Everybody falls into it somehow… a little or a lot

Everybody falls into it somehow… a little or a lot

Post Courtesy : Moosaa Richardson in KSA_Dawah Google groups

In the Name of Allaah…

Most people entertain bad thoughts about Allaah regarding their own personal situations and the situations of others.  The only ones who remain safe from this are those who truly know Allaah, His Names, His Attributes, and what His Wisdom and Right to be praised really entails.

So let every sincere, sound-minded individual focus on himself regarding this, and then repent to Allaah and seek His Forgiveness from the negative notions he entertains about his Lord.

Look closely at anyone!  You will find that people become upset with Qadr and blame things on it, saying that, “It should have been this way or that way…”

Some people behave this way only rarely, others more commonly!

Inspect yourself – Are you innocent!?

If you are saved from it, you are safe from something terrible… 
But really, I doubt you are even safe!

-Ibn al-Qayyim

This is a passage from the great writings of al-’Allaamah Ibn Qayyim al-Jowziyyah, as quoted in the book, Kitaab at-Towheed, by Shaykh Muhammad ibn ‘Abdil-Wahhaab.

This passage was an explanation of some Qur’aanic verses exposing the notions and ill assumptions of the hypocrites after the defeat suffered at the Battle of Uhud.  It is absolutely amazing how this great scholar tied the filthy beliefs of the hypocrites to our own hearts and actions, and guided us to take a an important personal lesson from the hidden enemies of Islaam and their false notions about the Wisdom of Allaah and His Qadr.

From the attributes of the hypocrites is that they do not submit to the Qadr of Allaah, instead they find fault with it, and claim that things would have been better had they been in charge of the affair!

Review Soorah Aal ‘Imraan (3:154).

Ibn al-Qayyim said, “Inspect yourself – Are you innocent?!”

I remind myself and my brothers and sisters in Islaam to sincerely think about the following statements and ponder over how distant we are from them in reality:

• “That’s just great!  This is why I hate Mondays!”
• “What is wrong with this laptop?  Another virus!!  And of course this would happen NOW, when I have all this important work to finish!!”
• “The car seems to break down every time I’m running late!”
• “My stupid cellphone keeps shutting down…!”
• “Oh great!  One more red light!  As if I’m not late enough!”
• “I stoved my toe on that stupid table!”

These small everyday trials we face and the emotions we react with are all part of our personal test.  Our reactions, beliefs, and statements are all being recorded!

With the above mentioned complaints and reactions, who are we actually displeased with?  We know that the table didn’t do anything to our toe, right?  We know that cars, cellphones, and laptops don’t actually choose to do things to harm us in reality, right?

So then, again – WHO or WHAT are we really displeased with when uttering these kinds of statements?

We desperately need our spouses, friends, and companions to remind us, quite simply, with the following question:

Are you unhappy with the Qadr of Allaah?

Let us replace the bad reactions mentioned with the very best guidance available, the guidance of the Prophet Muhammad (sallallaahu ‘alayhe wa sallam):

وإن أصابك شيء فلا تقل لو أني فعلت كذا لكان كذا وكذا لكن قل قدر الله وما شاء فعل…
“…And if something (bad) befalls you, do not say, ‘Had I only done such-and-such, then such-and-such would have happened, rather say: Qadrullaahi, wa maa shaa’ fa’ala (This is from the Qadr of Allaah, and He does whatever He wills).” [Muslim]

Let us affirm everything we face as the Qadr of Allaah, submit to Allaah being pleased with the trial He (and no one else) has chosen for us, and be afraid of a bad reaction that would be written against us and handed to us on the Day of Account.

And Allaah knows best.

Moosaa Richardson in KSA_Dawah Google groups

The Different meanings of the Term ‘Ummah’

A Famous Term: [The Different meanings of the Term ‘Ummah’–Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah)

The term ‘Ummah’ has been used in the Qur’aan to mean four different things:

[1] At-Taa-ifah [A Group] as stated in the saying of Allaah (The Most High): ”And verily, We have sent among Every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [Soorah An-Nahl: Ayah: 36]

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[2]Al-Imaam [Leader], and in this regard is the saying of Allaah (The Most High): ”Verily, Ibrahim (Abraham) was a Ummah (a leader having all the good righteous qualities), obedient to Allah.” [Soorah An-Nahl: Ayah: 120]

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[3]Az-Zaman [A length of time], and in this regard is the saying of Allaah (The Most High): ”But the one who was freed and remembered after a Ummah (i.e. length of time) said: ”I will inform you of its interpretation, so send me forth.” [Soorah Yoosuf: Ayah:45]

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[4] Al-Milla [A way or Religion], and in this regard is the saying of Allaah (The Most High): ”We found our fathers following a certain Ummah (i.e. way and religion)” [Soorah Az-Zukhruf: Ayah:23]

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[Source:Al-Qawlul Mufeed Alaa Kitaab At-Tawheed: page:27, Vol:1]

And Allaah knows best

Abu Mu-aawiyyah (Abdullaah Al-Gambi)

Praying following a Miscarriage

Praying following a Miscarriage

Explained by Shaykh Fawzan

Questioner: The questioner says: A woman had a miscarriage after about two months and ten days. Should she pray her prayers or should she refrain from praying?

Shaykh Fawzan: Two months and how long?

Questioner: She said, and ten days.

Shaykh Fawzan: Meaning seventy days. No, she does not stop praying. This blood is from hemorrhaging and it is not post child birth bleeding. Post child birth bleeding began at eighty-one days; when the pregnancy reaches the third set of forty days, when his bones differentiate during the stages of the embryo. If the miscarriage occurs at eighty-one days, meaning the beginning of the third set of forty days and blood comes after this then this is post child birth bleeding. Therefore due to this (bleeding) she leaves off prayer and fasting for a period of forty days until the bleeding stops. As for before eighty-one days, during the second set of forty days then this blood is not considered post child birth bleeding, rather it is consider hemorrhaging. She will not leave off the prayer or fasting due to this blood.

Translated by Rasheed ibn Estes Barbee

Understand It

 

Understand It

Shaikh Uthaimeen, may Allaah have mercy on him, said, “The Quraan was revealed for three things.  The first: to worship Allaah by reciting it.  Secondly, to ponder over its meanings.  And thirdly, to take heed through it.  Allaah, the Blessed and Most High, said, “[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.” [Saad 38:29]

And it is not possible for anyone to ponder over the Quraan except by knowing its meaning, because the one who does not know the meaning is like the one who does not read.”

Tafsir Juzz Amma, p. 4.

Taken from: https://giftsofknowledge.net/2012/02/15/uthaimeen-how-to-handle-a-blessing-that-may-come-your-way/

Who should one befriend?

Who should one befriend?

 

Author: Shaykh Umar ibn Muhamad as-Subayl (Rahimahullah)

Jumah Khutbah: Masjid al-Haram

Date: August 17, 2001 - (Al-Jummu'ah Jumaadal–Ulaa 27, 1422AH)

All praise is due to Allah, Lord of all the worlds. May peace and blessings be upon the noble Prophet, his family and companions. Fellow Muslims! Fear Allah as he should be feared and stand firm in your obedience to Him for He has promised those who return to Him and stand firm in their belief in Him best reward He says: 
 

            “Verily those who say, ‘Our Lord is only Allah;’ and thereafter stood firm and straight, on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Paradise, abiding therein (forever), a reward for what they used to do.” (Al–Ahqaaf 46: 13–14) 

 One of the greatest things that help Muslims to have piety and uprightness on the path of truth and guidance is keeping the company of good people and avoiding evil company, for man, by his nature, gets influenced by his friends and companions and adopts their characters and manners. Also, man’s character is known through his brothers and friends as pointed out by the Prophet when he said,            

 “Man is on the religion of his friend, so let every one of you examine whom he befriends.” (Aboo Dawood and others) Abdullah ibn Mas’ood said,            
 “Nothing tells about anything more than a man tells about his companions.” Some wise men say.          

   “People think of a man what they think of his companions.” There is no wonder then that Islam shows great concern on the matter of companionship and friendship so much so that the Prophet directed every individual of the Muslim community to select only righteous and pious people as friends and companions. He said,  
       
    “Do not befriend except the believer and nobody should eat your food (with you) except the pious.” (Aboo Dawood and others) The Messenger of Allah also laid an example for a good and evil companions with perceptible things when he said,    
    
     “The example of the good and evil companions is like a bearer of musk and a person blowing a pair of bellows. As for the musk bearer, he either gives you some, or you buy from him or at least you get a pleasant smell from him. As for the bellows blower he either gets your clothes burnt or you get an unpleasant smell from him.” (Al–Bukharee and Muslim) Al–Haafiz ibn Hajar, while commenting on this hadeeth said,      
   
    “There is in this hadeeth prohibition of keeping the company of those who can harm one in religious and worldly matters; and an encouragement for keeping the company of those who can benefit one in these matters.” It is then wise and logical that man should only keep the company of those who benefit him in matters of his religion and life, for the best companion is the one who is pious, righteous, possesses noble conduct and manners, has a clear conscience and is ambitious; these characteristics then being completed if he is also learned in the sciences, arts and Islamic Jurisprudence and possesses wisdom. These are the characteristics of those one can feel comfortable and happy in their company because of their sincerity, their assistance during difficulties and one’s safety from any evil act from their part. Whoever is fortunate enough to have a companion with these attributes, that is a sign for his happiness and success. He must therefore hold fast to him, fulfil his right of companionship and be truthful with him. He should also respect him, share with him his happy and sad moments, assist him in hardship and overlook his mistakes, because no man is free of errors and mistakes and it is enough an honour for a man that his faults are at least countable. 

Brothers in faith! The worst of all companions is the one who has had a bad influence on his friend, is weak religiously, evil in conduct, has no clear conscience and nothing good is said of his behaviour. He is concerned only with achieving his desires even if that is to be at the expense of his religion and manliness. He may even have a total disregard for religion and chivalry and dishonour the rights of friendship. Befriending such a person is a kind of suffering and a sure way to misery because of what he can cause whoever sits with him of calamities by diverting him from remembrance of Allah and His obedience, preventing him from having noble conduct and means of manliness, accustoming him to obscene talk, instigating him to commit immoral acts and making him waste his time in useless amusements, wasteful spending and other forbidden things. Let us ponder, dear brothers in Islam, over the condition of those who are afflicted with drug addiction, perpetration of immoral acts and earning from unlawful means like usury, bribery and the like and see the bad situation they and their families are in and the evil impact they have on those who mix with them and befriend them. It is in fact a sign of misery that one sits with this set of people who offer nothing to those who sit with them except sorrow and regret for they may destroy for them their religion and conduct and make them lose both this world and the next and that is the most clear loss. Allah says,         

    “And (remember) the Day when the wrongdoer will bite at his hands, he will say: O! Would that I had taken a path with the Messenger (Muhammad). Ah! Woe to me! Would that I had never taken so–and–so as a friend. He indeed led me astray from the reminder (the Qur’an) after it had come to me. And Satan is ever a deserter to man in the hour of need.” (Al–Furqaan 25: 27–29)       
Those are some characteristics of the pious and wise people whom one should befriend and some characteristics of bad company and immoral people whom one should beware of. People, fall into different categories. Some have an inclination to do good and virtuous deeds while others are inclined towards evil. The judicious and discrete person therefore judges people with the criteria of Islamic injunctions and justice. Whoever he sees that his good and benefits outweigh his evil and harm, he takes him as a friend and companion and vice versa. Whoever aspires for friendship and companionship of righteous and pious people will be made fortunate to achieve that in accordance with his intention and efforts. Brothers in faith! Let us all be reminded that all friendships shall end in enmity and hatred sooner or later except a friendship that is between pious people for it is everlasting in this world and the hereafter. Therefore fear Allah and be dutiful to Him, follow the way of rightly guided people and the pious ones by making friends with only good men and avoiding the sinful and wrongdoers. Allah says,      
      
 “Friends on that Day (the Day of Judgement) will be foes except al–Muttaqoon (the pious).” (Az–Zukhruf 43: 67)         

Fellow Muslims! Fear Allah as He should be feared and die not except as Muslims. Reflect – May Allah have mercy on you – over the condition of many people today, especially the youth and their corruption in matters of belief and manners and see how that was caused by keeping bad company of those who call to falsehood and evil desires through different methods. They spread evil and poisonous materials and see to it that youths leave the path of truth, virtue and order and follow the way of error and allurement in spite of Allah’s warning when He says:

             “And obey not him whose heart We have made heedless of Our remembrance, one who follows his own lust and whose affairs (deeds) have been lost.” (Al–Kahf 18: 28)   
    
This phenomenon is a harbinger of doom and calamity for this ummah if the reformers among Muslims and concerned men like scholars, thinkers, educators and journalists do not exert all their efforts and make use of all available means to reform the youth morally and protect them against those who call to evil and those who are slaves of their lustful desires and whims. Fathers and mothers are therefore obliged before anybody else to take good care of their children, nurture them on Islamic teachings and manners and protect them from bad company and means that lead to evil in order that they may be good children and prosper in this world and the next. Parents, by doing so, will be doing what Allah has made obligatory on them. 

Dear fathers and mothers! These are the great responsibilities thrust upon you by Allah, so discharge them diligently. Allah addresses you,           

  “O you who believe! Ward off from yourselves and your families a fire (Hell) whose fuel is men and stones, over which are (appointed) angels, stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.” (At–Tahreem 66: 6)

Biography: Ibn Rajab al-Hanbalee (d.795H)

Ibn Rajab al-Hanbalee (d.795H)

His Name and Lineage:


He was Abul-Faraj Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan (a.k.a Rajab) bin Al-Hasan bin Muhammad bin Abil-Barakaat Mas’ood As-Salaamee Al-Baghdaadee Ad-Dimashqee Al-Hanbalee, better known as Al-Haafidh Ibn Rajab Al-Hanbalee.


His scholarly title was Zayn-ud-Deen or “Adornment of the Religion” and he went by the nickname of Ibn Rajab – an ascription to his grandfather, ‘Abdur-Rahmaan, who was known as Rajab since he was born in that month. He ascribed himself to Baghdad because that was where he was born; to Dimashq (Damascus) because that was were he settled; and to Hanbal, because that the scholar who jurisprudence (Fiqh) he adhered to.


He was the great Imaam, the Haafidh, the Critic, the Shaikh of the Hanbalee jurists in his time, reviver of the Sunnah, defender of Islaam and devout worshipper of Allaah.


His Birth and Upbringing


He was born in Baghdad in 736H according to the most correct view. His birth took place nearly eighty years after the fall of Baghdad, the metropolis of knowledge at that time, at the hands of the Mongols. And the effects of the devastation were still present even at the time of Ibn Rajab’s birth.


Al-Haafidh Ibn Rajab was raised in a pious household that was firmly rooted in knowledge, nobility and righteousness. His grandfather, ‘Abdur-Rahmaan bin Al-Hasan, was one of the scholars of Baghdad who had a circle in which he would teach students Hadeeth using an ancient method for memorization. Ibn Rajab would atten these lessons of his grandfather on several occasions even though he was just 4-5 years old.


As for his father, he was also a scholar and Muhaddith, well-known for his knowledge and virtue. He was born in 706H and grew up in Baghdad where he studied under its scholars and teachers. He traveled to Damascus with his children in 744H in order to learn from its scholars. He did the same by traveling afterward to the Hijaaz area and then to Jerusalem. After this, he settled down in Damascus to teach.


His Travels in Search of Knowledge


His father played the greatest role in directing his son towards beneficial knowledge, especially that of Hadeeth. This was since he always strove to place his son in an environment where he could hear Hadeeth from trustworthy people who were known throughout the Muslim lands for their narrations.


In 744H, his father took him with him to Damascus to learn from its scholars. At that time, Damascus was a center of learning that students would flock to in order to increase their knowledge and progress in their studies. There, Ibn Rajab heard from scholars the likes of Muhammad bin Isma’eel Al-Khabbaaz and Ibraaheem bin Dawood Al-’Attaar.


Then Ibn Rajab and his father traveld to Egypt where they learned from ‘Izz-ud-Deen bin Jamaa’ah (d.767H). Ibn Rajab also studied under Sadr-ud-Deen Al-Maydoomee (d.754H) and Ibn Al-Mulook (d.756H).


After this in 748H, they returned to Baghdad and heard from other scholars. They then traveled to Jerusalem where Ibn Rajab learned from Al-Haafidh Al-’Alaa’ee (d.761H). In 749H, they traveled to Makkah where they performed Hajj (pilgrimage). While in Makkah, Ibn Rajab studied under Al-Fakhr ‘Uthmaan bin Yoosuf. Then he moved on to Madeenah and heard from its Haafidh and historian, ‘Afeef-ud-Deen Al-Khazrajee (d.765H).


After this, he returned to Damascus and devoted himself to studentship under the great scholar, Ibn Qayyim Al-Jawziyyah, studying closely with him untilhis death in 751H. As mentioned before, when his father went back to Damascus, he settled down to teach and gave lessons. So Ibn Rajab would also attend these lessons.


His Teachers:


It is clear from the above that Ibn Rajab learned and took knowledge from the greatest scholars of the ummah at his time. In Damascus, he studied under Ibn Qayyim Al-Jawziyyah, Zayn-ud-Deen al-’Iraaqee, Ibn An-Naqeeb, Muhammad Al-Khabbaaz, Dawood At-’Ataar, Ibn Qaadee Al-Jabal and Ahmad bin ‘Abdil-Hadee Al-Hanbalee. In Makkah, he heard from Al-Haafidh Al-’Alaa’ee. And in Egypt, he heard from Sadr-ud-Deen Abul-Fath Al-Maydoomee and Naasir-ud-Deen bin Al-Mulook.


Those who have recorded Imaam Ibn Rajab’s biography have counted his teachers to number close to forty. This includes of course his father, Shihaab-ud-Deen Abul-’Abbaas Ahmad bin ‘Abdir-Rahmaan, who was his first and most influential teacher.


His Role in Teaching and His Educational Positions:


After returning to Damascus, Imaam Ibn Rajab continued to seek knowledge while his father began to hold circles for Hadeeth memorization. This was up until 774H when his father passed away. At this point, Ibn Rajab concluded his studying under teachers and his attending of lessons and devoted himself to researching issues, writing books and spreading knowledge.


He was given a teaching position in the Hanbalee School which he held until 791H. He was then in charge of Tuesday study circle held at the Grand Mosque of Banee Umayyah. This was an exclusive position which only the major scholars of the Hanbalee madh-hab would hold. He assumed this role after the death of Ibn Qaadee Al-Jabal who passed away in 771H.


He continued to spend large amounts of time researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. The end result of this was the production of numerous works that continue to benefit the Muslim ummah to this very day.


His Students:


After settling in Damascus and after the death of his father, Ibn Rajab began to hold lessons and study circles. Since he was an Imaam in the Science of Hadeeth – in terms of reporting and investigating – people came to him from far and near in order to hear narrations from him. He had spent so much time engrossed in studying Hadeeth that he became known particularly for it. And along with thi, there was no one found more proficient in it (during his lifetime) other than him.


Al-Haafidh Ibn Rajab had numerous students, the most famous of whom were: The Judge ‘Alaa-ud-Deen Abul-Hasan, Ibn Al-Lihaam al-Ba’alee Ad-Dimashqee (d.803H), who was the closest of his students to him; Shihaab-ud-Deen Abul-’Abbaas Ahmad bin Abee Bakr Al-Hamawee Al-Hanbalee, better known as Ibn Ar-Risaam (d.844H) whom Ibn Rajab gave ijaazah (authorization); and Abu Dharr ‘Abdur-Rahmaan bin Muhammad Al-Misree Az-Zarkashee (d.846H).


The Scholars’ Praise for him:


Ibn Qaadee Shuhbah said of him in his biography, as stated in al-Jawhar-ul-Munaddad (pg.48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) madh-hab to the point that the mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he was unique in the books he produced.”


Ibn Hajar said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narrations and awareness of their meanings.”


Ibraheem bin Muhammad Ibn Muflih (d.884H) said of him: “He was the Shaikh, the great scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaikh of the Hanbalee madh-hab and he wrote many beneficial books.”


The famous Muslim historian, Ibn Hijjee, said: “He mastered the disciplines and became the most knowledgeable one of his time of the defects (of Hadeeth) and of researching their paths of narration.”


Ibn Naasir-ud-Deen said: “The Shaikh, the Imaam, the great scholar, the ascetic, the example, the blessing, the Haafidh, the trustworthy, the authority…one of the abstemious Imaams and worshipping scholars.”


His Piety and Characteristics:


Imaam Ibn Rajab was well known for his meticulous abstemiousness and piety, as he was one of those who renounced the worldly life and immersed himself in knowledge and worship.


Ibn Fahd Al-Makkee said: “He, may Allaah have mercy on him, was a pious and abstemious Imaam. The hearts inclined towards him, with love and the various groups united in acceptance of him. His gatherings for reminding the people were of great benefit and used to open the hearts.”


Adh-Dhahabee said about him: “Our teacher, he was one of the pious scholars, from those who renounced the wordly life and abandoned positions. This as since he would speak out the truth even if it was bitter.”


His Creed:


Ibn Rajab, may Allaah have mercy on him, followed the methodology of the Salaf with regard to the issues of Creed and Eemaan. And he supported it and defended it from the false arguments of the opponents. His books are loaded with examples of that as is the case with this treatise “Fadhlu ‘Ilm-is-Salaf ‘alaa ‘Ilm-il-Khalaf” in which he said: “The correct view is that which the pious predecessors (Salaf-as-Saalih) were upon, which is leaving the verses and ahaadeeth containing Allaah’s Attributes as they were reported without trying to explain them (tafseer), describe their meaning (takyeef) or make comparisons to them (tamtheel).”


His Madh-hab with regard to Fiqh (Jurisprudence):


In Fiqh, Ibn Rajab followed the madh-hab of the venerable Imaam, Ahmad bin Hanbal. In fact, he is considered one of the major scholars of this madh-hab, being highly proficient and well-verses in it. What proves this is his book “al-Qawaa’id-ul-Kubraa fil-Furoo’” – one of his most prominent works on the subject of Fiqh – which shows his vast knowledge on the most intricate issues of jurisprudence. Al-Haafidh Ibn Hajr said in his book ad-Durar: “He did excellent work in it.” And Ibn Qadee Shuhbah and Ibn Muflih said: “It demonstrates his comprehensive knowledge of the (Hanbalee) madh-hab.”


In Kashf-udh-Dhunoon it states: “It is one of the amazing books of all time since it is highly regarded. Some claim that he took the (juristic) principles of Shaikh-ul-Islaam Ibn Taimiyyah that were scattered (throughout his writings) and gathered them together, but that is not the case. Rather, he was above that. This is what was said.”


Al-Haafidh Ibn Rajab was deeply attached to the works of Shaikh-ul-Islaam Ibn Taimiyyah, for he would issue legal rulings according to them and would constantly reference his books. The reason for this was because he served as a student under Ibn Qayyim Al-Jawziyyah, the most outstanding student of Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on all of them. However, in spite of this, Imaam Ibn Rajab was not a blind follower or a fanatical adherent to his teacher or his teacher’s teacher. Rather, he would review, authenticate, verify and follow the evidences.


His Written Works:


Al-Haafidh Ibn Rajab was considered one of the most able and famous scholars of his time at writing. This is why he left behind an extensive and rich selection of books on the various sciences of Islaam including Tafseer, Hadeeth, Fiqh, History and Admonitions.


Amongst his works are those that have been published and those that remain in manuscript form. He also wrote some books that cannot be found today. In total, the books of Ibn Rajab have been estimated to tbe around sixty works, ranging from small treatises to large volumes, most of which have been published. Some of this famous works include:


1. Sharh Jaami’ at-Tirmidhee, An Explanation of Sunan At-Tirmidhee: This was an amazing explanation consisting of almost twenty volumes as mentioned by Al-Haafidh Ibn Hajar. It is said that is was burned in Damascus during the invasion of the Tartars in 803H led by Timurlank. So unfortunately it was lost and nothing remains from it except ten pages from the Book of Garments and the last section of it on Defects (‘Ilal), which was published in two volumes several times.


2. Fath-ul-Baaree bi-Sharh Saheeh-il-Bukhaaree, The Success of Allaah in Explaining Al-Bukhaaree’s Saheeh Collection: This is an amazing explanation of Imaam Al-Bukhaaree’s Saheeh which unfortunately was not completed. The author was only able to reach the Chapter on Funerals. Ibn Naasir-ud-Deen Ad-Dimashqee referred to it as a “valuable explanation.” It has been published today and consists of seven volumes.


3. Jammi’-ul-’Uloom wal-Hikam fee Sharh Khamseena Hadeethan min Jawaami’-il-Kalim, A Collection of Points of Knowledge and Wisdom in Explaining 50 Ahaadeeth from the Prophet’s Comprehensive Statements: This is his well-known explanation of An-Nawawee’s 40 hadeeth, in which the author added 8 more ahaadeeth at the end to complete the number 50, and explained each hadeeth in detailed form. This is truly one of his prized works and it has been published numerous times.


4. Dhail ‘alaa Tabaqaat-il-Hanaabilah, A Supplement to the book Generations fo the Hanbalee Scholars: This was his famous biographical index which was written as a supplement (dhail) to Al-Qaadee Abu Ya’laa’s collection, Tabaqaat-il-Hanaabilah. It contains biographies of the eminent Hanbalee scholars from the time of Abu Ya’laa’s death in 562H to Ibn Rajab’s time.


5. Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-’Aam min al-Wadhaa’if, Intricate Points of Knowledge on the Duties throughout the Seasons of the Year: A great work published many times.


6. Al-Farq baynan-Naseehah wat-Ta’yeer, The Difference between Advising and Condemning: A small treatise available on Al-Ibaanah.Com.


7. Adh-Dhull wal-Inkisaar Lil-’Azeez-il-Jabbar, Submitting and Humbling oneself to All-Mighty, the Compeller: This book has also been published under the title al-Khushoo’ fis-Salaat (Submissiveness in Prayer). One should note they are the same book.


8. Sharh Hadeeth Maa Dhi’baani Jaa’iaan ursilla fee Ghanam, Explanation of the Hadeeth: Two Hungry Wolves: This treatise has also been published under the title: Dhamm-ul-Maal wal-Jaah or the Evil of Craving for Wealth & Status.


9. Kashf-ul-Kurbah fee Wasfi Haali Ahlil-Ghurbah, Alleviating Grievances in Describing the Condition of the Strangers: Available on Al-Ibaanah.Com.


His Death:


Ibn Rajab traveled again to Egypt in 754H and then made Hajj in 763H. After this, he returned to Damascus where he remained until his death. He passed away on a Monday night, the fourth of Ramadan, in 795H. Some historians say it was in the month of Rajab.


He died in Damascus in a land called al-Humairiyyah in a garden he used to rent. His funeral prayer was performed the next day, and he was buried in the Baab-us-Sagheer graveyard next to the grave of ‘Abdul-Waahid bin Muhammad Ash-Sheeraazee (d.486H), one of the well-known Hanbaalee scholars of the past, due to his requesting that in his will.


No doubt he left behind him a legacy of knowledge for all those after him to benefit from. His books continue to be studied and used as reference even today. May Allaah have mercy on him and grant him a high place in Paradise.


[Taken from the book, Fadlu 'Ilm-is-Salaf 'alaa 'Ilm-il-Khalaf (The Superiority of the Knowledge of the Predecessors over the knowledge of the Successors, Al-Ibaanah Book Publishing)]


Taken from: http://islamtees.wordpress.com/biographies/5-later-salaf-1-401h-800h/#bio5 & http://maktabasalafiya.blogspot.com/

Biography: Ibn Qudaamah al-Maqdisee (d.620H)

Ibn Qudaamah al-Maqdisee (d.620H)

His name and lineage :


He was Muwaffiq-ud-Deen Abu Muhammad ‘Abdullah bin Ahmad bin Muhammad bin Qudaamah bin Miqdaam bin Nasr bin ‘Abdillaah Al-Maqdisee, who later became Ad-Dimashqee, As-Saalihee.


His Birth :


He was born in the month of Sha’ban in 541H in a small town of Jamma’eel in Palestine.


His Early Life and Travels :


He entered the city of Damascus with his family when he was ten years old. There, he memorized the Qur’aan, as well as the abridged form of Al-Kharqee (a Hanbalee book of fiqh).


He and his cousin, the Haafidh ‘Abd-ul-Ghanee Al-Maqdisee (rahimahullaah), traveled to Baghdad in 561H, where they heard much from many scholars that were present there.


He acquired so much knowledge and understanding of the Religion that he surpassed the companions of his study gatherings, showing an extraordinary ability. Thus, the knowledge of the (Hanbalee) madh-hab and its principles fell upon his shoulders.


His Piety and Abstinence :


He was pious, abstentious of the worldly life and consciously submissive to Allaah. He held revereance and prestige. He had leniency and tolerance and all of his time was spent absorbed with seeking knowledge and implementing action. He would counter false disputing with solid arguments and concrete evidences. And he would not become enraged and aroused, while on the other hand his opponents would scream and become furious with anger.


His Teachers :


Shaikh Ibn Qudaamah (rahimahullaah) acquired knowledge from a vast amount of scholars of his time. The most famous among them were Taqee ud-Deen Abu Muhammad ‘Abd-ul-Ghanee Al-Maqdisee (d. 612H) and the Faqeeh of Iraq, the counselor to Islaam, Abul-Fath Nasr Ibn Fatyaan, better known as Ibn Al-Mannee.


His Students :


He had many students, the most famous of whom were Shihaab-ud-Deen Abu Shaamah Al-Maqdisee (d. 665H) and the Haafidh Zakee-ud-Deen Abu Muhammad Al-Mundhiree (d. 656H), as welll as other.


The Statements of the Scholars about him :


Abu ‘Amr Ibn as-Salaah (rahimahullaah) said : “I have not seen the likes of Shaikh Al-Muwaffaq.”


Ibn Taimiyyah (rahimahullaah) said: “No one possessing more understanding of the Religion entered Shaam, after Al-Awzaa’ee, other Shaikh Al-Muwaffaq.”


Al-Mundhiree (rahimahullaah) said: “He was the Faqeeh, the Imaam. He narrated hadeeth in Damascus, issued legal rulings (fataawaa) and taught classes. He authored many books, both short and long, on the subject of Fiqh, as well as other subjects.”


Adh-Dhahabee (rahimahullaah) said: “He was one of the eminent Imaams and an author of many books.”


Ibn Katheer (rahimahullaah) said: “He was the Shaikh-ul-Islaam, an Imaam, a scholar, outstandingly proficient. There was not found in his era nor before it by a long span of time, anyone possessing more (understanding of) Fiqh than him.”


His written works :


The written works of Imaam Al-Muwaffaq are many and they reach the level of the excellence of scholars. Ibn Rajab (rahimahullaah) said: “Shaikh Al-Muwaffaq has authored many excellent books on the (Hanbalee) madh-hab, both on fundamental (Usool) as well as subsidiary issues (Furoo’), on Hadeeth, the (Arabic) language, Zuhd (Abstinence) and Raqaa’iq (heart-softening material). His books on the subject of Usool-ud-Deen reach a level of high-quality. Many of them were written according to the way of the hadeeth scholars, thus they are loaded with ahadeeth of the Prophet, reports of the Salaf and chains of narration. This was the methodology employed by Imaam Ahmad as well as other hadeeth scholars.”


From these books are the following :


On Fiqh:Al-Mughnee (in 10 volumes), Al-Kaafee (in 4 volumes), Al-’Uddah, Al-’Umdah, Al-Muqn’a


On ‘Aqeedah:Lum’at ul-’Itiqaad, Al-Qadar, Dhamm-ut-Ta’weel


On Usool-ul-Fiqh:Rawdat-un-Naadhir


On Raqaa’iq and Zuhd: Al-Riqqah wal-Bukaa, At-Tawwaabeen


On Hadeeth: Mukhtasar ‘Ilal-ul-Hadeeth Lil-Khilaal


He has authored other books as well, which are now between the stages of print and manuscript. We ask Allaah that He enable us to see this light of guidance at a near time.


Imaam Ibn Qudaamah passed away in 620H, may Allaah have mercy on him.


[Source: the chapter, A Brief Biography of Ibn Qudaamah al-Maqdisee from the book The Explanation of Sufficiency in Creed by Imaam Ibn Qudaamah al-Maqdisee with explanation and commentary by Shaykh Muhammad bin Saalih al-'Uthaimeen, Al-Manhaj Publishing]


Taken from: http://islamtees.wordpress.com/biographies/5-later-salaf-1-401h-800h/#bio5

Imaam Abu Muhammad al-Hasan Ibn ‘Alee al-Barbahaaree

Imaam Abu Muhammad al-Hasan Ibn ‘Alee al-Barbahaaree

His Name, Kunyah and Lineage:

He is the Imaam, the Example, the Mujaahid, the Shaikh of the Hanbalee scholars and greatest of them in his time: Abu Muhammad Al-Hasan Ibn 'Alee Ibn Khalf Al-Barbahaaree - an ascription to Barbahaar, which were medicines imported from India. 

His Birthplace and Early Life: 

The references available do not mention anything about his birth or early life but it appears that he was born and brought up in Baghdad. This is apparent from his fame amongst its general public, not to mention its scholars. Furthermore, Al-Barabahaaree sat with a group of the companions of the Imaam of Ahl-us-Sunnah wal-Jamaa'ah, Ahmad Ibn Hanbal, rahimahullaah. He studied under them and most of them came from Baghdad as will be explained. This shows that he grew up in an environment of knowledge and adherence to the Sunnah. This clearly had a great influence on his personality.
His Teachers and His Seeking after Knowledge: Al-Barbahaaree was pre-eminent in seeking after knowledge and expanded great efforts to attain it. He acquired knowledge from a group of the senior students of Imaam Ahmad Ibn Hanbal, except that unfortunately, the references available to us only state two of them by name and they are:

1.    Ahmad Ibn Muhammad Ibn-ul-Hajjaaj Ibn 'Abd-il-'Azeez Abu Bakr Al-Marwazee: The exemplary Imaam, scholar and Muhaddith, a student of Imaam Ahmad. He died on the sixth of Jumaadal-Oolaa in the year 275H.

2.    Sahl Ibn 'Abdullaah Ibn Yoonus At-Tustaree, Abu Muhammad: The Imaam, worshipper and one known for abstemiousness from this world. Many wise sayings are reported from him and many remarkable happenings. He died in the month of Muharram in the year 283H, at the age of about eighty. 

His Knowledge and the Scholars' Praise of Him: 

Imaam Al-Barbahaaree, rahimahullaah, was a formidable and imposing Imaam who spoke out with the truth and called to the Sunnah and to the following of narrations. He also had renown and the respect of the ruler. In his gatherings, various circles for the study of Hadeeth, the narrations and Fiqh were held. These were attended by many of the scholars of Hadeeth and Fiqh. 

The scholar, Abu 'Abdillaah said: "If you see a person of Baghdad loving Abul-Hasan Ibn Bashshaar and Abu Muhammad Al-Barbahaaree, then know that he is a person of the Sunnah."
His high status is shown by what his student, Ibn Battah, rahimahullaah, said: "I heard him - meaning Al-Barbahaaree - saying when the people were prevented from Hajj: 'O People! If anyone needs assistance to the level of a hundred thousand Deenaars and a hundred thousand Deenaars and a hundred thousand Deenaars - five times - then I will assist him.' Ibn Battah said: "If he wanted it the people would have given it to him." 

As regards the scholars' praise for him, then a great deal has been reported:

Ibn Abee Ya'laa said: "…Shaikh of the Community in his time and the foremost of them in censuring the people of innovation and in opposing them with his hand and tongue. And he had renown with the rulers and prominence amongst those of knowledge. And he was one of the wise scholars, great and precise memorizers of the texts and one of the reliable believers."
Adh-Dhahabee said in Al-'Ibar: "...the exemplary scholar, Shaikh of the Hanbalees in 'Iraaq in speech, action and sticking to what is lawful. He had great renown and total respect…"
Ibn Al-Jawzee said: "…He gathered knowledge and had abstention from this world (zuhd) … and was strong against the people of innovation." 

Ibn Katheer said: "The abstemious, man of knowledge, the Hanbalee scholar, the admonisher … and he was strict against the people of innovation and sin. He had great standing and was respected by the elite and by the common people." 

His Piety and Abstemiousness (Zuhd): 

Imaam Al-Barbahaaree was known for both of these qualities. This can be seen by what Abul-Hasan Ibn Bashshaar mentioned: "Al-Barbahaaree shunned seventy-thousand Deenaars, which he inherited from his father."

Ibn Abee Ya'laa said: "Al-Barbahaaree strove greatly and stood firm for the Religion many times."
His Position with Regard to the People of Innovation and Deviant Sects: Imaam Al-Barbahaaree, rahimahullaah, was very stern against the people of innovations and deviant sects, opposing them with his tongue and his hand, all the while following the way of Ahl-us-Sunnah wal-Jamaa'ah with regards to the treatment of the people of innovation and deviation. His desire was that this Religion remain pure and be kept free from all that the people of innovation and deviance sought to attach to it, whether the beliefs of the Jahmiyyah, the Mu'tazilah, the 'Ash'arees, the Soofees or the Shee'ah and Raafidees.
He makes clear the methods employed by the people of deviant sects to give sanction to their innovations, and he warns us against falling into their ways and methods. He lays out for us the broad and clear outlines describing the people of deviant sects and innovations. It is as if you are looking straight at them.
In summary, his position with regard to the people of deviant sects and innovations was clearly one of opposition and sternness due to his concern and love for the Sunnah and due to the efforts of every deviant innovator to attack it. His position is rightfully seen as a fine example of the positions of the Imaams of Ahl-us-Sunnah with regard to the people of innovation, deviation and misguidance. 


His Students: 

A large number of students learned from this Imaam and benefited from him, since he was an example in both word and deed. And from these students are: 

1.    The exemplary Imaam and Scholar, Abu 'Abdillaah Ibn 'Ubaydullaah Ibn Muhammad Al-'Ukbaree, well known as Ibn Battah, who died in Muharram of the year 387H.

2.    The exemplary Imaam, well known for his wise sayings, Muhammad Ibn Ahmad Ibn Isma'eel Al-Baghdaadee, Abul-Husayn Ibn Sam'oon, the admonisher, famous for his deeds and condition. He died in the middle of Dhul-Qa'adah in the year 387H.

3.    Ahmad Ibn Kaamil Ibn Khalf Ibn Shajarah, Abu Bakr, the narrator of this book from its author

4.    Muhammad Ibn Muhammad Ibn 'Uthmaan, Abu Bakr, about whom Al-Khateeb Al-Baghdaadee (rahimahullaah) said: "It reached me that he used to lead the life of an ascetic and was upon good except that he reported some things that were weak and without basis."

A Glimpse of His Words and Poetry: 

Abu 'Abdillaah Ibn Battah (rahimahullaah) said: "I heard Abu Muhammad Al-Barbahaaree say: 'Sitting in order to advise sincerely is to open the door of benefit and sitting in order to debate is to close the doors of benefit.'"

And he, rahimahullaah, said: "The people are in constant delusion."
From his poetry is:

"Whoever satisfies himself with what suffices him –
Begins rich and continues in following the correct way:
How fine an attribute Allaah has made being satisfied with what suffices –
How many a humble person it has raised high
The soul of the youth feels constricted if it is poor
But if he is patiently dependent upon his Lord he would indeed be given ease and
sufficiency."

His Trial and Death: 

Imaam Al-Barbahaaree, rahimahullaah, had renown and a position of great respect with the common people and the elite and also had status in the eyes of the ruler. However, his enemies from the people of the deviant sects and innovations did not cease in their efforts to incite the ruler against him and to cause anger in his heart against him. This was to the point that in the year 321H, the Khaleefah, Al-Qaahir ordered his minister Ibn Muqlah to arrest Al-Barbahaaree and his students. Al-Barbahaaree hid, however a group of his major students were captured and taken to Basrah. Allaah, the most High, punished Ibn Muqlah for this action by causing Al-Qaahir Billaah to become angry with him, so Ibn Muqlah fled and was removed from his post and his house was burned. Then Al-Qaahir Billaah was himself imprisoned on the sixth of Jumaadal-Aakhirah, 322H. He was stripped of his position and blinded in both eyes. Then Allaah, the Most High, granted that Al-Barbahaaree return to his place of honor. 

When Abu 'Abdillaah Ibn 'Arafah, well known as Niftawaih died, his funeral was attended by many prominent people and scholars and the congregation was lead by Al-Barbahaaree and that occurred in Safar of the year 323H. It was in this year also that Al-Barbahaaree's standing grew and his words carried greater weight and his students became apparent and spread out amongst the people, censuring the innovators. It reached the point that once when Al-Barbahaaree was on the western side of the city and sneezed, his students replied to him and (were so many that) the Khaleefah heard the noise they made in his apartment, so he asked about what had happened. So when he was informed he became afraid. 

The innovators still did not cease trying to cause the heart of the Khaleefah Ar-Raadee to turn against Al-Barbahaaree. This was to the point that Ar-Raadee gave the order to Badr Al-Harasee, his chief of police, that he should ride out in public in Baghdad with the proclamation that no two students of Al-Barbahaaree were allowed to meet together. Again he hid himself having previously settled in the west of the city, he now secretly moved to the east. He died in this state in the year 329H. 

Ibn Abee Ya'laa said: Muhammad Ibn Al-Hasan Al-Muqri narrated to me, saying: My grandfather and also my grandmother related to me that: 

"Abu Muhammad Al-Barbahaaree was hidden by the sister of Toozoon in the eastern side of the town in the alleyway of the public bathhouse…he was there for about a month then his blood ceased flowing. When Al-Barbahaaree died, still in hiding, the sister of Toozoon said to her servant: 'Find someone to wash him.' So someone came to wash him and the door was kept locked so that no one would know. He alone stood to pray for him, but when the woman who owned the house looked, she found that it was full of men wearing white and green clothing. After he had ended the Funeral Prayer, she did not see anyone at all, so she called to her servant and said: 'You have destroyed me along with my brother!' So he said: 'Did you not see what I saw?' 'Yes', she replied. He said: 'Here are the keys to the door and it is still locked.' So she said: 'Bury him in my house and when I die bury me near him…'" 

May Allaah have mercy on Imaam Al-Barbahaaree and grant him a great reward. He was an Imaam in truth, an example, knowing Allaah, and a follower of the Sunnah, and an unsheathed sword against the people of innovation and deviation.

Sources for his biography include:

 
Tabaqaatul-Hanaabilah (2/18-45), Ibn Abee Ya’laa.
Al-Muntazam (14/14-15), Ibn ul-Jawzee.
Al-Kaamil fil-Taareekh (8/378), Ibn ul-Atheer.
Al-‘Ibar Fee Khabar man Ghabar (2/33), adh-Dhahabee.
Siyar A’laamin-Nubalaa’ (15/90-93), adh-Dhahabee.
Taareekh ul-Islaam (pp. 259-260), adh-Dhahabee.
Al-Bidaayah wan-Nihaayah (11/213-214), Ibn Katheer.
Al-Waafee bil Wafayaat (12/146-147), as-Safadee.
Al-Manhaj ul-Ahmed (2/26-39), al-‘Aleemee.
Al-Maqsad ul-Arshad (1/228-230), Ibn Muflih.
Manaaqib ul-Imaam Ahmad (pp.512-513), Ibn ul-Jawzee.

Taken From Sharh-us-Sunnah (Explanation of the Creed), by Imaam al-Barbahaaree.
Translated By: Abu Talhah Daawood Burbank

From Allaah’s Blessings...

Shaikh Uthaimeen, may Allaah have mercy on him said, “From Allaah’s Blessings on a servant is that he be granted contentment, whether that be regarding his residence, his clothes, his means of transport, or his children. For when a person is content with what Allaah has given him, he will remain rich.” *Bulughul-Maraam*, vol. 6, p. 272. 

An Important Benefit regarding as-Sahoor

The Hadith:

إِذَا سَمِعَ أَحَدُكُمُ النِّدَاءَ وَالإِنَاءُ عَلَى يَدِهِ فَلاَ)
(يَضَعْهُ حَتَّى يَقْضِىَ حَاجَتَهُ مِنْهُ

“If one of you hears the Athaan while the cup is in his hand then let
him not put it down until he fulfills his need from It “

This hadith has been Reported by Abu Daawud in his Sunan(6/456) ,
Ahmad in his Musnad (2/510), al Haakim in his al Mustadrak, al
Bayhaqee in his sunan and ad- Daaraqutnee in his sunan.

Al Imaam Abu Haatim Muhammad bin Idrees(One of the Scholars of
Hadeeth), may Allaah have mercy upon him, has declared this hadith to
be unauthenticated and also ash Shaykh Muqbil, may Allaah have mercy
upon him, has declared this hadith to be Da’eef.

The Reference: al I’lal I (1/123), al Ahaadeeth al Mu’alah , page
437,print: Daarul Athaar.

Also the opinion of ash Shaykh Albaany, may Allaah have mercy upon
him, is confined to if the food or drink is in the hand of the person
not if it were on the table or in the fridge, as found in his book “as
silsilah as saheehah”, number (1894).

Rather we should all follow what Allaah, The Most High, said in his
Noble Quraan:

وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ)
(مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

"You may eat and drink until the white thread (of light) becomes
distinguishable for you from the dark thread of the night at dawn.”
2:187

By Allah, my sins are less important to me...

Abdul Rahman Ibn Mahdi related: "Sufyan died at my place. When he was on his deathbed and the agonies of death became severe, he started to cry. One man said to him: 'O Abu 'Abdullah, is this because you have, seemingly, committed too many sins?!' Sufyan then picked up something from the floor and said:' By Allah, my sins are less important to me than what I have picked from the floor. But I fear that Allah might take away my Iman from the right before I die."

-Hilyah al'Awliya (7/12)-

Condemning the leaders publicly: Is there any disagreement on the issue?

Condemning the leaders publicly:

 Is there any disagreement on the issue?

Download Video or MP3

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: subulsalam.com/site/audios/alfozan/divers/130.Asalafiya7aqiqatoha-13-6-1433.mp3
Date: 1433-06-13/2012-05-04
Reference: Darulhadith.com
Http://aFatwa.com

Question: Is there unanimity or disagreement about it being forbidden to condemn the Muslim ruler publicly if there were to exist an advantage in condemning him?

Shaykh al-Fawzân: It is not whether there is disagreement on the issue. The point lies in who is right. We follow the one who is right since the messenger (sallâ Allâhu ‘alayhi wa sallam) commands us to hear and obey the Muslim rulers, even if they are unjust. It is about adopting the smallest evil. Likewise, rebellion against the rulers leads to a greater disadvantage than the patience with their injustice. This is as long as they are Muslims.

If something leads to a greater disadvantage, then it is not allowed. It is not allowed to adopt something that leads to a greater disadvantage and an adverse effect. It is not allowed:

وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

“And do not throw [yourselves] with your [own] hands into destruction.”

(2:195, interpretation of the meaning)

Uthaimeen: How to Handle a Blessing or a Calamity That May Come Your Way

Uthaimeen: How to Handle a Blessing

 or a Calamity That May Come Your Way

Shaikh Uthaimeen, may Allaah have mercy on him, said, “If you are given a blessing then do not [just] take it as a blessing, becoming merry and happy. It is a blessing, there is no doubt about that, but know that you are being tested by it, [tested] to see whether you will give due thanks for it or not.


If some harm comes your way, then be patient, for that too is a trial and test from Allaah the Mighty and Majestic to test whether you will be patient or not. And if you are patient and hope for the reward from Allaah, then Allaah said, “Only those who are patient shall receive their rewards in full, without reckoning.” [Zumar 39:10]




Tafsir Juzz Amma, p. 128.

Source: http://giftsofknowledge.wordpress.com/2012/02/19/uthaimeen-how-to-handle-a-blessing-that-may-come-your-way-2/