Thursday, March 29, 2012
Tuesday, March 27, 2012
Shaykh Rabee' on the Obligation of the Muslims Concerning the Recent Attacks upon the Messenger of Allaah Arabic/Englsih
Bismillah wa salatu wa salam ala rasoolilahi, wa bad
Please watch and forward to all contacts. Much needed advice !
Shaykh Rabee' on the Obligation of the Muslims Concerning the Recent Attacks upon the Messenger of Allaah -
http://www.sunnahpublishing.net/audio/prophetdefence.wma
Shaykh Rabee' on the Obligation of the Muslims Concerning the Recent Attacks upon the Messenger of Allaah -
Excellent advice presented by the Imaam of al-Jarh wat-Ta'deel concerning the obligation of the Muslims in these times
where Islaam and its Messenger are being attacked in the media. Shaykh Rabee' also speaks about the present state of the
Muslims, as well as the path to salvation from it.
http://www.sunnahpublishing.net/audio/prophetdefence.wma
The Meaning of Allaah is Greater
Some scholars claimed that the meaning of 'Allahu Akbar – Allah is Greater' is: Allahu Kabeer – Allah is Great. However, this is an extremely weak assertion, because everyone knows the difference between Great and Greater.
It is true that Allah called Himself {Al Kabeer al Muta’aal – the Great, the Elevated} [Ar Ra’d: 9], but the meaning of 'Greater' is different from the meaning of 'the Great'. They tried to escape from comparing the Creator to the creation, but what they were escaping from caused them to fall into something worse than it; it made them come up with an attribute – that if we were to take it by its apparent meaning – both the Creator and the created would be similar.
This is similar to the Tafseer by some of them for the Ayah:
{Verily, your Lord is the more knowledgeable of one who has gone astray from His path} [Al Qalam:7]
They said this means He is knowledgeable, because if you say He is 'more knowledgeable', this is a comparative which means there is something else superior or inferior.
We respond to them by saying; What is wrong with saying that Allah is more knowledgeable than every knowledgeable entity?But if you say that Allah is knowledgeable, you have used a wording that does not prevent the presence of equals/partners. Because you can say; Allah is knowledgeable and so and so is knowledgeable.
So which of the two is more expressive; to use a description that prevents equals/partners which is the comparative, or to use a word that does not prevent equals/partners?
The answer: The first is better, and Allah says about Himself: Allah is more knowledgeable. So how can you say; Allah is knowledgeable? There is a deficiency in meaning here.
Therefore you say; Allah is Greater. This is a comparative in its own category, the entity that it is being compared to has been removed, which means it includes everything. Therefore Allah is Greater than everything, Glorified and Exalted is He, and the same is said about 'more knowledgeable'.
TN: In Arabic, the superlative and comparative forms of an adjective are one in the same, or to be more precise, there is no superlative form of an adjective, there is only the comparative which includes the meaning of both the comparative and superlative forms, i.e. there is no 'greatest' or 'most knowledgeable' in the grammatical sense, there is only greater and more knowledgeable.You will find in English translations of the Quran and various knowledge related material, that the superlative form is used in place of the comparative, i.e 'Allah is the most knowledgeable' rather than Allah is more knowledgeable. Not only is this an accurate translation but it is also the correct and desired meaning in contrast to the comparative. However, grammatically, it is as ibn ‘Uthaymeen - may Allah have mercy upon him – explained and this is why the original comparative form of the adjective was retained in this translation for a clearer understanding of the issue.In a nutshell, Ibn 'Uthaymeen is saying; Allahu 'Alam – literally meaning 'Allah is more knowledgeable' means 'Allah is the most knowledgeable', because 'than everything' was removed from the phrase 'Allah is more knowlegeable than everthing'.
Reference: Al Sharh al Mumti': Chapter of the Description of the Prayer
Sunday, March 25, 2012
THE PROBLEMS THAT PERSIST IN THE HEART OF THE YOUTHS
Thoughts and whispers that contradict the religion do not frequent the dead heart, on account of its being lifeless and a destroyed organ. Shaytaan does not want more than with what he is charged. For that reason, it was said to Ibn Mas'ud radiyallahu anhu or Ibn Abbas radiyallahu anhu that the Jews say: "They do not get any whispers while they pray." In other words uneasiness does not afflict them. He said: "They have spoken the truth and what can Shaytaan do with a heart that is already ruined."
However, as for the heart that is alive, which contains a portion of faith, Shaytaan attacks it. There is not any leniency or pause in his assault. Shaytaan casts misgivings contradicting his religion. If the servant submits to these misgivings and doubts, they serve as the most severe means of destruction. Eventually, he casts doubts on this youth about his Lord, religion, and belief. Whenever Shaytaan finds weakness and frustration in the heart, he occupies it until he separates this adolescent from his religion. In contrast, whenever Shaytaan finds a heart that is strong and steadfast he succumbs to defeat. His scheme is feeble and as a result he is made miserable.
The whispers that Shaytaan hurls into the heart do not affect the person if he uses the cure mentioned by the Messenger of Allah (sallallahu alayhi wa sallam).
Ibn Abbas (radiyallahu anhu) narrated that a person came to the Prophet (sallallahu alahyi wa sallam) and said: "I have a certain feeling within myself which being a burning ember is more desirable to me than my uttering it." The Prophet (sallallahu alayhi wa salaam) said: "All praise is due to Allah who has rejected his scheme [i.e driven away Shaytaan's evil thoughts]. [Collected by Abu Dawood in his Sunnan #5122 and graded Sahih by Al-Albaani]
Some people from the Companions came and said, "O Messenger of Allah (sallallahu alayhi wa sallam) we find within ourselves (such a feeling) which overwhelms each one of us from speaking about it (i.e he feels it imposing to speak about it)." The Prophet (sallallahu alayhi wa sallam) asked: "Do you also experience it?" The Companions replied, "Yes." The Prophet (sallallahu alayhi wa sallam) replied "That is true Imaan (faith)". [Collected by Muslim in his Saheeh #132]
The meaning of having true faith is the evil thoughts that you face - and your rejection of them - does not harm your faith a single bit. In fact, rejecting these thoughts is a proof that your faith is sincere and has not been affected by any loss.
The Prophet (sallallahu alayhi wa sallam) said: "Shaytaan comes to one of you and says, "Who has created this? Who has created that?" until he says: "Who has created your Lord?" When he reaches this limit, then seek refuge in Allah and in His Compassion." [Sahih: Agreed upon. On the authority of Abu Hurayrah (radiyallaahu anhu).
And in a similar Hadeeth in Abu Dawood (#4722) with a Hasan isnad (chain of narration), the Prophet (sallallahu alayhi wa sallam) said:
"So! Say Allah is One, Allah is Independent (as-Samad), He does not give birth nor was He given birth to, then spit towards the left three times and seek refuge from the Accursed Shaytaan."
In these ahadeeth the Companions described illnesses to the Prophet (sallallahu alayhi wa sallam). He (sallallahu alayhi wa sallam) in turn prescribed four things for them as a remedy:
* Abstain from these temptations. This means to completely turn away from it then act as though it never existed. Then occupy yourself with the remembrance of Allah (i.e. recitation of the Quran and dhikr from the Sunnah).
* Seek refuge in Allah from the whispers of the Accursed Shaytaan.
* Say I believe in Allah and His Messenger (sallallahu alayhi wa sallam.
* Recite Surah Al-Ikhlaas. Then spit to your left side three times and say I seek refuge in Allah from the Accursed Shaytaan.
Taken From the Book Islaams Solution For The problems Facing Today's Youth By Shaykh Muhammad Ibn Saalih al-Uthaymeen pg 49-51
__________________________________________________________________________________
آمَنْتُ بِاللهِ وَرُسُلِهِ
اللهُ أَحَدٌ اللهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ
Āmantu billāhi wa rusulihi.
Allāhu Aḥad. Allāhus-Ṣamad.
Lam yalid, wa lam yūlad.
Wa lam yakullahū kufuwan aḥad.
‘I believe in Allaah and His Messengers.
Allaah is One. Allaah is the Self-Sufficient Master.
He begets not, nor was He begotten.
And there is none co-equal or comparable unto Him.’
Then spit to his left three times and then seek refuge with Allaah from the Devil.
Ibn Baaz angry (Rahimahullaah)
Shaikh Raashid ibn Uthmaan az-Zahraani said,
“A student asked the Shaikh about giving precedence to the saying of a Companion or a student of a Companion over that of the Prophet (sallallaahu'alayhee wa sallam).
So the Shaikh became angry at that statement and struck his head with his hand saying, ‘O so and so! You have to place the sunnah of the Prophet (sallallaahu'alayhee wa sallam) on your head [i.e., give precedence to it]!’
Then after a while the Shaikh called that person and said, ‘You must free me from that [i.e., the fact that I became angry, i.e., don't hold it against me], for I did not say that except out of eagerness to establish the Sunnah of the Prophet (sallallaahu'alayhee wa sallam).’”
Mawaaqif Mudee’ah, p. 229.
Tuesday, March 20, 2012
Sunday, March 18, 2012
we do not worship according to the statements of the scholars
يا أخي نحن ما لم نُتعبد بأقوال العلماء تُعُبِّدنا بالدليل الوارد عن الرسول صلى الله عليه وسلم ، فما وافق الدليل من الكتاب والسنة من أقوال العالم أو من أقوال العلماء أخذنا به ، وما خالف الدليل تركناه . نعم .
Shaykh Saalih alFawzaan: "My brother, we do not worship according to the statements of the scholars, we worship according to proofs and evidence conveyed from the Messenger صلى الله عليه وسلم, thus whatever agrees with the proofs from the Book and the Sunnah from the statement of the scholar or from the statements of the scholars then we take it and whatever opposes the evidence we leave it. (Taken from: sahab.net)
"When you think you are pious"
Shaikh Muqbil bin Haadee Al-Waadi'ee -"A man came to Aishah [May Allaah be pleased with her] and asked: "When will I know that I am pious?" She said: "When you realise that you are a sinner". He said: "And when will I realise I am a sinner?" She replied: "When you think that you are pious".
["Tanbeeh Al-Ghafileen", 251]
Jilbaab
Shaykh Al-Albâni رحمه الله : "And the purpose of the commandment for wearing the Jilbâb is to cover the beauty of a woman. So it is not sensible that the Jilbâb itself should be attractive! And this is as you see very clear and self-evident."
[Taken from the book entitled: جلباب المراة المسلمة في الكتاب والسنة - The Jilbâb of the Muslim woman as in the Qur'ân and Sunnah, pg.74. Authored by Al Imâm, Al Mujaddid, Al Muhaddith, ash-Shaykh Al-Albâni
Between The Past And The Future
Your life in the present moment is in between the past and the future.
So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart.
Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.
So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs.
But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss.
However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.
[al-Fawaa’id, pp 151-152; (From the magazine, Al-Istiqaamah, No. 2)]
What is the description of the Rukoo’?
Source: Sharh Sifah Salaah an-Nabee صلى الله عليه وسلم
Shaykh Muhammad ibn ‘Umar Bazmool
What is the description of the Rukoo’?
The description of the rukoo’ is that the individual bends his back and places his hands upon his knees; his back is to be level to the point that if a person were to come with a hollow plate and place it upon his back, it would remain in its place. So this indicates that the back is level.
The author (Shaykh al-Albaanee رحمه الله) mentioned in that which he has cited from the hadeeth, that the Messenger (صلى الله عليه وسلم), when he would bow, [he] would spread his back to the point that if someone were to pour water upon it then it would remain in its place. Because then, [the] back is level and is not curved (or bent).
As for the head and the neck, then he would not drop his head, meaning he would not bend it towards the ground. Nor would he raise it, meaning he would not raise it higher that the level of his back. And he is to place his head and neck even with the level of his back. What is affirmed, as the author has mentioned, in the hadeeth, is that the Messenger (صلى الله عليه وسلم) would place his palms upon his knees. Not upon his thighs above the knees. Nor upon the shin below the knees. He would separate his fingers and firmly grasp his knees with his hands as if he holding his knees.
Sunday, March 11, 2012
Friday, March 9, 2012
'Uthmaan Ibn ‘Affaan رضي الله عنه
‘Uthmaan Ibn ‘Affaan رضي الله عنهBorn six years after the year of the elephant (‘Aam al-Feel), ‘Uthmaan Ibn ‘Affaan, may Allah be pleased with him, belonged to a well-reputed and honourable family of Makkah in the period of Jahiliyyah, Banu Umayyah, a branch of the tribe of Quraysh. His ancestral pedigree joins with that of the Prophet, peace and blessings be upon him in the fifth generation. His father’s name is ‘Uthmaaan Ibn ‘Affaan Ibn Abi Al-’Aas Ibn Ummayyah Ibn ‘Abd Shams Ibn ‘Abd Manaaf. His mother’s name is Arwa Bint Kurayz.
‘Uthmaan was one of the few persons in Makkah who learned how to read and write at an early age, and as a young man became a successful merchant and businessman. Of all his contemporaries, he was a venerable man of overrated virtue and outstanding attributes. Though he was extremely wealthy and of high rank, he was always noted for his modesty and humbleness. Even before landing on the safe shore of Islam, he was a soft natured and kind hearted man; he used to help the needy and the poor-stricken, and did not hesitate to spend any amount of money on seeing a man in trouble in order to remove his misery. For his lofty morals and decent way of expression, the Makkans had great respect for him. It is also said that he never wronged anyone, nor did anything obscene, or prostrated himself before idols in Jahiliyyah.
‘Uthmaan, may Allaah be pleased with him, was among the early converts to Islam. He and Abu Bakr were close friends, and it was Abu Bakr who convinced him to embrace Islam, when the latter was thirty-four years of age.
Kharijite insurgents were plotting to assassinate and murder ‘Uthmaan. When the period of Hajj was over and support came from Madeenah in favour of the Caliph, this made things difficult for the insurgents. So they decided on this ground to execute their mission immediately before things got out of hand and before they were overpowered by the allied forces supporting the Caliph. They tried to break into the Caliph’s house, but failed because of the resistance of the Ansaar and the Muhajireen. Then the insurgents decided to burn ‘Uthmaan’s house. They climbed the walls and attacked him while he was reciting the Glorious Qur’an silently. Muhammad Ibn Abi Bakr did not hurt the caliph, but Al-Ghafiqi Ibn Harb immediately hit ‘Uthmaan with an axe he was holding. Then another one struck him with his sword. On seeing this ugly scene, the Caliph’s wife, Naa’ilah tried to protect him, but the sword chopped off her fingers. One of the insurgents ultimately put an end to the Caliphs life by striking him. The insurgents robbed the Caliph’s house and Baitul-Maal.
This event took place on Friday, 18th Dhul-Hijjah, 35 A.H (656 AC).
These evil men only allowed the people to bury the Commander of the Faithful in secret. Then his decent and clean body was finally laid to rest at night and his burial was attended by a few mourners.
This unfortunate and painful incidence brought to an end to the life of the third Rightly-Guided Caliph, ‘Uthmaan Ibn ‘Affaan, at 80 years of age. It was undoubtedly an abundant life of one of the revered Companions, one of the pious early Muslims who strove in Allaah’s cause with his soul, money and his utmost service and self-sacrifice. To justify this event was nothing but pain felt by all the Muslims. Its effect is still remembered in the Muslim world today.
[Biographies of the Rightly-Guided Caliphs, prepared from the works of Ibn Katheer, At-Tabari, As-Suyooti, and other historians, Dar Al-Manarah]
‘Ali Ibn Abi Taalib رضي الله عنه
‘Ali Ibn Abi Taalib رضي الله عنهHis name is ‘Ali Ibn Abi Taalib (whose name was ‘Abdu Manaaf), Ibn ‘Abdel Muttalib (whose name was Shaybah), Ibn Haashim (whose name was Al-Mugheerah), Ibn Qusayy (whose name was Zayd), Ibn Kilaab, Ibn Murrah, Ibn Ka’b, Ibn Lu’yy, Ibn Ghaalib, Ibn Fihr, Ibn Maalik, Ibn Nadr, Ibn Kinaanah.
Ali’s mother was Faatimah Bint (daughter of) Asad, Ibn Hisham, Ibn Abde Manaaf, Ibn Qusayy. It was said that she was the first child born to the Hashimite family. She embraced Islam and migrated to Madeenah.
‘Ali was one of the Companions that Prophet Muhammad, peace and blessings be upon him, gave the glad tidings of entering Paradise, and one of the six members of the consultative committee.
‘Ali’s complexion was very dark, with big beautiful eyes, a big stomach, bald, above average height, had a thick beard which was to his chest. The hair on his chest, and shoulders, was very thick.
‘Ali, may Allah be pleased with him, was among the first people who embraced Islam. He did so at the age of seven. It is also said that he did so at the age of eight, nine, ten, eleven, twelve, thirteen, fourteen, fifteen or sixteen; Abdul-Razaaq mentioned the last age sixteen on the authoriy of Mahmar, Qatadah and Al-Hasan.
‘Ali embraced Islam at this tender age because he was under the guardianship of Prophet Muhammad, peace and blessings be upon him, at a time when there was famine. The Prophet took him from his father (the Prophet's uncle), and when the Divine Message was revealed to him, his wife, Khadeejah, and the rest of the household including his cousin, believed it.
As soon as Ali, may Allah be pleased with him, was made caliph, he delivered a keynote address which conditions then desperately called for. ‘Ali started off by reminding Muslims of the Glorious Qur’an for which Allah revealed to guide man to the right path. He next called them to do good and forsake evil.
’Ali, may Allah be pleased with him, immediately fell to undertaking the responsibilities of his new post.
At that point, he had to take care of two very urgent, not to mention thorny, issues. The first was punishing the assasins of his predecessor, ‘Uthmaan Ibn ‘Affaan, may Allah be pleased with him, who were still freemen on the loose, and who were also confident that the new caliph would never even think of taking action against them, since they were the single major military power on the scene. However, almost every single person who did not take part in the revolt against ‘Uthmaan demanded that the new caliph immediately adopt a firm stand against the sinful insurgents.
A debate took place between ‘Ali and Kharijites, the upshot of which was eight thousand men returned to their senses, whereas four thousand others obstinately refused to. They therefore engaged in a lost battle against the Commander of the Faithful, who, in turn, managed to annihilate the transgressing party, with only a few survivors left. On the other hand, casualties in Ali’s ranks did not exceed seven or eight men. This battle, Al-Nahrawaan, took place to the south east of Baghdad in 38AH. Nevertheless, survivors of this battle dispersed in various areas where they found listening ears. They thus spread and continued to play an influential role for a considerable period of time.
It was shortly after ‘Ali concluded the peace agreement with Mu’awiyah (in the year 40H) that three of the Kharijites; ‘Abdur-Rahmaan Ibn Muljam, Al-Barak Ibn ‘Abdellah and ‘Amr Ibn Bakr met. They discussed people’s affairs, criticised their ruler’s policies, grieved the death of those killed in Al-Nahrawaan battle and prayed that they be forgiven. Ibn Maljam, succeeded in murdering ‘Ali Ibn Abi Talib, may Allaah be pleased with him, when he ambushed him as the latter stepped out of his house to perform the dawn prayer at Al-Jami’ Mosque. That way ‘Ali was martyred at the age of sixty three.
[Biographies of the Rightly-Guided Caliphs, prepared from the works of Ibn Katheer, At-Tabari, As-Suyooti, and other historians, Dar Al-Manarah]
Tuesday, March 6, 2012
‘The Reminder Benefits the Believers’
Rabi al-Akhar 10 1433
Live Lectures From DammaajShaykh Aboo Abdur-rahmaan Yahya ibn ‘alee al-Hajooree
‘The Reminder Benefits the Believers’
The shaykh hafidhahullaah starts off by saying in the name of Allaah, he than praises and thanks Allaah and makes witness there is no deity but Allaah and Muhammad [sallallaahu’alayhee wa sallam] is His final messenger, and he sends peace upon him, his family, and companions. To proceed, the shaykh hafidhahullaah states the ayaah of Allaah azza wa jal, interpretation of the meaning “And remind for verily, the reminding profits the believers.” [1]
Allaah mentions to us that the believer benefits from the reminder and there is no doubt as Allaah said, interpretation of the meaning “Verily, those who are Al-Muttaqûn when an evil thought comes to them from Shaytân, they remember (Allâh), and (indeed) they then see (aright).”[2]And the best of those who remember and ponder are those who humble themselves to Allaah as Allaah said, interpretation of the meaning “He is successful who purifies himself, and remembers the name of his Lord.”[3] And Allaah also said, interpretation of the meaning, “Verily! In this is indeed an evident proof and a manifest sign for people who give thought.”[4]
Allaah tabarak wa ta’aala said “[This is] a blessed Book which We have revealed to you, that they might reflect upon its verses and that those of understanding would be reminded."[5]
So those who have a mind and sense are those who ponder and reflect and Allaah said, interpretation of the meaning “those who ponder and reflect are none but those who turn to Allaah seeking his aid and mercy” Allaah also said in regards to those who are coming back to Allaah seeking His mercy and forgiveness, “It is He Who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allaah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding.”[6] Allaah also tells us “Thus do We explain the Ayaat in detail for the people who reflect.”[7]
So the shaykh Aboo ‘Abdir-Rahmaan ibn ‘Alee Yahya al-Hajooree hafidhahullaah said there are many ayaat which clarify to us about the individual who ponders over the ayaat of Allaah, who has a mind, he reflects and ponders over Allaah’s ayaat and so that individual who looks back and ponders will surely benefit, and the shaykh said this is what we would like to remind ourselves with; the Quran and Sunah of the prophet [sallallaahu’alayhee wa sallam] taking it and holding on to it and beseeching in Allaah that we become firm in it and the prophet [sallallaahu’alayhee wa sallam] said "And you will live to see great difference, so cling to my Sunnah and the Sunnah of the rightly guided caliphs after me, even if it be with your teeth”[8]
Also the shaykh hafidhahullaah says the individual who would like to seek this from Allaah, this position, this status of being firm upon the Quran and Sunnah using them and seeking from them and getting this success and being of those who firmly uphold it, this is what the individual should be like; of those who seek it as Allaah said interpretation of the meaning, “Verily this Quran guides to that which is most upright”[9] and ”It is He Who sends down manifest Ayaat to His slave that He may bring you out from darkness into light. And verily, Allaah is to you full of kindness, Most Merciful.”[10]
The ayaat of Allaah increases these individual’s in faith. So shaykh yahya reminds himself and us that it is upon you to hold to unto the Quran and Sunnah especially in these times and days since there are many trials and tribulations and darkness everywhere.
So the individual should return to the Quran and Sunnah since there is no doubt that this darkness and trials and tribulations the people live in are due to them leaving off the Quran and Sunnah as Allaah said,” Let those who oppose his command beware lest a trial might strike them or a painful torment be inflicted on them.”[11] Allaah also said, interpretation of the meaning, “Whoever works righteousness, whether male or female, while he (or she) is a true believer verily, to him We will give a good life.”[12] So the individual should not turn away from the religion of Allaah, His Quran and Sunnah and if the individual is afflicted by harm, trials and tribulations it is because he has turned away from Allaah, as Allaah said “But whosoever turns away from My Reminder verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." He will say: "O my Lord! Why have you raised me up blind, while I had sight (before)." (Allaah) will say: "Like this, Our Ayaat came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected."[13]
So the individual should cling onto the Sunnah of the prophet [sallallaahu’alayhee wa sallam] and his rightly guided khulafa. As Allaah said, interpretation of the meaning, “and he who is fearful and concious of Allaah than Allaah will grant him means of success (ayaah surah at talaq)[14] So, the shaykh hafidhahullaah mentions and says this is what he wanted to remind us and himself with, he asks that Allaah makes us of those who benefit greatly.
The shaykh was also asked a question regarding: What is your advice, O shaykh for the people of ahlul sunnah generally and the people of Syria especially from that which we see today? What is the stance in this matter?
The shaykh hafidhahullaah said our advise is for them and for whoever hears this is to go back to the Quran and Sunnah and mentioning to us the hadeeth which states that for every time there is a time in which an individual falls back and becomes lazy and for every individual the time in which he is not coming back to Allaah not turning to Allaah, as he should in every time, so whoever turns back to Allaah has truly succeeded and what this hadeeth means is that this individual should not allow there to be a time where shaytaan overwhelms him but rather he should also be with Allaah and His messenger [sallallaahu’alayhee wa sallam] with the Quran and Sunnah.
So the shaykh said whatever the enemies tried to prepare for the Muslim shouldn’t faze him as long as he holds onto the Quran and Sunnah. He also mentions the hadeeth verily those who became before you and were destroyed before you were destroyed because they denied the messengers and they used to question a lot.
So the shaykh said this in which we see occurring in the Muslim world requires from us sincere repentance as Allaah said “O you who believe repent and return back to Allaah all of you,” So he mentions as a whole what is going on in the ummah is because of the sins of mankind as Allaah tells us “Evil has appeared on land and sea because of what the hands of men have earned.“
The shaykh tells us that the individual should uphold and implement this Quran and Sunnah in themselves, so our advise is this, as for the specific matter the Syrian matter, than we mention the case of this upholding and holding unto the Quran and Sunnah and to be patient as Allaah says “o you who believe seek in patience in salaah and it is only of grate value who humble themselves to their lord
We ask Allaah to grant us and you success in this life and hereafter and make us those who are firm upon the Quran and Sunnah along with the understanding of the salaf as salih of this ummah.
Transcribed by:
The one in need of Allaah’s pardon, Umm Khadeejah Kayla bint Isaac al-Ashanteeyyah
Subhanaka Allaahumma wa bi hamdik, wa ash hadu an laa illaha illa ant, astaghfirooka wa atuboo ilayk,
Was salaamu ‘ala mursaleen, walhamdulillaahi Rabbil’Alameen
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Foot Notes:
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[1] Soorah Adh-Dhariyat ayaah 55
[2] Soorah Al-A’raf ayaah 200
[3] Soorah Al-‘Alaayaah 14-15
[4] Soorah An-Nahl ayaah 10-11
[5] Soorah Al-Anfal ayaah 2
[6] Soorah Al-e-Imran ayaah 7
[7] Soorah Yunus ayaah 24
[8] Saheeh Bukhaaree
[9] Soorah Al-Isra ayaah 9
[10] Soorah Al-Hadeed ayaah 9
[11] Soorah An-Noor Ayaah 63
[12] Soorah An-Nahl Ayaah 97
[13] Soorah Taha ayaah 124
Thursday, March 1, 2012
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