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Wednesday, March 28, 2012
He is Allaah..
Categories of People Regarding ‘Ilm
An Article Based Upon Imaam Ibnu Qayyim's (Rahimahullah) Miftaahu Daari-s-Sa'aadah
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In the Name of Allah, the Most Beneficent, the Most Merciful,
I begin to write:
Categories of People Regarding 'Ilm (knowledge)
The Prophet (صلى الله عليه وسلم) said, "The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (He is like that barren land.)" [Bukhari, Vol. 1, Book 1, Hadeeth 79].
In his commentary on this hadeeth, Imaam Ibnul Qayyim (rahimahullaah) concluded in his book (Muftahu-daris-Sa'aadah), that the Prophet (صلى الله عليه وسلم) categorised people into three types with respect to their acceptance and readiness to memorise, understand and deduct the wisdoms and benefits of knowledge.
The First Category:
Ahlul-hifthi-wal-Faham (People of Memorization and Understanding).
They are those who memorize, understand the meanings, deduct the aspects of rulings, the wisdoms therein, and the benefits. Their example is like the land which accepts the rain water (memory absorbing knowledge) and brings forth vegetation and grass in abundance. This vegetation and grass is the fahm (the understanding) and ability to deduce. This is the example of those who kept what they memorized and understood it. They are the people of texts and understanding.
The Second Category:
Ahlul-hifth (People of Memorization Only)
Those are able to memorise and relate in precision, but they do not have the ability to understand the meanings, nor to deduct or address the wisdoms and benefits therein. They are like those who recite the Qur'aan, memorise it, precisely recite and pronounce the letters and hold to the grammar, but without comprehending it. On the other hand people vary to great extents in terms of their understanding of the texts spoken by Allah and (or) by His Messenger. Some may understand a ruling or two while others may deduce from the same text one hundred or two hundred rulings.
The example of these two categories as mentioned in the hadeeth is like the land which has the water. People can benefit from it: drinking, giving it to others to drink, irrigation, and so forth. These two categories, the first and the second are the happy ones, and the first category is higher in rank. This is the Favour of Allah:
This is the Grace of Allah, which He bestows on whom He wills. And Allah is the Owner of Mighty Grace. [Qur'aan 62:4].
The Third Category
They are the ones who have no share in memorization nor in understanding.
Their similitude in the hadeeth is that of the barren land, which could neither hold the water nor bring forth vegetation. Hence no produce (no benefit), and these are the wicked ones.
The first two categories, those who memorised, learned and understood, and the others who memorised without being able to understand, share the knowledge and teach, each in accordance with the extent he may have received and accepted. The latter knows the wording of the Qur'aan, teaches it and memorises it, while the former knows the wording, the meaning and the ruling and teaches them. The third category has no knowledge nor teaching.
This hadeeth, therefore, makes clear the nobility and rank of knowledge and teaching, and the children of Adam’s ('aleihis-salaam) categories with respect to this matter. The happy ones and the wicked ones. And in this hadeeth there is evidence that people's need for knowledge is like their need for rain, rather more. And if they fail to find (seek) the knowledge then they are the land that missed the rain. Imam Ahmed (rahimahullaah) said: “People are in need of knowledge more than their need for food and drink, because food is needed only once or twice a day, whereas knowledge is needed as much as the number of breaths." This is because each breath needs to be accompanied with faith and wisdom. And if faith and wisdom disassociate from a single breath, then he is ruined. And there is no way to protect against this except by the way of knowledge.
Listen now and contemplate the verse in the Qur'aan, in soorat ar-Ra’d (13:17). Allah, the Most High, says:
“He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allâh (by parables) show forth truth and falsehood Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allâh sets forth parables (for the truth and falsehood, i.e. Belief and disbelief)” (Qur'aan 13:17).
In this aayah (verse), Allah gave a similitude for the knowledge which He bestowed upon His Messenger (صلى الله عليه وسلم). It is like the rain which He sent down from the sky, because it produces life and benefits mankind in their livelihood, and for the provisions they need in their journey of return to Allah. Then He set the parable of the heart as the valley when He said (what means): “And the valleys flow according to their measure.” A big heart accommodates a lot of the knowledge, like a great valley accommodating a lot of rain, and a small heart accommodates little knowledge like a small valley holding little water.
That is why He (صلى الله عليه وسلم) said (what means): “And the valleys flow according to their measure.” This is parable of the knowledge when it sets or touches the heart. It takes away from the heart the foam (of false doubts), and it carries it to the surface of the heart, like when He said (what means): “The flood bears away the foam that mounts up to the surface.” It does not settle in the valley. Similarly, the false misconceptions when removed by knowledge go to the top surface of the heart where they float and do not settle. Rather they dry out and go away. What settles in the heart is that which benefits it from guidance on truth, as the pure water settles in the valley while the foam washes away.
Then Allah set another parable in the same verse:
“And (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it."
This is the ore people use to heat and to melt the gold and silver, copper and iron, in order to take away the impurities contained therein. The impurity is the foam driven out by the fire's heat, and what remains is pure essence. Therefore, in these parables you see two things mentioned:
(i) the rain which is the water, because of the life therein, its cooling and what it produces from benefits,
(ii) the other is fire, which eliminates and burns.
The verses of the Qur'aan bring life to the heart as the rain gives life to the earth, and it burns away the doubts and the lust and its filth, just like the fire burns what falls in it. In addition, the verses distinguish what is good of the essence as compared to falsehood (the foam), just like the fire takes away the impurities from gold, silver, copper and the like.
Then Allah said:
"Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief).”[Qur'aan 13:17].
We ask Allah to make us of those who know and comprehend, and of those who comply and submit. Aameen.
The slave of Allah,
Saleh As-Saleh
May Allah reward sis Umm Noor al-Biritaaniyyah al-Yamaniyyah for transcribing this lecture, and sis Umm Ahmad al-Kanadiyyah for her final editing.
Reference source link: http://understand-islam.net/site/index.php?ption=com_wrapper&view=wrapper&Itemid=131
Not all that is known should be said
THE PRINCIPLE: “NOT ALL THAT IS KNOWN SHOULD BE SAID; NOT ALL THAT IS SAID SHOULD BE SPREAD.” lmaam al-Bukhari, rahimahullah, said: ‘Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.” [stated by al Bukhari in his saheeh [1/300] Anas bin Maalik radiallahu ‘anhu relates: Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah - truthfully from his heart - except that Allaah will forbid the Fire to him.” Mu’aadh said: 0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge]. [related by al Bukhari in his saheeh [#28] Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth: “The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord). Read more of this post |
Not all that is known should be said
THE PRINCIPLE: “NOT ALL THAT IS KNOWN SHOULD BE SAID; NOT ALL THAT IS SAID SHOULD BE SPREAD.” lmaam al-Bukhari, rahimahullah, said: ‘Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.” [stated by al Bukhari in his saheeh [1/300] Anas bin Maalik radiallahu ‘anhu relates: Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah - truthfully from his heart - except that Allaah will forbid the Fire to him.” Mu’aadh said: 0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge]. [related by al Bukhari in his saheeh [#28] Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth: “The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord). Read more of this post |
 توكلت في رزقي على الله خالقي *** و أيقنت أن الله لا شك رازقي |
Posted: 26 Mar 2012 10:07 PM PDT
* *In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy… Shaykh Saalih al-Fawzaan:…This is what is obligatory for the du`aat (callers) to precede upon in their call, that they should focus upon warning against shirk and calling to tawheed before everything, otherwise their call will not be upon the manhaj(methodology) of the Messenger (sallallaahu `alayhi wa sallam). Allaah sent the Messenger (sallallaahu `alayhi wa sallam) with warning against shirk and calling to tawheed, so it is essential to lay this foundation down first of all. After that, the person can direct his attention to the rest of the matters, since matters will not be correct and sound except with the presence of tawheed. If all of the people were to abandon zinaa (fornication), intoxicants, stealing, and they took on every virtuous quality from deeds and behavior, but did not abandon shirk, there would be no benefit in these matters and it will not benefit them. Whereas, if the people were to remain free of shirk, but had major sins less than shirk, then there is hope for such a person that Allaah will either forgive him or punish him in accordance with the level of his sins. But his final destination will be to Paradise because he is a person of tawheed. Tawheed is the fundamental basis and foundation. There is no salvation except with the presence oftawheed firstly. Therefore, it is obligatory to concentrate and always give attention to it and to call the people to it and to teach it to the people and to explain it to them, what is the meaning of tawheed and what is the meaning ofshirk. The Muslim must be aware of this matter and attain certainty concerning it. He should check himself so that he does not fall into anything from shirk or infringe tawheed. This matter is essential and the da`wah must precede upon this basis.(1) _____________________________ (1) Sharh Usool-ith-Thalaathah, Shaykh Saalih al-Fawzaan. Translated by Aboo Talhah Dawud Burbank -rahimahullaah.  |
'Abdullâh bin 'amr: If you are not crying, then pretend to cry. For by the One in whose hand my soul lies, if one of you knew, he would have shouted until his voice breaks, and he would have prayed until his back breaks.(at-Tazkiyah, p.124)  |
Ibn al-Jawzi’s Remarkable Comments on Supplication
The Shaikh, the Imaam, the Allaamah, the Shaikh of Islaam, Abul-Faraj Abdur-Rahmaan ibn Ali ibn Muhammad ibn al-Jawzi, said:
"I have reflected over an interesting situation: that a calamity may befall a believer and so he supplicates, going to great lengths in doing so, but he sees no sign of an answer. So when despair comes close, at that time his heart is looked at, thus if it is acceptant of the [many] decrees of fate, not having despaired of Allaah the Mighty and Majestic’s Bounty, then in most cases at that time the response is hastened, for it is there thateemaan is qualified, and the devil vanquished, and it is there that a man’s worth is shown.
And this has been alluded to in His Saying, the Most High, “… until [even their] messenger and those who believed with him said, "When is the help of Allaah?”[Baqarah 2:214]. And likewise is what happened to Ya’qoob عليه السلام, for when he lost a son and the situation went on for a long time, he did not despair–and then his other son was taken, but his hope in his Lord’s Bounty that, “… perhaps Allaah will bring them to me all together …” [Yusuf 12:83] still did not cut off. And likewise Zakariya عليه السلام said, "... and never have I been in my supplication to You, my Lord, unhappy [i.e., disappointed]." [Maryam 19:3]
So beware of considering as too long the time for a prayer to be answered!
And look to the fact that He is the Sovereign Lord/the Absolute King of the entire universe, and that He is the All-Wise in that which He plans, and the One who knows what is of benefit [to you], and that He wants to examine you in order to test your concealed mettle, and that He wants to see your earnest supplication, and that He wants to reward you for your patience, and other such purposes.
In addition to that, He is testing you by delaying the response to your supplication so that you can fight Iblis’ whisperings and wicked insinuations–and every one of these things strengthens [one’s] belief in His Bounty, and obligates being thankful to Him–for He, by testing you with the trial, prepared you to turn to ask Him.
And the distressed person’s destitution/poverty in having to turn to Him is total and utter affluence."
Saidul-Khaatir, pp. 227-228.
Sarf::Level1::Class23 by 'ilmul'arabiyyah
About the Class: After having taken some new vocabulary in the previous class, we will continue this class by taking more verbs of the first kind ( the first principle you were given ) after that we will go through some different rules when conjugating those kind of verbs. Click to view   Download_Mp3 |
Biograhphy of Sheikh Albaani
This is an excellent piece of work on Sheikh Albaani's biography. Below are the two files consisting the biography.
I think you owe it yourself to read the biography of the maan who is the Mujaddid of the era.
I think you owe it yourself to read the biography of the maan who is the Mujaddid of the era.
May Allah have mercy on the Sheikh and place him in the loftiest station in the Jannah..aameen
Tuesday, March 20, 2012
When Jihaad becomes obligatory, by Shaikh al-’Uthaimeen (rahimahullaah)
When Jihaad becomes obligatory, by Shaikh al-'Uthaimeen (rahimahullaah)
Source: Tape Explanation of Riyad-us-Saliheen of Shaikh al-'Uthaimeen, Part 6.
Student Mustafa George (hafidhahullaah) relayed from Shaikh Muhammad ibn Salih al-'Uthaimeen (rahimahullaah) in the latter's sharh of Riyad-us-Saliheen:When Jihaad becomes obligatory:
- When the Khalifa (Muslim ruler) enjoins it upon you
- When the kufaar surround you
- When you are already on the battlefield [you (are not allowed) turn your back unless you do it to gain a better position]
- If he is needed, and he is the only one who knows how to use a particular weapon - even if he is not commanded by the Imam
In these four cases, Jihaad becomes Fard 'Ayn, wajib (obligatory) upon an individual. In other than these four cases, it becomes Fard Kifaayah.So this is based upon knowledge and not emotion. There are two requirements for any deed to be accepted [Ikhlaas and its legislation (following the Sunnah)], and knowledge is necessary to know it is legislated.[Mustafa George said: If a person says,'Ya ikhwaan, such and such has taken place in such and such country. Let's go and fight.' Say to him, 'akhee, have you studied the affair of Jihaad? What are the principles of Jihaad? When is Jihaad obligatory upon you? Is it Fard'Ayn or Kifayyah? Have the conditions been met? Who is the Imam or scholar who has ordered it?' These are certain matters that should be asked of these individuals.]It is obligatory during the trials and tribulations we live in today that we remind the general laymen that the call to fighting for the purpose of one's land, this is a call that is not appropriate. And the people should become learned with regards to one's religion. And we should inform the people that we fight for our Religion before anything. When is it permissible to fight for his land?When his land is an Islaamic land, and the Islaam which is present in that land needs to be protected. We have to fight with this intention - the intention of protecting Islaam which is in the land. Not the land itself! Not the land itself, but because of the Islaam which is present in the land.Verily, a person who fights for Nationalism, or for his people, this is done by the Muslim or Kufaar. Fighting for the land, or your nationality, or your race is done by Muslim and kufaar, but this does not benefit a person to fight for your land, nationality or race. It does not benefit him on the Day of Judgement. And a person who is killed in fighting for his land or his nationality, or his race, he is not considered a martyr (shaheed).Because the Messenger of Allaah (salallaahu 'alayhi wa sallam) was asked about a man who fights for enthusiasm, one who fights for courage, and one who fights to show off, which of these is fighting in the cause of Allaah, and he (salallaahu 'alayhi wa sallam) said: The one who fights so that Allaah's Word becomes superior is striving in the cause of Allaah. [Agreed upon]*
If you fight for your land, then you and the kaafir are the same, but fighting for the Religion of Allaah - the Word of Allaah - which is being practiced and established in your land, then in this case it is considered for Allaah 'Azza wa Jall.And there is also another hadeeth that is considered in Bukhaaree and Muslim and others. The Prophet (salallaahu 'alayhi wa sallam) said: There is not a person who is wounded in the sake of Allaah, and verily Allaah knows who is wounded for His sake, except that he will come on the Day of Judgement with his wounds and they will be flowing with blood, the color will be the color of blood and the smell will be the smell of misk.Pay close attention how the Prophet (salallaahu 'alayhi wa sallam) gave a condition that the person is wounded for the sake of Allaah. So the Prophet (salallaahu 'alayhi wa sallam) in this hadeeth emphasized twice the importance of it being for the sake of Allaah. So it is wajib upon the students of knowledge to teach the people that fighting for your land is not the correct form of fighting.And then the student added the hadeeth of the man who killed himself while fighting - that the Prophet (salallaahu 'alayhi wa sallam) did not describe him as a shaheed. The 'Ulemma said: You should only call a shaheed he whom the Prophet called a shaheed, because you do not know the intention of the person. And likewise, the one who dies of a stomach ailment, or drowns, or dies in the fire or the building falls on him, then we say, 'that's the death of a shaheed, and we hope the person is a shaheed,' but you cannot say the person is a shaheed.Source: Tape Explanation of Riyad-us-Saliheen of Shaikh al-'Uthaimeen, Part 6.* In the footnote under this hadeeth in Buloogh al-Maraam [Book of Jihaad] is the following: It means that a battle for the sake of valour, integrity, retaliation, pillage, hypocrisy and an insatiable lust for land-grabbing, etc... are not the Islaamic wars even though they may be fought by the Muslim warriors. Islaamic war is the one which is fought mainly for the purpose and intention of propagating Islaam in the earnest. During the course of events, if such a war also yields some secondary benefits, there is no harm in that, and the warriors are allowed to be profited by them.
Love To Be Unknown by 'ilmul'arabiyyah
Some amazing statements from Shaykh Sayyid al-‘Affani’s book on Ikhlas:
‘Abdullah ibn al-Mubarak: “Develop a love for obscurity, being hidden from the people, and disliking fame. Do not show that you love obscurity such that you end up raising yourself (above others). The fact that you ascribe Zuhd (asceticism) to yourself has taken you out of the realms of Zuhd because you will have drawn in the praise and admiration of people.” 1
Obscurity is not shameful for him
Who is of virtue and completeness
For the Night of Decree is left obscure
And it is the best of all nights…
“My brother, if you desire the path of sincerity, flee from the clatter and clinks of fame, and flee from the clamour that comes with being a celebrity. Be like the roots of a tree; it keeps the tree upright and gives it life, but it itself is hidden underneath the earth and eyes cannot see it. Or be like the foundations of a building; were it not for the foundation, no wall could be erected and no house could be established, but yet no-one sees the foundation.” 2
Ibrahim al-Nakha’i: “They (the pious predecessors) used to dislike showing the righteous deeds that performed in secret.” 3
Al-Fudhayl ibn ‘Iyyadh: “The best of knowledge and righteous acts are those hidden to the people.” 4
Sufyan al-Thawri: “Every deed that I have manifested to the people, I do not count it as being anything…” 5
Wuhayb ibn al-Wird wrote to a brother of his the following: “By the external appearance of your knowledge, you have attained (high) ranks and reverence with the people! So seek with Allah higher ranks and closeness by virtue of your hidden good deeds. And know that these two ranks, one cancels out the other.” 6
Khalid ibn Durayk said about Ibn Muhayriz: “… He had two characteristics which I haven’t seen in anyone I’ve met in this Ummah; He was the furthest from remaining silent over Truth after it became clear to him, regardless of who was angered or pleased, and he was the most ardent in hiding his best deeds from himself.” 7
Imam al-Shafi’i: “The scholar/knowledgeable one should have good deeds stored in secret between him and Allah the Most High. Indeed, all that he manifests of knowledge or deeds to the people, will be of little benefit in the Hereafter.” 8
And regarding the verses:
تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them.
And no person knows what is kept hidden for them of joy as a reward for what they used to do.” [al-Sajdah: 16-17]
Al-Hasan al-Basri said, “These people hid their deeds so Allah the Most High hid for them that which no eye has seen and no ear has heard.”
Al-Hasan al-Basri said, “These people hid their deeds so Allah the Most High hid for them that which no eye has seen and no ear has heard.”
May Allah help us in attaining and retaining good intentions and deeds of great sincerity, ameen.
_____________________
1] Al-Atqiya’ al-Akhfiya’ by Dr. Sa’id ‘Abd al-‘Adhim
2] Al-Niyyah wal-Ikhlas by Dr. al-Qaradawi
3] Tahdhib al-Hilyah
4] Tanbih al-Mughtarin
5] See above source
6] Tahdhib al-Hilyah
7] See above source
8] Tanbih al-Mughtarin
[Audio/English] Only a Person of Sunnah Loves the Ulemah and a Liar Hates Them (Must Listen) by AbdurRahman.org
By Abu Khadeejah, lecture hosted by Masjid al Uthaymeen, of Trenton, New Jersey & Masjid al Bukhaari , of West Palm Beach, Florida.
Uploaded by SalafyInk , subscribe to this youtube channel and benefit from it
Saturday, March 17, 2012
Criticizing the innovator divides the Muslim Ummah – Answer by Shaykh Saalih al-Fawzaan
الإنكار على اهل البدع يفرق الأمة !!؟؟
Question:
Oh noble Shaykh may Allah give you success. Is it correct what some people say, that criticizing the people of innovation such as the sufis and other than them is from the reasons that separates the people and divides the Muslim Ummah?
Shaykh Fawzan:
Yes! We want to separate from the innovator and the pagans and the grave worshippers. We do not want them to unite with us. No one will gather with us except for the people of Tawheed; this is what we want. This is the intentional division. Allah made a separation between the believers and the disbelievers.
أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا يَسْتَوُونَ
Is then he who believes like the one who is rebellious and wicked? Not equal are they. (As Sajdah 32:18)
أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as the wicked? (Sad 38:28)
We intend this. We intended that those who do not accept the truth separate from us and we disassociate from them a clear disassociation.
Translated by Rasheed ibn Estes ibn Estes Barbee
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
http://mtws.posterous.com
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
http://mtws.posterous.com
 About the class: In this Class we should be done with both tables The Conjugation of the Maadhee and that of the Mudhaari, after speaking in the previous class about the Five Verbs. Now we are left with the Remaining: - referring a verb to a spoken about female - referring a verb to a spoken about, and spoken to group of females. And if we are done with the table we will eventually start taking the chapters -Ustaadh Fahad Al Tahiri (May Allah preserve him) Note: Class18 does not have Q and A session. Click the below icons to download  Download_Mp3  Practice Conjugation - 1 |
The Shahaadah ….is it enough to “SAY” it
The Shahaadah..is it enough to "SAY" it ??by Dr.Saleh (Rahimahullah) The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb (Lord). The person who admits to this fact yet at the same time insists to associate partners with Allaah in worship, is a Mushrik (committing Shirk) even though he may daily utter the Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone. All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم): "Allaah forbade the admittance to Hell of anyone who says laa ilaaha illal-laah(لا إله إلا الله) ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.”[Reported by Al-Bukhaaree and Ahmad]. The hypocrites may utter the Shahaadah yet it is known that they are in the lowest part of Hell . Their declaration is not sincere: "Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them."(Qur'an, soorat an-Nisaa’, 4:145) It is a must that the declaration of the Shahaadah be confirmed in the heart as well as by the tongue.The heart is the "king" and the rest of the body is the "army" under its command. The Prophet (صلى الله عليه وسلم) said: “Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim]. Once the Shahaadah(لا إله إلا الله) is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that the Prophet (صلى الله عليه وسلم) said: "Whoever says laa ilaaha illal-laah(لا إله إلا الله), 'there is no true God Who deserves to be worshipped but Allaah' and declares Kufr (Disbelief) in whatever is worshipped besides Allaah then his money and blood are Haram (forbidden to be harmed in his money and blood) and the judgment (upon this person) is up to Allaah." [Collected by Muslim and Ahmad]. The above hadeeth is a great explanation for the true meaning of 'There is no true God but Allaah'. It emphasizes that there must be a complete dissociation from anyone /anything taken as a deity besides Allaah. There can be no worship offered to a righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini, Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth. Islaam abolishes all forms of man-made deities. When the person disbelieves in offering worship to other than Allaah, then he becomes a Muslim. It is very clear that the disbelievers (Kuffar) of Mecca knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: "There is no true God but Allaah." They believed that Allaah was the Sustainer, the One Who gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: "There is no true God Who deserves to be worshipped except Allaah,” their answer was: They knew that the declaration of the Shahaadah meant the abolishing of everything introduced between them and Allaah; an end to their intermediary "gods." This was the reason behind their rejection. This testimony of Tawheed is pure from any falsehood. It brings eternal abode in Paradise for those who fulfill its conditions and what it entails. Its rejection brings eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those who love this declaration as well as abide by its meaning. --------------------------------------------------------------------------------------------------------------- Reference: Prepared by Sheikh Dr.Saleh as-Saleh (Rahimahullah) from his notes on "The Testimony of Faith" |
Refuge from 8 things
Eight things from which the Prophet sallahu alyhi wa sallam sought refuge
" اللهم إني أعوذ بك من الهم والخزن ، والعجز والكسل والبخل والجبن ، وضلع الدين وغلبة الرجال "
"O Allaah, I seek refuge in You from worry and sadness, from incapacity and laziness, from miserliness and cowardice, and from being overcome by debt or overpowered by others. " ( Sahih Al Bukhari, vol. 8, p. 210, no. 6369)
The Prophet (sallahu alyhi wa sallam) sought refuge in eight things in which the members of each pair are companions of each other:
1. Grief and sadness are companions, and they are among the spiritual pains and the soul’s torments. The difference between the two is that worry (hamm) is in regard to evil expected to occur in the future, while sadness and grief is suffering over the occurrence of something disliked in the past, or the loss of something dear.
2. Incapacity - failure and laziness are also companions, both of which are causes of pain because they necessitate the passing of something desirable. Incapacity necessitates inability and laziness necessitates lack of desire. So the soul suffers pain when what is desired is missed according to the degree of its attachment to it and its enjoyment of it if it occurred.
3. Miserliness and cowardice are also companions because they are a lack of benefit from wealth and health, and they are also among the causes of suffering. Because the coward misses out on great beloved, enjoyable and pleasurable things which can only be gained by expending effort and bravery, and miserliness comes between him and them. These two characteristics are among the greatest causes of suffering and pain.
4. Being overcome by debt and overpowered by others are companions which torment the soul and cause spiritual suffering. One of them is legitimate and it is usually the person’s own fault, unpaid debts, while the other is illegitimate and not by his choice, the oppression from others.
Ruling On Takfeer Bashar al Assad & Fighting In Syria – Shaykh Usamah Ibn ‘Ataayah al ‘Utaybee
Ruling On Takfeer Bashar al Assad & Fighting In Syria
Shaykh Usamah Ibn 'Ataayah al 'Utaybee
Shaykh Usamah Ibn 'Ataayah al 'Utaybee
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