Thursday, December 20, 2012
How do you purify your intention when seeking knowledge?
So if someone says to you: How does ikhlaas in seeking knowledge come about? It comes about through a (number) of matters:1 – It is that in doing that (seeking of knowledge), you have as your intention that you are complying with Allaah’s command because Allaah, the Most High, commanded with that (seeking of knowledge). So He said: “Have knowledge that none has the right to be worshipped except Allaah. And seek forgiveness for your sin.” (Soorah Muhammad (47) aayah 19) And he – sall Allaahu ‘alaihi wa sallam – encouraged [us] upon knowledge; and encouraging upon a matter necessitates loving it and being pleased with it and commanding with it.2 – It is that in doing that, you intend to preserve the Sharee’ah (Islamic legislation) of Allaah, because preserving the Sharee’ah of Allaah occurs through learning, and it comes about through preserving [it] in the chests [of people], and it comes about through writing down, writing down the books.3 – It is that in doing that, you intend to protect the Sharee’ah and defend it, because were it not for the people of knowledge, then the Sharee’ah would not have been protected and no one would have defended it. And therefore you find, for example, Shaykh ul Islaam ibn Taymiyyah and other than him from the people of knowledge who resisted and blocked the people of innovation and clarified the false and futile nature of their innovations, we see that they (these people of knowledge) attained a great deal of good.4 – It is that in doing that, your intention is to be following the Sharee’ah of Muhammad - sall Allaahu ‘alaihi wa sallam – because you are not able to follow his Sharee’ah until you have knowledge of this Sharee’ah.
(From The Explanation of the Etiquette of Seeking Knowledge of Shaykh al Uthaymeen, p14, translator Nasser ibn Najam)
Wednesday, October 17, 2012
A Short Essay Outlining the Excellent Virtues and Rewards for Righteous Deeds in the Month of Dhul-Hijjah
DOING GOOD DEEDS IN GENERAL:
The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah the Mighty and Majestic - most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.” [1]
Imaam Ibnul-Qayyim (d.751H) - rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah. And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ’anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “There ore no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.”
And it is these ten days that Allaah has taken an oath by in His Book, by His saying,
{By the Dawn and by the Ten Nights.} {Sooratul-Fajr 89:1-2}
This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days ...” [2]
The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.” [3]
FASTING THE DAY OF ’ARAFAH:
The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said,
“It expiates the sins of the past year and the coming year.” [4]
Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [5]
Imaam at-Tirmidhee (d.275H) - rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [6]
SLAUGHTERING ON THE DAY OF AN-NAHR AND ’EEDUL-ADHAA OR THE FOLLOWING THREE DAYS:
The tenth day of Dhul-Hiijah is known as the day of an-Nahr (slaughtering), since it marks the ending of the major rites of Hajj (Pilgrimage), and commemorates the bounty and mercy of Allaah - the Most High - in that He gave His beloved Prophet Ibraaheem - ’alayhis-salaam - a ram to sacrifice in place of his firstborn son Ismaa’eel - ’alayhis-salaam. And out of the ten best days of the year, it is the day of an-Nahr which is the most excellent day of the year with Allaah.
Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah – said, “The most excellent day of the week is the day of Friday, by the agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. And some of them said that it is the day of ’Arafah. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet (sallallaahu ’alayhi wa sallam) said, “The most excellent days with Allaah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Minaa).” [7]” [8]
The Prophet (sallallaahu ’alayhi wa sallam) said, “The greatest day of the Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).” [9]
The day of an-Nahr is also known as ’Eedul-Adhaa (the Festivity of Sacrifice) and is one of the two major festivals that Allaah has granted to this Ummah. Anas (radiyallaahu ’anhu) said, ‘The Prophet (sallallaahu ’alayhi wa sallam) came to al-Madeenah and the people of al-Madeenah had - since the times of jaahiliyyah (Pre-lslaamic Ignorance) - two days which they marked out for play and amusement. So the Prophet (sallallaahu ’alayhi wa sallam) said, ‘I came to you, and you had two days of play and amusement in the times of jaahiliyyah. But Allaah has replaced them with something better for you: The day of al-Adhaa (sacrificing) and the day of al-Fitr (ending the Fast).” [10]
The Prophet (sallallaahu ’alayhi wa sallam) also said, “The day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three days after an-Nahr) are our days of ’Eed (festivity); and they are days of eating and drinking.” [11]
’Eedul-Adhaa, is a day in which the Muslims slaughter a camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem - ’alayis-salaam. And this sacrifice is an obligation upon all those who have the means to do so - according to the most correct opinion of the Scholars. [12] The basis of this is the Prophet’s (sallallaahu ’alayhi wa sallam) saying, “One who has the ability to sacrifice, but chooses not to do so, should not approach our place of (’Eed) Prayer.” [13] And his (sallallaahu ’alayhi wa sallam) saying, “Whosoever sacrificed before the Prayer, then let him do so again. But whosoever has not sacrificed, then let him sacrifice.” [14] So this order refers to those who have the ability to do so - and Allaah knows best.
As regards those who intends to sacrifice - normally the head of the household - then they are prohibited from cutting their hair or nails, starting from the first day of Dhul-Hijjah up until after the sacrifice. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “When the ten days start, and one of you intends to sacrifice, then let him not cut his hair or his nails.” [15]
GLORIFYING ALLAAH WITH THE TAKBEER:
From the day of ’Arafah (the 9th of Dhul-Hijjah), up until the ’Asr Prayer on the thirteen day, are days in which the takbeeraat (saying Allaahu Akbar) should be said. Imaam al-Khattaabee (d.456H) - rahimahullaah – said, “The wisdom behind saying the takbeeraat in these days is that in the times of jaahiliyyah (pre-lslaamic ignorance), they used to slaughter for their tawaagheet (false objects of worship). So the takbeeraat were prescribed in order to indicate that the act of slaughtering is directed to Allaah alone, and by mentioning only His - the Mighty and Majestic - Name.” [16]
Shaykhul-lslaam Ibn Taymiyyah - rahimahullaah – said, “All praise be to Allaah. The most correct saying concerning the takbeer - that which the majority of the Salaf (Pious Predecessors), and the Scholars from the Companions and Imaams were upon - is to begin making the takbeer from Fajr (dawn) on the day of ’Arafah, up until the last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every Prayer.” [17]
Ibn Abee Shaybah relates, “That ’Alee (radiyallaahu ’anhu) used to make the takbeer beginning after the Fajr Prayer on the day of ’Arafah, up until after the ’Asr Prayer on the last day of at-Tashreeq.” [18]
As regards the actual wording of the takbeeraat, then nothing authentic has been related from the Prophet (sallallaahu ’alayhi wa sallam). However, certain wordings have been authentically related from a group of Companions. From them:
Ibn Mas’ood (radiyallaahu ’anhu) would say, “Allaah is great, Allaah is great. None has the right to be worshipped except Him. And Allaah is great, Allaah is great. And to Him belongs all praise. [Allaahu akbar, Allaahu akbar, Allaahu akbar, Laa ilaahaa illallaah, wallaahu akbar, Allaahu akbar wa lillaahil-hamd.]” [19]
Ibn ’Abbaas (radiyallaahu ’anhu) said, “Allaah is great, Allaah is great, Allaah is great, and to Allaah belongs all praise. Allaah is greater and Sublime. Allaah is greater to what He has guided us to. [Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahil-hamd. Allaahu akbar wa ajalla. Allaahu akbar ’alaa maa hadaanaa.]” [20]
Unfortunately, many Muslims have neglected the takbeer established from our Salaf (Pious Predecessors) and have instead resorted to additions which have no basis at all.
Al-Haafidh Ibn Hajr (d.856H) - rahimahullaah – said, “Indeed, additions have been invented upon this day, which have no basis at all.” [21]
And may Allaah have mercy upon the one who said,
“Every good is in following the Salaf; And every evil is in the innovations of the late-comers.”
And all praise is for Allaah, Lord of the worlds. And may Allaah extol and send the choicest blessings of peace upon our Leader, Muhammad, and upon his Family, his Companions, and all those who follow them.
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Footnotes:
[1] Saheeh: Related by al-Bazzaar (1/234). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1133).
[2] Refer to Zaadul-Ma’aad (1/56).
[3] Saheeh: Related by at-Tabaraanee in al-Kabeer (3/110/1) It was authenticated by al-Mundharee in at-Targheeb wat-Tarheeb (2/24).
[4] Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).
[5] Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).
[6] Refer to Jaami’ut-Tirmidhee (3/377).
[7] Saheeh: Related by Aboo Daawood (no. 1765), from ’Abdullaah Ibn Qart (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Irwaa‘ul-Ghaleel (no. 2018).
[8] Refer to Majmoo’ul-Fataawaa (25/288).
[9] Saheeh: Related by Aboo Daawood (no. 1945), from Ibn ’Umar (radiyallaahu ’anhu). It was authenticated by al-Albaanee in al-lrwaa‘ (no. 1101).
[10] Saheeh: Related by Ahmad (3/103).it was authenticated by al-Haafidh Ibn Hajr in Bulooghul-Maraam (no. 398).
[11] Saheeh: Related by Ahmad (no. 1945), from ’Uqbah Ibn ’Aamir (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 8192).
[12] As explained by Ibn Taymiyyah in Majmoo’ul-Fataawaa (23/162-164).
[13] Hasan: Related by Ibn Maajah (no. 3123), from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Takhreej Mushkilatul-Fiqr (no. 398).
[14] Related by al-Bukhaaree (no. 5562) and Muslim (no. 1960), from Jundub Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu).
[15] Related by Muslim (no. 1977), from Umm Salamah (radiyallaahu ’anhaa).
[16] Quoted from Fathul-Baaree (21/586).
[17] Majmoo’ul-Fataawaa (24/220). However, what seems more correct is not to restrict the takbeeraat to being just after every Prayer, as al-Haafidh Ibn Hajr pointed out in Fathul-Baaree (21/587).
[18] Related by Ibn Abee Shaybah in al-Musannaf (2/1/2). It was authenticated by al-Albaanee in al-lrwaa‘ (31/125).
[19] Related by Ibn Abee Shaybah with an authentic chain of narration
[20] Related by al-Bayhaqee (3/315) with an authentic chain of narration.
[21] Fathul-Baaree (2/536).
Advice concerning the first ten days of Dhul Hijjah
Question: Oh noble sheikh, in a few days we will be entering into the ten days of Dhul-Hijjah. So what is your advice for the people regarding taking advantage of them? I hope for an explanation of its’ virtues and the actions that should be performed in it.
Answer: The ten days of Dhul-Hijjah begins with the entrance of the month and ends on the day of the ‘eid. The Messenger, may peace and blessings be upon him, said about actions in these ten days:
“There are no days wherein righteous actions are more beloved to Allaah than these ten days.” They said: Not even jihad in the way of Allaah? He said: “Not even jihad in the way of Allaah, except for a man who leaves out (for jihad) with his wealth and self and doesn’t return back with any of them.”
[Ibn 'Abbaas-Saheeh Bukhaaree]
So with this I strongly encourage my muslim brothers to sieze this tremendous opportunity, to perform many righteous actions in these ten days from recitation of the Qur’aan, rememberance of Allaah, charity, fasting, etc, strive to perform many different acts of obedience.
It's very troubling to see that the people are heedless about these ten days. Do you not find them exerting themselves in the last ten nights of Ramadan? Na’m of course they exert themselves in them. However with the ten days of Dhul-Hijjah you will be hard pressed to find one who differentiates between them and other than them. But if a person performs righteous actions in these ten days he revives that which the Messenger, peace and blessings be upon him, instructed with doing.
Also if an individual intends to slaughter at the ending of these ten days then he shouldn’t remove anything from his hair, nails, or body.
As for someone slaughtering on his behalf, then there’s nothing wrong with him clipping his own nails or cutting his hair. And if a person wants to slaughter for himself and his household with one sacrifice as is the sunnah, then it isn’t upon his family to abide by this principle. It only pertains to the one slaughtering, in this instance that being the father…
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Translated by:
Abu Fouzaan Qaasim
Islaamic University of Medinah
Al-Medinah An-Nabawiyyah, KSA
Dhul-Qi’dah 25,1432-October 23,2011
Saturday, October 13, 2012
Be Careful From Who You Take Your Deen From !
Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka
Transcription by: Umm Yusuf min Sri Lanka
The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareehrahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deenfrom. So this is how important this issue is. Is that the knowledge when one takes from someone or one hears from someone or one learns from someone that knowledge is going to be deen something that is going to weighty on the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge only from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deen from Ahlus sunnah, the salafiyoon the ones who follow the salaf us salih and secondly that the one that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from.
Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala stated that Imaam Malik rahimahullahmentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no one would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were known for that and these people pointed to them for that but no one would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobe properly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake.
Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala states that there is no doubt that is obligatory upon the people to learn ilmi shar’ee, Islamic knowledge and this is based on the Quraanic verse, Allaah subhana wata’alah says “Ask the people of knowledge if you do not know.” And it is based upon the statement of Prophet Muhammad salallahu alaihi wa sallam “that seeking knowledge is an obligation upon every Muslim”. And a man came to Imaam Malik rahimahullah and said, “I want to seek knowledge” and Imaam Malik rahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you need taharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this.
So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification of salaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid’ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from.
Shaykh Ahmad bin Bazmool hafidhahullah ta’ala then went on to say that in reality theweakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of theummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . This ummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur’aan, “If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning the deen, the ahkam the regulations of the deen, acting upon the deen and studying the deen. He says it is not like those people think that what we need to do is concentrate on the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based on thehadith of Prophet salallahu alaihi wa sallam that if you deal in eena which is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparationsRoohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks that Jihaad is only the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with thesunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, theummah will not learn the deen and will get involved in tijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata’alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it.
Shaykh Ahmad bin Bazmool hafidhahullah ta’ala went on to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur’aanic verses in which Allaah says, “Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about.” And then Allaah subhana wata’alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons one is that this speaking about Allaah tabarakta wat’ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallamin which some of his companions was with one of his companions on a journey and he got injured and when he got injured he also fell into sexual defilement, state of junub and it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, “they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking.” So this shows that it is forbidden for someone who does not know, to talk.
So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the one being questioned if he does not know, if he cannot answer it is haraam for him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar’ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from.
He said also in our daily life we had a medical situation or whatever, will we go to a mechanic ?, and if we had a problem with our car will we go to a farmer? and if we wanted to construct a house will we go to someone who is a specialist in cleaning?. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue ofdeen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw sometabi’een praying but they were not praying according to the sunnah. There salaah was not thesalaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, “What has made you angry, what has caused you to get angry.” He said, “By Allaah I don’t see anything that we were doing in the time of the Prophet salallahu alaihi wasallam that the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophet salallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda’s statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot of sahabahs still alive and there were many tabi’een so what about now one thousand four hundred years after that are the people the general masses upon sunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaa Rabbaniyeen, the scholars who know the deen of Allaah tabarakta wata’la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the one who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars.
Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. Theawwam or the general laymen who have no knowledge and the tullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the ones who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid’ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah,salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and on the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of theulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don’t take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their a qeedah andmanhaj is incorrect they are involved in siyasah or politics or hizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire.
Rather the one that should be taken from are the tullabul ilm and ulemaa who are upon thesunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafee unless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake.
Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammad salallahu alaihi wasallam regarding this issue. one is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata’la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, “I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah”. So this aabid who was ignorant said, “No”. So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can make taubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them.” So this shows you the issue of going to the scholar verses going to someone who is ignorant.
The second story is about two individuals, one who was righteous and the other was a sinner. And every time the righteous one would pass by the sinner he would correct him and advice him but he would not accept. So one day the righteous person said to him, “By Allaah, Allaah will not forgive you.” So Allaah tabarakta wata’la said, “Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing.” So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata’la that he would not forgive one of His creatures. So Allaahtabarakta wata’la wiped away or made nothing the deeds of the obedient one and forgave the disobedient one. So this shows us the importance of knowledge number one and that we should acquire it and the importance of returning to the ulemaa. Don’t ask anyone and everyone but ask Raazikeena fil ilm those who are well grounded in knowledge.
In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid’ah), if they have something beneficial to give. I’ll just take the good and I will leave the bad. He said there were several issues wrong with this.
one, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in a hadith in which he said, “That Allaah tabarakta wata’la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray.
The second matter is that Allaah tabarakta wata’la and the Prophet salallahu alaihi wasallam‘s order of hizbudeen , preserving ones deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen.
Thirdly, is that taking from the hizbiyeen or the innovators is that they are from the asaaghir, the small ones and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators.
Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear).
And the fifth matter is that the person who is going there saying “I will get the good and leave the bad” is ignorant. So he cannot protect himself from falling into a fitnah. So he can’t protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take only from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.
Taken from : http://www.calgaryislam.com
Thursday, October 4, 2012
Thursday, August 16, 2012
The Desirability of Fasting six Days in the Month of Shawwal
1254. Abu Ayyub (May Allaah be pleased with him) reported: The Messenger of Allaah (sallallaahu 'alayhi wa sallam) said, "He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.''
[Muslim].
Commentary: According to the formula that there is at least ten-fold reward for every virtue, the Saum of one month (Ramadan) are equivalent to Saum of ten months. If one also observes six days of Saum of Shawwal, they will be equal to Saum of two months. Thus, one becomes eligible for the reward of one full years' Saum. He who makes it a permanent feature is like one who observes Saum throughout his life. He will be considered by Allaah as one who observes Saum permanently. Although voluntary in nature, they are highly important. One can observe these six-day Saum at a stretch or with intervals, but their observance one after the other at the beginning of the month is better. Similarly, if a person has missed some Saum of Ramadan due to illness, travelling etc., he should first make up the shortfall and then observe the voluntary six-day Saum of Shawwal.
Imam Al-Nawawi's Riyad-us-Saliheen, Chapter 228
O Ramadhaan! Be gentle...
Ibn Rajab Al-Hanbali - rahimahullaah - said:
O Servants of Allaah! Ramadhaan is set to move on, and only a little of it remains. If anyone has done well during the month thus far, it is incumbent on him to complete the month in a good fashion. While anyone who has fallen short let him finish in good shape. Only a few days and nights remain, so bid it farewell with righteous actions that will testify for you before the All-Knowing King.
The hearts of the righteous people are filled with longing, lamenting from the pain of departure. How can a believer not shed tears upon its [Ramadhaan] departure when he does not know if he will live to see it again? O Ramadhaan! Be gentle, the tears of your lovers are pouring out. Their hearts are torn from the pain of your departure. Perhaps standing to bid you farewell will extinguish the burning fire of longing. Perhaps taking a moment to repent will mend everything that has been torn in fast. Perhaps one cut off from the procession of those whose fast has been accepted will be joined with them. Perhaps the one imprisoned by his sins will be freed. Perhaps one deserving to be punished in Hell will be liberated. Perhaps the mercy of the Lord will be granted to the sinner.
Lata'if al-Ma'arif
Some distinguishing characteristics of ahluSunnah- Shaikh Abdul Hameed alHajooree
These are a few points from shaikh abdul hameed alhajoorees book titled
"the clear proofs and magnificents sayings on the forbiddence of free mixing, photography and elections"
under the title
Some of The distinguishing features of the people of sunnah
2.Great concern for thawheed - Allah's oneness - in the fields of call, preaching, teaching and authoring as well.And they fight against the apparent signs of shirk and kufr that negates thawheed like grave worship and, going to astrologers and slaughtering for the please of other than Allah azza wa jall
3. Their great concern for the knowledge of the book and sunnah in terms of learning, memorizing and practicing as well. Wakee rahimahullah has said as it is reported in "dhammul kalaam wa ahlihi"
"whoever seeks the sunnah as it was reported then he is a man of sunnah" (dammul kalam 337)
And Imam Barbaharee stated in sharhus Sunnah
"and you should know -may Allah bless you - that the knowledge is not based on the abundance of books or narrations, rather the Alim is the one who follows the knowledge and sunnah even though he is of lesser books and narrations. And if the one contradicts with the knowledge and sunnah, then he is a man of innovations, despite whatever books and narrations he may possess"
4. They will cling to sunnah in all aspects of their lives including the attire, creed and worship.They wear the dresses up to the half of their legs only, and at most to the ankles. They will never wear the trousers - that the European wear- except those among them who have been deceived by some fatawa permitting that, or some other ones who prefers their profession over the sunnah and there is no benefit out of them!
Hasan bin alee al barbaharee stated "who is found to follow those matters of sunnah that the people of innovations have abandoned then he is the man of sunnah and the one who should be supported and followed. He is the one whom the messenger has recommended"
(SharhusSunnah 108)
5. They are keen to enjoin the good and forbid the evil following the command of Allah
in the meaning "And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful."( Alu imran 104)
They will practice all the three categories of this duty.They change the evil with their hands in their homes, children and where there is no chances of trouble out of it. And with their speech by warning from the affairs of shirk, kufr , Democracy, voting, partisanship, intoxication, fornication, homosexuality and so on and so forth.
And when there is no room left for both the kinds of inkar al munkar they will resort to hate the evil with their hearts. And they are applying the hadith of prophet in this matter too.
The hadith is recorded by imam Muslim in saheeh (49)
"whoever among you sees an evil, let him change it with his hand, if he is not able to do then with this tongue, and if he cant do that too then let he change it with his heart and that is the weakest of iman."
They are heedful in all these not to cause any harm that is more severe than the evil that they are trying or assuming to change!
And it is haraam to change an evil with some thing that is more evil!
6.They will resort to Quran and Sunnah in all aspects and disputes in their lives irrespective of whether the issue is silly or serious.
And this is necessary for a believer as Allah has stated in Quran
(the meaning of which is )
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission. (surah anNisaa 65)
At this point shaikh abdulhameed says that these points was actually benefited from shaikh yahya alhajooree hafidahullah's dars on the 14th night of safar 1427AH , and the following are the benefits that shaikh abdulhameed has added to that.
7.They warn from all kinds of partisan-ships and dissociation s as they contradict with religion of Allah
Abubakr Ayyash was asked as in lalakaai reports(53)
"who is a sunni?" He replied " He is the one who will not be partisan to any of the hawaa "
8.Their severe warning from imitating the disbelievers in all the affairs that are specific to them including the dress, democracy and elections, and other than that.
They also warn from the evil of allying with disbelievers.
9.Their unity upon truth. AbulQasim alAsbahanee stated in alMahajjah "they follows the book and sunnah through narrations. And this caused them to unite"
(2:226)
10.And it is from their characteristics , their immense love for the imams of sunnah like imam Ahmad, Imam Malik, Awzaee, shaikhul islam Ibnuthaymiyyah, Shawkanee , ibnu baz, ibnu uthaimeen, our shaikh muqbil and shaikh alAlbanee may allah have mercy on them. And likewise is theit love for all others who followed their footsteps in following the book and the sunnah.
In addition to this love they are hating the people of falsehood like jahm, maabad aljuhanee, almarReesee, Raafidah, Khawaarij, Ikhwanul muslimeen, Soofees, Thableegees and suroorees.
Abu Uthman asSaboonee said in "aqeedathusSalaf ahlil hadeeth"
"one of the signs of the people of sunnah is their love for the imams of sunnah and its scholars and supporters.And also their hatred towards the people of bidaa and the callers who guides their followers to the hellfire. Allah has lighted the hearts of the people of sunnah with the love for the ulamaa of sunnah"
(page 171)
11. Another trait of them is that they revive the methodology of jarh wa thaadeel- disparagment and recommendations, so that the people of falsehood can be identified and bewared of and the people of truth can be identified and benefitted from. And every single one who is in the folds of falsehood are vigorously opposing thils methodology. Because they are either
*criticised by ahlussunnah or
*They are ignorant about the manhaj
12.They abstain totally from the khurooj- revolts against the rulers. And warn from that too whatever may be the form of that revolt- protests or demonstrations.
Because Allah has said in Qur'an
(in the meaning)
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
(surah anNisaa 59)
And their obedience to the rulers is in the matters that are not disobedience to Allah and nothing other than that. The proof for that is the hadeeth
"The obedience is in righteousness alone"
Suhail athusthuree was asked "when a man can be called as on sunnah?"
he said "...... he doesn't revolt against this ummah with sword"
13. The rules that the photography of living objects is forbidden for the known proofs in this regards. And they announces the television as Haraam for it contains photos, many corruptions and music.
14. They are keen to spread the knowledge of book and sunnah in the masaajid the houses of Allah. Because Allah says (in the meaning)
[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings
(soorah anNoor 36)
And the messenger sallallahu alaihi wasallam has said in the meaning "The masaajid are the sitting places of anbiyaa and they are safeguard from shaithan" (Aljaami liakhlaaq arRaawi 1181)
Umar ibnu abdil azeez may allah have mercy on him commanded the scholars to teach the knowledge in the masaajid
As reported in almuhaddith alFaasil (601)
If the masaajid are not available they will teach wherever they find room for that.
15. They discard the blind following totally.
The nutshell summary of all the aforementioned distinguishing characters is that they apply the Ayah in Qur'an which means
O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
(albaqarah 208)
I -shaikh abdulhameed - have elaborated these points in the book titled "The magnificent means to aid the salafi call"
There are some more beneficial points that the noble shaikh abdulhameed alhajooree mentioned regarding the converse- the distinguishing features of ahlul bidaa- the people of innovations in deen.
That too is worth reading and if any of our brothers in the aloloom website could translate that portion from shaikh's book it will be a highly beneficial service bi idhnillahi thaala
Tuesday, July 31, 2012
Reading the Qur'aan during Ramadhaan
Reading the Qur'aan during Ramadhaan
| AUTHOR: | 'Abdullaah bin Saalih Al-Fawzaan |
| SOURCE: | Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65) |
| PRODUCED BY: | Al-Ibaanah.com |
Abu Umaamah (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: "Recite the Qur'aan for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it)." [1]
This hadeeth indicates the virtues of reciting the Qur'aan, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.
An-Nawaas Ibn Sama'aan (radyAllaahu ‘anhu) reported: "I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: 'The Qur'aan will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imraan will then approach them.' The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) likened them to three examples, which I have not forgotten afterwards. He (sallAllaahu ‘alayhi wa sallam) said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'" [2]
'Abdullaah Ibn 'Amr (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: "The fast and the Qur'aan will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'aan will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." [3]
Therefore, it is essential for the person fasting to recite the Qur'aan much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allaah revealed the Qur'aan.
There is a special merit to reciting the Qur'aan in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allaah is the one in whom we seek assistance.
It is reported that Jibreel used to meet with the Prophet (sallAllaahu ‘alayhi wa sallam) during each night of Ramadaan and they would study the Qur'aan together. [4] So if making thikr (remembrance of Allaah) were better than the Qur'aan or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.
Thus, this hadeeth illustrates the precedence of studying the Qur'aan during Ramadaan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.
The predecessors of this ummah would recite the Qur'aan constantly during Ramadaan. And when they would fast, they would sit in the masaajid and say: "We will guard our fast and not backbite anyone."
They would recite the Qur'aan in their prayer and out of it. 'Uthmaan (radyAllaahu ‘anhu) would complete the recitation of the (whole) Qur'aan once a day. And some of the Salaf would complete it during their qiyaam in Ramadaan every three nights. Some of them would do it every seven days and some every ten days.
Ash-Shaafi'ee would complete the Qur'aan sixty times during Ramadaan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'aan every two nights of Ramadaan. Qataadah would always compete the Qur'aan every seven days. He would do it every three days in Ramadaan, and during the last ten days, he would do it every night. Their reports concerning that are famous.
Al-Haafidh Ibn Rajab (rahimahullaah) said: "The forbiddance of reciting the Qur'aan in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadaan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'aan a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously." [5]
The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says:
"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."
Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.
And it is on the one who recites, to act upon the Qur'aan, making permissible its Halaal and forbidding its Haraam, so that the Qur'aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.
[1] Saheeh Muslim
[2] Reported by Muslim (804)
[3] Saheeh Muslim (804)
[4] Al-Bukhaaree (1/30) and Muslim (2308)
[5] Lataa'if-ul-Ma'aarif: pg. 102-103
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