 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 |
Saturday, March 17, 2012
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
Uploaded by LearnToReadTheKuran
The Great Admonition
The eminent Scholar Muhammed Al-Ameen ibn Muhammed Al-Mukhtar Ash-Shinqeete ( d.1393) May Allah have Mercy on Him said:
"The Scholars have agreed unanimously that Allah has not sent down from the sky to the earth a bigger preacher, or greater admonisher than the awareness that one is being observed. That is, that man should be aware that his Lord is looking over him, and that He is aware of all that he hides and reveals"
Allah has clearly expressed the wisdom behind His creating creation, that being to test them
"Which of them is the best in deeds" (Al Kahf :7)
He also states in the begining of Surah Hud:
"And it is He who created the heavens and the earth in six days, and His throne is above the water to test you which of you is best in deeds" (Surah hud verse 7)
and He did not say , "Which of you is most in deeds. " He states in Surah Al-Mulk
" He who created death and life to test you which of you is best in deeds, and He is The Mighty , The Forgiving" ( Surah Al Mulk verse 2)
So, these two ayahs (Verses) cleary express the intent of His statement:
"And I have not created the jinn nor manking except to Worship Me" ( Surah Adh-Dhariyath ayah 56)
as the wisdom beind the creating of creation is this test that was mentioned. (Angel) Jibril (Gabriel) wanted to convey to manking the path to success in this test, so, he said to the Prophet (sallahu alyhi wa sallam), " Tell me what is Ihsaan"?. Namely, that being the thing which creation was created -to be tested in. So, he (prophet ) explained that the path of Ihsan is that great admonisher and tremendous preacher mentioned previously. He answered , " It (ihsaan) is to worship Allah as if you see Him, and if you don't see Him then (know that), indeed He sees you" (Agreed upon hadith by Bukhari /Muslim)".
So,there isn't a page of the Qur'an that you turn, except that you find there in this great admonisher:
"And we did indeed create mankind and We know what he whispers to himself, and We are nearer to him than his Jugular vein"... "He does not pronouce a word except that with his is a prepared guarded" (Surah Qaf 16-18)
The ways of attaining knowledge
by Ibn Qayyim (Rahimahullah)
And the beneficial knowledge has certain ways and means by which it is obtained and certain paths that are taken in its acquisition and memorisation. Amongst the most important of them are:
Firstly: That the servant asks his Lord for the beneficial knowledge and that he seeks assistance by Him, the Exalted, and shows his need to Him. Allaah ordered His Prophet, Muhammad (Pbuh) to ask Him that He increases him in knowledge, in addition to his knowledge.
He, the Exalted said: And say, O Lord! Increase me in knowledge. [Soorah TaaHaa (21):114].
And the Messenger (Pbuh) used to say, O Allaah, benefit me with what you have taught me and teach me that which will benefit me and increase me in knowledge. [Reported by at Tirmidhee (5/578) and Ibn Maajah (1/92). Also refer to Saheeh Ibn Maajah (1/47)].
Secondly: And this is the greatest and the essence of them all - sincerity in seeking the knowledge. The Messenger (ρ) said, Whoever learnt knowledge by which the Face of Allaah is to be sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection. [Reported by Aboo Daawood with his wording in Kitaabul-Ilm and Ibn Maajah in his introduction (1/93). Refer also to Saheeh Ibn Maajah (1/48)].
Thirdly: Striving and exerting oneself in seeking knowledge, having keen interest for it, having a true desire in which the Pleasure of Allaah, the Most High, is sought and adopting all of the ways and means in seeking knowledge of the Book and the Sunnah.19
A man came to Aboo Hurairah (RA) and said, I desire to learn the knowledge but I fear that I may waste it. So Aboo Hurairah replied to him, Your abandonment of learning it is sufficient in wasting it.[Refer to Tafseerus-Sa’dee (5/194)].
For this reason one of the wise people, upon being asked, What is the way by which knowledge is obtained? answered, With eagerness is it followed, with love is it listened to, with sole concern is it gathered, teach your knowledge to the one who is ignorant, and learn from the one who teaches, for if you do that, you will come to know that of which you were ignorant and you will memorise that which you (yourself) have learnt. [Jaami Bayaanul-Ilm wa Fadlihi of
Ibn Abdul-Barr (1/102,103)].
For this reason, Imaam ash Shaafi’ee (may Allaah have mercy on him) said:
My brother! You will not acquire knowledge except by six matters, I will inform you of their detail with an explanation:
Intelligence, zeal, striving, competence/proficiency The companionship of a teacher ...and a long time!
Fourthly: Avoiding all disobedience by having taqwaa of Allaah, the Most High, for that is the greatest of means of acquiring knowledge, as He, the Most High, has said:
"Have taqwaa of Allaah and Allaah will teach you, and Allaah has knowledge of every single thing." [Soorah al-Baqarah (2):282].
And He, the Most High, also said:O you who believe! If you have taqwaa of Allaah, He will grant you a criterion (to judge between truth and falsehood).[Soorah al-Anfaal (8):29].
This is clear and manifest proof that the one who has taqwaa of Allaah, He will grant him knowledge by which he will distinguish between truth and falsehood. For this reason Abdullaah ibn Mas’ood (τ) said, Indeed, I consider that a man loses knowledge which he once had, due to a sin which he committed. [Jaami’ Bayaanul-'ILm wa Fadlihi of Ibn ’Abdul-Barr (1/196)].
Imaam ash Shaafi’ee (may Allaah have mercy on him) said, I complained to Wakee’ about the poorness of my memory. So he directed me to abandon disobedience. And informed me that the knowledge of Allaah is light. And that the light of Allaah is not given to the disobedient. [Deewaanush-Shaafi’ee (p.88). Refer also to Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104).]
Imaam Maalik said to Imaam ash-Shaafi’ee (may Allaah have mercy on them both), I see that Allaah has placed light in your heart so do not extinguish it with the darkness of disobedience. [Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)].
Fifthly: Being neither shy nor arrogant in seeking knowledge, and this is why ’Aa’ishah, (may Allaah be pleased with her), said, How excellent are the women of the Ansaar, shyness/modesty does not prevent them from understanding the religion. [Reported by Bukhaaree in Kitaabul-Ilm].
Umm Sulaim, (may Allaah be pleased with her), said, O Messenger of Allaah! Allaah is not ashamed of the truth, so is it necessary for a women to make ghusl when she has a wet dream? The Prophet (ρ) said, If she sees the fluid. [Reported by Bukhaaree in Kitaabul- Ilm].
Mujaahid said, The shy person and the arrogant one will not learn the knowledge. [Reported by Bukhaaree in Kitaabul-Ilm].
And finally: Acting upon the knowledge. The Messenger of Allaah (ρ) said, A servants two feet will not move on the Day of Judgement until he is questioned about four (things). His youth-how he spent it; his knowledge-how he acted upon it;his wealth-how he earned it and how he spent it and his body-how he used/wasted it. [Reported by at-Tirmidhee (2417) and see Saheehut-Targheeb wat-Tarheeb (1/126)].
He (ρ) also said, A man will be brought on the Day of Judgement and will be thrown into the Fire and his entrails will pour out. It will be said, Did you not used to order the good and forbid the evil?’ He will say, I used to command you with good and not do it myself and I used to forbid you from evil and do it myself. [Reported by Bukhaaree (3094) and Muslim (2989).
--------------------------------------------------------------------------------------------------------------------------------------
References:
18. From AL-Hikmah fid-Da’wah Ilallaah, (pp. 50~53) of Sa’eed ibn ’Alee ibn Wahf al-
Qahtaanee, with modifications and additions.
19 .Such as buying books and cassettes, connecting with the people of knowledge from
Ahlus-Sunnah, not Ahlul-Bid’ah, attending their gatherings, talks and conferences,
travelling for the sake of knowledge and other such efforts. Refer to Chapter Eleven:
The Methodology of a Muslim.
Adapted from the book " The Path to Guidance" by Ibn Qayyim
Shaykh Muhammad Al Imaam: Amr Khalid doesn’t consider Iblis to be a kaafir
Shaykh Muhammad Al Imaam: Amr Khalid doesn't consider Iblis to be a kaafir
http://www.salafitalk.net
http://www.salafitalk.net
بسم الله الرحمان الرحيم
Indeed it's found on a tape of Amr Khalid from his website entitled "Adam and Eve" where he said: "Iblis didn't disbelieve." Then he continues "Here is another meaning with a beautiful reality we ask did Iblis disbelieve in our Lord or not? Pay attention! No he didn't disbelieve, no he didn't disbelieve. Look! What did Iblis say? "You created me." So did he acknowledge that Allah created him or not? Isn't that right? Also didn't he say "You created me from fire?" He said you created him from clay thus you created me and him. Yet in another verse he says I swear by your honor and never stopped acknowledging Allah's honor!"
Ash Shaykh Ibn Uthaymin was asked "O shaykh what is the ruling on the one who says Iblis is not a disbeliever and that he swore by Allah's honor?The shaykh responded: "Allah said:
"إلا إبليس أبى و استكبر و كان من الكافرين ""Except for Iblis. He refused and was arrogant and became of the disbelievers" [Al-Baqarah:34}So the one who says Iblis is not a kaafir then repentence being sought from him is compulsory, and if he doesn't repent then he is killed for denying the Quran. As for him swearing by Allah's honor then it was done because he knows that Allah is Aziz thus he swore by His honor. And Allah says:
"كمثل الشيطان إذ قال للإنسان اكفر فلما كفر قال إني برئٌ منك إني أخاف الله رب العالمين""Like the example of Shaytan when he says to man, "Disbelieve." But when he disbelieves he says, "Indeed, I am disassociated from you. Indeed, I fear Allah Lord of all that exist." [Al-Hashr:16]However this fear isn't considered worship. This fear is like when we fear a wolf or some beast of prey, etc. So tell the brother (who makes this evil, ignorant, and misguided claim) to repent to Allah and to not deny the speech of Allah :
"إلا إبليس أبى و استكبر و كان من الكافرين""Except for Iblis. He refused and was arrogant and became of the disbelievers" [Al-Baqarah:34}(End of shaykh Uthaymin's statement)
Thus these verses prove that Iblis disbelieved. The most famous of the disbelievers on Earth since the start of kufr is Iblis, because Allah says:
"قال اخرج منها مذءوماً مدحوراَ لمن تبعك منهم لأملأن جهنم منكم أجمعبن "
"قال اخرج منها مذءوماً مدحوراَ لمن تبعك منهم لأملأن جهنم منكم أجمعبن "
"(Allah) said, "Depart from it (Paradise), reproached and expelled. Whoever follows you among them - I will surely fill Hell with you, all together." [Al-A'raf:18]
Consequently; every disbeliever on the face of the earth is a follower of Iblis. Every disbelieving nation is from his followers. So how is it that someone can be ignrant to the fact that Iblis disbelieved?!
مأخوذ من كتاب إعانة الاماجد ببيان حال عمرو خالد
ترجمة: نجيب بن يوسف الأنجلسي
مأخوذ من كتاب إعانة الاماجد ببيان حال عمرو خالد
ترجمة: نجيب بن يوسف الأنجلسي
Translated by Najeeb Al Angelesi
Thursday, March 15, 2012
Knowledge is the Imaam of actions
by
Ibn Qayyim (Rahimahullah)
Imaam Ibnul Qayyim (RA) said:
“The salaf did not generalize the word “fiqh” except on knowledge which is associated with action.” He further added: “al-’ilm imaamul-'amaal (Knowledge is the Imaam of actions) and its leader, and al-’amal is adherent to knowledge and is led by it. Every action, which is not led by knowledge, is of no benefit for the one who initiates it. On the contrary, it inflicts harm upon him, just as some of the salaf said “Whoever worships Allaah without knowledge, the mischief he causes is more than the goodness he may bring about.” He also stressed that: “Deeds vary with respect to their acceptance or rejection respectively depending upon their adherence or opposition to knowledge. Action, which is in accordance with knowledge, is approved of, and what opposes knowledge is repudiated. Knowledge, therefore, is the measure and the test. Allaah the Most High said:
[Blessed be Allaah] Who has created death that He may test you as to which of you is best in deeds, and He is al-’Azeez [Who subdues everything by His Might; the Mighty in His Revenge; the Unapproachable, none will prevail against Him; none is like unto Him], al-Ghafoor [The One Who is Oft-Forgiving]. [Qur’aan, Soorat Al-Mulk (67:2)].
Al-Fudail bin ‘Iyaad (RA) explained that, “The best of deeds are those which are done with sincerity [seeking Allaah’s Face] and are upright.” They said, “What is considered sincere and right of the deeds?” He replied, “Deeds which are sincere but not correct are not accepted, and if they are correct but not sincere then they are also not accepted, until they are sincere and right. In order to be sincere, they must be done for Allaah alone, and for them to be correct, they must comply with the [authentic] sunnah. Indeed Allaah, Most High, says:
Whoever hopes for the meeting of his Rabb let him work righteousness and associate none as a partner in the worship of his Rabb [Allaah]. [Qur’aan, Soorat Al-Kahf (18:110)].
One will not be able to act in a way comprising both the qualities of sincerity and rightness, except by way of knowledge. For if he does not know what the Messenger (sallahu alyhi wa sallam) brought, he will not be able to follow him on the straight way. On the other hand, if he does not know of the One Who deserves to worshipped alone [Allaah], he will be unable to seek Him solely.”
Reference: Imaam Ibnul Qayyim in his book Muftaahu Daaris-Sa’aadah [al-Khobar, Saudi Arabia: Daar Ibn ‘Affaan (1st. ed; checked by Shaykh ‘Ali Hasan ‘Abdul Hameed al-Halabi al-Athari), 1416/1966], vol. 1, pp. 301-303.
Friday, March 2, 2012
How to Seek Allaah’s protection for Children
U'eethukumaa bikalimaatil-laahit-taam-mati min kulli shaitaanin wa haam-matin, wa min kulli 'ainin laammatin
‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’
From Ibn Abbas who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to seek refuge for al-Hassan and al-Hussein, he would say:
‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’
He -sallAllaahu alayhi wa sallam- said that this is how Ibrahim used to seek refuge for Ishaaq and Ismaeel.’
[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]
[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]
An Explanation:
Abul Ulaa AbdurRahmaan al-Mubarakfooree -Rahimullaah- said:
‘Allaah’s words’: ‘It has been said that they are the Qur’aan and it has also been said they are Allaah’s names.’
‘Perfect’: ‘Al-Jazari said: ‘Indeed Allaah’s speech has been described as being Perfect, because it is not permissible for any of His speech to have deficiency or fault like there is in the speech of people.’
‘It has been said that the meaning of ‘Perfect’ here is that it benefits the one seeking refuge with these ‘Perfect words’, and protect him from illnesses and this would be sufficient for him.’
‘Poisonous creature’: ‘Every type of creature that kills with poison. And it is possible that it could mean any crawling animal even if it does not kill, like insects.’
‘Evil eye’: ‘From every evil type of affliction from the eye.’
[Taken from: ‘Tuhfahtul Ahawadhi’ an explanation of Sunan at-Tirmidhi]
How to Seek Refuge from the Evil Eye for Children
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani -Rahimullaah-
Translated by Abbas Abu Yahya
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani -Rahimullaah-
Translated by Abbas Abu Yahya
Shaykh al-Albaani was asked over the phone:
Phone rings.
Shaykh: yes!
Caller: Aslaamu alaykum.
Shaykh: Wa alaykum as-Salaam.
Caller: O Shaykh regarding ‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’ Is this said three consecutive times or just once?
Shaykh: No, it is mentioned once, however if it appears to the one saying this Dua’ that he needs to repeat it without specifying three times, then there is no problem with that.
Caller: and should he place his hand on the head of the one sought refuge for?
Shaykh: Yes, yes!
Caller: Even in congregation, if it is a group of children together, how can he place his hand upon all of them?
Shaykh: He should place his two hands on two of the children, then repeat this on the rest of the children.
Caller: Right hand and left hand, with both hands?
Shaykh: Yes, yes.
Caller: Regarding the hadeeth that the Messenger -sallAllaahu alayhi wa sallam-
would not sleep until he recited Soorah Mulk, al – Isra, Zumar, and Sajdah, is this when he lies down on his bed at night, or before he lies down?
Shaykh: What is important is that he recites before he falls asleep, whether it is whilst he is sitting or lying then it is up to him’
[Taken from: ‘Silsilah Huda wa Noor’ tape No. 323 at 3:42mins]
The History of the Salafi Dawah in America – Dawud Adib
بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته
Here are the links to a two part series of lectures titled: The History of the Salafi Da’wah in America – Dawud Adib.
Delivered respectively on the 16th and 17th of Rajab 1432 H / 18th and 19th June 2011 CE.
Like the series: “The History of the Salafi Da’wah in the UK” that is available from the www.salafibookstore.com these lectures by Dawud Adib contain some beneficial insight into the history of this blessed da’wah in the US.
Click on the links below to be taken to the download page, barak Allaahu feekum!
May Allah reward our brother Dawud Adib for his efforts to promote this blessed da’wah, ameen!
والسلام عليكم ورحمة الله و بركاته
The Names Ali bin Abee Taalib (رضي الله عنه) and His Children Liked (Refutation of Raafidah/Shee’a)
بسم الله الرحمن الرحيم
A lot of our Muslim brothers and sisters are not aware that the Raafida (Shee’a) hate the Sahabah (companions) of our beloved Prophet صلى الله عليه وسلم. They even declare them kuffar except for a few of them. Please take a look at the image below and see that Ali (رضي الله عنه) and his Children named their sons and daughters on the names of the Sahabah for the next eight (8) generations. You will see the Abu Bakr, Umer, Uthman, Aaisha consistently for the next eight generations. It is a strong refutation for those who curse and hate the Sahabah (رضي الله عنهم). My only question is that why would a person name his children on the names of those he hates the most. It is a clear evidence that the religion of Raafidah is based on lies, slander, and deception. May Allah protect us from their fitnah, ameen.
Ali bin Abee Taalib Family Tree (Printable PDF Version – English)
Ali bin Abee Taalib Family Tree (Printable PDF Version – Urdu)
Ali bin Abee Taalib Family Tree (Printable PDF Version – Urdu)
Thursday, March 1, 2012
Both His hands are right-handed – Shaikh Al-Albaanee
And both His hands are right-handed Fataawaa of Shaikh Al-Albaanee Translated and Arranged by: Isma'eel Alarcon [ Al-Asaalah , Issue #4] Question: How can we make a combination between the report "with His left Hand" , mentioned in the hadeeth of Ibn 'Umar, radyAllaahu 'anhumaa, in Saheeh Muslim and his, sallAllaahu 'alayhi wa sallam, saying: "And both His hands are right-handed?" Answer: There is no contradiction between the two hadeeths that is apparent on the outset. Thus his, sallAllaahu 'alayhi wa sallam, saying: "And both His hands are right-handed" is an affirmation of Allaah's statement: "There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer." [Surah Ash-Shooraa: 11] So this description, which the Messenger of Allaah, sallAllaahu 'alayhi wa sallam, has informed us of is an affirmation of Allaah's removal from any anthropomorphic qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-handed. On the contrary, both His hands are right-handed, may He be far removed from any defects. As for the other point, then it is that the report: "with His left hand" is shaadh , [12] as I have clarified in the checking of " Al-Mustalahaat-ul-Arba'ah Al-Waaridah feel-Qur'aan " (no. 1) of Al-Mawdoodee. What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu 'alayhi wa sallam ) said, "with His other hand" in the place of "with His left hand." This report is in conformity with his, sallAllaahu 'alayhi wa sallam, other saying: "And both His hands are right- handed." And Allaah knows best. Footnotes: [12 ] Translator's Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report of) a narrator that is more trustworthy than him. |
How to Seek Nearness (Tawassul) to Allaah – ibn Baazby AbdurRahman.org |
“What is the General Precept for Seeking Nearness to Allah, The Lofty and Majestic”
By The Noble Shaykh Abdul “Aziz ibn Baaz
By The Noble Shaykh Abdul “Aziz ibn Baaz
Question:
What is the general precept (guideline) for seeking nearness to Allah, The Lofty and Majestic?
Answer:
Seeking nearness (tawassul) to Allah through utilization of His Names and Qualities is something that has been legislated for the Muslim, and it is from the means of obtaining a response to supplication; According to the statement of Allah, The Mighty and Majestic:
وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا
“And to Allah belongs the best name, so call on Him by way of them.”
(Surah al-a’raaf 7:180)
(Surah al-a’raaf 7:180)
As well as what has been affirmed by him صلى الله عليه و سلّم in many narrations from seeking nearness to Allah by way of His Names and Attributes. It has also been legislated seeking nearness to Allah, Glorified is He: by believing in Him, loving Him, and by the rest of the righteous actions.
From that, is having love for the prophets of Allah, His messengers, as well as the believers from amongst His slaves. Also from that is seeking nearness to Allah with righteousness toward the parents, abstaining from committing illegal sexual intercourse, and fulfilling the trust; Due to the authentic narration that has come in the story of the companions of the cave, those who the boulder had closed in upon them and they were unable to move it. There were three of them, and so they supplicated to Allah, Glorified is He, and they sought nearness to Him by way of their righteous actions, so the boulder was removed for them.
Their report has been affirmed in the two sahihs (Bukhari & Muslim). The first of them sought nearness through his righteousness to his parents, the second by his abstention from illegal sexual intercourse after having the ability to do so, and the third by way of fulfilling the trusts for the people who entrusted him. And Allah is the One who grants success!
Translated by: Abu Nasir Saalik ibn Baldwin
http://mtws.posterous.com/how-to-seek-nearness-to-allah
http://mtws.posterous.com/how-to-seek-nearness-to-allah
ما هو ضابط التوسل بالله جل وعلا؟
التوسل بالله وبأسمائه وصفاته مشروع للمسلم وهو من أسباب إجابة الدعاء؛ لقول الله عز وجل: وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا، ولما ثبت عنه صلى الله عليه وسلم في أحاديث كثيرة من التوسل إلى الله بأسمائه وصفاته.
ويشرع التوسل أيضاً إلى الله سبحانه: بالإيـمان به وبمحبته وبسائر الأعمال الصالحة، ومن ذلك محبة أنبياء الله ورسله والمؤمنين من عباده، ومن ذلك التوسل ببر الوالدين والعفة عن الزنا، وأداء الأمانة؛ للحديث الصحيح الوارد في قصة أصحاب الغار الذين انطبقت عليهم الصخرة، وعجزوا عن دفعها، وكانوا ثلاثة، فدعوا الله سبحانه وتوسلوا إليه بأعمالهم الصالحة فانزاحت عنهم الصخرة، وحديثهم ثابت في الصحيحين، وكان أحدهم توسل ببره لوالديه، والثاني بعفته عن الزنا بعد القدرة، والثالث بأدائه الأمـانة لأصحابها. والله الموفق
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