Sunday, May 19, 2013

Warning against forgetting the Qur'an




1002. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "Read the Qur'an regularly. By the One in Whose Hand Muhammad's soul is, it escapes from memory faster than a camel does from its tying ropes.''
[Al-Bukhari and Muslim].
Commentary:  To safeguard the Qur'an means to recite it regularly, because if one fails to do so, he tends to forget it quickly. In the absence of regular recitation, one is bound to forget it more quickly than a camel breaks loose bound with. The breaking loose by the camel to liberate itself is a simile for the quick process of forgetting.

1003. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: "The parable of one who knows the Qur'an by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.''
[Al-Bukhari and Muslim].
Commentary:  This Hadith repeats the subject mentioned above. The person who memorizes the entire Qur'an or a portion of it, if he recites it regularly, he will retain it; otherwise, it will start slipping from his memory.

The Excellence of Reciting the Qur'an




991. Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.''
[Muslim].
Commentary: This Hadith tells the excellence of reciting the Qur'an and acting upon its injunctions. Intercession (in this Hadath) means that the Qur'an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur'an, as signified in other Ahadith.
992. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-`Imran arguing on behalf of those who applied them.''
[Muslim].
Commentary:  This Hadith means that on the Day of Requital, the Qur'an, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allah for those who used to recite and act upon them in the life of the world.
993. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The best amongst you is the one who learns the Qur'an and teaches it.''
[Al-Bukhari].
994. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The one who is proficient in the recitation of the Qur'an will be with the honourable and obedient scribes (angels) and he who recites the Qur'an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.''
[Al-Bukhari and Muslim].
Commentary:  Proficient here means one who reads the Qur'an in accordance with the rules of "

The Merit of Recitation of the Noble Qur'an in a Pleasant Voice




1004. AbU Hurairah (May Allah be pleased with him) reported: I heard the Messenger of AllAh (sallallaahu ’alayhi wa sallam) saying, "Allah does not listen so attentively to anything as He listens to the recitation of the Qur'an by a Prophet who recites well with a melodious and audible voice.''
[Al-Bukhari and Muslim].
Commentary:  "Allah does not listen so attentively'' has two- fold meanings. First, Allah's acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else.
The word "Ghina'' is ordinarily used for singing but here it means the recitation which is done in accordance with the principles of Tajwid and in a beautiful voice.
Thus, this Hadith induces us to recite the Qur'an properly with nice feeling and voice.
1005. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said to him, "You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawud (David).''
[Al-Bukhari and Muslim].
Commentary:  Mizmar means  flute but here it stands for tune and sweet voice. In the phrase Al-Dawud (sallallaahu ’alayhi wa sallam), translated here `the family of Dawud,' the word Al is superfluous and what is in fact meant is Prophet Dawud. In any case, sweet voice is a gift of Allah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allah.
1006. Al-Bara' bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (sallallaahu ’alayhi wa sallam) reciting Surat Wat-Teen Waz-Zaitun (Chapter 95) during the `Isha' prayer. I have never heard anyone reciting it in a more beautiful voice than his.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, like other virtues and qualities, the Prophet (sallallaahu ’alayhi wa sallam) was also granted a sweet voice by Allah.
1007. Abu Lubabah Bashir bin `Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "He who does not recite the Qur'an in a pleasant tone is not of us.''
[Abu Dawud].
Commentary: The words "is not of us'' mean that he is not following the way of the Prophet (sallallaahu ’alayhi wa sallam) with regard to the recitation of the Qur'an. This Hadith also induces us to recite the Qur'an with a sweet and touching voice because the recitation of the Qur'an in this manner enhances its effect.
1008. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said to me, "Recite the Qur'an to me.'' I said: "O Messenger of Allah! Shall I recite it to you when it was revealed to you?'' He (sallallaahu ’alayhi wa sallam) said, "I like to hear it from others.'' Then I began to recite Surat An-Nisa'. When I reached the Ayah: `How will it be when We shall bring a witness from every people and bring you as a witness against them?' (Having heard it) he said, "Enough! Enough!'' When I looked at him, I found his eyes were overflowing with tears.
[Al-Bukhari and Muslim].
Commentary:  This Hadith has been mentioned earlier. It is repeated here for the reason that it has an aspect of honour for the people who are blessed with knowledge and grace. Moreover, it stresses the need to hear the recitation of the Qur'an from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (sallallaahu ’alayhi wa sallam) himself.

Friday, May 17, 2013

Definition of Emaan(Faith)

اعتقاد باالقلب وقول بااللسان وعمل بالجوارح يزيد باالطاعة وينقص باالمعصية
Belief in your heart, statements by the tongue, actions  by the limbs, increasing by obedience, decreasing by disobedience.

Other names for La Ilaha Illallahu Muhammadur Rasulullah (Shahadah)

1. Kalimathuth Thawheed - كلمة التوحيد - Word of Oneness of Allah

2. Kalimathuth Thaqwa    - كلمة التقوى  - Word of Taqwa (The commanding of Allah and the Obedience of us)

3. Kalimathul Wusqa       - كلمة الوثقى   - The strongest Handhold

4. Kalimathul Baqi           - كلمة الباقيا    - Everlasting Word

Definition of Islam

Definition
It is to submit to Allah with Tawheed( Islamic Monotheism) and submit to him obediently, and to free and disassociate oneself from shirk and its people.

Barakah - بركة - Blessing

ثبوت الخير الالهي وزيادته
Stableness of the good which came from Allah and the increasement of it.

Know, may Allah have mercy on you, that we obligated to learn four matters.

Know, may Allah have mercy on you, that we obligated to learn four matters.

First - (ILM) Knowledge, which means: Knowledge of Allah, Knowledge of His Prophet, and Knowledge of the Religion of Islam, based on evidences.

Second - (AMAL) Acting on this.

Third - (DAWAH) Calling to it.

Fourth - (SABR) Patience with the harm that befalls due to it.

Evidence for Allahs existence

1. Ayah Qawniyyah - Universal Evidences
Example - Sun, Moon, Planets, Sky
Evidences-
Surah Fussilat verse 37
Surah al-Araf verse 54
Surah al-Baqarah verse 21-22

2.Ayah Shar'iyyah - Evidence from the Quran and Sunnah

2 types of Dua (Supplication)

1. Dua-al-Ibadah   - Physically supplicating to Allah
2. Dua-al-Masalah -Verbally supplicating to Allah

Thursday, May 16, 2013

al-Albânî about ‘Abdullâh ‘Azzâm



Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (166)
Reference: Darulhadith, Sweden.
http://afatwa.com/al-albani-about-abdullah-azzam/

Question: ’Abdullâh ’Azzâm is disturbing this country a lot (I.e. Afghanistan)…

Shaykh al-Albânî: ’Abdullâh ’Azzâm is sadly, even if he tends to Salafiyyah, overwhelmed by the methodology of Ikhwâniyyah (al-Ikhwân al-Muslimûn). This Hizbiyyah is difficult for the humans to leave.

Are the Sufi Grave-Worshippers who Build Places of Worship over Graves The Worst of Creation in the Sight of Allaah?

Saheeh al-Bukhaaree, Chapter: "Building A Mosque Over A Grave"

'Aaisha (radhi Allaahu 'anhaa) said:
When the Prophet (salallaahu 'alaihi wassallam) became ill, some of his wives mentioned a church they had seen in Ethiopia called Maariyah. Both Umm Salamah and Umm Habeebah had been to Ethiopia. They spoke about the beauty of the church and the images inside it. The Messenger (salallaahu 'alaihi wassallam) raised his head and said:

"When a pious man would die from amongst those people, they would build a place of worship over his grave, then they would make those images in it. They are the worst of creation in the site of Allaah. (No. 1341).

The Sufis are renowned worldwide for building structure, domes, courtyards and mosques over graves. They gather there and carry out acts of worship in and around these structures, just as the Prophet mentioned in the above narration. These are acts of polytheism rejected by Islaam, condemned by Allaah and His Messenger (salallaahu 'alaihi wassallam).

Uthaimeen on The Prayer Performed on the First Friday of the Month of Rajab

Shaikh Uthaimeen, may Allah have mercy on him, said, “In some Islamic countries there is a prayer performed between maghrib and ishaa on the night of the first Friday of [the month of] Rajab, they call it, ‘Salaatur-Raghaa‘ib [‘The Prayer for Great Bounties or Wishes’],’ and it is twelve rak’ahs [long]–it has no validity. The hadith concerning it is fabricated and a lie against the Prophet عليه الصلاة والسلام. The Shaikh of Islaam [Ibn Taymiyyah], may Allaah have mercy on him, said that it is fabricated and a lie according to the agreement of the people of knowledge. So there is no prayer particular to Rajab, not on its first Friday nor on the night half way through the month. Rajab in regards to prayer is just like any of the other months.”

Fataawaa fil-Hajj, 659.

Imran Nazar Hosein, the Sufi by AbdurRahman.org



Bilal Philips lecture program in Malaysia, July 2001:
“Programme for fundraising dinners in July 2001 mentioning both Imran N Hosein from New York and Bilal Philips from UAE for a “Hotel Qur’an Project”:

This is a Malaysian web site - Saba is the name of one of the Malaysian states/districts. All the locations Johor Bharu, Melaka, Subang Jaya, Selangor are in Malaysia. Click on the names to get a short biography. So for Imran N Hossein, we get:
BIOGRAPHY
SHEIKH IMRAN N. HOSEIN
Sheikh Imran Nazar Hosein was a former diplomat of Trinidad and Tobago. He is presently the Imam of Masjid Dar al-Qur’an in Long Island, New York. He studied Islam under the guidance of the outstanding Islamic Scholar and Sufi Sheikh, Maulana Dr. Muhammad Fadlur Rahman Ansari, at the Institute of Islamic Studies in Pakistan. He also studied philosophy at the University of Karachi and International Relations at the University of West Indies and the Graduate Institute of International Studies in Geneva, Switzerland. His published works include, among others, The Religion of Abraham and the State of Israel, The Prohibition of Riba in the Qur’an and Sunnah, The Caliphate, the Hejaz and the Saudi Wahhabi Nation-State.”
Our noble Salafi brother (reliable in his narrating), Abdur-Rahmaan Al-Fransee, who lives in Malaysia states:
“The Imran N Hosein who came to Malaysia and delivered lectures with Bilal Philips in July 2001 is the Soofee now living in New York, born in Trinidad, author of the books 'One Jama'at One Ameer' and 'The Saudi-Wahabi Nation State'... It is not the first time he came to Malaysia. I am 100% sure that the Imran N Hosein who came is the Soofee guy. How is that ? Coz he also went to Singapore (nearby Malaysia) and a Salafi brother over there mentioned that this Soofee came again to Singapore. I myself went several times to Singapore, a city of Tassawuf and grave-worship, and his books are easily found in the 'Islamic' bookshops. Another Singaporean Salafi brother - who was in Malaysia in July 2001 and has spent 7 months in the camp of Sh. Muqbil - also indicated to me that this guy was the Soofee one. Also on the posters for the Malaysian tour, it was indicated that he was from New York. Finally, his photo on the posters matched the photo on the back cover of his book 'One Jama'at One Ameer' (I have this book at home).”
Imran Hosein states: “The Sufi methodology recognizes insight, recognizes the capacity to see with nur (light) and therefore provide a new explanation. That’s a Sufi methodology, and I got that from my teacher who was a Sufi sheikh.” (video: 2012 Imran Hosein - Sufi, Salafi and the End of Time)
He also states, “..that is tasawwuf, and that is the highest stage of religion. Personally I wish the word Sufism had never been invented by life would have been easier.”   (video: 2012 Imran Hosein - Sufi, Salafi and the End of Time)
Imran states: “The Sufi methodology recognizes insight, recognizes the capacity to see with nur (light) and therefore provide a new explanation. That’s a Sufi methodology, and I got that from my teacher who was a Sufi sheikh.” (video: 2012 Imran Hosein - Sufi, Salafi and the End of Time)
He said: “We say to the Salafi, and we’ve been saying it for all this time, all these months in our lectures that no brother you’re wrong. There are verses from the Quran that could not be understood. Not by the Aslaaf. An Nabi Muhammad alaihe salaam did not provide the explanation, and today we are the ones that have to use knowledge and insight to recognize what Allah is saying. And when we provide that interpretation of the Quran notice my brother salafi that the overwhelming majority of people are accepting our interpretation as correct.” (video: 2012 Imran Hosein - Sufi, Salafi and the End of Time)
He said: “Al-Ihsan is to worship Allah, and to serve Allah as though you’re seeing Him with the eye of your heart. (Quotes the sentence in Arabic) if you have not reached that stage as of yet were you can see with the internal eye and worship Him, then at least this, you should recognize that He is seeing you. And so the heart can see, but the heart can only see when there is faith, and the heart can see only when there is nur in the heart. (video: 2012 Imran Hosein - Sufi, Salafi and the End of Time)

Wednesday, May 15, 2013

Do you advise us to listen to the tapes of so and so? Shaykh 'Abdul-Laah bin 'Abdir-Raheem al-Bukhaaree



This is a question, "Do you advise us to listen to the tapes of fulaan (so and so) and fulaan?" He named some individuals here, and there is no need to mention them. I will give you a shorter answer:
Do you want to listen to tapes? Listen to the pure people of the Sunnah and the pure scholars of the Sunnah. For verily, in them there is contentment and sufficiency! There are many of scholars from the scholars of the Sunnah, so why do you ask about those about whom there are correct and clear statements [of the scholars] and who are far away from the Sunnah from every aspect? And you leave those who are from Ahl-us-Sunnah from every aspect? This is from the lack of fiqh (understanding).
I.e. for example: ash-Shaykh al-Imaam 'Abdul-'Azeez bin Baaz, may Allaah have mercy upon him, he has tapes with shuruhaat (explanations) and his tapes are many, correct? And our Shaykh, ash-Shaykh Muhammad bin 'Uthaymeen, may Allaah have mercy upon all of them, his tapes are many. And ash-Shaykh al-Imaam al-Albaanee, may Allaah have mercy upon him, [his tapes] are also many. And ash-Shaykh Ahmad an-Najmee [his tapes] are many. And Shaykh al-Fawzaan [his tapes] are also many, and other than them from the scholars of the Sunnah. Correct? How many are these? How many tapes? I.e. if we say: ash-Shaykh 'Abdul-'Azeez, ash-Shaykh bin 'Uthaymeen and al-Albaanee, may Allaah have mercy upon all of them... I say: al-Albaanee has around 5000 recorded tapes. And Shaykh Muhammad (bin 'Uthaymeen) and Shaykh 'Abdul-'Azeez, if we say that they both have 5000 tapes; how many tapes are these? 10,000 tapes. If you listen every day to one tape, then you have 10,000 days left. If you listen every day to two tapes, you have 5000 days left. Correct?
Then there also remain, as we said, many collections [of tapes] which you need thousands and thousands of days for. Believe me, if you listen - and I don't say 5000 or 2000 - if you listen to them only 360 days in a year... Are there 360 or 365 days [in a year]? (Audience replies with different answers) 60 or 65? Anyway, one full year. In one full year, you are not able to listen to other than them! If you listen to the scholars of the Sunnah, then you are - by Allaah - not able to listen to other than them!
Translated by: Yâsîn Abu Ibrâhîm

The Elite of the Elite from the People of Knowledge are The Ones who can Deal Justly Between Two Disputants Those Students of Knowledge or Common Muslims Less Than Them Should Stay Out of It



Questioner: What do you advise us with Shaikh, what do you advise concerning this issue, i.e., [that] some of the brothers abroad regard books like these … they do not examine them closely, books will come out and they’ll start looking at the title only, and [then] they’ll try to judge some of their brothers from the title alone, without close examination. So what is your advice in terms of [explaining the correct] da’wah and in terms of help and so on, may Allaah bless you.
Al-Albaani: I think that along with the answer for the previous question, it is possible for us to get an answer for this one.
Questioner: Yes.
Al-Albaani: Now, without doubt, we are living through a very big problem. Where, in recent times, disunity between the groups that affiliate themselves to the Book and the Sunnah has surfaced. So, from one angle, we advise the students of knowledge and especially the general masses of Muslims not to raise their heads towards such differences as these and from the other that they not be with one group against another.
Because firstly, it is not easy, ever, to distinguish what is correct from an error or the truth from falsehood. And secondly, and this is very important, not every person can judge with justice and fairness and stand by His Saying, the Most High, “… and do not let the hatred of a people prevent you from being just. Be just–that is nearer to righteousness.”[Maa’idah 5:8]
Carrying out justice between two disputants, especially when a person’s desire is with one of the two, is very, very difficult. And from the authentic Sunnah we know that when the Prophet صلى الله عليه وآله وسلم sent Ali as a judge to Yemen he said, ‘O Messenger of Allaah! You’re sending me to a people and I do not know how to judge?’ So he عليه السلام struck his chest and said to him, ‘Do not judge between two people until you have heard from both of them.’
Actualising this text in such differences which you referred to [in your question] and a part of which I have [already] explained, achieving justice, in fact, actualising the truth before justice–none except the most elite of the elite from the people of knowledge are capable of it.
Because they are the ones who have the capability to familiarise themselves with what these [disputants] say and what those others say and then compare the statement of this [group of people] with that, and then extract the correct [answer] from the two statements.
And sometimes there may be no [actual] difference between the two parties or statements except for, as the scholars say concerning some matters of dispute, that it is a, ‘Difference in wording.’
No one can do this except for a few individuals from the elite.
And [yet] there are people from the elite who cannot judge with justice–he knows where the truth is concerning the two parties, [he knows] whether there is a difference between them or not, [but still even] if there is a difference between them, the truth may be with the side which he does not feel affection for–and so he swerves away from justice, and for this reason He, the Most High, said, “… and do not let the hatred of a people prevent you from being just. Be just–that is nearer to righteousness.”
For this reason, we advise the students of knowledge, let alone those less than them, not to delve into [such matters] in this way, and that they not take a stance except for the truth that they know before this problem occurs or before these differences appear.
Questioner: May Allaah bless you.
Al-Albaani: And you.
Al-Hudaa wan-Noor, 674.

Uthaimeen On the Greater Type of Punishment



Shaikh Uthaimeen, may Allaah have mercy on him, said, “Many people think that being punished [for one’s sins] is only in those things that are external, like the body, wealth and children, but the reality is that the punishment of the sickness of the heart and its corruption is more severe and greater than the punishment through those things.”
Ahkaam minal-Qur’aanil-Karim, vol. 1, p. 87.

Tuesday, May 14, 2013

Accept Sincere Advice When It is Given


In the Name of Allah, the Extremely Merciful, the Bestower of Mercy

It was said to the Imām ‘Abdullāh b. Mubārak: “Has there remained anyone who still offers advice?” He responded: “Do you know anyone who accepts it?!”

________________________
(1) Tārīkh Baghdād (7/191), Hilyatul-Awliyā. (106)

An Advice to Readers – Shaykh al-Albanee (rahimahullaah) by AbdurRahman.org

Imaam Maalik (d.179) : Don't Take Knowledge from Those Who Didn't Sit With Scholars




Imaam Maalik bin Anas (d.179H), rahimahullaah, was asked:
"Is knowledge taken from one who has no studies, and has not sit with the 'Ulamah?"
He (rahimahullaah) replied:
"No."
See: Hilyatul-Awliyaa 6/323.
--
So if that is the case with one who has not sat with the scholars, not taken from them, not known to them - then how much more severe is it for one to take knowledge from one who has been warned against by the scholars?!