• 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!

• the • kufr • of • electing • legislator’s • besides • Allah •

November 4, 2008
The Disbelief (Kufr) Of Electing Legislators Besides Allah (Fatwa)
Shaykh Abdullah bin Muhammad al-Ghunaymaan

The Shaykh, may Allah (swt) preserve him, says: “All creatures are the slaves of Allah (‘ibaad Allah), the Majestic and High, and He created them so that they may become worshipers of Allah, the Majestic and High. The slave must act according to the commands of His Master and a follower of His Speech and Shari’ah (Law), and not (become) a lord or a rival to Him in the legislation (tashree’a) and the judgment (hukm) between the creation. If he is like this, (then) he becomes a competitor with Allah to the same degree that Fir’awn (Pharaoh) and his fellow greater tawagheet did (i.e. those things which have transgressed the limits of Tawheed and are worshipped besides Allah).”

He also said: “And concerning that which makes a creature, which the people establish, choose and say that ‘this act is on my behalf’ or ‘I chose this’ – after which he becomes a legislator of laws which he judges by – (then) he came with something which negates his iman (belief) and he must review himself and seek repentance so he does not fall into shirk, which is the greatest of sins.”

Those who elect legislators along with Allah claim they do so because their intention is not to make them partners with Allah, but rather reformers. The answer of the Shaykh concerning this question which was addressed to him (is as follows): “If one does an action which is the opposite of the Shari’ah, his intention does not benefit him. The one who elects the legislator and (then) he says, ‘I only elect him to become a reformer’, although the action of this legislator is to be a partner along with Allah in terms of His legislation, which is against the Book of Allah and His legislation – (then) verily, the hukm (legislation) is for none but Allah (swt). However, the intention may be accepted if the action is permissible within the Shari’ah.

He also said, may Allah preserve him, “Yes, if a person knows that he elected this person so he can become a legislator, and he knows that (the right of) legislation is for none but Allah alone, the Majestic and High, and he said, ‘I want this person (as a legislator) because I know that he is a righteous person and he will establish righteousness which will prevent the Mufsideen (those who cause corruption) from taking over, and therefore I elect this person’, that will indeed not benefit him.”

He also said, “Although he claims his intention is righteous, it will not benefit him, even if it is righteous. This is because electing him on this basis is not permissible, and due to that he has fallen into a negating factor from among the negating factors of belief (iman).”

He also said in his answer to the question that if the person enters in legislative council and said he will not start legislating and will not practice any forms of legislation, but will only take the position of legislation (what is the ruling upon such a person)? He said, may Allah preserve him: “If he enters the government which consists of legislation and laws, he is surely content with it, and being content with laws from other than Allah, the Majestic and High, is kufr (disbelief). For example, if he allowed himself to become a legislator, that in itself is not only kufr, but he also becomes one of the heads of the tawagheet; and the tawagheet are many. He is one of the tawagheet because he lets the hukm be with him and not with Allah, the Majestic and High.”

He said, may Allah have mercy upon him, in an advice he gave to the voter (for man-made law): “My advice to you is to cling to the commands of this deen (religion), and to be steadfast upon the Tawheed of Allah (swt). And if you fall short of this, (then) you must repent and seek refuge and renew your iman. And the world does not benefit you, so the person must leave these matters and renew his deen should he have fallen into one of the negating factors which negate iman.”

Regarding the validity upon praying behind those voters who elect creatures in the position of legislation, he said, may Allah preserve him: “If one has fallen into that and he knows; praying behind him is not valid. One must pray behind those who have correct ‘aqeedah (creed/belief) and have not fallen into one of the negating factors which negate iman.”

[Taken from a recorded lecture delivered by Shaykh al-Ghunaymaan entitled: ‘And (agree) that none of us shall take others as lords besides Allah.’ (Aali ‘Imraan 3:64)]

Other ‘ulema (scholars) who support Shaykh al-Ghunaymaan in what has been mentioned above include Shaykh Muhammad al-Ameen ash-Shinqiti, Shaykh Muhammad bin Ahmad al-Furraaj, Shaykh Naasir al-‘Umar, Shaykh al-Muhaddith Abu Ayyub al Barqawi, Imam Abu ‘Isa ar-Rifa’ee and many others. We will now cite some of what they have said:

Shaykh al-Qahtaanee said: “Because the source of (the legislation in) democracy is the people, then what remains for Allah (swt)? Therefore, democracy, which is built upon this, is definitely kufr (disbelief) which takes you out of Islam…Democracy, by the definition of its people, is clear kufr (kufr buwaa).”

Shaykh ‘Abdullah as-Sad also said: “There is no doubt that democracy is kufr (disbelief), and I ask Allah (swt) to take us away from these things…The people of democracy will not allow you to join them unless you swear to act according to their law, and this is kufr (disbelief). Those people who implement Shaytaan’s law, and who call for democracy and elections, they only want to attract the anger of the Muslims…”

Shaykh Bishr al-Bishr also said: “If anyone is given the right to make law, his is a taghut (false god) because he is calling the people to worship him.”

Shaykh ad-Deebaan said, “From what I know about the Parliament, it is a committee (gathering) of tawagheet and it is not permissible for anyone to enter this on the basis of ‘benefit’ (maslaha) for the Muslims…”

• praying • before • intercourse • with • the • wife • 

November 2, 2008

What is the ruling on praying two Rak’ahs before having sexual intercourse on the wedding night?


Some of the Companions, may Allah be pleased with them, prayed two Rak’ahs before having sexual intercourse with their wives on the first night. But I know of no authentic Sunnah from the Messenger of Allah – Sallallahu alaihi wasallam- regarding this. The Sunnah is to touch the women on the forehead and ask Allah for her goodness and the goodness of that she brings to him, and to seek refuge with Allah from her evil and the evil of what is ordained for him. And if he fears in this case that the woman will run away from him, he should touch her forehead, as if he wants to draw close to her and kiss her, then supplicate to Allah with supplication in secret, so that she does not hear it, because some women might imagine something (bad) if she heard her husband saying: I seek refuge with You from her evil and the evil of what is ordained for him, and say: Is there evil in me?

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Page no. 178 Vol: 5

• look • to • who • you • take • your • Deen • from •

October 31, 2008

Imaam Ibn Seereen (rahimahullaah) said: ‘Indeed, This knowledge Is Deen, So Look To The One You Take Your Deen From”

Sheikh Ahmad Bin Umar Bazmool (hafidha-hullaah) stated in explanation of the above statement of Imaam Ibn Seereen (rahimahullaah):

Indeed, Allah (Azza-Wa-Jal) has commanded us that, when He (Azza-Wa-Jal) said: ‘So ask the people of the Dhikr (the Reminder), if you do not know’. [21:7]

Allah commanded us to ask the people of the Dzikr (the Reminder), and the Salafus Saalih have clarified that the Ulama are the people of the Dhikr.  So Allaah (Azza-Wa-Jal) specifying the Ulama as (those) to be asked is evidence that others besides them are not to be asked.  And likewise, Imaams Bukhaari and Muslim reported in the Saheehayn on the authority of Aa’isha (radiyallaahu-anhaa) that the Prophet (sallal-laahu-alayhi-wasallam) recited the statement of Allah (Azza-Wa-Jal):

‘It is He Who has sent down to you (Muhammad) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments, etc.), Al-Faraa’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 Allah.’[3:7]

(Then after reciting the above ayah), he (sallal-laahu-alayhi-wasallam) said: ‘If you see those who follow thereof that is not entirely clear, then they are those whom Allaah has named [as having deviation from the truth].  So beware of them'[1]

In this hadeeth is a warning against a people who give out knowledge, teach and issue verdicts.  So their condition must be known.

Imaam Nawawi (rahimahullaah) said: ”In this hadeeth is a warning against mixing with the people of deviation, the people of bidah and those who seek after the difficult affairs (of the Religion), seeking by it fitnah.  So they are not to be consented to, rather (they are to be) restrained and subdued just as Umar Ibnul Khattaab (radiyallaahu-anhu) subdued Sabee Bin Asl when he sought after the Mutashaabih (the unclear verses).

[1] Reported by Bukhaari in Kitaab At-Tafseer

• to • Allaah • we • belong • and • unto • Him • we • return •

October 29, 2008

Al-Fudhayl ibn Iyyâdh (May Allah have mercy on him) said to a man, How many (years) have come upon you?” He replied, “Sixty years.” He said, “Therefore, for sixty years you have been going to your Lord and you are about to reach (Him).” So the man said, “To Allâh we belong and to Him we shall return!” So al-Fudhayl asked, “Do you know the meaning of that (statement)? You are saying, I belong to Allah as a servant and I am going to return to Him. So whoever knows that he belongs to Allah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question.”

[Jâmi al-Ulûm wal-Hikam of Ibn Rajab]

• relying • on • some • deeds • while • forgetting • others •

October 24, 2008

It is reported that Abu Ayyoob Al-Ansaari – may Allaah be pleased with him – said, “A person might do a single good deed, rely on it and forget sins that he regards insignificant, but then meet Allaah (on the Day of Judgment) with those sins surrounding him. And a man might commit a sin, but never stop fearing its consequences, until he meets Allaah safe and sound.”

– Al-Haafidh Ibn Hajr, Fath Al-Baari, references this narration to Asad ibn Moosaa’s Az-Zuhd. A slightly different wording is reported by Ibn Al-Mubaarak in Az-Zuhd war-Raqaa’iq 1/170.

• you • better • get • married •

October 24, 2008

It is reported that Taawoos*  – may Allaah have mercy on him – said, “The worship and devoutness of a young person is not complete until he marries.”

Ibraahim bin Maysurah reports that Taawoos said to him, “You better get married or I will say to you what ‘Umar ibn Al-Khattaab said to Abuz-Zawaa’id: ‘Nothing but incapability or sinfulness is preventing you from getting married!'”

Adh-Dhahabi, Siyar A’laam Al-Nubalaa’, in his biography of Taawoos.

• the • sunnah • is • wisdom •

October 24, 2008

Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your verses and instruct them in Al-Kitaab (the Book) and Al-Hikmah (wisdom) and sanctify them. Verily! You are the All-Mighty, the All-Wise.” [Al-Baqarah 2:129]

And remember (O members of the Prophet’s family) that which is recited in your houses of the Verses of Allaah and Al­-Hikmah” [Al-Ahzaab 33:34]

It is reported that Al-Hasan Al-Basree – may Allaah have mercy on him said, “Al-Kitaab is the Qur’aan, and Al-Hikmah is the Sunnah.”

It is also reported that Qataadah – may Allaah have mercy on him said, “And [he will] teach them The Book and Al-Hikmah, i.e. the Sunnah.”

– Al-Laalakaa’ee, Sharh Usool I’tiqaad Ahl Al-Sunnah wal-Jamaa’ah 1/86, 87; Ibn Battah, Al-Ibaanah Al-Kubraa 1/98; and At-Tabaree in his Tafseer.

Shaykh Al-Islaam Ibn Taymiyyah said (Majmoo’ Al-Fataawaa 3/366), “A number of the Salaf said that Al-Hikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – may Allaah be pleased with them – apart from the Qur’aan was his Sunnah – Allaah’s peace and blessings be upon him.”