bn Qayyim al-Jawziyyah: A Refutation of the Rafidah

An Explanation That ﭽ ﭧ ﭨ ﭩ ﭼ

الفاتحة: ٦

{Guide us to the Straight Way } to the

End of the Soorah is

a Refutation of the Rafidah

By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-

From his book ‘Madarij as-Salikeen’

Translated by Abbas Abu Yahya




The point which refutes their statement is that:




Allaah -Subhana wa Ta’ala - has divided the people into three categories:




1 – Those ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ {on whom You have bestowed Your Grace} who are the people of as-Siraat al-Mustaqeem (the Straight Way), those who knew the truth and followed it.




2 – ﭽ ﭰ ﭱ ﭼ {Those who earned Your Anger} they are those who knew the truth and rejected it.




3 – ﭼ ﭽ ﭳ {Those who went astray} they are those who were ignorant of and made mistakes in the truth.




So everyone who knows the truth and follows it; then he is foremost on the Siraat al-Mustaqeem (the Straight Way).




There is no doubt that the Companions –RadhiAllaahu anhum- of the Messenger of Allaah -sallAllaahu alayhi wa sallam- are more befitting of this description than the Rawafidah. This is since it is not possible that the Companions –RadhiAllaahu anhum- of the Messenger of Allaah -sallAllaahu alayhi wa sallam- were ignorant of the truth while the Rawafidah knew it, or that the Companions –RadhiAllaahu anhum- rejected the truth while the Rawafidah held fast to it.




We have indeed seen the signs showing which of the two groups are the people of truth.




So, we have seen the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam. They were granted victory over the lands of the Kuffar which then became lands of Islaam and they were granted victory over the hearts with the Qur’aan, knowledge and guidance. So, their signs show that they are the people of as-Siraat al-Mustaqeem.




However, we have seen the opposite of this with the Rafidah in every time and place. There was never ever an enemy of the Muslims, outside of the Rafidah, except that they would help them against Islaam.




How much evil of affliction and calamity did they inflict upon Islaam and its people?




Did the swords of the Mushrikeen, the idol-worshippers -from the military of Hulakoo (Ghengis Khan) and those who were with him from the Tartars – not wreak havoc except under the leadership of the Rafidah?




Were the Masajid not destroyed and Musaahif (Qur’aans) not burnt, the leaders of the Muslims, their scholars, their worshippers and their Khaleefah not killed except due to the Rafidah and their foolish followers?


Their support for the Mushrikeen and the Christians is well-known amongst the learned and lay people and their influence in the Deen is well-known.


So which of the two groups has more right to the Siraat al-Mustaqeem and which one of them has earned the right to anger and misguidance if you do but know?


This is why the Salaf explained that the Siraat al-Mustaqeem and its people are Abu Bakr, Umar and the Companions –RadhiAllaahu anhum- of Allaah’s Messenger -sallAllaahu alayhi wa sallam- and its Tafseer is just as they said. This is because the Siraat (Path) that they were upon was their path, the exact, same path of their Prophet. They were the ones upon whom Allaah bestowed His Grace while He was Angry with their enemies and He ruled that their enemies were upon misguidance.


Abul-Aaliyah Rufeea’ ar-Reeyahee- and al-Hasan al-Basaree – from the most noble of the Tabi’een said:


‘As-Siraat al-Mustaqeem is the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his two Companions.’


Abul Aaliyah also said about the saying of Allaah ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ { The Way of those on whom You have bestowed Your Grace} ‘they are the family of the Messenger of Allaah -sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’


That is the truth as his family, Abu Bakr and Umar were upon one way and there was no difference between them, they had loyalty towards one another. The Companions praised Abu Bakr and Umar and waged war against those who warred against these two and there is safety for the one who honours these two. This is well-known amongst the Ummah, to both the learned and the layperson.


Zayd bin Aslam said: ‘Those on whom Allaah has bestowed His Grace; they are the Messenger of Allaah -sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’


There is no doubt that those who are blessed are those who follow the Messenger.


As for those who have anger upon them, then they are those who do not follow him.


Those who followed and obeyed the Messenger -sallAllaahu alayhi wa sallam- from the Ummah, were his Companions and his family.


Those who followed the Messenger -sallAllaahu alayhi wa sallam- the most from his Companions; who were regarded as his sight and hearing were Abu Bakr and Umar.


Those who are the severest in opposition to the Messenger -sallAllaahu alayhi wa sallam- are the Rafidah. Their opposition to him is well-known amongst all the sects of the Ummah.


This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, they are the enemies of his -sallAllaahu alayhi wa sallam Sunnah.


The Messenger’s -sallAllaahu alayhi wa sallam- family and those from their children who follow them are perfect heirs, rather they are his true heirs.


So it becomes clear that the Siraat al-Mustaqeem is the path of the Messenger’s -sallAllaahu alayhi wa sallam- Companions and his followers.




The path of the people who have the Anger of Allaah upon them and are upon misguidance, is the path of the Rafidah.




In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.




Taken from ‘Madarij as-Salikeen’ Volume 1, p.93-95




All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


Taken from:http://followingthesunnah.wordpress.com/2008/04/04/90/

That Which A Scholar Needs to Be

That Which A Scholar Needs to Be

Imam Adh Dhahabee (rahimahullah) mentioned:


That which a scholar needs to be is:


-Taqiyan (have taqwah)
-Thakiyah (have intelligence)
-Nahwiyan (firm in Arabic grammar)
-Lugawiyan (firm in Arabic language)
-Zakiyan (pure in action and/or intentions)
-Hayiyan (shy)
-Salafiyan (follow the way of the Salaf As Saleh)....




(source: Siyar 'Alam An Nubalah 13/380)




Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=5792

The importance of learning the Arabic language

The importance of learning the Arabic language

Question: It is apparent that many students of knowledge steer away from perfecting the rules of the Arabic language (grammer), considering it's importance - what is your point of view?


Response: Yes, understanding the Arabic language is important, whether it be the rules of i'raab or the rules of balaaghah, all of these are important. However, based upon us being Arabs, and all Praise is for Allaah, then it is possible to learn without knowing the rules of the Arabic language. However, from that which is complete (and better) is for a person to learn the rules of the Arabic language. So, I encourage the learning of the Arabic language with all it's rules.


Shaykh Ibn 'Uthaymeen
Kitaabul-'Ilm - Page 145, Question No.42


Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=5792

Shaykul-Islaam Ibn Taymiyyah and Contemporary Takfiris On The Issue of Rebellion Against Tyranny and Injustice

Shaykul-Islaam Ibn Taymiyyah and Contemporary Takfiris On The Issue of Rebellion Against Tyranny and Injustice 

The View of Fighting Rulers In Order to Usurp Authority is Corrupt and Leads to Much Greater Evil 

Shaykh ul-Islaam Ibn Taymiyyah wrote in his Minhaaj us-Sunnah (4/527-):

For verily Allaah the Exalted sent His Messenger (sallallaahu alaihi wasallam) for the attainment of the benefits and perfection of them, and for the negation of the harmful things and their reduction. And when one of the khaleefahs took authority, such as Zaid and 'Abdul-Malik and al-Mansoor and others, then either it was said: It is obligatory to prevent him from this authority and to fight him until someone else is given authority - as is held by those who consider it rightful to use the sword.And this view is corrupt, for the corruption in this is greater than the benefit. And there is hardly anyone who revolted against a leader with authority except that what arose from his action of evil, was actually greater than whatever good came from it, such as those who rebelled against Yazeed in Madeenah, or like Ibn al-Ash'at who revolted against 'Abdul-Malik in 'Iraaq, or like Ibn al-Mihlab also, who revolted against his son in Khurasaan, and like those who revolted against al-Mansoor in Madeenah and Basrah, and the likes of them.
And their destination is that they are (either) victorious or they are defeated, then their rule (dominion) ceases, and so they do not have any end-result. For Abdullaah bin Alee and Abu Muslim, they are the ones who killed a great number of people, and both of them were killed by Abu Ja'far al-Mansoor. And as for the people of [the occurrence of] al-Harrah (in Madinah) and Ibn al-Ash'at and Ibn al-Mihlab, and others, then they were defeated, and their associates were also defeated. So they never established the deen and nor did they allow the dunyaa (worldly life) to remain (as it was) (1).

Notes

(1) This is the legacy of all of those who attempt to contend with the authorities in order to take power from them. They neither establish the deen by their actions, and nor do they allow the worldly affairs to remain. And the examples of this in the past and also in contemporary times are too numerous to mention.

Source: http://www.islamagainstextremism.com/reports/between-shaykul-islaam-ibn-taymiyyah-and-contemporary-leninist-takfiris-on-the-issue-of-rebellion-against-tyranny-and-injustice-01.cfm

Traveling by plane without a Mahram

Traveling by plane without a Mahram

(Part No. 17; Page No. 308)

Traveling by plane without a Mahram

The third question of Fatwa no. 9950

Q 3: is it permissible for a woman to travel alone by plane without a Mahram (a spouse or an unmarriageable relative)?

A: A woman is not permitted to travel without a Mahram, whether the distance is long or short. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!


Permanent Committee for Scholarly Research and Ifta'

Member `Abdullah ibn Ghudayyan
Deputy Chairman `Abdul-Razzaq `Afify
Chairman `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Permanent Committee for Scholarly Research and Ifta'

__________________________________________

The first question of Fatwa no. 9355

Q 1: Is it permissible for a wife to travel alone by plane for three hours without a Mahram (spouse or unmarriageable relative)? It should be noted that there are no female doctors in the country where her husband works so they may help her with delivery. The main reason for her travel is to deliver at the hands of female doctors in the country of her family.

A: In such a case, the husband or one of her Mahrams has to travel with her.

(Part No. 17; Page No. 309)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member `Abdullah ibn Ghudayyan
Deputy Chairman `Abdul-Razzaq `Afify
Chairman `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Permanent Committee for Scholarly Research and Ifta'
______________________

Difference between Hijab, Niqab and clothes of showing off

Difference between Hijab, Niqab

and clothes of showing off

Third question of Fatwa no. 3618


Q 3: What is the ruling on Hijab (veil)? What is the difference between Hijab and Niqab? Finally, what is hijab of fame?


A: Hijab is the Wajib (obligatory) covering of women to their `Awrah (private parts of the body that must be covered in public) including their faces in the presence of non-Mahrams (not spouses or unmarriageable relatives).


(Part No. 17; Page No. 169)


Abandoning Hijab is Haram (prohibited) and is called Sufur. On the other hand, Niqab is the face veil that women wear and make openings for their eyes to be able to see. As for dress of fame, this refers to attractive clothes which arouse astonishment and laughter. However, garments that cover the `Awrah are not dresses of fame for they do not arouse astonishment or laughter except for foolish people of weak Din (religion). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!




Permanent Committee for Scholarly Research and Ifta'


Chairman `Abdul-`Aziz ibn `Abdullah ibn Baz
Deputy Chairman `Abdul-Razzaq `Afify
Member `Abdullah ibn Ghudayyan
Member `Abdullah ibn Qa`ud


Source: Permanent Committee for Scholarly Research and Ifta'

الفرق بين الحجاب والنقاب ولباس الشهرة

السؤال الثالث من الفتوى رقم ( 3618 )س3: ما حكم الإسلام في حجاب المرأة، وما الفرق بين الحجاب والنقاب، وما هو لباس الشهرة في الحجاب؟ج3: ستر المرأة عورتها حتى الوجه عن الأجانب من الرجال (الجزء رقم : 17، الصفحة رقم: 169) واجب، وكشفها حرام، ويسمى ستر ذلك حجابا، وضده يسمى سفورا، والنقاب: ما تستر به المرأة وجهها وتجعل فيه فتحة أمام عينيها لترى الطريق في سيرها، ولباس الشهرة ما يلفت النظر ويثير العجب والضحك، وليس منه ما يستر العورة، فإنه لا يثير العجب ولا الضحك إلا من ضعفاء الدين وسفهاء الأحلام. وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم. اللجنة الدائمة للبحوث العلمية والإفتاء عضو عضو نائب الرئيس الرئيس عبد الله بن قعود عبد الله بن غديان عبد الرزاق عفيفي عبد العزيز بن عبد الله بن باز

What a Person Can Do to Protect Himself From Magic

A Collection of Guidelines on What a Person 


Can Do to Protect Himself From Magic

Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari

From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

Translated by Abbas Abu Yahya

The following is a summary of a collection of rulings and benefits:



A- Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it. It is not permissible to go to magicians and the like.


B- The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.


C – Having knowledge of the Tafseer of Allaah’s saying:

{ They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman}[0]

Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.[1]

D – Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains. Seeking cure and treatment by reciting those Ayaat[2] upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.

E – Magic is a real and tangible entity. That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.


As a fortification against it:

1- Implementing Tawheed and sincerity for Allaah Ta’ala.

2- Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him.

Allaah -Ta’ala- said:

{ And whosoever puts his trust in Allaah, then He will suffice him} [Talaaq: 3]


3- Being continuous regarding the prayers, especially Fajr prayer.
Allaah Ta’ala said:

{Guard strictly the five obligatory prayers especially the middle prayer} [Baqarah: 238]


In the Saheeh of Muslim on the authority of Jundub bin Sufyaan -RadhiAllaahu anhu – who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said:

‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take you away from Allaah’s protection.’[3]



4- Reading Sooratul-Baqarah in your home:

The Messenger - sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves. Indeed the Shaytaan flees from the house in which Sooratul-Baqarah is read.’[4]


He - sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul-Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’[5]


Muawiyah[6] said: ‘It has reached me that the Batlah are the magicians.’


5- Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.[7] What indicates this is the saying of the Messenger - sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’[8]


6- Reciting Ayaatul-Kursi when going to sleep. This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira -RadhiAllaahu anhu – who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul-Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’ Abu Huraira let him go and in the morning he informed the Prophet - sallAllaahu alayhi wa sallam – of what he had said: The Prophet - sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’[9]



7- Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al-Ansaari -RadhiAllaahu anhu – who said the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’[10]


 8- Reading the last three Soorah of the Qur’aan in the morning and evening:

What has narrated by Abdullaah bin Khubbayb -RadhiAllaahu anhu – who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah - sallAllaahu alayhi wa sallam – for him to lead us in prayer.’

The Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Say.’

 But I did not say anything.

 Then he - sallAllaahu alayhi wa sallam – said:

{Say: He is Allaah, the One} [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’[11]


9- Reading the last three Soorah of the Qur’aan after every prayer:
 
What has been narrated by ‘Uqbah bin ‘Aamir -RadhiAllaahu anhu – who said: ‘The Messenger of Allaah - sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’[12]


10- A Muslim should say:

‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times in the morning and evening.[13]


11- Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet -sallAllaahu alayhi wa sallam-:

‘Whoever stops at a place on his journey and then says: -

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ
I seek refuge in the perfect Words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa

 nothing will harm him until he leaves that place.’[14]


12- To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-:

‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’[15]

Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said:

‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’[16]

 The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.


 13- Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira -RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’[17]

 So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils).

 This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.



14-From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’

one hundred times.
Indeed the one who says it, then it is a protection for him against Shaytaan during that day.[18]



15- From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’

ten times after the Fajr and Maghrib prayers. Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.[19]


All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


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[0] << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman. Sulayman did not disbelieve, but the Shayateen disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) til they had said, “We are only for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. >> Ayaah 102 from Sooratul Baqarah
[1] Shaykh ‘Alee at-Tawayjari mentions: ‘All the different narrations mention that the Shayateen practised the magic and that they lied and ascribed it to Sulayman –alayhi sallaam. He is free of that just as Allaah freed him of it with what He revealed to His Messenger of the Ayaah which is mentioned.’ Reasons for its revelation p.57 ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

[2] al-‘Araaf: 104-126

Yunus: 75-82
Ta-ha: 56-76
Shu’ara 29-51


[3] Narrated by Muslim in his Saheeh, The Book of Masajid & Places of Prayer, Chapter of the Excellence of Isha & Fajr in Congregation.

[4] Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer, Chapter of Optional Prayers.

[5] Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer , Chapter of Excellence of Reading the Qur’aan and Soorah al-Baqarah.

[6] He is Muawiyah bin Sallam one of the narrators of the hadeeth.
[7] This was mentioned by Allaamah Ibn Baz – may Allaah have mercy upon him- in ‘Majmoo’al-Fatawa wa Maqalaat fil Aqeedah’(3/277).

[8] Narrated by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, by Tabarani in ‘al-Kabeer’ from the hadeeth of Abee Umamah, see ‘Saheeh al-Jama’ & ‘Saheehah’ (2/697).

[9] Narrated by Bukhari in the ‘Book of Authorization’ Chapter ‘If a person deputes somebody and the deputy leaves something and the owner agrees to that, then it is allowed.’ by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, & al-Hafidh Ibn Hajr connects up the hadeeth in ‘Fath al-Bari’.

[10] Narrated by Bukhari in his Saheeh in ‘The Book of the Excellence of the Qur’aan’ Chapter: The Excellence of Sooratul-Baqarah & Muslim in his Saheeh, in The Book of the Traveller’s Prayer, Chapter of the Excellence of al-Fatiha and the Ending of Sooratul-Baqarah and the Encouragement to Read the Last Two Ayaat of Sooratul-Baqarah.
[11] Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter of What to Say in the Morning, & by Tirmidhi in his ‘Sunaan’ in ‘The Book of Supplications’ and he said that the hadeeth was graded Hasan Saheeh see ‘Saheeh Tirmidhi’ by al-Albaani.

[12] Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Prayer’ Chapter of Seeking Forgiveness. Narrated by Tirmidhi in his ‘Sunaan’ in ‘The Book of the Excellence of the Qur’aan’ Chapter of What is Mentioned in al-Muawaddatatyan’ see Saheeh Tirmidhi.
[13]Narrated by Ahmad in his ‘Musnad’, by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter What To Say in the Morning, Tirmidhi in his ‘Sunaan’ and authenticated by al-Albani in Saheeh Ibn Majah.

[14] Narrated by Muslim in his Saheeh, The Book of Dhikr, Supplication, Repentance and Seeking Forgiveness.

[15] Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.

[16] Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.

[17] Narrated by Muslim in his Saheeh, The Book of Dress and Beautification, Chapter The Prohibition of Making Pictures of Animals.

[18] Agreed upon by Bukhari and Muslim from the hadeeth of Abu Huraira -RadhiAllaahu anhu.

[19] Narrated by Tirmidhi in his ‘Sunaan’ in The Book of Supplications & Albaani graded it Hasan in Saheeh Tirmidhi and in Saheeh Targheeb



Source: http://followingthesunnah.wordpress.com/

Categorizing People

Categorizing People

by Shaykh Saalih ibn Fowzaan al-Fowzaan


Firstly: Categorizing people according to desires and pride, this is prohibited, Allaah the Glorified said:


{O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes, so that you may know one other (not that you may despise each other). Verily the most honored of you in the sight of God is the one who is the most righteous. And God has full knowledge and is well acquainted with all matters.} (Surah Hujurat, 49:13)




The Messenger - صلى الله عليه وسلم – said:


“All of you are from Aadam, and Aadam is from dust, an Arab does not have virtue over a non-Arab, nor does a white person over a black person, [virtue] is only through Taqwaa”

 [Musnad of Imam Ahmad, no. 22978]


Superiortiy is only through Taqwa, not by colors or nationalities.




Secondly: Categorizing people according to their creed and actions so that each category takes its place and is treated in a befitting manner. This is legislated as people are not all the same; amongst them are disbelievers, believers, hypocrites, the righteous, the sinners etc. This categorization is present in the Book and the Sunnah, and there is no way it can be rejected due to its affirmation in the legislation and reality, a poem reads:


‘There is no cure for the ailment – of one who considers all people as one’




Thirdly: Categorizing the believers according to what Allaah blessed them with in terms of knowledge, faith and actions. This is also present in the Book and the Sunnah, Allaah the Elevated said:


{Those are the Messengers! We preferred some of them to others} (Surah Al-Baqarah, 2:253)


He also said:


{Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard in the Cause of Allaah with their wealth and their lives.}(Surah An-Nisa, 4:95)


He said:


{Say: "Are those who know equal to those who know not?"}(Surah Az-Zumar, 39:9)

{Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later). Such are higher in degree than those who spent and fought afterwards. But to all Allaah has promised the best (reward).}(Surah Al-Hadid, 57:10) 




Fourthly: Categorizing the believers into Sunnees [followers of the Sunnah] and Bid’ees [innovators] and into believers with complete Eemaan [faith] and believers with incomplete Eemaan, and into upright people and sinners. This is done to put people into their respective places, each category is treated according to what befits it legislatively, and giving them their due rights is legislated; the Messenger of Allaah - صلى الله عليه وسلم - said:


“Place people in their respective places.”




Fifthly: Categorizing disbelievers according to their religions, treating each one according to what Allaah legislated is a necessity and a legislated obligation. The People of the Book have specific rulings, atheists have their own rulings and polytheists have their own rulings in this religion. Concerning the afterlife then they are all in the hell fire if they die upon disbelief, but they have different levels of torment. In any case, one must differentiate between the believers and the disbelievers, the people of the Sunnah and the innovators, Allaah said:


{Verily, those who believed, and emigrated and strove hard with their property and their lives in the Cause of Allaah as well as those who gave (them) asylum and help, – these are (all) Awliyaa to one another }(Surah Al-‘Anfal, 8:73)to His saying { And those who disbelieve are Awliyaa of one another, (and) if you (Muslims of the whole world collectively) do not do so to make victorious Allaah's religion of Islaamic Monotheism], there will be Fitnah (wars, battles, polytheism) and oppression on the earth, and great mischief and corruption (appearance of polytheism).}(Surah Al-‘Anfal, 8:73)


Al Imaam ibn Katheer, may Allaah have mercy upon him, stated:


“Allaah mentioned the types of believers and categorized them into those who were thrown out of the homes and wealth and came to support the religion of Allaah and His Messenger and establish it, they spent their lives and wealth in this cause, and into Ansaar, the Muslims of Madeenah at that time; they sheltered their brothers the migrants in their homes and made them equal partners in their wealth, and they also supported the religion of Allaah and His Messenger and established His religion and battled with them. So they {are (all) Awliyaa to one another} Meaning each one of them is more rightful than anyone else to the other. {And those who disbelieve are Awliyaa of one another} When Allaah mentioned that the believers are Awliyaa of each other, He cut of the Muwaalaat between them and the disbelievers, and the meaning of the saying of Allaah {if you do not, there will be Fitnah (wars, battles, polytheism) and oppression on the earth, and great mischief and corruption} is that if you do not leave the Muwalaat of the polytheists and have Muwalaat to the believers, a Fitnah would befall the people, and it is confusion in the affair and the mixing of the disbelievers with the believers and so extensive corruption would occur.”

[Tafsir of ibn Kathir, Surah Al-‘Anfal (verse 72-73)]


Sixthly: It is not permissible to categorize the believers based upon speculation, because the basis of the Muslim is that he is upon goodness, so it is not permissible to think negatively of him, Allaah said:


{O you who believe! Avoid much suspicion; indeed some suspicions are sins.}(Surah Al-Hujurat, 49:12)

He also said:


{O you who believe! If a Faasiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.}(Surah Al-Hujurat, 49:6)




So categorizing people is not permissible in totality, and it is not prohibited in totality, rather it is a detailed issue dependant on the evidence. Categorizing people according to the evidence does not mean that we cannot interact with them in what Allaah has permitted such as buying and selling, exchanging benefits, having diplomatic ties and rewarding those who do good from all the categories according to the evidence and stopping transgression between them, Allaah the Elevated said:


{and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety.}(Surah Al-Ma’idah, 5:8)


It is the Muslim’s duty towards the contradicting paths to call them to Allaah, order them with good and prohibit them from evil, and strive against them so that they may emerge from darkness into light, from disbelief into belief. They shouldn’t leave them in their errors and misguidance while they are able to put some effort into saving them; Allaah said:


{You are the best of peoples ever raised up for mankind; you enjoin Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar
(polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah.}(Surah Ale Imraan, 3:110)


Meaning you are the best of the people for the people.


It becomes clear from this that the categorization of people is a detailed issue, and that it is present in the Legislation and is permissible, rather it may be an obligation to clarify the truth and refute falsehood so that there is no confusion, if this wasn’t the case, then why were books authored in the topic of religions and sects such as ‘Al Farq bayn al Firaq [The Difference between the Sects]’ by al Baghdaadee, ‘Al Milal wan Nihal [Religions and Sects]’ by al Shahrastaanee, and ‘Maqaalaat al Islaamiyyeen’ by al Ash’aree and ‘Al Fasl’ by Ibn Hazm.


I say this, and Allaah is the granter of Success, and may the Salaat and Salaam be upon our Prophet Muhammed, his family and companions.

1- تصنيف الناس بحسب الهوى ومن باب التفاخر فهذا منهي عنه ولا يجوز قال الله تعالى (يا أيها الناس انا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا إن اكرمكم عند الله اتقاكم ان الله عليم خبير). وقال النبي صلى الله عليه وسلم ( كلكم لآدم وآدم من تراب. لا فضل لعربي على أعجمي ولا لأبيض على أسود الا بالتقوى) فالتميز انما هو بالتقوى لا باللون والجنس.

2- تصنيف الناس بحسب اعتقاداتهم واعمالهم لإنزال كل منهم منزلته ومعاملته بما يليق به فهذا امر واقع وامر مشروع فالناس ليسوا على حد سواء فمنهم الكافر والمؤمن والمنافق والبر والفاجر وهذا التصنيف وارد في الكتاب والسنة ولا مجال لإنكاره لأنه ثابت شرعا وواقع فعلا وفي المثل ( من كان الناس عنده سواء فليس لعلته دواء).

3- تصنيف المؤمنين بحسب ما أتاهم الله من العلم والإيمان والعمل قد جاء في الكتاب والسنة قال تعالى ( تلك الرسل فضلنا بعضهم على بعض) وقال تعالى ( لا يستوي القاعدون من المؤمنين غير أولى الضرر والمجاهدون في سبيل الله). الآية. وقال تعالى (قل هل يستوي الذين يعلمون والذي لا يعلمون) وقال تعالى ( لا يستوي منكم من انفق من قبل الفتح وقاتل أولئك اعظم درجة من الذين انفقوا من بعد وقاتلوا وكلا وعد الله الحسنى).

4- تصنيف المؤمنين إلى سني وبدعي والى مؤمن كامل الايمان ومؤمن ناقص الايمان والى مستقيم وعاص لانزال كل منزلته ومعاملته بما يليق به شرعا واعطائه حقوقه اللائقة به امر مشروع قال النبي صلى الله عليه وسلم (انزلوا الناس منازلهم).

5- تصنيف الكفار بحسب مللهم ومعاملة كل منهم بحسب ما شرعه الله في حقه امر ضروري واجب شرعي فالكافر الكتابي له احكام والكافر الوثني أو الملحد له احكام أخرى هذا في الدين. واضاف الشيخ الفوزان اما في الآخرة فجميعهم في النار إذا ماتوا على الكفر وقد يتفاوتون في العذاب وعلى كل فلابد من التمايز بين المؤمنين والكفار واهل السنة واهل البدعة قال الله تعالى ( ان الذين آمنوا وهاجروا وجاهدوا في سبيل الله بأموالهم وأنفسهم والذين آووا ونصروا اولئك بعضهم أولياء بعض). إلى قوله تعالى ( والذين كفروا بعضهم أولياء بعضهم الا تفعلوه تكن فتنة في الأرض وفساد كبير) قال الامام بان كثير رحمه الله : ذكر تعالى اصناف المؤمنين وقسمهم إلى مهاجرين أخرجوا من ديارهم واموالهم وجاءوا لنصرة الله ورسوله وإقامة دينه وبذلوا أنفسهم واموالهم في ذلك والى انصار وهم المسلمون من اهل المدينة إذ ذاك آووا اخوانهم المهاجرين في منازلهم وواسوهم في اموالهم ونصروا الله ورسول بالقتال معهم فهؤلاء (بعضهم أولياء بعض) أي كل منهم احق بالآخر من كل أحد الى ان قال رحمه الله على قوله تعالى ( والذين كفروا بعضهم أولياء بعض) لما ذكر تعالى ان المؤمنين بعضهم أولياء بعض قطع الموالاة بينهم وبين الكفار. ومعنى قوله تعالى ( الا تفعلوه تكن فتنة في الأرض وفساد كبير) اي أن لم تجانبوا المشاركين وتوالوا المؤمنين والا وقعت الفتنة في الناس وهو التباس الأمر واختلاط المؤمن بالكافر فيقع بين الناس فساد منتشر عريض طويل. انتهى كلامه رحمه الله.

6- لا يجوز تصنيف المؤمنين بالظن لأن الأصل في المؤمن الخير فلا تجوز اساءة الظن به قال الله تعالى ( يا أيها الذين آمنوا اجتنبوا كثيرا من الظن ان بعض الظن إثم) وقال تعالى ( يا أيها الذين آمنوا ان جاءكم فاسق بنبأ فتبينوا أن تصيبوا قوما بجهالة فتصبحوا على ما فعلتم نادمين).

تصنيف الناس ليس جائزا مطلقا ولا ممنوعا مطلقا. بل لابد من التفصيل حسب الأدلة. وتصنيف الناس حسب الأدلة لا يعني تحريم التعامل بينهم فيما اباح الله من البيع والشراء وتبادل المنافع والخيرات النافعة والتمثيل الدبلوماسي بينهم ومكافأة المحسنين من جميع الاطراف حسبما جاءت به الأدلة ومنع التظالم فيما بينهم قال تعالى ( ولا يجرمنكم شنآن قوم على ألا تعدلوا اعدلوا هو أقرب للتقوى). ويجب على المسلمين نحو الاطراف الأخرى المخالفة لهمدعوتهم إلى الله وأمرهم بالمعروف ونهيهم عن المنكر وجهادهم لإخراجهم من الظلمات إلى النور ومن الكفر إلى الإيمان ولا يتركوهم في غيهم وضلالهم وهم يقدرون على بذل الأسباب لانقاذهم قال تعالى ( كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله). أي كنتم خير الناس للناس وتبين من هذا ان مقولة منع تصنيف الناس فيها تفصيل وان التصنيف الجاري على مقتضى الشرع جائز بل قد يكون واجبا لبيان الحق ورد الباطل وعدم الالتباس والا لماذا صنفت كتب الفرق والملل والنحل مثل كتاب (الفرق بين الفرق) للبغدادي والملل والنحل للشهرستاني ومقالات الاسلاميين للأشعري والفصل لابن حزم هذا وبالله تعالى التوفيق. وصلى الله وسلم على نبينا محمد وآله وسلم





Reference: http://www.sahab.net/forums/showthread.php?t=336323

TYPES OF JINN

The Prophet (salallaho aleihi wa sallam) said,

ا لجن ثلاثة اصناف فصنف يطير في الهواء وصنف حيات وكلاب وصنف يحلون ويظعنون

“There are three types of jinn: one that flies through the air, one that are snakes and dogs, and one which stay in places and travel about”

[This was recorded by at-Tabarani and al-Haakim and by al-Baihaqi in Al-Asmaa wa as-Sifaat with sahih isnad. See Muhammad Naasir al-Deen al-Albani, sahih al-Jaami al-Sagheer, vol.3, p. 85.]

7 Cures in Al Qist al Hindee

7 Cures in Al Qist al Hindee

Reference: Fat-h al Baaree : Vol 12. P.206
Author: Al Haafidh bn Hajar al 'Asqalaanee


Abu Bakr ibn al ‘Arabee stated:

‘Qist (Costus) is of two types: Hindee (Indian) - which is black, and Bahree which is white. Al Qist al Hindee is hotter than al Bahree.”

Ummu Qays bint Mihsan said: I heard the Messenger of Allaah - صلى الله عليه وسلم - say:

“It is upon you to use ‘Al ‘Uood al Hindee’ [i.e. Qist/Costus], for indeed it contains seven cures; it is inhaled through the nostrils to relive throat aches/tonsillitis and placed in the sides of the mouth for the relief of Dhaat al Janb [1]” [Collected by Bukhaaree and Muslim.]

In another narration that will be explained after two chapters:

“I approached the Prophet - صلى الله عليه وسلم - with a son of mine while pressing his tonsils due to tonsillitis, so he said: “You should use al Qist al Hindee.” [Collected by Bukharee and Muslim.]

Al Imaam Ahmad and the authors of the Sunnan collected a Hadeeth on the authority of Jaabir that the Messenger of Allaah - صلى الله عليه وسلم – said:

“If a child is inflicted with tonsillitis or a headache, then let his mother take al Qist al Hindee, scrub it with water and let him inhale it as droplets through his nostrils.”

In a Hadeeth narrated by Anas that will be explained after two chapters he said:

"The best thing to cure yourselves with is Hijaamah and al Qist al Bahree.”

It is understood from this Hadeeth that it is a cure for all pains, al Qist al Hindee is used when hot medicine is needed for treatment, and al Bahree was described as milder, because al Hindee is hotter than al Bahree as has already been explained.

His statement:

“For indeed it has seven cures...”

In this Hadeeth, only two types of cures were mentioned and not seven, so either the narrator sufficed himself with mentioning only two while all seven were mentioned by the Messenger, or the Messenger mentioned only two due to being the only two of the seven in existence at the time. The second possibility seems to be stronger as will be explained shortly.

Doctors have mentioned that from the benefits of al Qist are:

* It eases the menstrual flow.
* It eases the flow of urine.
* It kills worms in the bowels.
* It repels poison.
* It repels fever.
* It heats the stomach.
* It increases sexual desire.
* It removes facial spots.

So more than seven cures were mentioned, some scholars explained that seven cures were known through revelation, and the rest through experience, so only seven were mentioned because of their certainty. Other scholars said that he only mentioned what was needed because he was not sent with the details of such issues.

I say [al Haafidh]:

There is a possibility that the ‘seven’ mentioned in the Hadeeth are seven methods which are the basis of how it is used as treatment; because it is either rubbed in, drank, Takmeed, Tandheel, breathed in as a smoke [incense], inhaled as liquid drops through the nostrils or placed at the sides of the mouth.

Rubbing it in is done by mixing it with oil and creams until it is smooth, likewise is Takmeed.

To drink it, it is crushed into a powder and mixed with honey, water or other liquids, likewise is Tanteel.

It is inhaled by mixing it with oil and putting droplets of it in the nostrils.

Inhaling it as smoke is clear.

With each method, there are different healing benefits, and such eloquence, coming from one who was given Jawaami al Kalim[2], should not be surprising.

-----------------------------------------------------------
[1] An illness that causes the swelling of the sides. It is also described as an illness that produces vile gasses, and an illness between the heart and the kidney.

[2] The ability to speak a few words which have deep, wide ranging meanings.

سبعة أشفية في القسط الهندي

المرجع: فتح الباري : 12 ص.206المؤلف :الحافظ ابن حجر العسقلانيالباب: الطب

قال أبو بكر بن العربي القسط نوعان : هندي وهو أسود ، وبحري وهو أبيض ، والهندي أشدهما حرارة .

عن أم قيس بنت محصن قالت سمعت النبي صلى الله عليه وسلم يقول

عليكم بهذا العود الهندي فإن فيه سبعة أشفية يستعط به من العذرة ويلد به من ذات الجنب

كذا وقع هنا مختصرا ، ويأتي بعد أبواب في أوله قصة " أتيت النبي صلى الله عليه وسلم بابن لي وقد أعلقت عليه من العذرة فقال:

عليكن بهذا العود الهندي

وأخرج أحمد وأصحاب السنن من حديث جابر مرفوعا

أيما امرأة أصاب ولدها عذرة أو وجع في رأسه فلتأخذ قسطا هنديا فتحكه بماء ثم تسعطه إياه

وفي حديث أنس الآتي بعد بابين

إن أمثل ما تداويتم به الحجامة والقسط البحري

وهو محمول على أنه وصف لكل ما يلائمه ، فحيث وصف الهندي كان لاحتياج في المعالجة إلى دواء شديد الحرارة ، وحيث وصف البحري كان دون ذلك في الحرارة ، لأن الهندي كما تقدم أشد حرارة من البحري

قوله : ( يستعط به من العذرة ، ويلد به من ذات الجنب )

كذا وقع الاقتصار في الحديث من السبعة على اثنين ، فإما أن يكون ذكر السبعة فاختصره الراوي أو اقتصر على الاثنين لوجودهما حينئذ دون غيرهما ، وسيأتي ما يقوي الاحتمال الثاني .

وقد ذكر الأطباء من منافع القسط:

أنه يدر الطمث والبول

ويقتل ديدان الأمعاء

ويدفع السم وحمى الربع والورد

ويسخن المعدة

ويحرك شهوة الجماع

ويذهب الكلف طلاء

فذكروا أكثر من سبعة ، وأجاب بعض الشراح بأن السبعة علمت بالوحي وما زاد عليها بالتجربة ، فاقتصر على ما هو بالوحي لتحققه وقيل ذكر ما يحتاج إليه دون غيره لأنه لم يبعث بتفاصيل ذلك قلت : ويحتمل أن تكون السبعة أصول صفة التداوي بها ؛ لأنها إما طلاء أو شرب أو تكميد أو تنطيل أو تبخير أو سعوط أو لدود ؛ فالطلاء يدخل في المراهم ويحلى بالزيت ويلطخ ، وكذا التكميد ، والشرب يسحق ويجعل في عسل أو ماء أو غيرهما ، وكذا التنطيل ، والسعوط يسحق في زيت ويقطر في الأنف ، وكذا الدهن ، والتبخير واضح ، وتحت كل واحدة من السبعة منافع لأدواء مختلفة ولا يستغرب ذلك ممن أوتي جوامع الكلم

Translator: Abu Abdul-Waahid, Nadir Ahmad

Taken from:http://www.subulassalaam.com

Worse than the End of the World

Worse than the End of the World

‘Abdullâh b. ‘Amr – Allâh be pleased with them both – said:


Killing a believer is worse to Allâh than the ending of the world.


Al-Nasâ`î, ­Al-Sunan. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Jâmi’ no.4361.




Source: http://www.sayingsofthesalaf.net/index.php/worse-than-the-end-of-the-world/#ixzz18SN58NUb

Marriage and the Light of Faith

Marriage and the Light of Faith

‘Ikrimah, Sumay’ and Kurayb report that Ibn ‘Abbâs – Allah be pleased with them – said to them:


Marry, for if the servant of Allah commits fornication Allah snatches the light of îmân from him, and may or may not return it to him.


Ibn Sa’d in Al-Tabaqât Al-Kubrâ Vol.5 p287.


Source: http://www.sayingsofthesalaf.net/index.php/marriage-and-the-light-of-faith/