“Nothing breaks the back of Iblees like …”

“Nothing breaks the back of Iblees like …”

Ad-Dhahabi writes in Siyar A’lam Al-Nubala:

يوسف بن أسباط : سمعت الثوري يقول : ليس شيء أقطع لظهر إبليس من قول : لا إله إلا الله

    Yusuf bin Asbaat said: “I heard Al-Thawri say: Nothing breaks the back of Iblees (the devil) like saying: Laa ilaha il Allaah!”

“Do not think ill of a word …”

“Do not think ill of a word …”

Umar Ibn Al-Khattaab said:

لا تظن بكلمة خرجت من أخيك المؤمن شرًّا ، وأنت تجد لها في الخير محملا ً

“Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.”

Biography: Ibn al-Jawzee (d.597H)

Ibn al-Jawzee (d.597H)

His lineage: He is ‘Abdurrahmaan bin ‘Alee bin Muhammad bin ‘Alee bin ‘Abeedullaah bin ‘Abdillaah bin Hamaadee bin Ahmad bin Muhammad bin Ja’far bin ‘Abdillaah bin al-Qaasim bin an-Nasr bin al-Qaasim ibn Muhammad bin ‘Abdillaah bin ‘Abdirrahmaan bin al-Qaasim bin Muhammad bin Abee Bakr as-Siddeeq al-Qurashee at-Taymee al-Bakree al-Baghdaadee.


His birth: He was born in the city of Baghdad in 510H.


His seeking of knowledge and efforts in Da’wah: At the age of three, his father died and his mother and uncle began to take him to the mosque and listen to hadeeth from his uncle, the great Shaykh Abul-Fadhl Muhammad bin Naasir al-Baghdaadee. He also learnt from the reciters there. It is mentioned that he had over eighty Shaykhs, of them: al-Qaadhee Aboo Bakr al-Ansaaree, Aboo Bakr al-Mazrafee, Abul-Qaasim al-Hareeree, ‘Alee ibn ‘Abdul-Waahid ad-Deinooree.


Ibn al Jawzee became an outstanding scholar of the twelfth century especially in the Hadeeth sciences for which he was titled “al Haafidh”. He was also noted for his scholarship in the fields of history, linguistics, tafseer and fiqh. In fact, he became the leading scholar of the Hanbalee Madhab of his time and played an important role in reviving and spreading it.


The Scholars’ praise for him:


Adh-Dhahabee said about him: The Imaam, the ‘Allaamah, the Haafidh, the great scholar of ‘Iraaq and admonisher.


Ibn Rajab al-Hanbalee said : The Haafidh, the Mufassir (exegist of the Qur’aan), the Faqeeh (Jurist), the admonisher, Shaykh of his time and the Imaam of his generation.


Abul-Mudhaffar, the one dear to him, said: He was a zaahid (ascetic) in this world, distant from it, he did not ever joke with anyone, nor did he play with youth, and he did not eat from something of which its permissibility is uncertain, and he did not slack in these matters until Allaah, the Most High, caused him to die.


Ibn Katheer says about him: One of the few Scholars who excelled in many sciences and was singled out (in his excellence) amongst the rest. He produced many books, large and small, (the number of which is about) three hundred and he wrote with his hands about two hundred volumes. He was singled out in the field of admonishing, in which there was none before nor none (after who) reached his level in it, nor in his method and (perceptual) form, or in his eloquence, purity, sweetness and beauty….He would combine many meanings in simple, easy words. (In fact) He has extended his hand in all fields including tafseer, hadeeth, history, mathematics, astrology, medicine, jurisprudence and other than that from sciences of the (Arabic) language.


The last part of his life: He died on the night of Jumu’ah, the 12th of Ramadhaan 597H, in Baghdaad. May Allaah (Subhaanahu wa Ta’aala) have Mercy upon his soul, aameen.


Source : Madeenah University Magazine (http://www.iu.edu.sa/Magazine/30/2.htm),
Shaykh al-‘Allaamah ‘Abdul-Muhsin al-‘Abbaad, http://www.almuflihoon.com/

The Two Ibn Jareers

The Two Ibn Jareers

Reference: Refer to the biographies section


Do not be confused by the two, their names are the same but the difference between them is as night and day.


The First: Al Imaam, al-Mufassir, al Faqeeh, al Mu-arrikh – Abu Ja’far Muhammad ibn Jareer ibn Yazeed ibn Katheer ibn Ghaalib at Tabaree.1


An Imaam, Mujtahid Mutlaq,2 author of the many well-known books. He is from Tabrastaan. He was born in 224H, he travelled to seek knowledge at the age of twelve to a number of coountries before finally settling in Baghdad. He died in the year 310H.


The Second: He is; Abu Ja’far, Muhammad ibn Jareer ibn Rustum al Tabaree.


Al Imaam Adh Dhahabee stated concerning him:


‘Abdul ‘Azeez al Kitaanee stated: "He is from the Rawaafid (Shee’ah). He authored numerous books of their innovations…"


Note: Both of them are known and referred to as: Abu Ja’far, Muhammad ibn Jareer at Tabaree, it is the grandfathers name, which is usually omitted, that differentiates them. Adh Dhahabee lists their biographies one after the other.


-----------------------------------------------------


1. A full biography of the Imaam will be posted in the future insha Allah.


2. The meaning of Mujtahid Mutlaq can be found in this article, it is the highest level: The Levels of the Scholars


3. Seeyar ‘alaam an Nubalaa: 9: #2857

الإبن جريرين

المرجع: راجع قسم التراجمالمؤلف :الباب: هل تعلم

الإول : الإمام المفسر الفقيه المؤرخ : هو أبو جعفر ، محمد بن جرير بن يزيد بن كثير بن غالب الطبري ، الإمام الجليل ، المجتهد المطلق، صاحب التصانيف المشهورة ، وهو من أهل آمل طبرستان، ولد بها سنة 224هـ ، ورحل من بلده في طلب العلم وهو ابن اثنتي عشرة سنة ، ثم ألقى عصاه واستقر ببغداد ، وبقى بها إلى أن مات سنة عشر وثلاثمائة

الثاني : محمد بـن جرير بن رستم الطـبري

قال الإمام الذهبي رحمه الله تعالى في سير أعلام النبلاء ج9: #2857 ـ محمد بن جرير بن رستـــــــــــــــــم

قال عبد العزيز الكتاني : هو من الروافض ،صنف كتبا كثيرة في ضلالاتهم

تنبيه :ذكر الذهبي هذه الترجمة بعد ترجمة الإمام الطبري رحمه الله تعالى فلا يخطلت عليك الأول بالثاني فكلاهما معروف بأبي جعر محمد بن جرير الطبري

Source: http://www.subulassalaam.com/articles/article.cfm?article_id=152

Biography: Umar bin Abdul-Azeez

Umar bin Abdul-Azeez (d. 101H)

The Khalifah Umar bin Abdul-Azeez. He was the Khalifah and great Imaam Umar bin Abdul-Azeez ibn Marwan bin al-Hakm bin Abee al-Aas, his kunya was Abu Hafs and he was from the Quraish. His mother was the granddaughter of Umar bin al-Khattab. He was born in 63 A.H. and passed away in the year 101A.H.


Narrated by AbdulAzeez bin Yazeed al-‘Aylee who said : Sulaiman did Hajj & Umar bin Abdul-Azeez was with him, it started to thunder & lightening struck so much that their hearts nearly came out, so Sulaiman said, Abu Hafs, have you ever seen a night like this or even heard of one like this? He answered: O Ameer al-Mumineen! This is the sound of the mercy of Allaah, so how would it be if you heard the sound of the punishment of Allaah! ?


Al-‘Awza’ee said : Umar bin AbdulAzeez wrote a letter to us, no one memorized it except me and Makhool : ‘To proceed, indeed whoever remembers death a lot, then he is pleased with little in this world, and he who adds his speech in comparison to his action, then he lessens his speech except with that which will benefit him and as-salaam.’


[Taken from Brief Biographies of some of the People of Knowledge Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works Compiled & Translated By Abbas Abu Yahya]


Source: http://islamtees.wordpress.com/biographies/4-early-salaf-100h-400h/#bio1

Great Naseehah Especially For Sisters With Niqaab

Great Naseehah Especially For Sisters With Niqaab

Question:

We are living as a minority in the lands of the kuffar (non muslims). Many incidents of verbal abuse occur here. For instance, you may be driving a vehicle and some of the kuffar use hand signals or yell out to you. Are you able to retaliate with the like of them, i.e., make hand signals back or stop the car to threaten them or should you have sabr (patience) so that you can also give them Dawah to Islaam?

Answer: 

The answer is as the Prophet sallallahu alayhi wa sallam said:" the Muslim is not one who curses others nor is he one who is a constant criticizer nor does he have a filthy mouth or filthy actions." [1] This type of filth that is done with hand signals and verbal threats/abuse is not to be retaliated with its like, because the Believer, as the Prophet sallallahu alayhi wa sallam said, is not filthy in his actions or statements. Allaah subhana wa ta'ala says when describing the servants of Ar-Rahmaan:{and if they pass by some evil play or evil talk, they pass by it with dignity.} [Al-Furqaan 25:72]Also, Allaah ta'ala says:{And turn away from the foolish} [Al-Araaf 7:199]

However, if it is at all possible to give this person some advice or dawah, then this should be done, if not, then one should walk by them, as the poet says: "And I may walk by a foolish person and he curses me and I keep on walking and I say that doesn't concern me." Meaning that you walk by these types of people and you deal with them like you didn't even see them do anything or hear them say anything.

Answered by: Shaykh Abdur-Razzaq bin Abdul-Muhsin Al-Abbaad

[1] Reported by at-Tirmidhee. Shaykh al-Albaanee rahimahu Allah says Saheeh in Jaami' Tirmidhee 4/350 (#1977) and Saheeh al-Jaami' (#5381)

Pleasing all people is an unattainable goal

 Pleasing all people is an unattainable goal

Ash-Shafi’i said to Yunus bin Abdul-A‘la
 

“O Abu Musa, know that pleasing all people is an unattainable goal and there is no way to be completely safe from them. Therefore, see where your righteous benefit lies, and adhere by it; and leave people and all they indulge in.”

[Al-‘Uzlah, Page 79]

Excellence of Knowledge

Excellence of Knowledge

as-Sa'di:


"Allaah showed Adam's excellence via knowledge. Knowledge is one of the noblest qualities a servant can possess."


(Taysir-ul-Karim, p. 49)

This Life of Deception

This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldy life.


Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them! while those who follow their lusts were caused to regret.


The first category, are those, in which Allah says,which means, {They are on (true) guidance from their Lord, and they are the successful.} (Al-Baqarah, 2:5)


However, the other category, are those to whom Allah sayswhich means, {(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the MujrimGn (polytheists, disbelievers, sinners, criminals, etc.).} (AI-Mursalat,77:46)


When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says, which means, “This is your Day which you were promised”. (AI Anbiya’, 21:103)


Source : Al-Fawaid – by Ibn al Qayyim


http://salaf-us-saalih.com/2010/06/17/this-worldly-life-is-like-an-unchaste-woman-ibn-al-qayyim/

Imaam Muhammad Ameen ash-Shanqeete

Imaam Muhammad Ameen ash-Shanqeetee

1325H-1393H: Imaam Muhammad Al-Ameen Ash-Shanqeetee
AUTHOR:
SOURCE:
PRODUCED BY: Al-Ibaanah.com

Author: Sayyid bin 'Abbaas Al-Julaymee

Source: His Checking of the book Manaahij wa Diraasaat li Ayaat-il-Asmaa was-Sifaat (pg. 4-6)

His Name:

He was the great scholar, the Shaikh, Muhammad Al-Ameen Ibn Muhammad Al-Mukhtaar bin 'Abdil-Qaadir Al-Jaknee As-Shanqeetee. His compound name was Muhammad Al-Ameen, just like the name of his father (i.e. Muhammad Al-Mukhtaar), which was the common practice of naming in their lands.

His Birth and Lineage:

He was born in 1325H in the region known as Shanqeet, which is the eastern part of the state of Mauritania, which lies on the (eastern) coast of the Atlantic Ocean, south of Morocco and Algeria and north of Senegal.
His lineage traces back to Ya'qoob bin Jaakin, the forefather of the large tribe, known as the Jaknees. The lineage of this tribe traces back to Himayr.

His Educational Upbringing:

He was born in a household of knowledge consisting of men and women that were learned. His mother was the daughter of his father's paternal uncle (i.e. his father's female cousin). So he studied under his maternal uncles, his maternal cousins and their women, the basic aspects of knowledge and the sciences of the Qur'aan.

He completed his studies in various subjects of the Religion under the senior scholars of his land, such as the subjects of Tafseer, Hadeeth, Fiqh, Usool, Nahw, Sarf, Balaagha and more.

He adhered to the Maalikee madh-hab without blindly following it and being fanatical about it. In fact, he followed the evidences with regard to the religious rulings.

His Work and Entrance into the Hijaaz Area:

After finishing his studies of the various subjects of the Religion, he worked as a teacher and as a judge in family jurisdiction. So people in dispute would go to him and he would make his judgment between them. His rulings and verdicts were carried out and enforced by everyone, even the government of his country at that time.

In the year 1367H, he went to Saudi Arabia to perform the Hajj and began to teach there in the Prophet's Mosque. The people in charge of this Mosque became acquainted with him and sought for him to remain in the Haramayn (vicinity of Makkah and Madeenah) so that he can teach and provide general benefit.
In 1371H, he was called to teach in the educational institutes and colleges of Riyadh. Then he moved to Madeenah to teach in the Islamic University there.

His Written Works:

He has authored some books, which include:
1. Adwaa-ul-Bayaan fee Tafseer-il-Qur'aan bil-Qur'aan - printed
2. Al-Mudhakkirah fee Usool-il-Fiqh - printed
3. Adab Al-Bah-th wal-Munaadhara - printed
4. Alfiyyah fil-Mantiq Daf'u Eehaam Al-Idtiraab 'an Ayaat-il-Kitaab - printed
5. Man'u Jawaaz Al-Majaaz - printed
6. Mandhoomah fil-Faraa'id
7. Furoo' Maalik - a poetic text
8. Sharh 'alaa Maraaqee As-Sa'ood - a dictation he made to his students
9. Sharh 'alaa As-Sullam - a dictation he made to his students
10. Ansaab-ul-'Arab - a poetic text
11. Manaahij wa Diraasaat li-Ayaat-il-Asmaa was-Sifaat - A transcribed lecture he gave in the Islamic University on the 13th of Ramadaan, 1382H.

His Death:

The Shaikh died on the forenoon of Thursday, the 17th of Dhul-Hijjah, 1393H. His death occurred in Makkah on his return from Hajj. He was buried in the Mi'alaa graveyard and his funeral prayer was held in the Ka'bah after the Dhuhr prayer of that same day. Shaikh 'Abdul-'Azeez bin 'Abdillaah bin Baaz prayed over him, along with all the other Muslims that attended, may Allaah have mercy on him.
For his Biography, refer to Al-A'alaam of Az-Zirkilee (6/45), Al-Manhal (the Dhul-Hijjah Issue of 1393H: pg. 982), and Mashaaheer 'Ulamaa Najd (pg. 517-520 & 540-543)
--------------------------------------------------------------------------------

Footnotes:

Translator's Note: The students that often frequented his classes on Tafseer of the Qur'aan in the Prophet's Masjid were many, the most famous of whom were: Imaam Ibn Baaz, Bakr Abu Zayd and 'Atiyyah Muhammad Saalim, the one who completed Imaam Ash-Shanqeetee's great work Adwaa-ul-Bayaan, after his death.

Translator's Note: Among the students he taught while in the Islamic University of Madeenah, was Shaikh Rabee' bin Haadee Al-Madkhalee, may Allaah preserve him.

The World in Three Days

 The World in Three Days

It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him – that he said:

The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today.

Al-Bayhaqî, Al-Zuhd Al-Kabîr p197.

[To read this text in Spanish language, cllick here]

لله ملك السموات والأرض

قال الإمام ابن قيم الجوزية رحمه الله

لله ملك السموات والأرض ، واستقرض منك حبة فبخلت بها ، وخلق سبعة أبحر وأحب منك دمعةً فقحطت عينك بها

“To Allaah belongs the kingdom of the heavens and the earth, yet He asks a loan from you (i.e. giving charity) but you are stingy. He created the seven seas, but He loved a tear from you (out of fear of Him) but your eyes were tearless.”

  الفوائد : ٣٥ - فصل

The Best Animal to Slaughter

The Best Animal to Slaughter

Reference: The Rulings of Slaughtering
Author: Al Imaam Ibn 'Uthaymeen


The best slaughter animal in relation to kind:






The camel – if it is slaughtered whole (i.e. by one person)
The cow – if it is slaughtered whole (i.e. by one person)
The Sheep
The goat
A seventh of a camel (i.e. a camel shared by seven as opposed to the first camel that is not shared.)
A seventh of a cow.




The best type in relation to characteristics:




The Fattest
The most meaty
The most physically fit
The one with the best appearance.




In a Hadeeth collected by al Bukharee on the authority of Anas ibn Maalik – may Allah be pleased with him:


"The Messenger of Allah - صلى الله عليه وسلّم - used to slaughter two large, fleshy black and white Sheep with large horns."


On the authority of Abu Sa'eed al Khudree, may Allah be pleased with him:


"The Prophet slaughtered a large Fuhl ram with black eyes, a black mouth and black limbs."


Collected by The Four, at Tirmidhee stated; Hasan Saheeh.




On the authority of Abu Raafi':


"When the Prophet - صلى الله عليه وسلّم - used to slaughter, he would buy two fleshy/fat rams." In another narration: "Two Mawjoo rams."


Collected by al Imaam Ahmad.




A Mawjoo is better in terms of meat.


A Fuhl is better in terms of appearance.


This is what is best, in terms of kind and characteristics.

الأفضل من الأضاحي جنساً أو صفة

المرجع: أحكام الأضحية والذكاةالمؤلف :الإمام ابن عثيمينالباب: العيد

الأفضل من الأضاحي جنساً:

الإبل، ثم البقر إن ضحى بها كاملة،

ثم الضأن،

ثم المعز،

ثم سبع البدنة،

ثم سبع البقرة.

والأفضل منها صفة:

الأسمن

الأكثر لحماً

الأكمل خلقة

الأحسن منظراً.

وفي صحيح البخاري عن أنس بن مالك رضي الله عنه

"أن النبي صلى الله عليه وسلّم كان يضحي بكبشين أقرنين أملحين."

والكبش: العظيم من الضأن.

والأملح ما خالط بياضه سواد فهو أبيض في سواد.

وعن أبي سعيد الخدري رضي الله عنه قال:

"ضحى النبي صلى الله عليه وسلّم بكبش أقرن فحيل يأكل في سواد، وينظر في سواد ويمشي في سواد."

أخرجه الأربعة، وقال الترمذي: حسن صحيح.

والفحيل: الفحل، ومعنى يأكل في سواد إلى آخره أن شعر فمه وعينيه وأطرافه أسود.

وعن أبي رافع مولى النبي صلى الله عليه وسلّم قال:

"كان النبي صلى الله عليه وسلّم إذا ضحى اشترى كبشين سمينين " وفي لفظ: "موجوئين."

رواه أحمد.

السمين: كثير الشحم واللحم.

والموجوء: الخصي وهو أكمل من الفحل من حيث طيب اللحم غالباً.

والفحل أكمل من حيث تمام الخلقة والأعضاء.

هذا هو الأفضل من الأضاحي جنساً وصفة

Source:http://www.subulassalaam.com/articles/article.cfm?article_id=160

Mu’aawiyah The Scribe of the Prophet

Mu’aawiyah The Scribe of the Prophet

-sallAllaahu alayhi wa sallam-

Taken from ‘Silsilah Ahadeeth As-Saheehah’


By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani


Translated by Abbas Abu Yahya






82 – ‘May Allaah not let his stomach become satisfied;’ i.e. Mu’aawiyah.






Collected by Abu Dawood at-Tayyalisi in his ‘Musnad’ (2746) Hishaam and Abu ‘Awaana narrated to us from Abu Hamza al-Qassaab from Ibn Abbas:






‘That the Messenger of Allaah -sallAllaahu alayhi wa sallam- sent someone to Mu’aawiyah to write something for him, and this person said he is eating, then the Messenger sent the person again, and again he said he is eating. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:


‘May Allaah not let his stomach become satisfied.’


I (Albaani) say: This Isnaad is Saheeh, its narrators are all trustworthy, they are the narrators of Imam Muslim.


Regarding Abu Hamza al-Qassaab – whose name is Umraan bin Abi ‘Atta – there is some talk about him from some of the scholars but it does not harm him, since a group from the Imams have regarded him as trustworthy, from them is Ahmad and Ibn Ma’een and others.


As for those who regarded him as weak then they did not clarify the reason, so therefore it is an unknown (Jarh) criticism, which is unacceptable. It is as if this is why Imam Muslim used him as a narrator and narrated this hadeeth from him in his book ‘Saheeh’ (8/27) from the way of Shu’abah from Abu Hamza al-Qassaab with this hadeeth.


Ahmad narrated this hadeeth (1/240, 291, 335, 338) from Shu’abah and Abu ‘Awaana from Abu Hamza with this hadeeth without the saying: ‘May Allaah not let his stomach become satisfied.’






It seems that the hadeeth was summarized by Ahmad or by some of his Shaykhs, and they mentioned an extra wording:


‘. . . .and he was his scribe’,


And its chain is authentic.


Some of the sects took opportunity of this hadeeth, as a way of attacking Mu’aawiyah -Radi Allaahu anhu- but there is nothing in this hadeeth which helps them on this, and how can it, since in the hadeeth it mentions that he was the scribe of the Prophet -sallAllaahu alayhi wa sallam, and this is why al-Hafidh Ibn ‘Aasakir said: (16/349/2):


‘This is the most authentic narration which has been mentioned about the excellence of Mu’aawiyah.’


What is evident from this supplication from the Prophet -sallAllaahu alayhi wa sallam- is that it was not intentional, rather it is from what is the practice of the Arabs when using certain style of speech unintentionally; such as the statement of the Messenger -sallAllaahu alayhi wa sallam- regarding some of his wives:


‘May you be affected by pain in your throat’[1] [Collected by Bukhari & Muslim]


And


‘May your right hand be covered in dust’ [Collected by Bukhari & Muslim]


and like his -sallAllaahu alayhi wa sallam- statement in the hadeeth of Anas:


‘May your age not increase.’






It is possible that this statement from the Messenger -sallAllaahu alayhi wa sallam- about Mu’aawiyah was spurred on by his humanness which he has eloquently mentioned about himself -sallAllaahu alayhi wa sallam- in many reoccurring Ahadeeth, and from them is the hadeeth of ‘Aeysha -Radi Allaahu anha- who said:


‘Two men entered upon the Messenger of Allaah -sallAllaahu alayhi wa sallam- they spoke to him about something but I did not know what it was about, and they caused him to get angry, so he -sallAllaahu alayhi wa sallam- cursed them and reviled them, then when they left I asked: ‘O Messenger of Allaah! Good will reach everyone except these two people.


The Messenger asked: ‘And why is that?


She said: ‘You cursed them and reviled them.’


He -sallAllaahu alayhi wa sallam- said:


‘Did you not know that I have a contract with my Lord? I said: O Allaah indeed I am a human, so any Muslim whom I cursed or reviled, then designate it as charity and a reward for him.’


[‘Silsilah Ahadeeth As-Saheehah’ No. 83]






Collected by Imam Muslim along with the previous hadeeth before this in the chapter entitled:


‘Chapter: Whoever the Prophet -sallAllaahu alayhi wa sallam- cursed, reviled or supplicated against and he was not qualified for that; then it is a charity, reward and mercy for that individual.’


Then Imam Muslim narrated here the hadeeth of Anas bin Malik who said: ‘There was an orphan girl with Umm Sulaym, who was called Umm Anas, the Messenger of Allaah -sallAllaahu alayhi wa sallam- saw the orphan girl and said:


‘Are you her? Verily you have grown up, may your age not lengthen.’


Then the orphan girl went back to Umm Sulaym crying; Umm Sulaym said to her ‘What is wrong young girl?’


The young girl said: ‘The Prophet of Allaah -sallAllaahu alayhi wa sallam- supplicated against me that my age should not ever lengthen.’ Or she said: ‘my generation.’


So Umm Sulaym went out hastily wrapping her headscarf on her head, until she met the Messenger of Allaah -sallAllaahu alayhi wa sallam-, and the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to her: ‘What is wrong O Umm Sulaym?’


She replied: ‘O Prophet of Allaah! Did you supplicate against my orphan girl?’


He -sallAllaahu alayhi wa sallam- asked:


‘And how is that O Umm Sulaym?’


She answered: ‘She claims that you supplicated that her age should not lengthen nor should her generation.’


The narrator said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- laughed then he -sallAllaahu alayhi wa sallam- said:


‘O Sulaym! Did you not know that I have a contract with my Lord that I have a contract with my Lord and I said: Indeed I am a human and I become pleased just like a human becomes pleased, and I get angry just as a human gets angry so whoever from my Ummah whom I supplicated against with a supplication of which he was not deserving, then make that as a purification for him and a charity and a means of coming closer to Allaah on the Day of Judgement?’


[‘Silsilah Ahadeeth As-Saheehah’ Hadeeth No.84]






Then Imam Muslim follows up this hadeeth with the hadeeth of Mu’aawiyah and with that he completed the chapter. This was an indication from Imam Muslim -Rahimullaah- that this hadeeth of Mu’aawiyah is from one chapter and has the same meaning, therefore, just like the supplication of the Messenger -sallAllaahu alayhi wa sallam- does not harm the orphan girl – rather it is a charity and a means of coming closer to Allaah; likewise was the supplication of the Messenger -sallAllaahu alayhi wa sallam- for Mu’aawiyah.






Imam an-Nawawi said in his ‘Explanation of Saheeh Muslim’ (2/325 – Indian Print):


‘As for the supplication upon Mu’aawiyah, then it has two responses:


One of which is : that it was said upon the tongue without intent.






The second: that it was a punishment for Mu’aawiyah for being late, and Muslim -Rahimullaah- understood from this hadeeth that Mu’aawiyah was not deserving of the supplication upon him, therefore, this is why Imam Muslim entered this hadeeth into this chapter. Other scholars have placed this hadeeth from the virtues of Mu’aawiyah because in reality this does become a supplication for him.’






Dhahabi indicated to this second meaning, he said in ‘Siyaar ‘Alaam an-Nubala’ (9/171/2):


‘I say: Perhaps it is said: this is a virtue for Mu’aawiyah due to the saying of the Messenger of Allaah! The one who I cursed or reviled, make that a charity and mercy for him.’


Know that the statement of the Messenger -sallAllaahu alayhi wa sallam- in these Ahadeeth:


‘Indeed I am a human and I become pleased just like a human . . . ; is indeed an explanation for the statement of Allaah Tabaraka wa Ta’ala:


{ Say, I am only a man like you, to whom has been revealed that your god is one God. } [Khaf: 110]


Perhaps some of those who follow desires and rash emotions hasten to reject the likes of this hadeeth by their claim of veneration for the Prophet –alayhi as-Sallat wa Sallam – and clearing him from having said this statement!


There is no scope for the likes of this rejection, since verily the hadeeth is Saheeh (authentic), rather we see it as Mutawatir (has recurring chains).


It has been collected by Muslim from the hadeeth of ‘Aeysha and Umm Sulaym as we have mentioned, and from the hadeeth of Abu Hurairah and Jabir -Radi Allaahu anhuma, and it has been mentioned from the hadeeth of Salman, Anas, Samrah, Abu Tufayl, Abu Sa’eed and other than them. See: ‘Kunz al-‘Amal’ (2/124).






Veneration of the Prophet -sallAllaahu alayhi wa sallam- is a veneration which is legislated, but it is done with having Eemaan with everything authentically established that came from the Prophet -sallAllaahu alayhi wa sallam, and along with having that Eemaan is him -sallAllaahu alayhi wa sallam- being a slave and Messenger without going to extreme or being negligent. For he -sallAllaahu alayhi wa sallam- is a human with the testification of the Book and the Sunnah, however he is the chief of the humans and the best of them without exception because of the text of the authentic Ahadeeth, just as the history of his life and his biography indicate to.


And from what Allaah Ta’ala bestowed him with of noble manners and praiseworthy characteristics, which no human has in entirety as it is completely in the Messenger -sallAllaahu alayhi wa sallam- and Allaah The Great was truthful when he addressed the Messenger -sallAllaahu alayhi wa sallam- with His Noble statement:


{ and indeed you are on exalted standard character} [Qalam:4]




[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 1 hadeeth no 82-84 p.164]






Also another hadeeth from ‘Silsilah Ahadeeth As-Saheehah’:


From Abu Huraira that the Prophet -sallAllaahu alayhi wa sallam- said:




‘O Allaah, indeed I make a pledge to You which I won’t break. Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’




Collected by Muslim, Ahmad & in Silsilah Ahadeeth As-Saheehah No. 3999










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.






--------------------------------------------------------------------------------




[1] T.N. al-hafidh Muhammad bin Nasr al-Humaydi (d.488 A.H.) said: ‘These are words which the Arabs supplicate with, when they get angry with someone. The meaning is ‘May Allaah make her barren and destroy her.’ Which is that she be affected by pain in her throat. This is to show how great the matter was which caused the person to get angry.’ [Taken from: ‘Tafseer Ghareeb ma Fee Saheehayin al-Bukhari & Muslim’ p.141]


Source:http://followingthesunnah.wordpress.com/2011/07/13/muwa%e2%80%99weeyah-the-scribe-of-the-prophet-sallallaahu-alayhi-wa-sallam/

My Parents Are Not On Good Terms;If I Take The Side Of One,The Other Becomes Angry

 My Parents Are Not On Good Terms;If I Take The Side Of One,The Other Becomes Angry

 

Question:I’m twenty-five years old;my parents fight constantly day and night.If I obey one,the other becomes angry and accuses me of being disobedient and undutiful.O noble Shaikh,what should I do to be dutiful to them both?And am I undutiful to my mother if I obey my father and vice versa?

Answer:The answer to this is that we say that obedience to parents is one of the most important obligations upon people.Allah Almighty says:

"Worship Allah and join none with Him in worship,and do good to parents."[1]

And He said:

"And your Lord has decreed that you worship none but Him.And that you be dutiful to your parents."[2]

And He the Almighty said:

"Give thanks to Me and to your parents, - unto Me is the final destination."[3]

There are also a great many Hadiths in this regard.It is obligatory for one to be obedient to both parents,with one's wealth,labor,position,or in anything that one can be obedient to them in.Allah Almighty said:

"And We have enjoined on man (to be dutiful and good) to his parents.His mother bore him in weakness and hardship upon weakness and hardship,and his weaning is in two years - give thanks to Me and to your parents,- unto Me is the final destination.But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge,then obey them not,but behave with them in the world kindly."[4]

So he ordered keeping the company of these two idolatrous parents who struggle ceaselessly ordering their children to commit Shirk.Yet Allah ordered keeping company with them in a kind way.If that is the case,then you in your specific situation should do two things.First,try to make a truce between them as much as you are able to,and try to reduce the enmity and feud between them.Both husband and wife have rights,and they must come to realize what each has to do for the other.Try to set an example in order to establish a purer atmosphere in your home.Second,you have to be dutiful to each of them.You can perhaps avoid the anger of your father,by being dutiful to your mother when he is not around,and vice versa.Most importantly,though you should not be stagnant or satisfied with the way things are between your parents.At the same time,explain to each parent that obedience to one of them does not mean disobedience to the other;both have rights over their children according to the order of Allah.

Shaykh Muhammad bin Salih Al-Uthaimeen

--------------

Footnotes:

[1]An-Nisa 4:36.

[2]Al-Isra 17:23

[3]Luqman 31:14.

Luqman 31:14-15.

Source:Fatawa Islamiyah (Islamic Verdicts) Volume7,page.311-313|Collected by:Muhammad bin Abdul-Aziz al-Musnad|Published by:Darussalam,Riyadh,2002.

Fatwa regarding how to act if the Scholars differ on an issue from the issues. Shaykh Muqbil bin Haadee

Fatwa regarding how to act if the Scholars differ on an issue from the issues. Shaykh Muqbil bin Haadee

Question:

Some of the Salafees from Britain asked: “If the Scholars differ in an issue from the issues, how do the general folk act in regard to this differing?”

Answer:

They should ask one who is God fearing from amongst them for proof and evidence, for indeed the Companions use to ask the Messenger of Allaah sallAllaahu ‘alayhi wa sallam. And the layman in included in His saying, the Most High:

And follow not that of which you have no knowledge [Al-Isra 17:36]

And he (the layman) is included in His saying, the Most High:


[Say (O Muhammad) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember! [Al-A'raf 7:3]


And he (the layman) is included in His saying, the Most High:


And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. [Al-An'am 6:153]


And he (the layman) is included in the saying of the Messenger of Allaah sallAllaahu ‘alayhi wa sallam:


”All of my Ummah will enter Paradise except those who refuse.” They said: “O Messenger of Allaah, who are those that refuse? He said: “Whosoever obeys me will enter Paradise and whosoever disobeys me, then he has refused.”


So it is necessary that one asks for proof and evidence, if one teaches by way of demonstration, then that is better; because the Prophet sallAllaahu ‘alayhi wa sallam Prayed upon the pulpit (on an occasion) and when he wanted to prostrate, he descended.


And ‘Uthmaan called for water (to be brought) – and likewise ‘Ali bin Abi Taalib – and one of them performed ablution (wudhu) in front of the people, in order to teach them the characteristics of the ablution of the Messenger of Allaah sallAllaahu ‘alayhi wa sallam. and likewise the Hajj, the Prophet sallAllaahu ‘alayhi wa sallam said:


”Take from me the rites of Hajj.”


And he sallAllaahu ‘alayhi wa sallam said in regard to the Prayer:


”Pray as you have seen me pray.”

So it is necessary that you ask him for proofs and evidences, and there is no problem if you ask the other (Scholar) for proof and evidence, and the decisive proof is the Book (of Allaah) and the Sunnah (of the Messenger sallAllaahu ‘alayhi wa sallam).


Shaykh Muqbil bin Haadee (may Allaah have mercy on him).

Tuhfatul Mujeeb ‘Alaa Asilatil-Hadhir wal-Ghareeb, p.158 Dar al-Aathar

Translated by Abu Maryam Taariq bin 'Ali

The people of Sunnah have nobody except Allaah

The people of Sunnah have nobody except Allaah

Shaykh Muqbil Al-Wadi’ee  said:

“The people of Sunnah have nobody except Allaah. And we do not seek to please people in order to attain (high) positions in the army or the ministries, but we ask Allaah, the Supreme, to raise our ranks by entering us into the garden, the size of which is equivalent to the heavens and the earth.”

Rihlaat Da’awiyah, 110-117.

The ruling on limiting the amount of one's offspring

The ruling on limiting the amount

of one's offspring

Question:


What is the ruling concerning putting limitations to the amount of offspring one has?




Answer:


The person that limits his offspring without having a legitimate reason for doing so, I hold him to be foolish if not a disbeliever in the Qadaa and the Qadar (Divine Execution and Preordainment) of Allaah. This is since the individual that limits his progeny to only three children, for example, and he has reached the age of fifty (!), the thought of death does not even cross his mind, or that some violent storm should come and take the lives of his three children, thus leaving him till the end of his life as if he were barren and without offspring. Therefore, those that put limits to the amount of children they have, they do not reflect upon the things that every Muslim reflects on. And it is Al-Qadar (Preordainment), which befalls the people in the way that He wants, not in the way that they want. So this practice that is done in current times, is a severe negligence and a clear deprivation.


Shaykh Naasir ud-Deen al-Albaanee


Al-Asaalah No. 2


Translated by Ismaal Alarcon


Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=87

Question about ruqyah and alternative medicines.

Question about ruqyah and alternative medicines. 

By Shaykh Falaah Ismaeel Mundakar

السؤال:

نحبكم في الله شيخنا، ما حكم فتح عيادة للرقية والطب البديل؟

The Question


-We Love you for the sake of Allah, Oh our Shaykh, what is the ruling on beginning visits with a doctor for ruqyah (Islamic Exorcism of a Jinn) and alternative medicine?

الجواب:

أحبك الله الذي أحببتنا من أجله ووفقنا الله وإياك. ولكن الرقية لا بد ضبطها بالمعايير الشرعية، وننصحك بقراءة كتابنا الرقية الشرعية بين التطبيق والتنزيل. وكثير من الإخوان فتحوا دوراً للرقية الشرعية ثم مالت بهم إما طمعاً وإما فتنةً في النساء أو غيرها والعياذ بالله ؛ فلذلك المحاذير الشرعية ينبغي التنبه لها والضوابط الشرعية لابد من استيفائها ويجب أن تعلم أن السلف لم يجعلوا دوراً للرقية، إنما كان الراقي أو كان القارئ أو قارئ القرآن أو حافظ القرآن إذا طلب منه والعالم والإمام والشيخ وطالب العلم متى ما طلب منه يقرأ ويرقي دون أن يجعل داراً خاصةً لأوقات محددة ورسوم وأموال وغيرها. أما الطب البديل فهذا جائز إن كان في قضايا الأعشاب والأمور المباحة أيضاً كما ذكر النبي صلى الله عليه وسلم (اعرضوا علي رقاكم) والرقى والأدوية لا بأس بها ما لم تكن حراماً أو إثماً أو شركاً

The Answer


-May Allah love you because you loved us for His sake, and may Allah make us and you successful. However, the ruqyah it must be with correctness according to the standards of the Shariah (Islamic Law). We advise you to read our book “The Legislated Ruqyah between the Application and the Revelation.” And many brothers conquered these attacks (by the Jinn) by the legislated ruqyah then later inclined to them, either to desires, or a trial with the women, or other then them, and Allah’s protection is sought. So for that the warnings of the shariah are suitable to be paid attention to and the precepts of the shariah must be fulfilled and it is necessary to know that the salaf didn’t make a circle for the ruqyah. It is only the raaqi (exorcist) or the qaari (reciter of al-Quraan) or the haafidh (memorizer) of the Quraan and the scholar and the imam and the shaykh and the student of knowledge when he is sought from he reads or he makes ruqyah. Translator’s note-(it is not from what is recommended however, to ask for a ruqyah to be done on you). Other than that he makes a session especially for appointed periods of time and for a fee and other than it. As for the alternative medicine then this is allowed if it is in the issue of herbs and the permitted affairs as well. Like what the Prophet sallallahu alaihi wa sallam mentioned-“turn to using your incantations (ruqyah).” And in the ruqyah and the medicines there is no harm in using them as long as they are not haraam (forbidden in the Quraan and the Sunnah), or if they are a crime or a sin, or shirk (blasphemy, idolatry, or superstition in worship, or worshipping Allah with a partner).

Translated by Abuz-Zubayr Zakariyya Ibn David Simpson (May Allah forgive him)


source: http://www.mandakar.com/FatawaDetails.asp?ID=348

Kunyah, Laqab and Shuhrah

Kunyah, Laqab and Shuhrah

The second and fourth questions of Fatwa no. 3205 Q 2: what is the meaning of the words Kunya, Laqab and Shuhrah? A: Kunyah is honorific starting with 'Abu' for men and 'Um' for women such as Abu Muhammad, Abu `Aly and Um Muhammad and Um `Aly. Laqab is a title that denotes honor as Zaynul-`Abidin or dispraise as Anful-Naqah. Shuhrah means what becomes well-known among people of (Part No. 11; Page No. 487) names, Kunyah or Laqab. Q 4: Is it permissible to call a person by the Kunyah of his younger son because his elder son died while he was young? A: It is recommended to call a person by the Kunyah of his elder son whether his son is dead or alive. But if a person calls him by his younger son, he will not be blamed whether his elder son is alive or dead. 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 Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz  Source:  http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=4279&PageNo=1&BookID=7 فتاوى اللجنة الدائمة تصفح برقم المجلد > المجموعة الأولى > المجلد الحادي عشر (الحج والعمرة) > الحج والعمرة > تسمية المولود > الكنية واللقب والشهرة السؤال الثاني والرابع من الفتوى رقم ( 3205 ) س2: ما هي الكنية، وما هو اللقب، وما هي الشهرة؟ ج2: الكنية: ما صدِّر بأب أو أم، كأبي محمد، وأبي علي، وكأم محمد، وأم علي، مثلاً، واللقب: ما أشعر بمدح أو ذم، مثل: زين العابدين، وأنف الناقة، والشهرة: ما اشتهر به الإنسان لكثرة (الجزء رقم : 11، الصفحة رقم: 487) إطلاقه عليه، اسمًا كان أو كنية أو لقبًا. س4: هل يجوز أن ينادى على أحد بالابن الأصغر؛ لأن الابن الأكبر توفي في صغر سنه؟ ج4: الأفضل: أن يكنى الإنسان بابنه الأكبر، سواء كان حيًّا أو ميتًا، وينادى بتلك الكنية، ولكن لو كناه أحد بابنه الأصغر، وناداه بها، فلا إثم عليه، وسواء كان ابنه الكبير حيًّا أم ميتًا. وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم. اللجنة الدائمة للبحوث العلمية والإفتاء عضو نائب رئيس اللجنة الرئيس عبد الله بن قعود عبد الرزاق عفيفي عبد العزيز بن عبد الله بن باز (الجزء رقم : 11، الصفحة رقم: 488) صفحة فارغة (الجزء رقم : 11، الصفحة رقم: 489)