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Cursing the Companions
Translated
By
Abbas Abu Yahya
Ibn Hazm mentions in ‘al-Muhala’ (13/504) with a chain up to Imam Malik that he said:
‘Whoever curses Abu Bakr and Umar then he is to be whipped, and the one who curses Aeysha is given capital punishment [by the Muslim Ruler].’
It was asked of him: ‘Why is capital punishment given regarding Aeysha?’
Imam Malik said: ‘ because Allaah Ta’ala said:
يَعِظُكُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ
<< Allaah forbids you from it and warns you not to repeat the like of it forever, if you are believers. >>
[Noor: 17]
Imam Malik said:
‘Because indeed anyone who accuses her, has opposed the Qur’aan, and whoever opposes the Qur’aan is given capital punishment.’
Ibn Hazam said:
‘The statement of Malik here is correct, and this is complete apostasy, and it is belying Allaah Ta’ala that He completely freed her from this accusation.’
[‘al-Muhala’ (13/504)]
Arabic Reference
سب الصحابة
ساق ابن حزم في المحلى(٥٠٤/١٣) بإسناده إلى الإمام مالك أنه قال:
من سب أبا بكر وعمر جلد، وسب عائشة قتل. قيل له: لم يقتل في عائشة؟ قال: لأن الله تعالى يقول: (يعظكم الله أن تعودوا لمثله أبدا إن كنتم مؤمنين).
قال مالك: فمن رماها، فقد خالف القرآن، ومن خالف القرآن قتل.
قال ابن حزم: قول مالك هنا صحيح، وهي ردة تامة، وتكذيب لله تعالى في قطعه ببراءتها.
المحلى(٥٠٤/١٣)
The post Cursing the Companions first appeared on Following the Sunnah.
Wiping Over Shoes When Making Wudu
Translated
By
Abbas Abu Yahya
Part 4 – What is the ruling on wiping over shoes which do not cover the ankles?
By Shaykh Muhammad Nasiruddeen Al-Albaani
Questioner:
Regarding wiping over shoes, is it a condition that the shoes must cover the ankle?
Shaykh:
If they cover the ankles, then they are not regarded as shoes.
Questioner:
So we cannot wipe over them?
Shaykh:
You can wipe over them however, I am correcting your wording. (the Shaykh means if they cover your ankle then they are called boots.)
[Silsilah al-Huda wa noor no. 345 @ 57:21 mins]
Part 4
السائل : المسح على النعلين ، هل يشترط في ذلك أن النعلين يغطيا الكعبين ؟
الشيخ : هما إذا غطيا الكعبين خرج عن كونهما نعلين .
السائل : إذًا لا يمسح عليهما ؟
الشيخ : يمسح عليهما لكن أنا أصحح اللغة .
السائل : أي نعم جزاك الله خيرا .
.
• سلسلة الهدى والنور – شريط : 345
• توقيت الفهرسة : 00:57:21
A Collection of Articles & Evidences about wiping over Khuff, socks & shoes
Presented by
Followingthesunnah.com
No. 1
Part 1 – Wiping Over Shoes When Making Wudu
Part 1 – Wiping Over Shoes When Making Wudu
No. 2
Part 2 – The Issue of wiping over Khuff and wiping over shoes
Part 2 – Wiping over Shoes When Making Wudu
No. 3
Part 3 – Wiping Over Shoes When Making Wudu
How to wipe over shoes & what are its conditions?
Part 3 – Wiping Over Shoes When Making Wudu
No. 4
Part 4 – What is the ruling on wiping over shoes which do not cover the ankles?
Part 4 – Wiping over shoes while performing Wudu
No. 5
The Concluding Advice Regarding the Rulings of Wiping over Khuff, Shoes & Socks
By Shaykh Muhammad Nasir uddeen al-Albaani
The Concluding Advice Regarding the Rulings of Wiping over Khuff, Shoes & Socks
No. 6
What was mentioned regarding the Khuff of the
Messenger of Allaah -sallAllaahu alayhi wa sallam–
Part Nine – What was mentioned regarding the Khuff of the Messenger of Allaah
No. 7
Wiping over the Khuffs for making Wudu
Wiping over the Khuffs for making Wudu
No. 8
Wrong understandings Regarding some of the Rulings of Wudu
Wrong understandings Regarding some of the Rulings of Wudu
The post Part 4 – Wiping over shoes while performing Wudu first appeared on Following the Sunnah.
What to Say When Beginning the Night Prayer
Translated
By
Abbas Abu Yahya
From Rabee al-Jurashi who said I asked Ayesha, I said what would the Messenger of Allaah ﷺ say when he would stand in the prayer at night, and with what would he begin saying in the prayer?
She said:
‘When the Messenger of Allaah would pray at night, he would say:
الله اكبر
Allaahu Akbar (Allah is the greatest) ten times, and say
الحمد لله
Alhamdulillaah (praise Him) ten times.
سبحانَ اللهِ وبحمدِه
He would say: SubhanAllaah wa Bihamdihi (far is Allaah from imperfection and praise is due to Him) ten times, He would say:
سبحانَ الملكِ القدوسِ
Subhan al-Malik al-Qudoos (far is Allaah from imperfection the Possesser of everything, the Holy) ten times،
استغفرَ الله
And said, Astaghfir Allaah (I seek forgiveness) ten times, and said,
لا اله إلا الله
La ilaha ilAllaah (none is worthy of worship except Allaah) ten times,
اللهم إني أعوذُ بك من ضيقِ الدنيا وضيقِ يومَ القيامةِ
Then he would say,
O Allaah indeed I seek refuge with You From the constraints of the Dunya, and the constraints of the day of Judgement, ten times.
‘Allaahumma inni Audhu bika min Dheeq ad-Dunya wa Dheeq yawm al-Qayyamah’ ten times.
Then he would begin the prayer, (Meaning begin reciting soorah Fatiha).
Collected by Abu Dawood and Al-Albaani graded it Hasan Saheeh
In another narration:
The Taba’ai Aasim bin Humayd said I asked Ayesha what would the Prophet ﷺ begin his Qayam al-Layl with.
She said, indeed you have asked me about something which no one has asked me about before.
He would say Allaahu Akbar ten times, and praise Him ten times, and SubhanAllaah ten times and Astaghfir Allaah ten times and he would say,
اللَّهمَّ اغفر لي واهدني وارزقني وعافني
O Allaah forgive me and guide me and give me provisions and pardon me.
(Allaahumma ighfirli wahdini warzuqni wa Aafini,)
He would seek refuge from the constraints of standing on the Day of Judgement.
Collected by Ibn Majah and graded Saheeh by Al-Albaani
Arabic Reference
[عن عائشة أم المؤمنين:] كان إذا هبَّ مِن الليلِ كبَّرَ عشرًا وحمَّدَ عشرًا، وقال: سبحانَ اللهِ وبحمدِه عشرًا، وقال: سبحانَ الملكِ القدوسِ عشرًا، واستغفرَ عشرًا، وهلَّلَ عشرًا، ثم قال: اللهم إني أعوذُ بك من ضيقِ الدنيا وضيقِ يومَ القيامةِ عشرًا، ثم يَفتتحُ الصلاةَ.
الألباني (ت ١٤٢٠)، صحيح أبي داود ٥٠٨٥
• حسن صحيح
سألتُ عائشةَ ماذا كانَ النَّبيُّ ﷺ يفتتحُ بِهِ قيامَ اللَّيلِ قالت لقد سألتني عن شيءٍ ما سألني عنْهُ أحدٌ قبلَكَ كانَ يُكبِّرُ عشرًا ويحمدُ عشرًا ويسبِّحُ عشرًا ويستغفرُ عشرًا ويقولُ اللَّهمَّ اغفر لي واهدني وارزقني وعافني ويتعوَّذُ من ضيقِ المقامِ يومَ القيامةِ
عاصم بن حميد • الألباني (ت ١٤٢٠)، صحيح ابن ماجه ١١٢٣ • صحيح
The post What to Say When Beginning the Night Prayer first appeared on Following the Sunnah.
Last of the Companions to Die RadhiAllaahu anhum
Translated
By
Abbas Abu Yahya
💫 Makkah
💢 Abu Tufail Aamir bin Waathilah al-Laythi was the last of the Companions to die in Makkah in the year 110 A.H.
He was also the last of all the Companions of the Prophet sallAllaahu alayhi wa sallam to die.
💫- آخِرُ الصَّحابةِ موتًا بمكَّةَ المُكرَّمةِ:
أبو الطُّفَيلِ عامرُ بنُ واثِلةَ اللَّيثيُّ، وهو آخرُ الصَّحابةِ موتًا على الإطلاقِ.
تُوُفِّيَ سنةَ ( ١٠٠هـ )، وقِيلَ ( ١٠٧هـ )، وقِيلَ
( ١١٠هـ ).
💫 Al-Madinah
💢Mahmood bin ar-Rabee al-Ansaari was the last of the Companions to die in al-Madinah in the year 99 A.H.
💫- آخِرُ الصَّحابةِ موتًا بالمدينةِ النَّبويَّةِ: محمودُ بنُ الرَّبيعِ الأنصاريُّ.
تُوُفِّيَ سنةَ ( ٩٩هـ )، وقِيلَ ( ٩٧هـ )، وقِيلَ( ٩٦هـ ).
💫Basrah
💢Anas bin Malik al-Ansaari was the last of the Companions to die in Basrah in the year 93 A.H.
– آخِرُ الصَّحابةِ موتًا بالبصرةِ: أنسُ بنُ مالكٍ الأنصاريُّ.
تُوُفِّيَ سنةَ ( ٩٠هـ )، وقِيلَ ( ٩١هـ )، وقِيلَ ( ٩٢هـ )، وقِيلَ ( ٩٣هـ ).
ورجَّحَ غيرُ واحدٍ -كالذَّهبيِّ وابنِ حجرٍ والسَّخاويِّ- وفاتَهُ سنةَ ( ٩٣هـ ).
💫Kufah
💢Abdullaah bin Abi Awfa al-Aslami was the last of the Companions to die in Kufah in the year 88 A.H.
He was the last to die from those who took the oath of Ridwaan.
– آخِرُ الصَّحابةِ موتًا بالكُوفةِ: عبدُ اللهِ بنُ أبي أوفى الأسلميُّ، وهو آخرُ مَن تُوُفِّيَ من أهلِ بيعةِ الرِّضوانِ.
تُوُفِّيَ سنةَ ( ٨٦هـ )، وقِيلَ ( ٨٧هـ )، وقِيلَ ( ٨٨هـ )، وقِيلَ ( ٨٠هـ ).
وصحَّحَ الذَّهبيُّ وفاتَهُ سنةَ ( ٨٨هـ ).
💫Shaam
💢Abdullaah bin Yusar al-Mazani was the last of the Companions to die in Shaam (The area of Syria, Jordan & Palestine) in the year 96 A.H.
He was the last to die from those who had prayed to the two Qiblas.
– آخِرُ الصَّحابةِ موتًا بالشَّامِ: عبدُ اللهِ بنُ بُسرٍ المازِنيُّ، وهو آخرُ مَن ماتَ ممَّن صلَّى القِبلَتَينِ.
تُوُفِّيَ سنةَ ( ٨٨هـ )، وقِيلَ ( ٩٦هـ ).
💫Damascus
💢Waathilah bin Al-Asqqa al-Laythi was the last of the Companions to die in Damascus in the year 86 A.H.
– آخِرُ الصَّحابةِ موتًا بدِمشقَ خُصوصًا: واثِلةُ بنُ الأسقعِ اللَّيثيُّ.
تُوُفِّيَ سنةَ ( ٨٣هـ )، وقِيلَ ( ٨٥هـ )، وقِيلَ ( ٨٦هـ ).
💫Misr
💢Abdullaah bin al-Harith bin Jaza al-Zubaidi was the last of the Companions to die in Misr (Egypt) in the year 86 A.H.
– آخِرُ الصَّحابةِ موتًا بمِصرَ: عبدُ اللهِ بنُ الحارثِ بنُ جَزءٍ الزُّبَيديُّ.
تُوُفِّيَ سنةَ ( ٨٦هـ )، وقِيلَ ( ٨٥هـ )، وقِيلَ ( ٨٧هـ )، وقِيلَ ( ٨٨هـ ).
وذكرَ الذَّهَبيُّ أنَّ الأصحَّ والأشهرَ وفاتُه سنةَ ( ٨٦هـ ).
💫Taif
💢Abdullaah bin Abbas al-Qurashi al-Hashmi was the last of the Companions to die in Taif, a city in the Kingdom of Saudi Arabia in the year 70 A.H.
– آخِرُ الصَّحابةِ موتًا بالطَّائفِ: عبدُ اللهِ بنُ عبَّاسٍ القُرَشيُّ الهاشِميُّ.
تُوُفِّيَ سنةَ ( ٧٠هـ )، وقِيلَ ( ٦٩هـ )، وقِيلَ ( ٦٨هـ )، وقِيلَ ( ٦٧هـ ).
💫Yamama
💢Al-Hirmaas bin Ziyad al-Bahili was the last of the Companions to die in Al-Yamama, south of Riyadh in the Kingdom of Saudi Arabia in the year 100 A.H.
– آخِرُ الصَّحابةِ موتًا باليمامةِ: الهِرماسُ بنُ زيادٍ الباهليُّ.
تُوُفِّيَ بعدَ سنةِ ( ١٠٠هـ ).
💫Samarkand
💢Quthamu bin al-Abbas bin AbdulMutalib al-Qurashi al-Hashmi was the last of the Companions to die in Samarkand (Uzbekistan) in the year 86 A.H.
– آخِرُ الصَّحابةِ موتًا بسمرقندَ: قُثَمُ بنُ العبَّاسِ بنِ عبدِ المُطَّلبِ القُرَشيُّ الهاشِميُّ.
💫Khurasan (Eastern Iran)
💢Abu Barzah Nadlah bin Ubayd al-Aslami was the last of the Companions to die in Khurasan in the year 65 A.H.
– آخِرُ الصَّحابةِ موتًا بخُرسانَ: أبو برزةَ نضلةُ بنُ عُبَيدٍ الأسلميُّ.
تُوُفِّيَ بعدَ سنةِ ( ٦٥هـ ).
💫Sijistan
💢Al-Adda bin Khalid bin Hawdha al-Amri was the last of the Companions to die in Sijistan (mostly in Afghanistan but parts of it spread into Pakistan & Iran) in the year 100 A.H.
– آخِرُ الصَّحابةِ موتًا بسِجِستانَ: العدَّاءُ بنُ خالدِ بنِ هَوذَةَ العامِرِيُّ.
تُوُفِّيَ بعدَ سنةِ ( ١٠٠هـ ).
فائدةٌ:
للحافظِ الإمامِ أبي زكريَّا بنِ مَندَه جُزءٌ جَمَعَهُ في آخرِ مَن ماتَ من الصَّحابةِ.
ذكَرَهُ الحافظُ العِراقيُّ في “التَّقييدِ والإيضاحِ” ونقل منه.
فائدةٌ:
– آخِرُ الصَّحابةِ موتًا بمكَّةَ المُكرَّمةِ: أبو الطُّفَيلِ عامرُ بنُ واثِلةَ اللَّيثيُّ، وهو آخرُ الصَّحابةِ موتًا على الإطلاقِ.
تُوُفِّيَ سنةَ ( ١٠٠هـ )، وقِيلَ ( ١٠٧هـ )، وقِيلَ ( ١١٠هـ ).
– آخِرُ الصَّحابةِ موتًا بالمدينةِ النَّبويَّةِ: محمودُ بنُ الرَّبيعِ الأنصاريُّ.
تُوُفِّيَ سنةَ ( ٩٩هـ )، وقِيلَ ( ٩٧هـ )، وقِيلَ( ٩٦هـ ).
وقِيلَ: آخِرُهم موتًا بها: سهلُ بنُ سعدٍ السَّاعديُّ.
تُوُفِّيَ سنةَ ( ٩٦هـ )، وقِيلَ ( ٩١هـ )، وقِيلَ( ٨٨هـ ).
وقِيلَ: آخِرُهم موتًا بها: السَّائبُ بنُ يزيدَ الكنديُّ.
تُوُفِّيَ سنةَ ( ٩١هـ )، وقِيلَ ( ٨٧هـ )، وقِيلَ ( ٨٢هـ )، وقِيلَ ( ٨٠هـ ).
وقِيلَ: آخِرُهم موتًا بها: جابرُ بنُ عبدِ اللهِ الأنصاريُّ.
في سنةِ وفاتِه أقوالٌ، ورجَّحَ ابنُ حجرٍ سنةَ ( ٩٤هـ ).
– آخِرُ الصَّحابةِ موتًا بالبصرةِ: أنسُ بنُ مالكٍ الأنصاريُّ.
تُوُفِّيَ سنةَ ( ٩٠هـ )، وقِيلَ ( ٩١هـ )، وقِيلَ ( ٩٢هـ )، وقِيلَ ( ٩٣هـ ).
ورجَّحَ غيرُ واحدٍ -كالذَّهبيِّ وابنِ حجرٍ والسَّخاويِّ- وفاتَهُ سنةَ ( ٩٣هـ ).
– آخِرُ الصَّحابةِ موتًا بالكُوفةِ: عبدُ اللهِ بنُ أبي أوفى الأسلميُّ، وهو آخرُ مَن تُوُفِّيَ من أهلِ بيعةِ الرِّضوانِ.
تُوُفِّيَ سنةَ ( ٨٦هـ )، وقِيلَ ( ٨٧هـ )، وقِيلَ ( ٨٨هـ )، وقِيلَ ( ٨٠هـ ).
وصحَّحَ الذَّهبيُّ وفاتَهُ سنةَ ( ٨٨هـ ).
– آخِرُ الصَّحابةِ موتًا بالشَّامِ: عبدُ اللهِ بنُ بُسرٍ المازِنيُّ، وهو آخرُ مَن ماتَ ممَّن صلَّى القِبلَتَينِ.
تُوُفِّيَ سنةَ ( ٨٨هـ )، وقِيلَ ( ٩٦هـ ).
وقِيلَ: آخِرُهم موتًا بالشَّامِ: أبو أُمامةَ صُدَيُّ بنُ عجلانَ الباهليُّ.
تُوُفِّيَ سنةَ ( ٨٦هـ ) وهو الرَّاجحُ، وقِيلَ ( ٨١هـ ) وضعَّفَ هذا القولَ الذَّهبيُّ.
– آخِرُ الصَّحابةِ موتًا بدِمشقَ خُصوصًا: واثِلةُ بنُ الأسقعِ اللَّيثيُّ.
تُوُفِّيَ سنةَ ( ٨٣هـ )، وقِيلَ ( ٨٥هـ )، وقِيلَ ( ٨٦هـ ).
– آخِرُ الصَّحابةِ موتًا بمِصرَ: عبدُ اللهِ بنُ الحارثِ بنُ جَزءٍ الزُّبَيديُّ.
تُوُفِّيَ سنةَ ( ٨٦هـ )، وقِيلَ ( ٨٥هـ )، وقِيلَ ( ٨٧هـ )، وقِيلَ ( ٨٨هـ ).
وذكرَ الذَّهَبيُّ أنَّ الأصحَّ والأشهرَ وفاتُه سنةَ ( ٨٦هـ ).
– آخِرُ الصَّحابةِ موتًا بالطَّائفِ: عبدُ اللهِ بنُ عبَّاسٍ القُرَشيُّ الهاشِميُّ.
تُوُفِّيَ سنةَ ( ٧٠هـ )، وقِيلَ ( ٦٩هـ )، وقِيلَ ( ٦٨هـ )، وقِيلَ ( ٦٧هـ ).
– آخِرُ الصَّحابةِ موتًا باليمامةِ: الهِرماسُ بنُ زيادٍ الباهليُّ.
تُوُفِّيَ بعدَ سنةِ ( ١٠٠هـ ).
– آخِرُ الصَّحابةِ موتًا بسمرقندَ: قُثَمُ بنُ العبَّاسِ بنِ عبدِ المُطَّلبِ القُرَشيُّ الهاشِميُّ.
– آخِرُ الصَّحابةِ موتًا بخُرسانَ: أبو برزةَ نضلةُ بنُ عُبَيدٍ الأسلميُّ.
تُوُفِّيَ بعدَ سنةِ ( ٦٥هـ ).
– آخِرُ الصَّحابةِ موتًا بسِجِستانَ: العدَّاءُ بنُ خالدِ بنِ هَوذَةَ العامِرِيُّ.
تُوُفِّيَ بعدَ سنةِ ( ١٠٠هـ ).
فائدةٌ:
للحافظِ الإمامِ أبي زكريَّا بنِ مَندَه جُزءٌ جَمَعَهُ في آخرِ مَن ماتَ من الصَّحابةِ.
ذكَرَهُ الحافظُ العِراقيُّ في “التَّقييدِ والإيضاحِ” ونقل منه.
🌴Followingthesunnah.com
The post Last of the Companions to Die first appeared on Following the Sunnah.
Part 6
Threatening With Divorce
Translated
By Abbas Abu Yahya
Taken from
The Fatawa of the Senior Scholars
Shaykh AbdulAziz bin Baz
Shaykh Muhammad Nasiruddeen Al-Albaani
Shaykh Muhammad bin Salih al-Uthaymeen
Shaykh Salih al-Fawzan
Translated
By
Abbas Abu Yahya
The Fatawa of the Senior Scholars
Part Six
Shaykh AbdulAziz bin Baz
6 – What is your advice for someone who takes oaths a lot that he will divorce his wife?
Shaykh AbdulAziz bin Baz
Question:
I have a relative who has been married for thirty years, and he takes oaths a lot to divorce for any issue. He says to his wife, if you do not do such and such, then you are not allowed for me; or he says, it is necessary to divorce you if you did such and such despite him not intending to divorce her. In fact, he says this due to being extremely angry. What is your advice noble Shaykh? May Allaah reward you with good.
The Answer:
What is legislated is to advise this man and to educate him to leave off this type of action, so that he does not use the word divorce and you are prohibited for me.
He should be advised and directed to goodness, as for if the divorce occurred or did not occur then this is a point of contention. If the aim was to threaten and to prevent something, or to scare her then he must make an expiation for taking an oath of divorcing his wife which did not take place.
If the wife opposed the husband he may say, if you do such and such you are divorced, or you are prohibited for me and she actually opposed him, but he intended to threaten and warn and discourage her, then he has to expiate the oath, which is feeding ten needy people or clothing them.
Feeding each one of the ten half as-Sa’a, meaning, one and a half kilos of wheat, or rice, or dates, or feed them an evening meal in your home, or lunch in your home, or in a restaurant no problem. Or give them clothing, meaning clothing to ten people, this is expiation for an oath. This is what is necessary.
However, he should be advised not to pursue these matters, in fact he should cure matters without divorce. Without making his wife prohibited for him, by using good speech, persuasion and dissuasion without divorce and making his wife prohibited for him.
If he pronounced divorce and had intended divorce then the divorce occurs, due to what she opposed of what he had stipulated upon her, and she becomes prohibited for him.
However, if it was such that the aim was only to threaten her and warn her and dissuade her and not with the aim of divorcing her, then this is as what preceded, that he must expiate for an oath if it is opposed. If she opposed him and did not fulfil what he said, therefore, he has to expiate an oath, which is feeding ten needy people, or clothing them or freeing a slave, and if he is too weak or too poor and cannot possibly do that then he fasts three days.’
https://al-fatawa.com/fatwa/80039
Arabic Reference
6 ما التوجيه لمن يكثر الحلف بالطلاق
الشيخ عبدالعزيز ابن باز
السؤال:
رسالة وصلت إلى البرنامج من المستمع خير الله درهم عايد، أبو التوم، من جمهورية مصر العربية، يقول: لي قريب متزوج من ثلاثين سنة، وهو كثير الحلف بالطلاق على أي شيء، يقول لزوجته: إذا لم تفعلي كذا، فأنت محرمة عليّ، أو يقول: طلاق منك لازم تفعلي كذا، رغم أنه لا ينوي طلاقها، بل من شدة الزعل، فما هو توجيه سماحتكم؟
جزاكم الله خيرًا.
الجواب:
المشروع أن ينصح هذا الرجل، ويعلم حتى يدع هذا التصرف، وحتى لا يستعمل الطلاق والتحريم، ينصح ويوجه إلى الخير، أما كونه يقع أو لا يقع هذا محل نظر؛ إن كان قصده التهديد والمنع والتخويف فعليه كفارة يمين، ولا يقع، إذا خالفته قال: إن فعلت كذا فأنت طالق، أو محرمة فخالفته، وهو قصده التهديد والتحذير والترهيب، فإن عليه كفارة يمين، وهي إطعام عشرة مساكين أو كسوتهم، عشرة كل واحد يعطى نصف الصاع، يعني: كيلو ونصف من الحنطة، أو من الرز، أو من التمر، أو تعشيه في البيت، أو تغديه في البيت، أو في المطعم لا بأس، أو يعطى كسوة يعني: عشرة، كفارة اليمين، هذا هو الذي ينبغي، ولكن ينصح ألا يتعاطى هذه الأمور بل يعالج الأمور بغير الطلاق، وبغير التحريم بالكلام الطيب، والترغيب والترهيب بدون الطلاق وبدون التحريم.
فإن طلق يريد إيقاع الطلاق يقع الطلاق إذا خالفت شرطه، ويقع التحريم إذا خالفت شرطه، أما إذا كان المقصود تهديدها وتحذيرها وترهيبها فقط، ليس قصده الطلاق، فهذا مثلما تقدم، فيه كفارة يمين عند المخالفة، إذا خالفته ولم تنفذ ما قال، فعليه كفارة يمين، وهي إطعام عشرة مساكين، أو كسوتهم، أو تحرير رقبة، فإن كان عاجزًا فقيرًا لا يقدر، صام ثلاثة أيام، نعم.
المقدم: جزاكم الله خيرًا.
https://al-fatawa.com/fatwa/80039
The post Part 6 – Threatening With Divorce first appeared on Following the Sunnah.
Renewing Eemaan
Translated
By
Abbas Abu Yahya
Shaykh Abdurahman bin as-Sa’adi said:
‘When the Companions -may Allaah be pleased with them-
and those after them used to find themselves negligent or their Eemaan was being scattered and weakened, they would say to each other:
sit with us so we can increase our Eemaan for an hour.
They would remember Allaah, they would remember the religious and worldly blessings, and by that they would renew their Eemaan.’
[At-Tawdhi wal-Bayaan lishajaratill Eemaan p. 80]
Arabic Reference
فوائد من كلام اهل العلم
قال الشيخ عبدالرحمٰن بن سعدي رحمه الله تعالى :
كان الصحابة رضي الله عنهم ومن بعدهم،
إذا وجدوا غفلة أو تشعث إيمانهم،
يقول بعضهم لبعض : اجلس بنا نؤمن ساعة .
فيذكرون الله، ويذكرون نعمه الدينية والدنيوية، فيتجدد بذلك إيمانهم.
التوضيح والبيان لشجرة الإيمان ٨٠
Urdu Translation
ایمان کو تازہ کرنا
شیخ عبدالرحمٰن بن ناصر السعدی رحمہ اللہ تعالیٰ فرماتے ہیں:
“صحابہ کرام رضی اللہ عنہم اور ان کے بعد آنے والے لوگ جب اپنے آپ میں کوئی غفلت یا اپنے ایمان میں کوئی کمزوری محسوس کرتے، تو آپس میں ایک دوسرے سے کہتے: ‘ہمارے ساتھ بیٹھو، تاکہ ہم ایک گھڑی کے لیے ایمان کو تازہ کریں۔’ پھر وہ اللہ کو یاد کرتے، اور اس کی دینی و دنیاوی نعمتوں کا تذکرہ کرتے، جس سے ان کا ایمان تازہ ہو جاتا۔”
📖 التوضیح والبیان لشجرة الإيمان، صفحہ ۸۰
Urdu by the Translation Team
The post Renewing Eemaan first appeared on Following the Sunnah.
Part 3
Wiping Over Shoes When Making Wudu
Translated
By
Abbas Abu Yahya
How to wipe over shoes & what are its conditions?
By
Shaykh Muhammad Nasiruddeen al-Albaani
Questioner:
It is affirmed from the Prophet -SallAllaahu alayhi wa Salam- that he made it permissible to wipe over shoes, how do we wipe over shoes and what are its conditions?
Shaykh:
The conditions are the same as those linked to wiping over the Khuff, which are not to wipe over them for more than a day and a night for a person who is a resident, and a traveller does not wipe over for more than three days and nights. Also, when you begin wiping, then here begins the period for wiping over, then after twenty-four hours have passed the wiping over time period expires.
As for the way of wiping over then there is no particular or specific way. Therefore, the linguistic meaning is applied, because whether a person wipes over the Khuff or wipes over shoes with one finger or two, three, four or, five fingers, then this is not important. What is important that wiping over shoes or Khuff, or upon socks takes place.’
[Silsilah al-Huda wa Noor no. 679 @ 34:25 mins]
كيفية المسح وما هي الشروط
السائل : ثبت عن النبي صلى الله عليه وسلم أنه يجوز المسح على النعلين كيفية المسح وما هي الشروط ؟
الشيخ : الشروط هو كما يتعلق بالمسح على الخفين أن لا يمسح أكثر من يوم وليلة للمقيم ولا يمسح أكثر من ثلاثة أيام بلياليها للمسافر ، وأنه مجرد ما يبدأ بالمسح فهنا تبدأ المدة ، فإلى مثلها بعد مضي أربع وعشرين ساعة تكون انتهت المدة ، والمسح صورته ليس له كيفية معينة ، أي معنى لغوي تحقق لأنه مسح على الخفين أو مسح على النعلين بأصبع بأصبعين بثلاثة بأربعة بخمسة مش مهم ، المهم أن يقع المسح على النعلين أو على الخفين أو على الجوربين ، بس هيك
- سلسلة الهدى والنور – شريط : 679
• توقيت الفهرسة : 00:34:25
A Collection of Articles & Evidences about wiping over Khuff, socks & shoes
Presented by
Followingthesunnah.com
No. 1
Part 1 – Wiping Over Shoes When Making Wudu
Part 1 – Wiping Over Shoes When Making Wudu
No. 2
Part 2 – The Issue of wiping over Khuff and wiping over shoes
Part 2 – Wiping over Shoes When Making Wudu
No. 3
Part 3 – Wiping Over Shoes When Making Wudu
How to wipe over shoes & what are its conditions?
Part 3 – Wiping Over Shoes When Making Wudu
No. 4
Part 4 – What is the ruling on wiping over shoes which do not cover the ankles?
Part 4 – Wiping over shoes while performing Wudu
No. 5
The Concluding Advice Regarding the Rulings of Wiping over Khuff, Shoes & Socks
By Shaykh Muhammad Nasir uddeen al-Albaani
The Concluding Advice Regarding the Rulings of Wiping over Khuff, Shoes & Socks
No. 6
What was mentioned regarding the Khuff of the
Messenger of Allaah -sallAllaahu alayhi wa sallam–
Part Nine – What was mentioned regarding the Khuff of the Messenger of Allaah
No. 7
Wiping over the Khuffs for making Wudu
Wiping over the Khuffs for making Wudu
No. 8
Wrong understandings Regarding some of the Rulings of Wudu
Wrong understandings Regarding some of the Rulings of Wudu
The post Part 3 – Wiping Over Shoes When Making Wudu first appeared on Following the Sunnah.
The Obligation of Returning to the Truth
ﻭﺟﻮﺏ ﺍﻟﺮﺟﻮﻉ ﺍلى ﺍﻟﺤﻖ
Translated
By
Abbas Abu Yahya
Shaykh Rabee bin Hadi al-Madkhali said:
( وَهَبَ أَنَّنِي أَخْطَأْتُ ، أَوَّلًا :
‘Let’s say I made a mistake, so firstly:
– أَلَيْسَ فِي دِينِ الله وَجُوبُ الرَّجُوعِ إِلَى الْحَقِّ؟
• Is it not in the Deen of Allaah about the obligation of returning to the truth?
– أَلَمْ يَكُنْ عُمَرُ رَجَّاعًا إِلَى الْحَقِّ وَقَافًا عِندَ كِتَابِ اللہ؟
• Did Umar not return to the truth according to the Book of Allaah?
– أَلَمْ يَكُنْ مِنْ مَنْهَجِ السَّلَفِ وَوَاقِعِهِمُ الرَّجُوعُ إِلَى الْحَقِّ؟
• Is it not from the Manhaj of the Salaf, and their reality of returning to the truth?
-أَلَيْسَ لِكُلِّ وَاحِدٍ مِنْ أَئِمَّةِ الْإِسْلَامِ قَوْلَانِ أَوْ أَكْثَرَ فِي كَثِيرٍ مِنَ الْمَسَائِلِ؟
• Does not every one from the Imams of Islaam have two opinions or more in many issues?
– بَلْ لِلْإِمَامِ الشَّافِعِيِّ مَذْهَبَانِ مَذْهَبٌ قَدِيمٌ وَمَذْهَبٌ جَدِيدٌ؟
• In fact, Imam ash-Shafa’ai had two Madhabs, the old madhab and the new Madhab.
– أَلَيْسَ مِنَ الْمَمَادِحِ وَالْمَكْرُمَاتِ أَنْ يَرْجِعَ الْمُسْلِمُ مِنَ الْخَطَأِ إِلَى الصَّوَابِ؟
• Is it not praiseworthy and noble that a Muslim recovers from a mistake to what is correct?
– وَمِنَ الْبَاطِلِ إِلَى الْحَقِّ؟
• From falsehood to the truth?
– فَمَا بِالْكُمْ تَجْعَلُونَ الْمَمَادِحَ مَذَامًّا وَالْمَكْرُمَاتِ نَقَائِصَ؟
• So what about how you make the praiseworthy dispraised and the noble deficient?
وَمَا بِالْكُمْ تَنْحَدِرُونَ إِلَى أَسْفَلِ تَارَةٍ وَتَرْجِعُونَ عَنْ الْحَقِّ إِلَى الْبَاطِلِ تَارَاتٍ
• How can you sometimes regress so sharply to the bottom and sometimes you prefer that the truth is falsehood
”بَلْ تَنَاصَرُونَ الْبَاطِلَ وَتُحَارِبُونَ الْحَقَّ وَأَهْلَهُ _ فَهَذِهِ هِيَ الْعُيُوبُ الْحَقِيقِيَّةُ وَالْعَارُ وَالنَّارُ إِن لَّمْ تَتُوبُوا إلى الله
• In fact, you aid falsehood and war against the truth and its people. This is deficiency in reality and destitution and fire if you do not repent to Allaah.’
[ ﻣﻦ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺴﺎﺩ ﺍﻟﻤﻌﻴﺎﺭ
ﺹ 148 149_ 24 ]
[Bayan Fasad al-Mayaar p.148-149 ]
Arabic Reference
وَجُوبُ الرَّجُوعِ إِلَى الْحَقِّ
يَقُولُ الشَّيْخُ رَبِيعٌ بْنُ هَادِي – حَفِظَهُ اللَّهُ – :
( وَهَبَ أَنَّنِي أَخْطَأْتُ أَوَّلًا :
• أَلَيْسَ فِي دِينِ اللَّهِ وَجُوبُ الرَّجُوعِ إِلَى الْحَقِّ؟
أَلَمْ يَكُنْ عُمَرُ رَجَّاعًا إِلَى الْحَقِّ وَقَافًا عِندَ كِتَابِ اللَّهِ؟
أَلَمْ يَكُنْ مِنْ مَنْهَجِ السَّلَفِ وَوَاقِعِهِمُ الرَّجُوعُ إِلَى الْحَقِّ؟
أَلَيْسَ لِكُلِّ وَاحِدٍ مِنْ أَئِمَّةِ الْإِسْلَامِ قَوْلَانِ أَوْ أَكْثَرَ فِي كَثِيرٍ مِنَ الْمَسَائِلِ؟
بَلْ لِلْإِمَامِ الشَّافِعِيِّ مَذْهَبَانِ مَذْهَبٌ قَدِيمٌ وَمَذْهَبٌ جَدِيدٌ؟
أَلَيْسَ مِنَ الْمَمَادِحِ وَالْمَكْرُمَاتِ أَنْ يَرْجِعَ الْمُسْلِمُ مِنَ الْخَطَأِ إِلَى الصَّوَابِ؟
وَمِنَ الْبَاطِلِ إِلَى الْحَقِّ؟
فَمَا بِالْكُمْ تَجْعَلُونَ الْمَمَادِحَ مَذَامًّا وَالْمَكْرُمَاتِ نَقَائِصَ؟
وَمَا بِالْكُمْ تَنْحَدِرُونَ إِلَى أَسْفَلِ تَارَةٍ وَتَرْجِعُونَ عَنْ الْحَقِّ إِلَى الْبَاطِلِ تَارَاتٍ
بَلْ تَنَاصَرُونَ الْبَاطِلَ وَتُحَارِبُونَ الْحَقَّ وَأَهْلَهُ فَهَذِهِ هِيَ الْعُيُوبُ الْحَقِيقِيَّةُ وَالْعَارُ وَالنَّارُ إِن لَّمْ تَتُوبُوا إلى الله
[ ﻣﻦ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﻓﺴﺎﺩ ﺍﻟﻤﻌﻴﺎﺭ
ﺹ 148 149_ 24 ]
Urdu Translation & Prepared by the Translation Team
حق کی طرف رجوع کرنے کا واجب ہونا
شیخ ربیع بن ہادی – حفظہ اللہ – فرماتے ہیں:
“فرض کریں کہ میں نے پہلے غلطی کی:
• کیا اللہ کے دین میں حق کی طرف رجوع کرنا واجب نہیں ہے؟
کیا عمر رضی اللہ عنہ حق کی طرف رجوع کرنے والے اور اللہ کی کتاب پر رک جانے والے نہ تھے؟
کیا سلف صالحین کے منہج اور عمل میں حق کی طرف رجوع کرنا شامل نہ تھا؟
کیا اسلام کے اماموں میں سے ہر ایک کے کئی مسائل میں دو یا اس سے زیادہ اقوال نہیں ہیں؟
بلکہ امام شافعی کے دو مکتبۂ فکر تھے، ایک پرانا اور دوسرا نیا؟
کیا یہ مسلمان کے لیے قابل تعریف اور فابل عزت بات نہیں ہے کہ وہ غلطی سے درستگی کی طرف، اور باطل سے حق کی طرف رجوع کرے؟
پھر آپ لوگ قابل مدح چیز کو قابل مذمت، اور قابل عزت چیز کو عیب گو کیوں بناتے ہیں؟
اور آپ لوگ کبھی اتنا نیچے کی طرف کیوں گرتے ہو، اور پھر کئی بار حق سے باطل کی طرف پلٹتے ہو؟
بلکہ باطل کی حمایت کرتے ہو اور حق اور حق والوں کے خلاف لڑتے ہو۔
تو یہی حقیقی عیب، شرمندگی اور آگ ہیں، اگر تم اللہ کی طرف توبہ نہ کرو۔”
📚 [کتاب: بیان فساد المعيار، ص 148-149]
The post The Obligation of Returning to the Truth first appeared on Following the Sunnah.
Part 5
Threatening With Divorce
Translated By Abbas Abu Yahya
Taken from
The Fatawa of the Senior Scholars
Part Five
Shaykh Muhammad bin Salih al-Uthaymeen
5 – A man said to his wife if you enter into the house then you are divorced however, he intended to threaten her, does the divorce occur?
Shaykh Muhammad bin Salih al-Uthaymeen
Question:
A person says that he divorced his wife by saying if you enter this apartment you are divorced, he said he wanted to threaten her, so does this divorce take place or not?
Answer:
As for the general Ummah, and a number of scholars who hold the opinion that divorce takes place so that people do not play around with divorce.
All the four schools of thought are upon the opinion that a person’s wife is divorced even if he intended to just threaten her with divorce. If the statement of divorce was the third final one, then she is separated from him until she marries another man, with a desirable complete marriage then that husband separates from her either by passing away or divorcing her or the marriage contract being invalid, only then can she remarry her first husband and this is the Madhab of the majority of the Ummah and all the Imams.
It is regretful that it has become such that the people have become slack and do not care about divorce. A person may divorce his wife for the smallest of matters, if she does not prepare the tea in a quarter of an hour then she is divorced, if she goes to visit her family then she is divorced, if she answers back to me, she is divorced, and so on!!
A marriage contract is the most dangerous of contracts and the one which has the strictest conditions, so much so, that a person cannot enter a marriage contract except with conditions and cannot exit except with conditions. Entering in to the contract desiring marriage, and exiting it with dislike of exiting, it is not like buying and selling. People playing around to the extent that they have become such that they do not care about anything, they say, if you do such and such you are divorced, what if women made the dowry very cheap, how much is the dowry nowadays? Fifteen thousand? Or fifty thousand? Then after that if you have fifty thousand how will you find a woman, you will be knocking on about one hundred doors trying to find a wife. I swear by Allaah, something small or anything similar to that, then he divorces his wife for the smallest issue, SubhanAllaah. this is playing around, this is why we say, if a person says to his wife, if you enter the house then you are divorced as a threat, then when she entered, he has divorced his wife according to which Madhab?
That is the opinion of the majority of the Ummah and all the Imams, Imam Ahmad bin Hanbal, Imam ash-Shafa’ee, Imam Malik, Imam Abu Hanifah, and those who followed them from the experts from the people of knowledge held the opinion.
This matter is not an insignificant issue dear brothers, and it is not allowed to be negligent about it.
However, Shaykh ul-Islaam Ibn Taymeeyah -Rahimahullaah- and those who follow him say:
‘If that person threatening with divorce intended it as an oath – meaning, he took an oath as a threat or preventing or encouraging something – and if he gave an oath, and his wife opposed him then it is obligatory upon him to expiate an oath.’
Shaykh ul Islaam -Rahimahullaah- strengthened this opinion with evidence, any way even if we said that his opinion is correct, and it is the stronger opinion, it is still not allowed to play around with this issue, it is not allowed to play around. For example this is a person’s last opportunity of pronouncing divorce against his wife, and he says if you enter this room you are divorced and this is his last divorce and she enters the room, so according to the majority of the Ummah and all the Imams that they must completely separate.
On the opinion of Shaykh ul Islaam Ibn Taymeeyah -Rahimahullaah- and whoever agreed with him, that she is allowed for him, but he has to expiate an oath.
Therefore, this man now after the woman having entered the room, (ended up being divorced) and has intercourse with her, then this intercourse is adultery according to the majority of the Ummah, and this intercourse is adultery also according to the majority of the scholars. However, according to Shaykh ul Islaam, and those who follow him, if he made an expiation for the oath then intercourse is permissible. Therefore, what does most of the Islaamic Ummah do that it is not permissible for him to have intercourse, and that it is adultery!! This is why I say here, that warn the worshippers of Allaah from playing around with divorce. I say fear your Lord and do not have intercourse with a private part which is prohibited for you. You will be held accountable for this on the day of judgement, retrain yourself, if you do not want your wife to enter this room, then just say I swear by Allaah you will not enter this room, but if she opposed you then expiate, and if she obeyed you then that is what is required.
I also advise with something else, many of the people especially the youth, it is easier and lesser for a person to say to his wife if you do not do such and such a thing ‘then I will divorce you’ and if she does not do that thing then she is not divorced because he did not say, ‘if you do not do such and such thing you are divorced,’ in fact, he said, ‘I will divorce you’, this is a threat and perhaps he will carry it out or not carry it out.
However, along with this I advise that you do not mention divorce to your wife, because divorce is the most hated matter to a woman, if you said this and your tongue is always saying it then perhaps, she will hate you and living between you and your wife will be bad.
Likewise, this word ‘divorce’ should not be on your tongue at all for your wife, no matter how angry she makes you, and if it was Qadr (fate) that you became angry then there is a statement which is a cure, what is it?
I seek refuge in Allaah from the accursed Shaytaan. A man became angry in front of the Prophet -alayhi as-Salat wa Salam- and the Prophet said:
إني أعلم كلمة لو قالها لذهب عنه ما يجد لو قال أعوذ بالله من الشيطان الرجيم
Indeed, I know a statement, if he says it then his anger will go away: Aoodhu billahi min Shaytan nirajeem’ (I seek refuge with Allaah from the accursed Shaytaan).
Every time you get angry say, Aoodhu billahi min Shaytan nirajeem’ (I seek refuge with Allaah from the accursed Shaytaan), this is because anger is, as our Prophet – alayhi as-Salat wa Salam- said:
جمرة يلقيها الشيطان في قلب ابن آدم
‘‘Anger is a hot coal which is lit inside of the son of Adam.’
A hot coal! Also, the Messenger said:
أفلا ترون إلى انتفاخ اوداجه واحمرار عينيه
‘Do you not see the burning coal in his eyes and the swelling of his veins?’
Where is this from? It is from the boiling of blood by this hot coal which Shaytaan casts into a person’s heart. However, the cure and all praise is due to Allaah, is with the Messenger of Allaah -alayhi as-Salat wa Salam- and what is it? Aoodhu billahi min Shaytan nirajeem’ (I seek refuge with Allaah from the accursed Shaytaan).
If this cure does not benefit then there is another cure which is that if a person is angry whilst he was standing, he should sit, and if he was sitting then he should lay down, and if this benefits then this is what is wanted, and if it does not benefit then there is a third cure which is Wudu, he should make Wudu to cool his limbs and he is relieved from what he has of extreme anger. As for some people, we ask Allaah for goodness, the smallest amount of anger and he intends to divorce his wife or he says I will divorce you. Leave off divorce, you should not say it on your tongue towards your wife at all.’
https://al-fatawa.com/fatwa/34380
Arabic Reference
5 رجل قال لزوجته إن دخلت البيت فأنت طالق ولكنه أراد تهديدها فهل يقع طلاقه؟
الشيخ محمد بن صالح العثيمين
السائل : تقول طلق زوجته بقوله إذا دخلت الشقة فأنت طالق وقال إنه يريد بذلك التهديد فهل وقع الطلاق أم لا ؟
الشيخ : أما على رأي عامة الأمة وجملة الأئمة فإن طلاقه واقع لئلا يتلاعب الناس بالطلاق فالمذاهب الأربعة كلها على أن زوجته تطلق وإن قصد التهديد، فإذا كانت هذه الطلقة الثالثة فإنها تحرم عليه حتى تنكح زوجا غيره نكاح رغبة ويفارقها بموت أو طلاق أو فسخ ثم تحل للزوج الأول هذا مذهب جمهور الأمة وجميع الأئمة
ومن المؤسف أن هذا الحكم صار الناس يتهاونون به ولا يبالون به يطلق زوجته عند أدنى شيء إن لم تصلحي الشاي في ربع ساعة فأنت طالق إن دخلت على أهلك فأنت طالق إن رددت علي الكلام فأنت طالق وهلم جرا
وعقد النكاح أخطر العقود وأشدها شروطا حتى إن الإنسان لا يدخل فيه إلا بشروط ولا يخرج إلا بشروط والدخول فيه مرغب فيه والخروج فيه مكروه الخروج منه ما هو كالبيع والشراء والتلاعب إلى هذا الحد حتى أصبح الناس لا يبالون كل شيء إن فعلت كذا فأنت طالق والله لو إن النساء رخاص كم المهر الآن ؟ كم ؟ خمسة آلاف نعم أو خمسين ألف ؟ ثم إذا كان عندك خمسين ألف متى تجد امرأة تضرب مئة باب والله فايتة صغيرة وما أشبه ذلك ثم يطلق زوجته عند أدنى شيء , سبحان الله تلاعب هذا، ولذلك نقول إذا قال لزوجته إن دخلت البيت فأنت طالق تهديدا فدخلت تطلق زوجته على مذهب من ؟
جمهور الأمة وجميع الأئمة الإمام أحمد بن حنبل الإمام الشافعي الإمام مالك الإمام أبي حنيفة أتباعهم جهابذة من أهل العلم يرون هذا فالمسألة ليست هينة يا إخوان والتساهل فيها لا ينبغي .
لكن شيخ الإسلام ابن تيمية رحمه الله ومن تبعه يقول ” إنه إذا قصد اليمين بذلك – يعني التهديد أو المنع أو الحث – فإن حكمها حكم اليمين إذا خالفته وجبت عليها كفارة اليمين ” وأيد ذلك رحمه الله بأدلة وعلى كل تقدير حتى لو قلنا إن قوله هو الصحيح وهو الراجح فلا يجوز أن نتلاعب في الأمر لا يجوز أن نتلاعب يعني هذه آخر طلقة لزوجته قال إن دخلت هذه الحجرة فأنت طالق وهي آخر طلقة فدخلت عند جمهور الأمة وجميع الأئمة أنها تحرم عليه .
على رأي شيخ الإسلام ابن تيمية رحمه الله ومن وافقه تحل له ويكفر كفاراة يمين .
هذا الرجل الآن بعد أن تدخل المرأة هذه الحجرة ويطؤها وطؤها زنا عند أكثر الأمة وطؤها زنا عند أكثر الأمة وعند جميع الأئمة وعند شيخ الإسلام ومن تبعه يكفر كفارة يمين والوطء حلال ماذا أعمل بشيء أكثر الأمة الإسلامية على أنها حرام وأنها زنا
ولهذا أنا أقول من هذا المكان أحذر عباد الله من هذا التلاعب بالطلاق وأقول اتق ربك لا تطأ فرجا حراما عليك تحاسب عليه يوم القيامة اضبط نفسك إذا كنت لا تريد ألا تدخل هذه الحجرة قل والله لا تدخلين الحجرة بس حين خالفتك فكفر وإن وافقت فهذا المطلوب
ثم إني أنصح شيء آخر كثير من الناس ولا سيما
الشباب يهون عليه أن يقول لزوجته إن لم تفعلي كذا فأنا أطلقك إذا لم تفعل لا تطلق لأنه لم يقل إن لم تفعلي كذا فأنت طالق يقول فأنا أطلقك وهذا وعد قد يفي به وقد لا يفي به
لكن مع ذلك أنصحه لا تذكر الطلاق عند امرأتك لأن الطلاق عند المرأة أكره شيء عندها أكره شيء
وإذا قلت ذلك وعودت لسانك عليه ربما تكرهك وتسوء العشرة بينك وبينها جانب هذا اللفظ لا يرد على لسانك إطلاقا مع أهلك مهما أغضبوك وإذا قدر أنك غضبت فهنا كلمة دواء ما هي ؟
أعوذ بالله من الشيطان الرجيم فإن رجلا غضب عند النبي عليه الصلاة والسلام فقال : إني أعلم كلمة لو قالها لذهب عنه ما يجد لو قال أعوذ بالله من الشيطان الرجيم كلما غضبت قل أعوذ بالله من الشيطان الرجيم لأن الغضب كما قال نبينا عليه الصلاة والسلام : جمرة يلقيها الشيطان في قلب ابن آدم جمرة حارة وقال الرسول : أفلا ترون إلى انتفاخ اوداجه واحمرار عينيه من أين ؟ من غليان الدم بهذه الجمرة التي ألقاها الشيطان في قلبه ولكن الدواء والحمد لله عند رسول الله عليه الصلاة والسلام ما هو ؟ أعوذ بالله من الشيطان الرجيم فإن نفع هذا الدواء وإلا هناك دواء آخر إن كان قائما يقعد، إن كان قاعدا يضطجه فإن نفع فهذا المطلوب وإن لم ينفع هناك دواء ثالث وهو الوضوء يتوضأ حتى يبرد أعصابه ويزول عنه ما يجد من شدة الغضب أما بعض الناس نسأل الله العافية أدنى غضب يبت طلاق الزوجة أو يقول سأطلقك اترك الطلاق لا يرد على لسانك من جهة الزوجة إطلاقا .
https://al-fatawa.com/fatwa/34380
The post Part 5 – Threatening With Divorce first appeared on Following the Sunnah.
Wiping Over Shoes When
Making Wudu
Compiled & Translated
By
Abbas Abu Yahya
Part 2
The Issue of wiping over Khuff and wiping over shoes
By Shaykh Muhammad Nasiruddeen al-Albaani
Questioner:
O noble shaykh, regarding the issue of wiping over Khuff and is this issue the same as wiping over shoes as many of the people of knowledge have opposed this?
Answer
Shaykh Al-Albaani:
‘Of course, indeed many of the people of knowledge opposed it and others agreed with it, and so what?
Is there an issue about which the scholars did not differ except for very few issues.
When it comes to differences, it is necessary that a Muslim does not cause doubts about that which is authentic from the Prophet sallAllaahu alayhi wa aalihi wa sallam- or from our Salaf as-Salih as long as there is not anything in the Book or in the Sunnah that opposes that which could perhaps be established from some of the Salaf as-Salih.
As for wiping over shoes then several Ahadeeth have been mentioned from the Prophet sallAllaahu alayhi wa alaihi wa sallam and also from his Companions.
The most well-known from these Ahadeeth is what is collected by Abu Dawood in his book ‘Sunnan’ from Al-Mughira bin Shu’aba -RadhiAllaahu anhu-
” أن النبي – صلى الله عليه وآله وسلم – كان يمسحُ على الجوربين وعلى النعلين ”
That the Prophet sallAllaahu alayhi wa alihi wa sallam- used to wipe over socks and over shoes.’
When I mention this hadeeth, I would also like to mention that some of those who make it conditional for wiping over the sock and shoe, whereby they mean by this that ‘the feet should be covered’ but they also make it mandatory that the covering has to include covering the ankles, which has to be similar to washing the feet including the ankles as is mentioned textually in the Noble Qur’aan.
They have interpolated the Hadeeth of al-Mughira and said, indeed as for the wiping over which is done over socks and over shoes then the intent is actually wiping over socks, and the intent is not to actually wipe over shoes.
We say: indeed, it is possible to interpret this hadeeth with many interpretations, however, if we were to gather the Ahadeeth present from al-Mughira bin Shu’aba regarding what is connected to this text
We would find them in three divisions.
The most well-known and most authentic of them is what is mentioned in Bukhari and Muslim that when the Prophet sallAllaahu alayhi wa alihi wa sallam was travelling and made Wudu and was wearing his Khuff, and al-Mughira bin Shu’aba wanted to take the Prophet’s Khuff off for him,
The Prophet -alayhi as salat wa Salam- said to him:
دعهما ؛ فإني أدخلتهما طاهرتين
‘Leave them on, indeed I put them on whilst I had wudu.’
Therefore, this is a type of wiping over which was narrated by Al-Mughira bin Shu’aba from the Prophet sallAllaahu alayhi wa alihi wa sallam.
The second type: is what I mentioned earlier that Al-Mughira said:
The Messenger of Allaah – sallAllaahu alayhi wa alihi wa sallam- used to wipe over socks and over shoes.
So, both these things were worn, sometimes the Messenger alayhi as-Salam used to wipe over al-Khuff, sometimes, over socks and sometimes over shoes.
Wiping over socks, as has been mentioned from al-Mughira has also been mentioned by other than him as well. Abu Dawood collected it from Abu Musa al-Ashari and other narrators.
Also, wiping over shoes has been mentioned specifically without the mention of wiping over socks along with wiping over shoes, and that had been mentioned in the narration of the well-known Companion Aws bin Aws ath-Thaqafi and that narration is also in Sunnan Abu Dawood.
The fourth and last type of ‘wiping over’ was also mentioned from al-Mughira bin Shu’aba that the Prophet sallAllaahu alayhi wa alihi wa sallam used to wipe over his head covering.
Therefore, since it is established to wipe over shoes from the Prophet sallAllaahu alayhi wa alihi wa sallam, then it is not allowed to be doubtful about accepting this action, just because, many or a few from the scholars did not hold the opinion of the permissibility of ‘wiping over’ as mentioned earlier.
I say, if we only had the Athar (narration) which was collected by Imam Abu Jafar at-Tahawi in his famous book ‘Sharh Ma’aani al-Athaar’ and by Abu Bakr al-Bayhaqi in his well-known book ‘as-Sunnan al-Kubra’ and they both collected with their authentic chains from Ali RadhiAllaahu Ta’ala anhu:
” أنه توضَّأ ومسح على نعليه ، ثم أتى المسجد فخلعهما وصلى بالناس إمامًا ”
‘That he performed Wudu and wiped over his shoes, then when he came to the Masjid, he removed them and led the people in prayer.’
This was Ali RadhiAllaahu anhu one of the rightly guided Khulafah, and one of the ten promised Paradise doing what you just heard mentioned in those Ahadeeth about wiping over shoes.
Therefore, after all this, how can it be permissible for the Muslim to be doubtful and undecided in accepting this concession.
They are doubtful and undecided in accepting the likes of this concession [wiping over shoes], just like the many who are doubtful and undecided about accepting the concession of wiping over socks. That is due to them making conditions which have not occurred in the Sunnah let alone in the Qur’aan.
The likes of conditions are, that it is obligatory that the socks must be thick, and that it is obligatory they cling and hold on to the shin by themselves and not tied up etc. And it is obligatory that it would be possible to walk in them (socks) for such and such distance.
All of this is opinions and assumptions, none of this whatsoever came from the Prophet sallAllaahu alayhi wa alihi wa sallam, nor from the Salaf as-Salih.
In fact, more than one from the people of Hadeeth narrated from al-Hasan al-Basri Rahimahullaah that he said:
” ما كانت جوارب المهاجرين والانصار إلا مخرَّقة ” ،
‘Were not the socks of the Muhajroon and Ansaar except that they had holes in them.’
He illustrates by this a rejection of the condition that the socks must not be torn, because torn socks would allow water in from the place they are torn,
All of this causes complexity for the concession which the Messenger of Allaah sallAllaahu alayhi wa alihi wa sallam contracted and there is no doubt that was with revelation from his Lord, and consequently in fulfilling the likes of the saying of Allaah Azza wa Jal:
يُريد الله بكم اليسر ولا يُريد بكم العسر
《 Allaah wants ease for you and does not want hardships for you》
Therefore, if the Hadeeth is authentic and is also affirmed by the action of some of the Salaf, especially if they were from the ten promised Paradise. In fact, from the Khulafah Rashideen, then there does not remain any scope for hesitation in accepting this concession.
It has been mentioned from the Prophet -SallAllaahu alayhi wa Sallam- him saying:
إن الله – تبارك وتعالى – يحبُّ أن تؤتى رخصه كما يحبُّ أن تُؤتى عزائمه
‘Indeed Allaah -Tabaraka wa Ta’ala- loves that you take His concessions just like He loves you take His original Islaamic ruling.’
In another narration:
كما يكره أن تُؤتى معاصيه
‘Just as He dislikes that you sin.’
Therefore, it is necessary for a Muslim to to take the concession where the Sharia gave concessions, because Allaah -Azza wa Jal loves that from His slaves.’
[Rihlata Noor no. 33 @ 04:09]
Arabic Reference
مسألة المسح على الخفَّين والمسح على النَّعلين
السائل : فضيلة الشيخ ، في مسألة المسح على الخفَّين إذا كان الجواب المسح على النعلين وقد خالف في ذلك كثير من أهل العلم … ؟
الشيخ : نعم ، لقد خالف في ذلك كثير من أهل العلم ووافق ؛ فماذا كان ؟ فهل هناك مسألة لم يختلف فيها العلماء إلا مسائل قليلة جدًّا ، الخلاف ينبغي ألا يشكِّك المسلم فيما صحَّ عن النبي – صلى الله عليه وآله وسلم – أو عن سلفنا الصالح دونَ أن يكون هناك في الكتاب ولا في السنَّة ما يُخالف ما قد يكون ثبت عن بعض السلف الصالح ، فالمسح على النَّعلين قد جاء في عديد من الأحاديث عن النبي – صلى الله عليه وآله وسلم – وعن غيره من أصحابه ، من أشهر هذه الأحاديث ما رواه أبو داود في ” سننه ” عن المغيرة بن شعبة – رضي الله عنه – : ” أن النبي – صلى الله عليه وآله وسلم – كان يمسحُ على الجوربين وعلى النعلين ” ،
وأنا حين أذكر هذا الحديث أذكر أن بعض مَن يشترطون إن لم نوصِ على القدمين أن يكون ساترًا لمكان المفروض غسله من القدمين وهو إلى الكعبين كما في نصِّ القرآن الكريم ؛ لقد تأوَّلوا حديث المغيرة هذا فقالوا : إن المسح الذي وقع على الجوربين وعلى النعلين كان المقصود به المسح على الجوربين ، وليس المقصود به المسح على النعلين ، نحن نقول : إن هذا الحديث يمكن تأويله بتآويل كثيرة ، ولكننا إذا جمعنا الأحاديث الواردة عن المغيرة بن شعبة فيما يتعلَّق بالنَّصِّ لَوجدناها ثلاثة أقسام ؛ أشهرها وأصحُّها ما جاء في ” الصحيحين ” أن النبي – صلى الله عليه وآله وسلم – لما كان في سفر وتوضَّأ وكان لابسًا لِخُفَّيه فلما همَّ المغيرة بن شعبة على خلعهما قال – عليه الصلاة والسلام – له : ( دعهما ؛ فإني أدخلتهما طاهرتين ) ، فهذا نوع من أنواع المسح الذي رواه المغيرة بن شعبة عن النبي – صلى الله عليه وآله وسلم – .
النوع الثاني : ما ذكرته آنفًا أنه قال : كان رسول الله – صلى الله عليه وآله وسلم – يمسح على الجوربين وعلى النعلين فهما ملبوسان ، كان الرسول – عليه السلام – يمسح تارةً على الخفَّين ، وتارةً على الجوربين ، وتارةً على النعلين ، والمسح على الجوربين كما جاء عن المغيرة جاء عن غيره – أيضًا – وأبو داود رواه عن أبي موسى الأشعري وغيره ، كذلك جاء المسح على النعلين لوحدهما دون أن يُذكر المسح على الجوربين معهما ، جاء ذلك من رواية صحابي مشهور بأوس بن أوس الثقفي ، وهو – أيضًا – في ” سنن أبي دواد ” .
المسح الرابع والأخير : جاء – أيضًا – عن المغيرة بن شعبة أن النبي – صلى الله عليه وآله وسلم – كان يمسح على العمامة ؛ فإذ قد ثبت المسح على النعلين عن النبي – صلى الله عليه وآله وسلم – فلا يجوز أن نتردَّد في قبوله ؛ لأن كثيرًا أو قليلًا من العلماء لم يذهبوا إلى جواز المسح على النعلين لما ذكرته آنفًا ، وأنا أقول : لو لم يَكُنْ عندنا سوى الأثر الذي أخرجه الإمام أبو جعفر الطحاوي في كتابه الشهير ” شرح معاني الآثار ” وأبو بكر البيهقي في كتابه المعروف بـ ” السنن الكبرى ” فقد أخرج بإسنادهما الصحيح عن علي – رضي الله تعالى عنه – : ” أنه توضَّأ ومسح على نعليه ، ثم أتى المسجد فخلعهما وصلى بالناس إمامًا ” ، هذا علي – رضي الله عنه – أحد الخلفاء الراشدين وأحد العشرة المبشرين بالجنة يفعل ما سمعتم وروده في تلك الأحاديث من المسح على النعلين ، فبعد هذا كلِّه كيف يجوز للمسلم أن يتردَّد في قَبول هذه الرخصة ، وما تردُّد مثل هذا في قبول هذه الرخصة إلا كما يتردَّد كثيرون في قَبول رخصة المسح على الجوربين ؛ وذلك باشتراط شروط لم تأتِ في السنة ؛ فضلًا عن الكتاب من مثل قولهم : يجب أن يكون ثخينًا ، يجب أن يثبت على الساقين بنفسه ، يجب أن يتمكَّن من السير عليهما – أي : على الجوربين – مسافة كذا وكذا ، كل هذه ظنون ما جاء شيء منها عن النبي – صلى الله عليه وآله وسلم – ولا عن السلف الصالح ، بل قد روى غير ما واحد من أهل الحديث عن الحسن البصري – رحمه الله – أنه قال : ” ما كانت جوارب المهاجرين والانصار إلا مخرَّقة ” ، يشير بذلك إلى ردِّ اشتراط ألا يكون مخرَّقًا ؛ لأنه ينفذ الماء من هذا الخرق ، كل هذا تعقيد لرخصةٍ رخَّصها رسول الله – صلى الله عليه وآله وسلم – بلا شك بوحيٍ من ربه ، وتنفيذًا لمثل قوله – عز وجل – : (( يُريد الله بكم اليسر ولا يُريد بكم العسر )) ، فإذا صحَّ الحديث وتأكد – أيضًا – بعمل بعض السلف به ؛ وبخاصَّة إذا كان من العشرة المبشرين بالجنة ، بل ومن الخفاء الراشدين ؛ فلن يبقى هناك مجال للتردُّد لقبول هذه الرخصة ، فقد جاء عن النبي – صلى الله عليه وآله وسلم – قوله : ( إن الله – تبارك وتعالى – يحبُّ أن تؤتى رخصه كما يحبُّ أن تُؤتى عزائمه ) وفي رواية أخرى : ( كما يكره أن تُؤتى معاصيه ) ، فينبغي أن يحافظ المسلم على أن يترخَّص فيما رخَّص فيه الشارع ؛ لأن الله – عز وجل – يحبُّ ذلك من عبده – تبارك وتعالى – .
هذا جواب السؤال الأخير .
- رحلة النور – شريط : 33
- توقيت الفهرسة : 00:04:09
A Collection of Articles & Evidences about wiping over Khuff, socks & shoes
Presented by
Followingthesunnah.com
No. 1
Part 1 – Wiping Over Shoes When Making Wudu
Part 1 – Wiping Over Shoes When Making Wudu
No. 2
Part 2 – The Issue of wiping over Khuff and wiping over shoes
Part 2 – Wiping over Shoes When Making Wudu
No. 3
Part 3 – Wiping Over Shoes When Making Wudu
How to wipe over shoes & what are its conditions?
Part 3 – Wiping Over Shoes When Making Wudu
No. 4
Part 4 – What is the ruling on wiping over shoes which do not cover the ankles?
Part 4 – Wiping over shoes while performing Wudu
No. 5
The Concluding Advice Regarding the Rulings of Wiping over Khuff, Shoes & Socks
By Shaykh Muhammad Nasir uddeen al-Albaani
The Concluding Advice Regarding the Rulings of Wiping over Khuff, Shoes & Socks
No. 6
What was mentioned regarding the Khuff of the
Messenger of Allaah -sallAllaahu alayhi wa sallam–
Part Nine – What was mentioned regarding the Khuff of the Messenger of Allaah
No. 7
Wiping over the Khuffs for making Wudu
Wiping over the Khuffs for making Wudu
No. 8
Wrong understandings Regarding some of the Rulings of Wudu
Wrong understandings Regarding some of the Rulings of Wudu
The post Part 2 – Wiping over Shoes When Making Wudu first appeared on Following the Sunnah.
Standing out Firmly with Justice
Shaykh Rabee bin Hadi al-Madkhali said:
‘It is obligatory that we educate and train ourselves upon speaking the truth, but before that, is to search for the truth.
You should stand on the side of the truth, standing out firmly with justice, witnesses for Allaah even if it is against your own-self or your parents and close relatives.
[Al-Majmoo ar-Raiq p.21]
Arabic Reference
تكون قواماً بالقسط
قال العلامة الإمام ربيع بن هادي المدخلي حفظه الله ورعاه .
يجب أن نربي أنفسنا على قول الحق ، وقبل ذلك على البحث عن الحق ، فتقف إلى جانب الحق ، وتكون قواماً بالقسط ، شهيداً لله ، ولو على نفسك أو الوالدين والأقربين.
المجموع الرائق ص 21
Urdu Translation
عدل پر قائم رہنا
علامہ امام ربیع بن ہادی المدخلی حفظہ اللہ ورعاہ فرماتے ہیں:
“ہم پر واجب ہے کہ ہم اپنے آپ کو حق بات کہنے کی تربیت کریں، اور اس سے پہلے حق کو تلاش کرنے کی، تاکہ تم حق کی جانب کھڑا ہو کر اسکا ساتھ دیں، اور عدل و انصاف پر مضبوطی سے قائم رہنے والے بن جائیں، اور تم اللہ کے لیے گواہ بنیں، چاہے وہ (حق ) خود تمارے خلاف یا تمہارے والدین اور قریبی رشتہ داروں کے خلاف ہی کیوں نہ ہو۔
المصدر: جموع الرائق، صفحہ 21
Translated By the Translation Team
Translated By Abbas Abu Yahya
The post Standing out firmly with justice first appeared on Following the Sunnah.
Benefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
فـوائـد مسـتـنبطة
مـن
قـصة يوسف
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
In the story of Yusuf, there are various signs and lessons for everyone who asks, and desires guidance and direction. The story details his transition from one state to another, from trial after trial, humiliation and imprisonment, to honour and ruling over a kingdom, from being separated and alone to being united and achieving goals, from sadness and grief to delight and happiness, from ease to poverty and poverty to ease, and from being constrained to being free. There are many other things which this great story includes, so praise be to The One Who narrated it, clarified it and explained it.
Click the link for a Pdf copy of the book
PDF copy for Story of Yusuf
The post Benefits Derived from the Story of Yusuf -sallAllaahu alayhi wa sallam- first appeared on Following the Sunnah.
Trials & Tribulations Occur
Shaykh ul Islaam Ibn Taymeeyah Rahimahullaah said:
لا تقع فتنة إلا من ترك ما أمر الله به، فإنه
سبحانه أمر بالحق وأمر بالصبر؛ فالفتنة إما من
ترك الحق، وإما من ترك الصبر.
‘Trials and tribulations (Fitnah) do not occur except for the one who leaves off what Allaah ordered him with.
Indeed Allaah Subhanahu ordered with adhering to the truth and ordered with having patience.
So Fitnah is either from leaving the truth, or leaving off patience.’
[Al-Istiqaama 1/39]
Arabic Reference
قال شيخ الإسلام ابن تيمية رحمه الله:
ولا تقع فتنة إلا من ترك ما أمر الله به، فإنه سبحانه أمر بالحق وأمر بالصبر؛ فالفتنة إما من ترك الحق، وإما من ترك الصبر”.
الاستقامة (جـ١صـ٣٩)
Urdu Translation
By the TranslationTeam
فتنے کے اسباب
شيخ الإسلام ابن تیمیہ رحمہ اللہ فرماتے ہیں: اور فتنہ صرف اور صرف اللہ کے حکم کو ترک کرنے کی وجہ سے واقع ہوتا ہے۔ کیونکہ اللہ سبحانہ وتعالیٰ نے حق کا حکم دیا ہے اور صبر کا حکم دیا ہے؛ لہذا فتنہ یا تو حق کو چھوڑنے کی وجہ سے واقع ہوتا ہے یا صبر کو چھوڑنے کی وجہ سے۔”
مصدر: الاستقامة (جلد نمبر ١، صفحہ نمبر ۳۹)
The post Trials & Tribulations Occur first appeared on Following the Sunnah.
Following the Statements of the Ignorant ones
Shaykh Rabee bin Hadi al-Madkhali said:
‘Nowadays people are opposing the statements of the Messenger for the statements of individuals who do not even reach the level of students of knowledge!
They take these statements from him as a source for Islamic legislation which cannot be rejected!
And they take principles from him!
And they take from him as if he is a star which you revolve around!
And this is the worship of the Rabbis and Monks which Allaah has warned against, and which the Messenger of Allaah -alayhi as-Sallat wa as-Salam- warned against.’
[Al-Majmoo ar-Raiq min al-Wasaya]
Arabic Reference
يعترضون على أقوال الرسول
قال العلامة المجاهد ربيع بن هادي المدخلي حفظه الله تعالى : –
الآن يعترضون على أقوال الرسول بأقوال أناس لا يرقون إلى مستوى طلاب العلم !
فيتخذون منه مصدر تشريع أقواله لا ترد !
ويتخذ منها القواعد ! ويتخذ من شخصه فلكا
يدار عليه ! وهذه هي عبادة الأحبار والرهبان !
التي حذر الله منها وحذر منها رسول الله عليه الصلاة والسلام !
📝 المجموع الرائق من الوصايا
والزهديات والرئقائق .
Urdu Translation by the Translation Team
رسول اللہ ﷺ کے اقوال پر اعتراض کرنا
علامہ مجاهد ربيع بن ہادی المدخلی حفظه اللہ تعالیٰ فرماتے ہیں:
آج کل لوگ رسول اللہ ﷺ کے اقوال پر اعتراض ایسے لوگوں کے اقوال سے کرتے ہیں جو علم کے شاگرد کے درجے تک بھی نہیں پہنچتے ہیں!
وہ ان کے اقوال کو تشریع (شریعت سازی) کا مصدر بنا لیتے ہیں جسے رد نہیں کیا جا سکتا!
اور ان سے قواعد اخذ کرتے ہیں!
اور ان کی شخصیت کو ایک ایسا محور بنا لیتے ہیں جس کے گرد گھوما جاتا ہے!
اور یہی احبار اور رہبانوں کی عبادت ہے! جس سے اللہ تعالیٰ نے منع فرمایا اور رسول اللہ ﷺ نے خبردار کیا ہے!
📝 المجموع الرائق من الوصايا والزهديات والرئقائق
Translated by Abbas Abu Yahya
The post Following the Statements of the Ignorant ones first appeared on Following the Sunnah.
The Danger of the Evil Eye can cause a person to commit suicide
العين تهد الجبال وتسقط الرجال
From Abu Dharr RadhiAllaahu anhu who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:
إن العين لتولعُ بالرجل بإذن الله تعالى حتى يصعد حالقاً ثم يتردى منه
‘Indeed the evil eye attaches itself to a person by the permission of Allaah so much so that he climbs to a high place and he jumps off that place.’
[Collected by Ahmad & authenticated by Al-Albaani in Saheeh al-Jamia 168]
From Ibn Abbas from the Prophet sallAllaahu alayhi wa sallam:
العين حق: تستنزل الحالق
‘The evil eye is true, and can cause a high mountain to crumble.’
[Collected by Ahmad and graded Hasan by Al-Albaani in Saheehal-Jamia 4146]
Arabic Reference
العين تهد الجبال وتسقط الرجال
عن أبي ذر رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم:” إن العين لتولع بالرجل بإذن الله تعالى حتى يصعد حالقا ثم يتردى منه “.
رواه أحمد (برقم 20960) قال الألباني: (صحيح) انظر حديث رقم: 1681 في صحيح الجامع
لتولع : تعلق
حالقا : مكان مرتفع
يتردّى : يسقط
عن ابن عباس مرفوعاً:” العين حق: تستنزل الحالق “.
رواه أحمد (برقم 2473 و 2676)، ورواه الحاكم،وقال الألباني: (حسن) انظر حديث رقم: 4146 في صحيح الجامع.
وقوله صلى الله عليه وسلم: (تستنزل الحالق) أي الجبل العالي.
Urdu Translation
نظرِ بد پہاڑوں کو ڈھا دیتی ہے اور آدمیوں کو گرا دیتی ہے۔
ابو ذر رضی اللہ عنہ سے روایت ہے کہ رسول اللہ ﷺ نے فرمایا: ’’بیشک نظرِ بد انسان کو اللہ تعالیٰ کے حکم سے ایسا پکڑ لیتی ہے کہ وہ اونچی جگہ پر چڑھ جاتا ہے اور پھر وہاں سے گر جاتا ہے۔‘‘
مصدر: (روایت: احمد 20960) علامہ البانی نے اس حدیث کو صحیح قرار دیا، دیکھیں حدیث نمبر: 1681، صحیح الجامع۔
’’تولع‘‘ کا مطلب ہے: پکڑنا یا لگ جانا۔
’’حالقا‘‘ کا مطلب ہے: اونچی جگہ۔
’’يتردّى‘‘ کا مطلب ہے: گر جانا۔
ابن عباس رضی اللہ عنہ سے مروی ہے کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا: ’’آنکھ حق ہے: یہ اونچی جگہ سے گرا دیتی ہے۔‘‘
مصدر: (روایت: احمد 2473 و 2676، اس حدیث کو حاکم نے بھی روایت کیا ہے، اور علامہ البانی نے اسے حسن قرار دیا، دیکھیں صحیح الجامع کا حدیث نمبر: 4146۔
اور نبی ﷺ کا ارشاد: ’’تستنزل الحالق‘‘ سے مراد “اونچے پہاڑ سے گرا دیتی ہے” ہے۔
✵❀✵
The post The Danger of the Evil Eye can cause a person to commit suicide first appeared on Following the Sunnah.
Threatening a Wife With Divorce
Part 2
Taken from
The Fatawa of the Senior Scholars
Part 2
Shaykh Salih al-Fawzan
2 – The Wide-spread of Divorce
انتشار الطلاق
By Shaykh Salih al-Fawzan
Question:
Pronouncing the word ‘divorce’ has become widespread upon tongues, and especially from the youth, and sometimes they intend it as an oath. May Allaah bless you, what is your advice regarding this?
Answer:
‘Our advice is that a Muslim should keep away from pronouncing divorce as much as he can, in keeping his wife.
So, he should keep away from wordings of pronouncing divorce and he should not be laxed with it, nor should he joke with it or play, or say it threatening her, or anything similar to this of what some of the ignorant ones say.
Divorce is a weapon which is only used as a necessity and with a certain amount, only the amount which also repels a necessity.
So he should not be laxed and careless regarding this. If something occurs of this matter of divorce, then he should contact the courts and the judge in his town or he should approach the Fatawa centre in Riyadh and ask about his circumstances.’
[https://al-fatawa.com/fatwa/98496]
Arabic Reference
انتشار الطلاق
الشيخ صالح بن فوزان الفوزان
السؤال:
انتشرت كلمة الطلاق على كل لسان وخاصةً من الشباب أو أحيانًا ينون به اليمين، وبارك الله فيكم ما هو توجيهكم حول ذلك؟
الاحابة:
الجواب: توجيهنا أن يتجنب المسلم التلفظ بالطلاق مهما استطاع محافظةً على زوجتهِ فيتجنب ألفاظ الطلاق وﻻ يتساهل بها وﻻ يمزح بها أو يلعب أو يقول هذا تهديد لها أو ما أشبه ذلك كما يفعلهُ بعض الجُهال؛ الطلاق سلاح لا يُستعمل إﻻ عند الحاجة وبقدرهِ بقدر ما يدفع الحاجة أيضًا فلا يتساهل في هذا، أما من وقع منهُ شيءٌ من الطلاق فعليه أن يتصل بالمحكمة والقاضي الذي في بلده أو يأتي إلى الإفتاء في الرياض ليسأل عن ما وقع منه.
https://al-fatawa.com/fatwa/98496
Urdu Translation
طلاق کا عام ہونا:
شیخ صالح بن فوزان
الفوزان حفظہ اللہ
سوال:
طلاق کا لفظ ہر زبان پر عام ہو چکا ہے، خاص طور پر نوجوانوں میں، یا بعض اوقات لوگ اس لفظ کو قسم کی نیت سے استعمال کرتے ہیں۔ اللہ آپ کو برکت دے، اس سلسلے میں آپ کیا رہنمائی فرماتے ہیں؟
جواب: ہماری رہنمائی یہ ہے کہ مسلمان اپنی بیوی کی حفاظت کرتے ہوئے قدر المستطاع طلاق کے الفاظ زبان پر لانے سے پرہیز کرے۔ اسے چاہیے کہ وہ طلاق کے الفاظ زبان پر لانے سے بچے، ان میں سستی نہ برتے اور نہ ہی ان الفاظ کو مذاق اڑانے یا کھیل کے طور پر استعمال کرے، اور نہ ہی اسے دھمکی کے طور پر یا اس جیسے کسی دوسرے غرض کے لیے کہے، جیسے بعض جاہل لوگ کرتے ہیں۔ طلاق ایک ایسا ہتھیار ہے جو صرف ضرورت کے وقت اور بقدرِ ضرورت صرف اس قدر استعمال کیا جاتا ہے جس سے ضرورت ختم ہو، لہٰذا اس معاملے میں تساہل برتنا مناسب نہیں ہے۔ ہاں اگر کسی سے طلاق سرزد ہو جائے تو اسے چاہیے کہ وہ اپنے علاقے کی عدالت یا قاضی سے رابطہ کرے، یا پھر ریاض میں دار الافتاء جا کر اس بارے میں سوال کرے۔
The post Part 2 – Threatening the Wife with Divorce first appeared on Following the Sunnah.
Threatening a Wife With Divorce
Part One
Taken from
The Fatawa of the Senior Scholars
Shaykh Salih al-Fawzan
1 – A Person Threatening his Wife with Divorce
يهدد زوجته بالطلاق
Shaykh Salih al-Fawzan
Question:
What is your advice and teachings for the one who threatens his wife with divorce all the time or even when a serious matter does not take place?
Answer:
‘It is not allowed for him to do that. It is not permissible for him to use divorce as a threat. He should protect his tongue from divorcing and he should keep pronouncement of divorce away from his tongue, so he does not fall into that which is prohibited.
Moreover, this would result in him upsetting his wife and scaring her; this is not permissible to do so.
﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾
<< And live with them honourably>> [Nisa’ : 19]
[https://tinyurl.com/3vh9kmkj – Utube]
Arabic Reference
يهدد زوجته بالطلاق
السؤال: ما نصيحتكم وتوجيهكم لمن يهدد زوجته بالطلاق في كل وقت، أو عند أمرٍ غير هام؟
الجَوَابُ: لا يجوز له ذلك؛ لا يجوز له أن يستعمل الطلاق للتهديد، عليه أن يحفظ لسانه من الطلاق ويبعد الطلاق عن لسانه؛ لئلا يقع في المحظور، وأيضًا يُحرج زوجته ويخوفها؛ لا يجوز له هذا ﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾ [النساء: 19].
[https://tinyurl.com/3vh9kmkj – Utube]
Urdu Translation
طلاق کی دھمکی دینا
شيخ صالح بن فوزان الفوزان حفظه الله
سوال: آپ ایسے شخص کو کیا نصیحت اور رہنمائی فرمائیں گے جو ہر وقت اپنی بیوی کو طلاق کی دھمکی دیتا رہتا ہے یا معمولی (غير اہم) بات پر طلاق کی دھمکی دیتا ہے؟
جواب: اس کے لیے ایسا کرنا جائز نہیں ہے؛ اس کے لیے طلاق کو دھمکی کے طور پر استعمال کرنا جائز نہیں ہے۔ اسے چاہیے کہ اپنی زبان کو طلاق سے محفوظ رکھے اور طلاق کو اپنی زبان سے دور رکھے تاکہ وہ کسی ممنوعہ عمل میں ملوث نہ ہو جائے، اور نہ ہی اپنی بیوی کو شرمندہ اور خوفزدہ کرے۔ اس کے لیے یہ جائز نہیں ہے۔
﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾
[ترجمہ: “اور ان کے ساتھ اچھے طریقے سے بودوباش رکھو” النساء: 19]
Translated By Abbas Abu Yahya
& the Urdu by the Translation Team
The post Part 1 – Threatening the Wife with Divorce first appeared on Following the Sunnah.
he Excellence of Seeking Forgiveness and having a Concern for it
فضل الإستغفار والمحافظة عليه
Shaykh Muhammad bin Salih al-Uthaymeen Rahimahullaah said:
《ينبغي لك أن تكثر من الاستغفار ما استطعت فإن الاستغفار فيه من كل هم فرج ومن كل ضيق مخرج.》
‘It is necessary for you to increase in seeking forgiveness as much as you can, since indeed in seeking forgiveness
there is relief from every hardship and from every difficulty an exit.’
|[Tafseer Surah Naziat p.58]
Arabic Reference
فضل الإستغفار والمحافظة عليه
قال الشيخ ابن عثيمين رحمه الله:
《ينبغي لك أن تكثر من الاستغفار ما استطعت فإن الاستغفار فيه من كل هم فرج ومن كل ضيق مخرج.》
|[تفسير سورة النازعات ص58]|
Urdu Translation
استغفار کی فضیلت اور اس پر مداومت (ہمیشگی) اختیار کرنا
شیخ ابن عثيمين رحمہ اللہ فرماتے ہیں:
“تمہیں چاہیے کہ تم بقدر استطاعت کثرت سے استغفار کرو، کیونکہ بلاشبہ استغفار ہر غم سے نجات اور ہر تنگی سے خلاصی کا سبب ہے۔”
|[تفسير سورة النازعات ص58]|
Translated By Abbas Abu Yahya
Other Translations by the Translation Team
The post The Excellence of Seeking Forgiveness and having a Concern for it first appeared on Following the Sunnah.
Becoming Weaker
Strengthen Your Eemaan
رأيت من نفسك إركاساً
Shaykh Muhammad bin Salih al-Uthaymeen Rahimahullaah said:
If you find in yourself that you are setback and becoming weaker, then deliver yourself with repentance and seek forgiveness from Allaah Azza wa Jal, and ask Allaah to make you firm and do not become negligent.
Do not say In shaa Allaah my Eemaan will become strengthened, rather, from right now when you feel the illness coming, you should take the cure, the medicine.’
[Tafseer Surah Nisa 2/53]
Arabic Reference
رأيت من نفسك إركاساً
قال الشيخ ابن عثيمين – رحمه الله – :
” إذا رأيت من نفسك إركاساً؛ فانتشلها بالتوبة والإستغفار لله عز وجل، وسؤال الله الثبات، ولا تتهاون، ولا تقل إن شاء الله سيقوى إيماني؛ بل من الآن، من حين أن تحس بالمرض فعليك بالدواء”
تفسير سورة النساء ٢/ ٥٣
Urdu Translation
جب تم اپنے اندر ضعفِ ایمان محسوس کریں
شیخ ابن عثيمين رحمہ اللہ فرماتے ہیں:
“جب تم اپنے اندر ضعفِ ایمان محسوس کرو؛ تو اسے توبہ اور اللہ عز وجل سے استغفار کے ذریعے سے نکالو، اور اللہ سے ثابت قدمی مانگو، اور سستی مت کرو، اور یہ نہ کہو کہ ان شاء اللہ میرا ایمان مضبوط ہو جائے گا؛ بلکہ ابھی سے، جب تم اس بیماری (ضعفِ ایمان) کو محسوس کرو، تو دوا (توبہ اور استغفار) کا اہتمام کرو۔”
|[تفسير سورة النساء ٢/ ٥٣]|
Translated by Abbas Abu Yahya
Urdu Translation by the Translation Team
The post Becoming Weaker first appeared on Following the Sunnah.
When the heart is Agitated
Imam Ibn al-Qayyim al-Jawzeeyah Rahimahullaah said
إذا اضطرب القلب وقلق فليس له ما يطمئن به سوى ذكر الله .
‘When the heart is agitated and has anxiety then there is nothing that will make it tranquil other than the Dhikr (remembrance) of Allaah.’
[Madarij as-Salikeen 3/72]
Arabic
قال الإمام ابن القيم رحمه الله تعالى :
إذا اضطرب القلب وقلق فليس له ما يطمئن به سوى ذكر الله .
[ مدارج السالكين٧٢/٣ ]
Urdu
امام ابن القیم رحمہ اللہ تعالی فرماتے ہیں:
“جب دل مضطرب اور بےچین ہو جائے تو اسے اللہ کے ذکر کے سوا کوئی چیز اطمینان اور سکون نہیں دے سکتی۔”
مصدر: [مدارج السالکین 72/3]
English Translation by Abbas Abu Yahya
Urdu Translation by the translation team
The post When the heart is Agitated first appeared on Following the Sunnah.
Shortness of Time
Imam Ibn al-Qayyim al-Jawzeeyah as-Salafi Rahimahullaah said:
فإن ضعفت النفس عن ملاحظة قصر الوقت وسرعة انقضائه فليتدبر قوله عز وجل :
﴿ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارِۭۚ ﴾
When the soul becomes weak from not paying attention to the shortness of time and how hastily it passes by, then the person should reflect upon the saying of Allaah Azza wa Jal:
﴿ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارِۭۚ ﴾
《On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day.》[al- Ahqaf: 35]
[Al-Waabil as-Sayib 18]
Arabic Reference
قال الإمام ابن القيم رحمه الله
فإن ضعفت النفس عن ملاحظة قصر الوقت وسرعة انقضائه فليتدبر قوله عز وجل : ﴿ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً ﴾ [ الأحقاف : ٣٥ ] .
الوابل الصيب ١٨ص
Urdu Translation
وقت کی تنگی
امام ابن القیم رحمہ اللہ فرماتے ہیں:
اگر نفس وقت کی کمی اور اس کے جلدی گزرنے پر غور کرنے سے عاجز ہو جائے، تو اسے اللہ عزوجل کے اس قول پر غور کرنا چاہیے:
﴿ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارِۭۚ ﴾
{یہ جس دن اس عذاب کو دیکھ لیں گے جس کا وعده دیئے جاتے ہیں تو (یہ معلوم ہونے لگے گا کہ) دن کی ایک گھڑی ہی (دنیا میں) ٹھہرے تھے} (سورۂ الاحقاف: 35)
مصدر: (الوابل الصیب، صفحہ 18)
The translations are by the translation team
The post Shortness of Time first appeared on Following the Sunnah.
The Greatest Blessing of Allaah
The Greatest Blessing of Allaah
Sufyan Ibn ‘Uayyaina (d. 198 A.H.) -Rahimahullaah- said :
ما أنعم الله على عبد من العباد نعمة أعظم من أن عرفهم لا إله إلا الله .
وإن لا إله إلا الله لأهل الجنة كالماء البارد لأهل الدنيا
‘Allaah did not give a greater blessing to a slave of His from amongst His slaves than that of acquainting them with la ilaha ila Allaah. Indeed La ilaha ila Allaah to the people of Paradise is the like of cool water for the people of the Dunya.’
[Collected in ‘kalimat Ikhlaas’ & ‘Kitab ash-Shukr’ by Ibn Abi Duniya no. 96]
Arabic Reference
قَالَ سُفْيَانَ بْنَ عُيَيْنَةَ :
” مَا أَنْعَمَ اللَّهُ عَلَى الْعِبَادِ نِعْمَةً مِنْ أَنْ عَرَّفَهُمْ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، قَالَ: وَإِنَّ لَا إِلَهَ إِلَّا اللَّهُ لَهُمْ فِي الْآخِرَةِ كَالْمَاءِ فِي الدُّنْيَا “
[كتاب الشكر لابن أبي الدنيا ]
Urdu Translation
سفیان بن عیینہ رحمہ اللہ فرماتے ہیں:🟩 “اللہ نے اپنے بندوں میں سے کسی بندے کو اس سے بڑی نعمت عطا نہیں کی کہ اسے ‘لا إله إلا الله’ (اللہ کے سوا کوئی معبود برحق نہیں) کی معرفت دی۔ اور بلاشبہ جنتیوں کے لیے ‘لا إله إلا الله’ ویسے ہی ہو گا جیسے دنیا والوں کے لیے ٹھنڈا پانی ہوتا ہے۔”
مصدر: كتاب الشكر لابن أبي الدنيا، ص. ٩٦
The translations are by the translation team
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Prayer attracts Provision
Shaykh ul Islam Ibn al-Qayyim al-Jawzeeyah as-Salafi -Rahimahullaah- said:
الصلاة مجلبة للرزق حافظة للصحة،
دافعة للأذى مطردة للأدواء،
مقوية للقلب مبيضة للوجه،
مفرحة للنفس مذهبة للكسل .
Prayer attracts provisions, preserves health, it defends against harm, repels diseases. It strengths the heart and illuminates the face. It gives delight to the soul and removes laziness.’
[Zaad al-Maad 4/304]
Arabic Reference
الصلاة مجلبة للرزق
مطردة للأدواء،
مقوية للقلب مبيضة للوجه،
مفرحة للنفس مذهبة للكسل .
زاد المعاد ٤-٣٠٤
Urdu Translation
نماز روزي کا سبب و ذریعہ
ابن القیم رحمہ اللہ فرماتے ہیں:
نماز رزق کا سبب، صحت کی حفاظت کرنے والی،
نقصان کو دور کرنے والی، بیماریوں کو بھگانے والی،
دل کو مضبوط کرنے والی، چہرے کو روشن کرنے والی،
نفس کو خوش کرنے والی، اور سستی کو دور کرنے والی ہے۔
زاد المعاد: ٤/٣٠٤
Translated By Abbas Abu Yahya
The post Prayer attracts Provision first appeared on Following the Sunnah.
Dua for Entering the Market Place
Easy Actions
by which one can
Achieve a House in Paradise
أعمال يسيرة تكون سببا لحصول بيت في الجنة
Part 9 – Dua for Entering the Market Place
From Umar bin al-Khattab -RadhiAllaahu anhu- that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
“مَنْ دخَلَ السوقَ فقال: (لا إله إلا الله وحدَه لا شريكَ لهُ، لهُ الملْكُ، ولهُ الحمدُ، يُحْيى وُيميتُ، وهو حيٌّ لا يموتُ، بيدِه الخيرُ، وهو على كلِّ شيءٍ قديرٌ)؛ كَتبَ الله له ألفَ ألفِ حسنةٍ، ومحا عنه ألفَ ألفِ سيِّئةٍ، ورفع له ألفَ ألفِ درجةٍ”
Whoever enters the market place and says –
‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, He gives life and He takes life and He is the Ever living and does not die, in His Hand is goodness and He is capable of all things.’
La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa youmeet wa huwa hayun la yamoot biyadihi alkhair wa huwa ala kulli shayin qadeer
then Allaah writes a thousand thousand good deeds for him, and erases a thousand thousand bad deeds for him, and He raises him up a thousand thousand grades, and a house is built for him in Paradise.’
[Collected by Tirmidhi, Ibn Majah, Ibn Abi Duniyaa, al-Hakim and graded Hasan Lighayrihi by Al-Albaani in Saheeh Targheeb no.1694]
Arabic Reference
أعمال يسيرة تكون سببا لحصول بيت في الجنة
9 ذكـر دعـاء السـوق
قـال صلـى اللـه عليـه وسلـم:
من دخل السوق فقال :
{{{لا إله إلا الله وحده لا شريك له له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قدير}}}
كتب الله له ألف ألف حسنة ، ومحا عنه ألف ألف سيئة ، ورفع له ألف ألف درجة ، وبنى له بيتا في الجنة) صحيـح ابـن ماجـه
Urdu Translation
آسان اعمال جو جنت میں گھر کا سبب بنتی ہیں
9 بازار میں دعا کا ذکر رسول اللہ صلی اللہ علیہ وسلم نے فرمایا:
جو کوئی بازار میں جائے اور کہے:
{{{لا الہ الا اللہ وحدہ لا شریک لہ لہ الملک ولہ الحمد یحیی ویمیّت وھو حیّ لا یموت بیدہ الخیر وھو علی کلّ شیء قدیر}}}
اللہ تعالیٰ اس کے لیے دس لاکھ نیکیاں لکھ دیتا ہے اور دس لاکھ برائیاں مٹا دیتا ہے اور اسے دس لاکھ درجے بلند کر دیتا ہے اور جنت میں اس کے لیے ایک گھر تعمیر فرماتا ہے)
صحیح ابن ماجہ
Translated By Abbas Abu Yahya
The post Dua for Entering the Market Place first appeared on Following the Sunnah.
Hadeeth no. 12
Ahadeeth Pertaining to Repentance, Admonition
& Softening of the Heart
Taken from
Silsilah Ahadeeth As-Saheehah
of
Shaykh Muhammad Nasiruddeen Al-Albaani
No. 12
12 – 1325 – From Abdullaah bin ‘Amr who said: We were with the Messenger of Allaah ﷺ while the people mentioned Fitna (Trials & Tribulations) or Fitna was mentioned to the Messenger and he said:
إذا رأيت الناس قد مرجت عهودهم، وخفت أماناتهم وكانوا هكذا
‘When you find that the people’s commitments / promise /obligations have become corrupt, and their trusts have diminished, and they used to be like this.’
: and he -sallAllaahu alayhi wa sallam- clenched between his fingers.
The narrator said: So I stood up towards him and asked him:
‘What should I do at that time, may Allaah make me a sacrifice for you?’
The Messenger ﷺ said:
الزم بيتك، واملك عليك لسانك، وخذ ما تعرف، ودع ما تنكر،
وعليك بأمر خاصة نفسك، ودع عنك أمر العامة
‘Stick to your homes, and hold back from speaking out, take the truth and leave off falsehood, and stick to matters which are specific to yourself, and leave the matter which is a general matter for the people.’
[Collected by Ahmad, al-Hakim, Abu Dawood & graded Hasan by Al-Albaani in ‘Saheehah No. 205]
ARABIC
حدثني عبد الله بن عمرو قال:
” بينما نحن حول رسول الله صلى الله عليه وسلم، إذ ذكروا الفتنة، أو ذكرت
عنده، قال:
” إذا رأيت الناس قد مرجت عهودهم، وخفت أماناتهم وكانوا هكذا: وشبك بين أصابعه، قال (الراوي) : فقمت إليه فقلت له: كيف أفعل عند ذلك جعلني الله
فداك؟ قال: الزم بيتك، واملك عليك لسانك، وخذ ما تعرف، ودع ما تنكر،
وعليك بأمر خاصة نفسك، ودع عنك أمر العامة “.
أخرجه أبو داود والحاكم وأحمد
وقال الحاكم: ” صحيح الإسناد “. ووافقه الذهبي.
السلسلة الصحيحـة
Translated By Abbas Abu Yahya
The post Hadeeth no. 12 Ahadeeth Pertaining to Repentance first appeared on Following the Sunnah.
Benefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Chapter 10
The Stance of the Chosen Ones of Allaah when Afflictions Occur
The saying of Allaah Ta’ala about Yaqoob when his sons first carried out what they did to their brother Yusuf:
بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ
<< Nay, but your own selves have made up a story. So (for me) patience is most fitting. And it is Allaah (Alone) Whose help can be sought against that which you assert. >>[1]
Likewise, what Yaqoob said when the trial became extremely difficult for him when his other son was detained:
بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
<< ‘Nay, but your own selves have enticed you into something. So patience is most fitting (for me). May be Allaah will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise.’>>[2]
In what happened to Yaqoob is evidence that if catastrophes and calamities befall those chosen ones of Allaah, initially they confront them with patience and with seeking aid from Allaah, the Master.
When these problems reach their limit, then they confront this with patience, with a desire for relief from this grief and with a desire for ease, the result being that Allaah gives them the capability to worship Him in both conditions. Then, if and when they are relieved from the trial, they face that situation with gratitude and praise for Allaah, and they come to realise more about Allaah’s kindness. This is due to the saying of Yusuf:
يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
<< O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of bedouin-life, after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the All-Knowing, the All-Wise. >>[3]
From the benefits:
The saying of Allaah Ta’ala:
مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ
<<“Allaah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zalimoon (wrong-doers).”>>[4]
This indicates that no bearer of burdens shall bear the burden of another; and from this point is a specific issue which is that being good can only be deemed so, if it does not include a prohibited action or include leaving an obligation.
Yusuf’s brothers requested him to be good to them by freeing one brother so he could go back to his father, and that Yusuf take one of them instead in his place, but Yusuf refused and said:
قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ
<< “Allaah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zâlimoon (wrong-doers).”>>[5]
Therefore, if Ihsaan (being good to someone) excludes justice then it is oppression. This is why specifying some children over others, and some wives over others, – even if it means being good to those specific people and showing favouritism to them – then this is not allowed because it is leaving justice and fairness, and likewise those things which are similar to these matters, and Allaah knows best.
From the benefits:
That no matter which of the Ayaat of Allaah there are, the questioner who wants guidance benefits from those Ayaat, i.e. he is the one who intends to become acquainted with the truth and follow it, due to the saying of Allaah Ta’ala:
<< Verily, in Yusuf and his brethren, there were Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask. >>
As for neglectful rejecters or stubborn opposers to the truth, then against them is the saying of Allaah Ta’ala:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ ()
وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ
<< Truly! Those, against whom the Word (Wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, – until they see the painful torment.>>[6]
So, whoever looks into the recited Ayaat of Allaah (the Qur’aan) and the universal signs of Allaah (the creation etc) then this benefits the one who intends the truth, just as Allaah Ta’ala said:
يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ
<< Wherewith Allaah guides all those who seek His Good Pleasure to ways of peace>>[7]
How many benefits are there in the Qur’aan where gaining that benefit is only for the person who actually intends the truth, for example:
إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ
<< Indeed there are Ayaat for the believers>>[8]
وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ
<< And on the earth are signs for those who have Faith with certainty, >>[9]
لَآيَاتٍ لِأُولِي الْأَلْبَابِ
<
إِنَّ فِي ذَلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ
<
From the benefits:
That consultation is beneficial for all things even in reducing evil. This is why Yusuf’s brothers consulted each other in what to do with him: whether they should kill him or cast him away on the earth. Then they agreed upon the opinion of the one they consulted; to throw him into the bottom of a well in that some travellers would pick him up. Hence, there is a proof for the well-known principle: it is better to carry out the lesser of the two evils than carrying out the worse of the two.
When it was decided that the person in whose bag the golden bowl was found would be detained, Yusuf’s brothers began arguing with Yusuf and wanted him take one of them instead, due to them knowing that this would be hard on their father. So, when Yusuf refused, they then secluded themselves in private consultation. They concurred on the decision of the eldest of them, that he would remain in Misr (Egypt) and watch over the issue of his brother while they would go and provide for their family and inform their father of the issue in detail.
There was no doubt that the elder brother staying behind in Egypt was easier on Yaqoob and more promising for achieving the end goal. In this, is a type of compassion which the elder brother had for his two brothers Yusuf and Benjamin, this is why he said:
عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
<< Maybe Allaah will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise.” >>[12]
[1] (Yusuf: 18)
[2] Yusuf:83
[3] Yus:100
[4] Yusuf: 79
[5] Yusuf 79
[6] [Yunus: 96-97]
[7] Maidah:16
[8] Al-Hijr: 77
[9] Dhuriyyat: 20
[10] Ala-Imraan: 190
[11] Ala-Imraan :13
[12] Yusuf: 83
translated by Abbas Abu Yahya
The post Chapter 10 The Stance of the Chosen Ones of Allaah when Afflictions Occur first appeared on Following the Sunnah.
What Harms the Muslims
أعظم ما يضرّ المسلمين
Shaykh Muqbil bin Hadi al-Wada’aee said:
أعظم ما يضرّ المسلمين هو تَنفيرُهم عن علمائهم.
‘The greatest matter which harms the Muslims is the matter of pushing them away from their scholars.’
[As-Sama al-Mubashir 40]
Arabic Reference
أعظم ما يضرّ المسلمين
قال الشيخ مقبل الوادعي
أعظم ما يضرّ المسلمين هو تَنفيرُهم عن علمائهم.
السماع المباشر 40
Urdu Translation
مسلمانوں کو سب سے زیادہ نقصان پہنچانے والی چیز
شیخ مقبل الوادعی نے فرمایا
“مسلمانوں کو سب سے زیادہ نقصان پہنچانے والی چیز ان کو اپنے علماء سے متنفر (دور) کرنا ہے۔”
(السماع المباشر 40)
Translated By
Abbas Abu Yahya
The Urdu translation is by the translation team
The post first appeared on Following the Sunnah.
Part 8 Saying Alhamdulillaah when a Child Dies
Easy Actions by which one can Achieve a House in Paradise
أعمال يسيرة تكون سببا لحصول بيت في الجنة
Part 8
Saying Alhamdulillaah when a Child Dies
From Abu Musa al-Ashaari that the Messenger of Allaah- sallAllaahu alayhi wa sallam- said:
إذا مات ولد الرجل يقول الله تعالى للملائكة: أقبضتم ولد عبدي ؟ فيقولون : نعم .
فيقول : أقبضتم ثمرة فؤاده ؟ فيقولون : نعم . فيقول : فماذا قال عبدي ؟ قال : حمدك واسترجع .
فيقول : ابنوا لعبدي بيتا في الجنة وسمّوه بيت الحمد
‘When a child of a man dies, Allaah says to the Angels: Have you taken the son of my worshipper?
They will say: Yes.
Allaah will say: Have you taken the fruit of his heart?
They will say: Yes.
Allaah will say: So what did my worshipper say?
The Angel will say: He praised You and said Inna lillahi wa inna ilayhi Rajioon (Indeed we belong to Allaah and indeed our return is to Him).
Allaah will say: ‘Build a house for my worshipper in Paradise and call it Bait al-Hamd (The house of praise).
[Collected by Tirmidhi & graded Hasan by Al-Albaani in Silsilah as-Saheehah no. 1408]
Arabic Reference
أعمال يسيرة تكون سببا لحصول بيت في الجنة
8 الحمـد والاسترجـاع عنـد فقـد الولــد
قـال صلـى اللـه عليـه وسلـم:
إذا مات ولد الرجل يقول الله تعالى للملائكة: أقبضتم ولد عبدي ؟ فيقولون : نعم . فيقول : أقبضتم ثمرة فؤاده ؟ فيقولون : نعم . فيقول : فماذا قال عبدي ؟ قال : حمدك واسترجع . فيقول : ابنوا لعبدي بيتاً في الجنة وسمّوه بيت الحمد)
السلسلة الصحيحـة 1408
Translated By Abbas Abu Yahya
The post Part 8 Saying Alhamdulillaah when a Child Dies first appeared on Following the Sunnah.
Hadeeth no. 11 – Ahadeeth Pertaining to Repentance, Admonition
& Softening of the Heart
Taken from
Silsilah Ahadeeth As-Saheehah
of
Shaykh Muhammad Nasiruddeen Al-Albaani
11 – 1324 – From Uqbah bin ‘Aamir from the Prophet ﷺ :
إذا رأيتَ اللهَ يُعطي العبدَ من الدنيا على مَعاصيه ما يُحِبُّ فإنما هو اسْتدراجٌ ثم تلا: ” فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ <<
‘If you see that Allaah gives the slave what he loves from the Dunyaa even though he is disobedient, then that is gradual punishment from Allaah.’
Then the Prophet recited: << So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows. >> [An’aam: 44]
[Collected by Ahmad, Ibn Jareer in ‘Tafseer’, ad-Dulabi in ‘al-Kuna’ & graded Saheeh by Al-Albaani No. 413]
Arabic Reference
عن عقبة بن عامر مرفوعا
٤١٣ – ” إذا رأيت الله يعطي العبد من الدنيا على معاصيه ما يحب فإنما هو استدراج ثم
تلا: * (فلما نسوا ما ذكروا به فتحنا عليهم أبواب كل شيء، حتى إذا فرحوا بما
أوتوا أخذناهم بغتة فإذا هم مبلسون) * “.
أخرجه أحمد (٤ / ١٤٥) وابن جرير في ” التفسير ” (٧ / ١١٥) والدولابي في ” الكنى ” (١ / ١١١) قال الألباني ‘وهذا إسناد قوي’ سلسلة الأحاديث الصحيحة ٤١٣
Urdu Translation
توبہ، نصیحت اور رقائق(وہ سب کچھ ہیں جو دلوں کو نرم کرتا ہے اور ان پر اثر ڈالتا ہے) کے ابواب
نافرمانیوں کے باوجود دنیوی مال و دولت ملنا اللہ کی طرف سے ایک ڈھیل ہے-
عقبہ بن عامر رضی اللہ عنہ سے روایت ہے، رسول اللہ ﷺ نے فرمایا: “جب تم دیکھو کہ اللہ تعالیٰ کسی بندے کو اس کی نافرمانیوں کے باوجود دنیا کی وہ چیزیں دے رہا ہے جو وہ چاہتا ہے، تو یہ حقیقت میں اللہ کی طرف سے ڈھیل ہے۔ پھر آپ ﷺ نے یہ آیت تلاوت کی: “فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ” (أنعام: ٤٤)
{ترجمہ: “پھر جب وه لوگ ان چیزوں کو بھولے رہے جن کی ان کو نصیحت کی جاتی تھی تو ہم نے ان پر ہر چیز کے دروازے کشاده کردئے یہاں تک کہ جب ان چیزوں پر جو کہ ان کو ملی تھیں وه خوب اترا گئے ہم نے ان کو دفعتاً پکڑ لیا، پھر تو وه بالکل مایوس ہوگئے”}
مصدر: اس روایت کو امام احمد نے اپنی مسند، ابن جریر نے اپنی “تفسیر” میں، اور الدولابی نے “الکنیٰ” میں نقل کی ہے، اور اسے شیخ الالبانی نے صحیح قرار دیا ہے (حدیث نمبر 413)۔
English Translation by Abbas Abu Yahya
The Urdu translation is by the translation team
The post Ahadeeth Pertaining to Repentance Hadeeth No. 11 first appeared on Following the Sunnah.
فـوائـد مسـتـنبطة
مـن
قـصة يوسف
Benefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Chapter 9
How was it unknown to Yaqoob –alayhi sallam of the place where Yusuf –alayhi sallam- remained?
If it is said: how was the place where Yusuf was hidden from Yaqoob –alayhi sallam, since there was only a small distance between them, when, also it had been a long period of separation and he had a strong, great urge to see Yusuf, he knew that Yusuf –alayhi sallam- was alive, and he had a fervent desire to meet him.
The reply to this question is: this is not strange, due to the power of Allaah. Indeed, the means, even if they are very powerful cannot escape the Qada (the command) of Allaah and His Qadr (predestiny). Indeed, Allaah did not want them to meet except at the time He had appointed, and in the state Allaah wanted, since He had a great wisdom regarding this.
When Allaah wants something for a specific time, He decrees –tangible or intangibly- means or symbolic ways, which prevent achieving that matter before its specified time, just as Allaah decrees the means for what He wants to be achieved; so the means are in the Hand of The Almighty and All-Wise.
Therefore, circumstances of Yusuf –alayhi sallam- are not stranger than the story of Bani Isra’el when they were ordered to enter the holy land yet refused.[1] Even though they were a great Ummah and the place was a short distance away. They wandered between many villages and towns, for a time period of forty years. They were not guided to the path they intended, and it was not easy for them to find someone to direct them to their destination.
Likewise, the companions of the cave remained in their cave for three hundred and nine years even though they were in a cave near a great city, but no-one encountered them in this long period due to it being a matter that Allaah had wanted.
These matters and those similar to them are evidence of the perfect Power of Allaah and His Wisdom, as Yusuf –alayhi sallam- remained for a period – and Allaah knows best the time – while he was in the house of Azeez and a period while he was in prison, he was then promoted to administer the kingdom.
When did it ever occur to anyone that he would go from being a slave, to a prisoner to being a great king?
Then Allaah appointed a period during which it is presumed he became well-known by a title as a minister for the king, yet before that nearly no one even knew his name, as is the case with kings and their likes. This is why when his brothers kept coming back to him, he recognized them but they did not recognize him, since he had the splendour of leadership. Also, because they separated from him when he was young and they did not see him again until after he had grown up. It is known that the features of a person change when he reaches older age, and Allaah knows best.
This is looking at the issue from the perspective of Yaqoob and his sons. As for the perspective of Yusuf, then he knew [about returning to his family] and intended to delay it, so that the decreed period reached its end. This is why, even though his brothers kept coming back to him and he recognized them, he did not let them know who he was and he did not call for his parents and family except at the conclusion of the affair.
[1] The story is mentioned in Soorah Ma’idah: 20-26
The post Part 10 – Chapter 9 How was it unknown to Yaqoob –alayhi sallam of the place where Yusuf –alayhi sallam- remained? first appeared on Following the Sunnah.
Life Support Machines Part 2Shaykh AbdulAziz bin Baz
Is it permissible in the Sharia to refrain from treating a sick person who the doctors have decided that it is not possible to cure him ?
The Answer: This is detailed, and the fiqh committee of Makkah of which I was the head of, researched this matter.
The scholarly brothers researched this matter and clarified that it is obligatory upon those responsible to treat and have a concern and care for a patient according to their abilities.
If the doctors know that there is no benefit in treating the patient and that medication does not benefit or help, then there is no problem of leaving that patient and not treating him, because the aim from medication is to benefit the patient.
Therefore, if it is known directly from doctors that this Medication does not help or benefit, and in fact could be harmful then no treatment is given and he is left to the command of Allaah, except if the doctors find something which aids him to live, or benefits him, then they should help him: Whether it is from medication, or an injection, or cryotherapy freezing parts of the muscle tissue, or other Matters which are known from treatment. Whereas if according to their knowledge medication does not benefit then it is no problem in leaving the patient.
[https://binbaz.org.sa/fatwas/
https://tinyurl.com/mr7xhm2e]
Arabic Reference
هل إيقاف العلاج عن المريض الذي يُقرّ الأطباء عدم إمكانية شفائه جائز شرعًا أم لا؟
الجواب:
هذا فيه تفصيل، قد درسه المجمع الفقهي بمكة برئاستي، درسه الإخوان العلماء وبيَّنوا أنه يجب العلاج والعناية حسب الطاقة على المسؤولين، وإذا علموا أنه لا فائدة في الطب، وأن الدواء لا ينفع ولا يفيد؛ فلا بأس أن يتركوه ويدعوه؛ لأن المقصود من الدواء الفائدة، فإذا عُلم من الأطباء المباشرين أن هذا الدواء لا يُفيد ولا ينفع، بل قد يضرّ فلا….. ويُترك لأمر الله، إلا إذا وجدوا شيئًا يُعين على الحياة، أو ينفع بنفسه، فليفعلوا: من شرابٍ، من إبرٍ، أو من تبريدٍ، أو غير هذا مما يُعرف، أما إذا كان حسب علمهم لا يفيد؛ فلا بأس بتركه.
[https://binbaz.org.sa/fatwas/
https://tinyurl.com/mr7xhm2e]
Urdu Translation
کیا ایسے مریض کا علاج روکنا شرعاً جائز ہے یا نہیں جس کے بارے میں ڈاکٹروں نے فیصلہ کیا ہو کہ اس کا شفا ممکن نہیں ہے؟
جواب:
اس بارے میں تفصیل ہے، اس مسئلے کو مکۃ المکرمۃ کی المجمع الفقہی الاسلامی نے میری صدارت میں زیر بحث لایا، ہمارے علماء کرام بھائیوں نے اس کا جائزہ لیا اور یہ واضح کیا کہ ذمہ دار افراد پر لازم ہے کہ وہ اپنی پوری استطاعت کے مطابق علاج اور دیکھ بھال کریں، لیکن اگر انہیں یہ معلوم ہو جائے کہ علاج کا کوئی فائدہ نہیں ہے اور دوا کا کوئی نفع اور فائدہ نہیں ہے، تو اس کو چھوڑنے اور ترک کرنے میں کوئی حرج نہیں ہے؛ کیونکہ دوا کا مقصد فائدہ پہنچانا ہے، پس جب معالج ڈاکٹروں سے یہ معلوم ہو جائے کہ یہ دوا فائدہ مند اور نفع بخش نہیں ہے بلکہ نقصان دہ ہوسکتی ہے۔۔۔۔۔۔ تو اسے چھوڑ کر اللہ کے حکم کے سپرد کر دینا چاہیے، البتہ اگر انہیں کوئی ایسی چیز مل جائے جو زندگی میں معاون ہو، یا بذات خود فائدہ مند ہو، جیسے شربت، انجکشن، یا کسی قسم کا تبریدی علاج وغیرہ، تو اسے استعمال کریں، لیکن اگر ان کے علم کے مطابق اس کا کوئی فائدہ نہ ہو تو اسے چھوڑنے میں کوئی حرج نہیں ہے۔
مصدر: [https://binbaz.org.sa/fatwas/
https://tinyurl.com/mr7xhm2e]
English Translation by Abbas Abu Yahya
Other Translations by the Translation Team
The post Life Support Machines Part 2 first appeared on Following the Sunnah.
The Complete Deen
Translated
By
Abbas Abu Yahya
Shaykh ul Islaam Ibn Taymeeyah (d. 728 A.H.) – Rahimahullaah- said:
لن يتِمَّ الدينُ إلاّ بمعرفةِ الآثار النبوية والسَّلَفية وفِقْه لما قَصَدُوه من المعاني الدينية، كما كان علماء السالفين
‘The Deen will not be complete except by knowing the Prophetic Ahadeeth & Salafi Aathaar (narrations) according to what the Prophet & the Companions intended from the religious meanings, as were the scholars of the Salaf.’
[Jamia al-Masail vol. 5 p. 41]
Urdu
دین مکمل ہے
شیخ الاسلام ابن تیمیہ رحمہ اللہ فرماتےہیں:
دین ہرگز بھی مکمل نہیں ہو سکتا سوائے نبوی آثار (احادیث نبویہ) اور سلفی آثار (سلف صالحین سے ثابت اقوال و اعمال) کی معرفت کے ذریعے، اور دینی معانی سے ان (نبی کریم ﷺ اور سلف صالحین) کے قصد کو سمجھنے کے ذریعے، جیسا کہ سلف کے علماء کرتے تھے۔
مصدر: جامع المسائل ٥/٤١
The post The Complete Deen first appeared on Following the Sunnah.
Easy Actions
by which one can
Achieve a House in Paradise
أعمال يسيرة تكون سببا لحصول بيت في الجنة
Translated
by
Abbas Abu Yahya
Hadeeth no. 7 – Eemaan & Jihad in the Path of Allaah
From Amr bin Malik al-Janabi that he heard Fadalat bin Ubayd say, I heard the Messenger of Allaah ﷺ- sallAllaahu alayhi wa sallam- saying:
أَنَا زَعِيمٌ، وَالزَّعِيمُ الْحَمِيلُ لِمَنْ آمَنَ بِي، وَأَسْلَمَ وَهَاجَرَ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ، وَأَنَا زَعِيمٌ لِمَنْ آمَنَ بِي، وَأَسْلَمَ، وَجَاهَدَ فِي سَبِيلِ اللَّهِ، بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ، وَبِبَيْتٍ فِي أَعْلَى غُرَفِ الْجَنَّةِ، مَنْ فَعَلَ ذَلِكَ فَلَمْ يَدَعْ لِلْخَيْرِ مَطْلَبًا، وَلَا مِنَ الشَّرِّ مَهْرَبًا، يَمُوتُ حَيْثُ شَاءَ أَنْ يَمُوتَ
I am a guarantor for the one who believed in me and migrated with a house on the outskirts of Paradise, and a house in the centre of Paradise.
I am a guarantor for the one who believed in me, and accepted Islaam and did Jihad in the path of Allaah with a house on the outskirts of Paradise and a house in the centre of Paradise, and a house in the highest rooms of Paradise.
So whoever did these deeds and was continuous in obedience and good deeds and kept away from evil and sinning, then no matter where he dies those houses in Paradise are for him.’
[Collected by an-Nisa’ee and authenticated by Al-Albaani, Saheeh at-Targheeb no. 1300 & Saheeh Mawarid no. 1313]
Arabic
عَنْ عَمْرِو بْنِ مَالِكٍ الْجَنْبِيِّ، أَنَّهُ سَمِعَ فَضَالَةَ بْنَ عُبَيْدٍ، يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «أَنَا زَعِيمٌ، وَالزَّعِيمُ الْحَمِيلُ لِمَنْ آمَنَ بِي، وَأَسْلَمَ وَهَاجَرَ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ، وَأَنَا زَعِيمٌ لِمَنْ آمَنَ بِي، وَأَسْلَمَ، وَجَاهَدَ فِي سَبِيلِ اللَّهِ، بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ، وَبِبَيْتٍ فِي أَعْلَى غُرَفِ الْجَنَّةِ، مَنْ فَعَلَ ذَلِكَ فَلَمْ يَدَعْ لِلْخَيْرِ مَطْلَبًا، وَلَا مِنَ الشَّرِّ مَهْرَبًا، يَمُوتُ حَيْثُ شَاءَ أَنْ يَمُوتَ»
حكم الالبانى]: صحيح، ابن ماجة (3035) و صحيح الترغيب والترهيب
The post No. 7 Easy Actions by which one can Achieve a House in Paradise first appeared on Following the Sunnah.
Hadeeth no. 10
Ahadeeth Pertaining to Repentance, Admonition
& Softening of the Heart
Taken from
Silsilah Ahadeeth As-Saheehah
of
Shaykh Muhammad Nasiruddeen Al-Albaani
No. 10
Translated
by
Abbas Abu Yahya
10 – 1322 – From ‘Amr bin al-Hamq al-Khaza’ai from the Prophet ﷺ :
إذا أراد اللهُ بعبدٍ خيرًا عسَلَه
‘If Allaah intends good for a worshipper then Allaah makes him do good actions.’
It was asked: ‘And what is it that makes him do good actions?
The Messenger ﷺ answered:
يفتحُ له عملا صالحا بين يديِ موتهِ حتى يَرضى عنهُ من حولهُ
‘Allaah grants him to perform righteous actions at the time of his death so that those around him are pleased for him.’
📚[Collected by Tahawi in ‘Mushkal al-Athaar’, Ibn Hibban, Ahmad, Ibn Qutaybah in ‘Ghareeb al-Hadeeth’, al-Bayhaqi in ‘Zuhd’ & graded Saheeh by Al-Albaani in Silsilah Saheehah no. 1114]
🌎Arabic
عمرو بن الحمق الخزاعي مرفوعا
” إذا أراد الله بعبد خيرا عسله،
فقيل: وما عسله؟
قال: يفتح له عملا صالحا بين يدي موته حتى يرضى عنه من حوله “.
رواه الطحاوي في ” مشكل الآثار ” (٣ / ٢٦١) وابن حبان (١٨٢٢) وأحمد (٥ /٢٢٤) وابن قتيبة في ” غريب الحديث ” (١ / ٥٢ / ١) والبيهقي في ” الزهد ” (ق ٩٩ / ١) وهبة الله الطبري في ” الفوائد الصحاح ” (١ / ١٣٢ / ٢)
من طريق معاوية بن صالح حدثني عبد الرحمن بن جبير بن نفير الحضرمي عن أبيه قال: سمعت
عمرو بن الحمق الخزاعي مرفوعا به. وقال الطبري: ” حديث صحيح على شرط مسلم يلزمه إخراجه “.
قلت: وهو كما قال.
📚١١١٤ – كتاب سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها
[ناصر الدين الألباني]
🌎Urdu
التوبة والمواعظ والرقائق
توبہ، نصیحت اور رقائق(وہ سب کچھ ہیں جو دلوں کو نرم کرتا ہے اور ان پر اثر ڈالتا ہے) کے ابواب
سیدنا عمرو بن حمق خزاعی رضی اللہ عنہ سے روایت ہے کہ رسول ﷲ صلی اللہ علیہ وسلم نے فرمایا: ” جب ﷲ تعالیٰ کسی بندے کے ساتھ بھلائی کا ارادہ فرماتا ہے تو اسے لوگوں کا محبوب بنا دیتا ہے۔“ کسی نے کہا: کہ اسے لوگوں کا محبوب بنانے سے کیا مراد ہے؟ آپ صلی اللہ علیہ وسلم نے فرمایا: ””(وہ یہ کہ اللہ) اس کے لیے اس کی موت سے قبل نیک اعمال آسان کر دیتا ہے، حتی کہ اس کے آس پاس والے اس سے خوش ہو جاتے ہیں۔“
📚سلسله احاديث صحيحه ترقیم البانی: 1114
🌴The translations are by the translation team
The post Ahadeeth Pertaining to Repentance no.10 first appeared on Following the Sunnah.
فـوائـد مسـتـنبطة
مـن
قـصة يوسف
Benefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Chapter 8
The Comparison of the Truth and Falsehood
- From the benefits of the story:
Is guidance to a beneficial method, from the different methods of debating, and the comparison of truth and falsehood, which is a clarification of the truth, good? And likewise, the benefits from this method- present and future – and what opposes them from falsehood.
Allaah Ta’ala said about the Dawa’ of Yusuf to Tawheed:
يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ
<< “O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? >>[1]
This point mentions the ugliness and evil condition of what constitutes Shirk and following false suspicions.
Also, that every group of those who commit Shirk has a deity that they worship, whether it is fire, an idol, a grave, a dead person, or other different deities that are worshipped which do not possess benefit or harm, death or life, or resurrection for themselves or for the people.
Every group regards the other as misguided, whereas they are all misguided and ruined. Therefore, are these lords and deities better or Allaah Al-Qahhar (The Ever-Forceful)?
There are three great general Characteristics mentioned about Allaah:
- that Allaah has Names and lofty Characteristics,
- from Him are all the blessings and
- with that, Allaah has the right of being the deity – the deity of the people on the earth and those in the heavens.
He actually is the deity in the heavens and He is the deity of the earth, and He is the One Alone who has all the perfect Characteristics, The One Alone with the Characteristics of al-Jalaal (Magnificence) and al-Jamaal (Beauty), who has no associate in anything from His actions; and He is The Ever-Forceful in everything.
All of the worlds, the heavenly and the earthly, all of them are subject to and compelled by Allaah’s power and strength, submitting to Allaah’s Magnificence and humbling themselves for His Glory and His Might. It is He who has these Great Characteristics, so worship is not appropriate except for Him Alone, who has no associate.
- From its benefits:
That the upright religion, which all the Messengers and their followers are upon is the worship of Allaah Alone, who has no associate. Due to the saying of Allaah Ta’ala:
إِنِ الْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ
<< The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion>>[2]
It is the straight Deen, established with beliefs, manners and deeds without which the matters of the Deen and the Dunya cannot be correct or upright.
- From its benefits:
The obligation of acknowledging Allaah’s blessings of the Deen and the Dunya due to His saying:
ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ
<< This is from the Grace of Allaah to us and to mankind, >>[3]
Allaah is He who blessed us with well-being and provision and what follows on from that. Allaah is He who blessed us with the blessings of Islaam, Eemaan, obedience and what follows on from that. Therefore, it is upon the slave of Allaah to acknowledge this with his heart, proclaim it and seek aid with that in obedience to the One Who gives blessings.
- From its benefits:
That Ihsaan (perfection of worship) in the worship of Allaah and Ihsaan (kindness and generosity) to the worshippers of Allaah is a means by which knowledge is learned and by which the good of the Dunya and the Hereafter is acquired, due to his saying:
وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ
<< And when he [Yusuf] attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the Muhsinoon (doers of good).>>[4]
And Allaah’s saying:
نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ () وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
<< We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinoon (the good doers). And verily, the reward of the Hereafter is better for those who believe and used to fear Allaah>>[5]
So Allaah made Ihsaan a means to achieve this lofty/noble level.
- From its benefits:
Having insight into desired ends, lessens the hardships which are encountered when using their means.
Therefore, when a slave of Allaah knows what the matter will be and that it leads him to the good of the Dunyaa and the Hereafter, then hardship becomes easier for him, and (this knowledge) comforts him whole-heartedly, due to the saying of Allaah Ta’ala :
وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لَا يَشْعُرُونَ
<< and We inspired in him: “Indeed, you shall (one day) inform them of this, their affair, when they do not know (you).”>> [6]
It was revealed to Yusuf -alayhi sallam- in this troublesome and difficult situation, that the matter would become easy and comfortable.
So, after the abuse which stemmed from what Yusuf’s brothers did to him, there would be a good influence upon them and the end would be a praiseworthy one.
In this, is kindness and comfort and a lessening of afflictions which is from the greatest blessings of Allaah upon the slave of Allaah. This is why the clear meaning that Allaah reminds His slaves of when there are difficulties and troublesome matters, is that there is a reward as subsequent goodness and there is good news of virtue from Allaah.
Allaah Ta’ala said:
إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ
<
The saying of Allaah Ta’ala:
وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ
<< they all agreed to throw him down to the bottom of the well >>[8], is a proof that all of Yusuf’s brothers returned to the opinion of the one brother who said:
لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ
<< “Do not Kill Yusuf (Joseph), but if you must do something, throw him down to the bottom of a well, he will be picked up by some caravan of travellers.”>>[9].
Just like the saying:
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ () فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ
<< Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant.” So his Lord answered his invocation and turned away from him their plot. >>[10] is evidence that the women (at the banquet) assisted the wife of Azeez against Yusuf and they began to tempt him with this action. After what they saw of the dazzling beauty of Yusuf, they became helpers of the wife of Azeez after they had previously blamed her, saying:
امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُبِينٍ
<< “The wife of Al-‘Azîz is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error.”>>[11]
- From its benefits:
Contracts are established on what is presented and alluded to, through statements and actions.
There is no difference between charitable contracts and profitable contracts, because Yusuf returned the goods that his brothers had brought to barter with, for provisions of food, and they did not even know that he had returned the goods. When they eventually opened their baggage they found their goods had been returned. This took place without there being any type of verbal acceptance because the action and acceptance indicate that the deal was accepted.
[1] Yusuf: 39
[2] [Yusuf: 40]
[3] [Yusuf: 38]
[4] [Yusuf: 22]
[5] [Yusuf: 56-57]
[6] [Yusuf: 15]
[7] [Nisa: 104]
[8] [Yusuf: 15 ]
[9] [Yusuf:10]
[10] [Yusuf: 33-34]
[11] [Yusuf :30]
The post Part 9 – Chapter 8 – The Comparison of the Truth and Falsehood first appeared on Following the Sunnah.
Life Support Machines Part 1
Translated
By
Abbas Abu Yahya
If a sick person is alive by a life support Machine and if it was switched off he would die , what should be done?
Shaykh Muhammad Nasiruddeen Al-Albaani said
‘This is why we say regarding these type of situations like this sick person. It is not sufficient for one doctor to judge in this matter.
It is necessary to form a committee of doctors and this committee decides with overwhelming presumption that these modern machines (Life Support Machines) may save him from death, then they are left on.
If overwhelming presumption is that these modern machines (life support machines) may not save him from death but keep him alive for a day, or two days a month, two months, but finally it is necessary that he will take his last breath.
Then in this second circumstance these Machines are taken off, and he is left to die a natural death. Therefore, the factor is overwhelming presumption.’
Silsilah al-Huda wa Noor no. 205
Arabic
هل تنزع الأجهزة من المريض الذي لايرجى شفاءه؟
الطبيب : اسال سؤالا فيما ورد من تضاعيف كلامه ذكر انه ممكن نعيشه طبيا يومين ثلاثة
السؤال هنا ان المريض أحيانا يكون ميئوسا من حالته تقريبا فيبدأوا يعيشوه عن طريق اجهزة معينة قد تستمر هذه الأجهزة شهر شهرين ثلاثة أربعة ستة أشهر وهكذا
الشيخ : ويمكن الطبيب دكتور يزود عليه كمان يعيشه سنة وسنتين
الطبيب : ثلاث سنوات
السائل: يقول الأطباء إذا رفعنا هذا الجهاز يموت قد يموت في الغالب يموت فهل يجوز شرعا نزع هذا الجهاز في هذه الحالة والا يبقوه أو ماذا يفعلون ؟
الشيخ : هل يجوز شرعا ماذا ؟
السائل : ابقاؤه على هذه الحالة بين الحياة والموت بهذا الجهاز ؟ ام ينتزعوا الجهاز ويبقوا الأمر لله
الشيخ : اذا وضعوا الجهاز ما يصير يقيموه وصحة السؤال هل يضعونه ، هل يضعون الجهاز ؟
السائل : كلا الأمرين إذًا لا يجوز وضع نفهم شيء واحد ، اول شيء ما يجوز وضعه في هذه الحالة ؟
الشيخ : أنا بقول لك ، في احتمال من احتمالين بالنسبة لهيك مريض في ظني ، وهي الطبيب حاضر وكما يقال أيفتى ومالك في المدينة ، وأنا ليس لي أن أتكلم فيما يتعلق بما هو من ليس اختصاصي ؛
لذلك نقول حادث مثل هذا المريض ما يكفي أن يحكم عليه طبيب واحد ، لابد من تشكيل لجنة من أطباء هذه اللجنة ، إذا غلب على ظنها أن الأجهزة هذه الحديثة ممكن أن تنقذه من الموت وضعته ، وإذا غلب على ظنها أنه هذا لا ينقذه من الموت ولكن يخليه يعيش يوم ، يومين ، شهر ، شهرين وبالأخير لا بد أن يلفظ أنفاسه الأخيرة ، في هذا الاحتمال الثاني ما يتعاطوا الأجهزة ويتركوه يموت موتة طبيعية ، إذًا المناط غلبة الظن .
السائل : طيب ، إذا حصل هذا دون أن يعلموا الحكم الأول ، وحصل أنهم وضعوا هذا الإنسان تحت الجهاز ثم تبين لهم أنه إذا انتزع الجهاز هذا الإنسان سيموت هل ينتزعوه ؟
الشيخ : ما دام غلبة الظن ، نعم ، لكن عليهم ذلك من قبل .
السائل : يعني ينتزعوا هذا الجهاز ولا يبقوه معذبًا في هذه الحالة .
الشيخ : نعم .
أبو ليلى : يعني يا دكتور أنت الآن اطمأننت أكثر .
الدكتور : الحمد لله .
أبو ليلى : سبحان الله يا شيخنا الصبح لما سرد القصة ، أنا قلبيًا لم أطمئن لفتوى الشيخ عبد الرحمن ؛ لأنه هو صاحب اختصاص وهو يعالج ، قلت لا بد أن يكون له شيء لأنه بعالج .
السائل : طيب ، يعني تفريغ هذه السوائل هو سببه حصوله على هذا المادة مادة البنج .
الدكتور : إخراج السوائل من معدته هو لعبه وحركاتي في فمه سبب عنده القيء .
السائل : يعني أنت السبب في قيئه ؟
الدكتور : نعم ، نعم .
السائل : يعني لو لم تلعب في فمه لبقي على حالته .
دكتور : لكان على حالته ، سيئة لكن لبقي حالته .
الدكتور : القضية أنني لو حاولت أضع البربيش أو الخرطوم قبل التخدير فكمية السوائل كانت تقريبًا ثلاث لترات دم قاني ، طبعًا مع سوائل أخرى من أثر العملية السابقة .
السائل : يعني نفس النتيجة .
الدكتور : تقريبًا ، لكن نحن نقول أننا قمنا بالحلقة رقم واحد ، ومات مثلا ما عندنا إمكانية ثانية ، أما إهمالنا لهذه الحلقة هي انتقلنا لحلقة ثانية
🎙سلسلة الهدى والنور – شريط : 205 توقيت الفهرسة : 00:27:36 نسخة مدققة إملائيًّا
━━━━✵❀✵━━━━
Urdu
کیا اُس بیمار شخص سے لائف سپورٹ مشین ہٹائی جا سکتی ہے جس کی شفایابی کی امید نہ ہو؟
اگر ایک بیمار شخص لائف سپورٹ مشین (زندگی کی معاون مشین) کے ذریعے زندہ ہو اور اگر اسے بند کر دیا جائے تو وہ مر جائے گا، تو کیا کرنا چاہیے؟
شیخ محمد ناصر الدین البانی اسکے جواب میں کہتے ہیں: “اس لیے ہم کہتے ہیں کہ ایسے مریض کے معاملے میں فیصلہ کرنے کے لیے صرف ایک ڈاکٹر کافی نہیں ہے۔ ایک کمیٹی تشکیل دینی چاہیے جو ڈاکٹروں پر مشتمل ہو۔ اگر ان کا غالب گمان یہ ہو کہ یہ جدید مشینیں اسے موت سے بچا سکتی ہیں، تو ان کو استعمال کیا جائے۔ اور اگر غالب گمان یہ ہو کہ یہ مشینیں اسے موت سے نہیں بچا سکتیں، لیکن اسے ایک دن، دو دن، ایک مہینہ، دو مہینے زندہ رکھ سکتی ہیں، اور آخر کار اسے اپنی آخری سانس لینی ہی ہوگی، تو اس دوسرے احتمال میں مشینوں کا استعمال نہ کریں اور اسے قدرتی موت مرنے دیں۔ لہٰذا فیصلہ غالب گمان پر مبنی ہونا چاہیے۔”
مصدر: 🔊 سلسلة الهدى والنور – شريط : 205 توقيت الفهرسة : 00:27:36
The post Life Support Machines Part 1 first appeared on Following the Sunnah.
بركة في متابعة الصحابةThe Blessings of Following the CompanionsTranslated
By
Abbas Abu Yahya
Ash-Shattabi ( d.790 A.H.) Rahimahullaah said:
‘When Imam Malik would push himself in following the Companions, and in those who follow their guidance and follow their Sunnah, then due to that Allaah placed him as an exemplary for others in following the Companions.
So those who were present at the time of Malik would follow his Aathaar and take his actions as an exemplary
Due to the Blessings of him following the ones whom Allaah and His Messenger have praised and made them likewise exemplars of from those who follow them.’
[Al-Mawafaqat 4/463]
بركة متابعة الصحابة:
قال الشاطبي:
“لما بالغ الإمام مالك في إتباع الصحابة،
و من اهتدى بهديهم، واستن بسنتهم،
جعله الله تعالى قدوة لغيره في ذلك؛
فكان المعاصرون لمالك يتبعون آثاره ويقتدون بأفعاله،
ببركة اتباعه لمن أثنى الله ورسوله عليهم
وجعلهم قدوة أو من اتبعهم”
الموافقات 4/463.
Urdu
صحابہ کرام کی پیروی کی برکت:
الشاطبي رحمہ اللہ(وفات: ۷۹۰ھ)فرماتے ہیں:
“جب امام مالک نے صحابہ کرام، ان کی ہدایات پر چلنے والوں اور ان کی سنت پر عمل کرنے والوں کی پیروی میں بہت زیادہ کوشش کی، تو اللہ تعالیٰ نے ان کو اس معاملے میں دوسروں کے لیے مثال بنا دیا؛ چنانچہ امام مالک کے ہم عصر ان کے نقش قدم پر چلتے اور ان کے اعمال کی پیروی کرتے تھے، اس برکت کی وجہ سے کہ انہوں نے ان لوگوں کی پیروی کی جن کی اللہ اور اس کے رسول نے تعریف کی، اور انہیں اپنے لیے نمونہ بنایا اور انکو جو ان کی پیروی کرتے ہیں”
📚 مصدر: الموافقات 4/463.
The post The Blessings of Following the Companions first appeared on Following the Sunnah.
Chapter 7The Soul Inclines Towards Evilفـوائـد مسـتـنبطة
مـن
قـصة يوسف
Benefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Chapter 7
The Soul Inclines Towards Evil
The saying of Allaah Ta’ala:
إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي
<< Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). >>[1]
This is evidence for the description of the essence of the soul – the soul does not leave this description of inclining towards evil except with Allaah’s mercy and concern from Him, because the soul is oppressive and ignorant.
Nothing comes from oppression and ignorance except every evil. Therefore, if Allaah has mercy on His slave and blesses him with beneficial knowledge and makes him follow a path of justice in his manners and his actions, then his soul loses this description, finds tranquility in the obedience of Allaah and His remembrance and the soul does not command its companion except to do good, and this leads to the grace of Allaah and His reward.
Allaah Ta’ala said:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ () ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً () فَادْخُلِي فِي عِبَادِي () وَادْخُلِي جَنَّتِي
<< (It will be said to the pious): ‘O (you) the one in (complete) rest and satisfaction!‘Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!‘Enter you, then, among My honoured slaves,“And enter you My Paradise!’>>[2]
Therefore, it is upon the slave of Allaah to work on himself to rectify his soul, and to take this despised characteristic out of it, which is that the soul inclines towards evil. This is done by striving and having the best of manners, asking Allaah to be continuous upon that and repeating the following narrated supplication plentifully:
اهْدِنِي لأَحْسَنِ الأخْلَاقِ، لا يَهْدِي لأَحْسَنِهَا إلَّا أَنْتَ،
وَاصْرِفْ عَنِّي سَيِّئَهَا، لا يَصْرِفُ عَنِّي سَيِّئَهَا إلَّا أَنْتَ
‘O Allaah guide me to the best of actions and manners, no-one guides to the best of them except You, and turn me away from evil actions and evil manners no-one can turn me away from their evil except You.’[3]
In the context of the story of Yusuf, there are many different points showing the excellence of knowledge. There is an explanation that it is a reason for attaining high status in this world and the Hereafter and that it is the cause for rectification in the Deen and in this world.
Yusuf did not achieve what he achieved except with knowledge. This is why his father said to him:
وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ
<< Thus will your Lord choose you and teach you the interpretation of dreams (and other things) >>[4]
The time that Yusuf –alayhi sallam- stayed with the Azeez of Misr was a blessing for him because he was free to gain knowledge. He achieved the status of Ihsaan (perfection in worship) with knowledge and, likewise, he left prison in a state of honour and nobility due to knowledge.
He held high rank with the King of Misr – the King personally employed him to work for him after he had spoken to Yusuf and found that he had knowledge. Yusuf –alayhi sallam- then organized and managed the state of the people in the lands of Misr by rectifying their worldly matters.
He correctly organized the manner in which to preserve the stores of the land, he dealt with this matter and distributed them with knowledge. At the end of his time, he requested his Lord to give him authority in the Dunya, with knowledge, when he said:
رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
<< ‘My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Walî (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.’ >>[5].
The excellence of knowledge and its magnificent benefits continue to be for the present and the future, they cannot be enumerated or limited.
- From the benefits:
Just as the cure for illnesses is using real medicines, likewise they can also be cured using divine means, to the extent that there are illnesses that can be cured with this type of treatment which cannot be cured with other types of treatments.
Yaqoob –alayhi sallam- lost his eyesight due to sorrow and went blind, then Allaah cured him and returned his eyesight through Yusuf’s shirt when they threw it on his face – his eyesight was restored with the scent of Yusuf.
The disease of his eyes was because of his sorrow for Yusuf, so the shirt off Yusuf’s body became the only cure, by the permission of Allaah.
As for those who said that the shirt was from Paradise, then they have no proof for that.
Allaah is capable of curing him without using any such means, however Allaah is al-Hakeem (the Most-Wise), He made matters occur via different means, due to reasons and via different rules which may or may not lead people’s intellects to understand.
Similar to this, is what happened to Ayoob –alayhi sallam. The disease and the harm that afflicted him reached the extent that it was impossible to cure him and the doctors were unable to treat him. So, when Allaah wanted to cure him, He commanded Ayoob to strike the ground with his foot and a spring of cool water came up, Allaah commanded him to drink from it and wash with it. Then Allaah removed that which was inside of him and what was evident from the harm of disease, and returned him to the best of appearances.
Allaah Ta’ala said:
ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ
<< (Allaah said to him): ‘Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink.’ >>[6]
So Allaah Ta’ala cures His worshippers with medicines, known tangible means and with divine means:
وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ
<< And if Allaah touches you with harm, none can remove it but He >>[7]
Similarly, Allaah Ta’ala brings something into existence through known, tangible means and likewise through divine means which intellects cannot comprehend, like miracles of the Prophets and the Aawliyaa (those who are close to Allaah) or by Allaah’s signs and universal Ayaat. He is praised for these and for the first type.
From the benefits:
Is the permissibility to seek and request things from the creation, especially kings, when there is a need for it, due to the saying of the brothers of Yusuf:
يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ فَأَوْفِ لَنَا
الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ
<< ‘O ruler of the land! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allaah does reward the charitable.’>>[8].
They asked for preference in dealings and charity without having to pay anything back. Indeed, I have specifically mentioned about asking from kings because kings are not entreated for their own wealth, rather they are entreated for wealth from the treasury, which is for the general benefit of everyone, the most important of which is removing harm from those who are in need.
From the benefits:
That ignorance (Jahal) – just as it applies in respect to not having knowledge – also applies to not having gentleness and to committing sins, due to the saying of Allaah:
وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ
<< Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant. >>[9]
And His saying:
هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ
<< ‘Do you know what you did with Yusuf and his brother, when you were ignorant?’>>[10]
Here it does not mean not having knowledge rather it means not acting upon that knowledge and plunging into sin.
From that is the saying of Musa –alayhi sallam:
أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
<< ‘I take Allaah’s Refuge from being among Al-Jâhileen (the ignorant or the foolish).’>>[11]
And Allaah’s saying:
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ
<< Allaah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards.>>[12]
Everyone who disobeys Allaah is ignorant in respect to not acting upon knowledge because he is ignorant of real knowledge (i.e. the more a person learns the more he realizes he is ignorant). However, he is still obliged to act upon the knowledge he has.
From the benefits:
The saying of Allaah Ta’ala:
وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ
<
This is used as a proof for three aspects from the different aspects of knowledge:
- rewarding someone for carrying out work which is difficult to determine precisely.
2) Guarantees for wealth.
3) Sponsorship of a person.
Because the saying of Allaah: << and for him who produces the stolen item is (the reward of) a camel load >> is a form of rewarding someone for carrying out work which is difficult to determine precisely and of making something understood or closer to being understood – like the equivalent of a camel load of goods, since that payment is understood to the one who works for him.
Therefore, regardless of whether an action is known or unknown, this is permissible due to the benefit for the one who needs work done and to the worker.
As for his saying: << I will be bound by it>> means a guarantor and sponsor, and it is for documented contracts that are bound within rights and by which dealings and their requirements are fulfilled.
- From the benefits:
That by implementing the Sharia’, there is rectification for the land and country and so matters proceed correctly.
Sinning, like stealing and other crimes, causes corruption on the earth; due to the saying of Yusuf’s brothers:
تَاللَّهِ لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ
<< ‘By Allaah! Indeed, you know that we came not to make mischief in the land, and we are not thieves!’ >>[14]
How many times has it been mentioned clearly in the Qur’aan, that sinning and opposing the Messengers corrupts the earth, and also that following the Messengers is absolute rectification, the rectification of the Deen and the Dunya.
- From the benefits:
An indication of a major principle which Allaah re-iterates and makes clear in His Book:
That every soul will earn what it will from goodness and reward and it will earn what it will from evil and punishment, and that no bearer of burdens will bear the burden of another due to His saying:
مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ
<< ‘Allaah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zâlimoon (wrong-doers).’ >>[15]
- From the benefits:
The encouragement to implement those means, which lead to goodness and guard against disliked matters.
There are places in the story of Yusuf, which indicate this major principle, that you utilise means whilst seeking aid from Allaah and trusting in Him. Yaqoob –alayhi sallam- took the means he had control over when he entrusted his sons with Yusuf –alayhi sallam-, then with Yusuf’s brother when he sent him with them saying:
فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ
<< But Allaah is the Best to guard, and He is the Most Merciful of those who show mercy.>>[16]
Also, if problems distress the slave of Allaah and he is overcome by calamities, then it is upon him to be patient and seek aid from Allaah against those things.
When the brothers of Yusuf did what they did and Yaqoob –alayhi as-sallam- was overcome with a major calamity he said:
وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ
<< And it is Allaah (Alone) Whose help can be sought against that which you assert>>[17]
Likewise, patience upon obedience, being patient with abstaining from prohibitions and patience with calamities cannot be complete and a person cannot triumph over them except by seeking aid from Allaah.
Also, a slave of Allaah must not rely upon himself. Yusuf said:
وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ
<< Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant. >>[18]
[1] [Yusuf: 53]
[2] [Fajr: 27-30]
[3] Collected by Muslim & Tirmidhi
[4] [Yusuf: 6]
[5] [Yusuf: 101]
[6] [Saad: 42]
[7] [Ana’am: 17]
[8] [Yusuf: 88]
[9] [Yusuf: 33]
[10] [Yusuf: 89]
[11] [Baqarah: 67]
[12] [Nisa’: 17]
[13] [Yusuf: 72]
[14] [Yusuf: 73]
[15] [Yusuf: 79]
[16] [Yusuf: 64]
[17] [Yusuf: 18]
[18] [Yusuf: 33]
The post Part 9 – The Soul Inclines Towards Evil first appeared on Following the Sunnah.
Hadeeth no. 9Part AAhadeeth Pertaining to Repentance, Admonition& Softening of the HeartTaken fromSilsilah Ahadeeth As-SaheehahofShaykh Muhammad Nasiruddeen Al-AlbaaniTranslatedbyAbbas Abu Yahya
From Abdullaah bin ‘Amr bin al-‘Aas from the Prophet -sallAllaahu alayhi wa sallam-:
أربعٌ إذا كُنَّ فيك فلا عليك ما فاتك مِنَ الدُّنيا: حِفْظُ أمانةٍ
وصِدْقُ حديثٍ وحُسنُ خَليقةٍ وعِفَّةُ طُعْمةٍ
‘There are four things if you have them then you do not have to worry about what passed you by from the Dunyaa: taking care/preserving a trust, truthful speech, and good manners, and keeping away from Haram food.’
[Collected by Ibn Wahab in ‘al-Jama’ & Al-Albaani graded its Isnad Saheeh in Silsilah Ahadeeth As-Saheehah No. 733]
The post No. 9 Ahadeeth Pertaining to Repentance first appeared on Following the Sunnah.
Fate & Predestiny
From the book
Kitab ad-Duratil Bahayti sharh al-Qaseedah at-Taaeeya fee Hal al-Mushkillatil Qadareeyah
كتاب الدرة البهية شرح القصيدة التائية في حل المشكلة القدرية
By
Shaykh ul Islaam Ibn Taymeeyah
-Rahimahullaah-
(d. 728 AH)
Explanation
By
Shaykh
AbdurRahman bin Nasr as-Sa’adi
(d. 1376 AH)
Translated
By
Abbas Abu Yahya
[Background]
The original book is by Shaykh-ul-Islaam Ibn Taymeeyah -Rahimahullaah- who wrote a response to a question which was put to him about the issue of Al-Qadr wal Qada.
The question was put in form of Arabic poetry by a Rafidi poet from the speech of a Jew. This was mentioned in the book of Shaykh-ul-Islaam Ibn Taymeeyah which was researched by shaykh Muhammad Hamid al-Faqihi -Rahimahullaah.
Shaykh-ul-Islaam Ibn Taymeeyah -Rahimahullaah- also replied with 125 lines in Arabic poetry. Shaykh Abdurahman as-Sa’adi explained and simplified the poem.
The questioner came with doubts about Qadr and he tried using that as an excuse for committing sin.
The Translator
[The Explanation]
Shaykh Abdurahman as-Sa’adi -Rahimahullaah- said in his explanation:
‘This person presented the Madhab of the sect called Jabareeyah saying: that the worshipper of Allaah is compelled and forced to do all his statements and actions, and he has no control over any of his statements and actions.
In fact, they believe that statements and actions occur without a person’s choice.
This opinion is false and invalid according to the Book and the Sunnah, and it is invalid according to the intellect and sense.
All the Muslims from all the sects from the Ahl ul Sunnah and the others reject this Madhab and free themselves from it.
This person who brings doubt and suspicion upon the Muslims, causing uncertainty to the Muslims is established upon the Madhab of the Jabreeyah from which all the sects free themselves, except the extreme Jahmeeyah from among the al-Jabareeyah who say:
[The Question]
If Allaah has predestined for me to be in disbelief, and made my fate that I will not be a Muslim, or destined for me to be sinning and not to be obedient to Allaah, then how can I be free from disbelief and sinning? How can I have strength of Eemaan and obedience after I have been predestined upon disbelief and sin?
So, will I be excused if I was upon disbelief, wickedness, disobedience to Allaah and His Messenger, and I have no power to break away from it?
How can I combine the pleasure of Allaah with what Allaah has predestined, and between the pleasure of Allaah and what has been destined of disbelief and sinning;
Indeed Allaah is not pleased with disbelief, wickedness and disobedience, so how can He predestine disbelief for me, whilst He is not pleased with it?
This is what occurred in the question:
[The Answer]
The general answer and the refutation to this question by the explainer:
The answer to this question is general and simple, and all praise is due to Allaah.
This person asking the question does not present the Madhab of the majority of the sects of the Muslims, from the Companions and those who followed them in goodness, and the Imams of guidance who are witnessed to having knowledge and Eemaan. In fact, not even the Madhab of the Mu’tazilah, the Qadreeyah, the Khawarij and others from the people of Bida.
Indeed, all of them affirm two principles which come in the Book and the Sunnah:
- The first principle is the acknowledgement that every single matter, every tangible thing and their descriptions and their actions are by the execution and implementation by Allaah and pre-destined, they are not outside the will of Allaah and what He wanted. In fact, whatever Allaah wills will occur and what Allaah does not will, will not occur.
- The second principle is that the actions of the worshippers of obedience and sinning and other matters occur by their own intents and their own capabilities, and they were not compelled to do so. In reality, they themselves did those actions, with what Allaah created them with of capabilities and intent.
Subsequently, the Islamic Madhab says: there is no contradiction between the two matters, so all events and occurrences, and generally from them, are the actions of the Worshippers, which are by the will of Allaah and His intent.
The slaves of Allaah themselves are the ones who do their actions which they choose.
They themselves chose good deeds and performed them, and they chose to leave off sinning and they actually left off sinning.
The other people chose to commit sin and they did so, and they chose to leave off the commands of Allaah and they did so.
Therefore,
- the first type deserved praise and reward, whereas
- the second type deserved dispraise and punishment.
Allaah did not compel anyone of them against what they intended and chose, so there is no excuse for the sinful when they sin and say indeed Allaah has predestined this sin upon us, so, we have an excuse for this sin due to that.
It is said to the sinful: indeed Allaah has given you the strength and capability for everything that you want to do and you were sure of your deviency and being astray, wanting evil, and you committed it.
Allaah had warned you and prepared for you all means which take you away from disobedience to Him
He showed you the correct path and you left it, and showed you the wrong path and you followed it.
Further clarification to the general answer
The following is a further clarification of this point:
It is known to everyone that the action, the slave of Allaah, performs and every word which he says, indeed contains two matters:
1 – A person’s capability to perform that action and statement
2 – and his intention to do so.
When these two points are gathered then the statements and actions occur and Allah is the one who created the slave’s capability and his intentions, and He is the Creator of the means completely, and the Creator of the reasons.
So, Allaah Ta’ala is the Creator of the actions of the worshippers, and the worshippers themselves are the doers of the actions in reality.
This intent which this doubtful person, and the likes of him presented of intent, with which the sinful people justify their actions with predestination, then we reply to them with a scorching reply, and say:
‘There is so much evidence from the Book and the Sunnah that shows Allaah is the Creator of everything,
He has power over all things, and that everything is by Qada wa Qadr: Every physical matter, descriptions and deeds.
The evidences of the Book and the Sunnah also show that the worshippers themselves perform their deeds in reality with their own capabilities and out of their own choices.
Allaah Ta’ala ascribed to them and added to them everything they did of Eemaan and Kufr (faith and disbelief), and obedience and sinning. Allaah gave them the strength to do this and that.
However, Allaah the Most High has endeared Eeman to the believers and has beautified it in their hearts, and has made disbelief, wickedness and disobedience hateful to them.
Allaah left the others (non-believers) to what they chose for themselves, whereby they chose evil over good and chose means for punishment over means for reward.
Just as this is known by necessity in the Sharia, it is also known by perception in which none can be arrogant regarding it.
Indeed a worshipper distinguishes between his actions which are forced, compelled and coerced upon him and between actions which he choses, wants and loves to achieve.’
كتاب الدرة البهية شرح القصيدة التائية في حل المشكلة القدرية
[عبد الرحمن السعدي]
“وحاصله: أنه إيراد على مذهب الجبرية القائلين: إن العبد مجبور مقهور على جميع أقواله وأفعاله؛ وإنه لا قدرة له على شيء منها.
بل هي عندهم واقعة بغير اختياره.”وهذا القول باطل بالكتاب والسنة، وباطل بالعقل والحس؛ كما سيأتي بيانه إن شاء الله. وجميع المسلمين من جميع الطوائف أهل السنة وغيرهم ينكرون هذا المذهب ويتبرؤون منه. فيقول هذا المشبه على المسلمين، المشكك لهم، بانيا على مذهب الجبرية الذي يتبرأ منه جميع الطوائف سوى غلاة الجهمية من الجبرية يقول:
“إذا كان الله قضى علي بالكفر، وقدر علي أن لا أكون مسلما،
أو قدر علي المعاصي وأن لا أكون طائعا؛ فكيف لي الخلاص من الكفر والمعاصي؟ وكيف أتمكن من الإيمان والطاعة بعدما قضى علي الكفر والمعصية؟ فهل أكون معذورا إذا تجرأت على الكفر والفسوق والعصيان، وأنا لا حيلة لي في الانفكاك عنها؟ وكيف أجمع بين الرضا بالقضاء، وبين الرضا بالمقضي، من الكفر والمعاصي؛ فإن الله لا يرضى بالكفر والفسوق والعصيان، فكيف قدرها علي، وهو لا يرضاها؟. هذا حاصل هذا السؤال
الجواب الإجمالي ورد الشارح على هذا السؤال
وجوابه على وجه الإجمال بسيط ولله الحمد فإنه لا يرد على مذهب جمهور طوائف المسلمين، من الصحابة والتابعين لهم بإحسان،
وأئمة الهدى المشهود لهم بالعلم والإيمان، بل ولا على مذهب المعتزلة والقدرية والخوارج وغيرهم من أهل البدع.
فإن الجميع يقولون بما جاء به الكتاب والسنة من إثبات الأصلين:
أحدهما: الاعتراف بأن جميع الأشياء كلها أعيانها، وأوصافها وأفعالها بقضاء وقدر، لا تخرج عن مشيئة الله وإرادته؛ بل ما شاء الله كان وما لم يشأ لم يكن.
والأصل الثاني: أن أفعال العباد من الطاعات والمعاصي وغيرها واقعة بإرادتهم وقدرتهم؛
وأنهم لم يجبروا عليها؛ بل هم الذين فعلوها؛ بما خلق الله لهم من القدرة والإرادة. ويقولون: لا منافاة بين الأمرين فالحوادث كلها التي من جملتها أفعال العباد بمشيئة الله وإرادته؛ والعباد هم الفاعلون لأفعالهم، المختارون لها، فهم الذين اختاروا فعل الخيرات وفعلوها، واختاروا ترك المعاصي فتركوها.
والآخرون: اختاروا فعل المعاصي وفعلوها، واختاروا ترك الأوامر فتركوها.
فاستحق الأولون: المدح والثواب، واستحق الآخرون الذم والعقاب.
ولم يجبر الله أحدا منهم على خلاف مراده واختياره، فلا عذر للعاصين إذا عصوا وقالوا: إن الله قدرها علينا، فلنا بذلك العذر.
فيقال لهم: إن الله قد أعطاكم المكنة والقدرة على كل ما تريدون
وأنتم بزيغكم وانحرافكم أرتم الشر ففعلتموه، والله قد حذركم وهيأ لكم كل سبب يصرف عن معاصيه، وأراكم سبيل الرشد فتركتموه وسبيل الغي فسلكتموه.
زيادة إيضاح للجواب الإجمالي وإذا أردت زياد لهذا المقام:
فإنه من المعلوم لكل أحد: أن كل فعل يفعله العبد، وكل كلام يتكلم به، فلا بد فيه من أمرين:
١- قدرة منه على ذلك الفعل والقول.
٢- وإرادة منهم.
فمتى اجتمعن، وجدت منه الأقوال والأفعال.
والله تعالى هو الذي خلق قدرة العبد وإرادة العبد. وخالق السبب التام، خالق للسبب. فالله تعالى خالق أفعال العباد، والعباد هم الفاعلون لها حقيقة. فهذا الإيراد الذي أورده هذا المشكك وما أشبهه من الإيرادات التي يحتج بها أهل المعاصي بالقدر يجيبونهم بهذا الجواب المفحم فيقولون:
دلت أدلة الكتاب والسنة الكثير على أن الخالق كل شيء، وعلى كل شيء قدير وأن كل شيء بقضاء وقدر:
الأعيان والأوصاف والأفعال.
- ودلت أيضا أدلة الكتاب والسنة: أن العباد هم الفاعلون لفعلهم حقيقة بقدرتهم واختيارهم، فإنه تعالى نسب إليهم وأضاف إليهم كل ما فعلوه من إيمان وكفر، وطاعة ومعصية. وإنه تعالى مكنهم من هذا ومن هذا.
ولكنه تعالى حبب إلى المؤمنين الإيمان وزينه في قلوبهم وكره إليهم الكفر والفسوق والعصيان.
وولى الآخرين ما تولوا لأنفسهم، حيث اختاروا الشر على الخير وأسباب العقاب على أسباب الثواب. وهذا كما أنه معلوم بالضرورة من الشرع، فهو معلوم بالحس الذي لا يمكن أحدا المكابرة فيه. فإن العبد يفرق بين أفعاله التي يقسر ويجبر ويقهر عليها، وبين أفعاله التي يختارها ويريدها، ويحب حصولها. فهذا الجواب المجمل.
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MANHAJ SERIES HADEETH NO. 3
HADEETH OF THE KHULAFA RASHIDEEN
PART ONE
Translated & Compiled
By
Abbas Abu Yahya
Sunnah of the Khulafah Rashideen
From Abu Najeeh Al-Irbadh bin Sareeyah -Radi Allaahu anhu- who said:
قام فينا رسول الله صلى الله عليه وسلم ذات يوم فوعظنا موعظة بليغة، وجلت منها القلوب، وذرفت منها العيون.
The Messenger of Allaah -sallAllaahu alayhi wa sallam- stood up among us one day and gave us an eloquent sermon by which our hearts trembled and tears came to our eyes. We said:
يا رسول الله وعظتنا موعظة مودِّع، فاعهد إلينا بعهد.
‘O Messenger of Allaah, it is as though this is a farewell sermon, so advise us.’
He said:
أُوصيكُمْ بِتقْوى اللهِ، والسَّمعِ والطاعةِ، وإنْ أُمِّرَ عليكم عبدٌ حبَشِيٌ، فإنَّهُ مَنْ يَعِشْ مِنكمْ بَعدِي فسَيَرى اخْتلافًا كثيرًا، فعليكُمْ بِسُنَّتِي وسنَّةِ الخُلفاءِ المهديِّينَ الرّاشِدينَ، تَمسَّكُوا بِها، وعَضُّوا عليْها بالنَّواجِذِ، وإيّاكُمْ ومُحدثاتِ الأُمورِ؛ فإنَّ كلَّ مُحدَثةٍ بِدعةٌ، وكلَّ بِدعةٍ ضلالَةٌ
‘I advise you to fear Allaah and to hear and obey the ruler, even if an Ethiopian slave becomes your ruler. Verily he among you who lives after me will see many differences, so you must adhere to my Sunnah and to the Sunnah of the rightly-guided Khulafah – cling to them and bite on to it with your molar teeth.
Beware of newly invented matters in worship, for every invented matter is an innovation and every innovation is a going astray.’
[Collected by Abu Dawud and Tirmidhi, who said that it was a Hadeeth which is Hasan Saheeh]
Authenticity
Shaykh Al-Albaani declared the hadeeth to have a Saheeh Isnaad in Silsilah Saheehah No.2735 & he also authenticated it in ‘as-Sunnah’ by Ibn Abi ‘Aasim & Saheeh al-Jamia as-Sagheer no. 2549.
Sunnah of the Khulafah Rashideen
Imam Ahmad bin Hanbal used the point of following the Sunnah of the rightly guided Khulafah as evidence in the debate about the Qur’aan being created:
al-Aajuri -Rahimahullaah- said:
‘It reached me from al-Muhtadee -Rahimahullaah- that he said: ‘No body beat my father – whose name was al-Waathiq – in a debate except a Shaykh who was brought from al-Masseessah. He had spent a long time in prison, then one day my father mentioned him and said:
‘Bring the Shaykh to me.’
So, the Shaykh was brought in chains, and when the Shaykh stood in front of the Ameer (al-Waathiq) he gave Sallam, but the Ameer did not reply the Sallam.
The Shaykh said to him: ‘O Ameer al-Mumineen! You did not use the mannerisms of Allaah with me, nor the mannerisms of His Messenger -sallAllaahu alayhi wa sallam-,
Allaah Ta’ala said:
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and the Prophet -sallAllaahu alayhi wa sallam- ordered to return the Sallam.’
So, the Ameer returned the Sallam, then the Ameer turned to Ibn Abee Daawood [his consultant] and said: ‘Ask the Shaykh a question.’
The Shaykh said: ‘O Ameer al-Mumineen, I am imprisoned and chained, I pray in prison by making Tayammum, I was prevented from using water, so order for my chains to be released and for water to be brought for me so that I can pray then ask me questions.’
The Ameer ordered for his chains to be removed and water to be brought for him and he performed Wudu and prayed. Then the Ameer said to Ibn Abi Du’ad: ‘Ask him.’
The Shaykh said: ‘It is for me to ask the questions, but order him to answer me.’
The Ameer replied: ‘Okay go ahead ask him.’
The Shaykh turned to Ibn Abi Du’ad to question him, and said: ‘Tell me about this matter which you call the people to, is it something which the Messenger of Allaah -sallAllaahu alayhi wa sallam- called to?’
He answered: ‘No.’
The Shaykh said: ‘Is it something that Abu Bakr Siddeeq -Radi Allaahu anhu- called to after the Messenger -sallAllaahu alayhi wa sallam?’
Ibn Abi Du’ad answered: ‘No.’
The Shaykh asked: ‘Something that Umar bin al-Khattab called to after them?’
He said: ‘No.’
The Shaykh asked: ‘Something that Uthmaan bin Affan -Radi Allaahu anhu- called to after them?’
He said: ‘No.’
The Shaykh asked: ‘Something that Ali bin Abi Taalib -Radi Allaahu anhu- called to after them?’
He said: ‘No.’
Then the Shaykh said: ‘So, something that the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not call to, nor did Abu Bakr, nor Umar, nor Uthmaan nor Ali -Radi Allaahu anhum- and you call the people to it?!
So, you cannot say either of two things: either that they knew this issue or that they were ignorant of it, if you say they knew it but remained silent about it, then that is sufficient for us and for you to remain silent, just as it was sufficient for the Companions.
And if you say that they were ignorant of this and you knew it, then you are a despised fool!
Something the Prophet -sallAllaahu alayhi wa sallam- did not know nor did the righteous Khulafah know, but you and your companions know it?!’
Al-Muhtadi said: ‘I saw my father jump up and enter a small garden, and he began placing a garment in his mouth trying to stop himself from laughing too much, then he said: ‘You have spoken the truth, we cannot say either of two things: either that they were ignorant of it, or they knew it, if we said they knew it but remained silent about it, then it is sufficient for us to remain silent just as it was sufficient for those people. And if we said that they were ignorant of this and you knew it, then you are a despised fool! Something the Prophet-sallAllaahu alayhi wa sallam- and his Companions were ignorant of, but you and your companions know it?!’
Then the Ameer said: ‘O Ahmad.’
The Shaykh answered: ‘Here I am.’
The Ameer said: ‘I do not mean you; I mean Ibn Abi Du’ad.’
So, he jumped up to the Ameer, the Ameer continued: ‘Give this Shaykh spending money and send him away from this land.’
In another narration which Imam Dhahabi mentions in ‘Seerah ‘Alaam’: ‘Ibn Abi Du’ad fell from his status in the eyes of al-Waathiq, and he did not trial anyone after that.’
In another narration: ‘al-Muhtadi said: I have gone back on that issue, and I think that my father also came back off that issue since that time.’
[Collected by Dhahabi in ‘Seerah’ (11/313), al-Aajurree in ‘Ash-Shareea’ (1/453), Ibn Batta’ and al-Khateeb al-Bagdaadi]
وَبَلَغَنِي عَنِ الْمَهْتَدِي رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: مَا فَظَّعَ أَبِي يَعْنِي الْوَاثِقَ إِلَّا شَيْخٌ جِيءَ بِهِ مِنَ الْمَصِيصَةِ، فَمَكَثَ فِي السِّجْنِ مُدَّةً، ثُمَّ إِنَّ أَبِي ذَكَرَهُ يَوْمًا، فَقَالَ: عَلَيَّ بِالشَّيْخِ، فَأُتِيَ بِهِ مُقَيَّدًا، فَلَمَّا أُوقِفَ بَيْنَ يَدَيْهِ سَلَّمَ فَلَمْ يَرُدَّ عَلَيْهِ السَّلَامَ، فَقَالَ لَهُ الشَّيْخُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا اسْتَعْمَلْتَ مَعِي أَدَبَ اللَّهِ تَعَالَى، وَلَا أَدَبَ رَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللَّهُ تَعَالَى: {وَإِذَا ⦗٤٥٦⦘ حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا} [النساء: ٨٦] وَأَمَرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِرَدِّ السَّلَامِ، فَقَالَ لَهُ: وَعَلَيْكَ السَّلَامُ، ثُمَّ قَالَ لِابْنِ أَبِي دُؤَادٍ: سَلْهُ، فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ: أَنَا مَحْبُوسٌ مُقَيَّدٌ، أُصَلِّي فِي الْحَبْسِ بِتَيَمُّمٍ، مُنِعْتُ الْمَاءَ فَمُرْ بِقُيُودِي تُحَلُّ، وَمُرْ لِي بِمَاءٍ أَتَطَهَّرُ وَأُصَلِّي، ثُمَّ سَلْنِي قَالَ: فَأَمَرَ، فَحَلَّ قَيْدَهُ وَأَمَرَ لَهُ بِمَاءٍ، فَتَوَضَّأَ وَصَلَّى ثُمَّ قَالَ: لِابْنِ أَبِي دُؤَادٍ: سَلْهُ، فَقَالَ الشَّيْخُ: الْمَسْأَلَةُ لِي، تَأْمُرُهُ أَنْ يُجِيبَنِي فَقَالَ: سَلْ، فَأَقْبَلَ الشَّيْخُ عَلَى ابْنِ أَبِي دُؤَادٍ فَقَالَ: أَخْبِرْنِي عَنْ هَذَا الَّذِي تَدْعُو النَّاسَ إِلَيْهِ، أَشَيْءٌ دَعَا إِلَيْهِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: لَا، قَالَ: فَشَيْءٌ دَعَا إِلَيْهِ أَبُو بَكْرٍ الصِّدِّيقُ بَعْدَهُ؟ قَالَ: لَا، قَالَ: فَشَيْءٌ دَعَا إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ بَعْدَهُمَا؟ قَالَ: لَا، قَالَ: فَشَيْءٌ دَعَا إِلَيْهِ عُثْمَانُ بْنُ عَفَّانَ بَعْدَهُمْ؟ قَالَ: لَا، قَالَ: فَشَيْءٌ دَعَا إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ بَعْدَهُمْ؟ قَالَ: لَا، قَالَ: فَشَيْءٌ لَمْ يَدْعُ إِلَيْهِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَا أَبُو بَكْرٍ، وَلَا عُمَرُ وَلَا عُثْمَانُ، وَلَا عَلِيٌّ رَضِيَ اللَّهُمَّ عَنْهُمْ ⦗٤٥٧⦘، تَدْعُو أَنْتَ النَّاسَ إِلَيْهِ؟ لَيْسَ يَخْلُو أَنْ تَقُولَ: عَلِمُوهُ أَوْ جَهِلُوهُ، فَإِنْ قُلْتَ: عَلِمُوهُ، وَسَكَتُوا عَنْهُ، وَسِعَنَا وَإِيَّاكَ مَا وَسِعَ الْقَوْمَ مِنَ السُّكُوتِ، وَإِنْ قُلْتَ: جَهِلُوهُ وَعَلِمْتُهُ أَنَا، فَيَا لُكَعُ بْنَ لُكَعٍ، يَجْهَلُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالْخُلَفَاءُ الرَّاشِدُونَ رَضِيَ اللَّهُ عَنْهُمْ شَيْئًا تَعْلَمُهُ أَنْتَ وَأَصْحَابُكَ؟ قَالَ الْمُهْتَدِي: فَرَأَيْتُ أَبِي وَثَبَ قَائِمًا وَدَخَلَ الْحَبْزِي، وَجَعَلَ ثَوْبَهُ فِي فِيهِ، يَضْحَكُ؟ ثُمَّ جَعَلَ يَقُولُ: صَدَقَ، لَيْسَ يَخْلُو مِنْ أَنْ يَقُولَ: جَهِلُوهُ أَوْ عَلِمُوهُ، فَإِنْ قُلْنَا: عَلِمُوهُ وَسَكَتُوا عَنْهُ وَسِعَنَا مِنَ السُّكُوتِ مَا وَسِعَ الْقَوْمَ، وَإِنْ قُلْنَا: جَهِلُوهُ وَعَلِمْتَهُ أَنْتَ، فَيَا لُكَعُ بْنَ لُكَعٍ يَجْهَلُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ شَيْئًا تَعْلَمُهُ أَنْتَ وَأَصْحَابُكَ؟ ثُمَّ قَالَ: يَا أَحْمَدُ، قُلْتُ: لَبَّيْكَ، قَالَ: لَسْتَ أَعْنِيكَ، إِنَّمَا أَعْنِي ابْنَ أَبِي دُؤَادٍ، فَوَثَبَ إِلَيْهِ فَقَالَ: أَعْطِ هَذَا الشَّيْخَ نَفَقَتَهُ وَأَخْرِجْهُ عَنْ بَلَدِنَا
كتاب الشريعة للآجري
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https://www.astrosafe.co/video/66b778007af7e7e005b2743a
The post Part 1 – HADEETH OF THE KHULAFA RASHIDEEN first appeared on Following the Sunnah.
The Righteous Half
TranslatedByUmm Yahya
From Anas bin Malik that the Prophet sallAllaahu alayhi wa sallam said:
من رزقه اللهُ امرأةً صالحةً؛ فقد أعانه على شَطرِ دِينِه، فلْيَتَّقِ اللهَ في الشطرِ الباقي.
‘Whoever Allaah has granted a righteous woman, then indeed Allaah has aided him with half of his religion, so fear Allaah ( have Taqwa) for the remaining half ( of your religion )’
[Collected by Tabrani & graded Hasan by Al-Albaani]
– من رزقه اللهُ امرأةً صالحةً؛ فقد أعانه على شَطرِ دِينِه، فلْيَتَّقِ اللهَ في الشطرِ الباقي.
الراوي: أنس بن مالك • الألباني، صحيح الترغيب (١٩١٦) • حسن لغيره • أخرجه الطبراني في ((المعجم الأوسط)) (٩٧٢)، والحاكم (٢٦٨١)، والبيهقي في ((شعب الإيمان)) (٥٤٨٧)
صالح عورت اور دین
انس بن مالک رضی اللہ عنہ روایت کرتے ہیں کہ رسول اللہ ﷺ نے فرمایا:
“جس شخص کو بھی اللہ نے ایک صالح عورت عطا کی، تو بتحقيق اللہ نے اس کا نصف دین (مکمل کرنے) میں اسکی مدد کی، لہذا اسے (اپنے دین کے) باقی نصف کے بارے میں اللہ کا تقوی اختیار کر لینا چاہیے۔”
📚 الراوي: أنس بن مالك • الألباني، صحيح الترغيب (1916) • حسن لغيره • أخرجه الطبراني في (المعجم الأوسط) (972)، والحاكم (2681)، والبيهقي في (شعب الإيمان) (5487)
The post The Righteous Half first appeared on Following the Sunnah.
Prohibited Adhkaar
تحذير من الابتداع في الذكر والدعاء
Translated
By
Abbas Abu Yahya
❄Shaykh ul-Islaam Ibn Taymeeyah Rahimahullaah said:
🧩’There is no doubt that Adhkaar and Duas are from the best types of worship.
The Prophetic Duas and Adhkaar are the best Dhikr and Dua which a cautious person has concern with.
He follows them upon the path of peace and security, achieves by it goodness and repels evils which a person cannot express in speech, and a person cannot encompass it.
The Adhkaar other than the Prophetic Adhkaar may perhaps be prohibited or perhaps it is disliked, or perhaps it may contain Shirk by which most of the people are not guided, the discussion and details are lengthy.
It is not allowed for anyone to specify types of Adhkaar and Dua for the people other than which are mentioned in the Sunnah and to make them as a regular worship which the people constantly practice.
In fact this is innovating in the religion for which Allaah has not given permission.’
📘[Majmoo al-Fatawa 22/510-511]📚
Arabic
تحذير من الابتداع في الذكر والدعاء
❄قال شيخ الإسلام ابن تيمية:
🧩” لا ريب أن الأذكار والدعوات من أفضل العبادات، والأدعية والأذكار النبوية هي أفضل ما يتحراه المتحري من الذكر والدعاء، وسالكها على سبيل أمان وسلامة، ويحصل بها من الخير ودفع الشرور ما لا يعبر عنه لسان، ولا يحيط به إنسان، وما سواها من الأذكار قد يكون محرما، وقد يكون مكروها، وقد يكون فيه شرك مما لا يهتدي إليه أكثر الناس، وهي جملة يطول تفصيلها.
وليس لأحد أن يخصص للناس نوعا من الأذكار والأدعية غير المسنون ويجعلها عبادة راتبة يواظب الناس عليها؛ بل هذا ابتداع دين لم يأذن الله.
📚انتهى من”مجموع الفتاوى” (22/
📘510–511).
Urdu
دعا اور ذكر میں بدعت سے تحذير
تحذير من الابتداع في الذكر والدعاء
❄شیخ الاسلام ابن تیمیہ رحمہ اللہ فرماتے ہیں:
🧩”بے شک اذکار اور دعائیں بہترین عبادات میں سے ہیں، اور نبوی دعائیں اور اذکار وہ بہترین اذکار اور دعائیں ہیں جنہیں ایک تلاش کرنے والا تلاش کرتا ہے، اور ان کو اختیار کرنے والا امن و سلامتی کے راستے پر ہے، اور ان کی وجہ سے اسے جو خیر حاصل ہوتا ہے اور جو شر اس سے دور ہوتے ہیں، اس کو نہ زبان بیان کر سکتی ہے نہ ہی انسان اس کا احاطہ کر سکتا ہے۔ اور ان کے سوا دوسرے اذکار کبھی حرام ہوتے ہیں، کبھی مکروہ ہوتے ہیں، اور کبھی ان میں شرک ہوتا ہے جو اکثر لوگوں کو سمجھ میں نہیں آتا، اور یہ ایک ایسی بات ہے جس کی تفصیل بہت طویل ہے۔
اور کسی کو بھی یہ حق نہیں ہے کہ وہ لوگوں کے لئے کسی بھی قسم کے ایسے اذکار اور دعائیں مخصوص اور مقرر کرے جو مسنون نہیں ہیں اور ان کو ایک ایسی مستقل اور باقاعدہ عبادت بنا دے جس پر لوگ پابندی سے عمل کریں؛ بلکہ یہ دین میں بدعت ایجاد کرنا ہے جس کی اللہ نے اجازت نہیں دی۔”
📘مصدر: “مجموع الفتاوى” (22/ 510–511).📚
🌴Followingthesunnah.com🌴
The post Prohibited Adhkaar first appeared on Following the Sunnah.
Chapter 6
Combining the interpretation of a dream with reflection over a matter
Translated
by
Abbas Abu Yahya
Part 8 Chapter 6 Combining the interpretation of a dream
From its benefits:
Yusuf –alayhi sallam- combined, for the people, the interpretation of the King’s dream and what was necessary for them to do and plan for during the years of abundant produce, so that they could prepare for the coming years of drought. The King said to Yusuf:
إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
<< ‘Indeed, you are today established [in position] and trusted.’ >>[1]
Which means that he was given control of the affairs of the kingdom and their administration. The matters of the kingdom would be referred back to him due to his reliability, competence and complete trust in him. So, the King was the one who began to give him authority and entrusted him with matters. It was the King’s idea that Yusuf should be responsible for the storehouses of the land and its reserves, as well as, how they should be distributed for the general benefit of the people. This is why Yusuf said:
اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ
<< ‘Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.’>>[2]
Which means: I will look after the produce and crops; I know how to distribute and plan for them. At that time, he was concerned with the number of productive years which produced a large number of crops, collecting them and placing them in stores and in the casing where the corn was kept. Yusuf strove to economise in feeding the people during the years of plentiful produce so there would be an abundance of crops available later on, which would be of general benefit to everyone.
When the years of drought came, which generally, afflicted the lands of Misr and other neighbouring lands, then what the people had produced became depleted. So, they began heading from every direction towards Misr. Then Yusuf began to distribute crops to them justly and sparingly according to their needs. No-one would carry more than one camel-load of provision, fearing that those who hoard up goods and had no need of extra crops might cause harm to the poor and needy.
This was the way in which the brothers of Yusuf –alayhi sallam- manipulated their father in that he would send Benjamin with them, they said:
وَنَزْدَادُ كَيْلَ بَعِيرٍ
<< and so we can obtain an increase of a camel’s load; >>[3]
If Benjamin was with us, we would receive an extra camel’s load, and this is because Yaqoob –alayhi sallam- had a large family who needed a lot of provisions. The noble action of distributing provisions, which benefited a great number of the creation, was achieved by Yusuf –alayhi sallam, and therefore, stress was alleviated, needs were met and hardships and anxieties were eased.
From the benefits:
The legislation of hospitality: that it is from the Sunnan (paths) of the Messengers and that it is established in this Sharia’ due to the saying of Yusuf –alayhi sallam-:
أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ
<< Do not you see that I give full measure and that I am the best of accommodators?>>[4]
From its benefits is:
Using means for prevention of the evil eye or prevention of other matters. Preventative means are not prohibited to use, rather they are permissible or even recommended according to the situation, although all matters are by the command of Allaah and His Qadr (what Allaah has destined).
However, preventative means or powerful means are from the command of Allaah and His Qadr, on the condition that the slave of Allaah uses them while relying upon the One who causes these reasons (Allaah) to be effective. Yaqoob –alayhi sallam, when he wanted to advise his children when he sent Benjamin with them, said:
يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ وَمَا أُغْنِي
عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ
<< ‘O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allaah at all. The decision is only for Allaah; upon Him I have relied,’>>[5]
Allaah mentioned that they carried out the command of their father, however, that still did not avail them in the least against (the Will of) Allaah; it was but a need of Yaqoob’s inner-self that he discharged, which was the compassion of a father for his children.
The Sharia’ affirms the use of worldly and religious beneficial means and encourages their use, along with seeking aid from Allaah. Just as is established from the Messenger -sallAllaahu alayhi wa sallam- that he said: ‘Be concerned with what will benefit you and seek aid from Allaah.’[6]
From its benefits:
The permissibility of using trickery and plotting which leads to the truth, whether from the obligatory and recommended truth or just that which is permissible like what Yusuf –alayhi sallam- used with his brother when he placed a golden bowl in his brother’s saddle bag.
Then a caller called after they left, saying:
<< ‘O people of the caravan, indeed you are thieves.’ They said while approaching them, ‘What is it you are missing?’
So, when he had furnished them with their supplies, he placed the [gold measuring] bowl into the bag of his brother. Then an announcer called out, ‘O caravan, indeed you are thieves.’
They said, ‘We are missing the measuring bowl for the King’s provisions and for he who produces it is [the reward of] a camel’s load, and I am responsible for it.’
They said, ‘By Allaah, you have certainly known that we did not come to cause corruption in the land, and we are not thieves.’
The accusers said, ‘Then what would be its recompense if you should be liars?’
[The brothers] said, ‘Its recompense is that he in whose bag it is found – he [himself] will be its recompense. Thus, do we recompense the wrongdoers.’
So, he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus, did We plan for Yusuf. He could not have taken his brother within the religion of the king except that Allaah willed. >>[7]
Yusuf dealt with his brother in this way so that he could get his brother to remain with him without his other brothers knowing. Consequently, when it had been established amongst them that their brother was the one who took the golden bowl, Yusuf then questioned them about the ruling of a thief in their religion so they said:
جَزَاؤُهُ مَنْ وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ
<< ‘Its recompense is that he in whose bag it is found – he [himself] should be held for the punishment (of the crime).’ >>[8]
The punishment for a thief is that the thief becomes the possession of the one from whom he stole. The verdict they gave for themselves was the same verdict that Yusuf –alayhi sallam- had intended. If the verdict upon Yusuf’s brother was that of the King of Misr then it would have been a different verdict.
Therefore, Allaah facilitated this act and verdict so that his brother could remain with him.
There is no problem with this type of trickery. As for the trickery and plotting which is prohibited then it is that which leads to making permissible that which is prohibited or to negate those things which are mandatory to be performed.
From its benefits:
Making a display when needed, as making a display is an alternative to lying. This is from different perspectives, from His saying:
ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ
<< then he extracted it from the bag of his brother. >>[9]
And Yusuf did not say: ‘that he stole it’.
Likewise, his saying: << ‘Allaah forbid, that we should take anyone but him with whom we found our property.’ >>[10]
And he did not say: ‘the one who stole our belongings.’
If it is said: ‘Indeed this is an accusation against someone who is innocent.’
Then it has been said that: Yusuf did this action with his brother’s permission and his acceptance; so, if he accepted this, then the prohibition of trickery is removed.
- From its benefits:
That it is not allowed for a person to testify except with what he knows, due to the saying of Yusuf’s brothers: << and we did not testify except to what we knew>>[11]
Indeed, knowledge of a crime can be known by a person admitting to the crime, or by finding the stolen goods etc. on his person, in his hand or in his possessions.
Likewise finding the stolen goods in the hand of the thief is clear proof and supporting evidence that this person is actually the thief. This is why Yusuf and the people gave a judgement on Yusuf’s brother with the verdict of theft.
- From its benefits:
This great trial – with which Allaah trialled His Prophet, His chosen one, Yaqoob –alayhi sallam, where Allaah decreed separation for him, being separated from Yusuf – for this prolonged time period, which was most probably about thirty years or more.
During that time period, Yusuf remained in the house of Azeez before being sent to prison, which could have been from seven years to ten years or something similar, and this approximation is an estimate and rough calculation. Then he stayed in prison for a few years, and most of the scholars say it was for seven years. Then after coming out of prison, came the seven years of [good crops], so this was for about twenty-one years, after that, seven years of drought came upon them, then Yusuf’s brothers visited him a number of times, and what is apparent is that the meeting between them took place towards the end of that time period, so all of this was nearly thirty years or so.
For this entire time period, Yaqoob’s heart was not alleviated from sadness, he would cry constantly, so much so that he lost his eyesight due to sadness, but even with the loss of his eyesight he was patient with the command of Allaah, hoping for a reward from Allaah.
Yaqoob promised himself he would have patience, and there is no doubt that he fulfilled that. This is not negated by his saying: << ‘I only complain of my suffering and my grief to Allaah >>[12] since, indeed, complaining to Allaah does not negate patience, however patience is negated by complaining to the creation.
- From its benefits:
That there is relief from every distress such as when Yaqoob’s distress became severe he said: <
He said:
يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ
إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ
<< O my sons, go and find out about Yusuf and his brother and despair not of relief from Allaah. Indeed, no one despairs of relief from Allaah except the disbelieving people.’ >>[13]
When Yusuf’s brothers entered upon Yusuf they stood before him as the needy stand, and they said:
يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ
<
When harm had reached its limit from every direction, Yusuf presented himself to them and with that, great news came about for his parents, his brothers and their families – harm and distress came to an end and was replaced with happiness, delight and ease.
- From the benefits:
Allaah trials His Prophets and His chosen ones with severity and ease, with happiness and sadness, with ease and difficulty and so Allaah causes them to reach His Uboodeeyah (Servitude) in all circumstances, – being thankful at the time of ease and patient at the time of severity and trial. This is so that Allaah’s favour can be completed upon them.
Hence, Yaqoob and Yusuf were trialled as were other than them from Allaah’s Prophets and His chosen ones.
- From the benefits:
The permissibility of a person discussing his situation, and what it may contain of illness, poverty or other such things, without it involving feeling displeasure at those circumstances, due to the saying of Yusuf’s brothers:
<< adversity has touched us and our family,>>[16] – Yusuf accepted that statement from them.
- From the benefits:
The excellence of Taqwa and Sabr (piety and patience) and that from their effects is all good in the Dunya and Hereafter. The results for the one who has piety and is patient is the best of results due to Yusuf’s saying:
قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
<< Allaah has certainly favoured us. Indeed, he who fears Allaah and is patient, then indeed, Allaah does not allow to be lost the reward of those who do good.>>[17]
Also, when the slave of Allaah mentions about himself having achieved Taqwa and Sabr, if he is truthful in this and there is a benefit, then this is from the likes of speaking about the blessings of Allaah.
Allaah Ta’ala said:
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
<
This includes the blessings of the Dunya and the blessings of the Deen or where Allaah gathers the good of the Dunyaa and the Hereafter, as is mentioned in this Ayaah and the previous Ayaah, which is the saying:
نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ ()
وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
<< We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good. And the reward of the Hereafter is better for those who believed and feared Allaah. >> [19]
It is required for the slave of Allaah to remind himself, when in a state of ease and happiness, of his condition when he had hardships and was sad so that he can increase in his thankfulness and praise to Allaah. This is why Yusuf said:
وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ
<< And He was certainly good to me when He took me out of prison and brought you [here] from Bedouin life >>[20]
- From the benefits:
That it is essential for the slave of Allaah to always beseech Allaah to affirm his Eemaan, and that the slave of Allaah implements the means that lead towards that.
He asks Allaah for a good ending and the perfection of blessings and, with the blessings that occur, he requests from His Lord that Allaah completes them upon him and gives him a good result, as Yusuf –alayhi Salam- said:
رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
<< My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth. You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous. >>[21]
This was not Yusuf wishing for death, as some have presumed, rather it was him supplicating to Allaah for a good end and that Allaah cause him to die upon Islaam, just as the slave of Allaah requests this from his Lord at all times.
- From the benefits:
Is that Allaah blessed Yusuf with pardoning his brothers with kindness, and he forgave them for what had occurred in the past. He promised them that he would not blame them in the future and that he would not mention anything of that discord at all because it caused them pain, and caused them to be sad while they had shown complete regret for what they had done. This is why he said:
بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي
<< after Satan had induced [estrangement] between me and my brothers. >>[22]
Here Yusuf did not say that estrangement was induced upon them, rather Yusuf actually attributed the action to Shaytaan, who had separated Yusuf from his brothers. This statement of Yusuf is due to him having perfection in generosity, nobility and a complete sense of honour.
- From the benefits is:
What this great story contains of clear evidences of the Message of Muhammad -sallAllaahu alayhi wa sallam- whereby the Messenger Muhammad -sallAllaahu alayhi wa sallam- related the truth as it really occurred. He -sallAllaahu alayhi wa sallam- did not read any of it from the previously revealed books, nor did he sit with someone who knew the story or learn it from anyone, it is nothing but revelation, which Allaah revealed to him. This is why Allaah said:
تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا
<< That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. >>[23]
Allaah mentioned this meaning in the story of Yusuf regarding other Prophets too because the unseen is of two types:
- The First:
Matters in the past, knowledge of which had been erased, which Allaah then informed of.
- The Second:
Matters of the future, news of which Allaah informed of before they occurred, they continue to take place one after the other, just as the Messenger -sallAllaahu alayhi wa sallam- mentioned in the Book of Allaah and in the Sunnah of His Messenger which are all evidences for his -sallAllaahu alayhi wa sallam- Message.’
[1] [Yusuf: 54]
[2] [Yusuf: 55]
[3] [Yusuf:65]
[4] [Yusuf: 59]
[5] [Yusuf: 67]
[6] [Muslim and Ibn Majah]
[7] [Yusuf: 70-76]
[8] [Yusuf: 75]
[9] [Yusuf: 76]
[10] [Yusuf: 79]
[11] [Yusuf: 81]
[12] [Yusuf: 86]
[13] [Yusuf: 87]
[14] [Yusuf: 88]
[15] [Yusuf: 88]
[16] [Yusuf: 88]
[17] [Yusuf: 90]
[18] [Dhuha: 11]
[19] [Yusuf: 56-57]
[20] [Yusuf: 100]
[21] [Yusuf: 101]
[22] [Yusuf: 100]
[23] [Hud: 49]
The post Part 8 – Chapter 6 Combining the interpretation of a dream with reflection over a matter first appeared on Following the Sunnah.
Speak with what you Intend
Translated
By
Abbas Abu Yahya
Shaykh Muhammad Nasiruddeen Al-Albaani said:
‘It is not allowed to justify your mistakes of the tongue with the correctness of the heart, the heart does not justify the tongue.
It is upon us that when we speak that our speech conforms to our good intent.
It should not be that our speech is evil and our intent is good, but rather, our words and speech should conform to what is in the heart.’
[Fatawa Jeddah tape: 33]
Arabic
قال العلامة الألباني – رحمه اللّٰه -:
لا ينبغي أن تُسوّغُوا أخطاءكم اللفظية بِصوابكم القلبي، هذا لا يُسوّغُ ذاك، فعلينا إذا تكلّمنا بِكلام، أن يكونَ كلامُنا مُطابقًا لحسن قصدنا، وألّا يكون كلامنا
سيّئًا وقصدنا حسنًا، بل يجبُ أن يُطابقَ اللفظُ ما في القلب!.
فتاوى جدة : (شريط ٣٣)
Urdu
وہ بات کریں جسکا آپ کو ارادہ ہو
علامہ الالبانی رحمہ اللہ فرماتے ہیں:
آپ کے لیے اپنی زبانی غلطیوں کو اپنے نیک ارادوں سے جائز ٹھہرانا جائز نہیں ہے، یہ (نیک ارادہ) اُس (زبانی یا لفظی غلطی) کو جائز نہیں بناتا ہے۔ لہذا ہمیں چاہیے، کہ جب ہم کوئی بات کریں، تو ہماری بات ہمارے نیک ارادے کے مطابق ہونی چاہیے، اور ایسا نہیں ہونا چاہیے کہ ہماری بات بری ہو اور ارادہ نیک ہو، بلکہ ضروری ہے کہ ہمارے الفاظ اسکے مطابق ہو جو ہمارے دل میں ہو۔
📚 مصدر: فتاویٰ جدہ: (کیسٹ نمبر: 33)
The post Speak with What you Intend first appeared on Following the Sunnah.
🔶Women Teaching & Giving Dawah Series
No. 11 Female Students of Knowledge Teaching Females in the Masjid
Translated
By
Abbas Abu Yahya
Shaykh AbdulMuhsin al-Abbad al-Badr
Shaykh Rushayddan said:
A female questioner asks:
Is it permissible for female students of knowledge to teach females in the Masjid and her voice is not heard except in the limits of the women?
Shaykh AbdulMuhsin al-Abbad al-Badr answered:
‘There is no problem with this at all. If the women teach the women in a separate place and it does not reach to other than the women then there is no problem with this.’
[Taken from https://bit.ly/3OOPxVq]
Arabic
رقم 11
الشيخ عبدالمحسن العباد البدر
, وذلك بتاريخ 16-11-1432 هـ عند شرح الشيخ لكتاب الحج من بلوغ المرام بالمسجد النبوي , فنسأل الله أن ينفع بهذا الجواب المختصر.
الفتوى مفرغة :
(( القارئ [الشيخ الرشيدان] : سائلة تقول هل يجوز لطالبات العلم أن يدرسن في المسجد , والصوت لا يُسمع إلا في حدود النساء فقط ؟
الشيخ [العبّاد] : مافيه بأس .. أبداً , إذا كان النساء يدرّسن النساء في مكان منعزل ولا يتعدى إلى غيرهن مافيه بأس )) أ . هـ
[Taken from https://bit.ly/3OOPxVq]
Urdu
نمبر11
فتوی شیخ عبدالمحسن العباد البدر
ایک سوال کرنے والی اپنے سوال میں کہتی ہے کہ کیا علم حاصل کرنے والی طالبات کے لیے جائز ہے کہ وہ مسجد میں (بیٹھ کر) پڑھیں اور ان کی آواز صرف عورتوں ہی کی حدود میں رہے ؟
الشیخ العباد جواب میں فرماتے ہیں کہ اس میں کسی قسم کا کوئ حرج نہیں کبھی بھی ، جب عورتیں عورتوں کو ہی ایک علیحدہ جگہ پر پڑھائیں اور ان کے علاوہ کی طرف تجاوز نہ ہوں تو اس میں کوئ حرج نہیں.
الشیخ عبدالمحسن العباد البدر سے یہ سوال 16-11-1432 ھجری کو بلوغ المرام کی کتاب الحج کی شرح کرنے کے دوران بمقام مسجد نبوی کیا گیا۔
الله تبارک و تعالی سے ھم سوال کرتے ہیں کہ وہ فائدہ دے اس مختصر جواب کے ذریعے
All Praise belongs to Allaah, may His peace
and blessings be upon our final
Prophet Muhammad, his
family, his companions
and all those who
follow his
guidance.
The post No. 11 Women Teaching first appeared on Following the Sunnah.
Benefits from the
Story of Yusuf
Alayhi as-Salam
Translated
By
Abbas Abu Yahya
Part 7 Chapter 5 The Excellence of having Eemaan
Chapter 5
The Excellence of having Eemaan, Certainty & Contentment with Allaah
1 – From the benefits:
The excellence of complete Eemaan, certainty and contentment with Allaah and remembering Him.
Since Yusuf -alayhi sallam- was characterized with these characteristics they caused him to have stability in all his affairs and the ability to fulfill what he would face in his present occupation.
He had stability while he was in different situations.
While travelling around, his heart was tranquil, he had a stable mindset, he had no unease even though he was far away from his father and his loved ones. Even though he had a severe longing, a great love between him and his parents, especially his father Yaqoob -alayhi sallam.
So, even though Yusuf knew where Yaqoob was and was capable of contacting him, the wisdom of Allaah necessitated that the meeting would not take place except in a state where the difficulties of this longing had become severe and its severity had become great. So Allaah helped him and aided him with an Angel sent by Him, and that is the most magnificent fruit of Eemaan.
2 – From its benefits:
That there is no problem in seeking aid with the creation in ordinary matters that the person has the ability to perform or say or inform of, just as Yusuf -alayhi sallam- said to the one from the two prisoners who he thought would be saved:
اذْكُرْنِي عِنْدَ رَبِّكَ
<<‘Mention me to your lord (i.e. your king, so as to get me out of the prison).’>>[1]
From the complete Ikhlaas sincerity of Yusuf -alayhi sallam- and from his complete manners was that he did not blame this person, whom he had entrusted to mention him to his master but had, subsequently, forgotten.
That same person came to Yusuf -alayhi sallam- asking about the King’s dream and Yusuf answered him but he did not reprimand the man nor was he harsh with him or deal with him with bad manners.
With good manners, a slave of Allaah achieves a good life sooner or later.
3 – From its benefits:
That if a person is faced with an accusation against him and he is free from it, then he is not at fault for seeking ways and means by which one achieves clarity and a general explanation for the people, just as Yusuf -alayhi sallam- did. Even though he spent a long time in prison, when the messenger came to tell him to present himself to the King, Yusuf said:
ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ
<< ‘Return to your lord and ask him, ‘What happened to the women who cut their hands? Surely, my Lord (Allaah) is Well-Aware of their plot.’ >>[2]
This is so that his complete innocence, of which there is no doubt, would become clear to everyone. So, he would not come out of prison to face the King unless he was declared innocent, was respected, was of high status and that they held him as great for his knowledge, excellence and his honour -alayhi sallam.
[1] [Yusuf: 42]
[2] [Yusuf: 50]
The post Chapter 5 The Excellence of having Eemaan, Certainty & Contentment with Allaah first appeared on Following the Sunnah.
Being mindful of Ikhlaas
Translated
By
Abbas Abu Yahya
Al-Imam The reviver of the religion, Muhammad bin AbdulWahhab -Rahimahullaah- said:
‘Indeed most of the major sins of the heart, for example ar-Riyyah (Showing off), pride, envy, leaving off Tawwakal (reliance upon Allaah), Ikhlaas (Sincerity) as well as other matters, could stain a person whilst he does not even know, whilst perhaps he is cautious of the outwardly lesser sins, but he is neglectful of these major sins.’
[Durrar as-Saniyyah 13/173]
Arabic
قال الإمام المجدد محمد بن عبدالوهاب – رحمه الله تعالى – :
« فإن أكثر الكبائر القلبية مثل الرياء والكبر والحسد وترك التوكل والإخلاص وغير ذلك ؛ قد يتلطخ بها الرجل وهو لا يشعر ، ولعله يتورع عن بعض الصغائر الظاهرة ، وهو في غفلة عن هذه العظائم » .
[ الدرر السنية (١٧٣/١٣) ]
Urdu
اخلاص کا خیال رکھنا
امام مجدد محمد بن عبدالوهاب رحمتہ اللہ علیہ نے فرمایا:
“اکثر دلی کبیرہ گناہ، جیسے ریاکاری، تکبر، حسد، توکل اور اخلاص نہ کرنا وغیرہ؛ ان میں انسان بے خبر ہو کر بھی ملوث ہو سکتا ہے، اور شاید وہ کچھ ظاہری چھوٹے گناہوں سے بچتا ہے، جبکہ وہ ان بڑے گناہوں سے غافل ہے۔”
مصدر: [ الدرر السنية (١٧٣/١٣) ]📚
Spanish Translation
By the
Translation Team
Siendo consciente de la Ikhlaas
Being mindful of Ikhlaas
Al-Imam, el revividor de la religión, Muhammad bin AbdulWahhab -Rahimahullaah- dijo:
‘De hecho, la mayoría de los pecados mayores del corazón, como ar-Riyyah (ostentación), el orgullo, la envidia, dejar de lado el Tawakkul (confianza en Allah), Ikhlaas (sinceridad), así como otros asuntos, podrían manchar a una persona sin que ella siquiera lo sepa, mientras quizás sea cautelosa con los pecados menores externos, pero descuidada con estos pecados mayores.’
[Durrar as-Saniyyah 13/173]
The post Being mindful of Ikhlaas first appeared on Following the Sunnah.
A WOMAN TEACHING AND GIVING DAWANo. 10 A Woman Giving Dawah to Women
TranslatedByAbbas Abu Yahya
Fatwa Shaykh Muhammad bin Nasiruddeen Al-Albaani
-Rahimahullaah- (d. 1420 A.H.)
Shaykh Al-Albaani was asked:
‘Can a woman, go out for Dawah to women in their homes, where they gather together so she can give Dawah to them, and these women may have a background of knowledge?
Shaykh Muhammad bin Nasiruddeen Al-Albaani -Rahimahullaah- (d. 1420 A.H.) answered:
‘Women are like men, and if she goes out veiled and wearing a Jilbaab (Hijaab) and speaks with knowledge, then there is no problem for her to go to houses where her fellow genders are and call them to Allaah Tabarak wa Ta’ala without there being any conditions like the conditions of the Jamaah Tabligh.’
[Silsilah al-Huda wa Noor no. 81]
Arabic
الشيخ محمد ناصر الالباني
خروج المرأة للدعوة تذهب إلى النساء في بيوتهن تجتمع فيهن حتى تدعوهم,ممكن تكون هؤلاء النساء لها خلفية علمية؟
النساء كالرجال إن كانت تخرج متسترة متجلببة وتتكلم بعلم فلا بأس من أن تذهب إلى بيوت بنات جنسها وتدعوهم إلى الله تبارك وتعالى دون أن يكون هناك ملابسات كملابسات جماعة التبليغ.
(سلسلة الهدى والنور 81(
Urdu
نمبر10
فتاویٰ شیخ محمد بن ناصرالدین البانی رحمہ اللہ (متوفی 1420ھ)
عورت کا نکلنا دعوت و تبلیغ کے لیے عورتوں ہی کیطرف اور ان کے گھروں میں جمع ہونا پھر یہاں تک ان کو وہ دعوت دے کیا یہ ممکن ہے ان عورتوں کی طرح جو سائنسی و ٹیکنالوجی کا علم سکھاتی ہیں ؟
الشیخ ناصر الدین البانی رحمه الله جواب میں فرماتے ہیں:
عورتیں مردوں ہی کی طرح ہیں اگر وہ مکمل باپردہ و برقعے میں نکلے اور علم کی روشنی میں بات کرے تو اس میں کوئ حرج نہیں (کہ وہ دعوت و تبلیغ کا کام کرے) کہ وہ اپنی جنس کی لڑکیوں کے گھر جا کر انہیں الله تبارک و تعالی کی طرف دعوت دے، اور تبلیغی جماعت کی طرح حق بات کو خلط ملط نہ کرے ۔
(یعنی لوگوں کو خوش کرنے کے لیے حق بات نہ چھپائے اور نہ ہی اس میں ملاوٹ کرے)
سلسلة الهدى والنور 81(
The post No. 10 A Woman Giving Dawah to Women first appeared on Following the Sunnah.
Worship Consists Of…..
TranslatedByAbbas Abu Yahya
💫Shaykh ul Islaam Ibn Taymeeyah Rahimahullaah said:
🔷’Worship consists of having complete love for Allaah, completely regarding Him as great, having complete hope in Him, and awe of Him, and regarding Him as Magnificent and the possesser of honour.’
📚[Majmoo al-Fatawa 10/488]
🌎Arabic
💫قال شيخ الإسلام ابن تيمية رحمه الله:
🔷” العبادة تتضمن: كمال الحب، وكمال التعظيم، وكمال الرجاء، والخشية، والإجلال، والإكرام”.
📚[مجموع الفتاوى ١٠ /٤٨٨] .
🌎Urdu
💫شیخ الاسلام ابن تیمیہ رحمہ اللہ فرماتے ہیں:
🔷عبادت میں اللہ کی مکمل محبت، اسکی مکمل تعظیم، اس پر مکمل امید، اسکا ڈر، اسکی عزت اور اسکا اکرام شامل ہیں۔
📚مصدر: مجموع الفتاوى ١٠ /٤٨٨
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Part 6
فـوائـد مسـتـنبطةمـنقـصة يوسفBenefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By The
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Download PDF
Part 6 Chapter 4 Ikhlaas for Allaah
Chapter 4
The Importance of having Ikhlaas (Sincerity) for Allaah Ta’ala
1 – From the benefits of the story of Yusuf –alayhi sallam- is that having Ikhlaas (sincerity) for Allaah – Ta’ala – is the way to achieve all good and is protection against all evil, as Allaah –Ta’ala – said:
كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ
<< And thus [it was] that We might turn away from him evil and immorality. Indeed, he was of Our chosen servants. >>[1]
In a different mode of recitation the wording is (المـخـلِـصيـن) Mukhliseen. This means that these chosen servants are those whom Allaah has chosen by granting them the remembrance of the Hereafter [they cause the people to remember it and they also used to invite people to obey Allaah and to perform good deeds for the Hereafter]. These two modes of recitation are interconnected.
Allaah chose them for their sincerity to Him, so whoever has sincerity for Allaah, then Allaah chooses him, protects him from evil and guards him from evil and evil deeds.
2 – From the benefits of this story:
What the story illustrates from many different angles is the importance of acting with strong supportive evidence:
Of these objective proofs is:
When Azeez’s wife claimed that Yusuf attempted to seduce her but he had said she attempted to seduce him; a witness of her household bore witness, which means a person judging gave a verdict with a clear ruling, – which was that Azeez’s wife had torn Yusuf’s shirt when she tried to seduce him.
إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ
<<‘If his shirt had been torn from the front, then she has told the truth, and he is of the liars.>>[2]
This would have proved that he turned towards her and that the attempt of seduction came from him. << But if his shirt had been torn from the back, then she has lied, and he is of the truthful.>>[3]
This was the reality, because she wanted him as he was running away from her and escaping from her, therefore, his shirt was ripped from his back. Thus it became evident to them that she was the one who tried to seduce him in this situation.
After that was said, she confessed and said:
الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ () ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ
<< Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful. That is so al-‘Azeez will know that I did not betray him in [his] absence and that Allaah does not guide the plan of betrayers.>>[4]
Another example of acting upon supportive evidence was the presence of the golden bowl in Yusuf’s brother’s saddle bag, so the ruling upon him was that he had stolen it due to it being in his saddle bag, and this was strong supportive proof.
3 – Also from the benefits of this story is that it is necessary for a slave of Allaah to keep away from means that lead to Fitn (trials). He should flee from them when they occur, just like Yusuf –alayhi sallam- did when Azeez’s wife tried to seduce him.
So, you should know, that many of the scholars of Tafseer mention narrations of Bani Israeel when they talk about the explanation of the Ayaah: << … and he would have inclined to her desire, had he not seen the evidence of his lord.>>[5] This was when Yusuf protected himself from committing an evil sin, however, what is mentioned in the narrations of Bani Israel contradicts the intellect and the Deen. It also contradicts what the Messengers were upon, of having levels of perfection, where some of the Bani Israel made claims about this incident that: Jibraeel appeared in the air, or Yaqoob –alayhi sallam- appeared biting his thumbs, or stories similar to these, which if they appeared to the vilest of people, would stop them from their evil. Therefore, all of these statements are false.
Likewise, from false statements which some of the scholars of Tafseer have made regarding the saying of Allaah: << And she certainly determined [to seduce] him, and he would have inclined to her >>[6] they say about the statement <
As is established in the Saheeh of al-Bukhari from the Prophet -sallAllaahu alayhi wa sallam:
‘Whoever inclines to do an evil act and he does not do it then Allaah writes for him a complete good deed.’
Indeed, Yusuf left the evil deed due to courage, since he left it for the sake of Allaah, fearing His punishment and hoping for His reward and this is from the greatest of worship, and Allaah knows best.
4 – From the benefits:
What Yusuf –alayhi sallam- possessed of apparent beauty which captured the heart of Azeez’s wife and caused her to fall passionately in love with him. Also, when the women saw him they sliced their hands, they exalted him and they said: <
From internal beauty is modesty and complete Ikhlaas (sincerity) and guarding one’s respectability/chastity.
5 – From its benefits:
That it is necessary for Allaah’s slave, when he fears falling into the trials and tribulations of sins and disobedience, to seek refuge with Allaah and to have patience, striving to keep away from them, just as Yusuf did when he supplicated to his Lord saying:
وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ
<< And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant. >>[9]
Indeed, Allaah’s slave has no capability, or strength and no protection for himself except with Allaah.
So Allaah’s slave is ordered to perform actions which have been commanded, to keep away from what is prohibited and to be patient with what is written for him along with seeking aid from The King, The All-Thankful.
[1] [Yusuf: 24]
[2] [Yusuf: 26]
[3] [Yusuf: 27]
[4] [Yusuf: 51-52]
[5] [Yusuf: 24]
[6] [Yusuf: 24]
[7] [Rahman: 46]
[8] [Yusuf: 31]
[9] [Yusuf: 33]
The post Part 6 Benefits Derived from the Story of Yusuf first appeared on Following the Sunnah.
Tawheed is the Entirety of the Deen
التوحيد هو جماع الدين
TranslatedbyAbbas Abu Yahya
Shaykh ul Islaam Ibn Taymeeyah Rahimahullaah said:
Allaah Ta’ala said:
(إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ)
《Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases 》 [Nisa:48]
‘Tawheed is the entirety of the Deen, which is its foundation, its branches, its core. It is all goodness.
As for al-Istighfaar (seeking forgiveness), it eliminates all evil.
Therefore, by these two matters, all goodness is acquired, and all evil is eliminated.
Every evil which afflicts the believer is none other than due to his sins.
al-Istighfaar (seeking forgiveness) erases sins and eliminates punishment. Like Allaah Ta’ala said:
وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
《nor will He punish them while they seek Allaah’s Forgiveness》
[Anfal:33]
[Jamia al-Masail 6/274]
التوحيد هو جماع الدين
قال شيخ الإسلام ابن تيمية رحمه الله :
قال تعالى: (إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ)(سورة النساء: 48).
فالتوحيد هو جماع الدين الذي هو أصلُه وفرعُه ولُبُّه، وهو الخير كلُّه، والاستغفارُ يُزيلُ الشرَّ كلَّه، فيحصلُ من هذين جميعُ الخَيْر وزوالُ جميع الشرّ. وكلُّ ما يُصيبُ المؤمنَ من الشرِّ فإنما هو بذنوبه.
والاستغفار يَمحُو الذنوبَ فيُزيلُ العذابَ، كما قال تعالى: (وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (سورة الأنفال: 33))
[جامع المسائل : ٢٧٤/٦]
Urdu
توحید ہی پورا کا پورا دین ہے
شیخ الاسلام ابن تیمیہ رحمہ اللہ فرماتے ہیں:
” اللہ تعالٰی نے فرمایا: (إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ)
(سورة النساء: 48)
﴿یقیناً اللہ تعالیٰ اپنے ساتھ شریک کئے جانے کو نہیں بخشتا اور اس کے سوا جسے چاہے بخش دیتا ہے﴾
پس توحید ہی پورا کا پورا دین ہے جو اسکی بنیاد ہونے کے ساتھ ساتھ اسکی شاخ اور مغز و جوہر بھی ہے، اور یہ ہی سارا کا سارا خیر ہے۔ اور استغفار (مغفرت طلب کرنا) سارے شر کو ختم کر دیتا ہے۔ تو اسطرح ان دو ﴿عملوں; توحید اور استغفار﴾ سے سارا خیر حاصل ہوتا ہے اور سارا شر ختم ہوتا ہے۔ اور ایمان والے کو جو بھی شر لاحق ہو تو وہ اسکے گناہوں کی وجہ سے ہے۔ اور استغفار گناہوں کو مٹا کر عذاب کو دور کرتا ہے، جیسے کہ اللہ تعالٰی نے فرمایا: (وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (سورة الأنفال: 33)) ﴿ اور اللہ ان کو عذاب نہ دے گا اس حالت میں کہ وه استغفار بھی کرتے ہوں﴾
[جامع المسائل : ٢٧٤/٦]
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Part 4
فـوائـد مسـتـنبطةمـنقـصة يوسفBenefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By The
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Download PDF
Part 5 Chapter 3 Equality between offspring
Chapter 3
Equality between offspring
1 – From the benefits of this story is that it is prescribed for mankind to treat offspring equally. It is necessary for a person, even if he does love one of them more than another, that he should hide his favouritism as much as he can. He should not show preference for one child, even though he may love him due to different matters, since not favouring one child over another is closer to rectifying children and promoting goodness and unity between. This is why, once the profound love Yaqoob had for Yusuf became apparent to the brothers of Yusuf –alayhi sallam-, and that Yaqoob –alayhi sallam- could not be patient without him and that he –alayhi sallam- was preoccupied with Yusuf and not his brothers, they carried out an evil matter, which was to separate Yusuf from his father.
They said:
إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ
() اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
<< When they said: ‘Truly, Yusuf and his brother are loved more by our father than we, but we are a strong group. Really, our father is in a plain error. ‘Kill Yusuf or cast him out to some (other) land, so that the favour of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin).’ >>[1]
This makes it very clear that the reason which caused them to separate Yusuf –alayhi sallam- from his father was his distinction for Yusuf with love, which is in contrast to what many of the scholars of Tafseer mention, i.e. that Yusuf –alayhi sallam- told them about his dream and they envied him because of that. However, this understanding – that Yusuf told them about his dream – negates the noble
Ayaah and it shows untrustworthiness in Yusuf –alayhi sallam- because his father asked him to keep his dream a secret saying:
قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا
<< ‘O my son! Do not relate your vision to your brothers, in case they arrange a plot against you.>>[1]
Yusuf:9
Yusuf –alayhi sallam- was better than that and more intelligent than to inform his brothers about his dream. However, many of the narrations of Bani Israel have been widely circulated amongst many of the people, despite the fact that, with the least contemplation of the texts of the Sharia’, one would come to know the falsehood of this interpretation.
In any case, what caused Yusuf’s brothers to do what they did was Yaqoob distinguishing Yusuf with attention and, if this was the case, the terrible matter of separating Yaqoob –alayhi sallam- from Yusuf was not permissible. They knew that it was not permissible for them to separate them, but they said: Do this great crime then repent to Allaah afterwards. This is why they said:
وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
<<‘…and after that you will be righteous folk (by intending repentance before committing the sin).’>>[1]
It is not permissible for Allaah’s slave to carry out a sin in any situation whatsoever, even if he intended to repent from it. It is obligatory to keep away from sins, but if sins occur, then repentance from them becomes obligatory.
Perhaps it is from the wisdom of Allaah and from His mercy for Yaqoob –alayhi sallam- that what Allaah had destined for him – to be separated, which caused him sadness and problems – was so that his rank could be raised in the Dunyaa and Hereafter. Also, the blessing when they were reunited had a more profound effect and led to greater gratitude and praise for Allaah and it caused Yaqoob’s son, Yusuf, to reach the station of great status that he had.
‘Perhaps you hate something and it is good for you and Allaah knows and you do not know.’
2 – From the benefits of this story: is encouragement to be careful of what one fears harm from, due to the saying << ‘O my son! Do not relate your vision to your brothers, in case they arrange a plot against you.>>[2]
3 – From the benefits:
What the story mentions about emphasizing the order to Yusuf’s brothers to look after him when Yaqoob sent him with them and then re-emphasizing it when he sent Yusuf’s brother Benjameen with them afterwards. Also, that Yaqoob took an oath and a contract from them that they would look after them.
So, humans are ordered to be careful, if something gives benefit then that is good, if not, then a slave of Allaah should not blame anyone except himself.
4 – From the benefits:
It is from discretion that if a slave of Allaah intends to do any action, that he should examine it from every consideration, and consider every viable possibility. Being cautious while having bad suspicion of people is harmless as long as it is not acted upon. However, protection is sought from every possibility where harm is feared, even if it includes having evil suspicion about others if supporting proofs indicate a harm and require this suspicion, as in the Ayaah. << ‘O my son! Do not relate your vision to your brothers, in case they arrange a plot against you.>>[3] Likewise is the case if supporting evidences for a possible harm are strong, as is in the saying of Allaah : << He said: ‘Can I entrust him to you just as I entrusted his brother [Yusuf ] to you aforetime?’ >>[4]
So Yaqoob –alayhi sallam- cannot be blamed for having suspicion of his sons, since what they did to Benjameen was similar to what they did to his brother Yusuf, even though it was not to the same extent of what they did to Yusuf.
5 – From its benefits:
Warning against sins, specifically sins which result in further sins, when their evil is successive as the brothers of Yusuf did with Yusuf –alayhi sallam. Indeed, what they did to him was a number of crimes against the rights of Allaah, the rights of his parents, his relatives and the right of Yusuf.
Then they lied continuously every time that Yusuf and his case were mentioned. They were told about this horrible lie, this is why when they repented and humbled themselves, they requested a pardon from their father:
قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ
<
6 – From its benefits:
That some evil is lesser than other evil. The brothers of Yusuf agreed upon splitting Yusuf –alayhi sallam- from his father and most of his brothers viewed that by killing him they would get rid of him forever:
<
So due to that, their evil against him was decreased. This is why when the caravan of people went looking for water and they lowered their bucket for water they were given good news of finding Yusuf, and they said: << Here is a boy>>[6]
Yusuf’s brothers gathered around him after he had been found and they said: ‘He is a young slave who ran away from us,’ and his brothers sold him to the people of the caravan:
وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ
<
The brothers’ intention was to keep him far away and to emphasize this upon the buyer, in this way the buyer would keep him so that he could not escape. From the kindness of Allaah was that the person who bought him then sold him to the Azeez (leader) of Misr (Egypt), so when he saw Yusuf he very much desired to keep him and loved him and so he said to his wife:
أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا
<<‘Make his stay comfortable, maybe he will profit us or we shall adopt him as a son.’>>[8]
Yusuf remained with them, being honoured and pardoned from difficult work and other things so he could be free to do good. This was from the kindness of Allaah to Yusuf –alayhi sallam. This is why Allaah said:
وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ
<<‘Thus did We establish Yusuf in the land, that We might teach him the interpretation of events. >>[9]
Therefore, him being relatively free with the Azeez was from the means by which he could learn beneficial knowledge which would be the foundation for what was to come later – high status in the Dunya and the Hereafter. His dream was an introduction to gentleness, similarly is when Allaah revealed to him, when his brothers had thrown him into a well, << ‘Indeed, you shall (one day) inform them of this their affair, when they know (you) not.’ >>[10]
This was good news for Yusuf of being saved from the situation he was in and that he would reach the point where he would inform his brothers of their affair while they did not know. This actually occurred as in the saying of Allaah:
<<‘Do you know what you did with Yusuf and his brother, when you were ignorant?’>>[11] to the end of the Ayaat.[12]
The vastness of the kindness of Allaah is something which cannot be comprehended by one’s intellect.
7 – From its benefits:
The lesson learnt is about the condition of the slave of Allaah and his perfect ending, not his deficient beginning. The brothers of Yusuf –alayhi sallam- did what they did of these crimes, but in the end they repented to Allaah. They requested a pardon from their brother Yusuf and sought forgiveness from their father.
So, they were completely pardoned and forgiven, Allaah pardoned them and delivered them to the level of perfection which was appropriate for them.
It has been said: that Allaah made Yusuf’s brothers Prophets, just as more than one of the scholars of Tafseer have stated in explaining about the tribes of Bani Israel (al-Asbaat): that indeed they were the twelve brothers of Yusuf –alayhi sallam.
It has also been said: rather they were righteous people just as the others have said, and this is what is apparent, because the meaning of ‘al-Asbaat’ is the tribes of Bani Israeel which is the title of the general tribe of the twelve children of Yaqoob –alayhi sallam. Therefore, they are the fathers of the tribes of Bani Israel and they are from the tribes of Bani Israel, and this is why in the dream of Yusuf –alayhi sallam- he saw them as having the status of stars in their radiance and being in a high place, which is the characteristic of the people of knowledge and Eemaan, and Allaah knows best.
This is why the explanation of the dream about the sun, the moon and the stars was about scholars and righteous people. The dream has been explained as being about kings, however the connection between the dream and its explanation is clear.
8 – From its benefits:
That Yusuf –alayhi sallam- completed the different levels of patience.
Forced patience:
Which was him being patient with the harm endured from his brothers and the consequences of that harm, of being far from his parents and his being patient in prison for a few years.
Voluntary patience:
His being patient with his master’s wife (the wife of the Azeez) seeking to seduce him, even with the presence of the strong motivations of her beauty and high status. Along with her trying to seduce him, she had locked the doors, he was in the prime of youth, and he had no-one from amongst his relatives or anyone who knew him from before. However, despite all these things, a strong will, sincere Eemaan and complete sincerity prevented him from falling into that which is prohibited. This is the meaning of Allaah’s saying:
لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ
<< had he not seen the evidence of his Lord>>[13]
This is clear evidence of the effects of Eemaan which can conquer all psychological weaknesses. Therefore, that person will be the foremost of the seven whom Allaah will shade in His shade on the Day when there will be no shade except His Shade, he is the man who is invited by a woman who possesses status and beauty but yet he says, ‘Indeed I fear Allaah.’
Then after that, the wife of Azeez tried to seduce him again, and she sought help from the women who ended up slicing their hands (when they saw his beauty) to get him. However, Yusuf did not turn to them. Eemaan continued to remain with him in all situations, so much so that he said, after she threatened him by saying:
وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِنَ الصَّاغِرِينَ ()
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
<< And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced. He (Yusuf) said: ‘O my Lord! Prison is more to my liking than that to which they invite me.’ >>[14]
So he chose prison over falling into the prohibition; and along with that he did not rely upon his own self but rather he sought aid from his Lord that Allaah may turn away the evil of these women. His Lord answered his prayer and turned their evil plots, away from Yusuf, indeed He is the all-Hearing all-Knowing.
Just as Yusuf –alayhi sallam- completed the levels of patience, likewise he completed the levels of justice and perfection over those whom he ruled when he was in charge of the storehouses of the lands of Misr. He completed the level of being forgiving and of generosity when his brothers said to him:
تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ () قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ
<< ‘By Allaah! Indeed Allaah has preferred you above us, and we certainly have been sinners.’ He said: ‘No reproach on you this day, may Allaah forgive you, and He is the Most Merciful of those who show mercy! >>[15]
So Yusuf –alayhi sallam- was promoted to the highest status of excellence, goodness, truthfulness and perfection, and Allaah spread praise of him across the whole world.
[1] [Yusuf: 9]
[2] [Yusuf: 5]
[3] [Yusuf: 5]
[4] [Yusuf: 64]
[5] [Yusuf: 10]
[6] [Yusuf: 19]
[7] [Yusuf: 20]
[8] [Yusuf: 21]
[9] [Yusuf: 21]
[10] [Yusuf: 15]
[11] [Yusuf: 89]
[12] << He said: “Do you know what you did with Yusuf (Joseph) and his brother, when you were ignorant?” They said: “Are you indeed Yusuf (Joseph)?” He said: “I am Yusuf (Joseph), and this is my brother (Benjamin). Allaah has indeed been gracious to us. Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good-doers) to be lost.”They said: “By Allaah! Indeed Allaah has preferred you above us, and we certainly have been sinners.”He said: “No reproach on you this day, may Allaah forgive you, and He is the Most Merciful of those who show mercy! >> [Yusuf: 89-92]
[13] [Yusuf: 24]
[14] [Yusuf: 32-33]
[15] [Yusuf: 91-92]
The post Part 4 – Benefits Derived from the Story of Yusuf first appeared on Following the Sunnah.
A Series of Lectures About Hajj
Presented
By
Abbas Abu Yahya
1 Title: The Virtue of the month of Dhul Hijjah – عنوان: فضل شهر ذي الحجة
📢 https://tinyurl.com/bdfm5bnm
🔦See: https://abukhadeejah.com/first-10-days-of-dhul-hijjah-the-days-of-eid-the-sacrifice-best-days-of-the-world/
2 Title: The virtue & Reward of Hajj – عنوان: فضل و ثواب الحج
📢 https://tinyurl.com/ywswbtnh
📕Text@
https://tinyurl.com/5sbk9beu
3 Title: How to benefit from Hajj – عنوان: كيف نستفيد من الحج
📢 https://tinyurl.com/5ynrkasn
📕Text@
https://tinyurl.com/457zameu
4 Title: Deeds equivalent to Hajj – عنوان: أعمال تعادل الحج
📢 https://tinyurl.com/2z4yadx6
📕Text @
Deed1 https://tinyurl.com/49v5kjvz
Deed 2 https://tinyurl.com/4j9aj6s6
Deed 3 https://tinyurl.com/msey7dpm
Deed 4 https://tinyurl.com/5x5rtcdf
The post Four Lectures About Hajj first appeared on Following the Sunnah.
The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud
Taken from the
‘Original Sifat as-Salah‘
By
Shaykh Muhadith Nasir as-Sunnah
Muhammad Nasir- Deen Al-Albaani
Translated by
Abbas Abu Yahya
The Obligation of Seeking Refuge from four things before the Dua’
‘The Messenger -sallAllaahu alayhi wa sallam- used to say: ‘If one of you finishes from the [last] (1) Tashahud; then he should seek refuge (2) with Allaah from four things; [he says: ‘O Allaah verily I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’ [then he makes Dua’ for himself with that which appears apparent to him (3)] [He -sallAllaahu alayhi wa sallam- would make Dua’ with it in Tashahud] (4) He -sallAllaahu alayhi wa sallam- used to teach it to his Companions –Radi Allaahu anhum– just as he would teach them a Soorah from the Qur’aan.
_________________
Shaykh Albani’s footnotes:
(1) The benefit of this extra wording is the legislation of this ‘seeking refuge’ in the last Tashahud rather than the first Tashahud; this is in contrast to what Ibn Hazm said in ‘al-Muhalla’ (3/271) and Ibn Daqeeq al-Eid followed him in this, whereby he said: ‘The chosen way is to make Dua’ in the first Tashahud, like making Dua’ in the last Tashahud, due to the general authentic hadeeth:
‘If one of you makes Tashahud; then he should seek refuge with Allaah from …’
Al-Hafidh said in ‘al-Talkhees’ (3/507):
‘And he commented that it is in ‘as-Saheeh’ (al-Bukhari) from Abu Huriara with the wording:
‘If one of you finishes from the last Tashahud; then he should seek refuge with Allaah from …’
Ibn al-Qayyim said in ‘Za’ad’:
‘The Messenger -sallAllaahu alayhi wa sallam- did not seek refuge in the first Tashahud – from the punishment of the grave and punishment of the Fire …. Etc.
Whoever recommended saying it, (in the last Tashahud) had understood this standing from the general texts, but the absolute texts indeed correctly clarified its position, and restricted it to the last Tashahud.’
Then al-Hafidh said in ‘al-Fath’ (2/253) after bringing the hadeeth:
‘So in this hadeeth this ‘seeking refuge’ is specified to after finishing the Tashahud; and this Dua’ precedes all other Duas. As for when the person praying is given the permission to choose which Dua’ he wants to supplicate with, then this is after the ‘seeking refuge’ and before giving the Salams.’
I say (Albani): ‘And the extra wording is at the end of the hadeeth – ‘then he makes Dua’ for him-self with what he wants.’ And this is a text to show that seeking refuge is in the second Tashahud.’
(2) This shows clearly that seeking refuge is obligatory and some of the Ahl-ul-Dhahir hold this opinion – and from them is Ibn Hazm (3/271)).
Al-Hafidh said (2/256):
‘Some of the people claimed that there is a consensus that it is not obligatory, however there is a problem with this; because AbdurRazaq narrated with an authentic Isnaad from Tawwoos, indicating that he holds the ‘seeking refuge’ to be obligatory. This was when he asked his son; if he had said it after the Tashahud?
And his son replied: No.
Tawwoos ordered him to repeat the prayer.’
I say (Albani): Indeed Muslim narrated this in his ‘Saheeh’ (2/94) as it came from Tawwoos.
Al-Hafidh said:
‘Ibn Hazm was over generalizing when he said that you should also say it in the first Tashahud.
Ibn al-Mundhir said: if it was not for the hadeeth of Ibn Mas’ood whereby he narrated that: ‘then the person has a choice of what to make Dua’ with’ then I would have said it was obligatory.’
I say (Albani): This choice of making Dua’ excludes ‘seeking refuge from these four things’, so due to the evidence this choice of making Dua’ becomes restricted, to be said after finishing ‘seeking refuge from these four things’ – has as preceded – ; so the truth is that it is obligatory, and Allaah knows best.
(3) From the hadeeth of Abu Huraira –Radi Allaahu anhu– collected by Muslim, Abu ‘Awaanah, Ibn Majah and Ahmad.
(4) From the hadeeth of Abdullaah bin Abbas –Radi Allaahu anhu– collected by Abu Dawood and this sanad is Hasan, its narrators are all narrators of Muslim.
(5) From the hadeeth of Abdullaah bin Abbas –Radi Allaahu anhu– collected by Malik and Muslim, and from him Abu Dawood, Nisae’ and Tirmidhi.
[‘Original Sifat as-Salah’ vol. 3/p.998 – 1001]
ْ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِن عَذَابِ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ
Allaahumma innee A’outhu beeka min ‘Aadhaab Jahanam wa min ‘Aadhaab al-Qabr wa min Fitnatil Mahyaa wal Mamaat wa min Fitnatil Maseeh ad-Dajjal
ْ
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Allaah Troubles His WorshippersTranslated by
Abbas Abu Yahya
Shaykul Islaam Ibn al-Qayyim said:
وَمِن رَحْمَتِهِ سُبْحَانَهُ بِعِبَادِهِ أَنْ نَغَصَّ عَلَيْهِمُ الدُّنْيَا وَكَدَّرَهَا، لِئَلاَّ يَسْكُنُوا إِلَيْهَا وَلَا يَطْمَئِنُّوا إِلَيْهَا وَيَرْغَبُوا فِي النَّعِيمِ الْمُقِيمِ فِي دَارِهِ وَجِوَارِهِ فَسَاقَهُمْ إِلَى ذَلِكَ بِسِيَاطِ الِابْتِلَاءِ وَالِامْتِحَانِ فَمَنَعَهُمْ لِيُعْطِيَهُمْ وَابْتَلاَهُمْ لِيُعَافِيَهُمْ وَأَمَاتَهُمْ لِيُحْيِيَهُمْ
‘From the Mercy of Allaah Ta’ala with His worshippers is that He troubles them with the Dunya and its worries and annoyance so that they do not become relaxed with it, and do not become tranquil with the Dunya, but in fact, they should desire for the eternal bliss in Allaah’s land of Paradise and next to Him.
Allaah leads them to it with the whip of trials and tests.
He prevents them from the Dunya so He can give them the reward in the Hereafter.
He trials them so that he can give them relief, He causes them to die to resurrect them.’
[Ighathata al-Lahafaan 2/175]
قال الإمام ابن القيم رحمه الله :
وَمِن رَحْمَتِهِ سُبْحَانَهُ بِعِبَادِهِ أَنْ نَغَصَّ عَلَيْهِمُ الدُّنْيَا وَكَدَّرَهَا، لِئَلاَّ يَسْكُنُوا إِلَيْهَا وَلَا يَطْمَئِنُّوا إِلَيْهَا وَيَرْغَبُوا فِي النَّعِيمِ الْمُقِيمِ فِي دَارِهِ وَجِوَارِهِ فَسَاقَهُمْ إِلَى ذَلِكَ بِسِيَاطِ الِابْتِلَاءِ وَالِامْتِحَانِ فَمَنَعَهُمْ لِيُعْطِيَهُمْ وَابْتَلاَهُمْ لِيُعَافِيَهُمْ وَأَمَاتَهُمْ لِيُحْيِيَهُمْ
إغاثة اللهفان (١٧٥/٢)
Urdu
الله تعالٰی اپنے بندوں کی دنیاوی زندگی کو اجیرن ومکدر کرتا ہے
امام ابن القیم رحمہ اللہ فرماتے ہیں:
اللہ تعالیٰ کے بندوں پر اس کی رحمتوں میں سے ایک یہ بھی ہے کہ اس نے دنیا کو ان کے لیے تلخ اور مکدر وبے لطف بنا دیا ہے تاکہ وہ دنیا میں سکونت اختیار نہ کریں اور نہ اس پر مطمئن رہیں۔ بلکہ وہ اس کی ان دائمی نعمتوں کی خواہش کریں جو اس کے گھر (جنت) اور اس کے جوار میں موجود ہیں۔ اللہ تعالیٰ انہیں آزمائشوں اور مصائب کے ذریعے اس کی طرف مائل کرتا ہے۔ وہ انہیں عطا کرنے کے لیے انہیں (دنیا اور اسکی نعمتوں سے) روکتا ہے، انہیں عافیت عطا کرنے کے لیے انہیں آزمائش میں ڈالتا ہے، اور انہیں زندہ کرنے کے لیے انہیں مارتا ہے۔
مصدر: إغاثة اللهفان (١٧٥/٢)
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Women Teaching & Giving DawahNo. 9 – No Problem with Women Gathering in a Place and Learning What is Obligatory of Sharia KnowledgeTranslated
By
Abbas Abu Yahya
Fatwa Shaykh Muhammad bin Nasiruddeen Al-Albaani-Rahimahullaah- (d. 1420 A.H.)
The explanation of the ruling of a woman going to summer camps and Qur’aan learning centres and giving Dawah to Allaah
‘We heard your Fatwa in the cassette ‘Liqa Bilkuwait’ that it is not allowed for a woman to go out for Dawah to Allaah, in fact, women come to her to learn from her, is this the same as in the situation when a woman goes out to learn and benefit from Islamic summer camps or Qur’aan schools.
Shaykh Muhammad bin Nasiruddeen Al-Albaani -Rahimahullaah- (d. 1420 A.H.) answered:
The answer:
‘This ‘going out’, is permissible, if the Islaamic summer camps are specific for women or Qur’aan schools specific for women.
As for this ‘going out’, then its proof came in Saheeh al-Bukhari that some of the women said to the Prophet sallAllaahu alayhi wa ahli wa sallam, and the meaning of the Hadeeth is, that the men have taken all the goodness from you, so can you specify a day for us that you come to us, O Messenger of Allaah.
The Prophet specified a day for them, so that they could learn knowledge from him -alayhi as-Salat wa as-Salam. This is why if the woman goes out to a Masjid, where the Ayaat of Allaah are recited and that the worshippers of Allaah are reminded and for teaching Sharia knowledge, and due to that, women at the time of the Prophet -sallAllaahu alayhi wa sallam- would go out to the Masajid, and all of this whilst knowing that the Prophet -sallAllaahu alayhi wa sallam- had indeed rightly said: ‘Their homes are better for them.’
Women’s prayer in the homes is better and preferable for them, than the prayer in the Masajid, except in a situation where there is a lesson or knowledge by which women benefit and there is no one to teach the women in their homes that knowledge, then here it becomes such that women going out to the Masajid is a legislated matter and encouraged.
Likewise going to Qur’aan schools with the previously mentioned conditions, and the condition is that this centre is specific for women where they keep away from freely mixing with men.
When I asked about the Islaamic summer camps are they specific to men or women or combined with men and women, then we see that if the reply is, it is specific for women then there is nothing to prevent this.
This is because going out to learn knowledge is permissible and I mentioned previously that women used to go out to a place where they used to gather where the Prophet -sallAllaahu alayhi wa sallam- used to teach them.
As for the condition indicated to in the question, then that is specific to women who resemble men and they call themselves ‘Da’eeyaat’. So, you see them or are seen once here and then in another place, going around as if they were men then this is what is not allowed.
As for women gathering in one place and learning that which is obligatory upon them of Sharia knowledge, then for this there is no problem, and I previously mentioned the Hadeeth which aids this.’
[Taken from Fatawa Jeddah
https://www.alathar.net/home/esound/index.php?op=codevi&coid=88667]
Arabic
رقم 9
الشيخ محمد ناصر الالباني / فتاوى جدة
فتاوى جدة-25
بيان حكم خروج المرأة إلى المراكز الصيفية ومراكز تحفيظ القرآن للتعلم والدعوة إلى الله. حفظ
الشيخ : سمعنا فتواكم في شريط لقاء بالكويت أنه لا ينبغي للمرأة أن تخرج للدعوة إلى الله بل يأتيها النساء ليتعلمن منها، فهل هذا ينطبق في حالة خروج المرأة للدعوة إلى الله وللتعلُّم والاستفادة، مثال المراكز الصيفية أو مراكز تحفيظ القرأن.
هنا لا بد من لفت النظر إلى بعض ما جاء في هذا السؤال حيث جاء في منتصفه فهل هذا ينطبق في حالة خروج المرأة للدعوة إلى الله وللتعلّم، فكلمة للدعوة إلى الله فهذا قد سبق جوابه في ذلك الشريط أي هي لا تخرج للدعوة إلى الله فإذا كان السؤال للتعلّم كما جاء بعد هذه الجملة التي ينبغي حذفها، إذا كان خروج المرأة للتعلّم والاستفادة فأقول هذا الخروج جائز ولكن أشكل علي ما جاء في بقية السؤال مثال المراكز الصيفية، أنا لا أدري ما هذه المراكز الصيفية، هل هي خاصة بالرجال أم بالنساء أم يجمع الجنسين فإن كان الأمر الأخير فلا يجوز لهن الخروج إنما يخرجن فقط إلى المساجد او مراكز تحفيظ القرأن إذا كانت هذه المراكز خاصة بالنساء دون الرجال، أصحح السؤال لألخّص الجواب.
سمعنا فتواكم في شريط لقاء بالكويت أنه لا ينبغي للمرأة أن تخرج للدعوة إلى الله بل يأتيها النساء ليتعلمن منها فهل هذا ينطبق في حال خروج المرأة للتعلّم والاستفادة من المراكز الصيفية أو مراكز تحفيظ القرأن.
الجواب هذا الخروج يجوز إذا كانت المراكز الصيفية خاصة بالنساء أو مراكز تحفيظ القرأن كذلك خاصة بالنساء، أما هذا الخروج فدليله ما جاء في “صحيح البخاري” أن بعض النسوة قلن للنبي صلى الله عليه وأله وسلم معنى الحديث أن الرجال ذهبوا بكل خير منك فهل تجعل لنا يوما تأتينا يا رسول الله فيه فخص لهن يوما يتعلمن منه العلم عليه الصلاة والسلام ولذلك فإذا خرجت المرأة إلى مسجد تتلى فيه أيات الله ويُذكّر بها عباد الله ويُعلّمون العلم الشرعي فمن أجل ذلك كانت النساء في عهد النبي صلى الله عليه وأله وسلم يخرجن إلى المساجد مع العلم بأن النبي صلى الله عليه وأله وسلم قد قال في حقهن ( وبيوتهن خير لهن ) صلاة النساء في البيوت خير لهن وأفضل لهن من الصلاة في المساجد إلا في حالة كون هناك درس أو علم تنتفع النساء به ولا يكون في بيوت النساء من يعلمنهن ذلك العلم فحينذاك يصبح خروجهن إلى المساجد أمرا مشروعا مرغوبا فيه، وكذلك مراكز تحفيظ القرأن بالشرط المذكور أنفا ألا وهو أن يكون هذا المركز خاصا بالنساء بحيث يتحاشين اختلاطهن مع الرجال، هذا خلاصة هذا السؤال الثاني.
السائلة : … .
الشيخ : سبق الجواب عن هذا لمّا تساءلت عن المراكز الصيفية هل هي خاصة بالرجال أم بالنساء أم بالرجال والنساء فإذا كان الجواب إنها خاصة بالنساء فلا مانع من ذلك لأن هذا الخروج للتعليم وقد صحّحت السؤال أن خروجها للتعليم فهو جائز وقد ذكرت أنفا أن النساء كن يخرجن إلى مكان يجتمعن فيه ليعلمهن النبي صلى الله عليه وأله وسلم أما الشريط المشار إليه في أول هذا السؤال فهو خاص في النساء اللاتي يتشبهن بالرجال ويُسمين أنفسهن بالداعيات فتراهن أو ترينهن مرة ها هنا ومرة ها هنا منطلقات كأنهن الرجال فهذا هو المحظور أما أن تجتمع النساء في مكان واحد يتعلمن ما يجب عليهن من العلم الشرعي فهذا لا مانع منه وقد ذكرت أنفا الحديث الذي يؤيّد ذلك.
https://www.alathar.net/home/esound/index.php?op=codevi&coid=88667
Urdu
نمبر9 فتاویٰ شیخ محمد بن ناصرالدین البانی رحمہ اللہ (متوفی 1420ھ)
عورتوں کا گرمیوں کے سنٹر اور حفظ قرآن کے مراکز و سنٹر میں تعلیم حاصل کرنے اور الله تعالی کی طرف دعوت دینے کے لیے نکلنے کے حکم کی وضاحت۔
شیخ: ہم نے آپ کا فتویٰ کویت میں ملاقات کے وقت کیسٹ میں سنا ہے کہ عورتیں دعوت الی الله کے لیے باہر نہ نکلیں ان کے یہ کام لائق نہیں ھے ، بلکہ عورتیں تعلیم حاصل کرنے کے لیے ان (معلمات) کے پاس آئیں، کیا یہ بات ان عورتوں کے معاملے میں بھی لاگو ہوتی ہے جو دعوت الی الله اور تعلیم کے لیے اور فائدہ اٹھانے کے لیے (نکلتی ہیں ؟)جیسے سمر سنٹرز یا قرآن حفظ کرنے کے مراکز؟ یہاں اس سوال میں کچھ چیزیں قابل توجہ ھے جو اس کے درمیان میں آئیں ہیں ‘ کیا وہ موافقت رکھتی ہیں اس حالت میں کہ کیا عورت نکل سکتی ہے الله کی طرف دعوت دینے کی غرض سے اور تعلیم کے لیے ۔ لہٰذا جو الله کی طرف دعوت دینے کا کلمہ ہے، اس کا جواب اس کیسٹ میں پہلے ہی دیا جاچکا ہے، یعنی وہ دعوت الی الله کے لئے باہر نہیں نکل سکتی، اور اگر سوال ھے تعلیم حاصل کرنے کے بارے میں جیساکہ وہ اس جملے کے بعد آیا ہے تو اسے حذف کردینا چاہیے۔یعنی اگر عورت تعلیم حاصل کرنے اور فائدہ حاصل کرنے کے لیے باہر نکلتی ہے، تو میں کہتا ہوں (ان کاموں کے لیے ) باہر جانا اس کے لیےجائز ہے، لیکن باقی سوال مراکز الصیفیہ میں مجھے اشکال ہے ، یعنی مجھے نہیں معلوم کہ یہ سمر سینٹرز کیا ہیں ؟کیا یہ سینٹرز مردوں کے لیے مخصوص ہیں یا عورتوں کے لیے مخصوص ہیں، یا پھر وہاں مردوں اور عورتوں کا اختلاط والا معاملہ ہے؟ اور اگر بعد والا معاملہ ھے یعنی مردوں اور عورتوں کا اختلاط ھے تو عورتوں کا گھر سے نکلنا (اور وہاں جانا) جائز نہیں۔ عورتیں صرف مساجد یا قرآن مجید حفظ کرنے کے مراکز کی طرف نکل سکتی ہیں ، (بشرطیکہ)اگر یہ مراکز خواتین کے لیے مخصوص ہوں مردوں کے لیے نہ ہوں ، تو میں جواب کا خلاصہ کرنے کے لیے سوال کو درست کرتا ہوں۔
ھم نے آپ کا فتوی سنا جو آپ کی ملاقات ہوئ کویت میں اس کیسٹ میں کہ عورت کے لیے الله تعالی کی طرف دعوت دینے کیلئے (گھرسے) نکلنا جائز نہیں ھے بلکہ عورتوں کو اس (معلمہ) کے پاس آنا چاہیے تاکہ وہ اس سے علم حاصل کریں ‘
کیا یہ چیز موافقت نہیں رکھتی اس حالت میں کہ عورت (گھر سے) نکلے تعلیم حاصل کرنے کے لیے اور استفادہ کے لیے سمر سنٹرز سے اور قرآن کے حفظ مراکز سے ؟
اس کا جواب یہ ہے کہ اگر وہ گرمی کے سینٹر مخصوص ہیں عورتوں کے لیے یا وہ قرآن کے حفظ کے مراکز ،ایسے ہی عورتوں کے لئے مخصوص ہیں تو عورتوں کا گھر سے نکلنا جائز ہے۔ اور اس نکلنے کی دلیل صحیح بخاری سے لی گئی ہے جس کا معنی یہ ھے کہ بے شک کچھ عورتوں نے نبی کریم صلی اللہ علیہ وسلم سے کہا کہ مرد حضرات ساری کی ساری بھلائیاں آپ سے لے جاتے ہیں ,تو اے الله کے رسول کیوں نہیں آپ ہمارے لیے کوئی دن مقرر کر دیتے ‘ کہ ھم اس دن میں آپ کے پاس حاضر ہوا کریں (علم کے حصول کیلئے )تو رسول اللہ صلی اللہ علیہ وسلم نے ان عورتوں کے لئے بھی ایک دن مخصوص کر دیا تاکہ وہ بھی آکر نبی علیہ الصلاۃ والسلام سے علم حاصل کرسکیں،
یہاں پر جب عورت اس مسجد کی طرف جانے کے لیے نکلتی ہے جس میں الله تعالیٰ کی آیات کی تلاوت کی جاتی ہے جس میں اللہ کے بندوں کو نصیحت کی جاتی ہے اور شرعی علم پڑھایا جاتا ہےاور اسی وجہ سے نبی کریم صلی اللہ علیہ وسلم کے دور میں بھی عورتیں مسجد کی طرف علم کے حصول کیلئے جایا کرتی تھیں –
کیونکہ نبی صلی الله علیہ وسلم نے فرمایا تھا ان عورتوں کے حق میں کہ ان کے گھر ان کے لیے بہتر ہیں عورتوں کی نماز گھروں میں ہی ان کے لیے بہتر ہے اور یہ زیادہ افضل ہے مسجدوں میں جاکر نماز ادا کرنے سے الا یہ کہ وہاں کوئ درس ہو یا علمی کوئ مجلس ہو کہ جس سے عورتوں کو فائدہ حاصل ہو، یا پھر ان عورتوں کے گھروں میں کوئی ایسا علم رکھنے والا نہ ہو جو ان کو تعلیم دے سکے ، تو اس وقت عورتوں کا مساجد کی طرف نکلنا اور جانا مشروع امر ہوگا اور اس میں رغبت دلائ جائے , اور اسی طرح وہ مراکز جس میں قرآن کے حفظ کی کلاسز ہوں جو ابھی میں نے شرط ذکر کی ہےکہ وہ مرکز اور سینٹر عورتوں کے لیے مخصوص ہوں اور وہاں مردوں اور عورتوں کا اختلاط نہ ہو ۔( یعنی ان شرائط کے ساتھ عورت باہر نکل سکتی ہے)
یہ تھا سوال کے دوسرے حصے کا خلاصہ۔
سائلہ کا جواب دیتے ہوئے الشیخ ناصرالدین البانی فرماتے ہیں کہ اس کا جواب پہلے گزر چکا ھے جو مراکز الصیفیۃ کے بارے میں دریافت کیا تھا کہ کیا یہ سینٹر و مراکز مردوں کے لیے مخصوص ہیں یا خواتین کے لیے یا پھر ان مراکز میں مرد و زن کا اختلاط ہے اگر تو اس کا جواب ہے کہ یہ عورتوں کے لئے ہی مخصوص ہیں تو اس میں (کسی قسم کی) کوئی ممانعت نہیں ہے کیونکہ یہ جو ان کا نکلنا ہے یہ تعلیم کے لئے ہے۔ تو تحقیق میں نے سوال کو صحیح کر دیا کہ تعلیم حاصل کرنے کے لیے عورتوں کا گھر سے نکلنا جائز ہے ۔جیسا کہ میں نے ابھی ذکر کیا ہے کہ عہد نبوی میں بھی تعلیم حاصل کرنے کے لیے نبی کریم صلی اللہ علیہ وسلم کے پاس ایک جگہ عورتیں جمع ہو جایا کرتی تھیں ،
رہی وہ بات جس کی طرف اس سوال کے شروع میں اشارہ کیا گیا ہے، وہ خاص ان عورتوں کے متعلق ھے جو مردوں کے ساتھ مشابہت رکھتی ہیں , اور وہ اپنے آپ کو داعیات کہلاتی ہیں اور تم مرد اور خواتین ان کو دیکھتے ہو کہ وہ کبھی یہاں اور کبھی وہاں (جاتی ہیں) .
وہ ایسے چلتی پھرتی نظر آتی ھیں گویا کہ جیسے وہ مرد ہی ہوں۔ یہ چیز مممنوع ہے اور اسی چیز سے روکا گیا ھے۔ رہی یہ بات کہ وہ ایک جگہ پر اکٹھی ہوں اور جو ان پر شرعی علم واجب ہے وہ علم حاصل کریں تو یہ چیز ان (عورتوں کیلیے) بالکل بھی ممنوع نہیں ہے اور ابھی میں نے جو حدیث ذکر کی ھے وہ اسی بات کی تائید کرتی ہے
The post No. 9 – No Problem with Women Gathering in a Place and Learning What is Obligatory of Sharia Knowledge first appeared on Following the Sunnah.
Part 4
فـوائـد مسـتـنبطةمـنقـصة يوسفBenefits Derived from the Story of Yusuf-sallAllaahu alayhi wa sallam-By theShaykh ‘AllamaAbdurRahman bin Nasr as-Sa’adiTranslated by
Abbas Abu Yahya
Part 4 Chapter 2 The Kings Dream
Chapter 2
The King’s Dream
As for the King’s dream, then he saw seven fat cows eating, whom seven lean cows were devouring, and seven green ears of corn being eaten up and overcome by seven other weak and dry ears of corn. This terrified the King, so he gathered everyone whom he thought would know about dreams, but none of them had knowledge of its interpretation and so they said:
أَضْغَاثُ أَحْلَامٍ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ
<< ‘Mixed up false dreams and we are not skilled in the interpretation of dreams.’ >>[1]
So after one of the two persons who had been in prison with Yusuf, left the prison, he understood the circumstances of Yusuf -alayhi sallam- and what he possessed of great knowledge and the knowledge of interpreting dreams.
This man understood Yusuf’s command, which he wanted to convey to the master, but which Shaytaan made him forget to mention to their master. This was due to a wisdom which later became clear, which is that he would not leave the prison until Yusuf had become famous and highly distinguished above all the people due to his interpreting the King’s dream.
So, this man requested the King to send him to Yusuf -alayhi sallam- and he was the guardian of interpreting the King’s dream. When Yusuf came, the man said to him:
يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ
<<(He said): ‘O Yusuf, you are a truthful person! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry>>[2]
The man said, ‘Indeed the King and the people who are with him have sent me to you to interpret the dream for them, and they are eagerly awaiting, greatly desiring the interpretation.’ This is why the man said: << that I may return to the people, and that they may know >>[3] which was very important for the King as it had troubled him and caused him anxiety.
At that moment, Yusuf -alayhi sallam- interpreted the dream, and in addition to its interpretation, he also explained how to act upon the dream correctly, and how to manage affairs correctly.
So, Yusuf informed them that the fat cows and seven green ears of corn would be the years of ease and continuous produce which precede years of drought. The lean cows and the dry ears of corn would be the years of drought which follow on after the years of produce. Also, that in those years of drought there would be a year where there would be lots of rain for the people and in it they would press (wine and oil). Also that they must, for the years of drought, take advantage of the opportunity and make preparations for the years of severity and that they should grow an enormous amount of crops, a major increase upon what they are used to. This is why he said:
تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا
<<‘For seven consecutive years, you shall sow as usual’>>[4]
From what is known is that people grow crops every year, however what Yusuf -alayhi sallam- intended for them was that they should grow a large amount of crop and exert their strength with all that they were capable of and to be cautious with the produce and crops, if they achieved them, by storing and saving them.
So he said :
فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ
<< and that (the harvest) which you reap you shall leave in ears of corn, (all) – except a little of it which you may eat.>>[5]
Meaning, carefully look after what you have gained from the crops, look after it and protect it from going off or from being eaten by worms by keeping it in the form of ears of corn. Also, keep a middle course during this period, the period of ease, and do not waste it by spending it, rather they should only eat a little of it and keep most of it.
Indeed, after these years of produce there will come upon you seven years of severe drought, which will encompass the land of Misr and what surrounds it. They will then eat what is given to them – from what they stored during the years of produce – from the little they had stored.
The relevance of this has been mentioned previously, that a dream is interpreted according to the one who saw it and the circumstances connected to that dream. So the dreamer was the King, who has the rule of his subjects and their affairs connected to him, that is why his dream was not specific to him, rather it included the King and his subjects.
The relevance of the explanation of the dream is in reference to cows and ears of corn crops in relation to the length of time is clear, that it is connected to cows from two angles:
Firstly:
That cows are generally what are used to plough the land. Ploughing and growing crops and what results from that, is dependent upon the years of produce and drought. [relating to ploughing and growing crops.]
Secondly:
That cows are from livestock so them becoming fatter and leaner is also dependent upon years of produce and drought. If there is abundant crop, they become fatter and if there is a drought then they become lean and lose weight. Likewise, ears of corn cause crops to blossom which become complete. They grow with plenty of water in years of rainfall but they become weak and dry during years of drought.
Therefore, the King’s dream about cows and ears of corn was described as the years of produce and drought and their effects, and also a mention of their causes and effects.
So, ploughing the land is a means and the growth of crops and fattening the livestock was the goal and intent of the dream.
As for his saying:
ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ
<< ‘Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil).’>>[6]
In that year, the people will have a heavy downpour of rain which will cause the land to be fertile and remove drought, this is what is understood from the restriction of the number of years of drought to being just seven.
This restriction indicates that what comes after these seven years eliminates their severity, and eliminates drought. It is known that after seven years of drought there are no remnants of greenery, vegetation, crops or anything similar to them remaining on the earth – neither a little nor a lot – and this great drought cannot be removed except with a great downpour of rain. This is very clear and is clearly understood from the King’s dream.
What is amazing is that all the Tafseer books that I came across did not explicitly mention this meaning. Rather they said; that ‘perhaps a specific revelation came to Yusuf -alayhi sallam – that in that year there would be heavy rainfall and in it they would press (wine and oil).’
But the issue is not in need of the explanation they have mentioned, in fact it is – and all praise is due to Allaah – clearly understood from the number of years mentioned and it is also clear from the context since he made this interpretation and Tafseer in a clarification of the King’s dream.
So you must know that the King’s dream and Yusuf’s interpretation and reflection upon it, which was an amazing reflection, and was from the great mercy of Allaah upon Yusuf -alayhi sallam, upon the King and upon the people.
If it was not for this dream and its interpretation and the contemplation over it, then the years of drought would have taken the people by surprise before they could prepare for it in any way and so a great harm would have befallen the lands of Misr and those surrounding them. So, this dream and its interpretation was a mercy for the people and for other than them from the creation.
Do you not see how this drought covered the lands of Misr, Shaam, Palestine and other lands so much so, that they had a need of food from Misr; this required Yusuf -alayhi sallam- to work out the amount of food that would be enough for everyone so that it could be distributed fairly, with gentleness for everyone and so it could continue to be given to them.
This great knowledge of Yusuf -alayhi sallam- was the major reason for him being released from prison and becoming close to the King. Due to his -alayhi sallam- speciality he was given authority in the land to take possession therein when and where he liked, and that was due to his goodness – Allaah does not cause the reward of the righteous people to be lost. Along with this excellence, the excellence of Allaah is greater than that, He bestows His mercy upon whom He wills from those whom He chooses, and Allaah specified and gathered goodness of the Dunya the Hereafter for Yusuf -alayhi sallam.’
[1] [Yusuf: 44]
[2] [Yusuf: 46]
[3] [Yusuf: 46]
[4] [Yusuf: 47]
[5] [Yusuf: 47]
[6] [Yusuf: 49]
The post Part 4 – Benefits Derived from the Story of Yusuf first appeared on Following the Sunnah.
Women Teaching & Giving DawahNo. 8Appointing Lessons for WomenTranslated
By
Abbas Abu Yahya
Fatwa Shaykh Muhammad bin Nasiruddeen Al-Albaani -Rahimahullaah- (d. 1420 A.H.)
Appointing Lessons for Women
From Abu Hurairah:
‘A group of women came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said:
‘O Messenger of Allaah we are not able to sit with you in your gatherings due to the men, so we ask you for an appointment for a day on which we can come to you on.’
The Messenger said:
‘Your appointment is in the house of so and so.’
So they came on that day for that appointment. From what he –sallAllaahu alayhi wa sallam– said to them was:
ما مِنَ امرأةٍ تُقَدِّمُ ثَلاثًا مِنَ الولدِ تَحْتَسِبُهُنَّ إِلّا دخلَتْ الجنةَ
‘There is no woman whose three children died and she was patient seeking reward except that she enters Paradise.’
A woman from among them said:
‘What about two children?’
The Messenger said:
أوْ اثْنانِ
‘Even two.’
[Collected by Ahmad & Al-Albaani said its Isnaad is Saheeh upon the conditions of Muslim]
Shaykh Muhammad bin Nasiruddeen Al-Albaani -Rahimahullaah- (d. 1420 A.H.) commented:
‘There are many benefits, I will mention some of them:
1 – That whoever has two children who die then he enters Paradise and is screened from the Hell-fire and that is not specific to daughters, fathers and male children, due to many other Ahadeeth which generalise the two genders.
2 – In this hadeeth there is a virtue of the female Companions and what they were upon of having concern of learning the matters of the Deen.
3 – In this hadeeth there is a permissibility for women to ask about matters of their Deen and the permissibility of them talking to men in this regard and also in that which they have a need of.
4 – The permissibility of a promise. Bukhari wrote a chapter heading for the Hadeeth, saying: ‘Is a day set aside for women for learning knowledge?’
As for what is widespread here in Damascus in current times of women visiting Masajid at a particular time to listen to one of the women delivering a lesson, from those whom they call Daeeyaat (female callers) as they claim, then that is from the innovated matters which were not at the time of the Prophet nor at the period of the Salaf as-Salih.
What was well known was that the righteous scholars would take the responsibility of teaching the women in a particular place as is mentioned in this hadeeth, or in a men’s lesson where they would be secluded in the masjid if possible, otherwise they would overwhelm the men and they would not be able to learn knowledge and ask about it.
If there is found among women today, someone who has been given something of knowledge and correct understanding drawn from the Book and the Sunnah, then there is no problem of establishing a specific gathering for women in her house or a house of one of the women, that is better for women, how can it not be, whilst the Prophet said about the congregational prayer for women in the masjid: ‘Their homes are better for them.’
Therefore, if the situation is such regarding the prayer, for which the Muslim woman is necessitated to preserve of manners and modesty, which she has to be more in the prayer than outside the prayer. Therefore, how can seeking knowledge in homes not be foremost for them.
Especially since some women may raise their voices and another woman may also speak along with her as well. As a result, there would be repulsive and dispraised noise in the Masjid. With regret we have heard and seen this occur in the Masjid.
Then I saw this innovated matter had transferred to some other countries like Oman for example. We ask Allaah for security from every innovated Bida.’
[Silsilah as-Saheehah no. 2680]
Arabic
رقم 8
عن أبي هريرة قال : جاءت امرأة إلى رسول الله صلى الله عليه وسلّم فقالت : يا رسول الله ! ذهب الرجال بحديثك، فاجعل لنا من نفسك يوماً نأتيك فيه تعلّمنا ممّا علّمك الله، فقال : ” اجتمعن في يوم كذا وكذا في مكان كذا “، فاجتمعن، فأتاهنّ فعلّمهنّ ممّا علّمه الله .
علّق الشيخ الألباني رحمه الله على هذا الحديث في سلسلة الأحاديث الصحيحة ( 6/ 401 ) :
فيه فضل نساء الصحابة وما كُنّ عليه من الحرص على تعلّم أمور الدين .
وفيه جواز سؤال النساء عن أمر دينهنّ، وجواز كلامهنّ مع الرجال في ذلك، وفيما لهنّ الحاجة إليه
.جواز الوعد، وقد ترجم البخاري للحديث بقوله : ” هل يجعل للنساء يوماً على حِدة في العلم ؟”
وأما ما شاع هنا في دمشق في الآونة الأخيرة، من ارتياد النساء للمساجد في أوقات معيّنة ليسمعن درساً من إحداهنّ، ممّن يتسمّون بـ ( الداعيات ) زَعَمن، فذلك من الأمور المحدثة التي لم تكن في عهد النبي ولا في عهد السلف الصالح، وإنما المعهود أن يتولّى تعليمهنّ العلماء الصالحون في مكانٍ خاصٍ كما في هذا الحديث، أو في درس الرجال حجزة عنهم في المسجد إذا أمكن، وإلاّ غلبهنّ الرجال، ولم يتمكنّ من العلم والسؤال عنه.
. فإن وُجِدَ في النساء اليوم من أوتيت شيئاً من العلم والفقه السليم المستقى من الكتاب والسنة، فلا بأس من أن تعقد لهنّ مجلساً خاصًّا في بيتها أو بيت إحداهنّ، ذلك خير لهنّ، كيف لا، والنبي قال في صلاة الجماعة في المسجد : ” وبيوتهنّ خير لهنّ ” ، فإذا كان الأمر هكذا في الصلاة التي تضطر المرأة المسلمة أن تلتزم فيها من الأدب والحشمة ما لا تكثر منه خارجها، فكيف لا يكون العلم في البيوت أولى لهنّ، * لا سيّما وبعضهنّ ترفع صوتها، وقد يشترك معها غيرها فيكون لهنّ دويٌّ في المسجد قبيح ذميم، وهذا ممّا سمعناه وشاهدناه مع الأسف .
ثم رأيتُ هذه المحدثة قد تعدّت إلى بعض البلاد الأخرى كعمّان مثلاً، نسأل الله السلامة من كل بدعة محدثة .
الصحيحة ٢٦٨٠
Urdu
نمبر8 فتاویٰ شیخ محمد بن ناصرالدین البانی رحمہ اللہ (متوفی 1420ھ)
ایک عورت نبی کریم ﷺ کی خدمت میں حاضر ہوئیں اور کہا : یا رسول اللہ ! آپ کی تمام احادیث مرد لے گئے، ہمارے لیے بھی آپ کوئی دن اپنی طرف سے مخصوص کردیں جس میں ہم آپ کے پاس آئیں اور آپ ہمیں وہ تعلیمات دیں جو اللہ نے آپ کو سکھائی ہیں۔ نبی کریم ﷺ نے فرمایا کہ فلاں فلاں دن فلاں فلاں جگہ جمع ہوجاؤ۔ چناچہ عورتیں جمع ہوئیں اور نبی کریم ﷺ ان کے پاس آئے اور انہیں اس کی تعلیم دی جو اللہ نے آپ ﷺ کو سکھایا تھا۔
شیخ البانی رحمہ اللہ سلسلۃ الاحادیث الصحیحۃ میں اس حدیث کی وضاحت کرتے ہوئے فرماتے ہیں.6/ 401 ) :
اس حدیث میں صحابہ کرام کی خواتین یعنی صحابیات کی فضیلت اور دین کے معاملات سیکھنے کی ان کی حرص اور بے تابی (ثابت ہوتی)ہے۔
اس حدیث سے معلوم ہوتا ہے کہ عوتوں کا اپنے دین کے بارے میں سوال کرنا جائز ہے اور ان کے لیے مردوں سے اس بارے میں اور ان کی ضرورت کے بارے میں بات کرنا جائز ہے، اور اس حدیث سے وعدے کے جواز کابھی ثبوت ملتا ھے.
اور امام بخاری رحمہ اللہ نے اس حدیث کی وضاحت کرتے میں باب باندھا کہ عورتوں کو تعلیم دینے کے لیے کوئی دن علیحدہ سے مقرر کیا جاسکتا ھے ؟
حالیہ ہی میں یہاں دمشق میں جو عام بات پھیلی ہوئی ہے کہ ایک معین وقت میں عورتیں ارادہ ونیت رکھتی ہیں مسجد میں آنے کا تاکہ وہ درس سنیں, ان میں سے اس عورت سے جس کو وہ ایک داعیہ اور مبلغہ کا نام دیتی ہیں،
تو انہوں نے گمان اور خیال کیا کہ یہ ایسےنئے گھڑے ہوئے امور ہیں جوکہ نبی کریم صلی الله علیہ وسلم کے دور مبارکہ میں اور سلف صالحین کے دور میں بھی نہیں تھے، اور یہ بات مشہور ہے کہ نیک اور صالح علماء ان عورتوں کو خاص جگہ میں (بلاکر) تعلیم دینے میں سرپرستی کریں اور والی بنیں جیساکہ مذکرہ حدیث میں آیا ھے، یا پھر مردوں کے درس میں اگر یہ ممکن ہو تو مسجد میں ایک طرف پردے کا اہتمام کیا جائے (عورتوں کی تعلیم و تربیت کے لیے) ورنہ مرد حضرات ان عورتوں پر غالب ہیں ، (اس علم و تدریس کے سلسلے میں) اور اتنا ممکن نہیں رہتا(خواتین کے لیے) علم حاصل کرنا اور اس سے سوال کرنا،اگر آج ایسی عورتیں ہوں جنہیں کتاب و سنت سے ماخوذ علم اور صحیح فقہ دیا گیا ہو تو تو ان کے لیے ان کے گھر یا ان میں سے کسی کے گھر میں ایک خاص مجلس اور کانفرنس منعقد کرنے میں کوئی حرج نہیں، یہ ان کے لیے بہتر ہے۔
کیسے نہیں؟ اور نبی صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم عورت کے مسجد میں باجماعت نماز ادا کرنے کے بارے میں فرمایا تھا کہ ان عورتوں کے گھر ان کے لیے بہتر ہیں ،اگر معاملہ نماز میں اس طرح ہے کہ مسلمان عورت جوکہ پابند ہے کہ وہ آداب اور اپنی حدود کا اہتمام کرے، اور وہ کثرت سے باہر نہ نکلے ,تو کیسے ممکن نہیں ہوگا گھروں میں علم حاصل کرنا ان عورتوں کے لیے، زیادہ لائق بات یہی ہے ان کے لیے یعنی عورتوں کے لیے گھروں میں علم حاصل کرنا زیاد بہتر ھے .اور یہ بات زیادہ قابل توجہ ہے کہ ان میں سے بعض عورتوں کی آواز زیادہ بلند ہوتی ہے ان میں سے کچھ اور عورتیں بھی باتیں کرنے میں ان کے ساتھ شریک ہو جاتی ہیں تو اس طرح مسجد میں ان کی آوازوں سے بری اور مذموم گونج پیدا ہو جاتی ہے ، بڑے افسوس کے ساتھ یہ سب معاملات ہمارے سننے اور دیکھنے میں آۓ ہیں،پھر میں نے دیکھا ہے یہ
نوایجاد چیز کئی ملکوں میں تجاوز کر گئی ہے مثال کہ طور پر جیسا کہ عمان میں بھی ھے۔ہم اللہ تعالی سے ہر بدعت اور دین میں نئی گھڑی چیز سے سلامتی کا سوال کرتے ہیں –
[سلسلۃ الصحیحہ نمبر۔ 2680]
The post No. 8 Appointing Lessons for Women first appeared on Following the Sunnah.
Leaving the Senior ScholarsTranslated
By
Abbas Abu Yahya
Shaykh Rabee bin Hadi al-Madkhali said
من أشراط الساعة ، أن يترك الناس العلماء كبار العلماء ، ويذهبون يأخذون عن الجهال الأصاغر المتعالمين فهذا من البلاء‘From the signs of the final hour is that the people will leave the scholars, that is the senior scholars.
They will go and take from the ignorant, innovators who pretend to have knowledge and this is from affliction and tribulation.’
[‘Marhab Ya Talib al-Ilm’ 237-238]
ترك الناس العلماء كبار
قال الإمام ربيع بن هادي حفظه الله ورعاه :
مِنْ أَشْرَاطِ السَّاعَةِ، أَنْ يَتْرُكَ النَّاسُ الْعُلَمَاءَ كِبَارَ الْعُلَمَاءِ، وَيَذْهَبُونَ يَأْخُذُونَ عَنِ الْجُهَّالِ الْأَصَاغِرِ الْمُتَعَلِّمِينَ فَهَذَا مِنَ الْبَلَاءِ.
( من أشراط الساعة ، أن يترك الناس العلماء كبار العلماء ، ويذهبون يأخذون عن الجهال الأصاغر المتعالمين فهذا من البلاء ).
مرحباً يا طالب العلم (237/238)
━━━━✵❀✵━━━
کبار (بڑے) علماء کو چھوڑنا
إمام ربيع بن هادي المدخلی حفظه الله فرماتے ہیں:
“قیامت کی نشانیوں میں سے ایک یہ بھی ہے کہ لوگ بڑے بڑے علماء کو چھوڑ دیں گے، اور علم کا دعوٰی کرنے والے جاہل بدعتیوں سے علم حاصل کرنے لگیں گے۔ یہ ایک طرح کی بلا اور مصیبت ہے۔”
مصدر: مرحباً يا طالب العلم (237-238)
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Part 3
فـوائـد مسـتـنبطةمـنقـصة يوسفBenefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Download Pdf Part 3 Chapter 1 The Dream of the Two Young man
Part 3
Chapter 1
The Dream of the Two Young Men
As for the dream of the two young men, where one of them said:
إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ
<< ‘Verily, I saw myself (in a dream) pressing wine.’ The other said: ‘Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.’ >>
They were kind to Yusuf so that he would inform them of the interpretation of their dream. This is due to what they witnessed of his being good to things and to the creation.
Yusuf –alayhi sallam- interpreted the dream of the one who saw himself pressing wine to be, that he would be saved from the prison and would return to his status of serving his master, so he would press grapes for his master, resulting in wine.
He interpreted the other dream to be a person being killed, then crucified and birds eating from his head. As for the first dream then it came in a literal form. As for the other dream, then it came in the form of a similitude; that he would be killed, and even though he would have been killed, he would also be crucified and would not be buried until birds had eaten from his head.
This is an amazing insight, which gives precise meanings, as it is the custom that a person who is killed is buried straight away, such that it would not be possible for beasts and birds to eat from him. However, Yusuf –alayhi sallam- understood that this person would be killed and not buried quickly so that he reached this state.
This is the humiliation of that man, and his despicable, evil worldly destiny which causes the skin to tremble. He knew that this dream was real and would definitely take place.
Yusuf said to them:
قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ
<< ‘Thus is the case judged concerning which you both did inquire.’>>
This is from his complete knowledge of interpreting dreams, which are not interpreted based on suspicion and delusion, rather they are interpreted upon knowledge and certainty.
As for the appropriateness of the interpretation of this dream, it is that birds do not come close to living things, rather they eat from the deceased if there is no one close to the dead body, and this takes well place after the person has been killed and crucified.
From the perfection of Yusuf, his advice and his amazing intelligence is that he was careful in interpreting their dreams when they narrated them to him and he promised them that he would interpret the dreams at the earliest time.
Yusuf said:
لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ذَلِكُمَا
<< No food will come to you (in wakefulness or in a dream) as your provision, but I will inform (in wakefulness) its interpretation before the food comes.>>
He promised them the interpretations before the first meal was to be brought for them from outside the prison so that they would be calm and eager to hear the interpretations. Yusuf did this, so he would be able to give them Da’wah before he gave them the interpretations in that they would be more receptive to accepting the Da’wah to Allaah because calling them to Allaah was more important than interpreting their dreams.
He called them to Allaah using two means:
Firstly: through his own self, in how he was and in his beautiful description that made him reach this noble station.
Yusuf –alayhim as-Salaam- said:
The second matter: He called them through natural, real evidences.
He said:
يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ () مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
<< ‘O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible?
‘You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men do not know. >>
Indeed The One who is singled out with perfection from all perspectives, and with complete control over all the world, the upper and the lower, The One Who is deserving of complete worship, Who created the creation for His worship and He ordered them to do so, He has the command over His slaves in this world and the Hereafter. He is the One Whom it is necessary to worship Alone, other than Whom there are things that are worshipped which are deficient and of different types – those things which many people claim divinity for, but they do not have anything of the real meaning of divinity nor are they deserving of worship, rather they are titles which they have defined and names without any meanings.
So, Yusuf saw, that calling them to Allaah was foremost rather than the interpretation of their dreams and it was more beneficial for them and other than them.
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Women Teaching & Giving Dawah
No. 7 How can a woman be a Caller to Allaah?Translated
By
Abbas Abu Yahya
Fatwa Shaykh Muhammad bin Salih al-Uthaymeen
– May Allaah have mercy upon him- (d. 1421 A.H.)
Question:
How can a woman be a caller to the Deen of Allaah, what are the means to aid that, and which books should one begin with to acquire Sharia knowledge?
Shaykh Muhammad bin Salih al-Uthaymeen
– May Allaah have mercy upon him- (d. 1421 A.H.) answered:
‘The woman is a caller (Da’eeyah) exactly like a man if she has knowledge of the Sharia of Allaah, if she does not have knowledge, then it is not permissible for her to speak without knowledge, due to the statement of Allaah Ta’ala:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
<< Say: “(But) the things that my Lord has indeed forbidden are Al¬Fawâhish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.” >>[Al-A’raaf:33]
Also, the saying of Allaah Ta’ala:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا
<< And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah).>> [Al-Isra: 36]
Also, the saying of Allaah Ta’ala to His Prophet -sallAllaahu alayhi wa sallam:
قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
<< Say: “This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah – Islaamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e to the Oneness of Allaah – Islaamic Monotheism) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon >> [Yusuf:108]
Secondly: that she should have the capability to speak with what she knows.
Thirdly: that she should have the capability to debate the one who opposes, because perhaps a person stands up to oppose what she calls to, and that person has eloquent speech and explanation so she overwhelms the female caller (Da’eeyah) with her eloquent speech and explanation due to her weak defence and the strength of her falsehood. So, it is necessary that she has the capability to debate the one who opposes.
As for what to begin with, then the best thing a student of knowledge to begin with is the Book of Allaah Azza wa Jal, to memorise it, reflect upon its meanings, and to call the people to the Deen of Allaah Ta’ala with the Qur’aan, then with what is authentic from the Prophet -sallAllaahu alayhi wa sallam- indeed the Sunnah explains the Qur’aan, clarifies it and clarifies the Tafseer of it. The Sunnah is the twin of the Qur’aan in that it is obligatory to act upon it.
Then study the books of Aqeedah and Tawheed especially if there is a country in which there is a lot of Shirk and false Aqeedah. Then with the books of the people of knowledge, like Fiqh according to what is easy for her. What is better is that she enquires about every issue particularly, meaning that she asks the people of knowledge so that can be a more precise answer.
[https://binothaimeen.net/content/12952]
Arabic
رقم 7
لفضيلة الشيخ / محمد بن صالح العثيمين
9 – الجزء الثالث : كيف تكون المرأة داعية
كيف تكون المرأة داعية
السؤال: هذه السائلة عائشة من جمهورية مصر العربية بور سعيد استعرضنا سؤالاً لها في حلقةٍ ماضية بقي لها هذا السؤال تقول كيف تكون المرأة داعية لدين الله وما هي الأسباب المعينة على ذلك وما الكتب التي أبدأ بها في تحصيل طلب العلم الشرعي؟
الجواب
الشيخ: تكون المرأة داعية كالرجل تماماً إذا كان لديها علم بشريعة الله فإن لم يكن لديها علم فلا يحل لها أن تتكلم بلا علم لقول الله تعالى (قل إنما حرم ربي الفواحش ما ظهر منها وما بطن والإثم والبغي بغير الحق وأن تشركوا الله ما لم ينزل به سلطانا وأن تقولوا على الله ما لا تعلمون) ولقوله تعالى (ولا تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا) ولقوله تعالى لنبيه صلى الله عليه وعلى آله وسلم (قل هذه هي سبيلي أدع إلى الله على بصيرة أنا ومن اتبعني وسبحان الله وما أنا من المشركين)
ثانياً أن يكون لديها قدرة على التكلم بما علمت
ثالثاً أن يكون لديها قدرة على مجادلة المعارض لأنه قد يقوم شخص معارضٌ لما تدعو إليه ويكون لديه فصاحة وبيان فيغلب بفصاحته وبيانه على هذه الداعية لضعف دفاعها وقوة باطله فلا بد أن يكون لديها قدرة على مجادلة المعارض وأما ما تبدأ به فخير ما يبدأ به طالب العلم كتاب الله عز وجل أن يحفظه ويتدبر معانيه ويدعو الناس إلى دين الله تعالى به ثم ما صح عن النبي صلى الله عليه وعلى آله وسلم فإن السنة تبين القرآن وتوضحه وتفسره وهي شقيقة القرآن في وجوب العمل بها ثم بكتب العقيدة والتوحيد لا سيما إذا كان في بلدٍ يكثر فيه الشرك والعقيدة الباطلة ثم بما كتبه أهل العلم من الفقه حسبما يتيسر لها والأحسن أن تسأل عن كل مسألةٍ بعينها أي تسأل أهل العلم ليكون ذلك أدق في الجواب.
المصدر الموقع الرسمي لفضيلة الشيخ / محمد بن صالح العثيمين
https://youtu.be/vLP6JyFXB3g?si=xaTahACU05kk2EHbUrduنمبر7 فتاویٰ شیخ محمد بن صالح العثیمین اللہ تعالی ان پر رحم فرمائے – (متوفی 1421 ھ)عورت دین کی داعیہ کیسے بن سکتی ھے ؟عائشہ مصر العربیہ بورسعید سے سوال کرتی ہے ہم نے اس کا یہ سوال سابقہ پروگرام میں بھی کیا تھا اس کا بقیہ سوال یہ ہے کہ ایک عورت الله کے دین کی داعیہ کیسے بن سکتی ھے ، اور کون سے ذرائع اس دعوت کے کام میں مدد گار ثابت ہوتے ہیں، نیز کونسی کتابوں سے شرعی علم کے حصول کی ابتدا کی جائے ؟جواب ۔ عورت مکمل طور پرآدمی کی طرح داعیہ بن سکتی ھے بشرطیکہ اگر اس کے پاس الله تعالی کی شریعت کا (صحیح طور پر )علم ہو تو ،اور اگر اس کے پاس علم نہ ہوتو اس کے لیے جائز نہیں ھے کہ وہ بلا علم بات کرے یعنی اس کے پاس علم نہیں تو اس کے لیے دعوت و تبلیغ کا کام جائز نہیں , الله تعالی کے اس قول کی روشنی میں الله تعالی کا فرمان ہے۔آپ فرما دیجیے کہ البتہ میرے رب نے صرف حرام کیا ہے ان تمام فحش باتوں کو جو اعلانیہ ہیں اور جو پوشیدہ ہیں اور ہر گناہ کی بات کو ناحق کسی پر ظلم کرنے کو ، اس بات کو کہ اللہ کے ساتھ کسی ایسی چیز کو شریک ٹھہراؤ جس کی اللہ نے کوئی سند نازل نہیں کی اور اس بات کو تم لوگ اللہ کے ذمے ایسی بات نہ لگا دو جس کو تم جانتے نہیں.اور الله تعالی کے اس قول کے پیش نظر۔>>وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا<<اور اس چیز کا پیچھا نہ کر جس کا تجھے کوئی علم نہیں۔ بے شک کان اور آنکھ اور دل، ان میں سے ہر ایک، اس کے متعلق سوال ہوگا۔اور الله تعالی کے اس قول کی روشنی میں ۔>>قل ھذہ سبیلی ادعو الی اللہ علی بصیرۃ انا من اتبعنی و سبحان الله وما انا من المشرکین<<آپ فرمادیجئے کہ میں اللہ کی طرف اس طور پر بلاتا ہوں کہ میں دلیل پر قائم ہوں میں بھی اور میرے ساتھ والے بھی ، اور الله تعالی پاک ھے اور میں مشرکوں میں سے نہیں ہوں (سورہ یوسف ، آیت ،۱۰۸)دوسری بات یہ ھے کہ جو اس نے علم حاصل کیا ھے اس کو بول کر بیان کرنے کی اس کے پاس قدرت و استطاعت ہو،تیسری بات یہ ھے کہ اپنے مخالف سے بحث و مباحثه کرنےکی اس داعیہ کے پاس قدرت واستطاعت ہو ، کیونکہ ممکن ہے کہ کبھی کوئ شخص کھڑا ہوکر اس کی دعوت کی مخالفت کرے اور اس کے پاس فصاحت و بلاغت اور بیان کا طریقہ بھی ہو تو وہ اس داعیہ پر اپنے بیان اور اپنی فصاحت و بلاغت کے ساتھ اور اسکے کمزور دفاع کیوجہ سے اور اسکی باطل طاقت کی وجہ سے اس کا مخالف اس داعیہ پر(کہیں)غلبہ حاصل کر لے ،اس لیے یہ ضروری ھے کہ اپنے مخالف سے بحث و مباحثه کرنےکی اس داعیہ کے پاس قدرت و طاقت بھی ہو۔رہی یہ بات کہ کون سی کتابوں سے ابتدا کرے، تو بہتر یہی ہے کہ ایک طالب علم اللہ تعالی کی کتاب سے ابتداء کرے،اور وہ اسے حفظ کرے اور اس کے معانی میں غور و فکر اور تدبر کرے ،اور وہ اسی کے ساتھ اللہ تعالی کےدین کی طرف لوگوں کو دعوت دے’پھر اسکے بعدجو نبی کریم صلی اللہ علیہ وسلم کی صحیح احادیث ہیں (ان سے ابتداء کرے)کیونکہ سنت جو ہے یعنی حدیث جو ھے وہ قرآن مجیدکو کھول کر بیان کرتی ہے، اور حدیث قرآن پاک کی وضاحت ہے اور تفسیر ھے,اسی طرح قرآن و حدیث دونوں پر عمل پیرا ہونا لازم و ملزوم ہے۔ پھر اس کے بعد ایک داعیہ پر یہ بات ضروری ھے کہ وہ عقیدہ اور توحید کی کتابوں کا علم حاصل کرے’ جس علاقے و شہر میں باطل عقائد اور شرک زیادہ پایا جاتا ہو وہاں (توحید اورعقیدے کا علم) زیادہ ضروری ھے ،پھراس کے بعد جو اہل علم نے فقہ کی کتابیں لکھی ہیں جتنا اس کو میسر ہو اس کا علم حاصل کرے،اور یہ اس کے لئے بہت بہتر ہوگا کہ بذات خود اہل علم سے ہر ایک مسئلہ دریافت کرے اس طرح اس کے علم اور جواب دینے میں پختگی آئے گی.The post No. 7 How can a woman be a Caller to Allaah? first appeared on Following the Sunnah.
What to do whilst visiting MakkahCompiled & Translated
by
Abbas Abu Yahya
Download Pdf What to do whilst visiting Makkah1.5
Contents
2 Makkah the Best Place on Earth 4
3 Makkah is Sacred. 7
4 The Honour of A Believer is greater than the Ka’aba. 9
5 The Masjid al-Haraam.. 11
5.1 Setting out on a Specific Religious Journey to Three Masajid to Pray There. 14
6 The Multiplying of righteous actions in Makkah. 16
7 Reward of Praying in the Masjid al-Haraam.. 19
8 Dua for going to the Masjid. 21
9 Dua for Entering & Exiting the Masjid. 26
10 Entering the Masjid With the Right Foot 37
11 Dua for After Hearing the Adhan 40
12 The Supplication after the Adhan: 42
13 Praying in the first rows. 44
14 Waiting for the next Obligatory Prayer 45
15 Optional Tawwaf 49
16 The Tahyeeyah of the Ka’aba is Making Tawwaf For Umrah 49
17 Virtue of Performing Tawwaf 51
18 Tawwaf is like the Prayer 53
19 The permissibility of standing & clinging between the door and the black Stone whilst making Tawaaf 66
20 What to say in THE TAWWAF. 75
21 Two Rakat after each Tawwaf 80
22 What is Better Prayer or Tawwaf?. 81
23 Tawwaf of the House of Allaah al-Haraam.. 83
24 Drinking ZamZam.. 107
25 • Attending a Gathering of Knowledge. 118
26 Pray the funeral prayer & follow the body to the grave yard until the burial 120
Summary of What to do Whilst Visiting Makkah
- Praying in the Masjid al-Haraam
- Dua for going to the Masjid
- Dua for Entering & Exiting the Masjid
- Praying in the first rows
- Waiting for the next obligatory prayer
- Optional Tawwaf
- Reading Qur’aan
- Attending lectures and lessons
- Praying the funeral prayer
2 Makkah the Best Place on EarthWhen Allaah gave the permission to His Messenger –sallAllaahu alayhi wa sallam- to migrate, the Messenger of Allaah stood on his ride near the Masjid al-Haraam and said:
وَاللَّهِ إِنَّكِ لَخَيْرُ أَرْضِ اللَّهِ، وَأَحَبُّ أَرْضِ اللَّهِ إِلَى اللَّهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْتُ
‘I swear by Allaah that you are the best of the earth of Allaah, the most beloved of Allaah’s earth to Allaah. If it was not that I was evicted from it, I would not have left.’
[Collected by Tirmidhi, Ibn Majah & authenticated by Al-Albaani]
From Ibn Abbas who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to Makkah:
| مَا أَطْيَبَكِ مِنْ بَلَدٍ، وَأَحَبَّكِ إِلَيَّ، وَلَوْلَا أَنَّ قَوْمِي أَخْرَجُونِي مِنْكِ مَا سَكَنْتُ غَيْرَكِ |
‘What a fine city you are from among the cities, and the most beloved to me, if it was not for my people evicting me, I would not live in any other place.’
[Collected by Tirmidhi, Ibn Majah & authenticated by Al-Albaani]
3 Makkah is SacredFrom Abdullaah bin Abbas -radiAllaah anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said on the day of the conquest of Makkah:
إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ؛ فَهْوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لأَحَدٍ قَبْلِي، وَلَمْ يَحِلَّ لِي إِلَّا سَاعَةً مِنْ نَهَارٍ، فَهْوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ، وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلَّا مَنْ عَرَّفَهَا، وَلَا يُخْتَلَى خَلَاهُ
‘Indeed, Allaah made this city sacred, the day He created the heavens and the earth. It is sacred due to Allaah making it sacred until the Day of Judgement. It was not allowed for anyone to fight/kill here before me, and it has been allowed for me for only a portion of the day. It is sacred due to Allaah making it sacred until the Day of Judgement. Do not cut down wild growing trees, do not hunt its animals, do not pick up lost things except for the one who can announce whose it is, and do not cut its vegetation’
[Collected by Bukhari & Muslim]
4 The Honour of A Believer is greater than the Ka’abaFrom Ibn Abbas who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- looked at the Ka’aba and said:
مرحبًا بكِ من بيتٍ، ما أعظمَكِ، وأعظمَ حرمَتَكِ! وللمؤمنُ أعظمُ حرمةً عند اللهِ منكِ، إن اللهَ حرّم منكِ واحدةَّ، وحرّمَ مِنَ المؤمنِ ثلاثًا: دمَه، ومالَه، وأن يُظَنَّ به ظنُّ السُّوءِ
‘O Allaah’s House welcome to you, how great
you are and how great is your being sacred! The believer has a greater sacredness to Allaah than you.
Indeed, Allaah made one matter sacred for you but Allaah made three matters sacred for the believer: his blood, his wealth and that a person should not have bad suspicions about him.’ [1]
5 The Masjid al-Haraam
| إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَمُبَارَكًا وَهُدًى لِلْعَالَمِينَ فِيهِ آيَاتٌ بَيِّنَاتٌمَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا |
The First Masjid Placed on Earth
Allaah Ta’ala said:
<< Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-‘Alameen (mankind & jinn).
In it are manifest signs (for example), the Maqaam (place) of Ibraheem; whosoever enters it, he attains security. >>
[Ala-Imraan: 96-97]
From Abu Dharr -radiAllaah anhu- who said, I asked the Messenger of Allaah -sallAllaahu alayhi wa sallam- about the first Masjid placed upon the earth and he said:
‘The Masjid al-Haraam.’
I asked, ‘which one after that?’
The Messenger said:
‘Masjid al-Aqsa.’
I said: ‘What was the time period between them?’
The Messenger said:
‘Forty years.’[2]
5.1 Setting out on a Specific Religious Journey to Three Masajid to Pray ThereThe Excellence of the three Masajid is in relation to praying there.
From Abu Sa’eed al-Khudri -radiAllaah anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
لا تُشَدُّ الرِّحالُ إلاَّ إلى ثلاثةِ مساجد، المسجد الحرام، ومسجدي هذا، والمسجد الأقصَى
Do not take out a specific religious journey[3] except to three Masajid, the Masjid al-Haram, my Masjid and Masjid al-Aqsaa.’[4]
6 The Multiplying of righteous actions in MakkahQuestion:
I usually fast Ramadan in Makkah al-Mukaramah every year, is there a specific virtue for those outside of Makkah?
Shaykh Abdul Azeez Bin Baz -Rahimahullaah- (d. 1420 A.H.) said:
‘There is no doubt that Makkah al-Mukaramah is the best area to Allaah, prayer in the Masjid al-Haram is better than hundred thousand prayers than any other Masjid.
Likewise, there is no doubt that righteous deeds in the two noble Harams are multiplied so much that only Allaah knows the amount, except for the prayer since its amount has been mentioned.
Fasting of Ramadan in Makkah al-Mukaramah combines the virtue of the time and the place. Whoever is given success for fasting Ramadan in Makkah al-Mukarramah, but also as long as this does not result in cancelling an obligation which a person has been tasked with, or abandoning a responsibility with which a person has been assigned. Fasting with a righteous intention has great goodness.
If a Muslim staying outside of the Haram area was more beneficial to himself or the Muslims for their religion, and resulted in great advantages and many benefits, then it is better for the Muslim to stay in the place in which there is an increase of his benefit for the Muslims and he has a lot of good deeds for that.’[5]
7 Reward of Praying in the Masjid al-HaraamFrom Abdullah bin az-Zubayr -radiAllaah anhuma- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
صَلَاةٌ فِي مَسْجِدِي هَذَا أَفْضَلُ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ مِنْ الْمَسَاجِدِ إِلَّا الْمَسْجِدَ الْحَرَامَ وَصَلَاةٌ فِي الْمَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ صَلَاةٍ فِي هَذَا
‘Prayer in my Masjid is better than a thousand prayers in any other Masjid except Masjid al-Haram and prayer in the Masjid al-Haram is one hundred times better than this Masjid.’[6]
8 Dua for going to the MasjidFrom Ibn Abbas -RadhiAllaahu anhumma- that he slept at the Messenger’s home -sallAllaahu alayhi wa sallam- and when the Muadhin called the Adhan, the Messenger of Allaah -sallAllaahu alayhi wa sallam- went out for the prayer and said:
اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُوراً، وَفِي لِسَانِي نُوراً، وَفِي سَمْعِي نُوراً، وَفِي بَصَرِي نُوراً، ومِنْ فَوْقِي نُوراً، وَمِنْ تَحْتِي نُوراً، وَعَنْ يَمِينِي نُوراً، وَعَنْ شِمَالِي نُوراً، وَمِنْ أمَامِي نُوراً، وَمِنْ خَلْفِي نُوراً، واجْعَلْ في نَفْسِي نُوراً، وأعْظِمْ لِي نُوراً.
‘O Allaah place light (Noor) in my heart, Noor on my tongue, Noor in my hearing, Noor in my sight, Noor above me, light below me, Noor on the right of me, Noor on the left of me, Noor in front of me, Noor behind me, Noor in my myself and make my light great.’[7]
اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُوراً، وَفِي لِسَانِي نُوراً، وَفِي سَمْعِي نُوراً،
Allaahumma ijaal fee qalbee Noorun, Wa fee lisasnni Noorun, Wa fee sama’aee Noorun,
وَفِي بَصَرِي نُوراً، ومِنْ فَوْقِي نُوراً، وَمِنْ تَحْتِي نُوراً، وَعَنْ يَمِينِي نُوراً،Wa fee basaree Noorun, Wa min fowqqee Noorun, Wa min Tahatee Noorun, wa un yameen Noorun,
وَعَنْ شِمَالِي نُوراً، وَمِنْ أمَامِي نُوراً، وَمِنْ خَلْفِي نُوراً، واجْعَلْ في نَفْسِي نُوراً، وأعْظِمْ لِي نُوراً.Wa un sheemaali Noorun, wa min amamee Noorun, Wa min khalfi Noorun, waja’al fee nafsee Noorun, Wa A’athm Lee Noorun.
9 Dua for Entering & Exiting the MasjidShaykh Muhammad Nasiruddeen Al-Albaani said:
‘Enter the Masjid with the right foot, since indeed that is from the Sunnah, as Anas bin Malik -RadhiAllaahu anhu said:
‘It is from the Sunnah when you enter the Masjid that you begin with your right foot and when you exit that you begin with your left foot.’[8]
Also, it is recommended to say while entering the Masjid, as when the Messenger of Allaah -sallAllaahu alayhi wa sallam- would enter the Masjid he would say:
أَعُوذُ بِاللَّهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ
وَسُلْطَانِهِ الْقَدِيمِ
مِنَ الشَّيْطَانِ الرَّجِيمِ
– I seek refuge with Allaah The Supreme and with His Noble Face, and His eternal authority from the accursed shaytaan –
A’outhu bil-lahil ‘atheem, wa bi-wajhihil-kareem, wa sultanihil-qadeem min ‘ash-shayanir-rajeemi
Then he said: if he says this supplication then the shaytaan says: this person has been protected from me for the rest of the day.[9]
A person also says what the Messenger -Alayhi as-Salat wa Sallam- used to say:
بسمِ اللهِاللَّهُمَّ صلِّ على محمَّدٍ وسلَّماللَّهُمَّ افتحْ لي أبوابَ رحمتِك
‘In the name of Allaah,
O Allaah send praise upon Muhammad and security,
O Allaah open for us the doors to Your Mercy.’
‘Bismillaah Allaahahumma Salli ala Muhammad wa Salaam Allaahumma Iftah Lee Abwaab Rahmatika’
This Isnaad is Hasan.
This Dua is obligatory to say due to the Messenger commanding to say it, when he said:
إذا دخل أحدُكم المسجدَ فَلْيُسَلِّمْ على النبيِّ، ولْيَقُلْ:
اللهم افتحْ لي أبوابَ رحمتِك،
وإذا خرج فَلْيُسَلِّمْ على النبيِّ ولْيَقُلْ:
اللهم أَجِرْني منَ الشيطانِ الرجيمِ.
When one of you enters the Masjid then he should send Salam upon the Prophet and then say:
Allaahumma Iftah Lee Abwaab Rahmatika’
O Allaah open for us the doors to Your Mercy.’
And when he exits, he should send Salam upon the Prophet and then he should say, O Allaah protect me from the accursed Shaytaan.’[10]
10 Entering the Masjid With the Right FootImam al-Bukhari said:
‘The Chapter Entering the Masjid and other places beginning with the Right foot first
Ibn Umar used to start with his right foot first and if he exited the Masjid, he would start with the left.
Aeysha said:
كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ التَّيَمُّنَ مَا اسْتَطَاعَ فِي شَأْنِهِ كُلِّهِ: فِي طهوره وَترَجله وتنعله
‘The Prophet –sallAllaahu alayhi wa Salam–would like to begin with his right hand as much as he could in all his matters, while purifying himself, combing his hair and putting on his shoes.[11]
Shaykh al-Albaani said:
‘Indeed, the Sunnah is to enter the Masjid beginning with the right foot as Anas bin Malik -RadiAllaahu anhu- said:
‘It is from the Sunnah, if you enter the Masjid to begin with the right foot and if you exit from it, begin with the left foot.’[12]
11 Dua for After Hearing the AdhanFrom Abdullaah bin ‘Amr that he heard the Prophet –sallAllaahu alayhi wa Salam– saying:
إِذَا سَمِعْتُمُ الْمُؤَذِّنَ فَقُولُوا كَمَا يَقُولُ وَصَلُّوا عَلَيَّ فَإِنَّهُ لَيْسَ أَحَدٌ يُصَلِّي عَلَيَّ صَلَاةً إِلَّا صَلَّى اللَّهُ عَلَيْهِ عَشْرًا وَسَلُوا لِيَ الْوَسِيلَةَ فَإِنَّ الْوَسِيلَةَ مَنْزِلَةٌ فِي الْجَنَّةِ وَلَا تَنْبَغِي أَنْ تَكُونَ إِلَّا لِعَبْدٍ مِنْ عِبَادِ اللَّهِ وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ وَمَنْ سَأَلَهَا لِي حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ القيامة
‘If you hear the Muadhin (the caller to the prayer), then say the like of what he says and send Salat upon me. Whoever sends Salat upon me once, Allaah sends Salat upon that person ten-fold. Then ask Allaah to give me Waseelah (the intercession), which is a place in Paradise, which is only deserving for a slave from the slaves of Allaah, and I hope that I am that slave. So whoever asks Allaah for my intercession then the intercession will be made permissible for him.’[13]
12 The Supplication after the Adhan:Bukhari collected in his ‘Saheeh’ from Jabir bin Abdullaah -RadiAllaahu anhuma- who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Whoever says, when he hears the call to the prayer:
اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ
‘Allaahumma Rabbi Hadihee ad-Dawat Tuttaamah, wa Salat al-Qa’eema, ‘Aatee Muhammad al-Waseelatta wal Fadeelatta, wab’athhu Maqaaman Mahmoodan aladhi wa ‘addtahu’
then my intercession becomes allowed for him on the Day of Judgement.’
13 Praying in the first rowsThe Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
خيرُ صفوفِ الرِّجال أوَّلُها وشرُّها آخرُها
‘The best rows for the men are the front rows and the worst are the last ones.’[14]
14 Waiting for the next Obligatory PrayerFrom Abu Hurairah -RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
لا يزال أحدكم في صلاة ما دامت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة
‘One of you continues to be in prayer as long as the prayer withholds him from going to his family, and nothing withholds him except the prayer.’[15]
From Abu Hurairah -RadhiAllaahu anhu- that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
الملائكة تصلي على أحدكم ما دام في مصلاه ما لم يحدث اللهم اغفر له اللهم ارحمه لا يزال أحدكم في صلاة ما دامت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة
‘The Angels send Salat upon one of you as long as you remain in your place of prayer as long as he does not invalidate his Wudu. O Allaah forgive him, O Allaah have mercy upon him. ‘One of you continues to be in prayer as long as the prayer withholds him from going to his family, and nothing withholds him except the prayer.’[16]
Ibn Hajr -Rahimahullah- (d. 852 A.H.) said:
‘Meaning: that he is in the place where he performed a prayer in the Masjid and this wording is a general wording, since, if a person stood up and went to another area in the Masjid and he continued to be upon his intention of waiting for the next prayer, therefore, he is still regarded as being in prayer.’
[Fath al-Bari 3/647/p.126]
15 Optional Tawwaf16 The Tahyeeyah of the Ka’aba is Making Tawwaf For UmrahTawwaf is the first action of Umrah a Muslim does when he reaches Makkah. It is narrated by Bukhari and Muslim from ‘Ayesha -radiAllaah anha – who said:
‘Indeed, the first action the Prophet –sallAllaahu alayhi wa sallam– performed when he reached Makkah [for Umrah] was that he made Wudu, then he made the Tawwaf.’[17]
Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- mentions:
‘The Sunnah for the person in Ihraam is that he should begin with Tawaaf and then two Rakahs after it.’ [18]
17 Virtue of Performing TawwafShaykh ul Islaam Ibn Taymeeyah Rahimahullaah said: ‘The Tawwaf of the Ka’aba is from the best acts of worship and means of getting closer to Allaah which Allaah the Most High has legislated in His Book and upon the tongue of his Prophet sallAllaahu alayhi wa sallam.
It is from the greatest of acts of worship for the people of Makkah. Likewise, for someone who is resident in Makkah or who came from outside of Makkah.
It is also from the acts of worship which are continuous and optional by which is a distinction above all the other places.
The people of Makkah continue from the time of the Messenger of Allaah sallAllaahu alayhi wa sallam and his Khulafa and his Companions -may Allaah be pleased with them- that they perform Tawwaf of the house at all times and they would do this a lot.
[Majmoo al-Fatawa 26/249]
18 Tawwaf is like the PrayerFrom Ibn Abbas -radiAllaah anhu- that the Prophet -sallAllaahu alayhi wa sallam- said:
الطَّوافُ حَولَ البيتِ مِثلُ الصَّلاةِ، إلَّا أنَّكم تتكلَّمونَ فيه، فمن تكلَّمَ فيه فلا يتكَلَّمنَّ إلَّا بخيرٍ
‘The Tawwaf around the House (Ka’aba) is like the prayer, except that you can speak during it. Whoever speaks in the Tawwaf then he should only speak with goodness.’
[Collected by Tirmidhi, Darmi, Ibn Hibban and authenticated by Al-Albaani]
A Description of the Tawwaf
‘A description of the Tawwaf of the House (Ka’aba) is that a person begins his Tawwaf from the corner which has the black stone, so one faces it, or points to it, or kisses it as long as people are not harmed if it is crowded. A person equals all his body with the whole of the black stone. Then a person begins Tawwaf, placing the left side towards the Ka’aba, walking towards the Yemeni corner then the circuit ends back at the black stone, which is where he began the Tawwaf. This is the completion of one circuit, he continues until he completes seven circuits.’[19]
Shaykh Muhammad Nasirudeen al-Albaani said:
‘Go to the black stone and turn your body until you face it directly, then say Bismillaah Allaahu Akbar, which is what Ibn Umar said.
Then touch the black stone with his hand and kiss the black stone with his lips and also to do a Sajda upon it, since indeed the Messenger of Allaah –sallAllaahu alayhi wa sallam– did so, as did Umar and Ibn Abbas.
If a person cannot kiss the black stone, then he can touch it with his hand and kiss his hand.
If he cannot touch it, he points to it.
He does this in every circuit.
He should not crowd the people, and this is due to the saying of the Messenger –sallAllaahu alayhi wa sallam:
| ‘O Umar indeed you are a strong man, so do not harm the weak people and if you wanted to touch the black stone and there was space then touch it, otherwise face it and say Allaahu Akbar.’ |
| يا عمر إنك رجل قوي فلا تؤذالضعيف وإذا أردتاستلام الحجر فإن خلالك فاستلمه وإلا فاستقبله وكبر |
There is a great virtue in touching the stone, due to the saying of the Messenger –sallAllaahu alayhi wa sallam:
ليبعثن الله الحجر يوم القيامة وله عينان يبصر بهما، ولسان ينطق به ويشهد على من استلمه بحق.
‘Allaah will bring the black stone on the Day of Judgement and it will have two eyes with which it will see, a tongue with which it will speak and will testify for the one who touched it truthfully.’
The Messenger said:
مسح الحجر الأسود والركن اليماني يحطان الخطايا حطا
‘Touching the black stone and the Yemeni corner makes sins fall away a lot.’
The Messenger also said:
الحجر الأسود من الجنة وكان أشد بياضا من الثلج حتى سودته خطايا أهل الشرك
‘The black stone is from Paradise and it was whiter than snow and it became black due to the sins of the people of Shirk.’
Then he begins with the Tawwaf around the Ka’aba, with it being on a person’s left and he makes Tawwaf seven circuits, and a circuit is from the stone until he reaches it again.
He touches the Yemeni corner with his hand in every circuit of Tawwaf but does not kiss his hand, if he cannot touch it then he does not point to it with his hand.
He should say [whilst going] between the Yemeni corner and the black stone:
a lot:
اللَّهُمَّ رَبَّنَا، آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ
‘O Allaah our Lord give us goodness in this world and goodness in the Hereafter and save us from the punishment of The Fire.’
‘Allaahumma Rabbanaa aatina
fid-Dunyaa hasanah wa fil aakhira(ti) hasanah wa qinaa adhaab an-Naar’
[Collected in al-Adab Al-Mufrad and Albaani said its Isnaad is Saheeh. No. 682]
He does not touch the two other corners in following the Prophet –sallAllaahu alayhi wa sallam.
[Shaykh ul Islaam Ibn Taymeeyah said:
‘Touching the black stone is with the hand. As for the rest of the sides of the Ka’aba and the Maqam Ibraheem, also the rest of what is on the earth of Masajid and their walls, graves of the Prophets and the righteous like the house of our Prophet –sallAllaahu alayhi wa sallam, the cave of Ibraheem and the place where our Prophet –sallAllaahu alayhi wa sallam– used to pray, and other places like graves of the Prophet and the righteous, the rock of the Bait al-Maqdas [Jerusalem]; these are not touched nor kissed and this is in agreement of the Imams. As for Tawwaf of those places then that is from the worst of prohibited Bida’.’
How excellent is what has been narrated by AbdurRazzaq, Ahmad and al-Bayhaqi from Ya’alla bin Ummayyah who said: I made Tawwaf with Umar bin al-Khattab, (in a narration: with Uthmaan), may Allaah be pleased with him, so when I reached the corner which is after the door, which is also the corner after the black stone, I was about to touch that corner with my hand and Umar said: ‘Have you not made Tawwaf with the Messenger of Allaah?
I said: ‘Of course.’
He said: ‘Did you see him touch this corner?’
I said: ‘No.’
He said: ‘So do not do so, since indeed you have a good example in the Messenger of Allaah –sallAllaahu alayhi wa sallam.’]
[Standing close to the Ka’aba between the Black stone and door]
19 The permissibility of standing & clinging between the door and the black Stone whilst making TawaafFrom Amr bin Shu’aib from his father who said:
I made Tawaaf with Abdullaah, when we reached to the back of the Ka’aba I said to him, ‘Will you not seek refuge?’ So, he said, ‘I seek refuge with Allaah from the fire.’ Then he continued in Tawaaf until he touched the black stone, then he stood between the corner of the black stone and the door and he placed his chest his face his forearms and his palms between the area of the black stone and the door, meaning in Tawaaf, then he said this is what I saw the Messenger of Allaah sallAllaahu alayhi wa sallam do.’ [20]
It is allowed to stand close to the Ka’aba between the
Black stone and the door and to place one’s chest and face and forearms upon the Ka’aba.
There is no specific Dhikr in Tawwaf. A person can read Qur’aan or any Dhikr he wants, due to the saying of the Messenger –sallAllaahu alayhi wa sallam:
الطواف بالبيت صلاة ولكن الله أحل فيه النطق فمن
نطق فلا ينطق إلا بخير
‘Making Tawwaf of the Ka’aba is like the prayer, however Allaah allowed speaking in it, so whoever speaks then he should only speak good.’
In another narration:
‘So, speak less in the Tawwaf.’
[Shaykh ul Islaam said: ‘There is no mention of the amount of speech from the Prophet –sallAllaahu alayhi wa sallam– not from his commands, not from his statement, nor with his teaching. In fact, he makes Dua in the Tawwaf with all the Duas according to the Sharia, as for what a lot of people mention of specific Dua under the spout on the roof of the Ka’aba etc, then this has no foundation.’
It is not allowed to perform Tawwaf of the Ka’aba naked, nor should a woman who is menstruating due to the saying of the Prophet –sallAllaahu alayhi wa sallam:
لا يطوف بالبيت عريان
‘Do not perform Tawwaf naked.’[21]
Also, the statement of the Messenger –sallAllaahu alayhi wa sallam to Aeysha when she came to perform Umrah in the farewell Hajj:
افعلي كما يفعل الحاج غير أن لا تطوفي بالبيت
ولا تصلي حتى تطهري
‘Do what the one performing Hajj does except that do not make Tawwaf of the Ka’aba, nor should you pray until you are clean.’
Once you finish from the seventh circuit…. Go to the Maqam Ibraheem [the station of Ibraheem] and the Prophet said:
وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلّىً
<< And take you people the Maqam (place) of Ibraheem as a place of prayer >>
[Surah al-Baqarah: 125]
Pray two Rakat with the Maqam between you & the Ka’aba
The Messenger recited in the two Rakat [the whole of two Surahs]:
قُلْ يَا أَيُّهَا الْكَافِرُونَ
<< Say to these O Al-Kafiroon disbelievers >>
[Surah al-Kafiroon]
Also,
قُلْ هُوَ اللَّهُ أَحَدٌ
<< Say: He is Allaah, the One. >>
[Surah al-Ikhlaas]
It is not allowed to walk in front of the one praying there, nor allow anyone to walk in front of you while you pray due to the general Ahadeeth which prohibit that and the absence of proof of there being an exception in the Masjid al-Haram or even for the whole of Makkah!’
[Adapted from ‘Manasik al-Hajj wal Umrah’]
20 What to say in THE TAWWAFWhen beginning the Tawaf at the Hajr al-Aswad [The Black Stone]
Shaykh Muhammad Nasiruddeen Al-Albaani said:
‘It is the Sunnah to say Takbeer [Say: Allaahu Akbar (Allaah is the greatest)] at the Hajr al-Aswad on every circuit due to the hadeeth of Ibn Abbas -Radi Allaahu anhu- who said: the Prophet –sallAllaahu alayhi wa sallam–
made Tawaf of the House upon his camel, and every time he came to the Hajr al-Aswad corner, he would indicate to it with what he had with him in his hand and say Takbeer.
As for saying ‘Bismillaah’ (In the Name of Allaah), then it is authentic from Ibn Umar that he would point to the stone and say;
بسم الله والله أكبر
‘Bismillaah wa Allaahu Akbar’. [22]
The Dua’ between the Yemeni Corner & the Black Stone
From Abdullaah bin as-Saib -Radi Allaahu anhu-who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say: between the two corners [the Yemeni corner & the black stone]:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
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21 Two Rakat after each TawwafFrom Abdullaah bin Umar who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:
‘Whoever makes seven circuits around the House (Ka’ba) and prays two Rakats, it is the same as freeing a slave.’ [25]
22 What is Better Prayer or Tawwaf?Shaykh Abdul Azeez Bin Baz – May Allaah have mercy upon him- (d. 1420 A.H.) was asked:
‘Is it better to perform many Tawwaf or to perform optional prayers?
The answer:
‘There is a difference of opinion about which is better. However, it is foremost to combine between the matters, so pray a lot and perform Tawwaaf a lot, to combine between two good matters.
Some of the scholars favoured Tawwaaf for the person who is from abroad, since the Kaba does not exist in their countries, so it is recommended to perform Tawwaf a lot as long as they are in Makkah.
There are those who preferred the prayer because it is better than Tawwaf. Therefore, what is better and foremost, from my opinion, is to do both, even if a person is from abroad, so a person does not miss out of the excellence of either of them, participating in both.’
[Majmoo Fatawa Ibn Baz]
23 Tawwaf of the House of Allaah al-Haraam[26]‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr said:
‘Indeed, from the great lessons which benefit the pilgrim is when he reaches the Ancient House and carries out that great act of worship which is: Tawwaf of the House of Allaah al-Haraam. He sees all those pilgrims performing Tawwaf in obedience to Allaah and fulfilling His command.
What benefits him in this situation is that which is well-known; the important state and noble value of this worship and the great intensity with which it enters the hearts of the believers. This is especially so, when the large masses of believers are all dressed in one type of clothing and are of uniform appearance, circling the House of Allaah, saying: ‘SubhanAllaah, La illaah ill Allaah and Allaahu Akbar’ (Far is Allaah from imperfection, there is none worthy of worship in truth except Allaah and Allaah is the Greatest), supplicating to their Noble Lord, beseeching Him for success, asking of Him and turning to Him in prayer.
Every single person is making seven circuits for a Tawwaf, all of them beginning at the black stone and ending at it and this is what the Tawwaf is: going around the Ka’ba seven times with the intention of Tawwaf, in worship of Allaah, starting with the black stone and ending at it, with the Ka’ba on their left-hand side. The Muslims do this in obedience to Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam, and, for each person, the level of perfection for this act of worship is the equivalent to how much he followed the Noble Messenger– sallAllaahu alayhi wa sallam.
The evidences in the Book and the Sunnah showing the legislation of Tawwaf of the House of Allaah al-Haraam are numerous, and there are multiple narrations from the Messenger of Allaah –sallAllaahu alayhi wa sallam. This is proof that this action brings one closer to Allaah, and it is obedience from Allaah’s slaves that He loves. He has legislated it and commanded them with it, urged them to carry it out and made it a rite from the rites whereby His House al-Haraam is intended, as He said:
وَأَذِّن فِي ٱلنَّاسِ بِٱلۡحَجِّ يَأۡتُوكَ رِجَالٗا وَعَلَىٰ كُلِّ ضَامِرٖ يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٖ ٢٧ لِّيَشۡهَدُواْ مَنَٰفِعَ لَهُمۡ وَيَذۡكُرُواْ ٱسۡمَ ٱللَّهِ فِيٓ أَيَّامٖ مَّعۡلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلۡأَنۡعَٰمِۖ فَكُلُواْ مِنۡهَا وَأَطۡعِمُواْ ٱلۡبَآئِسَ ٱلۡفَقِيرَ ٢٨ ثُمَّ لۡيَقۡضُواْ تَفَثَهُمۡ وَلۡيُوفُواْ نُذُورَهُمۡ وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ
<
[al-Hajj: 27-29]
Indeed, Allaah appointed His Prophet and friend, Ibraheem, along with his son Ismaeel, the Prophet of Allaah –alayhis Sallat wa Sallam, to sanctify the House, build its foundations and prepare it for those who would perform Tawwaf, stand up for prayer, make Rukoo and make Sujood, Allaah says:
وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
<
In addition, He says:
وَإِذۡ بَوَّأۡنَا لِإِبۡرَٰهِيمَ مَكَانَ ٱلۡبَيۡتِ أَن لَّا تُشۡرِكۡ بِي شَيۡٔٗا وَطَهِّرۡ بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
<< And (remember) when We showed Ibraheem the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, those who stand up for prayer, and those who bow and prostrate (in prayer)”>>[Hajj: 26]
It becomes clear from what has preceded that Tawwaf of the Ancient House is a noble act of worship and a great act of obedience that Allaah loves from His slaves. He has legislated and ordained it for them. He has prepared a great reward and many gains for those performing the Tawwaf.
Tawwaf of the House is a pillar from the pillars of Hajj, just as it is also a pillar from the pillars of Umrah. This shows the great importance and high status of the Tawwaf with Allaah; since neither the Hajj nor the Umrah can be complete without it.
Indeed, in this great act, the Muslim learns great lessons and attains significant benefits, which is that this significant act of worship – by which I mean the Tawwaf – was legislated for this place alone, around the House of Allaah al-Haraam, as preceding texts from the Book and Sunnah have shown, and there are many other texts as well.
Due to this, the Muslim comes to know that making Tawwaf in any place of the world, other than this place, is not legislated and there is nothing that proves its legislation. Rather it is misguidance and false to make the houses of the creation equal with the House of the Creator; that place that He -Subhanahu- commanded to be established for His remembrance, obedience and to be faced in His -Subhanahu- worship. There is no difference amongst the people of knowledge regarding the futility of making Tawwaf in any area or location other than the House of Allaah al-Haraam.
So it is not permissible to make Tawwaf around domed shrines or graves, nor around tombs, trees, stones or anything else, and there are many, many narrations from the people of knowledge regarding this. Perhaps, if time allows, I will mention some of their statements.
Imaam an-Nawawi -Rahimullaah- said in his book ‘al-Majmoo Sharh al-Muhadhab’: ‘and it is not permissible to make Tawwaf of his grave –sallAllaahu alayhi wa sallam.’
He continues after mentioning some points: ‘A person should not be deceived by many of the common people performing this Tawwaf because following the Sunnah and performing an action is only done by following the Ahaadeeth and the sayings of the scholars; no attention is paid to the innovations and ignorance of the common people or other then them. It is affirmed in the two authentic books From ‘Ayesha -RadiAllaah anha: that the Messenger of Allaah ––sallAllaahu alayhi wa sallam- said:
‘Whoever innovates in this matter of ours that which is not from it then it is rejected.’[27]
Also, in the narration of Muslim:
‘Whoever does an action that we have not commanded then it will be rejected.’[28]
From Abu Huraira – radiAllaah anhu – who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:
‘Do not frequent my grave, but do send prayers upon me, as your prayers reach me from wherever you are.’
Narrated by Aboo Dawood with an authentic chain,[29]
Fudayl bin ‘Ayaad -Rahimullaah- said the meaning of which is: ‘Follow the paths of guidance and you will not be harmed due to being a small number of followers. Beware of the paths of misguidance and do not be deceived by the large number of ruined ones.’
Whosoever thinks that wiping his hands on graves and shrines, and other things similar to this, is more effective for receipt of blessings then this is from his ignorance and negligence; because receiving blessings can only be by way of that which is in accordance with the Sharia’, and how can good be achieved by opposing that which is correct.’[30]
Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said:
‘Indeed, the Muslims are agreed that it is not legislated to make the Tawwaf except of Bait-ul-Mamoor.[31] It is not allowed to make Tawwaf of the rock of Bait ul-Maqdis,[32] nor of the Prophet’s house –sallAllaahu alayhi wa sallam, nor of the dome which is in the mountain of ‘Arafat, nor in any other place.’[33]
He also said: ‘There is no place on earth like the Ka’ba where you can make Tawwaf. Whoever believes that making Tawwaf of other than the Ka’ba is legislated, then that is a worse evil than the one who believes that it is permissible to pray facing other than the Ka’ba.
This is because the Prophet –sallAllaahu alayhi wa sallam– and the Muslims prayed facing Bait ul- Maqdis for eighteen months when he first migrated from Makkah to Madina. That was the Qiblah of the Muslims for that period, then Allaah changed the Qiblah to the Ka’ba and revealed this in the Qur’aan as is mentioned in Sooratul Baqaraah. The Prophet –sallAllaahu alayhi wa sallam– and the Muslims prayed towards the Ka’ba, and so it became a Qiblah. It is the Qiblah of Ibraheem and other than him, from the Prophets.
So whoever today takes the rock as a Qiblah and prays facing it then he is a disbeliever, an apostate and he is made to repent- so he either repents or he is killed [only by the authorities]. This is even though it used to be a Qiblah but has since been abrogated. So what is the condition of one who takes it as a place for Tawaaf, just as one would make Tawaaf of the Ka’ba? Making Tawaaf of other than the Ka’ba has not been legislated by Allaah in any way whatsoever……….’[34]
Therefore, with this research mentioned by Imaam an-Nawawi, Shaykh-ul- Islaam Ibn Taymeeyah and other than them from amongst the people of knowledge, the severe evil and danger of making Tawaaf of any place other than the House of Allaah al-Haraam– which Allaah gave permission to make Tawaaf around- becomes clear.
As far as what some of the ignorant people do where they make Tawaaf around graves, domes, shrines or anything else like this, then none of this is from the Deen of Allaah; rather it is from the whisperings of the Shaytaan and the legislation of Iblees; if it is not, then where is it to be found in the Book and the Sunnah: ‘make Tawaaf of the grave of so-and-so’ or of the tomb of so-and-so’, or things of this nature? Allaah -the Most High is above what they describe and He is far from the imperfection of what they associate with Him.’
[From Lessons of Creed Acquired from the Hajj]
24 Drinking ZamZam1 – From Jabir bin Abdullaah who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:
ماءُ زمزمَ لِما شُرِبَ له
‘ZamZam water is for what it is drank for.’
[Collected by Ibn Majah and Aḥmad and authenticated by Al-Albaani in Irwaa no.1123 & Saheehah no. 883]
2 – From Ibn Abbas from the Prophet sallAllaahu alayhi wa sallam:
خيرُ ماءٍ على وجهِ الأرضِ ماءُ زمزمَ، فيه طعامٌ من الطعمِ وشفاءٌ من السقمِ، وشرّ ماءٍ على وجهِ الأرضِ ماءُ بوادِي برهوت بقيةُ حضرموتٍ كرجلِ الجرادِ من الهوامِ، يصبحُ يتدفق، ويمسِي لا بلالَ بها
‘The best water on the face of the earth is ZamZam water, it contains sustenance of food and cure for illness. The worst water on the face of the earth is from an extremely deep well in the valley of Barahut in Hadramawt (in Yemen), in that it has many vermin like locusts in it. In the morning the water gushes forth and it is dried out by the evening.’
[Collected by Tabraani, & Al-Albaani researched it in Saheehah no. 1056 and graded its Isnaad Hasan]
3 – From Saeed bin Jubair who said that Ibn Abbas said that the Prophet sallAllaahu alayhi wa sallam said:
يرحم الله أم إسماعيل، لو تركت زمزم – أو قال: لو لم تغرف من الماء – لكانت عينا معينا
‘May Allaah have mercy upon Umm Ismaeel, had she left the Zamzam, it would have been a flowing spring.’
[Collected by Bukhari]
5 – Taking ZamZam back to your country
From Hisham bin Urwa from his father from Aeysha that she used to carry Zamzam water and she said:
أنها كانت تحمل من ماء زمزم وتخبر أن رسول الله ﷺ كان يحمل ماء زمزم في الأداوى والقرب وكان يصب على المرضى ويسقيهم
that the Messenger of Allaah sallAllaahu alayhi wa sallam used to carry ZamZam water in water containers, water skins and he would pour it on sick people and give it to them to drink.’
[Collected by Tirmidhi, Bukhari in ‘at-Tarikh al-Kabeer’, al-Bayhaqi & graded Hasan by Al-Albaani in Saheehah no. 883 & he graded it Saheeh in Saheeh al-Jami no. 4931]
Reading Qur’aan, listening to an Islamic lecture etc.
- Reading Qur’aan
Abdullaah ibn Mas’ood -Radi Allaahu anhu- said:
‘Indeed, these hearts are vessels, so busy them with the Qur’aan, and do not busy them with other things.
[al-Musanaf]
Advice for the one who has no blessings in his time
One of the Salaf said:
‘Every time I increased in reading a portion of the Qur’aan, blessings increased in my time, and I continued increasing in reading until I reached reading ten Ajzaa (parts) of my portion of reading.’
Ibraheem bin AbdulWahid al-Maqdasi advised ad-Deeya al-Maqdasi when he wanted to travel for knowledge:
‘Read the Qur’aan a lot and do not leave it; indeed it will make it easy for you for that what you seek (i.e. knowledge) due to the amount that you read.’
ad-Deeya said: ‘I saw that this was true and I experienced it a lot, so I found if I had read a lot, I would find it easy to hear Hadeeth being narrated a lot, and also writing them down. If I did not read the Qur’aan, it would not be easy for me.’
[From: ‘Thayl Tabaqaat al-Hanabila by Ibn Rajab 3/205]
The saying of the Messenger -sallAllaahu alayhi wa sallam:
إقرأوا القرآن فإنه يأتي يوم القيامة شفيعا لأصحابه
‘Read the Qu’raan since indeed it will come on the Day of Judgement interceding for its companions.’
[Collected by Muslim]
From Ibn Mas’ood who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
من قرأ حرفا من كتاب الله فله به حسنة والحسنة بعشر أمثالها لا أقول: {ألم} حرف ولكن: ألف حرف ولام حرف وميم حرف’
Whoever read a letter from the Book of Allaah then he will receive a reward for it and every good reward is multiplied by ten the like of it, I do not say that ‘Alif, Laam, Meem’ is a letter but Alif is a letter, and Laam is a letter and Meem is a letter.’
[Collected by Bukhari in ‘Tareekh’, Tirmidhi, Hakim & authenticated by Albaani in Saheehah no. 3327, ‘Saheeh al-Jamia’ no. 11415 & Saheeh Targheeb no. 1416]
25 • Attending a Gathering of KnowledgeFrom Abu Hurairah -Radi Allaahu anhu- that he heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:
“من جاء مسجدي هذا، لم يأتِهِ إلا لخيرٍ يتعلَّمُه، أو يُعلِّمُهُ فهو بمنزلةِ المجاهدين في سبيل الله، ومن جاء لغير ذلك، فهو بمنزلةِ الرجلِ ينظر إلى متاعِ غيرِهِ”.
‘Whoever enters this Masjid of ours, he did not come to it except to learn goodness or teach it, then he is like the Mujahid in the path of Allaah. Whoever entered it for other than that then he is of the status of a man who looks on that which is not his.’[35]
26 Pray the funeral prayer & follow the body to the grave yard until the burialThe Messenger of Allaah –sallAllaahu alayhi wa Salam– said:
((من شهد الجنازة حتى صلى عليها فلة قيراط ومن شهدها حتى تدفن فلة قيراطان قيل وما القيراطان؟ قال مثل الجبلين العظيمين))
‘Whoever attends a funeral prayer until he prayed for the deceased then he will have a Qiraat (mountain of gold) of reward and whoever attends the funeral until the burial will have two Qiraat of reward.’
It was asked what are two Qiraat? The Prophet said: ‘The like of two great mountains.’[36]
سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ
All Praise belongs to Allaah, may His peace
and blessings be upon our final
Prophet Muhammad, his
family, his companions
and all those who
follow his
guidance.
[1] [Collected by al-Bayhaqi in ‘Shu’ab al-Eemaan’ & graded Hasan by Al-Albaani in Silsilah Saheeh no. 3420]
[2] [Collected by Bukhari & Muslim]
[3] TN: Here the meaning is to take a specific religious journey to perform an unlegislated act of worship. However, to go to a specific Masjid to attend an Islamic seminar or meet Muslims etc, then this is permissible.
[4] [Collected by Bukhari & Muslim]
[5] [Majmoo’ Fatawa wa Maqalat Shaykh Ibn Baz 15/448]
[6] [Collected by Ahmad, Ibn Hibban and authenticated by Albaani in Saheeh al-Jama no. 3841]
[7] [Collected by Bukhari and Muslim]
[8] [Collected by al-Hakim and from his chain al-Bayhaqi and graded Hasan by Al-Albaani]
[9] [Collected by Abu Dawood and Al-Albaani said it’s Isnaad is Saheeh]
[10] [Collected by Ibn Khuzaimah, Ibn Hibban and Al-Albaani graded the Isnaad as Jayyid upon the conditions of Muslim]
[Summarised from ‘Thammarat al-Mustatab’ by Al-Albaani]
[11] [Collected by Bukhari & Muslim]
[12] [Collected by al-Hakim and al-Bayhaqi and al-Hakim said it was authentic upon the conditions of Muslim and Dhahabi agreed with him, Albaani declared the hadeeth to be Hasan]
[Thamarat al-Mustatab 2/602]
[13] [Collected in the main books of hadeeth except Bukhari & Ibn Majah]
[14] [Collected by Muslim]
[15] [Collected by Muslim]
[16] [Collected by Bukhari]
[17] [Saheeh al-Bukhari and Saheeh Muslim]
[18] [Taken from ‘Silsilah Da’eefah No. 1012 by Shaykh al-Albaani]
[19] [Summarised from Adwaa al-Bayan 4/388 by Imam Muhammad Ameen al-Shinqiti]
[20] [Collected by Abu Dawood and Ibn Majah al-Bayhaqi & authenticated by Al-Albaani in Silsilah Saheehah 2138]
[21] In pre-Islaamic times the people used to perform a Tawwaf naked.
[22] [‘Hajjatul Nabi’ p.57]
[23] [Saheeh Sunnan Abu Dawood 1892]
[24] Adding Extra Wording to a Dua
Shaykh Muhammad AbdulWahhab al-Banna -Rahimahullaah- (d. 1430 A.H.):
‘It is a Bida to add more wording to this Dua of different wordings like, ‘Enter us into paradise along with the righteous Ya Aziz Ya Ghafar O Lord of all that exists….’etc.’
The wordings for Athkaar and Dua which have been narrated are limited to those wordings.
From Nafa’ that a man sneezed while he was next to Ibn Umar, and he said: ‘Alhamdulillaah wa Salat ala Rasool Allaah -sallAllaahu alayhi wa Salam’. So, Ibn Umar – Radi Allaahu anhu – said to that man: ‘And I say: Alhamdulillah and Salam upon the Messenger of Allaah -sallAllaahu alayhi wa Salam-, but this is not how the Messenger of Allaah -sallAllaahu alayhi wa Salam- taught us. So if one of us were to sneeze he would say: ‘Alhamdulillaah ‘ala kulli haal’ (Praise be to Allaah in all circumstances).’
Collected by Tirmidhi, al-Albaani said Its Isnaad is good and it was collected by al-Hakim and others. [Mishkat al-Mas’abih 3/4744]
For a detailed biography go to: http://www.markazmuaadh.com/th_gallery/the-updated-biography-of-sheikh-muhammad-abdulwahhab-marzooq-al-banna/
[25] [Silsilah Saheehah No. 2725]
[26] From ‘https://followingthesunnah.com/2021/06/27/lessons-of-creed-acquired-from-the-hajj/’ this highly beneficial booklet was compiled from a series of lectures that the Shaykh delivered in Masjid Quba for the visiting pilgrims. It was translated by Allaah’s blessings in 1423 A.H. in the Prophetic City of al-Madina.
[27] Saheeh al-Bukhari and Saheeh Muslim
[28] Saheeh Muslim
[29] Sunan Abee Dawood
[30] Al-Majmoo’Sharh al-Muhadhab
[31] The House which is above the Ka’aba in the heavens
[32] Jerusalem
[33] Al-Fatawa
[34] Al-Fatawa
[35] [Collected by Ibn Majah, al-Bayhaqi and authenticated byAlbaani in Saheeh Targheeb no. 87]
[36] [Collected by Bukhari and Muslim]
The post What to do whilst visiting Makkah first appeared on Following the Sunnah.
Tranquility & Ease for the Heart & Soul
الإطمئنان وراحة للقلب والروح
Translated
By
Abbas Abu Yahya
Allaah the Most Merciful said:
《And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for an appointed while, and bestow His abounding Grace to every one who helps and serves needy and deserving, physically and with his wealth, and even with good words. But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection).》[Hud: 3]
Shaykh ul Islaam Ibn Taymeeyah -Rahimahullaah- said:
‘When a sinner seeks forgiveness from his Lord for his sin, then he has followed those who are happy like the Prophets and the believers; like Adam and others.
However, if he sins openly and justifies it with Qadr (pre-destine) then he has followed the wretched; like Iblees (the devil) and those who follow him from those who went astray.’
[Majmoo al-Fatawa 14/263]
Shaykh Muhammad bin Salih al-Uthaymeen Rahimahullaah said:
‘When a person seeks forgiveness with his heart and tongue he finds ease, tranquility and a connection with Allaah Subhanahu wa Ta’ala. He finds a sweetness which cannot be described or compared with, not with eating something sweet, or honey, nor anything.
Every time a person seeks forgiveness from Allaah he finds – SubhanAllaah- strength, tranquility and relaxation, however, that is with the condition that seeking forgiveness is with the heart and tongue together.’
[Sharh Saheeh Al-Bukhari 8/146]
Arabic
الإطمئنان وراحة للقلب والروح
قال الله تعالى:
وَأَنِ ٱسۡتَغۡفِرُوا۟ رَبَّكُمۡ ثُمَّ تُوبُوۤا۟ إِلَیۡهِ یُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰۤ أَجَلࣲ مُّسَمࣰّى وَیُؤۡتِ كُلَّ ذِی فَضۡلࣲ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡا۟ فَإِنِّیۤ أَخَافُ عَلَیۡكُمۡ عَذَابَ یَوۡمࣲ كَبِیرٍ
[هود: ٣]
قال شيخ الإسلام ابن تيمية رحمه الله:
” والمذنب إذا استغفر ربه من ذنبه فقد تأسى بالسعداء من الأنبياء والمؤمنين؛ كآدم وغيره، وإذا أصر واحتج بالقدر فقد تأسى بالأشقياء؛ كإبليس ومن اتبعه من الغاوين”.
[مجموع الفتاوى ١٤/ ٢٦٣]
الإنسان إذا استغفر بقلبه ولسانه يجد راحة وطمأنينة وصلة بالله سبحانه وتعالى ويجد لذة لا توصف ولا تقارن
لا بأكل الحلوى ولا العسل ولا أي شيء.
وكلما استغفرَ الله وجد -سبحان الله – سعة، وطمأنينة وراحة
لكن بشرط أن يكون الاستغفار بالقلب وباللسان معا
✍🏻 ابن عثيمين رحمه الله
📒 شرح صحيح البخاري ١٤٦/٨
Urdu
دل اور روح کا اطمئنان اور راحت
اللہ تعالی فرماتا ہے:
﴿وَأَنِ ٱسۡتَغۡفِرُوا۟ رَبَّكُمۡ ثُمَّ تُوبُوۤا۟ إِلَیۡهِ یُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰۤ أَجَلࣲ مُّسَمࣰّى وَیُؤۡتِ كُلَّ ذِی فَضۡلࣲ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡا۟ فَإِنِّیۤ أَخَافُ عَلَیۡكُمۡ عَذَابَ یَوۡمࣲ كَبِیرٍ﴾
ترجمہ: اور یہ کہ تم لوگ اپنے گناه اپنے رب سے معاف کراؤ پھر اسی کی طرف متوجہ رہو، وه تم کو وقت مقرر تک اچھا سامان (زندگی) دے گا اور ہر زیاده عمل کرنے والے کو زیاده ﺛواب دے گا۔ اور اگر تم لوگ اعراض کرتے رہے تو مجھ کو تمہارے لیے ایک بڑے دن کے عذاب کا اندیشہ ہے۔
شيخ الإسلام ابن تیمیہ فرماتے ہیں:
“اور جب کوئی گناہگار اپنے رب سے اپنے گناہ کی مغفرت طلب کرتا ہے تو در اصل وہ سعادت مند انییاء اور مومن بندوں جیسے آدم وغیرہ کی پیروی کرتا ہے، اور جب کوئی گناہگار گناہ پر قائم اور بضد رہتا ہے اور تقدیر کو بطور حجت پیش کرتا ہے تو اس حال میں وہ در اصل بد بختوں کی پیروی کرتا ہے جیسے کہ ابلس اور اسکے سارے گمراہ پیروکار۔” [مجموع الفتاوى ١٤/٢٦٣]
جب انسان اپنے دل اور زباں سے مغفرت طلب کرتا ہے تو اسے راحت، اطمئنان اور اللہ سبحانه وتعالى کی قرابت حاصل ہونے کے ساتھ ساتھ ایسی لذت ملتی ہے جسکو بیاں نہیں کیا جاسکتا اور نہ ہی اسکا مقابلہ مٹھائی، شہد یا کوئی اور چیز کھانے سے کیا جاسکتا ہے۔ اور جب بھی وہ(انسان) اللہ سے مغفرت طلب کرتا ہے تو (سبحان الله) وہ آسودگی، اطمئنان اور راحت پاتا ہے بشرطیکہ مغفرت دونوں دل اور زباں سے طلب کری جائے ۔
✍🏻 علامہ محمد بن صالح العثيمين رحمه الله
📒 شرح صحيح البخاري ١٤٦/٨
The post Tranquility & Ease for the Heart & Soul first appeared on Following the Sunnah.
Part 2
فـوائـد مسـتـنبطة مـن قـصة يوسف
Benefits Derived from the Story of Yusuf
-sallAllaahu alayhi wa sallam-
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Part 2
Author’s Introduction
In the Name of Allaah the Most Kind the Most Merciful
All praise is due to Allaah and may Allaah send praise and security upon Muhammad, his family and upon his Companions.
To proceed:
These are benefits derived from the story of Yusuf -May Allaah’s praise and security be upon him and upon all the Prophets and Messengers. Indeed Allaah Ta’ala narrated the story of Yusuf to us clearly and at the end of the story He said:
لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ
<< Indeed in their stories, there is a lesson for men of understanding.>> [1]
A lesson or an admonition is something which is of importance and expressed to give different meanings and beneficial rulings, and instructs in goodness and warnings against destruction. All the stories of the Prophets are lessons, however Allaah singled out the story of Yusuf –alayhim as-Salaam- with His saying:
لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ
<< Verily, in Yusuf and his brethren, there were Ayaat (signs) for those who ask.>>[2]
In the story of Yusuf, there are various signs and lessons for everyone who asks, and desires guidance and direction. The story details his transition from one state to another, from trial after trial, humiliation and imprisonment, to honour and ruling over a kingdom. Also, from being separated and alone, to being united and achieving goals, from sadness and grief to delight and happiness, from ease to poverty and poverty to ease, and from being constrained to being free. There are many other things which this great story includes, so praise be to The One Who narrated it, clarified it and explained it.
From the benefits of this Soorah is that it contains the principles of the science of dream interpretation. Indeed knowledge of dream interpretation is a great important branch of knowledge, it is built upon having good understanding, an ability to be articulate, upon tangible visible matters and abstract meanings, or that which is relevant to the circumstances of the one dreaming. As well as being in accordance with the times and conditions associated with the dream.
Indeed Allaah praised Yusuf –alayhim as-Salaam- for his knowledge of interpreting sequences of events and dreams, and for his explaining the narratives of Sharia’ rulings and narratives linked to these dreams.
The difference between these and the type of dreams which are confusing and have no interpretation, such as the dream of the one whom certain matters play on his mind and as a result he often sees those matters in his sleep, and that these type of dreams are confused dreams which have no interpretation.
Another type of dream is what Shaytaan casts in the soul of a sleeping person; dreams which are lies and madness. These also do not have an interpretation and it is not required for an intelligent person to busy himself with reflecting upon them, rather it is necessary for that person to turn his attention away from them and forget them.
As for the correct dream, then that is inspiration with which Allaah inspires the soul, when it is free from the body at the time of sleep, or the dream is examples which are presented to a human by an Angel to make that person understand what is suitable for him.
Perhaps a person sees something in reality and its interpretation is that what he saw in his dream.
Yusuf –alayhim as-Salaam- was given the knowledge of distinguishing between a correct dream and a false one by Allaah, and of distinguishing the truth in that dream from the falsehood in it.
Yusuf’s story is proof for interpreting dreams due to the following:
Firstly, Yusuf’s dream which he narrated to his father Yaqoob –alayhim as-Salaam:
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ
<<(Remember) when Yusuf said to his father: ‘O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me.’>>[3]
Yaqoob –alayhim as-Salaam- interpreted it completely with its correct meaning, and he used means which had preceded. He interpreted seeing the sun and the moon to be the father and the mother of Yusuf, and the eleven stars to be Yusuf’s brothers, and that his condition would be such that all of them would prostrate to Yusuf, and would be under his rule. This is why, when that meeting between Yusuf and his family took place, after his father, mother and brothers entered Misr, and Yusuf had raised his parents upon thrones and they had all bowed to him in prostration that Yusuf said, recollecting that dream and interpretation:
يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا
<< O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! >>[4]
This is a great matter by which Yusuf reached a level where he is exalted and highly honoured by his parents, his brothers and also by the people.
Achieving this goal necessitates means and preparations which cannot be achieved except by using means that comprise of:
- a great amount of knowledge,
- righteous actions,
- sincerity,
- being chosen by Allaah,
- fulfilling the rights of Allaah and the rights of the creation.
This is why it was stated, in mentioning the reason for reaching this noble goal:
وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
<<“Thus will your Lord choose you and teach you the interpretation of dreams (and other matters) and perfect His Favour on you and on the offspring of Ya’qoob, as He perfected it on your fathers, Ibraheem and Ishaaq aforetime! Verily, your Lord is All-Knowing, All-Wise.”>>[5]
This means that it is incumbent that Allaah will complete His blessings upon you by teaching you beneficial knowledge and righteous actions and by being chosen by Allaah thereby achieving beautiful manners and a magnificent status, which will therefore, give you glad tidings and attaining high status in the Dunyaa and the Hereafter.
Incorporated in to this interpretation of Yusuf’s dream by Yaqoob, was good news for Yusuf and ease from what he was to encounter of difficulties and distress from his brothers and of being in prison. Indeed, through knowledge it is known that disliked things and difficulties lead towards goodness, ease and comfort and make difficulties easier, facilitate relief from their distress and that a great amount of ease and relaxation is thereby achieved.
This is a part of the kindness which Yusuf indicated in his statement:
إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
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This is what is essential from the wisdom of Allaah, that high, lofty levels cannot be achieved except with noble means, and this is why He said:
لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ
<< Verily, in Yusuf and his brethren, there were Ayaat (signs) for those who ask.>>[7]
From the benefits of this interpretation of Yusuf’s dream is the great news for Yaqoob, Yusuf’s mother and his brothers, that he would achieve a high rank, rectification and goodness.
Yaqoob was from the major Prophets, the best of those chosen. Yusuf’s mother had goodness, rectification and a high rank in the Dunyaa and the Hereafter such that she was compared to the sun or the moon, depending on the difference of opinion as to which referred to which parent.
As for Yusuf’s brothers, even though they did what they did regarding the rights of their father and brother: afflicting harm, being disobedient, and breaking off from him, despite all that, their father and brother pardoned them and sought Allaah’s forgiveness for them – and Allaah Ta’ala is the Most Merciful of those who show mercy.
The sun, moon and stars all incorporate light and a great loftiness, yet they are, in the contrast of their light, similar to the contrast between Yusuf’s parents and his brothers.
So briefly, Yusuf’s dream included what happened to Yusuf –alayhim as-Salaam, the goodness of the Dunyaa and the Hereafter, his great status, the means and blessings which occurred due to these events and what happened to his parents and brothers, of sharing in the good of the Dunyaa and the Hereafter, and Allaah knows best.
AbdurRahmaan bin Nasir bin Sa’adi
[1] [Yusuf : 111]
[2] [Yusuf : 7]
[3] [Yusuf : 4]
[4] [Yusuf : 100]
[5] [Yusuf: 6]
[6] [Yusuf: 100]
[7] [Yusuf: 7]
The post Part 2 – Benefits Derived from the Story of Yusuf first appeared on Following the Sunnah.
Part 5 – The Islamic Ruling on TattoosThe Ruling of a Body Tattoo & The Ruling of the Effects of the Tattoo Remaining on the Body
Translated
by
Abbas Abu Yahya
The Islamic Ruling on Tattoos Pdf download
The Ruling of a Body Tattoo
Shaykh Abdul Azeez bin Abdullaah bin Baz -Rahimahullaah- (d. 1420 A.H.) said:
‘A tattoo on the body is prohibited due to what is affirmed from the Prophet sallAllaahu alayhi wa sallam: ‘That he cursed the woman who gets tattooed and requests tattoos.’
[Majmoo’ al-Fatawa 10/44]
The Ruling of the Effects of the Tattoo Remaining on the Body
Shaykh Abdul Azeez bin Abdullaah bin Baz -Rahimahullaah- (d. 1420 A.H.) said:
‘When a Muslim gets tattooed whilst in a state of ignorance of it being prohibited, or whilst he was young, then it is necessary for him to remove them after having knowledge that it is prohibited. However, if there is hardship in removing it or harm, then repentance and seeking forgiveness is sufficient.’
[Majmoo al-Fatawa 10-44]
The post Part 5 – The Ruling of the Effects of the Tattoo Remaining on the Body first appeared on Following the Sunnah.
Women Teaching & Giving DawahNo. 5 Is it upon the woman to teach what she learnt even if her environment does not allow it?Translated
by
Abbas Abu Yahya
Fatawa Shaykh Muqbil bin Hadi al-Wada’aee– May Allaah have mercy upon him- (d. 1422 A.H.)Question:What is the work of the woman who is a Da’eeyah (caller to Islaam) because she says the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Convey from me even if it is an Ayaah.’ She also says the Hadeeth: ‘Whoever hides knowledge then he will be reined with it on the Day of Judgement.’ Is it upon the woman to teach what she learnt even if her environment does not allow it?Shaykh Muqbil bin Hadi al-Wada’aee – May Allaah have mercy upon him- (d. 1422 A.H.) answered:The Answer:Allaah Subhanahu wa Ta’ala says:<< Fear Allaah as much as you can>> [Taghabun: 16]I advise her to memorise from the book ‘Riyadh as-Saliheen’ and from ‘al-Lua’lua’ wal Marjaan’ in that which Bukhari & Muslim agreed upon, and from the Qur’aanic Ayaat.She should call to Allaah among women and it is necessary when she sees that she has an effect on them, even if she leaves off some of her duties.The enemies of Islaam climb to the peaks of mountains, every place, they cross deserts and desolate regions to call the Muslims to atheism or to Christianity or other matters of the communities of disbelief.Therefore, it is appropriate for us to call to Allaah Subhanahu wa Tala’a, to strive earnestly and work hard. It is not permissible for a woman to be a Khateebah (a lecturer) among men nor a teacher for men since she would be a trial and tribulation as has preceded.However, she should teach her sisters and teach the young children who do not desire women. As for her standing among men and addressing them and give Dawah to them, then no, this is not allowed. But she should fulfil her obligation among women.So, we find that majority of Muslim women believe in other than Allaah. You find a woman supplicating to al-Khamsah, and another supplicating to Ali bin Abi Taalib, another one supplicating to al-Hasan and another to al-Hussain, etc.Then also, you may find women from the Muslims who, when it goes dark, she looks up to the sky and says, look at Allaah how vast He is, so she thinks that the sky is Allaah Subhanahu wa Ta’ala.Therefore, we are in need of, and you females are in need of seriousness and to exert effort of Dawah among women and this is much goodness and Allaah’s aid is sought.Likewise is the Dawah via authoring and writing, it is necessary that she is cautious in writing the Qur’aanic Ayaat and the authentic hadeeth from the Prophet -sallAllaahu alayhi wa sallam- …….. and she should not give Dawah using a microphone to amplify her voice, since the voice of the woman is a Fitnah (trial). We hear the voice of the female news presenters, may Allaah purify the radio channels of the Muslims from female presenters, and we fear for ourselves fitnah and we dislike listening to female presenters.So, we call the female Da’yeeyat if you establish this obligation then you are upon great, great goodness.’[Tape: Asilah al-Akhawat al-Jazareeyat side B]
Arabic رقم 5الشيخ مقبل الوادعي-رحمه الله تعالى-السؤال: ما هو عمل المرأة الداعية تقول قال رسول الله صلى الله عليه وسلم: “بلغوا عني ولو آية وتقول : من كتم علما لجم به يوم القيامة ” فهل على المرأة أن تعلم كل ما تتعلمه وإن كانت أوضاعها لا تسمح بذلك؟الجواب: الله سبحانه وتعالى يقول: [فاتقوا الله ما استطعتم] التغابن 16وأنا أنصحها أن تحفظ من رياض الصالحين ومن اللؤلؤ والمرجان فيما اتفق عليه الشيخان ومن الآيات القرآنية وتقوم تدعو إلى الله بين النساء وينبغي إذا رأت أنها تؤثر حتى ولو تركت بعض أعمالها فأعداء الإسلام يصعدون إلى قمم الجبال وإلى جميع الأماكن يقطعون الفيافي والقفار من أجل أن يدعوا المسلمين إلى الإلحاد أو إلى النصرانية أو إلى غير ذلك من الملل الكافرة.فجدير بنا أن ندعو إلى الله سبحانه وتعالى ونجد ونجتهد ولا يجوز أن تقوم المرأة خطيبة بين الرجال ولا مدرسة للرجال فإنها فتنة كما تقدم ولكن تعلم أخواتها وتعلم الأطفال الصغار الذين لا يشتهون النساء أما أن تقوم بين الرجال تخطبهم وتدعوهم فلا, لا يجوز هذا وتقوم بواجبها عند النساء فنساء المسلمين أغلبهن يعتقدن في غير الله فتلك تدعو الخمسة وتلك تدعو علي بن أبي طالب وتلك تدعو الحسن وتلك تدعو الحسين وتلك وتلك.ثم بعدها أيضا ربما من نساء المسلمين من إذا ظلمت تنظر إلى السماء وتقول:انظر إلى الله ما أوسعه فهي تظن أن السماء هي الله سبحانه وتعالى فنحن محتاجون وأنتن محتاجات إلى جد واجتهاد في الدعوة في أوساط النساء وهذا خير كثير والله المستعان.وكذلك الدعوة بالتأليف وينبغي أن تتحرى في التأليف آية قرآنية وحديثا صحيحا عن النبي صلى الله عليه وسلم …ولا تدعو بواسطة مكبر صوت فإن صوت المرأة فتنة ونحن نسمع المذيعات طهر الله إذاعات المسلمين من المذيعات ونخشى على أنفسنا الفتنة ونكره سماع المذيعات.ادعين النساء وإذا قمتن بهذا الواجب فأنتن على خير جدا جدا.المصدر: شريط أسئلة الأخوات الجزائريات ج/2
نمبر5 فتاویٰ شیخ مقبل بن ہادی الوداعی – اللہ تعالی ان پر رحم فرمائے – (متوفی 1422 ھ)ایک داعیہ عورت کو کیا کام کرنے چاہئیںالشیخ مقبل الوادعی رحمہ اللہ سے سوال کیا گیا کہایک داعیہ عورت کو کیا کام کرنے چاہئیں جبکہ کے نبی کریم صلی اللہ علیہ وسلم کا فرمان ہےپہنچا دو میری طرف سے خواہ وہ ایک آیت ہی کیوں نہ ہو اور اسی طرح آپ کا یہ بھی فرمان ہے کہ جو شخص علم چھپاتا ہے قیامت والے دن اسے لگام پہنا دیا جائے گا اور کیا عورت کے لیے بھی ضروری ہے کہ جو اس نے دینی تعلیم حاصل کی وہ آگے پہنچائے ,اگرچہ اس عورت کے حالات اس کو اجازت نہ دیتے ہوںتو شیخ مقبل الوادعی نے جواب دیا فاتقوا اللہ ما استطعتمکہ اللہ تعالی کا فرمان ہے کہ اللہ تعالی سے ڈرو جتنی تم استطاعت رکھتے ہواور میں اس عورت کو نصیحت کرتا ہوں کے ریاض الصالحین جو کتاب ہے اس میں سے کچھ یاد کر لے ,اور اسی طرح جو کتاب اللؤلؤ والمرجان ہے اس میں سے بھی کچھ احادیث یاد کر لےوہ احادیث جس پر امام مسلم اور بخاری رحمھما الله نے اتفاق کیا . اسی طرح قرآن پاک کی کچھ آیات سے بھی یاد کر لے،پھر وہ عورتوں کے درمیان اللہ تعالی کی طرف دعوت دینے کے لیے کھڑی ہو جائے ,یہ مناسب ہے کہ جب وہ دیکھے کہ اس کی دعوت کا اثر عورتوں پر ہو رہا ہے تو اس صورتحال میں اگر بعض اعمال چھوڑ دے اس اثر اندوز ہونے والی)دعوت کی خاطر تو بھی کوئی حرج نہیںاسلام کے جو دشمن ہیں وہ پہاڑوں کی چوٹیوں تک کا سفر کرتے ہیں اور بھی سب جگہوں پر (پہنچتے ہیں( اور وہ میدانوں کواور بنجر زمینوں کو عبور کرتے ہیں تاکہ وہ مسلمانوں کوالحاد کی طرف دعوت دے سکیں۔ یعنی وہ اسلام چھوڑ کر کافر ، کرسچن یا کوئی اور کفریہ دین و مذھب اختیار کر لیں۔ تو ہمارے لئےیہ زیادہ قابل غور بات ہے کہ ہم دعوت دیں اللہ تعالی کی طرف پوری محنت اور کوشش کے ساتھ ۔عورت کے لیے یہ جائز نہیں کہ وہ مردوں کے درمیان وعظ و نصیحت کرے اور لیکچر دے اور خطبے دے یہ( بالکل بھی )جائز نہیں’اور نہ ہی ایسی جگہ جہاں مردوں کی پڑھانے کی جگہ ہو, لیکن وہ تعلیم دے سکتی ہے ایسےچھوٹے بچوں کو بھی جن اندر عورتوں سے خواھشات کے میلان نہ ہوں ،رہی بات کہ وہ مردوں کے درمیان کھڑی ہو کر خطبہ دے یا لیکچر دے یا وہ دعوت کے کام کرے تو یہ اس کے لئے بالکل بھی جائز نہیں ہے .اس واجب کو ادا کرنا ہے تو وہ عورتوں کے پاس ادا کرے ،عمومی طور پر اکثر مسلمانوں کی عورتیں غیراللہ کے بارے میں عقیدہ رکھتی ہیں. یعنی شرکیہ عقیدہ رکھتی ہیں تو وہ عورت پانچ کی طرف دعوت دیتی ھے اور علی بن ابی طالب کی طرف بلاتی ہے اور ایسے ہی وہ حسن و حسین کی طرف دعوت دیتی ہے اور بلاتی ہے۔ اسی طرح وہ شرکیہ دعوت دیتی رہتی ہےپھر اس کے بعدایسے ہی بعض مسلمان عورتوں میں سے جب اس پر کسی قسم کا ظلم ہو جائے تو وہ آسمان کودیکھتی ہے اور وہ کہتی ہےکہ دیکھو اللہ کی طرف کتناوسیع وکشادہ ھے اس کے ذہن میں اور گمان میں یہ ہوتا ہے کہ آسمان ہی اللہ تعالی ہے .تو اس لیے ہم بھی ضرورت مند ہیں ،اور تم عورتوں کو بھی ضرورت ھے دعوت کے میدان میں عورتوں کے درمیان محنت اور اجتہاد کی. اس میں بہت زیادہ خیر اور بھلائ ہے اور اللہ تعالی ہماری مدد کرنے والا ہے ،اور اسی طرح جوڑنے کے لیے دعوت دینا. اور زیادہ اولی یہی ہے کہ کہ وہ قرآن پاک کی آیات اورنبی کریم صلی اللہ علیہ وسلم کی صحیح احادیث تلاش کرکے لوگوں کو جوڑے ,اور لاؤڈ سپیکر کے ذریعے سے بھی دعوت نہ دے کیونکہ عورت کی آواز بھی فتنہ ہے اور ہم سنتے ہیں جو چینل پر عورتیں آتی ہیں (پروگرامز میں شمولیت کے لیے) اللہ تعالی ہمارے چینلوں کو ان پروگراموں میں شامل ہونے والی اینکر عورتوں سے پاک کرے ۔اور ہم اپنے نفس کے فتنے سے ڈرتے ہیں اور ہم نا پسند کرتے ہیں ان اینکر عورتوں کے (پروگرام) کو سننا’آپ عورتوں کو دعوت دیں اور جب آپ اس واجب کو ادا کریں گی تو پھر یقینا تم بہت بہت خیر پر ہونگیں ۔المصدر: شريط أسئلة الأخوات الجزائريات ج/2
The post Part 5 – Is it upon the woman to teach what she learnt even if her environment does not allow it? first appeared on Following the Sunnah.
Part 1
فـوائـد مسـتـنبطة
مـن
قـصة يوسف
Benefits Derived from
the Story of Yusuf
-sallAllaahu alayhi wa sallam-
العلامة الشيخ
عبدالرحمن بن ناصر السعدي
رحمه الله
By the
Shaykh ‘Allama
AbdurRahman bin Nasr as-Sa’adi
Translated by
Abbas Abu Yahya
Part 1.5 Story of Yusuf Biography PDF
Foreword
Brief biography
Introduction
Chapter 1- The Dream of the Two Young Men
Chapter 2 – The King’s Dream
Chapter 3 – Equality/Justice between offspring
Chapter 4 – The Importance of having Ikhlaas for Allaah Ta’ala
Chapter 5 – The Excellence of having Eemaan, Certainty & Contentment in Allaah
Chapter 6 – Combining interpreting a dream with reflecting/planning over a matter
Chapter 7 – The Soul Inclines to Evil
Chapter 8 – The comparison of the Truth and Falsehood
Chapter 9 – How was the place where Yusuf -alayhi sallam- remain hidden from Yaqoob -alayhi sallam?
Chapter 10 – The Stance of the chosen ones of Allaah when Afflictions occur
Chapter 11 – What is known cannot be contradicted by doubt & presumptions
Chapter 12 – Negating lying & mistakes from the Qur’aan from all angles
Appendix
Translation of Soorah Yusuf
Foreword
Indeed all praise is due to Allaah, we praise Him, we seek His aid, and we seek His forgiveness. We seek refuge in Allaah from the evil of our own selves, and the evil of our own actions. Whomsoever Allaah guides, there is none to misguide him, and whoever Allaah leaves astray then there is none that can guide him.
I testify that there is none worthy of worship except Allaah Azza wa Jal Alone without any partner, and I testify that Muhammad is His slave and Messenger.
FollowingtheSunnah.com presents a translation of ‘Benefits Derived from the Story of Yusuf’ by the Shaykh ‘Allama AbdurRahman bin Nasr as-Sa’adi –
This collection of benefits are additional to the master piece of the famous Tafseer book, written by the Shaykh. We have added a brief biography and a translation of the meaning of Soorah Yusuf, which is an amended version of the translation by Muhammad Muhsin Khan.
Biography of Shaykh Allaama AbdurRahman bin Nasir as-Sa’adi
Abu Abdullaah AbdurRahman bin Nasir ala Sa’adi from the tribe of Tameem. He was born in the city of Unayza which is in Qaseem, Kingdom of Saudi Arabia and that was on the twelve of Muharram in the year 1307 A.H.
His mother died when he was only four years old and his father when he was seven, so he was brought up as an orphan but he had a good upbringing. From an early age he showed that he was intelligent and had a great desire to learn knowledge.
He had read the Qur’aan and memorised it by the time his father passed away, he had perfected it while he was only eleven years old. Then he busied himself with learning Knowledge at the hands of the scholars in his area. He studied very hard and acquired a good deal of knowledge in every field from the different subjects of knowledge.
At the age of twenty-three he began teaching whilst studying, he would spend all his time like this, so much so that in the year 1350 A.H. he became the centre point for teaching, and all the students were directed to study under him.
Some of his teachers
He took from Shaykh Ibraheem bin Hamd bin Jasir, and he was his first Shaykh to whom he read.
Shaykh AbdurRahman would describe his Shaykh with memorising Hadeeth. He would talk about his love for the poor and his concern for them. Many a time, a poor person would come to him on a winters day and Shaykh Ibraheem would remove one of his garments and dress the poor person in it, even though he himself had a need of it and that the Shaykh also did not possess very much.
Also from his teachers was Shaykh Muhammad bin AbdulKareem ash-Shibal, he studied Fiqh under him and sciences of Arabic language amongst other subjects.
From his teachers was Shaykh Salih bin Uthmaan al-Qadi (a judge in Unayza, in the Kingdom of Saudi Arabia) he studied Tawheed, Tafseer, Fiqh its principles and branches.
He also studied with many other scholars.
A brief glance at the Shaykh’s Manners
He had many, many noble mannerisms. He was humble with the young, the old, the rich and the poor.
He would spend some of his time in gatherings with those who wished to meet him and that would be like a knowledge hub.
The Status of the Shaykh
The Shaykh was someone well-grounded in Fiqh, in its principles and its branches. In the beginning the Shaykh adhered to the Hanbali Madhab following his teachers, and he memorised some texts from that Madhab.
He had earlier authored works in Fiqh, along with compiling nearly four hundred lines of poetry and he wrote a brief explanation of it. However, he did not desire to publish it since that was what he was upon previously.
Most of what the Shaykh busied himself with and benefited the most was from the books of Shaykh-ul-Islaam Ibn Taymeeyah and his student Ibn al-Qayyim. He had acquired a lot of goodness due to those two Shaykhs in knowledge of Usool, Tawheed, Tafseer, Fiqh and other sciences from beneficial knowledge. And due to becoming enlightened with the books of these two Shaykhs he would not bind himself to the Hanbali Madhab, but rather he would hold the opinion with which is stronger according to the evidence of the Sharia.
He has a lot of experience in Tafseer, he had read many Tafseer books and excelled in the subject, he authored a magnificent Tafseer in a number of volumes. He and his students would always read from the Qur’aan al-Kareem and explain it very well. He would digress and explain the meanings of the Qur’aan and its benefits, so much so that the listener would wish that he would not stop due to his eloquence and the expressiveness of his wording and elucidating the context of the evidences and stories.
Whoever met him, read to him and engaged in research with him, knew of his status in knowledge.
Works Authored
Tafseer of the Qur’aan al-Kareem called ‘Tayseer al-Kareem al-Manaan’ in eight volumes which he completed in the year 1344.
‘Hasheeyat ala Fiqh’ research into all the books that he used in the Hanbali Madhab, so that he could Amend the opinions that he held.
‘Irshaad Ool ul-Absaar wal-Al-baab limaryifatil Fiqh biAqraab at-Turaq wa Aysir al-Asbaab’ Fiqh arranged in a question and answer format, printed in 1365 A.H. by the author and distributed for free.
‘al-Qawaid al-Hassaan Litafseer al-Qur’aan’ printed in the year 1366 and distributed for free.
‘Tawdeeh al-Kafi ash-Shaafee’ which is an explanation of the poetry of Nooneeyah by Ibn al-Qayyim
‘al-Qawl as-Sadeed fee Maqasid at-Tawheed’ printed in 1367 A.H.
As well as many, many other works in all the different sciences of the Deen.
The aim of his works
The aim that he intended from his works was to spread knowledge and invite to the truth this is why he authored, wrote and published what he could from works, not to earn some temporary supplies or to get some worldly benefit, but rather he used to freely distribute his books so everyone could benefit.
His death
After having lived a blessed life of nearly 69 years in service to knowledge he passed away to his Lord in the year 1376 A.H. in the city of Unayza in al-Qaseem, Kingdom of Saudi Arabia. May Allaah have mercy on him.
Taken and summarised from
http://www.ibnothaimeen.com/Detail.asp?InNewsItemID
The post Part 1 Benefits Derived from the Story of Yusuf first appeared on Following the Sunnah.
Women Teaching & Giving Dawah
No. 4 A Woman going to the MasjidTranslated
By
Abbas Abu Yahya
No. 4 A Woman going to the MasjidFatawa Shaykh Muqbil bin Hadi al-Wada’aee– May Allaah have mercy upon him- (d. 1422 A.H.)
The Question:
What is the ruling of Islaam about a woman who has all the conditions of seeking knowledge in the house, but in spite of that she goes to the Masjid to meet with her sisters for the sake of Allaah or she conveys what she has of knowledge?
Shaykh Muqbil bin Hadi al-Wada’aee – May Allaah have mercy upon him- (d. 1422 A.H.) answered:
‘There is no problem with this, if she went out to the Masjid and she is secure away from any Fitnah and that unrelated men are also secure from Fitnah, then this action is good. However, if women came to her in her house, then that is more of a safeguard for her.
Anyway, the issue of Dawah is a great matter which righteous women perform. The responsibility upon their husbands is enormous, because by way of the woman major evil entered upon the Islaamic communities. The enemies of Islaam called for women to play up their charms and uncover their faces with regard to progress and development etc.
Major evil has entered into our communities by way of women. The Scholars being burnt alive in Somalia was due to women, and likewise them demonstrating in Sana’a, Riyadh and demonstrating in many places with protests hyped by the enemies of Islaam. So, I advise with seriousness and exertion and we also ask Allaah to give women success and make Islaam and the Muslims benefit by women.’
[Tape: Assilaah al-Akhawaat al-Jazaieerat side B]
Arabic
رقم 4
فتاوى الشيخ مقبل الوادعي-رحمه الله تعالى
السؤال: ما حكم الإسلام في المرأة توفرت لها كل شروط طلب العلم في البيت ولكن رغم ذلك تخرج إلى المسجد للالتقاء بأخوات لها في الله أو تبلغ ما لديها من العلم؟
الجواب: لا بأس بهذا إن كانت تخرج إلى المسجد وتأمن على نفسها الفتنة وتأمن على الرجال الأجانب الفتنة فهذا عمل طيب وإن أتى النساء إليها في بيتها فهو أصون لها وعلى كل حال فالأمر واجب عظيم الذي يقوم به النسوة الصالحات المسؤولية على كواهلهن عظيمة جدا لأنه بواسطة المرأة دخل فساد كبير على المجتمعات الإسلامية فدعاها أعداء الإسلام إلى التبرج والسفور باعتبار التطور والتقدم إلى غير ذلك فدخل على مجتمعنا شر كبير بواسطة المرأة وما إحراق العلماء في الصومال إلا بسبب النسوة وهكذا أيضا خروجهن بصنعاء وخروجهن بالرياض وخروجهن في كثير من الأماكن للمظاهرات بدافع من قبل أعداء الإسلام فأنصح بالجد والاجتهاد ونحن أيضا نسأل الله أن يوفقكن وأن ينفع بكن الإسلام والمسلمين.
المصدر: شريط أسئلة الأخوات الجزائريات ج/2
نمبر4 شیخ مقبل الوداعی رحمہ اللہ- (متوفی 1422ھ )
شیخ مقبل الوداعی رحمه الله سوال کیا گیا:
سوال کیا گیا کہ کیا حکم ہے اسلام میں اس عورت کے لیے جس کے لیے پوری شرطیں گھر میں ہی پائی جائیں علم کے حصول کے لیے لیکن اس کے باوجود وہ مسجد کی طرف جاتی ہے اپنی بہنوں سے ملاقات کے لیے,اللہ کی (رضا )کی خاطر’
یا جو اس کے پاس علم ہے اس کی دعوت و تبلیغ کے لیے مسجد کی طرف نکلے تو اس کے بارے میں اسلام میں کیا حکم ھے؟
جواب.. اس میں کوئی حرج نہیں اگر وہ مسجد کی طرف نکلے اور اپنے آپ کو فتنے سے محفوظ رکھ پائے اور وہ اپنے آپ کو اجنبی مردوں کے فتنے سے بھی محفوظ رکھ سکے تو یہ عمل اچھا ھے۔اور اگر یہ عورتیں اس کے ہی گھر اس کے پاس آجائیں تو یہ زیادہ محفوظ عمل ہے اس عورت کے لیے ،بہرحال یہ امر واجب و عظیم ھے جو نیک عورتیں اپنی عمر کے حساب سے اپنی اس مسؤلیت کو ادا کرتیں ھیں. کیونکہ عورت کے تعلق سے بہت بڑا فساد داخل ہوا ہے ہمارے اسلامی معاشروں میں، دشمنانِ اسلام نے اس عورت کو بے پردگی اور بیہودگی کی طرف ابھارا اور مائل کیا ترقی اور آگے بڑھنے کے نام پر ,
اس کے علاوہ صومال میں بہت بڑا شر داخل ہوا ہے اس عورت کی توسط سے ہمارے معاشرے میں ,جو علماء کو جلایا گیا اس کو وجہ عورتیں تھیں۔ اسی طرح عورتیں یمن کے شہر صنعاء میں نکلیں اسی طرح ریاض شہر سے بھی نکلیں، اور بہت سی جگہوں میں نکلیں مظاہرات واحتجاج کرنے کے لیے دشمنانِ اسلام کی خاطر . (یعنی ان کے فریب کا شکار ہوکر)
میں نصیحت کرتا ہوں (ان عورتوں کو) تحقیق واجتہاد کرنے پر اورہم اللہ تعالی سے دعا گو ہیں کہ ان عورتوں کے ذریعے سے الله تعالی اسلام اور مسلمانوں کو فائدہ دینے کی توفیق عطا فرمائے .
[ٹیپ:اصیلۃ الاخواۃ الجزیرات سائیڈ B]
The post Part 4 A Woman going to the Masjid first appeared on Following the Sunnah.
The Ruling on Using Skin Lighting Creams
【حكم إستعمال الكريمات لتغيير لون البشرة ؟】
Translated
by
Abbas Abu Yahya
Shaykh Muhammad bin Salih al-Uthaymeen was asked
What is the ruling on using skin lighting creams?
The Answer:
‘If this lightning of skin actually occurs then it is prohibited, in fact, it is from the major sins. This is because it is exceeding in changing the creation of Allaah than is tattooing.
It is affirmed from the Prophet sallAllaahu alayhi wa sallam that he cursed the woman who wore hair extensions, the woman who requested hair extensions, the woman who got tattoos and the woman who requested tattoos.
It is reported by Bukhari and Muslim from Abdullaah bin Mas’ood who said:
لعن الله الواشمات والمستوشمات، والنامصات والمتنمصات، والمتفلجات للحسن، المغيرات خلق الله
Abdullaah bin Mas’ood said:
ما لي لا ألعن من لعنه رسول الله صلى الله عليه وسلم
‘How can I not curse the one whom the Messenger of Allaah sallAllaahu alayhi wa sallam cursed.’
The Waaseelah الواصلة : the woman whose hair on her head is short and she wears extensions either from hair or what resembles it.
The Mustawseelah المستوصلة : the woman who requests someone to put extensions into her hair.
The Washimah الواشمة the woman who gets Tattoos: this is to prick the skin with a needle etc to apply a tattoo on it. Then to apply the place of where the needle pricked with alcohol etc which changes the colour of the skin to another colour.
The Mustawshimah المستوشمة: the woman who requests tattoos.
The Namisah النامصة: the woman who plucks facial hair, like eyebrows etc, from herself or from another woman.
The Mutanamisah المتنمصة: the woman who requests another to pluck her facial hair.
The Mutfalijah المتفلجة: the woman who requests someone to put a gap between her teeth. To scrap teeth with a file until there is a gap between the teeth.
All of these are changing the creation of Allaah.
What is mentioned in the question is more exceeding in changing the creation of Allaah Ta’ala than what is mentioned in the hadeeth.
However, if the change is not permanent like using henna etc then there is no problem with that.
This is because it can be removed like Khol and colouring the cheeks and lips.
Therefore, it is obligatory to be careful and to warn against changing the creation of Allaah. Also to circulate warning against this among the Ummah so that evil does not spread and the situation becomes worse and returning back from it becomes difficult.’
[Majmoo Fatawa Ibn Uthaymeen 20/17]
The post Part 4 – The Islamic Ruling on Tattoos – The Ruling on Using Skin Lighting Creams first appeared on Following the Sunnah.
Women Teaching & Giving Dawah
No. 3Teaching Women in the MasjidTranslated
By
Abbas Abu Yahya
No. 3 Teaching Women in the MasjidFatawa of Shaykh Shaykh Abdul Azeez bin Baz– May Allaah have mercy upon him- (d. 1420 A.H.)
Question:
Regarding teaching women in the Masajid, O noble Shaykh, some of your brothers from the students of knowledge have a different opinion, since they do not hold that opinion, what is your advice O noble Shaykh?
Shaykh Abdul Azeez Bin Baz – May Allaah have mercy upon him- (d. 1420 A.H.) answered:
The Answer:
If it is possible to teach women in the Masajid where there would not be any Fitnah, and along with observing Hijab or along with the women being in a specific place where men cannot come to them, then there is no problem with this and it is not forbidden.’
[Noor ala-Darb 903 http://www.alathar.net/home/esound/index.php?op=codevi&coid=78205 ]
Arabic
رقم 3
تدريس النساء في المسجد
حول تدريس النساء في المساجد سماحة الشيخ لبعض إخوانكم طلبة العلم رأي آخر، إذ لا يرى ذلك، ما هو توجيه سماحة الشيخ؟
:إذا أمكن أن تدرس النساء في المساجد على وجه لا فتنة فيه مع التحجب أو مع كونهن في محل خاص لا يأتيه الرجال فهذا لا بأس به ولا حرج فيه.
المصدر
الشيخ عبدالعزيز ابن باز / نور على الدرب
نور على الدرب-903
نمبر3
فتوی شیخ عبدالعزیز بن باز رحمہ اللہ- (متوفی 1420ھ)
عورتوں کو پڑھانا مسجد میں
عورتوں کے مساجد میں پڑھانے کے بارے میں سماحةالشیخ عبدالعزیز بن باز سے پوچھا گیا کہ آپ کے بعض طالب علم بھائی ایک اور رائے رکھتے ہیں جیساکہ وہ نہیں خیال کرتے ایسے آپ اس بارے میں کیا رہنمائی کرتے ہیں ؟
تو شیخ رحمه الله نے فرمایا کہ اگر مسجدوں میں عورتوں کا اس طریقے سے پڑھنا ممکن ہو کہ اس میں کوئ فتنے کا اندیشہ نہ ہو اور اس کے ساتھ ساتھ پردے کا بھی اھتمام ہو,یا ان عورتوں کے لیے کوئ ایسی جگہ مخصوص کی گئ ہو جہاں مردوں کا آنا جانا نہ ہو تو اس میں کوئ مضائقہ اور حرج نہیں ۔
المصدر الشيخ عبدالعزيز ابن باز / نور على الدرب
The post Part 3 Teaching Women in the Masjid first appeared on Following the Sunnah.
Women Teaching & Giving Dawah
No. 2Preventing a Woman from Giving DawahTranslatedby
Abbas Abu Yahya
No. 2 – Preventing a Woman from Giving DawahFatawa of Shaykh Shaykh Abdul Azeez Bin Baz– May Allaah have mercy upon him- (d. 1420 A.H.)
The Ruling of Preventing a Woman from Giving Dawah to Allaah in a Gathering of Women
Question:
A female questioner has another question which she asked: How can a woman be a Da’eeyah (female caller) to Allaah -the Mighty and Magnificent- in the path of Allaah, under the shade of family responsibilities which prevent her from leaving the home to attend lessons or lectures. This is because the father always repeats the noble Ayaah, << And stay in your houses >> [Ahzab: 33] so what is the meaning of ‘stay’ here O respected Shaykh?
Shaykh Abdul Azeez Bin Baz – May Allaah have mercy upon him- (d. 1420 A.H.) answered:
‘If a woman has knowledge, then she should give Dawah to Allaah -Subhanahu- even if it is in her home, to her family, visitors and even if it is convenient for her to go out to gatherings of women.
If she has knowledge then it is obligatory upon her father, not to prevent her from attending gatherings of women, as long as she is covered and far from means of Fitnah (trials & tribulations).
The foundation is to remain in the homes, this is the origin, it is more secure and foremost due to the saying of Allaah -the Mighty and Magnificent- <
This is because it keeps a woman away from Fitnah, however, her exiting the home for her needs and going out for Dawah to Allaah, or to learn, or for keeping family relations, or to visit a sick person, or to give condolences to the one who is suffering, then for all of these matters there is no problem, it is legislated. As for what is disliked is her going out for other than a need.
As for her going out for a matter in accordance with the Sharia, then this is something which is required. What is obligatory upon fathers and those who are in positions of responsibilities is to aid upon goodness, and if the woman is righteous then aid her upon goodness.
If she is accused that she goes out in the name of good but she wants to commit evil, then this is a situation which needs to be looked into and judged. However, as long as those responsible for her know that she goes out for righteous matters then there is nothing wrong with this.
She goes out to study in which there is no free mixing with men, or to attend gatherings of knowledge among women, or for giving Dawah to Allaah amongst women. If those who are responsible know that when she goes out then there is no problem, so it is obligatory not to prevent her, it is obligatory to aid upon goodness, just like the wives of the Prophet –sallAllaahu alayhi wa sallam– used to go out for general amenities and specific amenities and they were the ones who were addressed: <
[binbaz.org.sa https://bit.ly/3bIEHl0]
Arabic
رقم 2
حكم منع المرأة من الدعوة إلى الله في مجامع النساء
السؤال: السائلة لها سؤال آخر تقول: كيف تكون المرأة داعية إلى الله عز وجل، وفي سبيل الله، في ظل ظروف أسرية تمنعها من الخروج من البيت لحضور الدروس أو المحاضرات؛ لأن الوالد يكرر دائمًا الآية الكريمة: وَقَرْنَ فِي بُيُوتِكُنَّ [الأحزاب:33] فما معنى القرار هنا سماحة الشيخ؟
الجواب: إذا كانت المرأة عندها علم تدعو إلى الله سبحانه ولو في بيتها، مع أهلها ومع الزوار حتى يتيسر لها الخروج إلى مجامع النساء.
والواجب على أبيها إذا كان عندها علم ألا يمنعها من الخروج إلى مجامع النساء، مع التستر والبعد عن أسباب الفتنة، والأصل في البقاء في البيوت هو الأصل هو الأسلم والأولى؛ لقوله جل وعلا: وَقَرْنَ فِي بُيُوتِكُنَّ [الأحزاب:33]؛ لأنه أبعد للمرأة عن الفتنة، لكن خروجها لحاجتها وخروجها للدعوة إلى الله، أو للتعلم، أو لصلة الرحم، أو لعيادة المريض، أو لتعزية المصاب كل هذا لا بأس به مشروع، وإنما المكروه خروجها من غير حاجة.
أما إذا كان خروجها لأمر شرعي فهذا أمر مطلوب، والواجب على الآباء والأولياء أن يساعدوا على الخير، وإذا كانت المرأة صالحة ساعدوها على الخير.
أما إذا كانت تتهم بأنها تخرج باسم الخير وهي تريد الشر هذا محل نظر ومحل اجتهاد، لكن ما داموا يعرفون أن خروجها خروج صالح ليس فيه شيء؛ وأنها تخرج إلى الدراسة التي ليس فيها اختلاط، أو إلى حضور حلقات العلم بين النساء، أو للدعوة إلى الله بين النساء، إذا كانوا يعلمون أن خروجها لا بأس به، فالواجب عدم منعها، والواجب أن تساعد على الخير، كما كان أزواج النبي صلى الله عليه وسلم يخرجن في المصالح العامة وفي المصالح الخاصة وهن المخاطبات ….. : وَقَرْنَ فِي بُيُوتِكُنَّ [الأحزاب:33] ومع هذا يخرجن، يخرجن لتعزية المصاب، ويخرجن لحفلات الأعراس، ويخرجن لغير هذا من الحاجات، وفيهن أسوة رضي الله عنهن وأرضاهن. نعم. المقدم: جزاكم الله خيرًا سماحة الشيخ.
binbaz.org.sa https://bit.ly/3bIEHl0
Urdu
نمبر2 فتوی شیخ بن باز اللہ تعالی ان پر رحم فرمائے – (متوفی 1420 ھ)
عورت کو عورتوں کی مجلس میں اللہ کی طرف دعوت دینے سے روکنے کا حکمسوال: سائلہ کا ایک اور سوال ہے، وہ کہتی ہیں:اپنے فیملی
والوں کے زیر سایہ میں جو اسے درس یا لیکچر میں شرکت کے لیے گھر سے نکلنے سے روکتے ہوں تو ایک عورت الله کی طرف کیسےدعوت دے سکتی ہے؟ اس لیے کہ باپ ہمیشہ اس آیت مبارکہ کو دہراتا رہتا ہو
اور اپنے گھروں میں ٹھہری رہو۔
تو یہاں قرار سے کیا مراد ہے اور اس کا کیا معنی ھے سماحۃ الشیخ ؟
تو سماحۃ الشیخ ابن باز جواب میں فرماتے ہیں ۔کہ اگر جب عورت کے پاس شرعی علم ہو تو وہ الله سبحانہ و تعالی کی طرف دعوت دے، اگرچہ وہ گھر میں ہی کیوں نہ ہو, اپنے اھل وعیال اور زیارت کرنے والوں کے ساتھ،(دعوت کا آغاز کرلے) یہاں تک کہ اس کے لیے عورتوں کے مجمعے اور مجلس کی طرف بھی نکلنا آسان ہوجاۓ.
اوراس کے باپ پر واجب ھے جب کہ اسکی بیٹی کے پاس علم ھے تو عورتوں کی مجلس میں جانے سے ہرگز نہ روکے.(اور اس داعیہ پر واجب یہ ھے کہ)وہ پردے کا خاص اھتمام کرے اور فتنوں کے اسباب سے دور رہے .اور گھر میں باقی رہنا ہی اصل ھے اور اصل ہی زیادہ محفوظ اور زیادہ لائق و اولی بات ہے.
اللہ تعالیٰ کے اس قول کے مطابق کہ وَقَرْنَ فِی بُیُوْتِکُنَ اور اے عورتو تم اپنے گھروں میں ٹھہری رہو عورت کے لیے یہی اصل ہے کہ وہ فتنے سے دور رہے اور وہ کسی خاص ضرورت کے تحت (جیسے)الله تعالی کی طرف دعوت دینے کے لیے یا تعلیم حاصل کرنے کے لیے یا صلہ رحمی کےلیے یا بیمار پرسی کے لیےیا تعزیت کرنے کے لیے گھر سے نکل سکتی ھے اس میں کوئ حرج نہیں, عورت کے لیے جائز ھے۔
جبکہ کراہت ضرورت کے علاوہ نکلنے میں ھے اگر عورت کا نکلنا شرعی عذر کے تحت ہو تو یہ امرمطلوب ھے اور والدین اور سرپرستوں پر یہ واجب ھے کہ وہ خیر کے کاموں میں ان کا تعاون کریں .
اگر عورت نیک ہوتو اسکی مدد کی جائے اس خیر پر’ اور اگر عورت خیر کے نام پر گھر سے نکلے مگر برائ کا ارادہ رکھتی ہوتو یہ معاملہ محل نظر ھے اور اس معاملے میں اجتہاد سے کام لیا جائے گا’ لیکن جب یہ بات صحیح طور پرمعلوم ہو کہ وہ نیکی اور خیر کے کام کے لیے ہی گھر سے نکلتی ہے اور اس میں کوئ اور چیز(فتنے والی) نہیں ہے کہ وہ نکلتی ھے پڑھائی کے لیے جس میں مرد و زن کا اختلاط بھی نہ ہو، یا ایسےہی عورتوں کے حلقات میں تعلیم حاصل کرنے کے لیےحاضر ہونا یا پھر عورتوں کے مابین اللہ تعالی کے لیے دعوت دینا، اگر وہ (اس عورت کے گھر والے) اس بات کو جانتے ہیں کہ اس کے نکلنے میں کوئ حرج نہیں ھے تو ان کے گھر والوں پر واجب یہ ھے کہ اسے نکلنے سے منع نہ کریں,اور ان پر واجب یہ ھے کہ اس خیر کے کام پر اس کی مدد کی جائے جیساکہ نبی کریم صلی الله علیہ وسلم کی ازواج مطہرات نکلتی تھیں عام لوگوں کی مصلحتوں کی بنا پر اور ایسے ہی خاص مصلحتوں کے تحت بھی گھر سے نکلتی تھیں،اور قرآن پاک میں نبی کریم کی ازواج مطہرات سے خطاب کیا گیا ہے
وَقَرْنَ فِی بُیُوْتِکُنَ کہ اپنے گھروں میں ٹھہری رہو اس کے باوجود بھی ازواج مطہرات صلی الله علیہ وسلم تعزیت کے لیے، عورتوں کی شادی و بیاہ کی تقریبات کے لیے گھر سے نکلتی تھیں اور اس کے علاوہ بھی اپنی دوسری حاجات کے لیے بھی گھر سے باہر چلی جاتی تھیں اور نبی کریم صلی اللہ علیہ وسلم کی ازواج مطہرات کے اندر نمونہ ہیں تمام عورتوں کے لیے، اور یہ ان کے لیے پسند کیا گیا ھے ۔
The post No. 2 Preventing a Woman from Giving Dawah first appeared on Following the Sunnah.
Women Teaching & Giving DawahNo. 1
Is it Better for A Da’eeyah to go out for Dawah or Remain Home
TranslatedbyAbbas Abu Yahya
No. 1 Is it Better for A Da’eeyah to go out for Dawah or Remain Home
Fatawa of Shaykh Abdul Azeez Bin Baz
– May Allaah have mercy upon him- (d. 1420 A.H.)
Dr. Ruqayyah bint Muhammad al-Maharib asked:
What is better for the woman who is a Da’eeyah (a caller to Islaam), to go out for Dawah or for her to remain in the home to serve her children and husband?
Shaykh Abdul Azeez Bin Baz – May Allaah have mercy upon him- (d. 1420 A.H.) answered:
‘If the woman is qualified for giving Dawah with Sharia knowledge and in a good way, then she is assigned to strive as much as she can to call her sisters for the sake of Allaah. This is because Da’eeyaat (female callers to Islaam) in the ranks of women are very few and Dawah is a general obligation.
In this era al-Fitn (trials & tribulations) have increased a lot and those women who are established with Dawah are not sufficient for the female community. Therefore, it is foremost that she pursues Dawah and that a contract is made with another woman who is trusted in her Deen and honesty with the education and care of her children when she leaves the home.’
[Mawaqif Maddeeya fee Hayat al-Imam Abdul Aziz bin Baz Rahimahullaah]
Arabic
رقم
1
فتاوى الشيخ بن باز
السؤال [سألته د. رقية بنت محمد المحارب]: أيهما للمرأة الداعية خروجها للدعوة أو بقاؤها في البيت لخدمة أولادها وزوجها؟
الجواب: المرأة إذاكانت مؤهلة للدعوة بالعلم الشرعي والأسلوب الحسن فإنه يتعين عليها بذل الوسع فيدعوة أخواتها في الله لأن الداعيات في صفوف النساء قليلات جدا والدعوة فرض كفاية وفي هذا الزمان كثرت الفتن ولا تكاد القائمات بالدعوة يكفين المجتمع النسائي فالأولى توجهها للدعوة وتعهد لامرأة تثق في دينها وأمانتها بتربية أولادها والعناية بهم عند خروجها.
المصدر: مواقف مضيئة في حياة الإمام عبد العزيز بن باز رحمه الله-إعداد حمود بن عبد الله المطر
Urdu
نمبر1
فتوی شیخ بن باز اللہ تعالی ان پر رحم فرمائے – (متوفی 1420 ھ)
کون سا کام بہتر ھے دعوت کا کام کرنے والی عورت کے لیے
شیخ بن باز سے سوال کیا گیا
سوال کرنے والی کا نام رقیہ بنت محمد المحارب ہے, کون سا کام بہتر ھے دعوت کا کام کرنے والی عورت کے لیےکہ دین کی دعوت کے لیے نکلے یاپھر اپنی اولاد اور اپنےخاوند کی خدمت کے لیے گھر میں ہی ٹھہری رہے ؟
جواب
اگر کوئ عورت علم شرعی کی طرف دعوت دینے اور اچھے اسلوب کی اھلیت و قابلیت رکھتی ہو تو ایسی عورت کو دعوت دینے پر متعین کیا جاسکتا ہےکہ وہ پوری کوشش کے ساتھ الله تعالی کے راستے میں اپنی بہنوں کو دعوت دے،(یعنی یہ اس کے لیے بہتر ہےکہ وہ دعوت کا کام کرے)
کیونکہ عورتوں کی صفوں میں دعوت دینے والی عورتوں کی تعداد نہایت ہی کم ہے، اور یہ اس پر فرض کفایہ ہے (دعوت دینافرض نہیں ھے اس پر) اور اس زمانے میں فتنے بہت زیادہ ہیں ہورہے ہیں اور دعوت کے ساتھ قائم رہنے والی عورتوں کے مجمعے اور عورتوں کےمعاشرےکو کفایت نہیں کر پاتیں، اس لیے اس عورت کےلیے زیادہ بہتر کام یہی ھے کہ وہ دعوت کے کام میں متوجے ہو .
اور عورت کے لیے معاہدہ یہ ھے کہ وہ اپنے دین میں پختہ ہو اور اپنی امانت اور اپنی اولاد کی تربیت کرنے میں بھی (پختہ وثوق رکھتی ہو) ان سب چیزوں کا خیال کرے اوراہتمام کرے دعوت پر نکلنے کے وقت.
]مصدر ۔مواقف مضیئة فی حیاة الامام عبدالعزیز بن باز رحمه الله[
The post Part 1 – Is it Better for A Da’eeyah to go out for Dawah or Remain Home first appeared on Following the Sunnah.
Part Three – The Islamic Ruling on Tattoos
The Hadeeth of Abdullaah Ibn Mas’ood -RadhiAllaahu anhu– Researched by
Shaykh
Muhammad Nasir uddeen Al-Albaani
Translated
by
Abbas Abu Yahya
Abdullaah bin Mas’ood said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:
لعن اللهُ الواشِماتِ، والمُسْتَوْشِماتِ،]والواصِلاتِ[،
والنامِصاتِ، والمُتَنَمِّصاتِ، والمُتَفَلِّجاتِ لِلْحُسْنِ؛
المُغَيِّراتِ خَلْقَ اللهِ.
‘Allaah’s curse is upon women who get tattoos, and those who request tattoos, those who wear hair extensions, pluck hair off their faces, request for hair to be plucked off their faces, those who request for gaps between their teeth for beautification, those who change the creation of Allaah.’
[Collected by Bukhari, Muslim and the collectors of the Sunnan (Abu Dawood, Tirmidhi, Nisa’ee and Ibn Majah) and others from the Hadeeth of Ibn Mas’ood RadhiAllaahu anhu.]
It has been researched in ‘Adaab az-Zafaaf’ p.203.
I only presented this Hadeeth due to the extra wording (الواصلات -those who wear hair extensions), since this has been hidden from some of the current day scholars, so as a result there is a ruling which differs with the ruling of tattoos and other matters associated with tattoos as will be mentioned.
This Hadeeth is narrated by all of them from the narration of Alqama from Ibn Mas’ood, and the extra word mentioned is by Abu Dawood with an authentic chain from Jareer from Mansoor from Ibrahim from him.
This narration has a strong following narration collected by Bukhari by way of Sufyan (ath-Thawari) who said: I mentioned to AbdurRahman bin Aabis about the hadeeth of Mansoor from Ibraheem from Alqama from Abdullaah RadhiAllaahu anhu who said:
” لعن رسول الله صلى الله عليه وسلم الواصلة “،
‘The Messenger of Allaah sallAllaahu alayhi wa sallam cursed the woman who wears hair extensions.’
AbdurRahman bin Aabis said: I heard it from the woman who was called Umm Yaqoob from Abdullaah the like of the hadeeth of Mansoor.’
I say: the hadeeth which is being researched is the hadeeth of Mansoor. So this is another authentic chain to Alqama -other than the chain of Abu Dawood- which strengthens it, and relieves from it the possibility of what some of those who follow their desires say that it is weak.
It increases the strength of the narration of AbdurRahman bin Aabis from Umm Yaqoob.
Al-Hafidh said in ‘Fath al-Bari’ : (Point) : The name of this Umm Yaqoob is unknown, and she is from Bani Asad bin Khuzaimah, I have not come across her biography, but her checking with Ibn Mas’ood indicates that she was known.
And Allaah Subhanahu wa Ta’ala knows best.’
I say the story of the woman coming to confirm as is in Bukhari and Muslim at the end of the Hadeeth:
Abdullaah bin Mas’ood said:
‘This hadeeth reached a woman from the tribe of Bani Asad who was called Umm Yaqoob, and she was able to read the Qur’aan, so she came and said: ‘It has reached me that you cursed such and such.’
Ibn Mas’ood replied: ‘How can I not curse the one whom the Messenger of Allaah sallAllaahu alayhi wa sallam cursed and is also cursed in the Book of Allaah?’
She replied: ‘I have indeed read what is between the two covers of the Book of Allaah and did not find in it what you say.’
He said: ‘If you had read it, you would have indeed found it, did you not read:
{وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا}
《Whatever the Messenger gives you then take it and whatever he prohibits you from keep away from it.》[al-Hashr: 7]?
She said: ‘Of course.’
He said: ‘Indeed the Messenger prohibited these matters.’
She said: ‘Indeed I see that your wife does these things. ‘
He said: ‘Go and take a look.’ she went and looked, and she could not see anything of these matters’
So he said: ‘If that was the case I would not continue being with her.’
Then I found a third narration for the extra wording from way of Masrooq: that a woman came to Abdullaah bin Mas’ood,
She said I am a thin-haired woman, would it be correct for me to put extensions in my hair?
He said: ‘No.’
The woman said: ‘Is this something which you heard from the Messenger of Allaah sallAllaahu alayhi wa sallam or did you find it in the Book of Allaah?’
He replied: ‘No, rather I heard it from the Messenger of Allaah sallAllaahu alayhi wa sallam and I found it in the Book of Allaah……’ Then the Hadeeth continues.
Collected by Nisa’ee, Ahmad and Tabrani in ‘al-Mua’jam al-Kabeer’ with the complete narration like the Hadeeth of Alqama.
What is apparent is that this woman is Umm Yaqoob who is mentioned in the narration of Alqama.
Likewise, she is the same woman in the narration of Qabeesah bin Jabir (who is trustworthy and a Mukhadram, someone who was in the time of Jahileeyah then became Muslim but never met the Prophet) said: ‘We would partake in learning with this woman of the Soorah from Qur’aan,
I went with the old woman from Bani Asad to Ibn Mas’ood to his house with three people.
Ibn Mas’ood saw that the area of her brow was shining! So he asked: ‘Do you shave it?’
She became angry and said: ‘The one who shaves her brow is your wife!!’
He said: ‘Go visit her and if she does shave her brow then she is free of me.’
The woman visited Ibn Mas’ood’s wife then came back to him and said:
‘No, I swear by Allaah I saw that she does not shave her brow, Abdullaah bin Mas’ood said, I heard the Messenger of Allaah sallAllaahu alayhi wa sallam…’ and he mentioned the Hadeeth.
Collected by al-Haytham bin Kaleeb in his book ‘Musnad’ with a Hasan Isnaad as in the book ‘Adab az-Zafaaf’.
A benefit:
Al-Hafidh said in his book ‘al-Fath’:
‘The Messenger said: ‘and the woman who puts a gap in her teeth for beautification’
What is understood from this is that the woman who is despised is the woman who makes a gap in her teeth for the sake of beauty, if however, she is need of doing so due to medical reasons for example then this is allowed.
As for the saying: ‘those who change the creation of Allaah’ this is an essential description of the one who gets tattooed, and plucks her facial hair, puts gaps between her teeth and also the one wears hair extensions as is in one of the narrations.’
Al-Ayni said in the book ‘Umdatul Qari’:
‘Those who change the creation of Allaah Ta’ala’ is the reason for the obligation for the curse.’
When you come to know what has just preceded it becomes clear to you the mistake of the statement of Shaykh al-Ghamari in his book ‘Tanweer al-Baseerah bebayan Alaamat al-Kabeerah’:
‘I say: changing the creation of Allaah is when the affect/sign remains like the tattoo and putting a gap between the teeth, or is erased slowly like plucking hair, as for shaving the beard then this is not changing the creation of Allaah because beard hair appears the second day after shaving it…’
I say: this speech is false and that is from the following points:
First:
That what he said is a mere claim there is no proof for this from the Book or Sunnah or Athar, in the past there used to be an Arabic proverb : A claim for which there is no explanation then those who claim it are mere claimants!!
Second:
What he said opposes what the extra wording in the hadeeth mentions, ‘those who wear hair extensions’ since hair extensions are not like tattoos etc which cannot be removed or can be removed slowly, especially if it is the type which is known nowadays as ‘wigs’ then it can be removed quickly like a hat.
Third:
That Ibn Mas’ood RadhiAllaahu anhu criticised shaving the brow and used the hadeeth and used the previous hadeeth in the narration of al Haytham. This shows that there is no difference between shaving and plucking since both of these are changing the creation of Allaah. Also, in this is evidence that plucking is not specific to just the eyebrows as some people claim, so reflect on this.
Fourth:
His understanding also opposes the scholars of the past, and you have seen previously the clear saying of Al-Hafidh of how hair extensions and tattoos etc are connected.
What is clearer than that and more beneficial is what he conveyed from what Imam at-Tabari said:
‘It is not permissible for a woman to change anything of her creation upon what Allaah created her upon, either with adding anything extra or taking it away seeking beautification.
She cannot do so for her husband or anyone else. This is for the woman whose eyebrows are connected and she removes the hair between them assuming beauty or doing the opposite. Also, the woman who has an extra tooth and has it taken out, or a long tooth and has it cut, or a beard or a mustache or a few hairs between the lower lip and the chin so she removes it by plucking them, or the one whose hair is short or has few hairs so she lengthens them, or insert someone else’s hair other than hers, all of that enters under the prohibition and it is from changing the creation of Allaah Ta’ala.’
Imam at-Tabari also said: ‘What is an exception to that is what occurs of harm and pain for example, she has an extra tooth, or a long tooth which is an obstacle in eating…..etc.’
I say: So, reflect over the saying of the Imam: ‘or doing the opposite’ and ‘or a beard,’ and his saying: ‘All of that enters under the prohibition, and it is from changing the creation of Allaah Ta’ala.’
You will affirm the invalidity of al-Ghumari’s mentioned statement.
And Allaah Ta’ala is The Guider.
On another point, when it mentions ‘the brow of the old woman was shining’ in the narration Ibn Mas’ood, then this is a proof that ‘The face of a woman is not Awrah’.
There are many Athaar about this in statements and actions, I presented some of them in the book, ‘Jilbaab al-Maraata al-Muslimah’.
As for what some people claim that there is no evidence for that in this narration because the old woman is from women past child-bearing!
So therefore, it is that which has no proof for, however, it is not necessary that just because she is an old woman for her to be from women past child-bearing as is not hidden, but rather we mentioned this as supporting evidence and what we mentioned in the book from evidences is sufficient.’
[From ‘Silsilah Saheehah no. 2792’]
The post Part Three – The Islamic Ruling on Tattoos first appeared on Following the Sunnah.
Intelligence is Following The Messenger
TranslatedByAbbas Abu Yahya
Imam Ibn al-Qayyim al-Jawzeeyah said:
‘When a person is further away from following the Messenger ﷺ then his intellect will be less and corrupt.
The people with the most complete intellect: are the followers of the Messengers.
The people with the most evil of intellect: are those who turn away from the Messengers and from what they brought.
This is why the people of Sunnah and Hadeeth are the most intellectual of the Ummah, and their like amongst the sects of the Muslims are like the Companions among the other people.’
[Sawaiq al-Mursalah 3/864]
Arabic
العاقل من اتبع الرسول
قال الإمام ابن القيم رحمه الله :
كلما كان الرجل عن الرسولﷺ
أبعد كان عقله أقل وأفسد
فأكمل الناس عقولا :
أتباع الرسل
وأفســــدهم عقولا :
المعرض عنهم وعما جاءوا به
ولهذا كان أهل السنة والحديث
أعقل الأمة وهــم في الطوائف
كالصحابة في الناس
الصواعق المرسلة (٨٦٤/٣)
Urdu
عقلمندی رسول ﷺ کی فرمانبرداری میں ہے
امام ابن القیم رحمہ اللہ فرماتے ہیں:
کوئی بھی شخص جتنا رسول اللہ ﷺ سے دور ہوگا، اتنی ہی اس کی عقل کم اور فساد سے زیادہ بھرپور ہوگی۔
لہذا، سب سے زیادہ عقل والے لوگ رسولوں کے پیروکار ہیں، اور سب سے زیادہ فاسد عقل والے لوگ وہ ہیں جو ان سے اور ان کی تعلیمات سے دور رہتے ہیں۔
اسی لیے، اہل سنت و حدیث امت کے سب سے زیادہ عقل مند لوگ ہیں، اور فرقوں میں انکی مثال ویسی ہی ہے جیسے صحابہ کرام کی مثال لوگوں میں۔
مصدر: الصواعق المرسلة (٨٦٤/٣)
See Also:
Following the Messenger is Upon Everyone
The post Intelligence is Following The Messenger first appeared on Following the Sunnah.
How will the people rise from their graves on the Day of Judgement?كيـف يـقوم النـاس مـن قـبورهم يـوم القيـامة Translated
By
Abbas Abu Yahya
The learned scholar, the Salafi, the scholar of Fiqh, Muhammad bin Salih al-Uthaymeen Rahimahullaah said:
The people will rise from their graves:
With their feet uncovered – حــفـاة
عـــراةً – unclothed
غـــرلا – uncircumcised
بغــمـاً – destitute
As for حــفـاة – With their feet uncovered :
they will not have shoes on their feet, or Khuff (leather socks), or socks.
As for عـــراةً – unclothed :
that they will have no clothes on. Private parts will be exposed just like when they came out from their mothers’ wombs, that is how they will come out of the earth.
Like Allaah the Most High said:
كَمَا بَدَأۡنَاۤ أَوَّلَ خَلۡقࣲ نُّعِیدُهُ
《as We began the first creation, We shall repeat it》
[Surah Al-Anbiyāʾ: 104]
As for عـــراةً – uncircumcised : meaning the covering of the head of the male private part which is cut during circumcision will return on the Day of Judgement, therefore the people will exit their graves just as they came out from the wombs of their mothers, uncircumcised.
As for بغــمـاً – destitute :
they will have no wealth with them, they will have no wealth which they can present, nor a Dirham or a Dinar – nor any possession – nothing except righteous deeds.
This is how the people will come out of from their graves to the Lord of all that exists who is the Most Magnificent and most High.’
[Silsilah Fatawa noor ala Darb tape no. 271]
Arabic
كيـف يـقوم النـاس مـن قـبورهم يـوم القيـامة
قال : العلامة #السلفي الفقيه ابن عثيمين رحمه الله
يـقوم الـناس مـن #قبـورهم :
حــفـاة
عـــراةً
غـــرلا
بغــمـاً
أمـا #حـفاةً فمـعناه : أنـه ليـس فـي أقـدامهم نعـالٌ – ولا خفـاف – ولا جـوارب
وأما #عـراة مـعناه : أنـه لـيس علـيهم ثيـاب الـعورات بـادية كمـا خـرجوا مـن بطـون #أمهـاتهم يـخرجون مـن بطـون الأرض
كـما قـال الله تعالـى : ” كمـا بـدأنا أول خـلقٍ نعـيده ”
غـــرلا ً : أي غـير مـختونين أي أن الغـلفة التـي تقـطع فـي الـختان فـي الدنيـا وهـي الجـلدة التـي علـى #رأس الـذكر تعـاد يـوم القـيامة حـتى يـخرج الـناس مـن قـبورهم كمـا خرجـوا مـن بـطون أمـهاتهم غـير مختونين
وأمـا #بغـماً فمـعناه : أنه ليـس معـهم مـال ليـس معـهم مـالٌ يعـطون به – فـلا درهـم ولا دينـار – ولا مـتاع – ولا شـيء مـا هـي إلا الأعمـال #الصـالحة
هـكذا يـخرج الـناس مـن قـبورهم لـرب العـالمين جـل وعلا ☝️
المصـــدر : سـلسلة فـتاوى نـور علـى الـدرب الشـريط 🎤 رقـم : ( 271 )
Urdu
قیامت کے دن لوگ اپنی قبروں سے کیسے نکلیں گے؟
سلفی علامہ اور فقیہ ابن عثیمین رحمہ اللہ فرماتے ہیں:
لوگ اپنی قبروں سے حفاۃ، عراۃ، غرلاً اور بغماً نکلیں گے۔
حفاۃ کا مطلب ہے: ان کے پیروں میں نہ تو جوتے ہوں گے اور نہ ہی خفاف (چرمی موزے) اور نہ ہی موزے ہوں گے۔
عراۃ کا مطلب ہے: ان کے جسموں پر کوئی کپڑے نہیں ہوں گے اور ان کی شرمگاہیں کھلی ہوئی ہوں گی جیسا کہ وہ اپنی ماؤں کے پیٹ سے نکلے تھے۔ اسی طرح وہ زمین کے پیٹ سے نکلیں گے۔ جیسا کہ اللہ تعالیٰ نے فرمایا ہے: ﴿وَکَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِیدُهُ﴾ (ترجمہ: جیسے کہ ہم نے اول دفعہ پیدائش کی تھی اسی طرح دوباره کریں گے۔ )
غرلاً کا مطلب ہے: وہ غیر مختون ہوں گے۔ یعنی وہ غلفہ -یہ وہ جلد ہے جو مرد کی شرمگاہ کے سر کو ڈھانپتی ہے-، جو دنیا میں ختنہ کے وقت کاٹی جاتی ہے، وہ یوم القیامہ دوبارہ لگ جائے گی تاکہ لوگ اپنی ماؤں کے پیٹ سے نکلنے کی طرح ہی غیر مختون حالت میں قبروں سے نکلیں۔
بغماً کا مطلب ہے: ان کے پاس کوئی مال و دولت نہیں ہوگا۔ نہ ان کے پاس کوئی درہم ہوگا اور نہ ہی دینار اور نہ ہی کوئی اور متاع۔ ان کے پاس صرف ان کے نیک اعمال ہوں گے۔
یہی کیفیت ہوگی جس طرح لوگ اپنے رب العالمین جل وعلا کے سامنے حاضر ہونے کے لیے اپنی قبروں سے نکلیں گے۔
مصدر: سلسلہ فتاویٰ نور علی الدرب، شريط نمبر: (271)
Also Refer to
The order in which events will occur on the Day of Judgement
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Translations are by the Translation Team
━━━━✵❀✵━━━━
The post How will the people rise from their graves on the Day of Judgement? first appeared on Following the Sunnah.
Fearing Allaahتقوى اللهTranslatedByAbbas Abu Yahya
Allaah Ta’ala said:
{ وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ وَلَقَدۡ وَصَّیۡنَا ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ مِن قَبۡلِكُمۡ وَإِیَّاكُمۡ أَنِ ٱتَّقُوا۟ ٱللَّهَۚ وَإِن تَكۡفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ غَنِیًّا حَمِیدࣰا }
[Surah An-Nisāʾ: 131]
《And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah》
• Definition of Taqwa
Talq bin Habeeb [D. before 100 A.H.] said:
«العمل بطاعة الله، على نور من الله، رجاء ثواب الله، وترك معاصي الله، على نور من الله، مخافة عذاب الله»
‘Taqwaa is that you act upon obedience to Allaah upon light (Noor) from Allaah, hoping for the reward from Allaah, and that you leave disobedience to Allaah, upon light from Allaah, fearing the punishment of Allaah.’
Imam Dhahabi commented saying:
‘So there is no Taqwa except by performing actions, and there are no actions except by becoming enriched with knowledge and following the Messenger, and none of that is beneficial except with having Ikhlaas (sincerity) for Allaah.
Taqwa is not so that someone can say: ‘so and so leaves off sinning with the light (Noor) of understanding,’ since one needs to have knowledge of sin to be able to keep away from it. And that leaving off sinning is done due to fearing Allaah and not so that one can be praised for leaving it. So whoever is continuous upon this advice is successful.’
[Taken from ‘Seerah ‘Alaam’ by Dhahabi 4/601]
The post Fearing Allaah first appeared on Following the Sunnah.
The Scholars of the Salaf are the most Justعلماء السلف هم أعدل الناسTranslatedByAbbas Abu Yahya
Shaykh ul Islaam Ibn Taymeeyah (d. 728 A.H.) – Rahimahullaah- said:
‘When we want to clarify and explain what the Madhab of the Salaf is, then we mention two ways:
Firstly: indeed we mention what is easy from their statements with their actual words, and also from what was narrated from them by the People of knowledge with reputable Asaneed (chains of narrations).
Secondly: indeed we mention those who convey the Madhab of the Salaf from all the groups of the Muslims, from the groups of the four scholars of Fiqh. From the people of Hadeeth and asceticism, from the people of rhetoric and debate like the Ashari and others.
So the Madhab of the Salaf becomes accepted with the Ijmaa (consensus) of all the groups and by being Mutawatir (many recurring chains of narrations).
We do not affirm the Madhab of the Salaf by just claiming to be correct and the mistakes by those who oppose us, as do the people of Bida.’
[Al Fatawa 4/152]
علماء السلف هم أعدل الناس
ويقول شيخ الإسلام ابن تيمية:
فإنَّا لَمَّا أردنا أن نبيِّن مذهب السلف
ذكرنا طريقينِ:
أحدهما: أنَّا ذكرنا ما تيسَّر من ذكر ألفاظهم،
ومَن روى ذلك عنهم
مِن أهل العلم بالأسانيد المعتبرة.
والثاني: أنَّا ذكرنا مَن نقل مذهب السلف
من جميع طوائف المسلمين
من طوائف الفقهاء الأربعة،
ومن أهل الحديث والتصوف،
وأهل الكلام كالأشعري وغيره،
فصار مذهب السلف مقبولًا
بإجماع الطوائف وبالتواتر،
لم نُثبِته بمجرد دعوى الإصابة لنا والخطأ لمخالفنا،
كما يفعل أهل البدع.
من مجموع الفتاوي
و صلى الله على نبينا محمد
Urdu
علمائے سلف سب سے زیادہ عادل لوگ ہیں۔
شيخ الإسلام ابن تیمیہ رحمه الله کہتے ہیں: “جب ہم نے سلف کا عقیدہ واضح کرنا چاہا تو ہم نے دو طریقوں کا تذکرہ کیا:
پہلا: ہم نے ان کے اس کلام کا تذکرہ کیا جو دستیاب تھا، اور ساتھ ہی ساتھ ان اہل علم کا تذکرہ بھی کیا جنہوں نے ان سے معتبر سندوں کے ساتھ (اس کلام کو) روایت کیا ہے۔
دوسرا: ہم نے مسلمانوں کے تمام فرقوں; چار فقہی طوائف، اہل حدیث، اہل تصوف، اہل کلام جیسے اشعری وغیرہ میں سے ان لوگوں کا تذکرہ کیا جنہوں نے سلف کے مذهب کو نقل کیا، اور اسطرح سلف کا عقیدہ تمام فرقوں کے اجماع اور تواتر کے ساتھ مقبول ہو گیا، ہم نے محض یہ دعویٰ کر کے اسے ثابت نہیں کیا کہ ہم صحیح ہے اور ہمارے مخالفین غلط ہیں، جیسا کہ اہل بدعت کرتے ہیں۔”
مصدر: الفتاوي 4/ 152
Also refer to
Ascription to the Salafi Manhaj
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Translations are by the Translation Team
The post The Scholars of the Salaf are the most Just first appeared on Following the Sunnah.
Uboodeeyah (Servitude of worship) of Sabr (patience)عبودية الصبرTranslated
By
Abbas Abu Yahya
Imam Ibn al-Qayyim al-Jawzeeyah said:
‘If a person established the Uboodeeyah (servitude of worship) of Sabr (patience) as is necessary, then Allaah changes an affliction for him to an appropriate benefit and a favour.
Transforms a calamity to an award, a disliked matter becomes beloved. Since indeed Allaah Azza wa Jal does not trial a slave to destroy him But in fact, He trials him to test his patience and his servitude of worship of Allaah.
Indeed Allaah Ta’ala has Uboodeeyah (servitude of worship) upon the slave during times of hardships just as Allaah has Uboodeeyah during times of ease.
Allaah has Uboodeeyah upon him regarding matters which the slave dislikes just as Allaah has Uboodeeyah regarding matters which Allaah loves. Most of the creation are given Uboodeeyah in matters they love.
However, the issue is being granted the ability of Uboodeeyah in matters the slave dislikes. There is a variation in the different levels of the worshippers of Allaah, and in accordance with those levels will be their levels with Allaah Ta’ala.’
[Al-waabil as-Sayib 11-12]
ْْ
عبودية الصبر
✍🏻 قال الإمام ابن القيم رحمه الله :
⬅️ إذا قام المرء بعبودية الصبر كما ينبغي❗
•⇣ انقلبت المحنة في حقه منحة .. ،
•⇣ واستـحـالـت البلـيّـة .. عطيــةً .. ،
•⇣ وصـــــار المكـروه محـبـوبــــاً .. ،
• فإن الله عـزوجـل لـم يـبـتــلِ العبـد لِيُهلكه .. ،
•وإنمـا ابـتــلاه ليَمتـحـن صـبــره وعبـوديـتــه .. ،
• فإن لله تعالى على العبد عبودية في الضراء .. ،
• كما له عبودية فــي السـرَّاء .. ،
• وله عبودية عليه فيما يكره .. ،
• كمـا لــه عبـوديـة فيمـا يحبّ ،
(( ” وأكثر الخلق يُعطون العبودية فيما يحبون ” ))
〘 والشأن في إعطاء العبودية في المكاره.. ففيه تفاوت مراتب العباد ، وبحسبه كانت منازلهم عند الله تعالى 〙
⬅️ [ الوابل الصيب : 11 – 12 ] 📚🌿
Urdu
صبر کی عبادت
امام ابن القیم رحمتہ اللہ علیہ فرماتےہیں:
“جب کوئی شخص صبر کی عبادت کو درست طریقے سے انجام دیتا ہے تو مصیبت اس کے لئے نعمت بن جاتی ہے، اور مشکل عطیہ میں بدل جاتی ہے، اور ناپسندیدہ چیز محبوب بن جاتی ہے۔ کیونکہ اللہ تعالیٰ اپنے بندے کو ہلاک کرنے کے لئے نہیں آزماتا ہے، بلکہ وہ اسے صرف اس کی صبر آزمائی اور اس کی بندگی کی جانچ کے لیے آزماتا ہے۔ کیونکہ مصیبت میں بندے پر اللہ کی عبادت کرنا واجب ہے اسی طرح جس طرح خوشی میں اس کی عبادت کرنا اس پر لازم ہے۔ اور اس پر اس کی عبودیت اس چیز میں واجب ہے جس سے اسے نفرت ہے، جیسا کہ اس پر اسکی عبودیت اس چیز میں واجب ہے جس سے اسے محبت ہے۔ زیادہ تر لوگ اپنی پسند کی چیزوں میں عبودیت بجا لاتے ہیں لیکن اصل عبودیت تو نا پسندیدہ چیزوں میں ہوتی ہے کیونکہ اسی میں بندوں کے درجات میں فرق ہوتا ہے، اور اسی کے مطابق اللہ کے پاس ان کا مرتبہ ہوتا ہے۔
مصدر: [ الوابل الصيب : 11 – 12 ]
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Day 24 – Bitesize Ramadan 1445 / 2024
Obedience to the Muslim Ruler in Righteousness
إنما الطاعة في المعروف
Translated
By
Abbas Abu Yahya
Imam al-Ajjurry (d.360 A.H.) said:
‘Whoever rules over you, whether it is an Arab or other than an Arab, black, white or non-Arab then you should obey him in which there is no disobedience to Allaah.
This is even if the ruler prohibited a right of yours, or beat you oppressing you, or violated your honour, or took your wealth, but this does not allow you to rebel against him with your sword and fight him.
Do not rebel along with a Khariji to fight against the ruler. Do not incite others to rebel against the ruler.
However, be patient with him and it is possible that he calls you to have fault in your religion from another direction. It is possible that he orders you to kill someone who does not deserve to be killed, or to cut off a limb off a person who is not deserving to. Or to hit someone who it is not permissible to hit, or taking the wealth of the one who it is not deserving to have his wealth taken. Or oppressing someone who it is not permissible to oppress, so here it is not allowed for you to obey him.
If the ruler says to you, if you do not do as I order you with, I will kill you or beat you. Then you say, my blood but not my religion, because the Prophet -SallAllaahu alayhi wa Salam said
«لا طاعة لمخلوق في معصية الخالق عز وجل»
‘There is no obedience to the creation in disobedience to the Creator Azza wa Jal.’
Also because of the saying of the Prophet -SallAllaahu alayhi wa Salam said:
«إنما الطاعة في المعروف»
‘Indeed obedience is in righteousness.’
[Kitab ash-Sharia 1/381]
إنما الطاعة في المعروف
قال الإمام الآجري :
من أمر عليك من عربي أو غيره أسود أو أبيض أو عجمي فأطعه فيما ليس لله فيه معصية، وإن حرمك حقا لك، أو ضربك ظلما لك، أو انتهك عرضك، أو أخذ مالك، فلا يحملك ذلك على أن تخرج عليه بسيفك حتى تقاتله، ولا تخرج مع خارجي يقاتله، ولا تحرض غيرك على الخروج عليه، ولكن اصبر عليه وقد يحتمل أن يدعوك إلى منقصة في دينك من غير هذه الجهة يحتمل أن يأمرك بقتل من لا يستحق القتل، أو بقطع عضو من لا يستحق ذلك، أو بضرب من لا يحل ضربه، أو بأخذ مال من لا يستحق أن تأخذ ماله، أو بظلم من لا يحل له ولا لك ظلمه، فلا يسعك أن تطيعه، فإن قال لك: لئن لم تفعل ما آمرك به وإلا قتلتك أو ضربتك، فقل: دمي دون ديني؛ لقول النبي صلى الله عليه وسلم «لا طاعة لمخلوق في معصية الخالق عز وجل» ولقوله صلى الله عليه وسلم «إنما الطاعة في المعروف».
كتاب الشريعة (381/1)
Urdu
اطاعت صرف جائز امور میں ہے*
امام آجری رحمة اللہ علیہ فرماتے ہیں:
جو شخص بھی آپ کا حکمران ہو، چاہے وہ عرب ہو یا غیر عرب، سیاہ ہو یا سفید، عجمی ہو (یا غیر عجمی/عربی)، تو اس کی اطاعت کرو اس کام میں جس میں اللہ کی معصیت نہ ہو، چاہے وہ آپ کا حق چھین لے، یا آپ کو ناحق مارے، یا آپ کی عزت و آبرو کو نقصان پہنچائے، یا آپ کا مال لے لے۔ یہ سب چیزیں آپ کو اس پر تلوار نکال کر لڑنے پر مجبور نہیں کر سکتیں۔ نہ ہی آپ کسی ایسے خارجي کے ساتھ اس پر خروج کر سکتے ہیں جو اسکے ساتھ لڑ رہا ہو، اور نہ ہی آپ دوسروں کو اس کے خلاف بغاوت کرنے پر اکسا سکتے ہیں۔ بلکہ آپ اس پر صبر کرو۔ اور ہو سکتا ہے کہ وہ آپ کو دین میں نقصان پہنچانے کے لیے کسی اور طریقے سے دعوت دے۔ ہو سکتا ہے کہ وہ آپ کو ایسے شخص کو قتل کرنے کا حکم دے جو قتل ہونے کا مستحق نہیں ہے، یا ایسے شخص کا کوئی عضو کاٹنے کا حکم دے جس کے کاٹنے کا وہ مستحق نہیں ہے، یا ایسے شخص کو مارنے کا حکم دے جسے مارنا جائز نہیں ہے، یا ایسے شخص سے مال لینے کا حکم دے جس سے مال لینا جائز نہیں ہے، یا ایسے شخص پر ظلم کرنے کا حکم دے جس پر ظلم کرنا نہ اس کے لیے جائز ہے اور نہ آپ کے لیے۔ تو آپ کے لیے اس کی اطاعت کرنا جائز نہیں ہے۔ چنانچہ اگر وہ آپ سے کہے کہ اگر تم نے میرا حکم نہیں مانا تو میں تمہیں قتل کر دوں گا یا مار دوں گا، تو آپ کہہ دیں کہ میرا خون میرے دین سے پہلے (حاضر) ہے (میں اپنے دین کی حفاظت کے لئے جان کی قربانی دے سکتا ہوں۔ کیونکہ نبی ﷺ نے فرمایا: ” مخلوق کی اطاعت خالق عزوجل کی معصیت میں جائز نہیں ہے۔” اور آپ ﷺ نے فرمایا: ” اطاعت صرف جائز امور میں ہے۔”
مصدر: كتاب الشريعة (381/1)
Also refer to
Advice About Rulers & Ruling
The Importance of the Understanding of the Manhaj as-Salaf as-Salih in Dealing with the Rulers
🌴 Go to followingthesunnah.com for the Audio of this benefit as well as other 💫Ramadan benefits.
Translations are by the Translation Team
The post Obedience to the Muslim Ruler in Righteousness first appeared on Following the Sunnah.
Day 23 – Bitesize Ramadan 1445 / 2024
Conditions for the Dua to be Answeredشروط إجابة الدعاءTranslatedByAbbas Abu Yahya
Shaykh Ubayd al-Jabari -Rahimahullaah- said
‘Every Muslim should know that a Dua being answered has conditions, and from them are:
1 – Sincerily making Dua to Allaah -Azza wa Jal.
2 – Having certainty that the Dua will be answered.
3 – that there is nothing sinful or breaking relations in the supplication
4 – Not being hasty. It is upon a person to make Dua and be patient, Allaah gives a judgement with what He wills. The Prophet sallAllaahu alayhi wa sallam explained what being hasty is when making Dua, it is like when a person says, I made Dua to Allaah but He did not answer it for me.
5 – Not to be unjust in making the Dua.
6 – That a person’s personal matters of food, drink, clothing and accommodation are pure.’
[Iteehaaf al-Aqool BiSharh atha-lathaal-Asool p.80-81]
•┈┈┈•✿❁✿•┈┈┈•
شروط إجابة الدعاء
قال الشيخ عبيد الجابري حفظه الله
📘ليعلم كل مسلم أنّ إجابة الدعاء لها شروط، منها:
١- إخلاص الدعاء لله عزّ وجل.
٢- اليقين بالإجابة.
٣- ألاّ يكون في الدعاء إثم أو قطيعة رحم.
٤- عدم العجلة، عليه أن يدعو ويصبر، والله يُحكِم ما يريد، والعجلة بيّنها النبي ﷺ كقول القائل: دعوت الله فلم يستجب لي.
٥- عدم الإعتداء في الدعاء.
٦- طيب المتَاع من مأكل و مشرب وملبس ومسكن.
📚 إتحاف العقول بشرح الثلاثة الأصول (٨١/٨٠).
Urdu
دعا کی قبولیت کے شروط*
شیخ عبید الجابری رحمہ اللہ فرماتے ہیں:
ہر مسلمان کو یہ جان لینا چاہیے کہ دعا کی قبولیت کے کچھ شروط ہیں، جن میں سے:
۱- دعا اللہ عزوجل کے لیے خالص ہونی چاہیے۔
۲- دعا کی قبولیت کا یقین ہونا چاہیے۔
۳- دعا میں گناہ یا قطع رحمی نہ ہو۔
٤- جلدی نہ کرنا چاہیے، دعا کرکے صبر کرنا چاہیے، اور اللہ تعالیٰ جو چاہتا ہے وہی کرتا ہے، اور جلدی کی وضاحت نبی ﷺ نے اس طرح فرمائی ہے جیسا کہ کہنے والا کہتا ہے: میں نے دعا کی لیکن اللہ نے میری دعا قبول نہیں کی۔
۵- دعا میں زیادتی نہیں کرنا چاہیے۔
٦- کھانے پینے، پہننے اور رہنے کے لیے حلال اور پاکیزہ چیزیں استعمال کرنا چاہیے۔
📚 إتحاف العقول بشرح الثلاثة الأصول (٨١/٨٠).
Also refer to:
The Means for a Dua to be Answered
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Translations are by the Translation Team
The post Conditions for the Dua to be Answered first appeared on Following the Sunnah.
The Effect of Beauty and Uglinessتأثير الباطن على الظاهرTranslatedByAbbas Abu Yahya
Allaah Ta’ala said:
{ یَوۡمَ تَبۡیَضُّ وُجُوهࣱ وَتَسۡوَدُّ وُجُوهࣱۚ فَأَمَّا ٱلَّذِینَ ٱسۡوَدَّتۡ وُجُوهُهُمۡ أَكَفَرۡتُم بَعۡدَ إِیمَـٰنِكُمۡ فَذُوقُوا۟ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ }
《On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): “Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.”》
[Surah Āli-ʿImrān: 106]
Imam Ibn al-Qayyim al-Jawzeeyah as-Salafi -Rahimahullaah- said:
‘Know that beauty is divided into two types:
Outward and inward.
Inward beauty is loved for itself, it is the beauty of knowledge, intelligence, generosity, modesty and integrity, and bravery.
This inward beauty is what Allaah looks at from His slave and it is the object of what Allaah loves about him, as is mentioned in the authentic Hadeeth:
«إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَ أَمْوَالِكُمْ، وَ لَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَ أَعْمَالِكُمْ»،
‘Indeed Allaah does not look at your forms and your wealth, however, He looks at your hearts and your actions.’
[Saheeh Muslim]
This inward beauty beautifies the outward form, even if that person does not possess beauty.
So a person is adorned with beauty, dignity and sweetness according to what his soul adorns itself of those attributes.
A Believer is given dignity and sweetness in comparison to his Eemaan.
Whoever sees him, shows him dignity and whoever interacts with him loves him, and this is a matter which is well-known and witnessed to.’
[Rawdatul Muhibbeen 221]
━━━━✵❀✵━━━━
تأثير الباطن على الظاهر
قال الإمام ابن القيم رحمه الله تعالى:
«اعلم أنَّ الجمال ينقسم قسمين: ظاهرٌ و باطنٌ، فالجمال الباطن هو المحبوب لذاته، و هو جمال العلم و العقل و الجود و العفَّة و الشجاعة، و هذا الجمال الباطن هو محلُّ نظر الله من عبده و موضع محبَّته كما في الحديث الصحيح: «إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَ أَمْوَالِكُمْ، وَ لَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَ أَعْمَالِكُمْ»، و هذا الجمال الباطن يزيِّن الصورةَ الظاهرة و إن لم تكن ذات جمالٍ، فتكسو صاحبها من الجمال و المهابة و الحلاوة بحسب ما اكتستْ روحُه من تلك الصفات، فإنَّ المؤمن يُعطى مهابةً و حلاوةً بحسب إيمانه، فمن رآه هابه و من خالطه أحبَّه، و هذا أمرٌ مشهودٌ بالعيان».
📚 روضة المحبِّين (٢٢١).
Urdu
(ظاہر پر باطن کا اثر)
امام ابن قیم رحمہ اللہ فرماتے ہیں:
جان لو کہ خوبصورتی دو حصوں میں تقسیم ہوتی ہے: ظاہری اور باطنی، باطنی خوبصورتی وہ ہے جس سے اپنے لیے محبت کی جائے، اور یہ علم، عقل، سخاوت، عفت اور ہمت کی خوبصورتی ہے۔ اور اللہ کی نظر بندے کی اسی باطنی خوبصورتی پر ہوتی ہے اور یہ ہی اُس کی محبت کا باعث ہے جیسا کہ صحیح حدیث میں ہے: “بے شک اللہ تمہاری صورتوں اور تمہارے اموال کی طرف نہیں دیکھتا، بلکہ وہ تمہارے دلوں اور تمہارے اعمال کو دیکھتا ہے۔” اور یہ باطنی خوبصورتی ہی ظاہری صورت کو مزین کرتا ہے اگرچہ وہ خوبصورت نا بھی ہو پس یہ اپنے حامل کو اس قدر حسن، وقار وعظمت اور لطافت سے ڈھانپ لیتی ہے جس قدر اس کی روح ان صفات سے ڈھکی ہوئی ہے، کیونکہ مومن کو اس کے ایمان کے مطابق عظمت اور لطافت دی جاتی ہے، جو بھی اسے دیکھتا ہے وہ اس سے ڈرتا ہے اور جو اس کے ساتھ گھل مل جاتا ہے وہ اس سے محبت کرتا ہے اور یہ وہ چیز ہے جس کی شاہد اور گواہ آنکھ ہے۔
📚 روضة المحبِّين (٢٢١).
Also refer to:
Beauty & Ugliness
Day 8 Allaah Looks at Your Hearts
🌴 Translations are by the Translation Team
The post The Effect of Beauty and Ugliness first appeared on Following the Sunnah.
Tawheed Is The Key To Paradiseإن التوحيد هو مفتاح باب الجنة TranslatedByAbbas Abu Yahya
Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim Al-Jawzeeyah [D. 751 A.H.] Rahimahullaah said:
‘Allaah Azza wa Jal on the day of Judgement will regard oppression in three categories:
A category which Allaah will not forgive anything of is committing Shirk with Allaah (associating anything with Allaah). Indeed Allaah does not forgive that Shirk is committed with Him.
Another category which Allaah will not leave anything of, is where the worshippers oppress each other, indeed Allaah Ta’ala will do justice fully.
Also a category which Allaah does not regard as significant is when a worshipper oppresses his own self, and this is between himself and his Lord Azza wa Jal.
This category is the least from them and the quickest to be erased. It is erased with repentance and seeking forgiveness. Good deeds erase, calamities expiate, etc.
This is in contrast to the category of Shirk, since it cannot be erased except with Tawheed.
And the category of wrong doings cannot be erased except by going back to that person whom you oppressed and clearing yourself from the oppression.
Since Shirk is the worst of the three aspects to Allaah then He has prohibited Paradise for the people of Shirk.
So the Mushrik will not enter Paradise, rather only the people of Tawheed will enter it, because Tawheed is the key to its door.
So whoever does not have with him a key, then its door does not open and likewise if one comes with a key which has no teeth then the door will not open.❞
[Al-Wabbil As-Sayyib P.19]
إن التوحيد هو مفتاح باب الجنة
قال ابن القيم الجوزية رحمه الله
والظلم عند الله عز وجل يوم القيامة له دواوين ثلاثة: ديوان لا يغفر الله منه شيئاً، وهو الشرك به، فإن الله لا يغفر أن يشرك به.
وديوان لا يترك الله تعالى منه شيئاً، وهو ظلم العباد بعضهم بعضاً، فإن الله تعالى يستوفيه كله.
وديوان لا يعبأ الله به، وهو ظلم العبد نفسه بينه وبين ربه عز وجل، فإن هذا الديوان أخف الدواوين وأسرعها محواً، فإنه يمحي بالتوبة والاستغفار والحسنات الماحية والمصائب المكفرة ونحو ذلك، بخلاف ديوان الشرك فإنه لا يمحى إلا بالتوحيد، وديوان المظالم لا يمحى إلا بالخروج منها إلى أربابها واستحلالهم منها.
ولما كان الشرك أعظم الدواوين الثلاثة عند الله عز وجل حرم الجنة على أهله، فلا تدخل الجنة نفس مشركة، وإنما يدخلها أهل التوحيد فإن التوحيد هو مفتاح بابها، فمن لم يكن معه مفتاح لم يفتح له بابها، وكذلك إن أتى بمفتاح لا أسنان له لم يمكن الفتح به
وابل الصيب
P.19
Urdu
توحید جنت کے دروازے کی چابی ہے*
ابن القیم الجوزی رحمہ اللہ فرماتے ہیں:
اللہ عزوجل کے ہاں قیامت کے دن ظلم کے تین دفاتر ہوں گے:
1. ایک دفتر ایسا ہے جس میں سے اللہ تعالیٰ کچھ بھی معاف نہیں فرمائے گا اور وہ ہے اللہ کے ساتھ شرک کرنا۔ اللہ تعالیٰ شرک کو معاف نہیں فرمائے گا۔
2. دوسرا دفتر ایسا ہے جسے اللہ تعالیٰ بالکل نہیں چھوڑے گا اور وہ ہے بندوں کا ایک دوسرے پر ظلم کرنا۔ اللہ تعالیٰ اس ظلم کو پورا پورا وصول فرمائے گا۔
3. تیسرا دفتر ایسا ہے جس کی اللہ تعالیٰ کو پرواہ نہیں ہے اور وہ ہے بندے کا اپنے آپ پر ظلم کرنا، جو اس کے اور اس کے رب عزوجل کے درمیان ہے۔ یہ دفتر تینوں دفاتر میں سے سب سے ہلکا اور سب سے جلدی مٹنے والا ہے کیونکہ یہ توبہ، استغفار، حسناتِ ماحیہ (گناہ مٹانے والے نیک اعمال)، مصائبِ مکفرہ (وہ مصائب جو گناہوں کا کفارہ بنتے ہیں) وغیرہ سے مٹ جاتا ہے۔ اس کے برعکس شرک کا دفتر صرف توحید سے ہی مٹتا ہے اور مظالم کا دفتر صرف ان مظالم سے نکلنے (ظلم کرنے سے رک جانے) اور ان کے صاحبان (مظلوموں) سے معافی حاصل کرنے سے ہی مٹتا ہے۔
چونکہ شرک اللہ عزوجل کے ہاں تینوں دفاتر میں سے سب سے بڑے ظلم کا دفتر ہے، اس لیے اللہ نے اہلِ شرک پر جنت حرام کر دی ہے۔ کوئی بھی مشرک جنت میں داخل نہیں ہو گا، بلکہ صرف اہلِ توحید ہی جنت میں داخل ہوں گے کیونکہ توحید جنت کے دروازے کی چابی ہے۔ جس کے پاس یہ چابی نہیں ہے اس کے لیے جنت کا دروازہ نہیں کھلے گا۔ اور اگر کوئی ایسی چابی لائے جس کے دانت نہ ہوں تو اس سے بھی دروازہ نہیں کھل سکے گا۔
مصدر: وابل الصیب، صفحہ 19
Also refer to
The Keys to Paradise
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Translations are by the Translation Team
The post Tawheed Is The Key To Paradise first appeared on Following the Sunnah.
حكم من أنكر صحة ثبوت صحيح البخاري The Ruling on Whoever Denies the Authentic Attestation of Saheeh al-Bukhari Translated By Abbas Abu Yahya Shaykh Rabee bin Hadi al-Madkhali said: The Ruling on Whoever denies the authentic attestation of Saheeh al-Bukhari Whoever rejects this then he rejects the Qur’aan. The Qur’aan has been conveyed to us… Read More »The Ruling on Whoever Denies the Authentic Attestation of Saheeh al-Bukhari
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The Islamic Ruling on Tattoos Translated By Abbas Abu Yahya Part One The Evidences No. 1 Allaah Ta’ala said: ﴿ حَتَّى إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا يَعْمَلُونَ ﴾ 《Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what… Read More »Part One – The Islamic Ruling on Tattoos
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Part 5 – Reading Soorat al-Ikhlaas Ten Times Easy Actions by which one can Achieve a House in Paradise أعمال يسيرة تكون سببا لحصول بيت في الجنة TranslatedbyAbbas Abu Yahya Part 5 – Reading Soorat al-Ikhlaas Ten Times From Mua’dh bin al-Juhni the Companion of the Messenger of Allaah –sallAllaahu alayhi wa sallam, from the Prophet… Read More »Part 5 – Reading Soorat al-Ikhlaas Ten Times
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صحيح البخاري وحِفظ الله له & Saheeh al-Bukhari Allaah Preserving it Translated By Abbas Abu Yahya Shaykh Rabee bin Hadi al-Madkhali said اذهب إلى المكتبات تجد الألوف المؤلفة من هذا الكتاب نسخت بالأيدي غير مطبوعة ،اذهب إلى مكتبات مصر وتركيا والهند وباكستان وأي بلد حتى أوربا وأمريكا تجد منها ألوف النسخ من كتاب البخاري .… Read More »Saheeh al-Bukhari & Allaah Preserving it
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Hadeeth no. 2Part A Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 2 – From Abu Hurairah that the Messenger of Allaah ﷺ said: ‘Do you know who is the Mufliss person is?’They said: ‘the Mufliss person amongst us is the one who… Read More »No. 2 Ahadeeth Pertaining to Repentance
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Love in the heart for Wealth Translated By Abbas Abu Yahya Shaykh ul-Islaam Ibn al-Qayyim al-Jawzeeyah as-Salafi -Rahimahullaah- said: فَمَتَى كَانَ الْمَالُ فِي يَدِكَ وَلَيْسَ فِي قَلْبِكَ, لَمْ يَضُرَّكَ وَلَوْ كَثُرَ. وَمَتَى كَانَ فِي قَلْبِكَ ضَرَّكَ, وَلَوْ لَمْ يَكُنْ فِي يَدِكَ مِنْهُ شَيْءٌ ‘When wealth is in your hands and not in your heart,… Read More »Love in the Heart for Wealth
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Places where Prayer is not Permissible By the Esteemed Scholar Muhammad Nasir uddeen Al-Albaani May Allaah have mercy on him. TranslatedByAbbas Abu Yahya It is not permissible to pray in ten places: 1. The graveyard, it is the site where people [even if it is a single person] are buried. ) ﻟﻌﻨﺔ ﷲ ﻋﻠﻰ اﻟﯿﮭﻮد… Read More »Places where Prayer is not Permissible
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تَكلَّم بِعِلم، أو اسكُت بحِلم Speak with Knowledge or remain Silent with Gentleness Translated byAbbas Abu Yahya Imam Abu Abdullaah ad-Dhahabi -Rahimahullaah- (d. 748 A.H.) said: ‘O slave of Allaah if you love justice: Then Adhere to the texts of the Qur’aan and the Sunnah, after that look at what the Companions and their Successors,… Read More »Speak with Knowledge or remain Silent with Gentleness
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Part 4Easy Actions by which one can Achieve a House in Paradise أعمال يسيرة تكون سببا لحصول بيت في الجنة Translated by Abbas Abu Yahya 4 – Constructing a Masjid for the Sake of Allaah From Aeysha from the Messenger of Allaah ﷺ said: من بنى مسجدًا لا يريد به رياءً و لا سمعةً ، بنى اللهُ… Read More »Part 4 – Constructing a Masjid for the Sake of Allaah
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What is the Easiest way for the Shaytaan to Enter upon people? ما هو الباب الأعظم الذي يدخل منه إبليس على الناس؟ TranslatedByAbbas Abu Yahya Ibn al Jawzi saidالبابُ الأعظمُ الذي يدخلُ منه إبليسُ على الناس هو الجهلُ، فهو يدخلُ منه على الجهّال بأمان.‘The easiest way for the Shaytaan to enter upon people is ignorance. … Read More »What is the Easiest way for the Shaytaan to Enter upon people?
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Hadeeth no. 1Part A Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 1 – 1312- From Sahl bin Saad that the Messenger – ﷺ – said:أتاني جبريلُ فقال: يا محمَّدُ ! عِشْ ما شئتَ فإنَّك ميِّتٌ، وأَحْـبِبْ مَنْ شِئْتَ فإنَّك مُفَارِقُهُ، واعمَلْ ما… Read More »No. 1 Ahadeeth Pertaining to Repentance
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In one Breath…. TranslatedByAbbas Abu Yahya Shaykh ul Islaam Ibn Taymeeyah (d. 728 A.H.) – Rahimahullaah- said: يَنْبَغِيْ لِلْعَبْدِ أَنْ تَكُوْنَ أَنْفَاسُهُ كُلُّهَا نَفَسَيْنِ: نَفَساً يَحْمَدُ فِيْهِ رَبَّهُ، وَنَفَساً يَسْتَغْفِرْهُ مِنْ ذَنْبِهِ ‘It is necessary for the worshipper that every breath of his is of two types: In one breath he praises his Lord and… Read More »In one Breath….
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Hadeeth no. 9 Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya From Abdullaah bin ‘Amr bin al-‘Aas from the Prophet ﷺ:أربعٌ إذا كُنَّ فيك فلا عليك ما فاتك مِنَ الدُّنيا:حِفْظُ أمانةٍ وصِدْقُ حديثٍوحُسنُ خَليقةٍوعِفَّةُ طُعْمةٍ‘There are four things if you have them then you... Read More
Bitesize Ramadan 1444 AH to 2023 Day 29 – Sincerity In Seeking Knowledge Translated By Abbas Abu Yahya From Abu Hurairah the Messenger of Allaah ﷺ said: من تعلَّم علمًا مما يبتغى به وجهَ اللهِ تعالى ، لا يتعلَّمُه إلا ليُصيبَ به عرضًا من الدنيا لم يجِدْ عَرْفَ الجنةِ يومَ القيامةِ . ‘Whosoever learnt knowledge desiring... Read More
Bitesize Ramadan 1444 AH 2023 Day 28 – Sincerity & Hidden Desires Translated By Abbas Abu Yahya From Ubaad bin Tameem from his uncle from the Prophet : يا نعايا العرب ! يا نعايا العرب ! ثلاثا , إن أخوف ما أخاف عليكم الرياء و الشهوة الخفية ‘O Arabs beware, O Arabs beware, (he said... Read More
No. 27 – Bite Size Ramadan 1444 -2023 DAY 27 Being forgiven for Having Sincerity Translated & CompiledbyAbbas Abu Yahya From Abdullaah bin Abbas that two people debated in front of the Prophet –sallAllaahu alayhi wa sallam– so the Prophet –sallAllaahu alayhi wa sallam– asked the claimant for evidence, however he did not have any... Read More
No. 26 – Bite Size Ramadan 1444 -2023 Day 26 – Not leaving a Good Deed Fearing Riya Translated By Abbas Abu Yahya From Abdullaah bin Amr -RadhiAllaahu anhu- who said I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying: “مَن سمَّع الناسَ بعملِه؛ سَمَّعَ الله به مَسامعَ خَلقِه، وصغَّرَه وحقَّرَه”. ‘He who... Read More
No. 25 – Bite Size Ramadan 1444 -2023 Day 25 – Allaah only Accepts Sincere Actions Translated By Abbas Abu Yahya From ad-Dhihhak bin Qays who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said that: “إن الله تباركَ وتعالى يقول: أنا خيرُ شريكٍ، فمن أشركَ معي شريكاً فهو لشريكي، يا أيها... Read More
Why The Islamic University of Madinah was Established TranslatedByAbbas Abu Yahya Shaykh Ali Abdurahman Al-Hudayfi the Imam of the Prophet’s Masjid said: ‘The Kingdom (Saudi Arabia) established the Jamiat-ul- Islameeyah (the Islamic University of Madinahfor Islamic Sharia issues,and for matters which would enlighten the Islamic world so that the world couldknow that methodology of the... Read More
No. 24 Bitesize Ramadan 1444AH – 2023 Day 24 – Having a Share in the Reward for an Intention Translated & Compiled By Abbas Abu Yahya From Anas bin Malik -RadhiAllaahu anhu- who said: We returned from the battle of Tabuk with the Prophet –sallAllaahu alayhi wa sallam– and he said: إنَّ أَقْوَاماً خَلْفَنَا بِالمَدِينَةِ... Read More
No. 23 – Bite Size Ramadan 1444 -2023 Day 23 – The Hidden Shirk Translated & Compiled By Abbas Abu Yahya From Rubaih bin AbdurRahmaan bin Abi Sa’eed al-Khudri from his father from his grandfather who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– came out to us whilst we were discussing the al-al-Masseh... Read More
No. 22 – Bite Size Ramadan 1444 -2023 Day 22 Being Sincere in giving Charity by al-Hafidh Emaad ad-Deen Isma’eel Ibn Katheer (d. 774 A.H.) Translated By Abbas Abu Yahya Allaah Ta’ala said: ﴿ٱلَّذِینَ یُنفِقُونَ أَمۡوَ ٰلَهُمۡ فِی سَبِیلِ ٱللَّهِ ثُمَّ لَا یُتۡبِعُونَ مَاۤ أَنفَقُوا۟ مَنࣰّا وَلَاۤ أَذࣰى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا... Read More
No. 21 – Bite Size Ramadan 1444 -2023 Day 21 – Sincere Dua for the Deceased الإخلاص في اتباع جنازة المسلم والدعاء للميت Translated & Compiled By Abbas Abu Yahya From Abu Hurairah -RadhiAllaahu anhu- who said that I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying: إذا صلَّيْتُم على الميِّتِ فأَخلِصوا له الدُّعاءَ ‘When you pray... Read More
No. 20 – Bite Size Ramadan 1444 -2023 Day 20 –The First to be Judged on the Day of Judgement Translated & Compiled By Abbas Abu Yahya From Abu Hurairah who said that I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying: ‘Indeed the first of the people to be judged on the... Read More
No. 19 – Bite Size Ramadan 1444 -2023 Day 19 – The Story of the Man Who Went Out to Give Charity Translated & Compiled By Abbas Abu Yahya From Abu Hurairah -RadhiAllaahu anhu- that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: “قال رجل لأتَصَدَّقَنَّ بصدقةٍ، فخرج بِصدقَتِه فوضعها في يَدِ سارق. فأصبحوا... Read More
No. 18 – Bite Size Ramadan 1444 AH -2023 Day 18 The Reward for What You Intended Translated & Compiled By Abbas Abu Yahya From Ma’an bin Yazeed who said: ‘My father Yazeed took out some money to give as charity, he left it with a man in the Masjid. I came and took the money,... Read More
No. 17 – Bite Size Ramadan 1444 AH -2023 Day 17 – Whoever Shows Off His Deeds Translated & Compiled By Abbas Abu Yahya From Jundab bin Abdullaah bin Sufyaan رضى الله عنه who said that the Prophet ﷺ said: من سمَّع سمَّع الله به، ومن يرائي يرائي الله به ‘Whoever showed off his deeds so the... Read More
No. 16 – Bite Size Ramadan 1444 AH -2023 Day 16 – Intending to Do a Deed Translated & Compiled By Abbas Abu Yahya From Ibn Abbas -Radi Allaahu anhu- that the Messenger of Allaah -sallAllaahu alayhi wa sallam-, among the sayings he relates from his Lord is: ‘Allaah has written down the good deeds... Read More
No. 15 – Bite Size Ramadan 1444 AH -2023 Day 15 – Rewarded for Intention Translated & Compiled By Abbas Abu Yahya ___________________________________________ __________________________________________ From Abul Darda who conveyed that the Prophet –sallAllaahu alayhi wa sallam– said: “من أتى فراشهُ وهو يَنوي أنّ يقومَ يُصلي من الليل، فغلَبَتْه عينُه حتى أصبحَ؛ كُتِب له ما... Read More
No. 14 – Bite Size Ramadan 1444 AH -2023 Day 14 Beginning the Day with Sincerity By Abbas Abu Yahya ________________________________ From Abdurrahman bin Abzi that the Prophet -sallAllahu alayhi wa sallam- used to teach us, that when we wake up we should say: أَصْبَحْنا على فِطْرَةِ الإسلامِ، وكَلِمَةِ الإِخْلاصِ، ودِينِ نبيِّنا محمدٍ، ومِلَّةِ أَبَيْنا... Read More
No. 13 – Bite Size Ramadan 1444 AH -2023 Day 13 – Resurrected According to Intentions يُبْعَثُونَ على نِيّاتِهم Translated & Compiled By Abbas Abu Yahya From Aeysha who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said “يَغْزُو جيشٌ الكعبة، فإذَا كانوا ببيداءَ من الأرضِ، يُخسَفُ بأولِهِم وآخرهم”. ‘An army will attack the... Read More
No. 12 – Bite Size Ramadan 1444 AH -2023 Day 12 Sincerity & Intercession Translated & Compiled By Abbas Abu Yahya From Abu Hurairah who said that the Prophet – sallAllaahu alayhi wa sallam said: أسْعَدُ النَّاسِ بشَفَاعَتي يَومَ القِيَامَةِ، مَن قالَ لا إلَهَ إلَّا اللَّهُ، خَالِصًا مِن قَلْبِهِ، أوْ نَفْسِهِ. ‘The happiest of the... Read More
No. 11 – Bite Size Ramadan 1444 A.H. -2023 Day 11 – The Dunya is cursed “الدنيا ملعونةٌ، ملعونٌ ما فيها إلا ما ابتُغِيَ به وجهُ الله”. Translated & Compiled By Abbas Abu Yahya From Abul Darda from the Prophet – sallAllaahu alayhi wa sallam – who said: “الدنيا ملعونةٌ، ملعونٌ ما فيها إلا ما... Read More
Helping Feed The Poor In Ramadan Shaykh ul-Islaam Ibn Taymiyyah [رحمه الله] said: «إعانة الفقراء بالإطعام في شهر رمضان هو من سنن الإسلام، فقد قال النبي [ﷺ]: ‘من فطّر صائماً فله مثل أجره.’» ❝Helping the poor with food in the month of Ramadan is from the Sunnan [practice] of Islaam. Indeed the Prophet [ﷺ]... Read More
No. 10 – Bite Size Ramadan 1444 AH -2023 Day 10 – A Deed Done Sincerely and Seeking Allaah’s Face إنَّ اللهَ عزَّ وجلَّ لا يَقبَلُ مِنَ العَمَلِ إلّا ما كان خالِصًا Translated & Compiled By Abbas Abu Yahya From Abu Umamah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam- and said: ‘How about a man who takes part... Read More
No. 9 – Bite Size Ramadan 1444 AH -2023 Day 9 Shirk in Secret Translated & Compiled By Abbas Abu Yahya From Mahmood bin Labeed who said, the Prophet –sallAllaahu alayhi wa sallam– said: يا أيُّها النّاسُ إيّاكم وشِركَ السَّرائرِ ‘O you people! Beware of secret Shirk.’ They said: O Messenger of Allaah! And what is secret Shirk.’ He –sallAllaahu... Read More
No. 8 – Bite Size Ramadan 1444 AH -2023 Day 8 Allaah Looks at Your Hearts يَنْظُرُ إلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ Translated & Compiled By Abbas Abu Yahya From Abu Hurairah –RadhiAllaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – said: إنَّ الله لا يَنْظُرُ إلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ يَنْظُرُ إلَى قُلُوبِكُمْ... Read More
No. 7 – Bite Size Ramadan 1444 AH -2023 Day 7 – Feeding your family وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجهَ اللَّه Translated & Compiled By Abbas Abu Yahya From Saad bin Abi Waqqas –RadhiAllaahu anhu- who said that the Prophet –sallAllaahu alayhi wa sallam- said: وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجهَ اللَّه... Read More
No. 5 – Bite Size Ramadan 1444 -2023 Help of Allaah comes with Dua’ إنَّما ينصرُ اللهُ هذه الأمَّةَ بضعيفِها Translated & Compiled By Abbas Abu Yahya From Musab bin Saad from his father, he thought that he had an excellence above other than himself from the Companions of the Prophet -sallAllahu alayhi wa sallam- so the Prophet -sallAllahu alayhi... Read More
No. 4 – Bite Size Ramadan 1444 -2023 Sincerity of Action for Allaah’s Sake إخلاصُ العملِ للهِ Translated & Compiled By Abbas Abu Yahya From Abaan bin ‘Uthmaan who said: Zayd bin Thabit came out from visiting Marwan at about mid-day, so we said there must be something important that he was asked about that... Read More
No. 3 – Bite Size Ramadan 1444 -2023 The Doors to the Heavens are Opened إلّا فُتِحتْ له أبوابُ السَّماءِ Translated & Compiled By Abbas Abu Yahya From Abu Huraira –RadhiAllaahu anhu- that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ما قال عبدٌ لا إلهَ إلّا اللهُ قطُّ مُخلِصًا إلّا فُتِحتْ له أبوابُ السَّماءِ حتّى يُفضيَ إلى العرشِ ما اجتُنِبت الكبائرُ ‘A slave of Allaah does not ever... Read More
No. 2 – Bite Size Ramadan 1444 -2023 Allaah Prohibited the Fire إنَّ اللَّهَ قدْ حَرَّمَ علَى النَّارِ Translated & Compiled By Abbas Abu Yahya From ‘Utbaan bin Malik –RadhiAllaahu anhu- from the Prophet – sallAllaahu alayhi wa sallam – who said: إنَّ اللَّهَ قدْ حَرَّمَ علَى النَّارِ مَن قالَ: لا إلَهَ إلَّا اللَّهُ، يَبْتَغِي... Read More
No. 1 – Bite Size Ramadan 1444 AH -2023 Actions are but by Intentions إِنَّمَا الْأَعْمَال بِالنِّيَّاتِ Translated by Abbas Abu Yahya PDF AUDIO MP3 From Ameerul-Mu’mineen Abu HafsUmar bin Al-Khattab, who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: «إِنَّمَا الْأَعْمَال بِالنِّيَّاتِ وَإِنَّمَا لكل امْرِئ مَا نَوَى فَمَنْ كَانَتْ هِجْرَتُهُ... Read More
Hadeeth no. 8 Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya From Abu Dharr who said: ‘I said: O Messenger of Allaah advise me.’ The Messenger ﷺ said:إذا عملتَ سيئةً فأتبعْها حسنةًُ تمحُها‘If you do a bad deed then follow it up with […]
Being Established upon the Sunnah TranslatedByAbbas Abu Yahya Allaah Ta’ala said:(مَن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ)《Whoever obeys the Messenger has obeyed Allaah》 Shaykh Muhammad bin Salih al-Uthaymeen -Rahimahullaah- said about this Ayaah:(مَن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ الله ۖ)《Whoever obeys the Messenger has obeyed Allaah》 ‘In this Ayaah there is a proof that whoever is […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها التسمية 11 – When falling off a riding animal Translated By Abbas Abu Yahya From a man who said I was a passenger with the Prophet ﷺ and the riding animal fell over, so I said may the Shaytaan be wretched and destroyed. The Messenger said: […]
Wiping the Face with the Palms of the Hand after Dua Compiled & Translated By Abbas Abu Yahya Contents A – Summary. 2 B – Those of the People of Knowledge who Did not Allow wiping the Face with the Hands after Dua. 3 C – The rulings according to the Madhahib (schools of thought) […]
In one Breath…. TranslatedByAbbas Abu Yahya Shaykh ul Islaam Ibn Taymeeyah (d. 728 A.H.) – Rahimahullaah- said: يَنْبَغِيْ لِلْعَبْدِ أَنْ تَكُوْنَ أَنْفَاسُهُ كُلُّهَا نَفَسَيْنِ: نَفَساً يَحْمَدُ فِيْهِ رَبَّهُ، وَنَفَساً يَسْتَغْفِرْهُ مِنْ ذَنْبِهِ ‘It is necessary for the worshipper that every breath of his is of two types: In one breath he praises his Lord and […]
Hadeeth no. 7 Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 7 – 1317 – From Nu’man bin Basheer who said I heard the Messenger of Allaah ﷺ -sallAllaahu alayhi wa sallam- saying: اجْعَلوا بينَكُمْ وبينَ الحَرامِ سُتْرَةً مِنَ الحَلالِ، مَنْ فعلَ ذلكَ […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها التسمية 10 – When Getting on a Riding Animal Translated By Abbas Abu Yahya From Ali bin Rabeeya who saidI witnessed Ali -RadhiAllaahu anhu- whilst a riding animal was brought so he could ride on it. When he placed his foot in the stirrup he […]
The Prophets did not Seek Authority Shaykh Rabee bin Hadi al-Madkhaliالأَنْبياء – مَا كَانُوا طُلّاب ملِكٍالشيخ ربيع بن هادي المدخلي TranslatedByAbbas Abu Yahya Shaykh Rabee bin Hadi al-Madkhali said: 《The Prophets were not those who would seek authority, in fact they were invitors to guidance and Tawheed. They did not prepare their followers for revolutions […]
Part 3Easy Actions by which one can Achieve a House in Paradise أعمال يسيرة تكون سببا لحصول بيت في الجنة Translated by Abbas Abu Yahya 3 – Performing the Optional Regular Prayer From Umm Habeeba that the Messenger of Allaah ﷺ said: مَا مِنْ عبْدٍ مُسْلِم توضأ فأسبغ الوضوء ثم صَلِّي لله كُلَّ يَوْمٍ ثِنْتَيْ عشْرةَ […]
Hadeeth no. 6 Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-SaheehahofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 6 – 1317 – From Muhammad bin Sahil bin Abu Hathmah who said: I heard the Prophet – sallAllaahu alayhi wa sallam – saying while on the mimber:اجْتَنِبُوا الكبائرَ السَّبْعَ‘Keep away from the […]
Ruqyyah is Worship ByShaykh Muhammad Nasiruddeen Al-Albaani TranslatedByAbbas Abu Yahya Questioner: Is it necessary that Ruqyyah is that which benefits? Al-Albaani: Ruqyyah has a secondary part. Ruqyyah is worship, whether it benefits or does not, it is still worship. It is like Dua, a man makes Dua to Allaah -Azz awa Jal- and perhaps he […]
Optional Fasting on Mondays & Thursdays TranslatedbyAbbas Abu Yahya From Abu Hurairah who said that the Messenger of Allaah ﷺ said: تُعْرَضُ الأعمالُ يومَ الاثنينِ والخميسِ، فأُحِبُّ أن يُعْرَضَ عملي وأنا صائمٌ ‘Good deeds are presented on Mondays and Thursdays and I love that my deeds are presented whilst I am fasting. [Collected by Tirmidhi, Ibn Majah, Ahmad […]
Politics Spoils Dawa Translated By Abbas Abu Yahya Our Shaykh Muqbil al-Wada’ee -Rahimahullaah- said: (من تعلّق بالسياسة العصرية فسدت دعوته). ‘Whoever adheres to modern day politics then his Dawa becomes corrupt.’ [Al-Imam al-Alma’aee’ 249] قال شيخنا مقبل الوادعي رحمه الله :(من تعلّق بالسياسة العصرية فسدت دعوته). الإمام الألمعي (249)
Easy Actions by which one can Achieve a House in Paradise أعمال يسيرة تكون سببا لحصول بيت في الجنة Translated by Abbas Abu Yahya 2 – Visiting a sick person & visiting a person for the sake of Allaah From Abu Hurairah who said that the Messenger of Allaah- sallAllaahu alayhi wa sallam- said: مَن عادَ […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 9 – Before Intimacy Translated By Abbas Abu Yahya From Ibn Abbas that the Messenger of Allaah ﷺ said: ‘When one of you wants to have relations with his wife and says: بِاسْمِ اللهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا In the name […]
Deviating from the evidences of the Qur’aan & the Sunnah مَنْ فَارَقَ الدَّلِيلَ ضَلَّ عَنْ سَوَاءِ السَّبِيلِ TranslatedByAbbas Abu Yahya Shaykh ul-Islaam, Al-Hafidh Ibn al-Qayyim al-Jawzeeyah as-Salafi – (d. 751 A.H.) -Rahimahullaah- said: وَمَنْ فَارَقَ الدَّلِيلَ ضَلَََّ عَنْ سَوَاءِ السَّبِيلِ، وَلاَ دَلِيلَ إِلَى اللهِ وَالجَنَّةِ سِوَى الكِتَابِ وَالسُّنَّةِ،‘Whoever deviates from the evidences, then he has […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 8 – When making Wudu Translated By Abbas Abu Yahya From Abu Huraira RadhiAllaahu anhu who said that the Messenger of Allaah ﷺ said: لا وضوء لمن لم يذكر اسم الله عليه ‘The person who does not mention the name of Allaah when doing […]
What to do whilst visiting Makkah Compiled & Translated by Abbas Abu Yahya Contents Makkah the Best Place on Earth. 4 Makkah is Sacred. 5 The Masjid al-Haraam.. 5 Setting out on a Specific Religious Journey to Three Masajid to Pray There. 7 The Multiplying of righteous actions in Makkah. 7 Reward of Praying […]
Part 1Easy Actions by which one can Achieve a House in Paradise أعمال يسيرة تكون سببا لحصول بيت في الجنة Translated by Abbas Abu Yahya 1 – Filling a space in the row in the obligatory prayer: From Aeysha who said that the Messenger of Allaah ﷺ said: من سدَّ فُرجةً بنى الله له بيتاً في […]
Hadeeth no. 5 Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya From al-Aayzaar bin Jarool al-Hadrami who said: there was a man amongst us called Abu Umayr, and he was placed as a brother to Abdullaah bin Mas’ood. Abdullaah would come and visit […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 7 – When Entering the Toilet or Undressing Translated By Abbas Abu Yahya From Ali bin Abi Talib that the Messenger of Allaah ﷺ said: (( سَترُ ما بين أعينِ الجنِّ، وعوْراتِ بني آدمَ، إذا دخل أحدُهم الخلاءَ أن يقولَ: بسمِ اللهِ )) ‘A screen between the […]
Oppressing an Animal Translated By Abbas Abu Yahya Shaykh Rabee bin Hadi al-Madkhali said: We seek refuge with Allaah from the oppression of animals, never mind the oppression of a Muslim!! [Majmoo al-Fatawa 10/315] Arabic قال الشيخ ربيع بن هادِي حفظه الله : نعوذ بالله أن نسعى في ظلم حيوان ! فضلا عن مسلم […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 6 – Upon Entering & Exiting the Masjid Translated By Abbas Abu Yahya Shaykh Muhammad Nasiruddeen Al-Albaani said: ‘Enter the Masjid with the right foot, since indeed that is from the Sunnah, as Anas bin Malik -RadhiAllaahu anhu said: ‘It is from the Sunnah […]
Hadeeth no. 4 إذا أرادَ اللهُ بعبدِه الخيرَ Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 4 – From Anas from the Prophet ﷺ :إذا أراد الله بعبدٍ الخيرَ عجَّلَ له العقوبةَ في الدُّنيا،وإذا أراد الله بعَبدِ شَّرَّا أمسك عليه بذَنبِه حتى يوافيَه […]
How Greatly the People Criticise the Dunyaa Translated By Abbas Abu Yahya Shaykh ul Islaam Ibn Taymeeyah Rahimahullaah said“لا تَنظر إلى كَثرة ذَمّ الناس الدنيا ذماً غير ديني ، فإنَّ أكثرَ العامّة إنَّما يَذُمُّونَها لعدَم حصول أغراضهم منها”‘Do not look at how much the people criticise worldly matters yet they do not criticise for the […]
Hadeeth no. 3Part A Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 3 – From Abu Hurairah who said the Messenger of Allaah said:اترُكوني ما ترَكْتُكُم، فإذا حدَّثتُكُم فخذوا عنِّي. فإنَّما هلَكَمن كانَ قبلَكُم بِكَثرةِ سؤالِهِم واختلافِهِم على أنبيائِهِم‘Leave me with that which […]
‘Mukhtasir Shama’il al-Muhammadeeyah’ Characteristics & Descriptions of the Prophet Muhammad –sallAllaahu alayhi wa sallam– By Al-Hafidh Al-Imam Abu Isa at-Tirmidhi Abridged by Shaykh Muhammad Nasir uddeen al-Albaani Chapter 12 What is mentioned regarding that the Prophet -sallAllaahu alayhi wa sallam– used to place his ring on his right hand Translated & Compiled By Abbas Abu […]
Hadeeth no. 2Part A Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 2 – From Abu Hurairah that the Messenger of Allaah ﷺ said: ‘Do you know who is the Mufliss person is?’They said: ‘the Mufliss person amongst us is the one who […]
The Blessings of Adhering to the Senior Scholars TranslatedByAbbas Abu Yahya From Ibn Abbas from the Messenger of Allaah ﷺ who said: البركة مع أكابركم .‘Blessings are with your senior elders.’ [Collected by Ibn Hibban, al-Hakim, Abu Na’eem in ‘al-Hileeyah’ and graded Saheeh by Al-Albaani in Saheehah no. 1778] Abdullaah bin Ma’sood -Radhi Allaah anhu- […]
The Different Ways of Giving Salam at the End of the Prayer صور التسليم للخروج من الصلاة TranslatedByAbbas Abu Yahya Shaykh Muhammad Nasiruddeen Al-Albaani d.1420 A.H said: ‘The Messenger ﷺ used to have different types of at-Tasleem (giving salaam at the end of the prayer), the least and easiest was giving one Salam. This was […]
Hadeeth no. 1Part A Ahadeeth Pertaining to Repentance, Admonition& Softening of the Heart Taken fromSilsilah Ahadeeth As-Saheehah ofShaykh Muhammad Nasiruddeen Al-Albaani TranslatedbyAbbas Abu Yahya 1 – 1312- From Sahl bin Saad that the Messenger – ﷺ – said:أتاني جبريلُ فقال: يا محمَّدُ ! عِشْ ما شئتَ فإنَّك ميِّتٌ، وأَحْـبِبْ مَنْ شِئْتَ فإنَّك مُفَارِقُهُ، واعمَلْ ما […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 5 – When exiting the house TranslatedByAbbas Abu Yahya From Abu Hurairah that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Whoever says, as he leaves from his house: بِسْمِ الله ، تَوَكَّلْتُ عَلَى الله ، ولَا حَوْلَ َلَا قُوَّةَ إِلَّا بِالله In the […]
A Series of Lessons about the Sciences of the Noble Qur’aan & Tafseer An eight part series delivered by Abbas Abu Yahya These Telelinks were conducted between March and December 2017 Part 1 – Benefits of Studying the Qur’aan Part 2 – Definition of Tafseer From works of Imam Ibn Taymiyah & Shaykh Ubayd Al […]
التداوي بالفاتحة*Seeking treatment with Soorah al-Fatiha Translated By Abbas Abu Yahya Shaykh ul Islaam Ibn al-Qayyim -Rahimahmullaah- said ‘If a worshipper of Allaah was good at treatment by Soorah al-Fatiha, he would find that it has an amazing affect for a cure. I stayed in Makkah for a long time, I was overwhelmed by disease. I […]
Standing Level With the Imam in the Salah When Only Two People are Praying ByShaykh Muhammad Nasiruddeen al-Albaani Translated by Abbas Abu Yahya From Ibn Abbas who said: ‘I came to the Messenger of Allaah sallAllaahu alayhi wa sallam, whilst he was praying at the last part of the night so I prayed behind him. […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 4 – When Entering the House Translated By Abbas Abu Yahya From Jabir RadhiAllaahu anhu who said I heard the Messenger of Allaah ﷺ saying: إذا دخل الرجل بيته فذكر اللَّه تعالى عند دخوله وعند طعامه قال الشيطان لأصحابه: لا مبيت لكم ولا عشاء، وإذا دخل […]
Giving Birth to Daughtersالأنبياءُ كانوا آباءَ بناتٍ TranslatedByAbbas Abu Yahya Salih bin Imam Ahmad bin Hanbal ash-Shaybani (d. 265 A.H.) said: ‘When a daughter would be born for my father he would say, the Prophets were the fathers of daughters.’ He would also say:‘Indeed what has come within daughters is something you do not know.’ […]
If You Did Not Sin Translated & Compiled ByAbbas Abu Yahya From Abu Hurairah -RadhiAllaahu anhu- from the Prophet -sallAllahu alayhi wa sallam- who said: لو لم تُذنِبوا لذهبَ اللهُ بكُمْ ولجاءَ بقومٍ يُذنبونَ ثمَّ يستغفرونَ فيغفرَ لهُم ‘If you did not sin indeed Allaah would take you away then bring a people who would sin then they would seek forgiveness and Allaah would forgive […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة 3 – At the Time of Slaughtering an Animal Translated By Abbas Abu Yahya From Rafai bin Khadeej from the Prophet –sallAllaahu alayhi wa Salam– that he said: مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلْ، لَيْسَ السِّنَّ وَالظُّفُرَ، أَمَّا السِّنُّ فَعَظْمٌ، وَأَمَّا الظُّفُرُ […]
Love for your brother…. Translated By Abbas Abu Yahya Shaykh Muhammad al-Uthaymeen (d. 1421 A.H.) -Rahimahullaah- said: « إِذَا كُنْتَ لَا تُحِبُّ لِأَخِيكَ مَا تُحِبُّ لِنَفْسِكَ فَأَنْتَ مُصِرٌّ عَلَىٰ كَبِيرَةٍ مِنْ كَبَائِرِ الذُّنُوبِ ».‘If you did not love for your brother what you love for yourself, then you are persistent upon a sin from the […]
Listening to Singing which Stirs Emotion استماع الأغاني العاطفية By Shaykh al-MuftiAbdulAziz bin Abdullaah bin Baz (d. 1420 A.H.) Question : a woman from Iraq asks, I fulfill the religious obligations of prayer, fasting and reciting Qur’aan with complete sincerity, but I also listen to emotional singing, which does not mention alcohol or similar prohibited […]
Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة No.2 -Forgetting to say Bismillaah When Eating* From Ayesha RadhiAllaahu anhu who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said: إذا أكل أحدكم فليذكر اسم الله ، فإن نسي أن يذكر اسم الله في أوله فليقل بسم الله أوله وآخره‘When […]
No.1 Times When a Person Should say Bismillaah مواضع تُشرع فيها البسملة Translated By Abbas Abu Yahya 1 – At the Time of Eating Umar bin Abi Salmah –Radi Allaahu anhu– said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to me: يا غُلامُ، سَمِّ اللَّهَ، وَكُلْ بيَمِينِكَ، وَكُلْ ممّا يَلِيكَ. ‘O young boy! Mention the name of Allaah (when you […]
Reflect upon the Origin of Shirk تأمل في أصل الشرك Translated By Abbas Abu Yahya Shaykh ul Islaam Ibn Taymeeyah -Rahimahullaah- (d. 728 A.H.) said: والمشركون الذين وصفهم الله ورسوله ﷺ بالشرك أصلهم صنفان: The Mushrikoon who Allaah and His Messenger characterized with Shirk, their origin is of two types:قوم نوح عليه السلام.وقوم إبراهيم عليه السلام.the people […]
PART FOUR HADEETH NO. 1 HADEETH OF 73 SECTS THE SAVED SECT & MODERN DAY JAHILEEYAH Translated & Compiled By Abbas Abu Yahya Pdf From Abdullaah ibn Amr who said, the Messenger of Allaah –SallAllaahu alayhi wa sallam- said: افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَتَفَرَّقَتِ النَّصَارَى عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَاثٍ […]
Praying Lazily TranslatedByAbbas Abu Yahya The great Companion Ibn Abbas RadhiAllaahu anhu said: ‘It is disliked that a person stands for his prayer lazily. Rather, he should stand for it, with a beam, with a great desire, extremely happy.Since indeed he is conversing with Allaah, and that Allaah is in front of him and Allaah […]
The Word ‘Paradise’ TranslatedByAbbas Abu Yahya Imam Ibn al-Qayyim al-Jawzeeyah as-Salafi -Rahimuhullaah- (d. 751 A.H.) said: ‘Paradise is not just a word for trees, fruit, food, drink, Hoor al-Ayaan (women of Paradise), rivers, palaces. Most of the people make a mistake regarding the word Jannah (Paradise). Indeed the word Jannah (Paradise) is the word for […]
من أعظم أسباب ضيق الصدرFrom the most significant reasons for a heart to be in Anguish Translated byAbbas Abu Yahya Al-Hafidh Ibn al-Qayyim -Rahimahullaah- (d. 751 A.H.) said:وَمِن أعْظَمِ أسْبابِ ضِيقِ الصَّدْرِ From the most significant reasons why a heart is in anguish:الإعْراضُ عَنِ اللَّهِ تَعالى،1 – Is turning away from Allaah Ta’ala.وتَعَلُّقُ القَلْبِ بِغَيْرِهِ،2 […]
Wisdom & Knowledge الحِكْمَةُ والعِلمُ TranslatedByAbbas Abu Yahya Imam Malik (d. 179 A.H.) -Rahimahullaah- said: الحِكْمَةُوالعِلمُ نُورٌ يَهْدِي بهِ اللهُ مَنْ يَشَاءُ ، وَلَيْسَ بِكَثْرَةِ المَسَائِل ‘Wisdom and knowledge are light with which Allaah guides whomsoever He wills. Guidance is not through awareness of many Islaamic issues.’ [Jamia al-Bayaan wal Ilm 1/84] Arabic الحِكْمَةُ والعِلمُ قال […]
The Guarantee of Paradise Translated & Compiled By Abbas Abu Yahya From Abu Umamah al-Bahily who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying: اكْفُلُوا لي بستٍّ أكفلُ لكم الجنةَ: إذا حدَّث أحدُكم فلا يكذب، وإذا اؤتُمِنَ فلا يَخُنْ، وإذا وعد فلا يُخْلِفْ، وغضُّوا أبصارَكم، وكفُّوا أيديَكم، واحفظُوا فروجَكم ‘Ensure me six things and I will […]
The Use of Evidences by the People of Bida Translated & CompiledByAbbas Abu Yahya 1 – Shaykh ul Islaam Ibn Taymeeyah (d. 728 A.H.) said: وهكذا أهلُ البدع لا يكادون يحتجون بحجةٍ سمعيةٍ ولا عقليةٍإلا وهي عند التأمل حجة عليهم لا لهم ‘This is how the people of Bida are, they do not use evidence […]
Interacting with People TranslatedByAbbas Abu Yahya From Ibn Umar in a narration from the Prophet [ﷺ]:المؤمنُ الذي يُخالِطُ الناسَ ويَصْبِرُ على أَذاهُمْ، خيرٌ مِنَ الذي لا يُخالِطُ الناسَ، ولا يَصْبِرُ على أَذاهُمْ❝The believer who mixes with the people and is patient with their harm is better than the one who does not mix with people and is not patient with their harm.❞ [Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani, (No. 939)] […]
Series of Manhaj HADEETH NO. 2 HADEETH OF THE BEST GENERATION PART TWO THE FIRST THREE GENERATIONS Translated & CompiledByAbbas Abu Yahya From Ibn Masood -Radhi Allaah anhu- that the Prophet –SallAllaahu alayhi wa sallam- said: خَيْرُ النَّاسِ قَرْنِي ، ثُمَّ الَّذِينَ يَلُونَهُمْ ، ثُمَّ الَّذِينَ يَلُونَهُمْ ، ثُمَّ يَجِيءُ أَقْوَامٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ، […]
قصة الكلب الذي قتل نصراني متنقص لرسول الله صلى الله عليه وسلم! The Story of the Dog who killed the person who belittled the Prophet TranslatedByAbbas Abu Yahya Al-Hafidh ad-Dhahabi said:Jamal ud-Deen Ibraheem bin Muhammad at-Taybee bin as-Sawamli said in a gathering: I attended a gathering with Sanjuq al-Khaznadar Hulagu Khan (around 1256) He was […]
Do you know the Blessing of Forgetfulness? TranslatedByAbbas Abu Yahya Al-Hafidh Ibn al-Qayyim -Rahimahullaah- (d. 751 A.H.) said: ‘From the strangest of blessings upon a person is the blessing of forgetting! Indeed if it was not for forgetting he would not be pleased with anything (i.e. he forgot that matter and it made himself feel […]
Seeking forgiveness Early in the Morning استغفر اللهAstaghfirullaah TranslatedByAbbas Abu Yahya From Saeed bin Abi Burda from his father from his grandfather who said that the Messenger of Allaah ﷺ came while we were sitting and said:ما أصبحْتُ غداةً قطُّ إلَّا استغفرتُ اللهَ تعالى فيها مائةَ مرةٍ‘I never reached early morning except that I had […]
The Father is a Role Model TranslatedByAbbas Abu Yahya Shaykh AbdulAziz bin Abdullaah Bin Baz (d. 1420 A.H.) -Rahimahullaah- said: ‘O worshipper of Allaah it is upon you to be a good example for your children and to race to that which pleases Allaah;In being continuous upon goodness, and being upright upon that which pleases […]
Intellect Cannot Opposethe Sunnah TranslatedbyAbbas Abu Yahya Shaykh Rabee bin Hadi al-Madkhali said: ‘Whoever has intellect and true Eemaan will not oppose the Sunnah of the Messenger -alayhi as-Salat wa as-Salam, no one opposes it except a person with foolish intellect or a crazy person – and Allaah’s refuge is sought- who follows his desires; […]
A Good Endingحُسن الخاتمة Translated byAbbas Abu Yahya Shaykh Muhammad bin Salih al-Uthaymeen said: ‘The goal of having a good ending is not that you die whilst you are in the masjid, or while you are upon a prayer mat, or you die with a Qur’aan in your hands. Indeed the best of all creation […]
A Sign that Your Ramadan was Accepted TranslatedByAbbas Abu Yahya Al-Hafidh Ibn Rajab (d. 795 A.H.) -Rahimuhullaah said: معاودةُ الصيام ، بعدَ صيام رمضان ، علامةٌ على قَبولِ صومِ رمضان ، فإنَّ الله إذا تقبل عملَ عبدٍ ، وفّقهُ لعملٍ صالحٍ بَعدهُ . ‘Being acoustomed to fasting after Ramadan is a sign that the fasting […]
Encouraging a Dying Person Translated & Compiled By Abbas Abu Yahya لا إِلَهَ إِلَّا الله وَالله أَكْبَرلَا إِلَهَ إِلَّا الله وَحْدَهُ،لَا إِلَهَ إِلَّا الله لَا شَرِيكَ لَهلَا إِلَهَ إِلَّا الله لَهُ الْمُلْكُ وَلَهُ الْحَمْدُلَا إِلَهَ إِلَّا الله وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله From Abu Sa’eed and Abu Hurairah RadhiAllaahu anhumma that they testified that […]
Holding Firm to the Qur’aan & Sunnah Translated By Abbas Abu Yahya ▪Shaykh Rabee al Madkhali said: ‘O you youth in every place, O you Muslims in every place, there is no happiness for you in this worldly life nor in the hereafter except with adhering to the Book of your Lord and the Sunnah […]
The Companions of the Prophet TranslatedByAbbas Abu Yahya Shaykh ul Islaam Ibn Taymeeyah -Rahimahullaah- (d. 728 A.H.) said: أَصْحَابُ اَلنَّبِيِّ – صَلَّى اَللَّه عَلَيْهِ وَسَلَّمَ – هُم أَعْلَمَ اَلنَّاس بِسَنَتِهِ ، وَأَرْغَبُ اَلنَّاس فِي اِتِّبَاعِهَا‘The Companions of the Prophet – sallAllaahu alayhi wa sallam- were the most knowledgeable of the people of his Sunnah and out of all the people had the most desire in following it.’ [Al-Fatawa al-Kubra 2/248] […]
Hatred Prevents the Blessings of Lailat ul Qadr TranslatedByUmm Yahya Shaykh Muhammad al-Uthaymeen said:‘Verily hatred prevents one from the blessings of Laila tul Qadr, and that hatred and enmity which occurs between two people is not forgiven on this great night’[Liqa al-Baab al-Maftooh 18] Followingthesunnah.com Arabic الشحنــاء تمنــع بركــة لَيــلة الــقَـــدْر :- قال ابن عثيمين […]
Do not give Precedence to yourself over the Sunnah Translated By Abbas Abu Yahya Allaah Ta’ala said: { یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَرۡفَعُوۤا۟ أَصۡوَ ٰتَكُمۡ فَوۡقَ صَوۡتِ ٱلنَّبِیِّ وَلَا تَجۡهَرُوا۟ لَهُۥ بِٱلۡقَوۡلِ كَجَهۡرِ بَعۡضِكُمۡ لِبَعۡضٍ أَن تَحۡبَطَ أَعۡمَـٰلُكُمۡ وَأَنتُمۡ لَا تَشۡعُرُونَ } 《O you who believe! Raise not your voices above the voice of the Prophet, […]
Series of Manhaj HADEETH NO. 2 HADEETH OF THE BEST GENERATION PART ONE THE FIRST THREE GENERATIONS Translated & CompiledByAbbas Abu Yahya From Ibn Masood -Radhi Allaah anhu- that the Prophet –SallAllaahu alayhi wa sallam- said: خَيْرُ النَّاسِ قَرْنِي ، ثُمَّ الَّذِينَ يَلُونَهُمْ ، ثُمَّ الَّذِينَ يَلُونَهُمْ ، ثُمَّ يَجِيءُ أَقْوَامٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ، […]
Anasheed & ActingPart Five Translated By Abbas Abu Yahya The noble Shaykh Salih Al-Fawzaan said:《 لا توجد أناشيد إسلامية ، الإسلام ليس دين أناشيد 》‘There are no Islaamic Anasheed, Islaam is not a Deen of Anasheed.’ [Himayyat ash-Shabbab 14/05/1437] قال الشيخ صالح الفوزان – حفظه الله – :《 لا توجد أناشيد إسلامية ،الإسلام ليس دين […]
Anasheed & ActingPart Four Translated By Abbas Abu Yahya The noble Shaykh Salih Al-Fawzaan said:《 لا يربى الأطفال على الأناشيد ، لا يمكنون منها ، هذه تربية سيئة 》‘Children should not be raised upon Anasheed, they should not be influenced by them, this is an evil training.’ [Sharh Igatha al Lahafaan 1/1438] قال الشيخ العلامة […]
Anasheed & ActingPart Three Translated By Abbas Abu Yahya Shaykh the scholar of Hadeeth Muhammad Nasiruddeen al-Albaani (d. 1420 A.H.) was asked about the ruling on Acting He answered: ‘We say it is not allowed, acting is not legislated in Islaam, due to many reasons, from them: Firstly, that this is the way of the […]
Anasheed & ActingPart Two Translated By Abbas Abu Yahya The noble Shaykh Muhammad Amaan al-Jami Rahimahullaah (d. 1416 A.H.) said:« التمثيل أسلوب حزبي الغرض منه، تجميع الناس الأناشيد الإسلامية، والتمثيل أساليب جديدة مضرة بالشباب، وهي من أساليب تسييس الدعوة » ‘Acting is a Hizbi methodology, its aim is to gather the people. Islaamic Anasheed and […]
Anasheed & ActingPart One TranslatedBy Abbas Abu Yahya The noble Shaykh Muhammad Amaan al-Jami Rahimahullaah (d. 1416 A.H.) said:« صرف الشباب عن قراءة القرآن وحفظ ما تيسر من الأحاديث، والاشتغال بكلام السلف النافع، لأناشيد في الواقع، هذا حربٌ من الحروب الباردة، ضد الإسلام، من حيث لا يشعر شبابنا » ‘Taking the youth away from the […]
مصاهرات عجيبة Amazing In-laws TranslatedByAbbas Abu Yahya Talha bin Ubaydullaah -Radhi Allaahu anhu- was one of the ten promised with Paradise. He married four women and each of them had a sister who was married to the Prophet ﷺ so he became a brother in law to the Prophet ﷺ from four sides. Al-Hafidh Ibn […]
Those who Resembled the Prophet Translated & CompiledByAbbas Abu Yahya Al-Hafidh Ibn Hajr (d. 852 A.H.) -Rahimahullaah- said: ‘Those who used to resemble the Prophet -SallAllaahu alayhi wa sallam- other than al-Hasan and al-Hussain: Jafar bin Abee Talib, and his son Abdullaah bin Jafar, Qoothamu bin al-Abbas bin AbdulMutalib, – وَقُثَمُ بن الْعَبَّاسِ بْنِ عَبْدِ […]
Provisions Due to Studying Knowledge لعلَّكَ تُرْزَقُ بِهِ Translated & Compiled by Abbas Abu Yahya The Hadeeth From Anas who said: ‘There were two brothers at the time of the Prophet –sallAllaahu alayhi wa sallam-, one of whom would come to the Prophet sallAllaahu alayhi wa sallam- [in another narration: He would attend the speeches of the […]
Whoever Fears Allaahمَن یَتَّقِ ٱلله من أرادالعلم فليتق الله1 – Whoever intends Knowledge, then he should Fear AllaahAllaah Ta’ala said وَاتَّقُوا اللَّهَ ۖ وَيُعَلِّمُكُمُ اللَّهُ ۗ《 So be fearful of Allaah; and Allaah teaches you. 》[Baqarah: 282] من أرادالرزق فليتق الله2 – Whoever intends provision, then he should fear AllaahAllaah said( وَمَن یَتَّقِ ٱللَّهَ یَجۡعَل […]