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Recommended Supererogatory Prayer Following Friday Prayer- Shyakh Ibn Baz [rahimahullah]

October 18, 2013 Leave a comment

 

Question: Our Eminent Shaykh. First of all, please accept our heartfelt regards for your kindness in quickly answering the questions coming to you from Moroccan pilgrims. Now I have some queries. How should we offer the supererogatory prayer following the Friday Prayer?

[Part no. 30; Page no. 270]

 

Answer:

After the Friday Prayer, it is recommended to offer four Rak’ahs (i.e. Sunnah of the Zhuhr prayer), following the practice of the Prophet (peace and blessings of Allah be upon him) who said: 

When one of you has offered the Friday Prayer, he should follow it with four (supererogatory) Rak’ahs.

[Related by Muslim, book on friday, chapter on offering salah after the friday prayer, no.881]

 

Therefore, the supererogatory prayer following the Friday Prayer is to perform four Rak’ahs, and it is recommended to divide it into two (i.e. offering every two Rak’ahs discretely), with two Tasleems. This is the recommended way of offering it. But, if one offers it as two Rak’ah with one Tasleem, it will be sufficient for him.

 

However, it is better to offer four Rak’ahs Sunnah after the Friday prayer. It is reported from the Prophet (peace and blessings of Allah be upon him) that he used to pray two Rak’ahs at home after the Friday prayer.

 

Nevertheless, his command to offer four Rak’ahs should be more effective and have more consideration. Thus, the proved act of Sunnah is to offer four Rak’ahs after the Friday prayer whether in the Mosque or at home, and it is recommended to offer them evenly divided with two Tasleems.

 

[A question was asked to His eminence after a lecture he has delivered in the Holy Mosque on 28-12-1418 AH]

Source: alifta.com

 

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Living to Die or Dying to Live!

October 12, 2013 Leave a comment

 

In the name of Allah, the Most Merciful, the Most Beneficial

“Death is a harsh and fearful reality faced by everyone who lives. No one has the power to avoid it, nor does anyone around a dying person have the ability to prevent it. It is something that happens every moment and is something encountered by the young and the old, the rich and the poor, the strong and the weak. They are all the same in that they have no plan, nor any means of escaping it, no means of intercession, no way to prevent it, nor to delay it.”

[Al-Mawt (p.9) of Shaykh ‘Alî Hasan al-Halabî.]

 

Allâh – the Most High – says:

“Say: Indeed, the death from which you flee will surely meet you, then you will be sent back to Allâh, the All-Knower of the unseen and the seen. And He will then tell you what you used to do.” [Sûrah al-Jumu’ah 62:8].

“Every soul shall taste death. And We shall make a trial of you with evil and with good, and to Us will you be returned.” [Sûrah al-Anbiyâ 21:34-35].

 

 

Indeed it is death:

“which causes fear in the souls, and with it one’s actions are sealed, and what comes after is even more fearful and fear-inducing. For is there a place one can flee to in order to escape from the constrictions suffered in the grave?

 

What will our reply be when we are questioned in the grave? Indeed, not a single one of us knows where we will end up. Will it be Paradise whose width is like the heavens and the earth, or shall it be the Fire whose fuel is of men and stones?”

[ As-Salât wa Atharahu fî Ziyâdatil-Îmân (p.10) of Shaykh Husayn al-Awâishah.]

 

 

Ibrâhîm ibn Adham (d.160H) – rahimahullâh – said, when he was asked about the verse: “Call upon Me and I will respond to you.”[Sûrah Ghâfir 40:60] They said: We call upon Allâh, but He does nor respond to us. So he said:

“You know Allâh; yet you do not obey Him. You recite the Qur’ân; yet you do not act according to it. You know Shaytân; yet you continue agreeing with him. You claim to love Allâh’s Messenger ‘alayhis-salâm; yet you abandon his Sunnah (guidance and way). You claim to love Paradise, yet you do not work for it. You claim to fear the Fire; yet you do not stop sinning. You say, Indeed death is true; yet you have not prepared for it. You busy yourselves with the faults of others; yet you do not look at your own faults. You eat the sustenance that Allâh provides for you; yet you are not grateful to Him. And you bury your dead; yet you have not heeded its lesson.”

[Al-Hâfidh Ibn Rajab related it in al-Khushû’ fis-Salâh (p.62).]

 

 

So this – O noble reader – is the reality which must be firmly established in one’s heart; the reality that life in this world is limited and has an appointed end, and that this end will surely come …

 

“The righteous will die; And the wicked will die. The warriors who fight jihâd will die; And those who sit at home will die. Those who busy themselves with correct beliefs will die; And those who treat people as their slaves will die. The brave who reject injustice will die; And the cowards who seek to cling to this vile life will die. The people of lofty-goals and ambitions will die; And the wretched who live for cheap enjoyment will die.”

[Al-Mawt (p.10).]

 

Every soul shall taste death.”[Âl-‘Imrân 3:185].

 

“So keep in mind the point of death, and of one’s passing on to the next life, and the number of sins that one has committed and the small amount of good that one has done. Think of the good that you would earnestly like to do at that time – then bring that forward and do it today. And think of all those things which you would desire to clear yourself of- then clear yourself from them now.”

[Al-Mawt (p.16)]

 

[Al-Istiqaamah News Letter]

From the chapter on ‘Hoping for Allah’s Mercy’: Tanbih Al-Ghafileen

September 9, 2013 Leave a comment

 

It was said:

“When the following verse was revealed: {“...My Mercy embraces all things…”} [al-A’raf; 156],

Satan – may Allah curse him – became hopeful and said: “I am a thing of those things, so I will have a portion of Allah’s Mercy!”

And the Jews and Christians became hopeful and said: “We area thing of those things, so we will have a portion of it.”

So, when the saying of Allah {“…I shall reserve it for those who are pious, give charity, and believe in Our signs…”} was revealed, then Satan lost hope of receiving any of His Mercy.

But, the Jews and Christians said: “We are pious, we give charity, and we believe in the signs of our Lord, so we are still eligible for Allah’s Mercy!”

Then, the saying of Allah {“Those who follow the unlettered Prophet and Messenger…”} [al-A’raf; 157] was revealed – meaning, those who believe in Muhammad (peace be upon him).

So, the Jews and Christians then lost all hope, and the Mercy remained exclusively for the believers.”

 

It was said:

“O Lord! You have given us one mercy, and have honored us with it, and it is Islam.So, if you give us one hundred portions of Your Mercy, then how can we not be hopeful for Your forgiveness?”

 

It was said:

“As long as the person is in good health, then fear of Allah is preferred. Once he becomes sick and is unable to perform many more good deeds, then hope in His Mercy is preferred.”

 

It was said:

“O Lord! You have Created Paradise and made it a meeting place for your allies, and the disbelievers have lost all hope of entering it, and the Angels were created without being in need of it,and You are also not in need of it. So, if you will not give me Paradise, then who will You give it to?”

 

More read:

≡ Tanbih Al-Ghafileen

 

[Must read] Hunting For Mistakes And The Vulture Culture – Destroying Correct Cultivation

September 8, 2013 Leave a comment

In the name of Allah, the Most Merciful, the Most Compassionate

Words from Shaykh Muhammad Nasir ud-Din al-Albani:

“Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation – as it seems to us, and Allah knows best – that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So it is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da’wah to the Book and the sunnah – or as we say, ad-da’watus-salafiyyah, the greatest cause of this splitting, and Allah knows best, is the following of whims and desires and the evil dictates of one’s soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice.”

Silsilatul-Huda wan-Nur (784/1), dated the 1st of Rabi’ al Awwal 1414H (9 December 1993)

 

 

Words from Shaykh ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz:

“What has become common in this age, is that many of those who ascribe themselves to knowledge and calling to good, fall into belittling many of their brothers who are well-known preachers, and speaking against the honour of the students of knowledge and the preachers. This is done sometimes secretly in their circles, sometimes on cassettes which are then circulated amongst the people, or sometimes publicly mentioned in their gatherings in the mosques. And this matter opposes the command of Allah and His Messenger from a number of angles … So I sincerely advise those brothers who have fallen into slandering and maligning the preachers, that they should repent to Allah, the Most High, for what they have written with their own hands, and what they have said with their own tongues; which may have been a cause for corrupting the hearts of some of the youths; filling their hearts with hatred and malice, and pre-occupying them away from acquiring beneficial knowledge and calling to Allah, because of being pre-occupied with qil and qal (gossiping and rumour mongering); and with speech about this person and that person; and with hunting for the mistakes of people, and burdening them with this. Likewise, I sincerely advise them that they should redress whatever they have done, and declare themselves free from the likes of these actions, through writing: or methods other than this. They should remove whatever may have entered the minds and thoughts of those who listened to them, and they should take to doing those fruitful actions that will draw them closer to Allah, and which will be of benefit to the worshippers. They should beware of being hasty in pronouncing takfir, tafsiq or tabdi upon people, without the truth being explained, and without the proofs being established. The Prophet, sallallahu ‘alayhi wa sallam, said, ‘Whosoever says to his brother: ‘O unbeliever’ then it will return to one of them.’The authenticity of this hadith has been agreed upon.”

Majmu’ Fatawa wa Maqalat Mutanawwi’ah (7/311-314), abridged.

 

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Words from Shaykh Muhammad Salih ibn al-’Uthaymin:

“It is essential for a student of knowledge to safeguard his time from being wasted. And time wasting occurs in a number of ways: Firstly, that one leaves committing to memory and revising what one has read. Secondly, that one sits with his friends and indulges in vain and idle talk which contains no benefit. Thirdly, and this is the most harmful of them upon a student of knowledge – that he has no concern except pursuing people’s statements with he said this and he said that (ma qila wa ma qala) and with what occurred and what is taking place regarding an issue that is of no concern to him. And there is no doubt that this is from a weakness of [his] Islam, since the Prophet, sallallahu ‘alayhi wa sallam, said, “Part of a person’s good Islam is to leave alone that which does not concern him.” And busying oneself with qila wa qala and excessive questioning are time-wasters. And it is, in reality, a disease which, when it comes into man – we ask Allah for well-being – it becomes his greatest concern. Due to this, he may even sometimes show enmity (‘ada) to one who does not deserve enmity, or show allegiance (wala) to one who does not deserve allegiance, because of concerning himself with these issues which pre-occupy him away from knowledge, under the pretext of ‘championing the truth’, whilst this is not the case! Rather, this is part of pre-occupying oneself with an issue that does not concern him. If, however, a report comes to you without you having pursued or sought it, then all people receive news, but they do not busy themselves with it, nor does it become their greatest concern. This is because this pre-occupies the student of knowledge, corrupts his affair and opens up for the ‘ummah the door of bigoted partisanship (hizbiyyah), which then splits the ‘ummah.”

Kitabul-’Ilm (204-205)

 

 

Words from Shaykh ‘Abdullah al-Ghunayman:

Amongst the consequences of the actions of these individuals is that they have confused the thoughts of many of the youth. Thus, as a result, some youths have strayed from the path of guidance and have begun to follow what those – who criticize others, and who have stood in the path of da’wah and blocked the path of Allah – have drawn up for them. Some of the youth, as a result of those individuals who criticize others, now sense a great gap between them and the Scholars, and now harbour great misgivings, causing them to stay away from the Scholars. Some have begun to categorize people according to what he hears from these people, saying: so and so is from the ikhwan, because he talks, visits or sits with a person from the ikhwan; or that such and such is sururi; or such and such is from the profiterors [i.e. those who wish to please everybody, even at the expense of the truth], etc. The amazing thing is that these people imagine that by doing so, they are applying the methodology of al-jarh wat-ta’dil. However, they have adopted in this action, ignorant leaders who are misguided and who misguide others. Thus, it is upon the Muslim to fear Allah regarding himself and those poor souls who are not even a quarter, or a tenth of the learned.

 

There occurs in the authentic hadith, “That Allah guides through you even a single person, is better than the choicest of camels.” [Related by al-Bukhari (2942), from Sahl ibn Sa’d, radiallahu ‘anhu]

 

Meaning that it is better for you in this world. Likewise, whosoever misguides even a single person, will bear a great burden; as Allah, the Most High, said, after mentioning the story of one of the Adam’s children killing his brother:

 

“Because of that, We ordained for the Children of Isra’îl that whosoever kills a person, not because of a life for a life; or killed a person in order to spread corruption upon the earth, it is as if he has killed the whole of mankind.” [Al-Qur’an 5:32]

 

Thus, to send someone astray in his religion is far far greater than killing him. So statements regarding matters of religion must be stated along with their proofs from either Allah’s Book, or the sunnah of His Messenger, sallallahu ‘alayhi wa sallam, and that when making such statements one should seek by that the Face of Allah Alone; and also one should ascertain if the harm resulting from such speech is not greater than the benefit, or that one’s intention is not due to envy of a particular individual, or due to the following of one’s desires.

Al-Hawa wa Atharuhu fil Khilaf (33-34)

 

Related read:

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

• Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

• The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

 

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

June 22, 2013 Leave a comment

 

Question:

What’s your view on the principle “whoever does not make takfeer of a kafir is himself a kafir”, and “whoever does not make tabdi’ of a Mubtadi’ is himself a Mubtadi’; and the principle “whoever is not with us is therefore against us”?”

 

Answer:

Where did these (false principles) come from?! Who laid out them out?! This reminds me of an anecdote that is told in our country of origin, Albania, which was mentioned in some gatherings with my father (rahimahulldh), a story which goes: a man who was a scholar visited his friend at his house and then when the scholar left his friend’s house he made takfeer of his friend. It was said to the scholar: “Why did you do that?” We have a custom in our land which I think is widespread throughout the entire world which respects, honours and holds in high esteem the ’Ulama in the form of some customs and traditions which differ in  different countries. Such as:

A scholar for example will enter a room and stay there the night and when he leaves the room the host has to turn the scholar’s shoes around the other way to prepare his feet in the shoes for departure from the place of rest and the scholar does not take on the responsibility for this. But this scholar, when he visited his friend and left, he found that his shoes had not been prepared for him and found them as they were when he arrived. Meaning: the friend disrespected the Shaykh by leaving the shoes as they were.

 

The scholar said:

“this man has disbelieved!” Why though? Because he did not respect the scholar, and whoever does not respect the scholar does not respect knowledge, and whoever does not respect knowledge does not respect the one who comes with knowledge, and the one who came with knowledge is Muhammad (sallalldhu ’alayhi wassallam) and likewise the sequence to Jibreel and to the Lord of the worlds – therefore the man is a kãfir. This question, or this principle, reminds me of this absolute application.

 

It is not at all a condition that whoever makes takfeer of a person and has the proof established on him that all the people with him are included in the takfeer. Because the person could be one who has made an errant interpretation and another scholar could view that takfeer is not applicable, likewise for tafseeq and tabdi’. This reality is of the tribulations of the current era and is from the hastiness of some youth who claim knowledge whether they intend this sequence (of takfeer) or these kinds of absolute obligations. This is a broad arena, because a scholar could view that something is obligatory while another scholar can view that this is not the case, as the ’Ulama differed before and later.

 

As some ijtihad does not necessitate that others have to accept and take on that view. The one who necessitates acceptance of the view of another is the Muqallid who has no knowledge who has to follow someone else uncritically. As for a person who is a scholar like the one who makes takfeer, tafseeq or tabdi’ and a scholar does not share this view then it is not upon him whatsoever to accept the view of that scholar.

It is apparent that this is a calamity which, by Allãh’s Will, has later spread from your land to other lands.

 

[From Imãm al-Albãni (rahimahulläh)Silsilah Hudä wa Nir, no.778, fourth question.]

Taken from: Salafimanhaj.com

 

The simplicity and humility of Shaikh Saalih al-`Uthaymeen (rahimahullah)

June 6, 2013 Leave a comment

Kindness to the Children- an example from Saalih al-`Uthaymeen

June 4, 2013 Leave a comment

 

Shaykh Ahmad al-Qar`aawee narrates:

Often, before the Shaykh [Saalih al-`Uthaymeen] entered the masjid, a little girl of 6 years would approach him asking the Shaykh for a riyal. So, the Shaykh, smiling, would say to her:

 

Would you like a (brand) new riyal or an old (used) riyal?

 

She would reply: “I would like a new riyal.”

 

So the Shaykh would gave her a new riyal, and then she would ask him on behalf of her sister, and the Shaykh would give her one (riyal) too.’

 

  • Source: Safahaat Mushiqah min Hayaat al-Imaam Muhammad ibn Saalih al-`Uthaymeen, p71.
  • Transcribed from: Jewels of Guidance, vol.1, p167

 

Further readings:

 

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