Archive for the ‘favorites’ Category

• the • she-camel • given • in • charity •

April 14, 2009

A sister sent me this story transcribed from one of Dr. Saleh As-Saleh’s lectures:
The Shaykh began:

“Do you want hear this real story which took place here about a hundred years ago. (In Saudi) Tayib. This is real! This is real!”

He continued: “Bismilaahi Rahmaani Raheem. This story took place here about hundred years ago and it was also broadcasted on the radio stations. It is about a man call Ibn Jad’aan. He (Ibn Jad’aan) said how during Spring times he used to go out. He would see good and healthy fat camels and their udders filled to the extent of almost exploding. Whenever the little offspring (i.e. the calf) came close to the mother camel, her milk would pour forth because of the great abundance of blessings and abundance of goodness.

So I (Ibn Jad’aan) looked at one of my she camels with her calf and I remembered my poor neighbour who had seven young daughters. So I said to myself, by Allah I will give this camel and her calf as Sadaqah (charity) to my neighbour – and he recited the Ayah where Allah said in (Surah Al-imraan: 92):

“By no means Shall you Attain piety righteousness unless you spend in Allah’s cause of which that you love”

And the most beloved from amongst my cattle, to me, is this she-camel. So I took her along with her calf and knocked on the door of my neighbour. I told him to accept it as a gift from me. I saw his face glooming with happiness and he was unable to utter anything in response.

So he benefitted from its milk and used to load wood on its back, awaiting for its offspring to grow up in order to sell them. Subsequently, he gained great good from this camel.

After the spring had passed, the dry summer came with its drought, and so the Bedouins began looking for water and grass.. We gathered our belongings and left our places looking for water and the duhool (plural of duhul) or ‘holes’ in the earth, situated underground leading to water traps underneath the ground. Their openings are on top of the ground, as the Bedouins know of very well.

I (i.e. Ibn Jad’aan) entered into one of these holes so as to bring some water to drink…

Dr Saleh continued: “and his (Ibn Jad’aan’s) three sons were waiting for him outside the hole. However he did not return. His three sons waited for him for one, two and three days and finally became hopeless.

They said maybe he was stung by a snake and died or he was lost under the earth and destroyed. They (and we seek refuge in Allah from this) waited for his destruction. Why? Due to greed in order to distribute his inheritance.

So they returned home and divided what he had left, amongst themselves. Then they remembered that their father (Ibn Jad’aan) gave a she-camel to their poor neighbour. They went to their neighbour and told him that it is better that he give them back the she-camel and take another camel in replace of it, otherwise they will take it by force and he will be left with nothing.

The neighbour complained that he would report them to their father. So they informed him that he had died. He inquired as to how and where Ibn Jad’aan had died, and why they hadn’t told him. They then explained how he entered into one of these holes underground in the desert and did not come out.

The neighbour said: ” By Allah take me to this place and take your she-camel and do whatever you do with it and I don’t want your camel in return!”

They took him and when he saw the place, he went and brought a rope, lit a candle, tied it outside the duhul (the hole) and then stepped into it crawling on his back until he reached the places whereby he could crawl and roll. Eventually the smell of moisture became closer and then all of sudden he heard the sound of a man by the water groaning and moaning.

He went closer and closer towards this sound in the darkness putting his hand out all over until his hand fell onto the man (Ibn Jad’aan). He checked his breath and he was still breathing after one week! He pulled him out covering his eyes so as to protect him from the sunlight. He took with him some dates, moistened them in water and gave it to him to drink.

He then carried him on his back and took him to his house and life gradually return to this man whilst his sons didn’t know. He then asked him: “Tell me, by Allah, one week while you were underground and you didn’t die?!”

“I will tell you something strange…” Ibn Jidaan explained: “…when I went down there I got lost and waves took me from all directions and I said to myself I’d better stay close to this water that I have reached. So I started to drink from it, but hunger had no mercy and water does not suffice. Then after three days hunger intensified on me and took me from all parts. While I was lying on my back I surrendered myself to Allah and put all my affairs in his hands and all of the sudden I felt the warmth of milk pouring onto my mouth. So I sat in the midst of the darkness and I saw a pot coming closer to my mouth. I drank from it until I took from what is sufficient and then it would go! This occurred three times in the day but the last two days it stopped and I didn’t know what happened.”

His neighbour then informed him:

“If you know the reason you will be amazed! Your sons thought you had died and they came to me and took away the she-camel which Allah (Subhaanahu Wa Ta’Aala) was giving you from its milk!”

The Muslim is in the shade of his Sadaqah (Charity). Allah stated in (Surah At-Talaaq: 2,3): “…and whoever fears Allah and keeps his duty to him, he will make a way for him to get out (from every difficult)” and “…and he will provide him from (sources) he never could imagine. And who ever puts his trust in Allah, then he will suffice him”.


• abu • bakr’s • preparation • for • the • journey •

February 8, 2009

i took this from volume one of ‘hayaatus-sahaabah’.. absolutely beautiful

The preparation of Abu Bakr for the journey [to Madinah]

Aishah [raadi Allahu ‘anha] narrated, “The Messenger of Allah [salallahu alayhi wa sallam] used to visit the house of Abu Bakr [raadi Allahu ‘anhu] daily twice- once in the morning and once in the evening- regularly, without any break. on the day when the Messenger of Allah was permitted by Allah to migrate from Mecca, he came at noon. At such an hour he never visited us. When Abu Bakr saw him he said, ‘The Messenger of Allah has come here at this time due to a certain very urgent need.’ When he entered the house, Abu Bakr moved a little to give him the place to sit on the cot. None, except me and my sister Asmaa were present at that time over there. The Messenger of Allah asked, ‘Ask these persons present here to go out for a while.’ Abu Bakr said, ‘These are my two daughters. May my parents be sacrificed for you, what is the matter?’ He said, ‘Allah has permitted me to leave [this place i.e. Mecca] and migrate.’

Hearing that Abu Bakr asked, ‘What about my company [with you]?’ He said, ‘The company as well has been allowed’. By Allah, I didn’t know before that time that people also weep out of joy. I realised that only when I saw Abu Bakr weeping [out of joy].

Then he requested, ‘O Prophet of Allah, these are the two she-camels who have been prepared only for this purpose.’ Afterwards, they hired Abdullah ibn Arqad, a man belonging to Bani Du’il ibn Bakr tribe, who was an idolater, to show the way [to Madinah]. Abu Bakr gave him the two she-camels with the promise that he will tend them until the time they called him to accompany them.’ *

The hadith of Asmaa bint Abi Bakr [raadi Allahu ‘anha] adds:

“Abu Bakr said, ‘I have two she-camels which have been tended by me for such and such time, only in wait for this moment. [Please] take any one of them,’ The Messenger of Allah said, ‘O Abu Bakr, I want to buy her [i.e. the she-camel]’ Abu Bakr, ‘May my parents be sacrificed for you, if you want so, then purchase her.’ Then we prepared for them meals for the journey. Afterwards I divided my belt into two pieces and tied the tiffin carrier with that. Then they left and went to the cave of Mount Thaur, where they had stayed [before migration to Madinah]. When they reached the cave, first of all Abu Bakr entered there and checked all the holes with the help of his finger, lest any of them had a poisonous reptile or worm.

When the Quraish came to know that they had disappeared they started to search for them. They declared a reward of one hundred she-camels to arrest them. They searched all the mountains in Mecca. When they came to the mount in which they hid them, Abu Bakr informed the Messenger of Allah about the person who was just at the mouth of the cave. He said, ‘O Messenger of Allah! He will see us!’ The Holy Prophet said, ‘Not at all! The angels will hide us with their wings!’ That man sat down at the mouth of the cave to urinate. The Messenger of Allah told Abu Bakr, ‘If he saw us, he [would] not urinate in this manner.’

The Journey from the Cave to Madinah:

Afterwards [ie. after three days] both of them came out of the cave and travelled through the route of sea-shore. Abu Bakr ordinarily was in front of the Holy Prophet but whenever he sensed some danger in the back, he came in the back. He did so all the way. Abu Bakr was well known among the people: Whenever somebody met him in the way and asked about the Holy Prophet, he told him that the Holy Prophet guides him in the way and by ‘the way,’ he [Abu Bakr] meant the religion; but that person considered him [the Prophet] as a guide [due to the peculiar words of Abu Bakr.]

Some people talked with each other during the Caliphate of Umar [raadi Allahu ‘anhu] and considered him more excellent than Abu Bakr. Umar was informed about that. On hearing that he remarked, “By Allah, one night of Abu Bakr is better than all the life of Umar’s family; and one day of Abu Bakr is better than all the life of Umar’s family. The day which is better than the life of Umar’s family is the day when the Messenger of Allah went to the Cave with Abu Bakr.

At the time, Abu Bakr was walking for some distance in front of him and for some distance toward his back. When the Messenger of Allah realized that he asked, ‘O Abu Bakr! What has happened to you? Sometime you walk in front of me, while sometime you walk behind me.’ Abu Bakr replied, ‘O Messenger of Allah! When I think about the people who are searching for you, I walk in front of you, but when I think about those who are lying in wait for you [to assassinate you], I start walking behind you.’

The Holy Prophet said, ‘O Abu Bakr! Do you prefer yourself over me to face any incident that may occur!’ Abu Bakr replied, ‘By the One who has sent you with the Truth, it is a fact.’

Afterwards when they reached the cave, Abu Bakr requested, ‘O Messenger of Allah! Please stay outside for a while so that I would clean it for you.’ Then he entered the cave and cleaned it. When he came out of that he remembered that one of the holes was not checked and cleaned. Therefore he again requested, ‘Please again stay outside for a little while. Let me clean it.’ He again entered the cave and cleaned that. Then he said, ‘O Messenger of Allah. Please enter now.’ Then the Holy Prophet entered the cave and said, ‘I swear by the One who hold my life in His Hand, this night of Abu Bakr is more excellent and virtous than the life of Umar’s family.’ **

may Allah unite us in al firdous with both of them.. ameen

* transmitted by ibn ishaaq.

** transmitted by Baihaqi on the authority of ibn Sirin, as given in al Bidayah, volume 3 page 180. Also transmitted by Hakim as given in Muntakhab Kanzul Ummal, volume 4 page 348. Al bghwi has also transmitted it on the authority of Ibn Malikah in a mursal hadith. Ibn Katheer says, ‘This mursal hadith is good and acceptable, as given in Kanzul Ummal volume 3 page 335.’

• loyalty • of • the • ansaar •

February 2, 2009

In the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq). Anas said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):

“O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen.”

And they said in response:

“We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live.”

(Narrated by al-Bukhaari, 3/1043)

• futility • of • shirk •

January 11, 2009

The prophet  detailed the futility of shirk in many different ahadith. Perhaps the most explicit parable given in the sunnah is the hadith in which the Prophet  narrated a sermon that Yahya (as), the cousin of Isa (as) gave to the children of Israel.

Yahya said: the example of he who commits shirk with Allah is like that of a person who purchased a slave from his most precious money, with gold or silver, then placed him in a house and said: ‘work, and give me some of your wages.’ so the slave began to work, but gave the money to other than his master. so which one of you would be pleased that his slave act like that? verily, Allah created you and gave you sustenance, so worship Him, and do not commit any shirk with Him.”

ibn al Qayyim writes:

So in this noble and great hadith that every Muslim should memorize and attach himself to, the Prophet  mentioned matters which save a person from shaytaan, and cause him to achieve success in this world and the Hereafter. He mentioned a parable of the person upon tawheed, and the one upon shirk. The person upon tawheed is like one who works for his master in his house, and does the work his master laid out for him. and the one upon shirk is like the person who works in his master’s home but gives his income to other than his master. Such is the state of the mushrik, for he works for other than Allah, while living in the land of Allah. And he seeks to draw close to the enemy of Allah by using the blessings of Allah. And if a slave of any person were to be like this, then such a slave would be the most despised slave to his master, and he would be extremely angry with him, and seek to expel him from his service. Yet, such a slave is a created being, just like he is. Both of them are in need of external favors (ie help from Allah). So how, then, will be the case with the Lord of the Worlds who provides every single person with every single need of his? None does so except He, and none provides any good except He, and none repels any evil except He. To Him alone is attributed the creation of His servant, and the giving of blessings, and His protection, and sustenance, and forgiveness, and the caring of his needs. So how is it befitting, when this is the case, that a person equates another being as worthy of love, and fear, and hope… such that he loves this object just like he loves Allah, or even more so, and he fears it and hopes from it, just like he does from Allah, or even more so!”

– Sharh Kashf Ash-Shubuhaat

• the • najdi • scholars • on • establishing • vs • understanding • al-hujjah •

December 26, 2008

The Scholars of the Najdî Da’wah on the Differentiation Between Establishing the Hujjah (Proof) and Understanding the Hujjah (Proof)

At-Tibyân Publications

The Scholars of the Da’wah of Najd, may Allâh be merciful to them, spoke about this often. Their Fatâwâ and letters on this issue are also mentioned often, yet they are mentioned unrestrictedly without a clear explanation of what is meant. Below is one of the more famous letters of Imâm Muhammad ibn ‘Abd Al-Wahhâb, may Allâh be merciful to him, on this issue. Included afterwards are excerpts which help clarify what is meant by this issue.

Imâm Muhammad ibn ‘Abd al-Wahhâb, may Allâh be merciful to him, stated:

“In the Name of Allâh, the Beneficent, the Most-Merciful

To the Brothers… [1]

Salâmun ‘Alaykum Wa Rahmatullâhi Wa Barakâtuh,

And to proceed…

What you mentioned of the Shaykh’s statement, “Everyone who rejects such and such, while the Hujjah has been established upon him” and you are doubtful regarding those Tawâghît and their followers, has the Hujjah been established upon them?

This is indeed strange! How can you have doubt about this when I have clarified it for you repeatedly?!

For indeed, the one upon whom the Hujjah has not been established:

He is the one who is new to Islâm, and the one who was raised in a distant wilderness; or this is the case when the matter is hidden, like Sarf [2] and ‘Atf. [3]

So he does not disbelieve until it is made known to him.

And as for the foundations of the religion (Usûl Ad-Dîn) that Allâh has clarified and solidified in His Book, then indeed the Hujjah of Allâh is the Qur’ân. So if the Qur’ân has reached a person, then the Hujjah has reached him.

But the source of dispute is that you have not differentiated between establishing the Hujjah and understanding the Hujjah.

For indeed, most of the disbelievers and the hypocrites from amongst the Muslims did not understand the Hujjah of Allâh though it has been established upon them, as Allâh, Ta’âlâ, said,

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
“Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path” (al-Furqân, 44)

And the establishment of the Hujjah is something, and it reaching (the people) is something (else), while it has been established upon them. And their understanding it is something else. And their (falling into) disbelief is by it reaching them, even if they do not understand it.

If this has confused you, then look at his, صلى الله عليه وسلم,’s statement about the Khawârij, “Wherever you find them, kill them,” [4] and his statement “They are the worst killed under the heaven.” [5] And this is despite that they were present in the era of the Sahâbah, and a person would look down upon the Sahâbah’s acts of worship compared to theirs, and with the consensus of the people that what expelled them from the Religion is inflexibility, extremism and interpretive judgment (Ijtihâd), yet they believe that they are obeying Allâh, and the Hujjah had reached them but they did not understand it.

And likewise ‘Alî, رضي الله عنه,’s killing of the ones who believed in him (as their god), and (him) burning them with the fire, this despite the fact that they were the students of the Sahâbah, and despite their worship, their prayers and their fasting, and they believed they were upon truth.

And likewise the consensus of the Salaf on the Takfîr of the extreme Qadariyyah and others, despite their knowledge and their intense worship, and the fact that they believed that they were doing good, but none of the Salaf stopped from pronouncing Takfîr on them due to the fact that they did not understand.

For indeed all of them did not understand.

If you know this, then this which you are upon is disbelief. The people are worshipping the Tawâghît, and opposing the religion of Islâm, and they claim it is not apostasy because perhaps they did not understand the Hujjah. All of this is obvious.

And the most apparent of what has preceded is [the situation] of those that ‘Alî burned, for it resembles this.

As for sending the words of the Shâfi’îs and others, then it is not imaginable that you will be reached by more than what has already reached you. So if you have some doubts, then seek that Allâh, Ta’âlâ, removes them from you.

Was-Salâm.” [6]

And Shaykh Sulaymân ibn Sahmân an-Najdî, may Allâh be merciful to him, said, “Our Shaykh, the Shaykh ‘Abd al-Latîf, may Allâh be merciful to him, said, ‘And the difference between the establishment of the Hujjah and the understanding of the Hujjah must be known. As whoever has been reached by the Da’wah of the Messengers, then the Hujjah has been established upon him, if he was in a state in which knowledge was possible. And it is not a condition in the establishment of the Hujjah that he understands what is understood about Allâh and His Messenger by the people of faith, acceptance and following of what the Messenger came with. So understand this, as it will remove off of you many misunderstandings regarding the issue of establishing the Hujjah. Allâh, Ta’âlâ, said,

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
“Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path” (al-Furqân, 44)

And He, Ta’âlâ, said,

خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ
“Allâh has set a seal on their hearts and on their hearings, and on their eyes there is a covering…” (al-Baqarah, 7)’ End Quote.

I say: And the meaning of his statement, may Allâh, Ta’âlâ, be merciful to him, ‘…if he was in a state in which knowledge was possible.’ Then what is meant by it is that he is not lacking a sound mind and the ability to differentiate, like the child and the insane one. Or that he is from those who do not understand what is being addressed to him, and there is no translator present to translate for him, and the likes of those. So whoever is reached by the Message of Muhammad, صلى الله عليه وسلم, and reached by the Qur’ân, then the Hujjah has been established upon him. Allâh, Ta’âlâ, said,

لأُنذِرَكُم بِهِ وَمَن بَلَغَ
“…that I may therewith warn you and whomsoever it may reach…” (al-An’âm, 19)

And He, Ta’âlâ, said,

لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
“…in order that mankind should have no plea against Allâh after the Messengers…” (an-Nis’a’, 165)

So no one is excused for not believing in Allâh, His Angels, His Books, His Messengers and the Last Day. So he has no excuse of ignorance after that. And Allâh, Subhânahu, has informed (us) of the ignorance of many of the disbelievers, while (at the same time) clearly stating their disbelief.” [7]

And Ibn Taymiyyah, may Allâh be merciful to him, despite not being from the Imâms of Najd, nor from their time, explained this issue, so his words are included for clarity. He said, “And His, Ta’âlâ’s, statement,

فَأَجِرْهُ حَتَّى يَسْمَعَ كَلاَمَ اللّهِ
“…then grant him protection, so that he may hear the Word of Allâh (the Qur’ân)…” (at-Tawbah, 6)

It is known that what is meant is that he hears it with a hearing by which he would be able to understand its meaning. As the goal would not be fulfilled by hearing phrases alone and not being able to understand the meaning. So if he was a non-Arab, it would be obligatory to have translated for him the likes of with which the Hujjah would be established upon him. And if he was an Arab, but there were uncommon phrases in the Qur’ân which were not from his dialect, it is obligatory upon us to clarify their meaning to him. And if he heard the phrase the way many of the people hear it and he does not understand the meaning, and he requests from us to explain it to him and clarify its meaning to him, then that is (obligatory) upon us. And if he asks us about a question that tarnishes the Qur’ân, we answer it for him, just as, if the Prophet, صلى الله عليه وسلم, was presented with a question from the polytheists, the People of the Book or the Muslims, which they asked about the Qur’ân, he would answer it for them.” [8]

This is best understood if we understand that there are two types of hearing, two types of intellect and two types of guidance. One of each has been negated off of the disbelievers, while the other has been affirmed for them.

About the hearing, Allâh, Ta’âlâ, stated,

وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا قَالُواْ قَدْ سَمِعْنَا لَوْ نَشَاء لَقُلْنَا مِثْلَ هَـذَا إِنْ هَـذَا إِلاَّ أَسَاطِيرُ الأوَّلِينَ
“And when Our Verses are recited to them, they say: ‘We have heard this; if we wish we can say the like of this. This is nothing but the tales of the ancients.’” (al-Anfâl, 31)

While He also said,

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِالسَّعِيرِ
“And they will say: ‘Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!’” (al-Mulk, 10)

And about the intellect, He, Ta’âlâ, said,

أَفَتَطْمَعُونَ أَن يُؤْمِنُواْ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلاَمَ اللّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
“Do you covet that they will believe in your religion in spite of the fact that a party of them used to hear the Word of Allâh, then they used to change it knowingly after they understood it?” (al-Baqarah, 75)

While He also said,

وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِن تَدْعُهُمْ إِلَى الْهُدَى فَلَن يَهْتَدُوا إِذًا أَبَدًا
“And who does more wrong than he who is reminded of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Qur’ân), and in their ears, deafness. And if you call them to guidance, even then they will never be guided.” (al-Kahf, 57)

And about the guidance, He, Ta’âlâ, said,

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى
“And as for Thamûd, We showed them the way of guidance, but they preferred blindness to guidance…” (Fussilat, 17)

While He also said,

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
“Verily! You (O Muhammad) guide not whom you like, but Allâh guides whom He wills.” (Al-Qasas, 57)

So it is proven that the disbelievers did have some level of understanding and hearing. So it shouldn’t be understood that no understanding or intelligence is needed whatsoever. At the same time, not everyone can say that because someone doesn’t understand the Hujjah, they are protected from leaving Islâm.

For more on this topic, look to “Majmû’ Fatâwâ Ibn Taymiyyah”, Vol. 1/208-209, Vol. 7/24, Vol. 9/286-287, and Vol. 16/8-15

“Madârij as-Sâlikîn” by Ibn al-Qayyim, Vol. 1/51-58, and 518-520, publication of “Dâr al-Fikr”.

“Miftâh Dâr as-Sa’âdah” by Ibn al-Qayyim, Vol. 1/101-102, publication of “Dâr al-Fikr”.


[1] Is’hâq ibn ‘Abd ar-Rahmân ibn Hasan Âl ash-Shaykh, may Allâh be merciful to them, mentioned that the ones being answered are ‘Îsâ ibn Qâsim and Ahmad ibn Suwaylim. There question was about some statements of Shaykh al-Islâm Ibn Taymiyyah. Look to “Takfîr al-Mu’ayyin wal-Farq Bayna Qiyâm al-Hujjah wa Fihm al-Hujjah” pg. 32-33, with the verification of Shaykh Ahmad ibn Hamûd al-Khâlidî, may Allâh free him.

[2] Sarf: A type of magic through which a person is turned away from something that they like. For example, a man being made to hate his wife whom he loved beforehand.

[3] ‘Atf: A type of magic through which a person is made to like something that they disliked beforehand. For example, a man being made to fall in love with a woman that he hated beforehand.

[4] Narrated by al-Bukhârî in his “Sahîh”, (#5,057) and (#6,930), from ‘Alî ibn Abî Tâlib, رضي الله عنه.

[5] Narrated by at-Tirmithî in his “Jâmi’”, (#3,000), and he declared it “Hasan”. It was declared likewise by al-Albânî in “Mishkât al-Masâbîh”, (#3,485) and al-Wâdi’î in “As-Sahîh al-Musnad Mimmâ Laysa fis-Sahîhayn”, (#486). All from Abû Umâmah al-Bâhilî, رضي الله عنه.

[6] “Ad-Durar as-Saniyyah fil-Ajwibah an-Najdiyyah”, Vol. 10/93-95, 5th Edition, 1416 H.

[7] “Kashf ash-Shubhatayn” by Sulaymân ibn Sahmân, pg. 91-92.

[8] “Al-Jawâb as-Sahîh Liman Baddala Dîn al-Masîh”, Vol. 1/221-222, publication of “Dâr al-‘Âsimah”; Riyadh, 2nd Edition, 1419 H.

• ibraaheem •

December 14, 2008

Then when the fear subsided from Ibraheem, and the glad tidings reached him, he began to debate with Us for the people of Loot. Verily, Ibraheem was without doubt, Haleem, Awaah and Muneeb. [Hood: 74]

Al Baghawee stated: The majority of the scholars of Tafseer said: Meaning he debated Our angels…

Ibn Katheer stated: Allaah the elevated informs us of His Khaleel – Ibraheem, may peace be upon him, when his fear of the angels subsided, because they did not eat, they gave him the glad tidings of a son, they then informed him about the destruction of the people of Loot. He said, as was narrated by Sa’eed ibn Jubayr concerning this verse: “When Jibreel and those with him came to Ibraheem they said:

Verily, we are going to destroy the people of this [Loot’s] town (i.e. the town of Sodom in Palestine); truly, its people have been Dhalimoon

. [Al ‘Ankaboot: 31]

He said to them: “Would you destroy a town that has 300 believers?”

They replied: “No.”
He then said to them: “Would you destroy a town that has 200 believers?”
They replied: “No.”
He said: “Would you destroy a town that has 40 believers?”
They replied: “No.”
He continued until he reached 5 believers.
He said: “If there were only one believer in it, would you destroy it?”
They replied: “No.”
He said:

“Indeed, Loot is in it.’ They said: ‘We know better who is there. We will indeed save him and his family – except his wife…” [Al ‘Ankaboot: 32]

So he was silent, his soul at rest.
Qataadah and others conveyed a similar narration, Ibn Ishaaq added:
[Ibraheem said:] “If there were only one believer in it, would you destroy it?” They replied: “No.”
He said: “Since Loot is amongst them, this should repel the torment from them.”
They said:

‘We know better who is there. We will indeed save him and his family – except his wife…”

As Sa’dee mentions:

Verily, Ibraheem was without doubt, Haleem, Awwaah and Muneeb.

Meaning; he had beautiful manners, an expansive heart, does not anger when the ignorant behave ignorantly. Awwaah Meaning; he humbles himself to Allaah at all times. Muneeb Meaning; ever returning to Allaah with his knowledge of Him and love for Him, he turns to him, turns away from everything other than Him, this is why he debated on behalf of those that Allaah decreed to be destroyed.

Compiled from the following books of Tafseer:
Tafseer al Baghawee
Tafseer as Sa’dee and
Tafseer ibn Katheer

• all • 8 • doors •

December 6, 2008

The Prophet  Said:

There is no one amongst you that makes Wudoo’, and does so perfectly, and then says, ‘I Testify that there is no deity worthy of worship except Allaah. He is alone, having no partners. And I bear witness and testify that Muhammad is His slave and Messenger’, except that all eight doors of Paradise are opened for him, and he can enter into it through whichever one he pleases.

Reported by Muslim (#234) and others.

• real • reality • tv •

November 14, 2008

• backbiting •

November 11, 2008

Anecdotes on the Condemnation of gossip/backbiting

Shaykh Husayn al-Awaaishah

1 – It is reported from al-Hasan al-Basri (may Allah have mercy on him) that a man said to him: “You have gossiped about me.”
He (al-Hasan) said: “You have not reached such a position that you can control my Hasanat!”
[Translator’s Note: The Islamic teaching is that the Hasanat (good deeds) of the one who gossips will be awarded to the victim.]

2 – Someone was told: “So-and-so has gossiped about you” – so he sent him a dish of dates, with the message: “I heard that you had given me your Hasanat as a gift, and I want to return the favour; please excuse me for not being able to pay back in full.”

3 – It was reported from Ibn Mubarak (may Allah have mercy on him) that he said: “If I were to gossip about anyone, I would gossip about my parents, for they have more right to my Hasanat.”

4 – Backbiting is the hospitality of the wrongdoer.

5 – From Amr ibn al-As (radhiallahu `anhu); He passed by a dead mule, and said to some of his companions: “It would be better for a man to eat his fill from the meat of this than from the flesh of his fellow-Muslims.” [Sahih al-Targhib at-Tarhib]

6 – A man mentioned something bad about another to his friend.
His friend said to him: “Do you go out and fight against the Romans?”
He said, “No.”
His friend asked: “Do you go out and fight against the Turks?”
He said, “No.”
The friend said: “The Romans are safe from you, and the Turks are safe from you, but your Muslim brothers are not safe from you!”

7 – If you are unable to do three things, then you must do three (other) things:
if you cannot do good, then stop doing evil;
if you cannot benefit people, then do not harm them;
if you cannot fast, then do not eat the flesh of the people.

8 – The poet said: “If a man is wise and fears Allah,
This will keep him too busy to concern himself with the faults of others,
Just as the weak and sick person is concerned with his own pain
To think of the pain of others.”

• one • student • of • knowledge’s • perseverance •

November 9, 2008

A story from the book “Safahaat min Sabr al-Ulama” [Glimpses of the Perseverance of the Scholars] by Sh. Abdul Fattah Abu Ghuddah:

…And here [we will mention] another account from among the most extraordinary of narratives, which occurred with an Andalusian scholar when he traveled from al-Andalus to the East. He traveled this great distance walking on his two legs [without the help of a horse or camel on which to ride] in order to meet with an imam from among the [great] imams and to acquire knowledge from him. When he arrived there he found that the imam had been put under house arrest and banned from teaching the people. In spite of this, by utilizing some secretive and artful means, the Andalusian scholar was able to learn from him… And history is replete with such strange and interesting occurrences…

….His name was Abu Abd ar-Rahman Baqiyy bin Makhlad Al-Andalusi al-Hafidh. He was born in the year 201 [after the Hijra] and passed away in the year 276, may Allah have mercy on him. He traveled to Baghdad by foot when he was about twenty years of age, and his deepest and most heart-felt desire was to meet with Imam Ahmad bin Hanbal and to study with him.

It is reported that he said:

“When I came close to Baghdad, the news reached me of the difficult trials that had encircled Ahmad bin Hanbal, and that meeting and communicating with him had been made prohibited. I was greatly grieved by this news. I lodged where I was, and the first thing I did after renting out a room for myself was go to the great masjid [of Baghdad]. I wanted to sit in the lessons there and hear what was being studied therein.

I came across a noble gathering for knowledge [at the masjid], in which a man was teaching about narrators of the hadith, elucidating upon the weaknesses of some narrators and the strength of others. I asked someone sitting next to me, ‘Who is that?’ and he replied, ‘That is Yahya bin Ma’een.’

I saw that a place had opened up [in the gathering] close to the teacher, so I moved to fill it and said to him, ‘Ya Aba Zakariyya, may Allah have mercy on you. [I am a] stranger [among you], whose home is in a far distant place. I have some questions, so do not disdain me.’ He said to me, ‘Speak.’ So I asked him about some of the narrators of ahadith I had met, and he praised some of them for their excellence, and warned about the weaknesses in others. I asked him a question about Hisham bin Ammar, and I had asked and gained a lot of knowledge from him […] when the people of the gathering called out, ‘That’s enough for you, may Allah have mercy on you! Others have questions too!’

Finally, as I was standing up [to leave], I said, “Can you inform me about one other person: What about Ahmad bin Hanbal?”

Yahya ibn Ma’een looked at me astounded, and said, ‘Can such as us judge a person like Ahmad bin Hanbal! He is the Imam of the Muslims, the best among them and the most honorable of them.”

I left the masjid and asked to be directed to the home of Imam Ahmad. I knocked on his door, and he answered it. I said, “Ya Aba Abdillah, I am a stranger from a far distant place, and this is my first time entering upon this land. I am a student of hadith and one who is bound to the Sunnah. I made this journey only to meet you.”

He said, “Enter from the alleyway to the side, and let no eye fall upon you.”

He then said to me, “Where is your home?” I said, “The distant west.” He asked, “Africa?’ I said, “Further than that. I would have to travel across the sea to get from my home to Africa. It is al-Andalus.”

He said, “Your home is indeed a great distance from here. And there is nothing more beloved to me than to help someone like you attain what you are seeking, but for that I am being tried with this difficulty, which you may already be aware of…”

I replied, “Indeed the reached me as I was approaching the city and coming towards you… Ya Aba Abdillah, this is my first time in this land, and I am unknown to its people. If you allow me, I will come to you each day in the garb of a beggar, and I will speak the way that they speak, and you can come to the door. If you narrate to me only one hadith each day [in this way], it would suffice me.”

He agreed, on the condition that I did not attend the gatherings of knowledge and did not meet with the [local] scholars of hadith [so that I would remain unknown among the people].

So I would carry a walking stick in my hand and wrap an old rag around my head, and I would hide my papers and writing instruments in my sleeve, and I would go to his door and call out, “[Give in charity] for the reward of Allah, may Allah have mercy on you!” as the other beggars there used to do. He would come out and close the door behind him, and narrate to me two ahadith or three or sometimes more, until I had collected about three hundred ahadith in this way.

I remained constant in doing this until the ruler who was trying Imam Ahmad died, and in his place came someone who adhered to the madhab of the Sunnah. Imam Ahmad then returned to his teaching and his name became renowned, and he became honored and loved among the people. His rank was elevated, and many people flocked to him to study.

He would always remember my perseverance in seeking to learn from him. When I would attend his lessons he would make room for me to sit close to him, and he would say to the other students, ‘This is someone who has earned the title of Talib ul-’Ilm!’ and he would tell them my story. He would narrate hadith to me, and I would recite them to him.

One day I became ill, and I was absent from his classes for some time. He asked [the other students] about me and when he heard that I was ill he rose immediately to visit me, and the students followed. I was laying down in the room which I rented, a [cheap] woolen blanket beneath me, a thin cloth covering me, my books near my head [so that I could study laying down].

The lodging literally shook with the sound of many people [entering], and I heard them say ‘That’s him over there…’ […] The lodge-keeper rushed to me, saying ‘Ya Abd ar-Rahman, Abu Abdullah Ahmad bin Hanbal, Imam of the Muslims, has come to visit you!’

The Imam entered my room and sat at my bedside, and the lodging filled up with his students. It wasn’t large enough to fit all of them and a group of them had to remain standing, all of them with pens in hand. Imam Ahmad said to me, “Ya Abd ar-Rahman, have glad tidings of reward from Allah. In days of health we often fail to reflect upon illness, and in days of illness we don’t remember our health. I ask that Allah raise you to good health and wellbeing, and may He touch you with His right hand in healing.” And I saw every pen in the room moving to write down his words.

He left. The workers of my lodge were very kind to me after that, and were constantly in my service, one of them bringing me a mat to lay on, another bringing a good blanket and wholesome food for me to eat. They treated me better than family because such a righteous person came to visit me…”

He passed away in the year 276 [after Hijra] in al-Andalus. May Allah have mercy on him.

[…] His student Abu Abdul Malik Ahmad bin Muhammad al-Qurtubi said of him: ‘Baqiyy bin Makhlad was tall, strong, and had tough endurance in walking. I never saw him on a ride, ever. He was humble and unpretentious, and would always attend the funeral prayer.’

How excellent was his patience and his passion for sacred knowledge, and how beautiful his struggle to attain and collect it!