Shaykh Uthaymeen – Page 14

Virtues of the Prayer : Imaam Muhammad Ibn Saalih Al-‘Uthaimeen

by AbdurRahman.orgJanuary 18, 2014February 20, 2018

Bismillaah

Source: Sifat Salaat-in-Nabee, by Shaykh Uthaymeen
Translator: Isma’eel alarcon, Produced by: al-ibaanah

The Prayer: is the second pillar from the pillars of Islaam and the most important pillar of Islaam after the Shahaadah (testimony) of Faith.

The Prayer: is a link between the servant and his Lord. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Indeed, when one of you prays, he speaks privately with his Lord.” [Reported by Al-Bukhaaree] And Allaah says in the qudsee hadeeth:

“I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’ And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’ And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’” [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found. There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

The Prayer: is a means of support and assistance in times of distress and grief. And it prevents one from evil and shameful deeds. Allaah says: “Seek assistance in patience and prayer.” And He says: “Recite what has been revealed to you from the Book and establish the prayer. Verily, the prayer prevents one from evil and shameful deeds.“

The Prayer: is the light of the believers in their hearts and in their place of gathering (on the Day of Judgement). The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “The prayer is light.” And he (Sallallaahu ‘alaihi wa Sallam) said: “Whoever guards it (his prayers), it will be a light, a proof and a (means of) salvation for him on the Day of Judgement.” [Reported by Ahmad, Ibn Hibbaan and At-Tabaraanee]

The Prayer: is the joy and delight of the believers’ souls. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “My delight was placed in the prayer.” [Reported by Ahmad and An-Nasaa’ee]

The Prayer: wipes away sins and expiates evil deeds.

The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Do you think that if there was a river by the door of one of you and he bathed in it five times a day that there would remain any dirt on him?” They (the Companions) answered: “There would not remain any dirt on him.” The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “That is how it is with the five (daily) prayers, through them Allaah washes away the (minor) sins.” [Reported by Al-Bukhaaree and Muslim]

And the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “The five (daily) prayers and Jumu’ah (prayer) to Jumu’ah (prayer) are an expiation for what (sins) occur between them so long as one is not guilty of major sins.” [Reported by Muslim]

The Prayer in Congregation:

Ibn ‘Umar (radiAllaahu anhu) reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Prayer in congregation is better than praying alone by twenty-seven degrees.” [Reported by Al-Bukhaaree and Muslim]

Ibn Mas’ood (radiAllaahu anhu) said: “Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (Sallallaahu ‘alaihi wa Sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer).” [Reported by Muslim]

Al-Khushoo’ (Submissiveness) in the Prayer, which means that 1) the heart is present and attentive, and 2) preserving that condition – are both from the means of entering Paradise.

Allaah says: “Successful indeed are the believers. Those who in their prayers are submissive. And those who turn away from vain talk. And those who pay their Zakaat. And those who protect their private parts – Except in front of their spouses or those (women) whom their right hands possess, for indeed they are not held to blame (in that). So whoever seeks beyond that, then those are the transgressors. And those who keep their trusts and covenants. And those who preserve their prayers. They are the inheritors – the ones who will inherit Al-Firdaus (highest level in Paradise), in which they will abide forever.”

Being sincere to Allaah in the prayer and performing it according to the manner it is described in the Sunnah are the two fundamental conditions for its acceptance. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Verily, actions are by intentions and every person will have what he intended.” [Reported by Al-Bukhaaree and Muslim] And he (Sallallaahu ‘alaihi wa Sallam) said: “Pray as you have seen me pray.” [Reported by Al-Bukhaaree]

Written by Muhammad Ibn Saalih Al-‘Uthaimeen
On 4-13/1406H

Related Link: https://abdurrahman.org/salah

Important Principles concerning Allaah’s Names & Attributes : Imaam Ibn Uthaimeen

by AbdurRahman.orgJanuary 17, 2014May 17, 2019

Author:Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: Sharh Lum’atul-‘Itiqaad (pg. 20-27) with checking and notes from Ashraf Ibn ‘Abd-il-Maqsood [Dar Al-Istiqamah Printing]
Translator:isma’eel alarcon – al-manhaj.com

Before entering into the core of this book, I would first like to introduce some important principles related to Allaah’s Names and Attributes. [1]

The First Principle: What is obligatory from the texts of the Qur’aan and Sunnah regarding Allaah’s Names and Attributes

With regard to the texts of the Qur’aan and the Sunnah, it is obligatory (concerning Allaah’s Names and Attributes) to leave their proofs and implications upon their literal meanings, without changing them. This is because Allaah revealed the Qur’aan in a plain Arabic language and the Prophet (Sallallaahu ‘alaihi wa Sallam) used to speak with the Arabic language. Therefore, it is obligatory to leave the implications of the words of Allaah and the words of the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) as they are, in that language. Also, changing it from its literal meaning is speaking about Allaah without knowledge and this is forbidden, due to the statement of Allaah:

“Say: ‘The things that my Lord has indeed forbidden are the great evil sins, whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.'” [Surat-ul-A’araaf (7): 33]

An example of this principle is found in the statement of Allaah: “Nay, both His hands are widely outstretched.” [Surat-ul-Maa’idah (5): 64]

Indeed, what is literally apparent from this ayah is that Allaah has two actual hands. Thus, affirming that is obligatory, due to this principle. So if someone were to say that the meaning of His hands is “power”, then we must say to him that this is changing the word from its literal meaning. And saying this is not permissible, for it is speaking about Allaah without knowledge.

The Second Principle: Concerning Allaah’s Names

There are several subdivisions included in this principle:

The first subdivision: All of Allaah’s Names are the best

This means that they all possess the highest extent of goodness. This is since they are comprised of perfect attributes. There are no deficiencies to be found in them in any way whatsoever, for Allaah says: “To Him belong the best of Names.” [Surah TaHa (20): 5-8]

An example of this is the name Ar-Rahmaan, which is one of the Names of Allaah, for it demonstrates a magnificent attribute – which is (His) vast mercy.

We know that Ad-Dahr (time) is not one of the Names of Allaah, for it does not possess a meaning that reaches the highest extent of goodness. As for the Prophet’s (Sallallaahu ‘alaihi wa Sallam) statement: “Do not curse time, for indeed, Allaah is Ad-Dahr (time)”,[2] then its meaning is that He is the “Owner of time – the One who dispenses it”. This change occurs based on the evidence found in his (Sallallaahu ‘alaihi wa Sallam) statement in the second narration (of this hadeeth) in which Allaah said: “In My hand is the Command. I turn (in cycles) the night and the day.” [3]

The Second Subdivision: The Names of Allaah are not confined to a fixed and definite number

This is based on the famous hadeeth: “I ask You, O Allaah, by every one of Your Names by which You have named Yourself or revealed in Your Book. Or (those which You have) taught to one of Your creatures or appropriated for Yourself in the knowledge of the Ghaib (Unseen) that is with You.” [4]

Specifying and grasping whatever Allaah has appropriated for Himself in the knowledge of the Ghaib (Unseen) that is with Him, is impossible to attain.

The way to combine between this hadeeth and the other authentic hadeeth: “Verily, to Allaah belong ninety-nine names, (by which) whosoever takes account of them (i.e. memorizes, learns and supplicates by them), will enter Paradise “ [5] s that the meaning of this (latter) hadeeth is:

“Verily, from among all the names of Allaah are ninety-nine names by which if someone takes account of them, he will enter Paradise .”

It does not mean that Allaah’s names are restricted to this number (of 99).

The equivalent of this would be if one were to say: “I have one hundred dollars which I have counted out for the purpose of giving in charity.” This does not negate that he has other dollars in his possession, which he has counted out for a purpose other than charity.

The Third Subdivision: The Names of Allaah are not affirmed by the intellect – they can only be affirmed by Revelation

The Names of Allaah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to itself ascertain which names Allaah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allaah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to that is obligatory.

The Fourth Subdivision: The meaning of each of Allaah’s Names applies to 1) Allaah Himself, 2) the attribute that such a Name implies, and 3) the effect of such an attribute, if it is transitive.

Faith in Allaah’s names cannot be complete without affirming all of this.

An example of those names that are not transitive is the name Al-‘Adheem (The Most Great). One’s Faith is not complete until he believes that it is a name of Allaah whose meaning applies to Him Himself, as well as the attribute that it encompasses, which is His magnificence (‘adhamah). An example of a name that is transitive is Ar-Rahmaan (the Most Merciful). One’s Faith is not complete until he believes that it is a name of Allaah that applies to 1) Himself, 2) the attribute that it encompasses, which is his mercy, and 3) what results from that, which is that he grants mercy to whom He wills.

The Third Principle: Concerning Allaah’s Attributes

There are also subdivisions included in this principle:

The First Subdivision: All of Allaah’s Attributes are of the highest degree of perfection and praise possible. There is no deficiency found in them in any way whatsoever.

Some examples of these Attributes are: (His) living, knowledge, ability, hearing, seeing, wisdom, mercy, highness and other than these. This is based on His saying:

“And to Allaah belongs the highest description.” [Surat-un-Nahl (16): 60]

It is also because the Lord is absolutely perfect; thus His Attributes must be perfect.

If an attribute is deficient and imperfect, then it is restricted from Him, such as death, ignorance, inability, deafness, blindness, and other than that. This is because Allaah will punish those who describe Him with deficiencies and He has freed Himself from all the defects that they attribute to Him. Also, it is not possible for the Lord (Rabb) to have a defect due to the incompatibility of deficiency with the aspect of Lordship (Rububiyyah).

If an attribute is perfect in one way and deficient in another way, then it is not affirmed for Allaah nor is it restricted from Him in the absolute sense. Rather, a distinction between the two cases must be made. Thus, it is affirmed for Allaah in the circumstances when it is perfect and it is not possible to affirm it for Him in the condition when it is deficient. Examples of this are planning (Makr), plotting (Kaid), deception (Khadaa’) and so on. These three attributes are perfect when they are implemented as a response to their equals (being done by an opponent), since they indicate that the One who is doing it is not incapable of encountering His enemy with his same action. And it would be deficient in any other condition.

So it is affirmed for Allaah in the first condition and not in the second. Allaah says: “They (disbelievers) were planning and Allaah too was planning (i.e. makr). And Allaah is the best of those who plan.” [Surat-ul-Anfaal (8): 30]

“Verily, they are but scheming a plot. And I too am scheming a plot (i.e. kaid).” [Surat-ut-Taariq (86): 15-16]

“Verily, the hypocrites seek to deceive Allaah, but it is He who deceives (i.e. khadaa’) them.” [Surat-un-Nisaa (4): 142]

So if for instance, it is said: “Has Allaah attributed plotting to Himself?” Then do not say yes, and do not say no. Instead say: “He is plotting against those who are deserving of that, and Allaah knows best.”

The Second Subdivision: The Attributes of Allaah can be divided into two categories: Those that are affirmed (Thubootiyyah) and those that are negated (Salbiyyah).

Thubootiyyah: consists of the attributes that Allaah has affirmed for Himself, such as living, knowledge and ability. Affirming these for Allaah in a manner befitting to Him is obligatory. This is because Allaah has affirmed them for Himself and He is the most knowledgeable concerning His Attributes.

Salbiyyah: consists of the attributes that Allaah has negated for Himself, such as injustice. Negating these from Allaah is obligatory because Allaah has negated them from Himself. However, it is obligatory to believe in affirming their most perfect opposites, for Allaah, since a negation is not complete until it consists of an affirmation.

An example of this is Allaah’s statement: “And your Lord treats no one with injustice.” [Surat-ul-Kahf (18): 49]

Thus, it is obligatory to negate injustice from Allaah, while affirming (the opposite) – which is justice – for Him, based on its most perfect perspective.

The Third Subdivision: The Affirmed Attributes (Thubootiyyah) can further be divided into two categories:

Dhaatiyyah (Attributes of His Essence): They are the attributes that do not cease nor will ever cease to be descriptive of Him, such as hearing and seeing.

Fi’aliyyah (Attributes of His Actions): They are the attributes that are connected to His Will (Mashee’ah). If He wills, He will do it and if He wills, He will not do it, such as rising over the Throne and (His) coming.

It is possible that an attribute could be both Dhaatiyyah and Fi’aliyyah, according to each of the two, such as Speech. In regards to the origin of the attribute, it is an attribute of His Essence (Dhaatiyyah) because Allaah never stopped nor will stop speaking. And in regards to the units of Speech that are put forth, it is an attribute of the action (Fi’aliyyah), since Speech is connected to His Will. He speaks as He wills, when He wills.

The Fourth Subdivision: Each Attribute of Allaah should bring three questions to mind.

The first question: Is it real (as opposed to figurative) and why?

The second question: Is it permissible to say how it is and why?

The third question: Is it comparable to the attributes of creation and why?

The answer to the first question: Yes, it is real, because the foundation of speech concerning this subject is based on actuality (as opposed to symbolism). This may not be abandoned, unless there is authentic evidence that restricts it.

The second answer: No, it is not permissible to describe how an attribute is, due to Allaah’s statement: “But they will never encompass anything of His Knowledge.” [Surah TaHa (20): 110]

Also, the intellects are not able to comprehend the nature of how Allaah’s attributes are.

The third answer: It cannot be compared to the creation’s attributes, due to Allaah’s saying:

“There is nothing whatsoever like Him.” [Surat-ush-Shooraa (42): 11]

And also Allaah is worthy of the utmost perfection, therefore it is impossible for Him to be compared to the creation, since that is something deficient and imperfect.

The difference between takyeef (saying how it is) and tamtheel (saying it is like such and such) is that tamtheel is to describe the manner of an attribute by restricting it to a certain example, whereas takyeef is describing the manner of an attribute without restricting it to a certain example.

An example of tamtheel is if someone were to say the hand of Allaah is like the hand of a human being.

An example of takyeef is to imagine that the Hand of Allaah has a specific nature that has no comparison found in the hands of created beings. This type of imagining is not permissible.

The Fourth Principle: What may be used to refute those who commit ta’teel (rejection of Allaah’s Attributes).

The Mu’tilah (those who commit ta’teel) are the ones who reject anything from the Names and Attributes of Allaah and distort the texts from their literal meanings. They are also known as the ones who commit ta’weel (distorted interpretation). The fundamental principle by which we may refute them is to say that their statements:

1. Are in contradiction to what is literally apparent from the texts

2. Are in contradiction to the understanding of the Salaf

3. Do not have any authentic proof (to support them)

For some attributes, there may be a fourth perspective, or more than that.

Footnotes:

[1] Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen has a great book on the subject of Allaah’s Names and Attributes in which he states a number of important principles regarding this topic. We have provided a checking for it and it is called “Al-Qawaa’id Al-Muthlaa fee Sifaatillaahi wa Asmaa’ihi Al-Husnaa” (Ideal Principles concerning Allaah’s Attributes and His Beautiful Names). It deserves to be studied and devoted special attention to.

[2] Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah. Al-Haafidh Ibn Hajr said in Al-Fath (10/565): “Ahmad has transmitted it from another path from the hadeeth of Abu Hurairah with the wording: ‘Do not curse time, for indeed Allaah has stated: ‘I am Ad-Dahr (Time). The days and the nights belong to Me. I will renew them, vanquish them and bring forth kings after kings.’ And its chain of narration is authentic.”

A Point of Benefit:

The great scholar Ibn Al-Qayyim said in Zaad Al-Ma’aad (2/355):

“Anyone that curses time is lingering between two states of which there is no doubt that he is from one of them. Either he has cursed Allaah Himself or he has ascribed a partner to him (Shirk). For indeed, if he believes that Allaah is the only one that did that and he curses whomsoever did it, then he has cursed Allaah.”

[3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah.

[4] Hadeeth Saheeh: This is a part from the hadeeth of Ibn Mas’ood t that has been reported by Ahmad (1/394, 452), Ibn Hibbaan (no. 2372 of the Mawaarid), and Al-Haakim (1/519). Al-Haafidh Ibn Al-Qayyim authenticated it in Shifaa-ul-‘Aleel (pg. 274). And he (ra) went in detail, clarifying the importance and benefits of this hadeeth in his book Al-Fawaa’id (pg. 24-29). It was also authenticated by Shaikh Ahmad Shaakir (rahimahullaah) in his notes to Al-Musnad (no. 3721), Al-Albaanee in As-Saheehah (no. 199) and Shu’aib Al-Arna’oot in his checking of Zaad Al-Ma’aad (4/198).

[5] Saheeh Al-Bukhaaree: Book of Supplications (no. 6410) and Saheeh Muslim: Book of Remembrance and Supplication (no. 2677) from the hadeeth of Abu Hurairah (radi Allaahu anhu)

Major Signs Before the Day of Judgement : Imaam ibn Uthaimeen

by AbdurRahman.orgJanuary 16, 2014February 12, 2015

Imaam Muhammad bin Saalih Al-‘Uthaimeen
Sharh Lumu’at-ul-‘Itiqaad [pg. 105-110]
Al-Ibaanah.com

1. The Emergence of the Dajjaal – Linguistically, Dajjaal is derived from the word dajl, which means lying and impostering. Religiously, it refers to a man who is an imposter and who will appear during the Last Days, claiming lordship.

His emergence is established in the Sunnah as well as the Ijmaa’ (consensus). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Say: ‘O Allaah, verily I seek refuge in you from the punishment of the Hellfire, and I seek refuge in you from the punishment of the grave, and I seek refuge in you from the trial of Maseeh Ad-Dajjaal. And I seek refuge in you from the trial of life and death.” [1]

“The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from him during prayer” [2] and the Muslims have agreed upon his emergence.

His story: He will emerge from a road in an area between Shaam and ‘Iraaq and will begin to call the people to worship him. A majority of the people that will follow him will be from the Jews, women and bedouins. Seventy-thousand Jews from Asfahaan (in present-day Iran) will follow him and he will travel throughout the entire earth, just as the wind blows rain in all directions, except for Makkah and Madeenah, for he will be prevented from entering them.

The length of his stay will be forty days. One day will be like a year, one day like a month, one day like a week and the rest of the days will be as normal. He is one-eyed (i.e. one eye is good and the other is defective) and between his two eyes will be written KA FA RA (i.e. kaafir or disbeliever). Only the believers will be able to read it. He will bring about great trials, some of which are that he will command the heavens and it will rain and he will command the earth and it will produce vegetation. He will have with him a Garden and a Fire. However, his garden will be a fire, and his fire will be a garden.

The Prophet (sallAllaahu ‘alayhi wa sallam) warned of him by saying: “Whosoever hears of him, then let him distance himself from him. And whosoever has him reach him, then let him recite the opening verses of Surah Kahf upon him” – or – “…let him recite the opening verses of Surah Kahf.” [3]

2. The Descent of ‘Eesaa Ibn Maryam – The descent of ‘Eesaa Ibn Maryam is established in the Qur’aan, the Sunnah and the consensus of the Muslims. Allaah says:

“And there is none of the People of the Scripture, except that he must believe in him (‘Eesaa) before his death.” [4]

This refers to the death of ‘Eesaa which will occur after his descent, as has been interpreted by Abu Hurairah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “I swear by Allaah, ‘Eesaa Ibn Maryam will indeed descend judging (mankind) with justice.” This hadeeth is agreed upon. [5]

The Muslims have unanimously agreed upon his descent. He will descend by the white minaret in the east of Damascus, placing his hands upon the wings of two angels. Then it will not be possible for a disbeliever to perceive the scent of his breath, except that he will die. And his breath will extend as far his eyesight extends. He will search for the Dajjaal until he reaches him by the gate of Ludd, where he will kill him. He will break the cross and abolish the jizyah (taxation collected from subjected disbelievers). And the prostration (of worship) will be only one – for Allaah the Lord of the universe. He will also perform Hajj and ‘Umrah. All of this is confirmed in Saheeh Muslim and some of it in both Saheehs. [6]

Imaam Ahmad and Abu Dawood reported that “‘Eesaa will remain for forty years after killing the Dajjaal. Then he will die and the Muslims will pray the funeral prayer (Janaazah) over him.” [7] Al-Bukhaaree mentioned in his At-Tareekh that he will be buried next to the Prophet (sallAllaahu ‘alayhi wa sallam) and Allaah knows best. [8]

3. The Emergence of Ya’jooj and Ma’jooj – These are two non-Arab names or (perhaps) they are Arab names derived from Ma’j which means riotous disruption or from Ajeej which means the setting ablaze and kindling of a fire. They are two nations from the tribe of Aadam that are currently in existence, based upon the evidences from the Qur’aan and Sunnah.

Allaah says concerning the story of Dhul-Qarnain: “Until when he reached between two mountains, he found before both of them, a people who scarcely understood a word. They said: ‘O Dhul-Qarnain! Verily, Ya’jooj and Ma’jooj are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between them and us?'” [9]

Also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “On the Day of Judgement Allaah will say: ‘O Aadam, rise and extract the people of the Fire from your offspring.’ Aadam will say: ‘Who are the people of the Hellfire?’ Allaah will say ‘Out of every thousand, (take out) nine hundred and ninety-nine (persons). At that time, children will become hoary-headed and every pregnant female will drop her load (i.e. miscarriage). And you will see the people as if they were drunk, yet they will not be drunk. But Allaah’s punishment will be severe.” News of that distressed the companions severely, so they said: “O Messenger of Allaah, who amongst us will be that (one) man (out of a thousand)?” He (sallAllaahu ‘alayhi wa sallam) said: “Give the good tidings, for indeed from among you will be one and from Ya’jooj and Ma’jooj will be a thousand.” [10]

Their emergence, which is one of the signs of the Hour, has not occurred before in the past. However, its first indications were present during the time of the Prophet (sallAllaahu ‘alayhi wa sallam). It is confirmed in the two Saheeh collections that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “‘Today a hole has been opened in the barrier of Ya’jooj and Ma’jooj, like this’, and he (sallAllaahu ‘alayhi wa sallam) made a circle with his index finger and thumb.” [11]

Thus, their emergence is established in the Qur’aan and the Sunnah. Allaah says: “Until when Ya’jooj and Ma’jooj are let loose (from their barrier), and they swoop down from every mound. And the true promise (Day of Resurrection) shall draw near.” [12]

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily the Hour will never be established until you see ten signs before it.” Then he (sallAllaahu ‘alayhi wa sallam) mentioned: “The smoke, the Dajjaal, the Beast, the rising of the sun from the west, the descent of ‘Eesaa Ibn Maryam, Ya’jooj and Ma’jooj, three tremors (in which the earth will open and swallow those upon it) – one in the east, one in the west and one in the Arabian peninsula. And the last of them will be a fire that will come out from Yemen, which will drive the people to the (final) place of assembly.” [13]

Their story is found in the hadeeth of An-Nuwaas Ibn Sam’aan (radyAllaahu ‘anhu). The Prophet (sallAllaahu ‘alayhi wa sallam) said concerning ‘Eesaa Ibn Maryam, after the Dajjaal is killed: “It will be that way, when Allaah will reveal to ‘Eesaa: ‘I have brought forth certain servants of Mine, against whom none will be able to fight. So lead my servants safely to the Mount (Toor).’ And then Allaah will send Ya’jooj and Ma’jooj and they will come swarming down from every slope. The first portion of them will pass by the lake of Tiberias and drink from what is in it. Then the last portion of them will pass by it and say: ‘There was once water here.’ They will continue traveling until they will stop at the mountain of Al-Khamar, which is the mount of Al-Bait-ul-Maqdis. Then they will say: ‘We have killed those on earth, come, let us now kill those in the heavens.’ So they will begin to throw their arrows toward the sky and Allaah will return their arrows back to them, smeared with blood. Then the Prophet of Allaah (‘Eesaa) and his companions will be laid siege (so severely), to the extent that the head of an ox would be better to one of them than one hundred deenars is to one of you today. So the Prophet of Allaah ‘Eesaa and his companions will supplicate to Allaah, and Allaah will send down upon them, insects which will set upon their (i.e. Ya’jooj and Ma’jooj) necks (biting at it). In the morning, they will perish, like one single person. The Prophet of Allaah ‘Eesaa and his companions will then descend (from the Mount) to the ground and they will not find a place the size of a hand span, except that it would be filled with their putrefaction and stench. So the Prophet of Allaah ‘Eesaa and his companions will beseech Allaah and He will send birds, whose necks look like that of bactrian camels, which will throw them (corpses of Ya’jooj and Ma’jooj) wherever Allaah wills.” [14]

4. The Emergence of the Beast – Linguistically, the word Ad-Daabbah refers to every creature that moves about the earth. What it means here, is the Beast that Allaah will bring forth, close to the establishment of the Hour. Its emergence is confirmed in the Qur’aan and the Sunnah. Allaah says:

“And when the word of torment is fulfilled against them, We shall bring out from the earth, a Beast for them, to speak to them because mankind believed not with certainty in Our Ayaat.” [Surat-un-Naml (27): 82]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily the Hour will never be established until you see ten signs before it.” And he (sallAllaahu ‘alayhi wa sallam) mentioned from among them: “The Beast.” [2Saheeh Muslim and its checking has been stated previously]

There is nothing mentioned in the Qur’aan or the authentic Sunnah that indicates the place from where this Beast will emerge or its description. These two have only been mentioned in ahaadeeth, of which there is speculation concerning their authenticity. What is apparent from the Qur’aan, however, is that it is a Beast that will warn mankind of the nearness of punishment and destruction, and Allaah knows best.

5. The Rising of the Sun from the West – The rising of the sun from the west is established in the Qur’aan and the authentic Sunnah. Allaah says:

“The Day that some of the signs of your Lord do come, no good will it do for a person to believe then, if he believed not before nor earned good (by doing good deeds), through his Faith.” [Surat-ul-Ana’aam (6): 158]

The meaning of this (some of the signs) is the rising of the sun from the west, for the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Hour will not be established until the sun rises from the west. And when it rises and the people see it, they will all believe, and that will be when: ‘No good will it do for a person to believe then, if he believed not before nor earned good (by doing good deeds), through his Faith.’[Surat-ul-Ana’aam (6): 158]” [15]

Footnotes:

[1] Saheeh Muslim: Book of Masjids and Places of Prayer (no. 590) from the hadeeth of Ibn ‘Abbaas (radyAllaahu ‘anhu). Checking of Hadeeth and Footnotes by Ashraf Ibn ‘Abdul-Maqsood.

[2] Saheeh Al-Bukhaaree: Book of the Call to Prayer (no. 832) and Saheeh Muslim: Book of Masjids and Places of Prayer (no. 589) from the hadeeth of ‘Aa’ishah (radyAllaahu ‘anhaa)). Also in this section is the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) found in Saheeh Muslim (no. 588).

[3] Refer to the hadeeth of An-Nuwaas Ibn Sam’aan (radyAllaahu ‘anhu) in Saheeh Muslim: Book of Tribulations (no. 2937).

[4] Surat-un-Nisaa (4): 159

[5] Saheeh Al-Bukhaaree: Book of Business Transactions (no. 2222) and in the Book of Prophets (no. 3448). It is also found in Saheeh Muslim: Book of Faith (no. 155).

[6] Refer to the hadeeth of An-Nuwaas Ibn Sam’aan t in Saheeh Muslim (no. 2937). As for his saying: “He will break the cross and abolish the jizyah (taxation collected from subjected disbelievers). And the prostration (of worship) will be only one – for Allaah the Lord of the universe” then it is found in the hadeeth of Abu Hurairah t in Saheeh Al-Bukhaaree (no. 3448) and Saheeh Muslim (no. 155). And there occurs in both Saheehs: “…until the single prostration becomes better than the world and what is in it.” However, the wording that the Shaikh (Ibn Saalih Al-‘Uthaimeen) mentioned has been attributed by Al-Haafidh Ibn Hajr in Al-Fath (6/492) to Ibn Mardaweeh. As for his saying: “He will perform Hajj and ‘Umrah”, then it is found in Saheeh Muslim: Book of Hajj (no. 1252) from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu), that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “By He whose Hand my soul is in, (‘Eesaa) Ibn Maryam) will surely invoke Allaah’s name (i.e. Tahleel) in the valley of Rauhaa, making Hajj or ‘Umrah or a combination of the two.”

[7] Hadeeth Saheeh: An authentic hadeeth reported by Ahmad (9259), Abu Dawood (4324), Ibn Hibbaan (8/277) and Al-Haakim (2/595) who authenticated it and Adh-Dhahabee agreed. It is also reported by Ibn Abee Shaibah (15/158) and Ibn Jareer (9/388) from the hadeeth of Abu Hurairah t. Ahmad Shaakir (ra) graded its chain saheeh in his notes to Al-Musnad.

[8] Reported by Al-Bukhaaree in At-Taareekh-ul-Kabeer (1/263), At-Tirmidhee (3617) and Al-Aajuree in Ash-Sharee’ah (pg. 381) from the path of: ‘Uthmaan Ibn Ad-Dahhaak on Muhammad Ibn Yoosuf Ibn ‘Abdillaah Ibn Salaam on his father on the authority of his granfather who said that: “It is written in the Torah, the description of Muhammad and the description of ‘Eesaa Ibn Maryam. And he will be buried with him.” Al-Bukhaaree said: “This is not authentic in my opinion and should not be followed.” At-Tirmidhee said: “This is a hasan ghareeb hadeeth.” Al-Haafidh Ibn Hajr said in Al-Fath (7/66): “And it is reported on her – meaning ‘Aa’ishah (radyAllaahu ‘anhaa) – in a hadeeth that is not established, that she asked permission of the Prophet r, that if she were to outlive him, that she be buried alongside him. So he (sallAllaahu ‘alayhi wa sallam) said: ‘And how can you do that when there is nothing in that place except for my grave and the graves of Abu Bakr, ‘Umar and ‘Eesaa Ibn Maryam.’ And in the reports of Madeenah (Akhbaar-ul-Madeenah) from a weak source, it is reported that Sa’eed Ibn Al-Musayyib (ra) said: ‘Verily, the three graves are in a section of ‘Aa’ishah’s house. And there is the place where the grave of ‘Eesaa Ibn Maryam is located.’”

[9] Surat-ul-Kahf (18): 93-94

[10] Saheeh Al-Bukhaaree: Book of Riqaaq (no. 6530) and Saheeh Muslim: Book of Faith (no. 222) from the hadeeth of Abu Sa’’eed Al-Khudree (radyAllaahu ‘anhu). And the wording found in both of them is: “He will say: ‘Take out the people of the Fire…” The wording found in Al-Bukhaaree (no. 6529) is: “Extract the People of the Hellfire from your offspring.” This wording is very close to the wording mentioned by Shaikh Ibn Saalih Al-‘Uthaimeen.

[11] Saheeh Al-Bukhaaree: Book of Afflictions (no. 7135) and Saheeh Muslim: Book of Tribulations (no. 2880) from the hadeeth of Zainab Bint Jahsh (radyAllaahu ‘anhaa).

[12] Surat-ul-Anbiyaa (21): 96-97

[13] Saheeh Muslim: Book of Tribulations (no. 2901) from the hadeeth of Hudhaifah Ibn Usaid Al-Ghifaaree (radyAllaahu ‘anhu).

[14] Saheeh Muslim: Book of Tribulations (no. 2937). Refer to An-Nawawee’s comments on the ghareeb hadeeth in Riyaad-us-Saaliheen (no. 1817)

[15] Saheeh Al-Bukhaaree: Book of Commentary on Surat-ul-Ana’aam (no. 4636) and Saheeh Muslim: Book of Faith (no. 157) from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu)

What can be done on behalf of the deceased (dead) – ‘Invitation to Islam’ Newsletter

by AbdurRahman.orgJanuary 16, 2014February 12, 2015

From the ‘Invitation to Islam’ Newsletter, Issue 5, October 1998

The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them.

There are two views:
1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur’aan, fasting, praying and other acts of worship.

2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
“And that man can have nothing but what he does” [al-Najm 53:39]

And the Prophet sallallaahu alaihi wa sallam said: “When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him.” Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).

The paternal uncle of the Prophet sallallaahu alaihi wa sallam – Hamzah (may Allaah be pleased with him) – died,
as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur’aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us. The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, ‘Umrah, obligatory fasts, charity and du’aa’.

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: ” ‘And that man can have nothing but what he does’:

From this verse al-Shaafa’i and those who followed him understood that the reward for reading Qur’aan does not reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be pleased with them) did that. If it were good they would have done that before us. So the acts of worship are restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to du’aa’ and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are mentioned in sharee’ah. Tafseer Ibn Katheer, 4/258.

If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the deceased is du’aa’. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him)has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his companions.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur’aan and charity to one’s mother, whether she is alive or dead.

He replied: With regard to reading Qur’aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet sallallaahu alaihi wa sallam did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur’aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that.

The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger sallallaahu alaihi wa sallam.

Charity benefits both the living and the dead, according to Muslim consensus. Similarly du’aa’ benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du’aa’. If a person makes du’aa’ for his parents when they are alive, they benefit from his du’aa’, as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet sallallaahu alaihi wa sallam: “O Messenger of Allaah, Allaah’s command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?” He said: “Perform Hajj on his behalf.” Another man came to him and said: “O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and ‘Umrah on his behalf?” He said: “Perform Hajj and ‘Umrah on behalf of your father.” This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du’aa’ and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet sallallaahu alaihi wa sallam; “Whoever dies owing a fast, his heir must observe the fast on his behalf.” Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.

Majmoo’ Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in charity and to share the reward for it with someone else?

He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):

“The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower” [al-Baqarah 2:261]

And the Prophet sallallaahu alaihi wa sallam used to slaughter a single sheep on behalf of himself and the members of his household. Fataawa al-Shaykh Ibn Uthaymeen, 18/249

From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not correct according to the more correct of the two scholarly opinions, whether they are alive or deceased.

Rather what we advise you to do is to make a great deal of du’aa’ for them and give charity on their behalf, for all goodness is in following the guidance of the Prophet sallallaahu alaihi wa sallam and his noble companions. The scholars are agreed that the benefits of du’aa’, praying for forgiveness, giving charity and Hajj reach the deceased.

With regard to du’aa’ and praying for forgiveness, Allaah says (interpretation of the meaning):

“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith'” [al-Hashr 59:10]

The Prophet sallallaahu alaihi wa sallam said: “Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.”

And he sallallaahu alaihi wa sallam said: “When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”

With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet sallallaahu alaihi wa sallam: “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet sallallaahu alaihi wa sallam said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim,
no. 1004.

And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756.

With regard to Hajj, the Prophet sallallaahu alaihi wa sallam said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A debt owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148.

From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him. There is a da’eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said: There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.

Al-Nawawi said: “There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)” means that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by the qaadi Abu’l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa’i in his book al-Haawi from some of the scholars of al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur’aan and Sunnah and the consensus of the ummah, so no attention should be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa’i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa’i, the better known of which is that it is not valid; the more correct view according to the later Shaafa’i scholars is that it is valid.

With regard to reading Qur’aan, the well-known view of the Shaafa’i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur’aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du’aa’, charity and Hajj reaches the deceased, according to scholarly consensus. End quote.

It says in Tuhfat al-Muhtaaj (7/72): The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death. With regard to the best ways of benefiting ones deceased loved ones, you should make a lot of du’aa’ for him. Allaah says (interpretation of the meaning):

“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young'” [al-Isra’ 17:24]

And the Prophet sallallaahu alaihi wa sallam said: “When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him.”

With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best.

Dealing With The Books Of Knowledge : Shaykh ibn Uthaymeen

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

Dealing With The Books Of Knowledge
Author: Shaykh Muhammad Ibn Saalih al-Uthaymeen
Source: Fataawa ash-Shaykh Muhammad bin Saalih al-‘Uthaymeen, Kitaab al-Ilm, p. 87-91

How should he deal with the book?

Dealing with the book involves several things:

Knowing the subject of the book – so that he can benefit from it, because he needs to specialize. It may be a book of sihr (witchcraft) or trickery or falsehood. So he has to know the subject of the book so that he can benefit from it.
He has to know its terminology. Because knowing the terminology means that you will save a lot of time. This is what the scholars do in the introduction to their books, for example we know that when the author of Buloogh al Maraam says “agreed upon”, he means that the hadeeth was narrated by al-Bukhaari and Muslim, whereas the author of al-Muntaqaa uses this phrase in a different manner – when he says “agreed upon”, he means that the hadeeth was narrated by Imaam Ahmad, al-Bukhaari and Muslim.

Similarly in books of fiqh, the scholars use the words qawlayn, wajhayn, riwaayatayn and ihtimaalayn differently. Riwaayatayn (two reports) means two reports from the imaam; wajhayn (two views) means two views among the companions, i.e., the companions of the leaders of the madhhab; ihtimaalayn (two possibilities) is used in cases of uncertainty as to which of the two views is correct; and qawlayn (two opinions) is more general in meaning than that.

Similarly, we also need to know what an author means if he says ijmaa’ (consensus) or wifaaq (agreement). If he says ijmaa’, he means consensus among the ummah, and if he says wifaaq he means agreement with the three imams, as is the usage of the author of al-Furoo concerning Hanbali fiqh. Similarly the followers of each madhhab all have their own terminology, so it is essential to know the terminology of the author.

Knowing the style and phrases used in the book. Hence you will find that when you read a book for the first time, especially the academic books which are filled with knowledge, you will come across a phrase whose meaning you will have to ponder over, because you are not familiar with it. But if you read the book again you will become familiar with it.

There is also something which needs to be added to the book, which is writing comments in the margins and at the foot of the pages. This is something which the seeker of knowledge needs to make the most of. If he comes across something which needs further explanation or evidence, and he is afraid that he may forget it, then he should make a note either in the margin or at the foot of the page. Often a person misses out on such benefits because he does not make notes which take no more than a minute or two to do. Then when he comes back he may or may not remember it.

The seeker of knowledge has to pay attention to that, especially in books of fiqh. In some books you may come across a matter and its rulings which causes you to be confused and have doubts. If you refer to books which are more comprehensive than the book you are reading and you find something which explains the matter, then you should make a note of it so that you can refer to it again if you need to, without having to refer to the original book from which you have quoted it. This will save you time.

Reading books is of two types

Reading in depth to ponder and understand. This necessarily takes time.
A quick reading to get an idea of the subject of the book, the topics covered and the content of the book. This is done by thumbing through the book and skimming it. This does not involve the same level of thinking as the first method. The best way to read books is to ponder the meanings and seek help from scholars who have understanding. It comes as no surprise that the book which is most deserving of such a reading is the Book of Allaah. You must be patient and persist in reading, for man has not been given any greater gift than patience.

Collecting books

The seeker of knowledge should be keen to collect books, but he should prioritize. If a person does not have much money, then it is not good and is not wise to buy a lot of books and have to pay for them, because this is bad management. If you cannot buy books with your own money, then you can borrow them from any library.

Being keen to read important books

The seeker of knowledge must be keen to read the most important reference books, not modern works, because some of the modern writers do not have deep knowledge, so if you read what they have written you will find that it is superficial. They may quote things verbatim, or they may distort them to make them longer, but it is all waffle. So you have to read the most important reference works written by the salaf (pious predecessors), because they are better and more blessed than many of the books of the later generation.

Most of the books of the later writers are short on meanings but long-winded. You may read a whole page which could have been summarized in one or two lines. But you will find the books of the salaf to be easy, straight forward and well written, with not even one word that has no meaning.

Among the best books that the seeker of knowledge must be keen to read are the books of Shaykh al-Islaam Ibn Taymiyyah – rahimahullaah – and his student Ibn al-Qayyim – rahimahullaah. It is known that the books of Ibn al-Qayyim are easier, because the style of Ibn Taymiyyah is strongly-worded because of his abundant knowledge and alert mind, and Ibn al-Qayyim saw the knowledge of Ibn Taymiyyah as a well-built house, and his own role as that of organizing and adorning.

But Ibn al-Qayyim was free minded; if he thought that his shaykh’s view differed from what he thought was correct, he would speak up. When he thought that the pilgrim should go out of ihraam for Hajj then re-enter ihraam for ‘Umrah, because Ibn ‘Abbaas (radiAllaahu ‘anhu) thought that if the person who has not brought an animal for sacrifice enters ihraam for Hajj or Qiraan, he must go out of ihraam for Hajj then enter ihraam for ‘Umrah, whereas Ibn Taymiyyah thought that this applied only to the Sahaabah, he [Ibn al-Qayyim] said,

“I am more inclined towards the opinion of Ibn ‘Abbaas than to the opinion of my shaykh.”

He clearly stated that he was of a different view, so he was independent in his thinking. But it comes as no surprise that he followed his shaykh – rahimahullaah – in matters which he thought were true and correct. Undoubtedly if you think about most of the opinions of Ibn Taymiyyah you will find that they are correct. This is something which anyone who ponders his books will know.

Evaluating books

Books may be divided into three types:

Good books
Bad books
Books which are neither good nor bad.

Try to make sure that your bookshelf is free of books which have bad content. There are books which are described as literature, but they simply kill time without producing any benefit. And there are harmful books which contain specific ideas or promote incorrect ideology. These also should not be allowed on your bookshelf, whether that is because the methodology they use is wrong, or because of their wrong understanding of ‘aqeedah, and revolutionary books which promote a harmful ideology.

In general, no harmful book should be allowed on your bookshelf, because books nourish the soul just as food and drink nourish the body. If you nourish it with books such as those it will cause you a great deal of harm and you will follow a methodology which goes against the methodology of the seeker of sound knowledge.

Books Recommended by Shaik Ibn Uthaimeen

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

Question:We would like some advice about the books which the seeker of Islamic knowledge should obtain, study and refer to

Answer:

Shaykh Ibn ‘Uthaymeen (rahimahullaah)

Praise be to Allaah.

‘Aqeedah (basic tenets of faith):
- Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).
  - Thalaathat al-Usool – The Three Fundamental Bases of Islamic Theology (pdf)
  - Al-Qawaa’id al-Arba’ah – Four Principles of Tawheed (pdf)
  - Kashf al-Shubahaat – Removal of Doubts ( pdf )
  - Al-Tawheed
- Shaykh al-Islam Ibn Taymiyah.
  - Al-‘Aqeedah al-Waasitiyyah (Principles of Islamic Faith ) which deals with Tawheed al-Asmaa’ wa’l-Sifaat
    - This is one of the best books written on this topic, and it is worth reading and studying.
  - Al-Hamawiyyah
  - Al-Tadmuriyyah – These two books are more comprehensive than al-Waasitiyyah
- Al-Tahhaawiyyah
  - Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi
  - Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz
- Al-Durar al-Saniyyah fi’l-Ajoobah al-Najdiyyah, compiled by Shaykh ‘Abd al-Rahmaan ibn Qaasim
- Al-Durrah al-Madiyyah fi ‘Aqeedah al-Firqah al-Mardiyyah by Muhammad ibn Ahmad al-Safaareeni al-Hanbali. –
  - This book contains some general statements which go against the madhhab of the salaf, such as his saying, “Our Lord is not an essence or an attribute or a physical entity, exalted be He.” Therefore the seeker of knowledge has to study it with a shaykh who is well versed in the ‘aqeedah of the salaf, so that he can explain the general statements in it that go against the ‘aqeedah of the righteous salaf.
Hadeeth
- Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani
- Subul al-Salaam Sharh Buloogh al-Maraam, by al-San’aani,
  - his book combines between hadeeth and fiqh.
- Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by al-Shawkaani
- ‘Umdat al-Ahkaam by al-Maqdisi.
  - This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched.
- Al-Arba’een al-Nawawiyyah, by Abu Zakariyya al-Nawawi.
  - This is a good book because it includes etiquette and a good methodology, and important basic principles, such as the hadeeth, “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.” (Narrated by Imaam Ahmad, 1 – 201; al-Tirmidhi, 2318; classed as hasan by al-Nawawi in Riyaadh al-Saaliheen, 73; classed as saheeh by Ahmad Shaakir in al-Musnad, 1737). This principle – if one made it the path upon which one walks – would be sufficient.
  - Another principle is given concerning when one should speak, “Whoever believes in Allaah and the Last Day, let him say something good or else
    remain silent.” (Narrated by al-Bukhaari, Kitaab al-Adab; Muslim, Kitaab al-Luqtah, Baab al-Diyaafah).
- Buloogh al-Maraam, by al-Haafiz Ibn Hajar al-‘Asqallaani.
  - This is a very useful book, especially because it mentions the narrators, and quoted the opinions of others scholars, who said whose hadeeth is saheeh and whose is da’eef, and he comments on the hadeeth to say whether they are saheeh or da’eef.
- Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani.
  - This is considered to be a comprehensive work. If the seeker of knowledge understands it completely then he will have no need of many other books of mustalah (the science of hadeeth). Ibn Hajar (may Allaah have mercy on him) has a useful way of writing, which involves examining every issue in depth and categorizing the topics he discusses. If the seeker of knowledge reads it he will find it stimulating, because it is based on making one think. I say: it is good for the seeker of knowledge to memorize it because it is a useful summary of the science of mustalah (science of hadeeth).
- The Six Books (Saheeh al-Bukhaari, Sahih Muslim, al-Nasaa’i, Abu Dawood, Ibn Maajah and Tirmidhi).
  - I advise the seeker of knowledge to read them often, because that will serve two purposes: reviewing the main sources of Islam and reviewing the names of hadeeth narrators. If you often review the names of hadeeth narrators, then whenever you come across the name of one of the narrators of al-Bukhaari in any isnaad, you will know that this is one of the narrators of al-Bukhaari, so you will benefit from this knowledge of hadeeth.
Books of fiqh
- Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab
- Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by al-Hajjaawi.
  - This is one of the best texts of fiqh. It is a blessed book, brief and comprehensive. Our shaykh, ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) told us to memorize it, even though he had memorized the text of Daleel al-Taalib.
- Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti
- ‘Umdat al-Fiqh by Ibn Qudaamah
- Al-Usool min ‘Ilm al-Usool.
  - This is an abridged book which serves as an introduction for the seeker of knowledge.
Faraa’id (laws of inheritance)
- Matn al-Rahbiyyah by al-Rahbi
- Matn al-Burhaaniyyah by Muhammad al-Burhaani.
- This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that al-Burhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information.
Tafseer
- Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer
  - This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style.
- Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di
  - This is a good, easy and trustworthy book, and I recommend it.
- Muqaddimah Shaykh al-Islam fi’l-Tafseer.
  - This is an important introduction.
- Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al-Shanqeeti
  - This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh.
General books on some subjects:
- On (Arabic) grammar: –
  - Matn al-Ajroomiyyah. This is an abridged book.
  - Alfiyyah Ibn Maalik; this is a summary of the science of grammar.
- On Seerah (Prophet’s biography)
  - Zaad al-Ma’aad by Ibn al-Qayyim –
    - The best book that I have seen. This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings.
  - Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti
    - This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others.
  - Siyar A’laam al-Nubalaa’ by al-Dhahabi.
    - This book is very useful and the seeker of knowledge should read and refer to it.

From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (rahimallah), Kitaab al-‘Ilm, p. 92

A Concise Legacy : Shaykh ibn Uthaymeen

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

Shaykh Muhammad Saalih al-Uthaymeen
Source: Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997

Indeed all praise is for Allaah. We praise Him, we seek His help and we seek forgiveness from Him. And we seek refuge in Allaah from the evils within our own souls and our evil actions. Whomsoever Allaah guide, then none can misguide him; and whomsoever Allaah leaves to stray, then none can guide him aright. Indeed it is Allaah who sent His Messenger Muhammad sallallaahu ‘alayhi wa sallam with the Guidance and the Religion of Truth, and he conveyed this Message, fulfilled his trust, fought Jihaad as it should be fought, and he did not die except that he left his Ummah (nation) upon a clear path, its night is like its day, and no one deviates from it except that he is destroyed. And may Allaah extol and send blessings of peace upon His Messenger Muhammad, and upon his Family, his Companions, and those who follow them in goodness. Then to proceed:

So on this night, Sunday the 27th of Rabee’ul-Awwal 1417H – which corresponds to the 10th of August 1996CE – I am pleased to have this opportunity to say a few words to you. I hope that Allaah would bless them and that He would also bless our brothers in England; who have traveled from various places in order to here these few words on the telephone, for which they will receive – with the help of Allaah – that promise which has been mentioned by the Prophet sallallaahu ‘alayhi wa sallam when he said: “Whosoever treads a path to seek knowledge, then Allaah would make easy for him a path to Paradise.”1 So I ask from my brothers to accept these wasaayah (legacies and sincere advices) which I hope would be of benefit to them:-

THE FIRST LEGACY

So I advise you to have the taqwaa of Allaah – the Mighty and Majestic – both in private and public. And taqwaa means that a person should stand firm upon the obedience of Allaah, doing what Allaah ordered him to do, and abandoning what He prohibited him from, starting with establishing the Salaah (Prayer) in their fixed and stated times, and in congregation, for those who are obliged to do so. Along with the five daily Prayers, you should also pray the rawaatib (stressed and recommended Prayers) which are connected to the five daily Prayers – and they are four rak’ahs before the Dhuhr Prayer and two after it. Two rak’ahs after the Maghrib Prayer. Two rak’ahs after the ‘Ishaa Prayer. And two rak’ahs before the Fajr Prayer. The Prophet sallallaahu ‘alayhi wa sallam said: “There is no Muslim who Prays twelve optional rak’ahs from the non-obligatory Prayer every day, except that Allaah will build for him a house in Paradise.”2 Likewise, you should pay the Zakaah; which is an obligatory amount taken from your wealth and given to the poor and the needy. Allaah – the Most High – said to his Prophet sallallaahu ‘alayhi wa sallam:

“Take charity from their wealth in order to purify them and to sanctify them by it.” [Soorah a-Tawbah 9:103].

The Prophet sallallaahu ‘alayhi wa sallam said to Mu’aadh ibn Jabal, when he was sending him to Yemen: “And inform them that Allaah has obligated upon them to give charity from their wealth, to be taken from the rich and given to the poor.”3

Likewise, one should fast in the month of Ramadaan, because Allaah has prescribed it for this Ummah, and one should make the Hajj (Pilgramage) and the ‘Umrah (Lesser Pilgramage) for whosoever has the ability to do so. These are the pillars of Islaam, after the first pillar which is the Shahaadatain (the two testimonies); to testify that none has the right to be worshipped except Allaah, and to testify that Muhammad is the Messenger of Allaah.

THE SECOND LEGACY

I advise my brothers that they should unify their ranks, and that they should be like a single body seeking to establish the Religion of Allaah, as Allaah – the Most High – said:

“Allaah has prescribed for you the same Religion which He prescribed to Noah, and that which We revealed to the Prophet sallallaahu ‘alayhi wa sallam, and that which We prescribed to Ibraaheem, Moses and Jesus ‘alayhimus-salaam, saying: That you should establish the Religion by doing that which you were commanded with, and that you should not make any divisions in it.” [Soorah ash-Shooraa 42:13].

Thus it becomes very clear that what is required from us – as it was required from the Prophets who were foremost in resolve – is to establish the Religion and not to make any divisions therein. So our Lord – the Mighty and Majestic – ordered us to establish the Religion and not to make any divisions in it. O my brothers! Unite your ranks, and do not differ, since Allaah – the Most High – said:

“And do not dispute with each other, unless you loose courage and your power departs, but be patient. For indeed Allaah is with those who are patient.” [Soorah al-Anfaal 8:46].

Do not label each other as being deviant, nor label each other as being sinners. If you see in any of your brothers that which is objectionable, then go to them and debate with them about this, until your word is unified, and thus cause the Ummah to remain united. None of you should try to slander his brother, since this will cause a great deal of enmity and hatred. Likewise, none of you should declare his Muslim brother to be a disbeliever, innovator or a sinner – since this is not from the nature of a Muslim.

THE THIRD LEGACY

I also advise you – O brothers – to do those actions which will be the cause of love and affection to develop between you. Many people do not truly understand the Religion of Islaam. Indeed many people think that the Religion of Islaam includes certain bad traits – even though Islaam in reality objects to them – because some Muslims portray a false image of Islaam. Rather, the Religion of Islaam is a Religion of truthfulness, righteousness and justice. It is a Religion which calls for reconciling people. It is also a Religion which wages war against all bad actions and characteristics; such as lying, cheating, deception and transgressing upon others. Allaah – the Most High – said:

“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones, and He prohibits you from all shameful and evil deeds, oppression and transgression. He admonishes you, in order that you may take heed and be reminded. And fulfil the Covenant of Allaah when you have made it, and do not break your oaths after you have confirmed them, and indeed you have appointed Allaah as your Guarantor. Indeed Allaah knows all what you do.” [Soorah an-Nahl 16:90-91].

O my brothers, da’wah (calling to Islaam) is to be done by your actions, as you are commanded to do it with your speech However, da’wah through actions will be more effective than da’wah which is merely done with speech. So I say again, that those who practice Islaam in a wrong manner, they will create a false understanding of Islaam in people’s view. Allaah – the Most High – has said about those who invite to what is correct, but do not practice themselves:

“O you who believe! Why do you say that which you do not do. It is most hateful to Allaah that you say that which you do not do.” [Soorah as-Saff 61:2-3].

THE FOURTH LEGACY

I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah – the Most Blessed, the Most High – said:

“Until when death comes to him, he says: O my Lord! Give me respite so that I may then do righteous actions.” [Soorah al-Baqarah 2:333].

Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) – that so and so said such and such about this and that person – because the Prophet sallallaahu ‘alayhi wa sallam said in an authentic narration: “Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one’s wealth.”4 Unfortunately, many of the youths – after returning to the correct path, and uniting their hearts and unifying their word – have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilise your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!

THE FIFTH LEGACY

Call to Allaah with mildness, forebearance, and intending to rectify matters – not with harshness, nor intending to cause divisions. This is because Allaah – the Most Perfect – said to His Prophet sallallaahu ‘alayhi wa sallam:

“Call mankind to the way prescribed by your Lord, with wisdom, and admonish them with the examples and warnings that Allaah has provided in His Book, and argue with them in a way that is better.” [Soorah an-Nahl 16:125].

“By the mercy of Allaah you behaved with gentleness towards them. Had you been severe or harsh-hearted they would have left you and departed. So pass over their faults, and ask Allaah to forgive them, and consult them in the affairs.” [Soorah Aali-‘Imraan 3:159].

Thus, it is obligatory for the Believer to follow the Prophet sallallaahu ‘alayhi wa sallam in this, and to be mild and forebearing in calling to Allaah – the Most Blessed, the Most High – since it is authentically established from the Prophet sallallaahu ‘alayhi wa aalihi wa sallam that he said: “Indeed Allaah is gentle and loves gentleness, and He gives due to gentleness that which He does not give due to harshness.”5

THE SIXTH LEGACY

Striving hard in acquiring knowledge, since that is the reason why you have left your cities and homes, and have left your family and friends. So it is upon you all to strive hard in gaining knowledge, and to study deeply – not merely to take an exam, rather it is for the knowledge itself. So strive hard in seeking knowledge. Finally, I ask Allaah that He enables us to utilise our time in a beneficial way, according to what Allaah – the Most Blessed, the Most High – has made us responsible for.

1. Related by Muslim (no.1888), Abu Hurayrah radiallaahu ‘anhu.
2. Related by Muslim (no.728), from Ummu Habeebah radiallaahu ‘anhaa.
3. Related by al-Bukhaaree (no.7372) and Muslim (no.19).
4. Related by Muslim (no.1715), from Abu Hurayrah radiallaahu ‘anhu.
5. Saheeh: Related by Ibn Maajah (no.3688), from Abu Hurayrah. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.1771).

How to Acquire Good Manners : Shaykh ibn Uthaimeen

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Makaarim-ul-Akhlaaq (pg. 32-35)
Al-Ibaanah.com

[This is a chapter from the book “Makaarim-ul-Akhlaaq” (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]

We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]

It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]

So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.

A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:

First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]

The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]

Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]

Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.

Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

Footnotes:

[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)

[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)

[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)

[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]

[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]

[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).

Published on: February 27, 2007

The ill Effects of Sins : Shaykh al-‘Uthaymeen | Dawud Burbank

by AbdurRahman.orgJanuary 8, 2014March 25, 2019

It was a khutbah given by him on the 12th of Muharram 1411AH which was published in Arabic and translated to English by Dawud Burbank rahimahullaah.

All praise is for Allaah, in whose Hand is the dominion of the heavens and the earth. Sovereignty is His, all praise is for Him, and He is a witness of everything. All His prescribed laws and what He has decreed are from His Wisdom. He does whatever He wills and commands whatever He wishes. I testify that none has the right to be worshipped except Allaah alone, having no partner, the Guardian, the One Worthy of all Praise. I testify that Muhammad is His slave and Messenger, the last of the prophets and their leader and the best of worshippers; may Allaah extol and send complete peace upon his family, his Companions and those who follow them in goodness till the Day of Judgement.

To proceed.

Allaah, the Mighty and Majestic, says, explaining His complete Power, and perfect Wisdom, that what He alone orders is what happens, and that He is the one governing and controlling His servants – granting security, fear, ease, hardship, facility, difficulty, straightened circumstances and prosperity… Allaah, the Mighty and Majestic, says:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Whosoever is in the heavens and on earth begs of Him. Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some etc)!” (Soorah ar-Rahmaan (55): 29)

So Allaah, the Most High, controls the affairs of His creation enforcing His rulings sometimes according to His Wisdom and Beneficence, and sometimes according to His Wisdom and Justice, and your Lord never treats anyone unjustly:

وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا هُمُ الظَّالِمِينَ

“We wronged them not, but they were wrong-doers.” (Soorah az-Zukhruf (42): 76)

O Muslims:

Indeed we believe in Allaah and His predecree (Qadr), and belief in Allaah’s predecree is one of the pillars of eemaan.

(Eemaan is belief in the heart, saying of the tongue and action of the limbs.) [Translator’s Note]

We believe that whatever good or state of ease and security comes upon us then it is from Allaah’s blessings upon us and it is an obligation upon us that we give praise and thanks to the One who granted and provided that for us. This is done by returning to obedience to Him, avoiding whatever He forbade and doing whatever He ordered. If we carry out our duty of obedience to Allaah then we will be giving thanks for His blessings and would then deserve the increase in these blessings which Allaah has promised us from His bounty.

Allaah, the Mighty and Majestic, says:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ

“And whatever of the blessings and good things you have, it is from Allaah.” (Soorah an-Nahl (16):53)

and He, the Most High says:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more (of My blessings), but if you are thankless, verily My punishment is indeed severe.'” (Soorah Ibraaheem (14):7)

O Muslims:

Alhamdu’Lillaah (All Praise and thanks are for Allaah), we live in this land in a state of security and ease, but this state of security and ease cannot continue except through obedience to Allaah. As long as we order good and forbid evil, as long as we cooperate in ordering good and forbidding evil, since those who order good and forbid evil are at the forefront of the Ummah (Nation, the Muslims as a group), and they repel the causes of punishment and chastisement, so we should assist them and be with them. If they err we should inform them of their mistake and warn them about it and lead them to the guidance and not let their mistake become a reason to remove and distance them from this responsibility – that is not the correct way.

O Muslims:

Whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

O Muslims:

I repeat this sentence because of its importance and because many of the people turn away from it:

I say (meaning the Shaykh): whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

Allaah, the Mighty and Majestic, says, explaining that in His Book, so that we may realize and take warning.

He, the Majestic and Most High, says:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (Soorah ash-Shoora (42):30)

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself.” (Soorah an-Nisaa’ (4):79)

Whatever good comes upon us – blessings or security – it is from Allaah, it is He who provided that, its beginning and end, from His beneficience. It is He who granted us from His bounty that we should carry out what which would lead to it, and it is He who granted us His blessings and completed that for us.

As for whatever evil has befallen us, whether famine or fear, or whatever else causes harm, then it is due to our own selves, we are the ones who have wronged ourselves and led ourselves to destruction.

O people:

Many people today attribute the misfortunes which befall them, whether relating to wealth and economics, or security and political affairs to purely materialistic causes, to political causes, economic reasons, or problems due to borders. There is no doubt that this is due to their limited understanding and weakness of their eemaan and their failure to reflect upon the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم.

O Muslims, Believers in Allaah and His Messenger صلى الله عليه و سلم

Behind these reasons are causes prescribed as such by Allaah, reasons and causes for these misfortunes which are stronger, greater and produce a more severe effect than the material reasons. However the material reasons may be a means of bringing about what is due to the causes prescribed by Allaah which necessitates the misfortune and punishment.

Allaah, the Mighty and Majestic says:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

“Evil (sins and disobedience of Allaah etc.) has appeared on the land and sea because of what the hands of men have earned (by oppression and evil deeds etc.), that Allaah may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah).” (Soorah ar-Room (30):41)

O people, O Muslims, O nation of Muhammad صلى الله عليه و سلم:

Give thanks for the blessings of Allaah upon you which you are about to hear of. O nation of Muhammad صلى الله عليه و سلم you are the best and most noble of the nations of Allaah, the Mighty and Majestic. Allaah does not punish this nation for its disobedience and sins in the way that He punished the previous nations. He will not cause its destruction with a single overwhelming punishment as happened to ‘Aad (See Soorah al-Haaqqah (69):6-7), when they were destroyed by the violent wind which He unleashed upon them for seven nights and eight days in succession so that they were left lying like the hollow trunks of palm trees – do you see any remnants of them? He will not destroy it with the like of the punishment of Thamood (See Soorah al-Haaqqah (69):5) who were seized by the terrible shout and the earthquake so that they lay prostrate corpses in their homes. And He will not destroy it with the like of the punishment of the people of Loot (See Soorah al-A’raaf (7):80-84), against whom Allaah sent a violent wind and stones from the sky and turned their homes upside down.

O Muslims:

Allaah, from His Wisdom and His Mercy, punishes this nation for its sins and disobedience by setting some part of it upon the others so that they destroy one another and take each other prisoner. Allaah, the Might and Majestic, says:

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ انظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍ لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ

“Say: ‘He has power to send torment on you from above you or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.’ See how variously We explain the Ayaat, so that they may understand.

But your people (O Muhammad صلى الله عليه و سلم) have denied it (the Qur’aan) though it is the Truth. Say: ‘I am not responsible for your affairs.’ For every news there is a fact (i.e. for everything there is an appointed term and you will come to know).” (Soorah al-An’aam (6):65-67)

Al-Haafidh Ibn Katheer quotes a number of ahaadeeth – (ahaadeeth, sing. hadeeth: Sayings narrated from the Prophet صلى الله عليه و سلم, regarding his words, actions or attributes) – in his Tafseer of the first aayah. From these is that reported by al-Bukhaaree from Jaabir ibn ‘Adbullaah (radhiyAllaahu ‘anhumaa) who said:

“When the (following) aayah was revelaed:

“Say: ‘He has power to send torment on you from above you…”

The Prophet صلى الله عليه و سلم said:

‘I seek refuge with Your Face.’

“…or from under your feet…”

The Prophet صلى الله عليه و سلم said:

‘I seek refuge with Your Face.’

‘or to cover you with confusion in party strife, and make you to taste the violence of one another.”

The Prophet صلى الله عليه و سلم said:

‘This is lighter’ or ‘…easier.'”

(Reported by al-Bukhaaree in his Saheeh (Eng. trans. vol 6, p.120-121 no. 152)

It is reported by Muslim from Sa’d bin Abee Waqqaas (radhiyAllaahu ‘anhu) who said:

“We went along with Allaah’s Messenger صلى الله عليه و سلم until we came to the mosque of Banoo Mu’aawiyah, so Allaah’s Messenger صلى الله عليه و سلم entered and prayed two rak’ahs so we prayed along with him. So he called upon his Lord for a long time, then he said:

‘I asked my Lord for three things: I asked Him that He should not destroy my nation with a deluge so He granted me that: I asked him that He should not destroy my nation with famine – as happened to the people of Fir’awn so He granted me that: and I asked Him that they should not fight amongst themselves – but He refused me that.”

From Khabbaab ibn al-Aratt, (radhiyAllaahu ‘anhu), who said:

“I came to Allaah’s Messenger صلى الله عليه و سلم on a night in which he spent the whole of it in prayer until it was fajr, so Allaah’s Messenger concluded his prayer with tasleem. I said: ‘O Messneger of Allaah: You have prayed a prayer this night the like of which I have not seen you pray.’

Allaah’s Messenger صلى الله عليه و سلم said:

‘Indeed it was a prayer of hope and fear. In it I asked my Lord, the Mighty and Majestic, for three things. He granted me two and refused me one. I asked my Lord, the Mighty and Majestic, that He should not destroy us with that which He destroyed the nations before us – and He granted it to me; I asked my Lord, the Mighty and Majestic, that He should not overwhelm us with an enemy from other than us – so He granted it to me; and I asked my Lord, the Mighty and Majestic, that He should not cause us to divide into separate groups each attacking the others, but He refused me that.'”

[Reported by Imaam Ahmad, an-Nasaa’ee and at-Tirmidhee]

You believe in these Aayaat and you believe in the narrations which are authentic from Allaah’s Messenger صلى الله عليه و سلم so why will you not reflect upon them? Why will you not reflect upon them?

Why will you not attribute these misfortunes which occur to deficiency in your own practice of the Deen so that you turn back to your Lord and save yourselves from the causes of overwhelming destruction?

So fear Allaah O servant of Allaah and look to your affairs and repent before your Lord and correct your way towards Him. Know O nation that these punishments which have come upon you and these trials that have been inflicted upon you are your own doing and due to your sins. So for each chastisement repent and turn to Allaah and seek the refuge of Allaah, the Most High, from the trials; the material trials relating to the person: killing, injury and being forced from ones home; trails relating to wealth: decrease and loss: and trails relating to the Deen (the way of life prescribed by Allaah) – the doubts and desires which assail the hearts and keep the Ummah away from the Deen of Allaah, and keep it away from the way of our Pious Predecessors (Salaf) and which lead it to destruction. The trials of the heart are the worst and the most severe of all the trials in this world since worldly misfortunes when they occur can only cause loss in this world, which will pass away anyway, whether sooner or later but trials relating to the Deen cause loss of this world and the Hereafter:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“Say (O Muhammad صلى الله عليه و سلم) : The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” (Soorah az-Zumar (39):15)

O Allaah, we ask you whilst awaiting fulfillment of one of the duties You have made obligatory upon us – that You make us of those who take heed of Your Signs and receive admonition when Your punishment descends.

O Allaah, grant that the Islamic Ummah and its leaders truly turn back to You in open and in secret, in their sayings and their actions so that the Ummah is rectified, since rectitude of the rulers is a cause of the rectitude of the Ummah.

O Allaah, we ask you that You rectify those in charge of the affairs of the Muslims and that You grant that they are able to take heed from events and that You direct them to that which You love and is pleasing to You – O Lord of the worlds.

O Allaah, we ask You that you keep away from them every evil adviser – indeed You have full power over everything.

O Allaah, guide them through good advisers to that which is good – those who will advise them and encourage them in good – O Lord of all the worlds.

O Allaah, whoever amongst the advisers of those in authority over the Muslims is not a sincere adviser to them, and is not sincere to the people them remove them and replace them with those who are better than them – O Lord of all the worlds. O Possessor of Majesty and Nobility.

All praise is for Allaah, Lord of all the worlds, and may He extol and send peace upon our Prophet Muhammad, upon his family, true followers and all his Companions.

Aameen.

The Second Khutbah

All praise is for Allaah, many pure and blessed praises as our Lord loves and is pleased with, and I testify that none has the right to be worshipped except Allaah, alone, having no partner. All praise is for Him at the beginning and the end. I testify that Muhammad is His slave and His Messenger, the one whom He chose and took as His khaleel, may Allaah extol him and send peace upon him, his family, followers, Companions and those who follow in his way.

To proceed:

O servant of Allaah! Fear Allaah, the Mighty and Majestic, and beware of neglecting the prescribed laws of Allaah. Beware of neglecting Allaah’s signs. Beware of failing to reflect upon the Book of Allaah. Beware of failing to know the Sunnah of Allaah’s Messenger صلى الله عليه و سلم – since in the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم lies your success (if you cling to them if you attest to the truth of what they inform of and follow their commands) in this world and the hereafter.

Servants of Allaah…

There are some people who doubt and seek to cause doubts that sins are a cause of misfortunes, and that is because of the weakness of their eemaan and their negligence in reflecting upon the Book of Allaah, the Mighty and Majestic, and I will recite for the benefit of such people the saying of Allaah, the Mighty and Majestic:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ أَفَأَمِنُوا مَكْرَ اللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ

“And if the people of the towns had believed and had taqwa (piety), certainly, We should have opened for them blessings from the heavens and the earth, but they belied (the Messengers). So we took them (with punishment) for what they used to earn (polytheism, and crimes etc.). Did the people of the towns them feel secure against the coming of Our punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they play? Did they then feel secure against the plot of Allaah. None feels secure from the plot of Allaah except the people who are lost.” (Soorah al-A’raaf (7):96-99)

One of the Pious Predecessors (Salaf) said:

“If you see Allaah grant blessings to a certain person, and then you see that person continuing in disobedience to Him, then know that this is from Allaah’s plan against him and that he is referred to by Allaah, the most Highs, saying:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

“We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My plot is strong.” (Soorah al-A’raaf (7):182-183)

O Muslims, O worshippers of Allaah:

By Allaah, sins affect the security of a land; they affect its ease; its prosperity; its economy; and they affect the hearts of its people. Sins cause alienation between the people. Sins cause one Muslim to regard his Muslim brother as if he were upon a separate religion other than Islaam.

But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition – then it would produce unity and harmony. Allaah, the Mighty and Majestic, says:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

“Let there arise out of you a group of people inviting all that is good (Islaam), enjoining the ma’roof and forbiddin the munkar. And it is those who are successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” (Soorah Aali-‘Imraan (3):104-105)

[TN] Ma’roof: Tawheed (making all worship for Allaah alone) and all that Islaam orders one to do. Munkar: Shirk (associating others with Allaah in worship), Kufr (disbelief) and all that Islaam has forbidden).

I call myself and you, O my brothers, to come together upon the Deen of Allaah, the Mighty and Majestic; support one another in establishing the Sharee’ah of Allaah; advise each other sincerely with wisdom and wise admonition; debate with those whom we have to debate with in the best way and by satisfying them with textual proofs and intellectual proofs and do not abandon the people of false beliefs upon their falsehood since they have a right upon us that we should explain the truth to them and encourage them to follow it and that we explain what is false to them and warn against it.

But as for remaining a disunited nation having no regard for one another and not caring about the affairs of each then whoever does not care about the Muslims is not from them.

O Muslims, I say and repeat that it is binding upon us, being Muslims and Believers that we see the occurrences and misfortunes from the Islamic perspective as shown by the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم. Since if we look at them from a materialistic perspective then the unbelievers are stronger and greater than us in the materialistic sense and they hold sway over us and enslave us through that. However, if we look from an Islamic perspective by the way of the Book and the Sunnah then we will abandon all that is a cause of these misfortunes, and if we return to Allaah and aid the Deen of Allaah, the Mighty and Majestic, then Allaah says in His Book, and He is the most truthful in speech and most capable, He, the Mighty and Majestic:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).” (Soorah al-Hajj (22):40-41)

He did not say “those whom if We give them power in the earth establish arenas of sin, idle, frivolity and shamelessness” rather he said:

“Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).“”

Consider carefully, O Muslim brother, how Allaah, the Mighty and Majestic, said:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ

“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty.”

He stressed this promise of help with terms of emphasis: an implicit oath, the letter laam of emphasis, and the noon of emphasis. He further emphasized it by His saying:

إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

“Truly, Allaah is All-Strong, All-Mighty.”

Since by His Power and His Might He helps those whom He wills, and consider how He ended the two Aayahs with His saying:

وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“And with Allaah rests the end of (all) matters (of the creatures).”

So a person may say due to his faulty thinking: “how can we be aided and granted victory against the unbelieving nations which are stronger and more powerful than us.” So Allaah, the Most High, explains that the affairs are under His control only and that He has power over everything. We all know what affect earthquakes have – occurring when Allaah, the Mighty and Majestic, has ordered:

كُن فَيَكُونُ

“Be! and it is.” (Soorah an-Nahl (16):40)

– and such huge and embracing destruction occurs in a single second as cannot be produced by the strongest of these nations.

By Allaah, if we truly aided Allaah’s Deen as we aught to then we would be granted victory over every enemy upon the earth, but unfortunately many of us are appendages of the enemies of Allaah and the enemies of His Messenger صلى الله عليه و سلم – observing their actions against Allaah and His Messenger صلى الله عليه و سلم then following them in that. Perhaps even going to their lands and tossing our flesh and blood – sons and daughters – into those lands where nothing heard but church bells… where in no adhaan (call to prayer) is heard… no mention of Allaah, the Mighty and Majestic, is heard… and nothing is seen except sin and idle frivolity…

So we ask Allaah, the Most High, that He turns the misguided of this Ummah back to the guidance, and that He makes us all to support one another and aid one another in carrying out good and righteousness until we return to this Ummah its lost glory and honour. Indeed He is one fully able and having this power to do that.

O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.

O Allaah, extol Muhammad and his true followers and family as You extolled Ibraaheem and the family of Ibraaheem. Indeed You are worthy of all praise, the most noble.

O Allaah, send blessings upon Muhammad and upon his true followers and family as You are Worthy of all Praise, the Most Noble.

Suffering from the whispering of Shaytan : Shaykh ibn Uthaymeen

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Fatawa Arkanul Islam
Shaykh Muhammad Ibn Uthaymeen (Rahimallah) Pgs. 55-60

Question:

There is a man who suffers from the whisperings of Shaytan. He whispers things to him that are great sins, concerning Allah, the Almighty, the All-Powerful and he is very much afraid of this; what is the advice of your eminence?

Answer:

Regarding what has been mentioned concerning the problem of the questioner, which is that he fears the result of it, I say to him: Rejoice at the good news that there will be no result from it except a good result. This is the whispering by which Shaytan assails the believers in order to upset the sound belief in their hearts and to cause them sprirtual and mental agitation and disturb the serenity of their faith, indeed the serenity of their lives, if they are believers.

He is not the 1st among the people of faith to be confronted by this situation, nor is he the last, for it will continue as long as there is a believer in the world; and this same situation confronted the Sahabahs (radiallahu anhum), for it was reported on the authority of Abu Hurayrah (radiallahu anhu) that he said:

“Some people from among the Companions of the Messenger of Allah came to the Rasool (alayhi salatul wasalam) and said to him, ‘Verily we perceive in our minds that which every one of us considers too grave to express’.

He (alayhi salatul wasalam) said: “Do you really perceive it?

“They said: “Yes”. Upon this he (alayhi salatul wasalam) remarked:”That is true faith.” *

* [(It was reported by Muslim in the Book of Faith, in the Chapter of Explanation of the (evil) whispering regarding Faith (132)]

In the Two Sahihs , it is also narrated from Abu Hurayrah (radiallahu anhu) that the Rasool (alayhi salatul wasalam) said:

“Satan may come to anyone of you and say: ‘Who created such and such? Who created such and such?’ until he says, ‘Who created your Lord?’ So, when he inspires such a question, one should seek refuge w/Allah and give up such thoughts.” *

* (Reported by Bukhari in the Book of Beginning of Creation, in the Chapter: The description of Iblis and his Legions (3276) and it was reported by Muslim in the Book of Faith, in the Chapter on the Description of the (evil) Whispering regarding Faith (134).

It is reported on the authority of Ibn Abbas (radiallahu anhu) that a man came to the Rasool (alayhi salatul wasalam) and said: “Oh, Messenger of Allah! one of us has thoughts of such a nature that he would rather be reduced to charcoal than speak about them.” The Rasool (alayhi salatul wasalam) said:”All praise and thanks be to Allah who has reduced his matter (shaytan’s guile) to (evil) whispering.” *

*(It was reported by Abu Dawud in the Book of Good Manners, in the Chapter: Regarding the response to (evil) Whispering (5112) and by Imam Ahmed in Al-Musnad (1:340)

Shaykhul Islam Ibn Taymiyah (rahimallah) said in the Book of Faith:
“The believer is put to trial by the whispering of Satan, the whispering of kufr which causes him distress, as the Companions (radiallahu anhum) said: “Oh Messenger of Allah! one of us has thoughts within himself of such a nature that he would rather fall down from the heaven than speak of them.” The Rasool (alayhi salatul wasalam) said:

“That is true faith”

And in another narration: “he considers it too grave to express.” He (alayhi salatul wasalam) said:

“All praise and thanks are Allah’s who has reduced his (shaytan) intrigue to (evil) whispering)”

That is, the occurence of his whispering along with this great hatred for it and repelling it from the heart is a part of true faith, like the warrior in Allah’s Cause who met the enemy and fought him until he overcame him, for that is a great Jihad up to his words.

This why the seekers of knowledge and worship are assailed by whispering and uncertainty which do not afflict another, b/c he (the other) does not follow the Law of Allah and His way; rather, he follows his own desires, heedless of the rememberance of his Lord and this is the goal of Shaytan, as opposed to those who turn towards their Lord with knowledge and (acts of ) worship, for he is their enemy and he seeks to prevent them from (worshipping) Allah, the Most High.

So, I say to this questioner: once it is clear to you that this whispering is from Shaytan, then you must struggle and stand against it, know that it will never harm you as long as you undertake the necessary struggle, reject it and cease thinking about it. The Rasool (alayhi salatul wasalam) said:

“Allah has forgiven what is whispered in the hearts of my followers, unless they put it into action or utter it.” *

*(Reported by Bukhari in the Book of Manumission, in the Chapter: Error and Forgetfulness in Manumission and Divorce (2528) and by Muslim in the Book of Faith, in the Chapter: Allah has forgiven what is whispered in heart (127)

And if it is said to you:

Do you believe what is whispered to you? And do you think it is the truth? And is it possible to describe Allah, the Most Glorified by it? You would say: It is not for us to speak of this; Glorified are You (Oh Allah), this is a great lie! You would reject it with your heart and by your words; and of the people, you would flee further than any of them from it. Then it is, only whispering and perils displayed to your heart, and a window to polythesim from Shaytan, who courses throughout the human body as blood courses through it, in order to destroy and obscure your deen for you.

This is why you find that Shaytan does not place doubt or rejection about trivial things in your heart, so you hear for example, of the existence of large and important cities filled w/residents and buildings in the east and west and yet doubt their existence never once crossed your mind, nor regarding their faults, such as that their buildings are destroyed or are unfit for habitation or that there are no occupants in them and so on. There is no goal for Shaytan in making man kind doubt such things. But Shaytan’s important great goal is destroying the faith of the believer, so he strives by his horse, and on on foot, to extinguish the light of knowledge and guidance in one’s heart and to cause him to fall into the darkness of doubt and uncertainty.

The Rasool (alayhi salatul wasalam) explained the beneficial medicine which contains a cure for this:

“Then let him seek refuge with Allah and cease doing it.”

If a person ceases doing that and continues to worship Allah, seeking & desiring that which is with Allah, it will stop troubling him, by Allah’s Power. So, avoid all suppositions which pass through your heart on this subject and worship Allah, supplicate to Him and glorfiy Him, and if you heard anyone describing Him with what was whispered to him, you would kill him if you could. Therefore, what is whispered is not a fact; rather it is simply thoughts and whisperings which have no basis. Like in the case of someone wearing a clean garment which he has just washed and then he is assailed by thoughts that maybe it is impure, and maybe it is not permissble to pray in it, but he should pay no heed to this.

And my advice may be summarized as follows:

1. Seek protection with Allah and completely stop these suppositions as the Rasool (alayhi salatul wasalam) ordered us to do.

2. Mention Allah, the Most High and restrain yourself from this whisperings.

3. Wholehearted dedication to worship and acting in accordance with the Command of Allah and seeking His Pleasure, for when you give worship your undivided attention with earnestness and striving, you will forget about occupying yourself with this whispering, Inshallah.

4. Seeking refuge with Allah much and asking Him to protect you from this thing.And I ask Allah, the Most High for protection for you and safety from every evil and every destable thing.

Obligatory Belief Regarding The Companions – Abu Muhammad al Maghribee [Audio|Eng]

by AbdurRahman.orgJanuary 2, 2014March 9, 2015

we will now begin a new, short book, in shaa Allah, regarding the obligatory belief upon us towards the noble companions of the Messenger of Allah, sallallahu alaihi wa sallam, as they are our examples, our salaf, to be followed and emulated.

The book titled الإعتقاد الواجب نحو الصحابة can be read and downloaded by clicking on the Arabic title. It is authored by our Sheikh Faalah bin Isma’eel Mandakar, hafidhahullah.

We begin today’s lesson by reading the introduction by our noble Sheikh Muhammad bin Saaleh al-Uthaymeen, rahimahullahu ta’ala.

Part 01: Listen / Dowload Mp3 Here (Time 52:17)

Part 02: Listen / Dowload Mp3 Here (Time 01:00:28)

Part 03: Listen / Dowload Mp3 Here (Time 52:23)

Part 04: Listen / Dowload Mp3 Here (Time 01:01:09)

Part 05: Listen / Dowload Mp3 Here (Time 56:41)

Part 06: Listen / Dowload Mp3 Here (Time 56:51)

Part 07: Listen / Dowload Mp3 Here (Time 51:05)

Part 08: Listen / Dowload Mp3 Here (Time 51:23)

Posted from : http://followthesalaf.com

What do the Muslims believe about Jesus the son of Mary? – Explained by Shaykh Uthaymeen

by AbdurRahman.orgDecember 12, 2013December 8, 2014

Question 51:

What is the creed of the Muslims with regard to ‘Eesaa, son of Maryam? Also what is the ruling as to the saying that he was killed and crucified.

The Answer by Shaykh ibn Uthaymeen:

The belief of the Muslims regarding ‘Eesaa, son of Maryam, may Allaah’s Salaah and Salaam be upon him, is that he is one of the noble Messengers. In fact he is one of the five Messengers foremost in their resolve. They are Muhammad (Sallallaahu alaihi wa sallam), Ibraaheem, Moosaa, Noah and ‘Eesaa (may Allaah’s Salaah and Salaam be upon them all). Allaah, The Most High, mentioned them in three places in His Noble Book. So, He Said in soorat al-Ahzaab :

And (remember) when We took from the Prophets their covenant, and from you (O Muhammad (Sallallaahu alaihi wa sallam), and from Noah, Ibraaheem (Abraham), Moosaa (Moses), and ‘Eesaa (Jesus), son of Maryam (Mary); We took from them a strong covenant. [Qur’aan, soorat al-Ahzaab (33): 7].

Also in sooart ash-Shoora, Allaah Said:

Your Rabb (Allaah) prescribed for Noah (Nooh), and that which We revealed to you (O Muhammad: Sallallaahu alaihi wa sallam), and that which He prescribed for Ibraaheem, Moosaa, ‘Eesaa–that you should establish the Religion, acting upon what is prescribed, and not split into sects with regard to it. [Qur’aan, soorat ash-Shooraa (42): 13].

We belieive that ‘Eesaa (Sallallaahu alaihi wa sallam) is a human from the children of Adam created from a mother without a father, and that he is a slave-worshipper of Allaah and His Messenger. So he is a slave, one who is not to be worshipped, and a Messenger, not to be denied. And that he does not possess any of the qualities of Rubbobiyyah. Rather he is as Allaah has Said:

‘Eesaa is not but a slave of Ours whom We Granted Our Favour to him (blessed with guidance and Eemaan,) and We made him a sign to the children of Israel. [Qur’aan, soorat azZukhruf (43): 59].

And that he (may Allaah’s Salaah and Salaam be upon him) did not command his people to appoint him and his mother as gods besides Allaah. In fact, he told that which Allaah has Commanded him with:

Worship Allaah, my Rabb and your Rabb. [Qur’aan, soorat alMaa’idah (5): 117].

And that he, ‘Eesaa (Sallallaahu alaihi wa sallam) was Created by the Word of Allaah (Be!) as Allaah, The Most High, Says:

Verily, the likeness of ‘Eesaa before Allaah, (in Allaah’s Sight,) is the likeness of Adam. He Created him from dust, then (He) Said to him: “Be”- and he was. [Qur’aan, soorat aal- ‘Imraan (3): 59].

And that there is no Prophet between him (‘Eesaa) and Muhammad (Sallallaahu alaihi wa sallam), as Allaah, The Most High, Says:

And (remember) when ‘Eesaa, son of Maryam, said: ‘O Children of Israel! I am the Messenger of Allaah unto you, confirming the Torah (which came) before me, and giving glad tiding of a Messenger to come after me, whose name shall be Ahmad.’ But when he (Ahmed, i.e. Muhammad Sallallaahu alaihi wa sallam) came to them with clear proofs, they said: “This is plain magic”. [Qur’aan, soorat as-Saf (61): 6].

And no one’s faith will be complete until he believes that ‘Eesaa is Allaah’s slave and Messenger, and that he is free from and high above what the Jews described him with, – they said he was son of a prostitute conceived by way of fornication. We seek refuge in Allaah from this. Allaah, The Most High, cleared him of all of that. Also the Muslims disassociate themselves from the way of the Christians who went astray in their understanding of the reality with regard to ‘Eesaa, son of Maryam, since they have appointed him and his mother as gods besides Allaah. And some of them said: “He is the son of Allaah,” and others said: “Allaah is the third of three (Trinity).”

As far as him (‘Eesaa) being killed and “crucified,” then Allaah, The One free from all imperfection and The Most High, categorically and decisively denied that he was killed or crucified. So He, The Most Mighty and Most Magnificent, Said:

But they (the Jews) they killed him not, nor crucified him, but the resemblance of Jesus was put over another man (and they killed that man), and those who differ therein are full of doubts, they have no certain knowledge, they follow nothing but conjecture. For surely they killed him not. But Allaah raised him up (with his body and soul) unto Himself (and he is in the heavens). And Allaah is All-Powerful, AllWise. And there is none from the people of the Scripture (Jews and Christians), but must believe in him (i.e. ‘Eesaa, as a Messenger of Allaah and a human being) before his (‘Eesaa’s, or a Jew’s or a Christian’s) death. And on the Day of Resurrection, he (‘Eesaa) will be a witness against them.” [Qur’aan, soorat an-Nisaa’ (4): 157-159].

Therefore anyone who believes that ‘Eessa, son of Maryam, may Allaah’s Salaah and Salaam be upon him, was killed and crucifixion then he has denied the Qur’aan. And anyone who denies the Qur’aan is an unbeliever. So we believe that ‘Eessa (Sallallaahu alaihi wa sallam) was neither killed nor crucified. But we say that the Jews drew on themselves the sin of killing and crucifixion, since they claimed that they killed ‘Eesaa, son of Mary, the Messenger of Allaah, while in reality they killed him not. Rather they killed someone who was put there to resemble him, because Allaah put the resemblance of ‘Eesaa over a man from amongst them, and they killed and crucified that man. And then they said that they killed ‘Eesaa, son of Mary, the Messenger of Allaah. Thus the Jews drew upon themselves the sin of killing and that of crucifixion in their testimony concerning themselves. And as to ‘Eessa, son of Maryam, Allaah, The Most High, cleared him of that, and protected him and raised him up unto Himself in the heavens.

And he shall descend to earth at the end of time (before the establishment of the Hour), and he will judge by the Sharee’ah of Muhammad (Sallallaahu alaihi wa sallam), then he will die on earth and will be buried in it; then he will be raised (ascend) just like the rest of the children of Aadam, since Allaah, The Most High, Says:

Thereof (the earth) We Created you, and into it We shall return you, and from it We shall bring you out once again. [Qur’aan, soorat Taahaa (20): 55].

He (Allaah) Said: Therein (the earth) you will live, and therein you shall die, and from it you shall be brought out (i.e. resurrected). [Qur’aan, soorat al-A’raaf (7): 25].

Translated by Dr Saleh as Saleh rahimahullaah

Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Understanding Shirk in Tawheed of Lordship (Ruboobiyyah) with examples – Shaykh Uthaymīn, Shaykh Sālih al-Fawzān

by AbdurRahman.orgOctober 21, 2013August 5, 2015

Shirk in Tawḥīd of Lordship is to believe that others besides Allah create or share control over his creation. This belief means that someone other than Allah can make good things happen or keep bad things from happening.

One example of this type of Shirk is to believe something brings good luck. People often have “good luck” rings or similar items they believe will help good things happen to them. Others tie special strings around them or their children, believing that if they recite the Quran over the strings, they will protect from bad things happening. However, only Allah can protect us from bad things and we should only seek his protection in ways he mentions in the Quran or the prophet ( صلّى الله عليه وسلّم ) taught us in the ḥadīth

Another common example of Shirk in Tawḥīd of Lordship today is when people believe others like themselves who are created and have no control in Allah’s universe can control what happens. Such people even wait until the ones they believe in are dead before worshipping them by praying to them. The act of praying to dead people is Shirk in Tawḥīd of Worship (which we will cover shortly), but the belief itself is also Shirk in Tawḥīd of Lordship because when people pray to dead people, they believe the souls of humans can control things in this life even after their death. This is completely wrong because the prophet ( صلّى الله عليه وسلّم ) told us:

إِذَا مَاتَ الإِنْاَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاثَ ة إِلاَّ مِنْ صَدَقَ ة جَارِيَ ة أَوْ عِلْمٍ «
». يُنْتَفَعُ بِهِ أَوْ وَلَ د صَالِحٍ يَدْعُو لَهُ

When a person dies, his actions come to an end except for (receiving rewards for) three things: continuous charity, beneficial knowledge, or a righteous child who prays for him.
[Recorded by Muslim]

While a person may still receive rewards from Allah for things he left behind after he died, the prophet ( صلّى الله عليه وسلّم ) clearly told us that after death, a human being’s actions stop. So how can dead people control whether good and bad things happen in life when they are not even in life anymore? Still, some people continue to pray to the dead, asking for their help in changing events in this life although only Allah can do this.

Even if a dead person was a righteous worshipper of Allah, believing that dead people or anyone else controls things in this life is Shirk in Tawḥīd of Lordship.

Review

What is Shirk in Tawḥīd of Lordship?
Give an example of Shirk in Tawḥīd of Lordship

Posted from: Explaining Shirk: The Greatest Sin – Muhammad Ibn Sālih al-‘Uthaymīn, Sālih al-Fawzān, Translated by Abu az-Zubayr Harrison

Tawheed is not fulfilled unless it contains both negation and affirmation – Shaykh ibn Uthaymeen

by AbdurRahman.orgOctober 19, 2013February 19, 2015

The noble Shaykh, Muhammad ibn Saalih Ibn al-‘Uthaymeen – may Allaah raise his status among the guided ones, was asked about the meaning of Tawheed and its categories. He answered, saying:

Linguistically, Tawheed is the noun derived from the Arabic root verb: wahhada / yuwahhidu which means to make something one.

This is not accomplished except by a negation and affirmation, both together – negating this characteristic from anything other than the thing which is being singled out, and affirming it to that thing.

For example, we say that mankind will not fulfill the concept of Tawheed unless and until they testify that nothing deserves any form of worship except Allaah. By this, we negate any right of worship to anyone or anything other than Allaah (subhanahu wa ta’aala), and we affirm it to Allaah alone.

This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in the characteristic.

So if you were to say, “So and so is standing,” then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, “No one is standing,” then you have absolutely and completely negated the action of standing for anyone. However, if you said, “No one is standing except Zayd,” then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawheed in reality – meaning that Tawheed is not fulfilled unless it contains both negation and affirmation.

Posted from: Tawheed: Its Meaning and Categories – Shaykh Muhammad Ibn Sālih al-‘Uthaymīn [PDF] – Translated by Abu az-Zubayr Harrison @ authentic-translations.com

Brief illustration of Hajj and Umrah [Fiqh al-Ebaadaat by Sh. Uthaymeen] – Abu Muhammad al-Maghribee [Audio|En]

by AbdurRahman.orgOctober 4, 2013July 28, 2015

This is a brief illustration of Hajj and Umrah taken from the book Fiqh al-Ebaadaat by our noble sheikh Muhammad bin Saaleh al-Uthaymeen, rahimahullah.

Listen / Download Mp3 Here (Time 47:31)

Posted from: http://followthesalaf.com

Is Jihad Fardh ‘Ayn (obligatory upon everyone) ? – Imam ibn Uthaymeen

by AbdurRahman.orgMarch 30, 2013April 16, 2015

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (212 B)
Date: 1420-03-24/1999-07-07
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Question:

What is the ruling on Jihâd today? Is it obligatory for some Muslims or for all? When is it obligatory for the entire Ummah if it only is obligatory for some Muslims?

Shaykh Ibn ‘Uthaymîn:

Firstly, you have to know that Jihâd is not obligatory for all Muslims. This is impossible. Allâh (ta’âlâ) said:

“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.” (9:122)

If all were to have gone out in Jihâd, the rest of the prescriptions and rituals would have ended. However, it can become Fardh ‘Ayn (obligatory for all Muslims) in the following cases:

1 – On the frontline. If one comes here, one should accomplish the war.

Allâh (ta’âlâ) said:

“O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight]. And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah , and his refuge is Hell – and wretched is the destination.” (8:15-16)

2 – When the enemy attacks one’s country. Here it becomes obligatory to fight to defend oneself and one’s Islamic country.

3 – When the LEADER orders him to go out in Jihâd. Write the word “LEADER” with capital letters. It means that one has to have a leader who leads the Islamic army. When the LEADER orders him to go out in Jihâd, he has to go out. When he orders a country’s population to go out in Jihâd, they have to do it. For it is forbidden to be disobedient towards the rulers. When they are told to do it, they become obliged to fulfill it.

4 – When there is a need of the person. An example of that is that a person is a loner in knowing how a specific weapon is to be managed. In this case, it becomes obligatory for him to fight.

As for what is beyond these four situations, it is not obligatory for all Muslims to fight. Thereto, JIHÂD MUST BE UNDER THE LEAD OF A LEADER. OTHERWISE, A GUERRILLA WAR WOULD HAPPEN. THERE HAS TO BE A LEADER WHO IS LEADING THE ISLAMIC UMMAH. YOU THEREFORE SEE THAT IT DOES NOT GO WELL FOR THOSE WHO GO OUT IN JIHÂD WITHOUT THE LEADERSHIP OF A LEADER. There is a risk that they even attack each other. If they were to triumph, they begin to fight each other.

I ask Allâh that He helps us strive against ourselves. We have to strive against ourselves at the moment. Hearts are sick. The limbs are deficient. Hearts fight against each other. It is firstly this that is in need of Jihâd.

Combining the Jumu’ah Salaah to ‘Asr – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (rahimahullaah) [Video|Ar-En Subtitles]

by AbdurRahman.orgMarch 29, 2013December 26, 2014

Ibn ‘Uthaymeen on April fools And Its Dangers

by AbdurRahman.orgMarch 27, 2013May 12, 2015

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: islamcast.wordpress.com/2009/03/29
Reference: Darulhadith.com
Translation & video: aFatwa.com

Shaykh Ibn ‘Uthaymîn:

I warn my Muslim brothers against what some stupid people do when they narrate april jokes. This lie have they taken from the jews, the christians, fire-worshipers (Majûs) and other disbelievers.

Not only is this act a lie, which is in itself forbidden according to the Sharî’ah, it also involves imitating the disbelievers, which is forbidden. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“Whoever imitates a people belongs to them.”

Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh) said:

“Its chain of narration is good.”

The least one could say is that it is forbidden, even if it seemingly entails disbelief.

Together with these two sins, the Muslim becomes humiliated before his enemy. It is generally known that the one who is imitated boasts before the imitator and sees himself as being in front of him. The imitator thus becomes weak so that he imitates him. The believer thusly becomes degraded since he subjugates himself and follows the disbelievers.

The fourth sin is that this filthy lie is often about taking someone else’s money unjustly and scaring the Muslims. They maybe lie and tell the family that they will be having guests. As a result thereof they prepare a great meal and meat and the like. They might also lie and tell them horrifying news of a relative being run over by a car or the like. This is not allowed.

Shaykh Salih al-‘Uthaymeen on buying a TV [Video|Ar-En Subtitles]

by AbdurRahman.orgMarch 26, 2013March 24, 2015

Video Uploaded by DawahSalafiyaah

Ruling On The Hadith Of The Fly – Shaykh ibn Uthaymeen [Video|Ar-En Subtitles]

by AbdurRahman.orgMarch 25, 2013May 7, 2015

Uploaded by LearnToReadTheKuran

Prophet Muhummed (sallallaahu `alayhi wa sallaam) said: “If a housefly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.” (Al-Bukhari)

Also, Ibn Maj’ah narrated that the Messenger of Allah (sallallaahu `alayhi wa sallaam) said: “One of the fly’s wings carries poison while the other carries antidote. When it falls in the food, dip it, for the sake of Allah, for verily He (Allah) makes the poison (take effect) first and He makes the cure come last.”

This Hadith contains two areas of interest, Fiqh (Islamic Jurisprudence) and medicinal. As for the Fiqh part, the Hadith states that when a fly falls in water or fluids, it does not make it impure, according to the majority of the scholars. None among the early generations contradicted this ruling.

The Prophet (sallallaahu `alayhi wa sallaam) ordered the fly that falls on the food be dipped in it, thus killing the fly, especially if the food is hot. If the fly’s death inside the food would make the food impure, the Prophet (sallallaahu `alayhi wa sallaam) would have ordered us to discard the food. On the contrary, the Prophet sought to salvage the food.

As for the medicinal value contained in the Hadith, Abu ‘Ubaidah (may Allah be pleased with him) said that the purpose behind dipping the fly (in the drink) is to extract the antidote from (its other wing) just as the poison was extracted from (the wing that fell on the food).

Houseflies carry poisonous materials as evidenced by the effect of their bite, such as rash and infection, and this poison is the fly’s weapon of defense. When the fly falls into what harms it, it tries to defend itself with the available weapons.

The Prophet (sallallaahu `alayhi wa sallaam) ordered that we neutralize the poisonous substances produced by the fly with the antidote that Allah has kept on its other wing. The fly should then be submerged in the water or the food so that the antidote could neutralize the effect of the poison. This is a remedy that the best medical minds would never be able to discover on their own, because it is coming from Prophetic knowledge.

The doctors who have good knowledge and comprehension submit to this Prophetic remedy and admit that he who was sent with it, is indeed the perfect human being who is supported by divine revelation that is beyond human power.

[From: The Medicine of the Prophet| By: Ibn Qayyim is an 8th century (Hijri) Islamic scholar whose writings are popular in the Islamic world even today]

Further Study :

House Fly – One Wing Carrying Disease and the Other Carrying the Cure – Scientific Study