Abdul-Malik ibn Abee Sulaymaan: from Abuz-Zubayr: from Safwaan ibn `Abdillaah ibn Safwaan, who said:

“I was married to a daughter of Abud-Dardaa·, so he came to her and he found Ummud-Dardaa·, but he did not find Abud-Dardaa·. So she said to him: “Do you intend to perform Hajj this year?” He said: “Yes.” She said: “Then supplicate to Allaah for good for us, since the Prophet sallallaahu alayhi wa sallam used to say:

<<The supplication which a person makes for his brother in his absence is responded to. There will be an Angel by his head saying: ‘Aameen’ [O Allaah! Grant it], to his supplication, ‘and may you receive the like of it’. >>

He said: Then I went out to the market place, and I met Abud-Dardaa·, and he narrated the like of that to me from the Prophet sallallaahu alayhi wa sallam.”

Shaikh al-Albaanee -rahimahullaah- said: “Saheeh.”

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

Wearing Hair in a Bun at the Back of the Head Under the Hijaab – Shaykh al-Albani & Ibn Uthaymeen

Compiled & Translated by Abbas Abu Yahya

The Hadeeth

From Abu Hurairah who said the Messenger of Allaah -SallAllaahu alayhi wa Sallam- said:

صنفان من أهل النار لم أرهما قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رءوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا

‘There are two types of the people of the Hell-Fire who I have not seen, a people who have whips like cows’ tails with which they are hitting the people, and women who will be naked in spite of being dressed, who are seduced (to wrong paths) and seduce others, their heads will be high like a camel with humps they will not enter Paradise, nor will they find its fragrance, even though its fragrance can be found from travelling such and such distance.’

[Collected by Imam Ahmad in ‘al-Musnad’ & Muslim in ‘as-Saheeh’]

Shaykh, Allaama, Muhadith Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

The Questioner:

‘What is the ruling of a woman gathering her hair above her neck at the back of the head whereby it is shaped like a ball, taking into consideration that when a woman covers herself with Hijaab the shape of her hair would be apparent from her Hijaab?’

Shaykh Albaani said:

‘This is a mistake many women who wear Hijaab fall into, whereby they gather their hair at the back of the head and it bulges out from the back of their head, even though they have covered it with covering Hijaab over it.

Indeed this opposes a condition from the conditions of Hijaab, which I had gathered in my book ‘Hijaab Al-Marata Al-Muslimah min Al-Kitab wa Sunnah‘. From these conditions is that the clothing should not show the shape of the limb or anything from the woman’s body,  this is why it is not permissible for a woman to put her hair in a circular shape at the back of her head or at the side of her head whereby it bulges out, so that it appears to the one who sees her, even unintentionally that she has shaggy hair or that she has little hair.

It is obligatory that it is left hanging and not piled up/crumpled up.’

[From the cassette collection ‘Silsilah al-Huda wa Noor’ No.386, seehttp://albanyimam.com/play.php?catsmktba=13094]

The Ruling of  a Woman Winding up her Hair at the Top of her head

Shaykh Allaama Muhammad bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question:

‘Some women gather their hair in the shape of a bun at the back of the head,  does this enter into the warning mentioned in the Hadeeth: ‘Women whose  heads will be like the inclined hump of a camel they will not enter Paradise’.

Shaykh al-Uthaymeen said:

‘If a woman gathers her hair for when she is busy working away, then afterwards she lets it down,  then there is no harm in this, since she does not do this as an adornment or beautification but rather out of necessity.

As for gathering her hair and raising it up for the purpose of beautification, and it is facing upwards then it enters under the prohibition, due to the saying of the Prophet -sallAllahu alayhi wa sallam:

‘Their heads will be like the hump of a camel.’

A camel hump is at the top, and if the hair is above the neck then it does not enter under the Hadeeth. However, it is warned against doing so if a woman wants to go out to the market, since if she goes out to the market and gathers her hair on her head then it will appear from within her Abaya (outer garment), and it will cause attention, so she is prohibited from having this hair-style if she goes out to the market places.

[From ‘Liqa al-Baab al-Maftooh’ Tape 161, see: http://www.mktaba.org/vb/showthread.php?t=13165]

Abbas Abu Yahya hafidhahullaah Blog – https://followingthesunnah.wordpress.com

Is the Sutrah (waajib) compulsory in Masjid al Haram or not? – Shaykh Al-Albaani

Advice for those about to perform Hajj

Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet said:

“If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands.

[Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].

And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.

SourceRites of Hajj and Umrah : Shaykh Al-Albaani

Story of a Man Rising From the Dead – Hadith as-Saheehah

* as-Saheehah (no.2926) of Shaikh al-Albaanee-rahimahullaah:

…From Jaabir ibn `Abdillaah who said: “Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Narrate from the Banoo Israa·eel. and there is no harm, because amazing things happened amongst them.>>

Then he began narrating, and said:

<< A group from the Banoo Israa.eel went out until they came to one of their grave- yards, and they said: “If only we were to pray two rak`ahs, and make supplication to Allaah- the Mighty and Majestic -that He should bring out for us a man from those who have died, so that we could ask him about death.” He said: So they did so.

So, whilst they were in that condition, a man put his head out from a grave from those graves. He was a brownish person, with the mark of prostration between his eyes.

He said “O people what do you want with me? I died a hundred years ago, and the heat of death has not subsided from me until just now. So supplicate to Allaah- the Mighty and Majesticfor me so that He should return me to being just as I was”.>>

“Reported by Ahmad in “az-Zuhd”(16-17), Ibn Abee Shaybah in “alMusannaf”(9/62)-without the story, and likewise by al-Bazzaar in his “Musnad”(1/108/192: “Kashful-Astaar”): from ar-Rabee` ibn Sa`d al-Ju`fee :he heard it from `Abdur-Rahmaan ibn Saabit: from Jaabir ibn `Abdillaah who said: Allaah’s Messenger (صلى الله عليه و سلم) said: …, and he mentioned it.

I say: The narrators in this chain are reliable, however there is a disagreement about whether Ibn Saabit heard from Jaabir. So Ibn Ma`een was asked: “Did `Abdur-Rahmaan ibn Saabit hear from Jaabir?” So he said: “No.” However Ibn Abee Haatim confirmed his having heard from him, so he said in “al-Jarh watTa`deel” (2/2/240): “He narrated from `Umar, but this is mursal; and from Jaabir, and it is connected.” And this is contrary to what he quoted in “alMaraaseel” (p.84), and this is more correct, because of what follows.

And the hadeeth was reported by `Abd Ibn Humayd in “al-Muntakhab minalMusnad” (q.152/1), with its full wording, and likewise by Wakee` in “azZuhd”(1/280/56), and by Ibn Abee Daawood in “al-Ba`th”(30/5), and in it Ibn Saabit clearly states that he had it narrated to him directly.

So the hadeeth is “Saheeh”, and the chain is fully connected, and all praise is for Allaah…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

Check other Inspirational Stories at the Link below:
https://salaf-us-saalih.com/category/islam/inspirational-stories

This is for Allaah, What is for Me? – Translated by Abbas Abu Yahya

From Anas – RadhiAllaahu anhu – who said: ‘A Bedouin came to the Prophet – sallAllaahu alayhi wa sallam – and said: ‘O Messenger of Allaah!  Teach me some goodness.’

So the Prophet  – sallAllaahu alayhi wa sallam – took him by the hand and said:

” قل: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر.

‘Say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest.’

(Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar.)’

The Bedouin counted them on his hand, when he finished he began to reflect then came back to the Prophet.

The Prophet – sallAllaahu alayhi wa sallam – smiled and said:

 ‘The desperate one has reflected.’

Then the Bedouin came and said:

‘O Messenger of Allaah! ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest.’  This is for Allaah, what is for me?’

The Prophet – sallAllaahu alayhi wa sallam – said:

اللهم اغفر لي وارحمني وعافني وارزقني واهدني

‘Say: O Allaah forgive me, and have mercy on me, and pardon me, and provide for me, and guide me.’

The Prophet – sallAllaahu alayhi wa sallam – said to him:

‘O Bedouin! If you say: ‘SubhanAllah’, Allaah says: ‘you have spoken the truth,

If you say: ‘Alhamdulillah’, Allaah says: ‘ you have spoken the truth,

If you say: La ilaha ‘illa Allaah’, Allaah says: ‘you have spoken the truth,

If you say: Allaahu Akbar, Allaah says: ‘you have spoken the truth,

If you say: O Allaah forgive me, Allaah says: I have done so,

If you say: O Allaah have mercy on me, Allaah says: I have done so,

If you say: O Allaah give me provision, Allaah says: I have done so,

Then the Bedouin  counted it seven times on his fingers,  then went away.’

Shaykh al-Muhaddith al-Albaani -Rahimullaah – said :

Collected by al-Bayhaqi in ‘Shuab al-Eemaan’, and this Isnaad is Jayyid (good) its narrators are trustworthy as for al-Hasan bin Tawab; then I had become exhausted searching about him until I found who he was. So I performed a Sajdah to Allaah thankful for His success and I ask Him for an increase in His excellence.’

[Taken from : ‘Silsilah Saheehah’ No. 3336 by the Shaykh al-Muhaddith al-Albaani -Rahimullaah ]

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It is Sunnah to delay the Suhoor (Pre-Dawn Meal) – Shaykh al-Albaani

“My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal.”

The other matter which I want to remind you of is what occurs in the previous hadeeth, “And they delay the pre-dawn meal” meaning: what is required here is the opposite to the case of the Iftaar. So he (صلى الله عليه و سلم) ‬ commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet (صلى الله عليه و سلم) ‬and by his practice. So the Companions of the Prophet (صلى الله عليه و سلم) ‬used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating because he had delayed the Suhoor.

Indeed there is an authentic hadeeth reported from the Prophet (صلى الله عليه و سلم) ‬which shows the ease afforded by Islaam, to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the Aayahs concerning Fasting with His Saying:

‘Allaah desires ease for you, and He does not desire to make things difficult for you’. So from this ease is his (صلى الله عليه و سلم) ‬saying, “If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it.”

” If one of you hears the call to Prayer and the vessel” the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden due to the Adhaan being heard. The person who has had enough, it is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.

But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger (صلى الله عليه و سلم) ‬made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, “If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it.”

And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan of Imsaak (i.e. withholding). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).

The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

‘And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.’

So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.

Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.

So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of Abdullaah Ibn ¹Umar Ibn al-Khattaab -radiyallaahu `anhu, that the Prophet (صلى الله عليه و سلم) ‬said, “Let not the Adhaan of Bilaal deceive you…” meaning, the first Adhaan, “…because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan.”

Ibn Umm Maktoom, whose name was ‘Amr, was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:

‘He frowned and turned away, that a blind man had come to him’ to the end of the Aayaat. So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited and that it is now time for the Fajr Prayer.

How did he used to give the Adhaan when he was blind? This is a question, which naturally occurs to some people. ‘Amr Ibn Umm Maktoom used to climb on the roof of the mosque, but he could not see the dawn, so he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, they would say to him, It is morning. It is morning. Then he would give the Adhaan.

So you will notice here that the Adhaan of ‘Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So when it was said to him, “It is morning. It is morning,” he would give the Adhaan.

So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, “It is morning, it is morning.” And then Allaah’s Messenger (صلى الله عليه و سلم) ‬said: “If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it.”

So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs related to Fasting: ‘Allaah desires to make things easy for you, and He does not desire to make things difficult for you.’ and ‘…that you should complete the number of days, and that you should glorify Allaah by mentioning takbeer for His having guided you, and that you should be thankful. ‘

So therefore from the Fiqh that is to be criticized, and which runs contrary to this Sunnah, is that a person says, “If someone hears the Adhaan and has some food in his mouth, then he must spit it out.” So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet (صلى الله عليه و سلم) ‬that we should not exceed the due limits in our Religion. So He said, in the Noble Qur·aan:

‘O People of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.’

And our Messenger (صلى الله عليه و سلم) ‬said to us, or he (صلى الله عليه و سلم) ‬said, “Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion.”

So Allaah¹s Messenger (صلى الله عليه و سلم) ‬has made it clear to us that there is latitude and a margin of ease in the matter of a person’s taking suhoor, to the extent that he said: “If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it.”

So it is opposition to Allaah and to the Messenger that a person says that one who hears the Adhaan whilst he has food in his mouth must spit it out onto the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger (صلى الله عليه و سلم) ‬.

And I have been asked many times, so I will not leave open the need for such a question, but rather I will precede you in (answering) it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.

This hadeeth is to be found in it, and it is likewise reported by Aboo ‘Abdillaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam of the Sunnah, Imaam Ahmad Ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.

So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the Sunnah in the early times, and with an authentic chain of narration.

So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I will conclude it with his (صلى الله عليه و سلم) ‬saying “Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out,” and in one narration, “Just as He hates that disobedience to Him be committed.”

So there are two narrations, “Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out”, and the second narration is, ” as He hates that disobedience to Him be committed.”

So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet (صلى الله عليه و سلم) in that which he encouraged us upon and clarified to us.

The above is posted from(Beautiful Talk) Sunnahs Neglected in Ramadaan– Imaam Muhammad Naasir-ud-Deen Al-Albaanee rahimahullaah , Translated by Dawud Burbank rahimahullaah

“… So that you may become people having Taqwaa” – Explained by Shaykh al-Albaani

بسم الله الرحمن الرحيم

Shaikh al-Albaanee, may Allaah have mercy upon him, said,

“Allaah, the Exalted and Most High, says in the Noble Quraan:

‘O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa.’ [Sooratul-Baqarah (2): 183]

So in this Aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad (صلى الله عليه و سلم) , through this Aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this Aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice – and this is the saying of Allaah, the Exalted and Most High, at the end of this Aayah:

 ‘…So that you may become people having Taqwaa.’

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom behind it. This is because the general wisdom behind Allaah, the Mighty and Majestic, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.

However in this Aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:

‘…So that you may become people having Taqwaa.’

So the wisdom behind the Believers’ fasting is not just that they should prevent themselves from enjoyable and permissible good things, even though this is an obligation upon the fasting person – but this is not the only thing that is required and intended by this Fasting. Allaah, the Mighty and Majestic, concluded His command to fast by saying:

‘…So that you may become people having Taqwaa.’

Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.

Also the Prophet (صلى الله عليه و سلم) ‬clearly stated and completely clarified this point of divine wisdom, by his (صلى الله عليه و سلم) ‬saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (صلى الله عليه و سلم) ‬said,

“Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink.”

Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting – which is to withhold for a stated time, well known to you all – that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.

So the Messenger (صلى الله عليه و سلم) ‬is emphasizing the Aayah:

‘…So that you may become people having Taqwaa.’

i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.

Therefore it is obligatory that all the Muslims should be aware that actions, which disrupt the Fast, are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.

This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned – eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things, which disrupt the Fast, which we are able to call the non-material things that disrupt the Fast. So you have just heard his (صلى الله عليه و سلم) ‬saying, “Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink.”

Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behavior good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the Aayah: ‘…So that you may become people having Taqwaa.’

But as for the one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying:

‘…So that you may become people having Taqwaa.’

So therefore we advise and remind our brother Muslims that they should remember this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.

This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be a cause for their increasing in acts of worship, seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things that disrupt the Fast.

The above is posted from(Beautiful Talk) Sunnahs Neglected in Ramadaan– Imaam Muhammad Naasir-ud-Deen Al-Albaanee rahimahullaah , Translated by Dawud Burbank rahimahullaah

Hasten to break your fast & pray Maghrib Prayer in the Masjid – Shaykh al-Albaani

So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his (صلى الله عليه و سلم) ‬saying, “My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer.”

So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.

But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something that our Prophet (صلى الله عليه و سلم) ‬made clear to us by his action and practice.

He (صلى الله عليه و سلم) ‬used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.

But today we fall into two offences:

(i) Firstly we delay the Adhaan from its legislated time.
(ii) Then after this delay comes another delay, which is that we sit down for a meal – except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.

So the Adhaan these days – in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam – the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable. But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, that is the hastening that we have been commanded with in his (صلى الله عليه و سلم) ‬ saying, which we just mentioned: ‘My Ummah will continue to be upon good as long as they hasten to break the fast.’ So the Prophet (صلى الله عليه و سلم) ‬was careful to implement this Sunnah by teaching it, and by putting it into practice.

As for his teaching, then he (صلى الله عليه و سلم) ‬said, in the hadeeth reported by al-Bukharee in his ‘Saheeh’ (no. 1954), “If the night appears from this side,” and he pointed towards the east, “and the day has departed from here,” and he pointed towards the west, “and the sun has set, then the fasting person’s fast is broken” What does ‘the fasting person’s fast is broken’ mean? It means he has entered under the ruling that he should break his fast.

So then comes the previous ruling where the Messenger (صلى الله عليه و سلم) ‬encouraged hastening to break the Fast, and the Messenger (صلى الله عليه و سلم) ‬used to implement this, even when he was riding on a journey. So it is reported in the ‘Saheeh’ of al-Bukharee (no.1955) that:

the Prophet (صلى الله عليه و سلم) ‬ordered one of his Companions to prepare the Iftaar for him. So he replied, ‘O Messenger of Allaah it is still daytime before us.’ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger (صلى الله عليه و سلم) ‬did not respond to what he had said, rather he re-emphasized the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us, meaning: the light of day, the light of the sun, When we broke our fast, said, “If one of us had climbed onto his camel he would have seen the sun.”

The sun had set from here, and the Messenger (صلى الله عليه و سلم) ‬ordered one of the Companions to prepare the Iftaar – Why? To hasten upon good “My Ummah will continue upon good for as long as they hasten to break the Fast.”

So what is important is that we notice that the Iftaar, which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need. This is the first matter, which I wanted to remind you of, and it is how to reconcile the two things that the Prophet (صلى الله عليه و سلم) ‬commanded we should hasten to perform.

The first being the command to hasten the breaking of the Fast, and the second being the command to hasten the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should be prayed in congregation in the mosque.

The above is posted from(Beautiful Talk) Sunnahs Neglected in Ramadaan – Imaam Muhammad Naasir-ud-Deen Al-Albaanee , Translated by Dawud Burbank rahimahullaah

How Abdullaah ibn Salaam (رَضِىَ اللهُ عَنْهُ) became Muslim – Compiled and Translated by Dawud Burbank

[From “Saheehus-Seeratin-Nabawiyyah‘ (pp.80-81), Shaikh al-Albaanee – rahimahullaah’s– verified edition of al-Haafiz Ibn Katheer –rahimahullaah’s– “as-Seeratun-Nabawiyyah‘.]

From `Awf ibn Maalik al-Ashja`ee, who said:

“The Prophet (صلى الله عليه و سلم) went off one day, and I was with him, until we entered a synagogue of the Jews (in al-Madeenah, on a festival day of theirs, and they disliked our entering upon them), and he said (to them):

<< O assembly of Jews! Show me twelve men who will bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and Allaah will remove from every Jew beneath the sky the Anger which He has upon them.>> He said: So they remained silent; no one responded to him. Then he repeated it, but no one responded to him. So he said:

<< You have refused, but, by Allaah ! I am indeed ‘al-Haashir’ (the Prophet after whom the people will be gathered), and I am ‘al-`Aaqib’ (the final Prophet), and I am ‘an-Nabiyyul-Mustafaa’ (the chosen Prophet): whether you believe or reject the truth.>>

Then he departed, and I was with him, until (when) we had almost left, a man behind us said: “Stay as you are, O Muhammad!’ Then that man said: ” What sort of man do you people know me to be amongst you, O company of Jews?’ They said: “By Allaah! We do not know there to be any man amongst us who knows Allaah’s Scripture better than you; nor who has better understanding of the religion than you; nor than your father before you; nor than your grandfather before your father.’ He said: “Then I testify for him, by Allaah, that he is indeed the Prophet of Allaah, whom you find in the Tawraat [Torah].” They said: “You have lied!’ Then they rebutted his saying, and they said evil things about him, so Allaah’s Messenger (صلى الله عليه و سلم) said:

<< You people have lied. Your saying will never be accepted. Just now you were praising him with the good that you were praising him with; but when he believed you called him a liar, and said what you have said. Your saying will never be accepted. >>

He said: So we departed, and we were three: Allaah’s Messenger (صلى الله عليه و سلم), myself, and `Abdullaah ibn Salaam; and Allaah -the Most High- sent down regarding him:

قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ وَكَفَرْتُم بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“Say: Do you see: if this Qur·aan is from Allaah, and you reject it, and a witness from the children of Israa’eel testifies to its like, and believes in it; and you haughtily reject it; then Allaah does not guide the wrongdoing Disbelievers”  [ Sooratul-Ahqaaf (46): 10] [1]

[1] Shaikh al-Albaanee said: “Reported by Ahmad (6/25), and the additions are his; and by al-Haakim (3/415-416), and he said: “Saheeh to the standard of the two Shaikhs’! And adhDhahabee agreed with him! But it is only to the standard of Muslim, since al-Bukhaaree did not report the narrations of Safwaan ibn `Amr except in his “al-Adabul-Mufrad’.”

IMAAM AL-BUKHAAREE’S -rahimahullaah- NARRATION:

Imaam al-Bukhaaree narrated (no.3329): from Anas –radiyallaahu `anhu:

“Abdullaah ibn Salaam heard of the arrival of the Prophet (صلى الله عليه و سلم) at AlMadeenah, so he came to him and said: “I am going to ask you about three things which nobody but a Prophet will know.’

He said: “What is the first of the signs of the Hour? And what will be the first food, which the people of Paradise will eat? And on account of what does a child resemble its father; and on account of what does a child resemble its maternal uncles?’

So Allaah’s Messenger (صلى الله عليه و سلم) said: «Jibreel has just informed me of them.» He said: `Abdullaah said: “He is the enemy to the Jews from amongst the Angels.’ Allaah’s Messenger (صلى الله عليه و سلم) said:

«As for the first of the signs of the Hour, then it will be a fire, which gathers the people from the east to the west. As for the first food which the people of Paradise will eat, then it will be the extra lobe of the liver of the fish. As for the resemblance of the child, then when the man has intercourse with the woman and his semen outstrips the fluid of the woman, then the child will resemble him; and if her fluid outstrips, then the resemblance will be towards her.»

He said: “I testify that you are the Messenger of Allaah.’ Then he said: “O Messenger of Allaah! The Jews are a people who are great liars: if they know about my Islaam before you ask them, then they will lie about me to you.’ So the Jews came, and `Abdullaah ibn Salaam entered the house.

So Allaah’s Messenger (صلى الله عليه و سلم) said: «What sort of a man is `Abdullaah ibn Salaam amongst you?» They said: “He is the most knowledgeable one of us, and the son of the most knowledgeable one from amongst us; and he is the best one of us, and the son of the best one of us.’ So Allaah’s Messenger (صلى الله عليه و سلم) said: «What would you think if `Abdullaah were to accept Islaam?» They said: “May Allaah preserve him from that.’ So `Abdullaah came out to them and said: “I testify that none has the right to be worshipped except Allaah, and I testify that Muhammad is the Messenger of Allaah.’ So they said: “He is the most evil one of us, and the son of the most evil one of us’, and they spoke against him’.”

A BRIEF BIOGRAPHY OF `ABDULLAAH IBN SALAAM -radiyallaahu `anhu:

`Abdullaah ibn Salaam ibn al-Haarith, al-Israa·eelee, Aboo Yoosuf. He was previously a confederate of Banoo `Awf ibn al-Khazraj. He accepted Islaam when Allaah’s Messenger (صلى الله عليه و سلم) came to al-Madeenah. He was present at the battle of the Trench (al-Khandaq), and the battles after it. He was present with `Umar at the conquest of Jerusalem, and at alJaabiyah. He died in al-Madeenah in 43 H. [[ ref. “Tahdheebut-Tahdheeb’ of al-Haafiz Ibn Hajr]] Allaah’s Messenger (صلى الله عليه و سلم) bore witness that he will be a person of Paradise, as reported by al-Bukhaaree (no. 3812) and Muslim (no. 2483) from Sa`d ibn Abee Waqqaas –radiyallaahu `anhu– who said: “I never heard Allaah’s Messenger (صلى الله عليه و سلم) say about anyone who still walked upon the earth that he was a person of Paradise, except `Abdullaah ibn Salaam. He said: And this Aayah came down concerning him:

وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ 

And a witness from the children of Israa·eel testifies to its like [Sooratul-Ahqaaf (46): 10]

And at-Tirmidhee reported (no. 3804) from Mu`aadh ibn Jabal -radiyallaahu `anhu- who said: I heard Allaah’s Messenger (صلى الله عليه و سلم) say: << He will be the tenth of ten in Paradise.>> [ Declared “Saheeh’ by Shaikh al-Albaanee.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

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Posted from: https://alitisaambissunnah.wordpress.com

Claiming the people have control over the Divine Predestination – Shaykh Naasir ud-Deen al-Albaanee

Question:

The poet Abul-Qaasim Ash-Shaabee wrote: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.”

Answer:

This is a direct form of disbelief. And it indicates that the people have gone far away from the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah alone, as well as what is not permitted for those other than Him. This is due to neglectfulness – and it is from the factors that have made this poet say such a thing.

And some Arab radio broadcasts have even adopted this saying as a hymn of Arab nationalism! This poetry states: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.” So this means that Al-Qadar is under the Will of the people! And this is in opposition to Allaah’s saying: “And you will not will until Allaah, Lord of the worlds, has willed” [Surah At-Takweer: 29]

O Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having guided us. And grant us mercy from Yourself, indeed, You are the Grantor.

Shaykh Naasir ud-Deen al-Albaanee
Al-Asaalah, No. 17
Translated by Ismaa’eel Alarcon

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