Three types of young people.

There are three types of young people. The upright, the corrupt, and the confused.

The Upright young people are believers in every sense of the word. They believe in their religion in such a way that they love it and are convinced by and content with it. They regard embracing it as profit and denial of it as clear loss.

The corrupt young people are religiously deviating, behaviorally reckless, self-deluded, and engulfed by their own vices.They do not accept truth from others, do not refrain from falsehood that is inherent in their minds, and are selfish in their conduct.

The confused young people are the ones who are uncertain, irresolute, and at a crossroad. They know the truth and are sure of it. They live in a religiously conservative society but have the misfortune of being exposed to evil channels from every direction. They are exposed to evils like scepticism about the truthfulness of the Muslim creed, corruption in conduct and behavior decadence in actions, attack on the established-customs and traditions.

Shaykh ibn ‘Uthaymeen (rahimahullaah) [Taken from: Mushkilaat Ash-Shabaab - Youth’s Problems]

Three Points About Joking

Three Points About Joking

Posted on November 16, 2011 by admin

In the Name of Allaah, the Most Merciful…

Let us be reminded that while light-hearted, honest joking from time to time is permissible, there are indeed dangers in joking that many of us may not think about and therefore fall into, so let us be warned about them:

1) JOKES INVOLVING LIES

Indeed the Prophet (sallallaahu ‘alayhe wa sallam) warned us severely against using lies in our joking, with his statement:

ويل للذي يحدث بالحديث ليضحك به القوم فيكذب، ويل له، ويل له
“Woe to the one who lies to make people laugh, WOE TO HIM, WOE TO HIM!”

This is an authenitc hadeeth found in Sunan Abee Daawood (#4990), At-Tirmithee (#2315), and others. At-Tirmithee called the hadeeth hasan, and Al-Albaanee agreed.

Someone may say, “Well, its obvious this joke is full of lies, but I’m not the one who made it up, I’m just passing it on.”

The reply: The hadeeth of the Prophet (sallallaahu ‘alayhe wa sallam) that Imaam Muslim brings in the introduction to his Saheeh could apply here:

كفى بالمرء كذبًا أن يحدث بكل ما سمع
“It is sufficient for a man to be considered a liar when he relays everything he hears.”

Lies in general are impermissible, in joking or outside of joking. There are three exceptions to the general prohibition of lying in Islaam:

Between spouses
To correct a broken relationship
In established military operations (jihad) under a Muslim government
Even in these three cases it must only be used to bring about a benefit.

The point is that none of the scholars exempted joking as a permissible form of lying.

2) EXCESSIVE JOKING

The Prophet (sallallaahu ‘alayhe wa sallam) said:

لا تكثروا الضحك، فإن كثرة الضحك تميت القلب
“Don’t laugh too much! For verily, excessive laughter kills the heart!”

This is an authentic hadeeth found in Sunan Ibn Maajah (#4193). Refer to Silsilat al-Ahaadeeth as-Saheehah (#506).

And he (sallallaahu ‘alayhe wa sallam) also said:

والله لو تعلمون ما أعلم لضحكتم قليلا ولبكيتم كثيرا
“I swear by the One in whose hand is my soul, if you saw what I have seen, you would laugh a little, and cry a lot.” [Al-Bukhaaree & Muslim]

So the Muslim who recognizes his priorities in life does not get caught up in excessive joking, for example, joke books or comedy programs on TV or radio, since these things will only weaken his heart, keep it away from Allaah’s remembrance, or even kill it, and Allaah’s refuge is sought.

3) INSULTING PEOPLE IN JEST (Satire, Sarcasm, Roasting, etc.)

The disbelievers have a custom of intentionally insulting a person to honor him (?!), they call it a “roast.” They gather the best comedians together to humiliate their “honoree” on his 50th birthday, or his retirement party, or other big occasion. And from their customs as well is to jokingly insult a friend, out of love or respect (?!), as you may have seen.

They might say, “This is my friend, Fulaan, the fat pig,” and they all laugh, or, “My wife, the old ball and chain…” or other derogatory terms that are actually words of insult in their origin. They only spark hatred and do not achieve any goodness, so the Muslim must be the furthest away from this kind of action. The Prophet (sallallaahu ‘alayhe wa sallam) said:

سباب المسلم فسوق، وقتاله كفر
“Insulting a Muslim is fusooq (sinful disobedience), and fighting him is kufr (ingratitude, a lesser kind of disbelief).” [Al-Bukhaaree and Muslim]

Or perhaps they may say these things without that person’s presence, then it is even worse. It falls into eating your brother’s dead flesh, the dreadful sin of backbiting.

And if someone said: “But it is understood by everyone to be good, honest fun…!”

The reply: Let us be reminded of Allaah’s Verse:

الخبيثات للخبيثين والخبيثون للخبيثات والطيبات للطيبين والطيبون للطيبات
( And bad things (filthy women, bad words, etc.) are for bad people, and bad people are for bad things. Good things (upright women, kind words, etc.) are for good people, and good people are for good things. ) [Al-Qur'aan 24:26]

And the speech of His noble Messenger (sallallaahu ‘alayhe wa sallam):

من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت
“Whoever believes in Allaah and the Last Day must speak with goodness or remain silent.” [Al-Bukhaaree and Muslim]

With these brief and simple points, let an honest Muslim open his heart to a beautiful reminder about how his Religion gives him personal honor and upright character, raising him above the silly and shameful behavior of the disbelievers.

And Allaah knows best.

Written by: Moosaa Richardson

Originally published: 11/02/1421

Is Ijma` definitive or speculative evidence?

Is Ijma` definitive or

speculative evidence?

(Part No. 8; Page No. 427)


Q: Is Ijma` (consensus of scholars) definitive or speculative evidence? Please, clarify the point in detail, may Allah reward you!


A: The affirmative Ijma` is a definitive evidence; it is one of the three fundamentals that is impermissible to oppose: the Book, Sunnah (whatever is reported from the Prophet) and Ijma`. The definitive Ijma` is the consensus of the Salaf (righteous predecessors) of the Companions of the Prophet (peace be upon him) (may Allah be pleased with them), for after their era difference increased and spread among the Muslim Ummah (nation based on one creed), as Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful with him) pointed out in his book Al-`Aqidah Al-Wasitiyyah and other scholars.


In support of this, Allah (Exalted be He) saysin Surah (Qur'anic chapter) Al-Nisa': And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination!


May Allah help Muslims to understand His religion, hold fast to it, and abandon whatever contradicts it. Verily, Allah is the All-Hearer, the Ever Near.


Fatwas of Ibn Baz


Browse by Volume Number 8

فتاوى ابن باز

 هل الإجماع حجة قطعية أم ظنية؟

(الجزء رقم : 8، الصفحة رقم: 427)

س: هل الإِجماع حجة قطعية أم ظنية؟ يرجى التفصيل أثابكم الله؟

ج: الإِجماع اليقيني حجة قطعية، وهو أحد الأصول الثلاثة التي لا تجوز مخالفتها وهي: الكتاب والسنة الصحيحة، والإِجماع. وينبغي أن يعلم أن الإِجماع القطعي المذكور: هو إِجماع السلف من أصحاب النبي صلى الله عليه وسلم رضي الله عنهم؛ لأن بعدهم كثر الاختلاف وانتشر في الأمة، كما نبه على ذلك شيخ الإِسلام ابن تيمية رحمه الله في كتابه ( العقيدة الواسطية )، وغيره من أهل العلم.

ومن الأدلة على ذلك: قوله تعالى في سورة النساء :

{وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيراً} [النساء:115]

وفق الله المسلمين للفقه في دينه، والثبات عليه، والحذر مما يخالفه. إِنه سميع قريب.

Source: http://www.alifta.net/

What action did Abu al-Darda...?

What action did Abu al-Darda...?

 

Salim ibn Abi al-Ja’d said:

قيل لأم الدرداء: ما كان أكثر عمل أبي الدرداء؟ قالت: التفكر

“I asked Umm al-Darda (radhiallahu anha): “What action did Abu al-Darda do most?” She said: “Al-Tafakkur (contemplation upon the signs of Allaah)”.

["Hilyat Al-Awliya", 1/208].

Plural Marriage

Plural Marriage

In the name of Allah, the Most Beneficent, Bestower of Mercy, 

Instructions for Men regarding plural marriage from Sheikh Saalih As-Suhaymee -may Allah preserve him- [Source below] : 

Question: May Allah give you good, the questioner says: He is married to two women -maa shaa'Allah- however the problem -oh our Sheikh- is that when the first wife found out I married she declared war against me (i.e. she became ferociously angry).  And I do not want to divorce my new wife so what should I do? 

Answer: Firstly, may Allah reward you with good because you have revived a sunnah that (many) people have begun to forsake. But with that I'd like to advise you and your likes; those who are interested or want to practise polygyny and implement this sunnah: 

First: That you must be prepared from all angles. Physically, mentally, spiritually, housing, [TN: knowledgable about it] and so forth. Because in these times the affair has within it some difficulty. In the beginning our fathers used to house them (i.e. his wives) in one house. I can remember my stepmothers -may Allah have mercy upon them-, we used to all be in one room and I was a small boy. Na'am, one room, we didn't have (in the house) except one room. Then it went to two rooms and one bathroom and kitchen. And when he passed away -may Allah have mercy upon him- they all shared one kitchen. 

The point behind this -oh brothers- is that it is upon the Muslim Man to exert himself when selecting a wife before everything else. Whether it is the first, second, third or fourth. Exerting himself when selecting a wife. 

Secondly: He must possess the ability to be just and be able to handle that which occurs (i.e. in plural marriage) because it isn't an easy affair. I mean, I don't want to make the Muslims leave it off, no, however it will be easy for whomever Allah makes it easy for and who takes the proper and legislated steps that will bring (the success) about. Also, some brothers have a particular method that they use and it harms them (in actuality) and places a strain on their marriage and it is: Marrying without the first wife knowing. Yes, you may have the ability to conceal the contract process and keep it hidden from the first wife fearing that there will be some dispute or the like, but when it is finished then (what?). Straighten your affairs and reveal your marriage. (Note: Of course that is with using hikmah).

Thirdly: Utilize the beneficial avenues with the first wife by letting her know of her nobility and status and about your high esteem for her and your love for her. If you enter a house be aware of mentioning the affairs that go on in the other house. Make yourself as though you only live in the house that you are in and be just! For indeed being just is very very important and essential. Put your affairs in order, be equitable, be kind to them, speak to them politely and with generosity. Go to the first wife who became extremely upset (with you) and proclaim the salaam to her. Be compassionate with her, give her gifts, approach her with gracious and warm words, inform her that your love for her did not change in the least and so forth. 

So be diligent and use some of her family members who will assist you in this affair after Allah 'azza wa jall, those who are upright from amongst them. Have them intervene and counsel her and steer her in the right way and be just. The most important thing is that you be just. Seek the assistance of Allah 'azza wa jall and beware of surrendering to her bequest by divorcing the second wife. And if the situation doesn't lighten up then seperate their housing and have each one in their own dwelling place so that there will be no way for any confrontation or such. 

Thereafter exert yourself by full application of the Shar' (to the best of your ability) and rejoice inshaa'Allah and you can probably run into me in the office and i'll give you specific instructions inshaa'Allah tomorrow or the next day. See me in the office and i'll give you meticulous instructions for this subject matter inshaa'Allah. Jazaakallah khayr. 

Translator: Abu Fouzaan Qaasim 

[فتوى] رجل متزوج من امرأتين ولما علمت الأولى بزواجه من الثانية أعلنت عليه الحرب، فماذا يفعل؟

أحسن الله إليكم سائل كريم يقول : إنه متزوج باثنتين -ما شاء الله - يقول : والمشكلة يا شيخنا أن الأولى لما علمت بزواجي أعلنت علي الحرب ولا أريد أن أطلق الجديدة . ماذا أعمل ؟


الشيخ :

أولاً جزاك الله خيراً على أنك أحييت هذه السنة التي بدأ الناس يميتونها ولكن بِودي أن أنصحك أنت وأمثالك ممن يرغبون في التعدد وفي تطبيق هذه السنة أولاً أن تكون مستعداً من جميع النواحي مادياً ومعنوياً ونفسياً وسكناً ووو إلى آخره لأننا في عصر فيه شيء من الصعوبة يعني أول كان آباؤنا يسكنونهن في بيت واحد أنا أذكر أن زوجات أبي يرحمه الله كن في غرفة واحدة وأنا صغير ، نعم غرفة واحدة ما عندنا إلا غرفة واحدة ثم صارت غرفتين والحمام والمطبخ واحد وتوفي رحمه الله ومطبخهن واحد .

الشاهد يا إخوتاه على المسلم أن يجتهد هو في الإختيار قبل كل شيء سواء في الأولى أو في الثانية أو الثالثة أوالرابعة الإجتهاد في الإختيار

وثانياً : أن تكون عنده القدرة على العدل وعلى استيعاب ما يحصل لأن التعدد ليس بالأمر السهل - أنا لا أريد أن أصعبها على المسلمين - لا ، هو أمر سهل لمن وفقه الله عز وجل وأخذ بالاسباب المشروعة التي تهيء لذلك ثم إن بعض الناس عندهم طريقة وهو أنه مما يضر به ويفشل زواجه أنه يتزوج دون أن تعلم الثانية ، نعم أنا معك قبل أن تتم العقد يمكن أن لا تعلن للأولى خشية أن تحصل مشاكل لكن بعد أن تعقد مهد أمورك وأعلن وضعك .

الأمر الثاني أسلك الطرق والأساليب الطيبة مع الأولى وأشعرها بكرامتها وبإحترامك لها وبحبك لها وإذا دخلت في بيت إياك أن تتحدث عن مزايا البيت الآخر ن إذا دخلت في بيت إجعل نفسك كأنك تعيش في هذا البيت فقط وإعدل فإن العدل مهم جداً ورتب أمورك واعدل ولاطفهن وتكلم معهن بلطف أدخل على تلك الأولى التي أعلنت عليك الحرب وأعلن لها السلام ولاطفها وأهدي إليها وتقرب إليها بالكلمات الطيبة وأشعرها بأن حبها لم يتغير ووو إلى آخره فاجتهد واستعن إن كان أهلها ممن يعينونك على ذلك إستعين بعد الله عز وجل بالطيبين منهم واجعلهم يتدخلون وأقنعهم بأنهم يعني ينصحون لها ويوجهونها واعدل أهم شيء أن تعدل واستعن بالله عز وجل إياك وأن ترضخ لطلبها بطلاق الثانية وإن لم تصلح الأمور يعني فرقهن في السكن واجعل كل واحدة في جهة وأبعدهن عن بعض حتى لا تكون هناك مكان أو طريق للإشتباك يعني إجتهد أنت بتطبيق الشرع وأبشر إن شاء الله ويعني لعلك تمر بي في المكتب وأعطيك توجيهات خاصة إن شاء الله تعالى غداً أو بعد غد مر علي في المكتب وأعطيك توجيهات خاصة لهذا الموضوع إن شاء الله .

الطالب : مِن مُجرِّب شيخي ؟ وهو يضحك

الشيخ : إي والله الشيخ يضحك
جزاك الله خير


للإستماع
http://www.alsoheemy.net/play.php?catsmktba=2677

Saying Ruqyah using loudspeakers

Saying Ruqyah using loudspeakers

Q 6: what is the ruling on using a microphone or a telephone to recite the Qur'an to recite Ruqyah (reciting Qur'an and saying supplications over the sick seeking healing), or reciting Ruqyah over a large number of people at the same time?


A: Ruqyah should be recited directly over the patient, not through a microphone or a telephone. This contradicts with what was done by the Messenger of Allah (peace be upon him), his Sahabah (Companions, may Allah be pleased with them) and their Tabi`un (Followers, the generation after the Companions of the Prophet). The Prophet (peace be upon him) said, Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.


(Part No. 1; Page No. 92) 


The Permanent Committee for Scholarly Research and Ifta'



Source: http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=10511&PageNo=1&BookID=7

Ibn Al-Jawzee on the history of Sufi thought, books and authors

Ibn Al-Jawzee on the history of Sufi

thought, books and authors

Ibn Al-Jawzee, rahimahullah, said:


“Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.


Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.


Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurences. This affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-’ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-’ilm-ud-dhaahir).


Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.


Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation (hulool), and those who held that view that the Creator and creation were in reality one existence (Ittihaad)!


And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.


Then there came Abu ‘Abdir-Rahmaan As-Sulaamee who wrote a book for them called ‘as-Sunan’. He also compiled a boook for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.


Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad ibn Yoosuf Al-Qattaan An-Naisaburee said to me: ‘Abu ‘Abdir-Rahmaan ‘As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’saam from Taareekh Yahyaa bin Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”


Abu Nasr As-Siraaj wrote a book for them called ‘Lum’us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more details, by the Will of Allaah.


And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…’ These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of hidden matters to his ‘saints’ in this world.


Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-’Ullaaf said: ‘Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. Then he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.’


Al-Khateeb said: ‘Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.’”


Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘Hilyat-ul-Awliyaa’ (“The Beautification of the Saints”), in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah’, As-Sulamee mentioned Fudayl (bin ‘Iyyaad), Ibraheem bin Adham and Ma’roof Al-Karkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).


Sufism in an ideology that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.


‘Abdul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ar-Risaalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-haal, al-wajd (finding) and al-wujood, al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (Reality)[1], and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!


Then there came Muhammad bin Taahir Al-Maqdisee who wrote Safwat-ut-Tasawwuf (“The Perfection of Sufism”) for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects later, by the Will of Allaah.


Then there came Abu Haamid Al-Ghazaalee who wrote the book Ihyaa ‘Uloom-ud-Deen for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew form the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.


He (Al-Ghazaalee) also said in the book ‘Al-Mufsih bil-Ahwaal’: ‘While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.’”


The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for that they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant that their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).


This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.


The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-’ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: ‘I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: The Sahaabah and the Taabi’een never spoke about such things.’”


[Talbees Iblees (pg. 162 and on) with the verification of Mahmood Mahdee Al-Istanbulee. Taken from the book, The Methodology of Ahlus-Sunnah wal-Jamaa'ah on criticizing Individuals, Books & Groups, by Shaykh Rabee' bin Haadee Al-Madkhalee, Al-Ibaanah Publishing]


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Footnotes
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[1] These are names for Sufi concepts and beliefs. Some of them have been defined as such:


Fanaa (Annihilation): A state in which the mureed (Sufi) becomes so absorbed in dhikr (remembrance of Allaah) that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annihilating his self.


Bast (Expansion) and Qabd (Contraction): refer to the various degrees of relative union and separation from the Creator.


Baqaa: The consciousness of survival in Allaah.


Waqt (Time): The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future.


Mukaashafah (Unveiling): The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi.


Tajallee (manifestation): The state in which Allaah manifests revelation to the Sufi.


Sakr (Drunkenness): A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him.


Wajd (Finding): State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr.


Jam’ (Union): A state in which the Sufi only sees the Truth (Allaah) without the creation.


Muhaadarah (Presence): Being in the presence of Allaah.


Tafarruqah or Farq (Separation): When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’.


And Allaah knows best.


Source:http://islamtees.wordpress.com/2011/10/03/ibn-al-jawzee-on-history-of-sufi-thought-books-and-authors/

Prohibited Names in Islam

Prohibited Names in Islam

From Manners of Welcoming the New Born Child in Islaam
By Yoosuf ibn ‘Abdullaah Al-‘Areefee
Translated by Aboo Talhah Daawood ibn Ronald Burbank  
 
There are also names which are contrary to the Shariah or which have meanings unacceptable to people of sound intellect and pure souls, so these names are to be avoided, since giving these names to the children would be a crime against their Deen (beliefs) and their manners because they would grow up connected to these names and the meanings which they carry.

The prohibited names are of two categories: those which are forbidden in the Shariah and those which are either disapproved of due to the Shariah, or due to manners and good taste.

FORBIDDEN NAMES

1. Names indicating servitude to other than Allah subhana wa ta'ala such as: 'Abdun-Nabee (slave of the Prophet), 'Abdur-Rasool (slave of the Messenger) and 'Abdul - Muttalib - and whatever is like these names. Just the same in meaning are ‘Ghulaamun-Nabee’ and Ghulaamur-Rasool’.

2. Using these names which are particular names of Allah  subhana wa ta'ala- the One far removed from all deficiencies - like: al-Ahad (the One and Only, Unique in his Lordship, names and attributes, and His right to worship. The One having no equal, no assistant, no rival and no one similar to Him), ar-Rahman (the Most Merciful) and al-Khaliq (the Creator).

3. From the names which should also be avoided are the names of tyrants and despots like: Fir'awn (Pharaoh), Qaroon, Abu Jahl and their like, also the names of the leaders of Kufr and the heads of atheism such as Marx, Lenin and so on, since using their names would mean that one was pleased with their actions, and would mean imitation of them, and love of their systems of thought - and all this is forbidden.

NAMES DISAPPROVED OF IN THE SHAREE'AH OR DISLIKED DUE TO GOOD MANNERS OR GOOD TASTE

1. Giving names which are meant to show servitude to Allah  subhana wa ta'ala but not known to be from Allah's subhana wa ta'ala perfect names - like 'Abdul-Mawjood, Abdul-Maqsood and 'Abdus-Sattar. This is because nothing can be affirmed as one of Allah's  subhana wa ta'ala names without an authentic text, and these names do not satisfy this as they are rather attributes and information, so it is to be feared that in this way we might fall into giving Allah  subhana wa ta'ala names which neither He nor His Messenger sallallahu alayhi wa sallam used for Him.

2. From these names are those which carry meanings of pessimism, or blameworthy characteristics which will be disliked or cause aversion or cause the possessor of the name to feel degraded, humiliated and such as will kill his personality - like Harb (war), Himar (donkey), and Kalb (dog) - and their like which are usually given as names by people of the desert of countryside.

3. From good manners is to avoid naming children with names which are suggestive or offend one's meaning of shame - such as: Huyam (one passionately in love), Nuhad (A young woman with full and raised breasts), Saham (summer heat)!, Wisal (sexual union), Ghadah (delicate young woman), Fatin (temptress), Fitnah (temptation), Shadiyah (female singer) and names with similar meanings.
So fathers and mothers should steer clear of giving these kind of names to their children - since they are mostly names carried by the lunatic film actresses and dancers and using these names may be a danger to the children’s personality and to their society - since they will grow up having an attachment and fondness for them along with the meaning they convey and for those infamous persons who carry these names. This may then lead them to imitate those people and follow their way, slowly losing their Islamic personality - and it is to Allah  subhana wa ta'ala that we turn for aid.

4. It is also disliked to give names which amount to a declaration of a person's being pious like: Barrah (pious / piety) and the like - due to this meaning the Messenger of Allah  subhana wa ta'ala changed the name of one of his wives from Barrah to Zaynab, as he used to hate that it be said: "He left/went out from 'Barrah' (piety)."

5. From these names which it is disliked to use for naming are the names of the Angels. Particularly if they are used for females - such as Malik since it is to be feared that this involves imitation of the pagans who gave feminine names to the angels. But as regards to their use for males - then that is disliked by Malik, but allowed by a group of the scholars since the Hadith prohibiting it is not authentic.

6. Just as it is disliked to name with the names of Surahs of the Quran such as: TaHa, Yaseen and other names of Surahs. This is the saying of Imam Malik radillahu anhu - Ibnul- Qayyim also said: "The saying of the common people that Yaseen and TaHa are from the names of the Prophet  subhana wa ta'ala is not correct, there is no 'Sahih' Hadith about it or any 'Hasan' Hadith, nor anything 'Mursal' [having a missing link between the Tabiee and the Prophet sallallahu alayhi wa sallam], nor any narration from any Companion, but rather they are letters like 'Alif Lam Meem', 'Ha Meem', 'Alif Lam Raa' and the like."

7. It is disliked to give names 'Yasar' (Ease), 'Rabah' (Profit), 'Najeeh' (Successful), 'Aflah' Prosperous), 'Ya'la' (Elevated)' and Barakah' (Blessing) since the Messenger sallallahu alayhi wa sallam forbade that with his saying:

"Do not call your boy Yasar, nor Rabah, nor Najeeh, nor Aflah, since you will say: Is he there?' So it will be said: 'No'. Indeed they are four, so do not attribute more to me." (Reported by Muslim, Abu Dawud & At-Tirmidhee)

And the forbiddence of Ya'a and Barakah occurs in another Hadith reported by Muslim.

CHANGING PROHIBITED NAMES

The Messenge sallallahu alayhi wa sallam used to love names which were good in their wording and meaning and he used to hate other names, prohibit them and change them. From these names which the Messenger (sallallahu alayhi wa sallam) changed was:

· ‘Aasiyah (Disobedient) - he changed her name to Jameelah (Beautiful and Good) (Reported by Muslim & Abu Dawud)
· He (Sallallahu alayhi wa sallam) also said to a man, "What is your name?" So he replied: "Hazn." (Roughness). So he (Sallallahu alayhi wa sallam) said: "Rather you are Sahl (Smooth)." (Reported by Al-Bukhari & Abu Dawud)
· ‘Barrah (Pious Woman) to Zaynab (Reported by Muslim)
· As-Surm (Separation) to Sa’eed (Al-Bukhari)
· Asram (Cut Off) to Zur’ah (Sown Seed) (Reported by Abu Dawud)
· Jaththamah (Signifying Inactivity) to Husanah (Good and Beautiful) (Reported by al-Hakim)
· Shihab (Flame and Fire) to Hisham (Reported by Al-Bukhari)
· Harb (War) to Silm (Peace) (Reported by Abu Dawud)

· Banuz-Zinyah (Sons of Fornication) to Banur-Rashdah (Sons of Lawful Marriage) (Reported by Abu Dawud).
EXAMPLES OF PROHIBITED NAMES

‘Abdul-Maqsood	‘Abdul-Mawjood
‘Abdul-Muttalib	‘Abdun-Nabee (slave of the Prophet)
‘Abdur-Rasool (slave of the Messenger)	‘Abdus-Sattar
Aasiyah (disobedient: not same as Pharaoh’s wife)	Abu Jahl
Aflah (prosperous)	al-Ahad
al-Khaliq (the Creator)	ar-Rahman (the Most Merciful)
Asram (cut off)	Banuz-Zinyah (sons of fornication)
Barakah (blessing)	Barrah (pious / piety)
David (Name given to Prophet Dawud (AS) in the Bible)	Diana
Fatin (temptress)	Firawn (Pharaoh)
Fitnah (temptation)	George
Ghadah (delicate young woman)	Ghulaamun-Nabee
Ghulaamur-Rasool	Harb (war)
Hazn (roughness)	Himar (donkey)
Huyam (one passionately in love)	Jaclyn
Jaththamah (signifying inactivity)	Joseph (name given to Prophet Yusuf (AS) in the Bible)
Kalb (dog)	Lenin
Malak (name of an angel)	Marx
Michael	Najeeh (successful)
Names of Jews and Christians	Nuhad (a young woman with full and raised breasts)
Qaroon	Rabah (profit)
Saham (summer heat)	Shadiyah (female singer)
Shihab (flame and fire)	Name of any surah in Quran
TaHa (Surah in Quran)	Wisal (sexual union)
Ya’la (elevated)	Yasar (ease)
Yaseen (Surah in Quran)

Names of The Day of Judgement

Names of The Day of Judgement

يوم الدين - Yawmud-Deen [Day of Judgment] (1:4)


يوم الآخر - Yawmul-Aakhir [Last Day] (2:8 )


يوم القيامة - Yawmul-Qiyamah [Day of Resurrection] (2:85)


يوم لا ريب فيه - Yawmul Laa Rayba Feeh [A Day about which there is no doubt] (3:9)


الساعة - As-Saa'ah [The Hour] (6:31)


يوم عصيب - Yawun-'Aseeb [A Distressful Day] (11:77)


يوم مجموع - Yawmun-Majmoo' [A Day where mankind will be gathered together] (11:103)


يوم مشهود - Yawmun-Mashhood [A Day when all will be present] (11:103)


يوم لا بيع فيه ولا خلال - Yawmul-Laa Bay'un Feehi wa Laa Khilaal [A Day on which there will be no mutual bargaining nor befriending] (14:31)


يوم الوقت المعلوم - Yawmul-Waqtil-Ma'loom [Day of The Time Appointed] (15:38)


يوم الحسرة - Yawmul-Hasrah [Day of Distress] (19:39)


يوم عقيم - Yawmun-'Aqeem [Day of Disaster] (22:55)


يوم لا مرد له - Yawmun-Laa Maraddalah [A Day which none can avert it] (30:43)


يوم البعث - Yawmul-Ba'th [Day of Resurrection] (30:56)


يوم الفتح - Yawmul-Fath [Day of Decision] (32:29)


يوم الفصل - Yawmul-Fasl [Day of Sorting Out] (37:21)

يوم الحساب - Yawmul-Hisab [Day of Account] (38:16)


يوم التلاق - Yawmut-Talaaq [Day of Mutual Meeting] (40:15)


يوم الآزفة - Yawmul-Aazifah [The Day That Is Drawing Near] (40:18)

يوم التناد - Yawmut-Tanaad [The Day When There Will Be Mutual Calling] (40:32)

يوم الجمع - Yawmul-Jam'i [Day of Gathering] (42:7)

يوم الوعيد - Yawmul-Wa'eed [Day of Warning] (50:20)

يوم الخلود - Yawmul-Khulood [Day of Eternal Life] (50:34)

يوم الخروج - Yawmul-Khurooj [Day of Coming Out] (50:42)

يوم عسر - Yawmun 'Asir [A Hard Day] (54:9)

يوم نحس مستمر - Yawmu Nahsim Mustamirr [A Violent Day] (54:19)

يوم التغابن - Yawmut-Taghabun [Day of Mutual Loss & Gain] (64:9)

يوم عسير - Yawmun-'Aseer [A Hard Day] (74:9)

يوم الحق - Yawmul-Haqq [Day of Truth] (78:39)

يوم الموعود - Yawmul-Maw'ood [Promised Day] (85:2)

الواقعة - Al-Waqi'ah [The Event] (56:1)

الحاقة - Al-Haqqah [The Reality] (69:1)

القارعة - Al-Qari'ah [The Striking Hour] (69:4)

الطآمة الكبرى - At-Taammatul-Kubra [The Greatest Catostrophe] (79:34)

الصاخة - As-Sakhkhah [The Trumpet Blast] (80:33)

الغاشية - Al-Ghashiyah [The Overwhelming] (88:1)