Traps of iblees

Traps of Iblees


by Ibn al-Qayyim al-Jawziyyah rahimahullaah
from At-Tafseer Al-Qayyim of Shaikh Ibn Al-Qayyim [Al-Hijra magazine]

It is not possible to encompass one of Iblees' evils, let alone all of them. Since Iblees' evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.

THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allâh and His Messenger sallallaahu 'alayhi wa sallam. If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from al-'Abd (the worshipper). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.

If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother's womb, Iblees tries the SECOND CLASS OF EVIL. THIS IS BID'AH (innovation). Iblees loves Bid'ah more than debauchery and disobedience because the harm of Bid'ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid'ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid'ah from a person and makes him one of the people of Bid'ah, he also becomes one of his agents and a caller of his.

If Iblees fails and is unable to trap Al-'Abd at this class, and if he is one of those who were granted by Allâh the gift of As-Sunnah and hatred of the people of Bid'ah and error, he proceeds to the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.

Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person's sins under the false pretence that this will help them to get closer to Allâh. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.

Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allâh than the sins of those who would like to spread his sins about. The scholar's sins are wrongdoing to himself. If he seeks forgiveness from Allâh and repents, Allâh will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allâh is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allâh.

If Iblees is unable to snare Al-'Abd at this degree he moves him to the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool sallallaahu 'alayhi wa sallam said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he sallallaahu 'alayhi wa sallam mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.

If the Al-'Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level. The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds. If Al-'Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level. The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.

Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allâh. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allâh. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.

This cannot be known except by a light from Allâh, a light he instils in the heart of Al-'Abd. The source of this type of knowledge is following the way of Ar-Rasool sallallaahu 'alayhi wa sallam and taking care of the levels of deeds with Allâh, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-'Abd, and deeds that have more Naseehah (guidance) from Allâh, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool sallallaahu 'alayhi wa sallam, his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allâh gives His favour to whomever He wills from among His worshippers.

If Al-'Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm, IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person's thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM. Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allâh.

http://abdurrahman.org/character/trapsofiblis.html

The supplication of the fasting person

Translated by: Dawud Burbank

THE SUPPLICATION OF THE FASTING PERSON WHILST HE IS FASTING IS ACCEPTED:

*Shaikh Muqbil ibn Haadee al-Waadi`ee -rahimahullaah- said in his al-Jaami`us-Saheeh mimmaa laisa fis-Saheehayn(2/505-506): [Book of Supplications and Adhkaar]:
48: Three whose supplication is not rejected:

*Ibn Maajah -rahimahullaah- said (vol.1, p. 557): `Alee ibn Muhammad narrated to us: Wakee` narrated to us: from Sa`daan al-Juhanee: from Sa`d, Aboo Mujaahid at-Taaýee -and he was reliable: from Aboo Mudillah -and he was reliable: from Aboo Hurairah, who said: Allaahýs Messenger ( صلى الله عليه و سلم) said: There are three whose supplication is not rejected: The just ruler; and the fasting person until he breaks his fast; and the supplication of the oppressed: Allaah raises it under the clouds on the Day of Resurrection, and opens up the gates of heaven, and says: By My Might! I shall certainly aid you, even if it be after a time .

* And Imaam Ahmad -rahimahullaah- reported it (vol.2, pp. 304-305), saying: Aboo Kaamil and Abun-Nadr narrated to us, both saying: Zuhayr narrated to us: Sa`daan at-Taaýee narrated to us. Abun-Nadr, Sa`d Aboo Mujaahid said: Abul-Mudillah the mawlaa of Ummul-Muýmineen narrated to us: that he heard Aboo Hurairah say: We said: O Messenger of Allaah! When we see you our hearts become soft, and we are from the people of the Hereafter; but when we depart from you this world attracts us, and we smell (our) women and children? He said: ‘’ If you were to remain in every situation upon the state which you are upon with me, then the Angels would shake you by the hands, and they would visit you in your houses; and if you did not commit sins, then Allaah would bring a people who did commit sins, in order that He should forgive them.’’ He said: We said: O Messenger of Allaah! Narrate to us about Paradise: how is it built? He said: ‘’ One brick of gold, and one brick of silver, and its cement is the sweetest smelling musk. Its pebbles are pearls and rubies, and its soil is saffron. Whoever enters it will be in bliss, and will never be unhappy. He will live forever, and never die. His clothing will not wear out, and his youth will never end. There are three whose supplication is not rejected: The just ruler: the fasting person until he breaks his fast, and the supplication of the oppressed: it is carried upon the clouds, and the gates of heaven are opened for it, and the Lord -the Mighty and Majestic- says: By My Might! I shall certainly aid you, even if it be after a time.’’

This is a Saheeh hadeeth.
***

[[ There occurs in the footnotes to Faydul-Qadeer of al-Munaawee (3/324): ad-Dimyaree said: It is recommended for the fasting person to make supplication whilst he is fasting, for the important things of the Hereafter and of this world: for himself, and for those he loves, and for the Muslims, because of this hadeeth; and the narration of it until... So this necessitates the desirability of the fasting person making supplication from the start of his day until the end of it, because he is described as a fasting person throughout all of it....]]

***
as-Saheehah(no.1797) 0f Shaikh Muhammad Naasiruddeen al-Albaanee -rahimahullaah:
‘’Three supplications are not rejected: the supplication of a father for his son; and the supplication of the fasting person, and the supplication of the traveller.’’
Reported by al-Bayhaqee (3/345), ad-Diyaa in al-Mukhtaarah(198/1), & ... from Anas...
I say: However it was reported by Ibn Maasee at the end of Juz ul-Ansaaree (9/2), and al-Birzaalee in Ahaadeeth muntakhabah minhu (no. 15): Aboo Muslim al-Kajjee narrated to us: Aboo `Aasim ad-Dahhaak ibn Makhlad narrated to us: from al-Hajjaaj -and he is Ibn Abee `Uthmaan as-Sawwaaf: from Yahyaa -meaning Ibn Abee Katheer: from Muhammad ibn `Alee: from Aboo Hurairah, with it.
I say: And this is a Saheeh chain of narration: all of its narrators are reliable...
And it is witnessed to by the other hadeeth of Aboo Hurairah, with the wording: ‘’ There are three whose supplication is not rejected: the fasting person until he breaks his fast, the just ruler, and the supplication of the oppressed’’ Reported by Ahmad and others, and declared Saheeh by Ibn Hibbaan (no.2407) and others; and it contains a Taabi`ee who is unknown , as I have made clear in Takhreejut-Targheeb (2/63).
***

A WEAK HADEETH:

*As for the hadeeth: ‘’ There is for the fasting person, when he breaks his fast, a supplication that is not rejected.’’ Ibn Abee Mulaykah said: So I heard `Abdullaah ibn `Amr ibn al-`Aas say, when he broke his fast: Allaahumma innee asaluka bi-Rahmatikal-latee wasi`at kulla shaiýin an taghfira lee( O Allaah! I ask You by Your Mercy, which has encompassed everything, to forgive me).

-Reported by Ibn Maajah (no.1753), al-Haakim (1/422), Ibnus-Sunnee (no.481), and at-Tayaalisee (no.299), as a hadeeth of `Abdullaah ibn `Amr -radiyallaahu `anhumaa, then Shaikh al-Albaanee said in his checking of Sunan Ibn Maajah: Da`eef (Weak); and he detailed its weakness in al-Irwaa (4/41-45/no.921).
*****

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=11421

Reciting the Quran like a Song

Reciting the Quran like a Song

It is reported that a person recited in a melodious ^[1] way in front of Al-A’mash. He said:

A man once recited in front of Anas [ibn Mâlik – Allâh be pleased with him] in this manner and he detested it.

Abû Bakr Al-Khallâl, Al-Amr bil-Ma’rûf wa Al-Nahî ‘an Al-Munkar, p110.

It is reported that Sâlim [b. 'Abdillâh b. 'Umar b. Al-Khattâb] – Allâh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming:

Singing! Singing!

Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn article 183.

It is reported that there was a man who used to lead the prayer in Al-Madînah. One night, he became euphoric (got carried away by emotion). ^[2]Al-Qâsim b. Muhammad recited:

Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42]

And he detested [the behavior of the reciter].

Ibid. article 184.

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – was asked about reciting the Qurân with melodies,
^[1] to which he replied:

This is something they took from singing.

Ibid. article 182

Ibn Dâwûd ['Abdullâh b. Dâwûd b. 'Âmir Al-Khuraybî] – Allâh have mercy on him – was once asked by Bishr b. Al-Hârith:

If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric ^[2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dâwûd said, “He has shown his bid’ah, do not sit with him.”

Ibid article 186.

Hanbal reports:

Abû ‘Abdillâh (Imâm Ahmad) used to detest this innovated recitation which is called Al-Alhân (melodious, musical recitation).

Ibid. article 187.

And it is reported that Imâm Ahmad said:

“This innovated recitation which is called Al-Alhân, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurân is to be preserved from this.”

Ibid. article 188.

There are numerous narrations from Imâm Ahmad about this, amongst them:

When asked about it once he said:

It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abû Mûsâ [Al-Ash'arî – Allâh be pleased with him].

When asked about reciting with alhân another time, he replied:

No. [It is allowed] if that is his natural voice, like the voice of Abû Mûsâ. As for learning how to recite like this, then no.

He was asked about recitation with melodies and harmonies, to which he replied:

“It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allâhul-musta’ân (‘Allâh is the one whose aid is sought’; a statement of sorrow and disapproval.)”

Also, he said:

It is a bid’ah, not to be listened to.

‘Abdullâh b. Yazîd Al-’Anbarî reports:

A man once asked Ahmad b. Hanbal:

“What do you say about reciting with alhân?” Abu ‘Abdillâh said, “What is your name?” The man replied, “Muhammad.” Imâm Ahmad said, “So would you like to be called Moohammad?”

Al-Khallâl, op. cit., p99+.

Imâm Mâlik – Allâh have mercy on him – said:

I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurân to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment).

It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allâh’s Messenger – peace and blessings be upon him – used to recite?

Al-Qayrawânî, Kitâb Al-Jâmi’ p166.

[1] Arabic: Alhân. This refers to reciting in a melodious, song-like tone. See notes.

[2] Arabic: Al-tarb. This refers to a state of emotional intensity which may bring about physical expression. See notes.

Notes

After relating some of these traditions, Ibn Al-Jawzî states:

Know that melodious musical recitation (Al-Alhân) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdîd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-tarb) and it distracts people from pondering the Quran. ^[3]

Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathîr states:

What is sought in the Sharî’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah].

As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.^[4]

[3] Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn p335.

[4] Ibn Kathîr, Fadâ`il Al-Qurân p198.


Taken from http://www.sayingsofthesalaf.net/index.php/reciting-the-quran-like-a-song/

The Most Knowledgeable Companions

The Most Knowledgeable Companions

Reference: 'Ilm ar-Rijaal: P. 287
Author: 'Alee al Madeenee




‘Alee al Madeenee stated:


"Masrooq said: ' I studied the companions of the Messenger, صلى الله عليه وسلم,and found that their knowledge ended with six individuals;

• 'Umar ibn al Khataab

• 'Alee ibn Abee Taalib

• ‘Abdullaah ibn Mas’ood

• Abu ad Dardaa

• Ubay ibn Ka'b and

• Zayd ibn Thaabit.

I further studied these six and found that their knowledge ended with two of them; 'Alee and 'Abdullaah.[1]


Al Khateeb al Baghdadee narrated upon the authority of Masrooq ibn al Ajda' al Hamdanee who said:


"The scholars after their Prophet, صلى الله عليه وسلم, were six, those who used to give verdicts that people acted upon, determine the amount of wealth to be inherited, practice Sunan that were acted upon, they were:

• 'Umar ibn al Khataab

• 'Alee ibn Abee Taalib

• 'Abdullaah ibn Mas'ood

• Ubay ibn Ka'b

• Zayd ibn Thaabit

• Abu Musa al Ash'aree

He then said:


"Of these six, three were in al Kufah; 'Alee, 'Abdullaah and Abu Musa, the other three were spread out."


'Alee al Madeenee also narrated on the authority of Masrooq who said:

"I studied the companions of the Messenger, صلى الله عليه وسلم, they were like al Akhaadh, amongst them were those who narrated to one person, amongst them were those who narrated to two and three, amongst them were those who narrated to everybody [i.e. everybody took narrations from them].

'Abdullaah ibn Mas'ood was amongst those who narrated to everybody.”

من هم أعلم الصحابة

المرجع: علم الرجال: ص. 287 المؤلف :علي المدينيالباب: هل تعلم

قال على بن المديني

: (( قال مسروق : شاممت أصحاب رسول الله صلى الله عليه وسلم فوجدت علمهم انتهى إلى ستة نفر منهم :

عمر بن الخطاب

وعلي بن أبي طالب

و عبد الله بن مسعود

و أبي الدرداء

و أبي بن كعب

و زيد بن ثابت

ثم شاممت هؤلاء الستة فوجدت علمهم انتهى إلى رجلين منهم :

علي

وعبد الله ))

واخرج الخطيب البغدادي بسنده عن مسروق بن الأجدع الهمداني قال :

(( كان العلماء بعد نبيهم صلى الله عليه وسلم : ستة نفر، الذين يفتون فيؤخذ بفتواهم ، ويفرضون فيؤخذ بفرائضهم ، ويسنون فيؤخذ بسنتهم : عمر بن الخطاب وعلي بن أبي طالب و عبد الله بن مسعود و أبي بن كعب و زيد بن ثابت و أبو موسى الأشعري، ثم قال : فكان من هؤلاء الستة- بالكوفة ثلاثة- على وعبد الله و أبو موسى، وثلاثة في سائر الأرض)).

وقال على بن المديني عن مسروق قال :

(( شاممت اصحاب رسول الله صلى الله عليه وسلم ، وكانوا كالأخاذ ، منهم ما يروى الرجل ومنهم ما يروى الرجلين ، ومنهم ما يروى الثلاثة، و منهم ما يروى الناس، و كان, عبد الله بن مسعود ممن يروى الناس )).

Translator: Abu Abdul-Waahid, Nadir Ahmad
Taken from: http://www.subulassalaam.com/articles/article.cfm?article_id=5

'I will not remain silent'

'I will not remain silent'

Ibn Taahir al-Maqdisi al-Haafidh said, "I heard the Imaam, Abu Ismaa'eel 'Abdullaah bin Muhammad al-Ansaari saying, whilst in Haraah:

 'The sword was put to my neck five times [and each time] it was not said to me, 'Leave your madhhab' but it was said to me, 'Remain silent about those who are in opposition to you'. So I would say, 'I will not remain silent'."

 [Aadaab us-Sharee'ah (1/207) of Ibn Muflih al-Maqdisi al-Hanbali].

[To read this text translated to Spanish Language click here].

Taken from: http://www.spubs.com/sps/sp.cfm?secID=NDV&loadpage=displaysection.cfm

The Word Over the Sword

The Word Over the Sword

Ibn al-Qayyim said,

"The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear."

 [Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].

Taken from: http://www.spubs.com/sps/sp.cfm?secID=NDV&loadpage=displaysection.cfm

The Mutual Benefit Sought by the Jinn and Men From Each Other

The Mutual Benefit Sought by 

the Jinn and Men From Each Other

The relationship between factions amongst these two categories (of Jinn and Men) of seeking mutual benefit from each other is mentioned in the verse:

وَيَوْمَ يِحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الإِنسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ الإِنسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِيَ أَجَّلْتَ لَنَا قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلاَّ مَا شَاء اللّهُ إِنَّ رَبَّكَ حَكِيمٌ عَليمٌ

And on the Day when He will gather them (all) together (and say): "O you assembly of jinns! Many did you mislead of men," and their allies amongst men will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us." He will say: "The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing." (Al-An'am 6:128)

Ibn Taymiyyah comments on this verse (an-Nubuwwaat, pp, 311-312, through Fath ul-Mannaan, a compilation of the writings of Ibn Taymiyyah on the Jinn):

As for magic and soothsaying, then it is from the assistance of the devils to the sons of Adam, for the Jinn inform the soothsayer (with information) and likewise the magician, he kills or brings about illness or levitates in the sky through the devil's assistance of him. And so their affairs depart from what human's consider the norm by way of the devil's assistance of them ...

Then he quotes the above verse, then he continues:

For the Jinn and humans, they sought benefit (utility, pleasure), some of them from others, so these ones used those ones, and those ones used these ones in many affairs. All of them did for another whatever his objective was so as to aid in his objective, and magic and soothsaying (fortune-telling) is from this angle.

And thus, the Jinn seek their benefit through the magicians which is the desecration of the sanctity of revelation, prophethood and the religion, and the magicians seek the utility of the Jinn in bringing about or repelling harm, or seeking fame, fortune, power and the likes.

Note that this also happens amongst the Jews and Christians. Those who are practitioners of magic amongst them will be asked by the Jinn to commit what would be, in their religion, disbelief, such as dishonoring the Bible, or the Torah, or cursing and reviling Jesus, the son of Mary and so on. And in general the devils hate the revealed books, and they hate Prophethood and Messengership, and as the Jinns are of many different religions and beliefs (Jews, Christians, Muslims, Hindus, Pagans and so on), including hypocrites amongst them and innovators, and as the general characteristic of the devils is to love disbelief and disobedience and violation of the sanctities, then they will command the magicians, that come from the background of the revealed books, to commit that which is a revilement upon the notions of revelation and prophethood.


Taken from:http://www.dajjaal.com/liar/articles/rrzil-the-mutual-benefit-sought-by-the-jinn-and-men-from-each-other.cfm

Beware of Anger!

Beware of Anger!

by Sheikh Al-'Uthaymeen

Beware of Anger! by Ash-Sheikh Muhammad bin Saalih Al-'Uthaymeen -may Allah rest him in Jannah Al- Firdaus-

.....Oh Muslims: It has been authenticated on the Messenger of Allah -sallahu 'alayhi wasallam- that a man said to him: Advise me oh Messenger of Allah! He -sallahu 'alayhi wasallam- said: Don't become angry and he repeated it several times (three to be exact) he said: Don't become angry.* Anger is fury that Shaytaan casts in the heart of the son of Aadam. So this is why the veins become enlarged and he becomes red and his eyes become bulky and his hair ruffled. All of that is from anger that Shaytaan flings in the hearts until it is as though his blood is boiling (from rage).

Oh Muslims! If a person becomes angry it is appropiate for him to perform those actions that will prevent and extinguish it (from the likes of): Performing wudu' and if he's standing he should sit, and if sitting then lie down, and if he's in one place he should move to another so his anger can subside as this is reported on the Messenger -sallahu 'alayhi wasallam- by way of statements and approvals.

And sadly: There are those from the people who if they become angry with the slightest amount of anger they divorce their wives and perhaps complete the divorce, then goes to one of the Scholars and seeks a fatwa. So he asks a 'Aalim (Scholar) after he 'Aalam (already knows). Thus, when he's given a verdict that doesn't coincide with his desires he goes to a different scholar (TN: may Allah rectify our affairs). And this is how he pursues the authorizations of the Scholars because of what he incured upon him ownself.

So that which is necessary for the intellectual person is that he controls himself at the time when anger arises from him just as the Prophet -sallahu 'alayhi wasallam- instructed to do when He said: The strong person isn't the one who overpowers everyone, rather the strong person is the one who controls himself at the time of anger.** This hadeeth means: A person is not considered strong (in reality) if he always defeats and triumphs over the people when he wrestles them, rather the strong person is the one who wrestles himself and dominates it when he becomes angry and he doesn't speak or say anything that he will dislike after it (abates).

Therefore the matter is very crucial regarding this affair of those Angry individuals who divorce their women (because they themselves got angry) and (then) carry out the divorce. It is binding upon them that they take hold of themselves and be from amongst the strong and powerful persons so that their souls can be at ease. If a person gets accustomed to controlling himself when he becomes angry and his strength overcomes it, then that will become natural for him and he won't become (outrageously) angry. However when he does get angry he doesn't carry it out and act upon it.

So have taqwa of Allah oh Slaves of Allah! And adorn yourselves with excellent mannersims and keep away from repugnant characteristics.

Faaidah: Ash-Sheikh Saalih Al-Fouzaan -may Allah preserve him- mentions in his explanation of the hadeeth: The strong person isn't the one who overpowers the people...... he says: There are two types of anger:

First: If the anger is for (because of) Allah 'azza wa jall and His sanctity then this is praiseworthy anger, (for a person) to get angry for Allah 'azza wa jall if His sanctity has been violated. The Prophet -sallahu 'alayhi wasallam- used to get angry if the sanctities of Allah were infringed.

Second: The type of anger that causes a person to want revenge from the people who did him wrongly. Allah has permitted for the one who has been wronged to retaliate due to His statement: (And the reward for an evil is a evil the like thereof) 42:40. However He encouraged with having forgiveness and pardoning. And that a person should supress his anger and excuse. Allah the Most High says: (So whoever pardons and reconciles then his reward is upon Allah)42:40. And He the Glorified says: (A good and evil can not be equal, repel with that which is better. Then verily! the one who there was between you and him some enmity will become as though he was a close friend. But none is granted it (this quality) except those who are patient and none is granted it except the owner of the great portion (of happiness in the Herafter and in this world)41:34,35.

So if someone becomes angry with another for something other than the sanctities of Allah 'azza wa jall then it is proper that he pardons him and controls himself from retaliating against him. Because Allah says: (And those who supress their anger and those who pardon the people....)3:134. This is good mention of those who pardon others and supress their anger and fury and conceal it. [Reference: Sheikh Saalih Fouzaan's explantion of Buloogh Al-Maraam]

Footnotes:*Bukhaari (6116) on the authority of Abu Hurayrah.**Bukhaari (6113) and Muslim (2609) on the authority of Abu Hurayrah.

إيـاك ! والـغـضـب !

فضيلة العلامة محمد بن صالح العثيمين : الحمد لله ، أحمده وأشكره ، وأستعينه وأستغفره ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن محمدًا عبده ورسوله : أرسله الله تعالى بالهدى ودين الحق ؛ فبلغ الرسالة ، وأدى الأمانة ، ونصح الأمة ، وترك الأمة على محجة بيضاء وطريق مستقيم لا يزيغ عنه إلا هالك ؛ فصلوات الله وسلامه عليه ، وعلى آله وأصحابه ، ومن تبعهم بإحسان إلى يوم الدين . أما بعد : أيها المسلمون : لقد صح عن رسول الله - صلى الله عليه وسلم - أن رجلاً قال له : أوصني يا رسول الله ! قال : ( لا تغضب فردد مرارًا ، قال : لا تغضب ) . والغضب جمرة يلقيها الشيطان في قلب ابن آدم ، ولذلك تنتفخ أوداجه ويحمر وجهه ، وتكبر عيناه وينتفش شعره ؛ كل ذلك من الغضب الذي ألقاه الشيطان في قلبه حتى صار دمه يغلي . أيها المسلمون : إن الإنسان إذا غضب فينبغي له : أن يفعل الأسباب التي تمنع مقتضيات الغضب ؛ فيتوضأ ، وإذا كان قائمًا فليجس ، وإذا كان جالسًا فليضجع ، وإذا كان في مكان ؛ فلينصرف إلى غيره حتى يهدأ غضبه كما جاءت بذلك السنة القولية عن رسول الله - صلى الله عليه وسلم - ، والسنة الإقرارية . وإن من المؤسف : أن من الناس من إذا غضب أدنى غضب على أهله طلق زوجته ، وربما بت طلاقها ثم ذهب إلى أعتاب العلماء يسألهم ؛ فيسأل عالمًا بعد عالم ؛ فإذا أفتي بما لا يهواه ذهب إلى عالم آخر ، وهكذا يتتبع رخص العلماء بما جناه هو على نفسه ، والذي ينبغي للعاقل : أن يملك نفسه عند الغضب كما أرشد إلى ذلك النبي - صلى الله عليه وسلم - في قوله : ( ليس الشديد بالصرعة ؛ إنما الشديد الذي يملك نفسه عند الغضب ) . يعني : ليس القوي بالإنسان إذا صارعه الناس صرعهم وغلبهم في المصارعة ، ولكن الشديد الذي يصرع نفسه فيملكها عند الغضب ولا يحدث شيئا يكرهه بعد ذلك ؛ فالمسألة خطيرة جدًا في هذا الأمر الذي يتسرع فيه هؤلاء الغاضبون فيطلقون نساءهم ، وربما يبتون طلاقها فعليهم أن يملكوا أنفسهم ، وأن يكونوا أشداء أقوياء حتى تطمئن نفوسهم ، والإنسان إذا مرن نفسه ملكها عند الغضب ، وعلت قوته عليها ؛ فإنه سوف يكون ذلك طبيعة له ولا يغضب ، وإذا غضب لم ينفذ مقتضى غضبه . فاتقوا الله عباد الله ، وتحلوا بالأخلاق الفاضلة ، واجتنبوا الأخلاق السيئة .

Taken from:http://www.sahab.net/home/index.php?Site=News&Show=734


Translated by: Abu Fouzaan Qaasim
taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=10616&bookmark=1

Imaams Ahmad and ibn Ma’een Catch a Fabricator

Imaams Ahmad and ibn Ma’een Catch a Fabricator


Reference: Al Jaami’ li Akhlaaq ar Raawee Vol 4: P. 233
Author: Al Khateeb al Baghdaadee


Ibnul Jawzee narrated with his own chain of narrators until Ja’far ibn Muhammad at Tayalsee who said:

Ahmad ibn Hanbal and Yahya ibn Ma’een prayed in Masjid ar Rasaafah, after the prayer, a story teller stood saying:

Ahmad ibn Hanbal and Yahya ibn Ma’een narrated to me saying; Abdur Razzaaq ibn Ma’mar narrated to us on the authority of Qataadah that Anas said:

The Messenger of Allaah - صلى الله عليه وسلم - said: ‘Whoever says La Ilaha illAllah, Allah would create a bird with beak of gold and feathers of pearls from every word…’

He continued telling his story which consisted of about twenty pages.

Ahmad ibn Hanbal looked at Yahya ibn Ma’een and Yahya ibn Ma’een looked at Ahmad ibn Hanbal, he said; ‘Have you narrated this to him?!’

He responded: ‘By Allah, I have never heard of these narrations until now.’

When he finished his story and received his donations, he sat down waiting for the rest. Yahya ibn Ma’een beckoned for him to approach.

He came thinking that he would receive some money, Yahya said to him: ‘Who narrated this Hadeeth to you?’

He responded: ‘Ahmad ibn Hanbal and Yahya ibn Ma’een.’

Yahya ibn Ma’een said: ‘I am Yahya ibn Ma’een and this is Ahmad ibn Hanbal and we have never heard of this at all in the Ahadeeth of the the Messenger of Allaah - صلى الله عليه وسلم .

The man said: ‘I’ve been hearing that Yahya ibn Ma’een is a fool, and I haven’t verified this until now. As if there are no other Ahmad ibn Hanbals and Yahya ibn Ma’eens except for the both of you. Indeed I have written Ahadeeth on the authority of seventeen Ahmad ibn Hanbals and Yahya ibn Ma’eens.’

Ahmad ibn Hanbal put his sleve over his face and said; ‘Let him go.’

So he got up and left like one belittling them.

الإمام أجمد وابن معين مع وضاع

المرجع: الجامع لأخلاق الراوي 4/233المؤلف :الخطيب البغداديالباب: الاداب

وأغرب منه ماروى ابن الجوزى بإسناده إلى أبى جعفر بن محمد الطيالسى

قال : صلى أحمد بن حنبل ويحيى بن معين فى مسجد الرصا فة ؛ فقام بين أيديهم قاص

فقال : حدثنا أحمد بن حنبل ويحيى بن معين

قالا : حدثنا عبد الرزاق بن معمر عن قتادة عن أنس

قال : قال رسول الله –صلى الله عليه وسلم

مَن قال لا إله إلا الله خلق الله من كل كلمة طيرا منقاره من ذهب وريشه من مرجان وأخذ فى قصته نحوا من عشرين ورقة

فجعل أحمد بن حنبل ينظر إلى يحيى بن معين , وجعل يحيى بن معين ينظر إلى أحمد فقال له: حدثته بهذا

فيقول : والله ما سمعت هذا إلا الساعة , فلما فرغ من قصصه وأخذ العطيات ثم قعد ينتظر بقيتها قال له يحيى بن معين بيده تعالى ,فجاء متوهما لنوال , فقال له يحيى : مَن حدثك بهذا الحديث

فقال : أحمد بن حنبل ويحيى بن معين

فقال : أنا يحيى بن معين وهذا أحمد بن حنبل ما سمعنا بهذا قط فى حديث رسول الله –صلى الله عليه وسلم- فقال

لم أزل أسمع أن يحيى بن معين أحمق , ما تحققتُ هذا إلا الساعة !! كأن ليس فيها إلا يحيى بن معين وأحمد بن حنبل غيركما !! وقد كتبت عن سبعة عشر أحمد بن حنبل ويحيى بن معين

فوضع أحمد كمه على وجهه وقال : دعه يقوم فقام كالمستهزىء بهما

Translator: Abu Abdul-Waahid, Nadir Ahmad
Taken from: http://www.subulassalaam.com/articles/article.cfm?article_id=135

Appearance of the Dajjaal Is Near

Shaykh Salih Al-Fawzan:

Appearance of the Dajjaal Is Near

Shaykh Saalih al-Fawzan says, as occurs in "al-Khutub al-Minbariyyah Fil-Munaasabaat al-Asriyyah" (1/199), the following:

That the person, so long as he is within the confines of life he is subject to a great tribulation, none will be saved from it when it befalls except a small (number) amongst the people, and verily that is the tribulation of the al-Maseeh ad-Dajjaal (Anti-Christ) who will appear amongst the people at the end of time. Through his hands there will occur great tribulations and severe trials, and for this reason the Prophets warned their nations, and the most severe of them in warning his nation was our Prophet Muhammad (sallallaahu alayhi wasallam), and he legislated for us that we seek refuge from him (the Dajjaal) at the end of every (legislated) prayer, and his appearance has drawn close due to the clear signs, may Allaah protect us and you from his trial and make us firmly established upon our religion.

And the Shaykh listed this as the sixth of seven things that are impediments to a person performing action, the others being poverty, riches, illness, sudden death, senility, and the establishment of the hour.


Note: The "nearness, closeness" mentioned by the Shaykh is a relative one, relative to the occurrence of most of the minor signs of the approach of the Hour (which have come to pass) and it is qualified by other (major) signs which have yet to pass, such as the return of strength to Muslims, the uncovering of a mountain of gold in the Euphrates river, the Khilaafah in Bayt al-Maqdis and so on.


Taken from:http://www.dajjaal.com/liar/articles/hokgj-shaykh-salih-al-fawzan-appearance-of-the-dajjaal-is-near.cfm

Actions Specific to the Last Ten Days of Ramadaan

Actions Specific to the

 Last Ten Days of Ramadaan

Ibn Rajab al-Hanbalee
Lataa-if al Ma’aarif : P.207

The Messenger - صلى الله عليه وسلم - used to specify the last ten days of Ramadaan with specific actions that he wouldn’t practice during the rest of the month.
Amongst them: Staying up at night, it is possible that what is meant is that he would stay up the whole night, in the Hadeeth of ‘Aa-ishah:

“The Messenger used to combine between sleep and prayer during the first twenty days, when that last ten came in, he would role up his sleves and tighten his Izaar.”[Narrated by Ahmad]

It is also possible that what is meant is; he used to stay up the majority of the night, this opinion is supported by a Hadeeth collected by Muslim on the authority of ‘Aa-ishah:

“I do not know that he ever stayed up until the morning for even one night.”

Amongst them: The Messenger - صلى الله عليه وسلم - used to wake his family for the prayer during the last ten days and not in other nights. Sufyaan at Thawree stated: Praying Tahajud in [the last part of] the night is beloved to me, and that a person strives in it, and wakens his family and children to pray if they are able. It has been authentically reported that the Messenger - صلى الله عليه وسلم - used to knock on Faatimah and Alee’s door at night and say to them: “Will you not wake up and pray.” [Collected by both Bukhaaree and Muslim.]
He used to wake ‘Aa-ishah up at night after he finishes praying Tahajud before he prays Witr. An encouragement has been narrated for the spouses, that each one wakes the other and lightly sprays water on their face. A narration in Muwata Maalik states that ‘Umar ibn al Khataab used to pray at night what Allaah willed him to pray, when the middle of the night approached, he would wake his family to pray and say to them: “The prayer, the prayer.” and recite this verse:

{ And enjoin the prayers on your family, and be patient upon them } [Taha: 132]

Abu Muhammad, Habeeb al Faarisee’s wife used to say to him at night:

“The night is passing, ahead of us is a long journey and our provision is scarce, the caravans of the righteous have passed on ahead of us while we remain.”

O Sleeping one get up and lay down later,
wake up my beloved, the time has come.
Take from the night and its time,
some remembrance while the sleeping one sleeps.
One who sleeps until the night is gone,
then when would he reach his home or tire.

Amongst them, is that the Prophet - صلى الله عليه وسلم - used to tighten his Izaar. The scholars differed about its meaning; amongst them are those who said that it is an idiom indicating his eagerness and his efforts in worship, this explanation is not free of scrutiny. The correct understanding is that it means he used to refrain from [sexual relations with] women. This is how the Salaf and the Imaams of the earlier generations explained it, amongst them is Sufyaan ath Thawree. He mentions in his Tafseer that he would not retire to his bed until Ramadaan was over, and in the Hadeeth of Anas, may Allaah be pleased with him: “He used to forsake his bed and refrain from [sexual relations with] women.”
Some of the Salaf explained the saying of Allaah:

{ So now have sexual relations with them and seek what Allaah has ordained for you. } [Al Baqarah: 187]

They explained that this is due to seeking Laylatul Qadr. The meaning is that when Allaah permitted sexual relations with women in the nights of fasting until the dawn becomes clear, He also ordered the seeking of Laylatul Qadr, so that the Muslims are not busy during the nights of this month with permissible pleasures that would make them miss Laylatul Qadr. It is from this angle that the Messenger used to have relations with his family during the first twenty days, he would then refrain and free himself to seek Laylatul Qadr in the last ten.
Amongst them; al ‘Itikaaf. In a Hadeeth collected by both Bukhaaree and Muslim on the authority of ‘Aa-ishah that the Messenger of Allaah - صلى الله عليه وسلم - used to practice ‘Itikaaf on the last ten days until he passed away. In Saheeh al Bukhaaree on the authority of Abu Hurayrah:

“The Messenger of Allaah used to practice ‘Itikaaf for ten days every Ramadaan, in the year that he passed away, he practiced ‘Itikaaf for twenty.”

The Mu’takif imprisons himself to the obedience and remembrance of Allaah, he cuts off all the issues that distract him, he turns to his Lord and all that draws close to Him with his heart, and nothing remains with him other than Allaah and what pleases Him. The more the knowledge of Allaah and love for Him is strengthened, the more a person is able to completely cut himself off from anything other than Allaah the Eleveated.

---

[Translators note] Al Haafidh ibn Rajab also mentions the issue of bathing between the Maghrib and ‘Ishaa and delaying breaking the fast until Sahoor on the last ten. Some of the scholars have declared that Hadeeth to be inauthentic so it has been omitted until the authenticity of the Hadeeth can be asertained.
Update: The Hadeeth about bating between Maghrib and Ishaa in the last 10 is weak in all its chains and various narrations. It was listed as #14 in the following link: Inauthentic Ahaadeeth on Ramadaan. It was declared inauthentic by more than one scholar due to the weakness of the chain and was not authenticated by any. Parts of this Hadeeth were narrated with authentic chains but without the addition of bating between Maghrib and 'Ishaa, which is not found in any of the well known books of Hadeeth.
Bathing during the last ten, or on the day that it is thought to be Laylatul Qadr is from the etiquettes of some of the Salaf and the article will be updated to include this.

 Source

How To Recite The Quran

 

How To Recite The Quran

Question:

Is it permissible for a woman to read the Quran silently? Or must she recite it out loud and slowly?

Answer:

Reciting the Quran slowly is not compulsory, neither for male nor for female, yet doing so is considered to be one of the etiquettes of recitation. Among the best forms of recitation is that one would do so slowly and ponder over its meanings and come to understand it. One may recite it more quickly under the condition that none of the letters are skipped. As for reading out loud or quietly, this depends on the person: if one feels more alert and concentrated by reading it out loud, he should read out loud, but as long as he is not disturbing anyone. If he feels more alert and concentrated when reading quietly, then he should read quietly. And if both are equal, he may choose as he wishes

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah Vol. 7 Page 27.

[To read this text in Spanish Language, click here].

Taken from: https://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1350

Second Hand Smoke and Fasting

Second Hand Smoke and Fasting

Shaykh Muhammad al-'Aqeel 
 Audio Tape: Taking Advantage of the Last Ten Days of Ramadaan

We know that smoking is prohibited, however what is the evidence that it breaks your fast? What about second hand smoke, does it break ones fast?

Whatever enters your throat may Allaah bless you; is either in the form of food, drink or whatever takes their ruling. Smoke is in reality, something that was previously solid that turned into smoke [by burning in this case]. So if a person breathes in this smoke, [some of it] turns back into a liquid form, and any liquid that enters a person’s throat invalidates his fast.

Smoking is prohibited to begin with, because it is harmful. The scholars state that this smoke turns into a liquid after it is breathed in, and it is this liquid that brakes your fast.

Likewise even Bakhoor (incense), which is a fragrance in the form of smoke, the scholars say that it is not permissible for a fasting person to breathe it in because it turns into a liquid.

As far as second hand smoke, if a smoker is next to you, you must take the necessary precautions by closing your mouth and nostrils, or ask him/her to stop smoking, just as you would do if you came across a small sand storm [i.e you would cover your mouth and nostrils].


Source

هل الدخان الذي ينشأ من تدخين الغير يفطر؟

شيخ محمد العقيل

 العشر الأواخر من رمضان

ما هو الدليل على أن الذى يدخن يفطر؟ وهل الدخان الذي ينشأ من تدخين الغير يفطر؟ ما هو الدليل على أن الذى يدخن يفطر؟ وهل الدخان الذي ينشأ من تدخين الغير يفطر؟

الداخل إلى الجوف إما أن يكون شراباً او طعاماً او في حكمهما والدخان ( هذا الغاز) عبارة عن مواد متحولة إلى بخار. فهي إذا استنشقها الإنسان رجعت إلى سائل، و اى سائل يدخل إلى جوف الإنسان يفطره.

والتدخين أصلا محرم لما فيه من الضرر ولذلك العلماء يقولون إن هذا الدخان يتحول في الجوف بعد استنشاقه إلى سائل فيدخل الجوف وهذا السائل إذا دخل الجوف يحرم فلا يجوز.

ولذلك حتى هذا الطيب الذي عبارة عن دخان وهو طيب البخور او نحوه، العلماء يقولون لا يجوز للمسلم أن يستنشقه في حال الصيام لأنه يتحول إلى سائل. أما اذا كان المدخن بجوارك فينبغي لك ان تحتاط منه بان تغلق فمك وانفك او تطلب منه عدم التدخين كما لو جاء غبار في الطريق ينبغي لك ان تحترز منه .

تاريخ الإضافة : Feb 15, 2008

 المترجم : أبو عبد الواحد نادر أحمد