How to Benefit from the Quraan

How to Benefit from the Quraan!

Shaykhul Islaam Ibn Qayyim al-Jawziyyah

If you want to benefit from the Quraan, then gather your heart when you read and listen to it, pay close attention, and be [mentally] present as one would be if he were in the presence of the One who spoke it (ِِAllaah) Subhaanahu while he is speaking it (the Quraan), from Him [Allaah] to the slave. For indeed it is a speech from Him to you through the tongue of His messenger.
[Allaah] Ta'aala said:
 
"Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful." [Qaaf/37]
 
And this is because: The complete effect [of the Quraan] will not occur unless the following are combined:
[1] Something which possesses the ability to give a strong effect;
[2] A place that is susceptible [for the effect to take place];
[3] A condition for the effect to take place is met;
[4] A barrier which obstructs the effect from taking place is removed.
 
And the [aforementioned] verse incorporated all of these in the shortest, clearest and most substantial phrase.
For His saying;
 
"Verily, therein is indeed a reminder..."
 
is a reference to what has already been mentioned from the beginning of the Suraah to this point, and this is what possesses the ability to give a strong effect (the Quraan).
His saying:
 
"...for him who has a heart..."
 
This is the place which is susceptible for the effect to take place, and what is meant is: The heart which is alive, a heart which thinks and contemplates about Allaah. As [Allaah] Ta'aala said:
 
"This is only a Reminder and a plain Qur'aan. That he or it (Muhammad Sal-Allaahu 'alayhe Wa Sallam or the Qur'aan) may give warning to him who is living (a healthy minded the believer)..." [Ya-Seen/69-70] 
 
Meaning: One who has a heart that is alive, and His saying:
 
"...or gives ear..."
 
Meaning: He concentrated and turned his sense of hearing to what is being said to him, and this is the condition that has to be met for the speech to have an effect.
His saying:
 
"...while he is heedful."
 
Meaning that his heart is present and witnessing, not absent. Ibnu Qutaybah said:
 
"He listened to the book of Allaah, while his heart and mind were present, and he was not in a state of inattentiveness nor absentmindedness."
 
And this is the indication to the barrier which prevents the effect from taking place, and it is the absentmindedness of the heart and its absence from thinking, pondering and looking at what is being said to him. So if there is something that has an effect, which is the Quraan, and a place for that effect to take place, which is the heart that is alive, and the condition is met, which is concentration, and the barrier is removed, which is the preoccupation of the heart and its absence from the meaning of what is being said to it, and its departure to something else, the effect will take place, and it is the benefit and the reminder.
 
Al Fawaa'id. P.20

Imam of Ahl us sunnah Muqbil bin Hadee al Wadi’ee about the Ulema‏

Imam of Ahl us sunnah Muqbil bin Hadee al Wadi’ee (raheemallaah) has stated;

“And you submit to them (i.e. the scholars), for they are the people of that art, and they are more knowledgeable of their knowledge. And I do not call you to taqleed, since this is not from the aspect of taqleed, but it is from the angle of accepting the information of a trustworthy person, and Allaah, the Sublime and Exalted says, “O you who believe if a faasiq comes to you with news, then verify it”, and the understanding of the verse is that when an upright (trustworthy) person comes, then we take his information, and Allah knows best. 

[Ghaaratul-Fasl, alaa al-Mu'tadee 'alaa Kutub il-Ilal p. 96]

The benefits of marriage should be explained to the youth until they desire it

The benefits of marriage should be explained to the youth until they desire it, By Shaykh Fawzaan

27 01 2009 SHAYKH FAWZAAN
Taken from: Islaam’s Solution For The Problems Facing Today’s Youth, pgs. 42-44

From among the problems facing the adolescents is that they abstain from marriage. This is a big problem. The youth abstaining from matrimony produces serious harm and no one knows the outcome except Allah. They use the following alleged reasons for abstaining from matrimony.

• Getting married at an early age diverts from studying and getting prepared for the future.

• Getting married at an early age burdens the youth with the responsibilities of providing for his wife and children.

• The most dangerous reason for the youth turning away from marriage is the obstacles which are placed in the path topwards marriage such as extravagant celebrations. And at times the youth can not afford the espense of these celebrations.

In my opinion, this is the biggest reason why these adolescents do not get married. The remedy for this problem is simple if we correct our intentions.

First, it should be explained to the youth that the merits, superiority, and blessings that lied within marriage outweigh the obstacles and difficulties we previously mentioned. There is not anything in this Dunya except there is a trade off. I am not saying that marriage is easy and that there are not any difficulties or hardships. There are difficulties and problems in marriage however; the benefits of marriage outweigh the problems and difficulties that occur. Consequently, these virtues make those difficulties and hardships forgotten. The benefits of marriage should be explained to the youth until they desire it. Marriage helps people protect their private parts and lower their gaze.

The statement of the Prophet sallalahu ‘alayhe wasallam points to this

“O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power.”

[Hadeeth Saheeh. Collected by Bukhari and Muslim on the Authority of Ibn Mas'ud.]
The Prophet sallalahu ‘alayhe wasallam specifically instructed the youth to take part in marriage, because they are prepared for it and have the ability.
It is appropriate for the youth to get married at an early age if he or she has the ability and means to do so. Praise is to Allah - currently this is predominately the case. There isn’t any excuse for the youth to leave off getting married. The Prophet sallalahu ‘alayhe wasallam explained the merits of getting married at a young age. Matrimony protects the private parts, because the private parts are very dangerous if unguarded.
Allah subhana wa ta’ala says:

“And those who guard their chastity (i.e. private parts from illegal sexual acts). Except with their wives and the (women slaves) whom their right hands possess — for (then) they are not blameworthy.”

Surah Al-Ma’arij: 29-30

Matrimony protects the private parts. This is to say that marriage safeguards a person from a great evil. Marriage protects that organ and lowers the gaze. If the youth gets married, he will be delighted. He would not be looking here or there at women or at what Allah has prohibited. As a result, Allah saved this person from the haraam by giving him the halaal. By Allah’s bounty, this person was saved from adultery and fornication.

Second, marriage helps a person to attain tranquility and ease.

Allah subhana wa ta’ala says:

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.”

Surah Ar-Rum: 21

Whenever the youth gets married his soul is relieved from agitation, anxiety and he has a piece of mind.

“That you may find repose in them.” Surah Al-Furqaan: 74

Verily, the matrimony of this youth is among the reasons for his tranquility and serenity. Accordingly, matrimony is a reason which numerous blessings spring from. 

My Older Brother Derides Me Because I Follow My Religion

My Older Brother Derides Me Because I Follow My Religion

I have an older brother who puts me down a great deal by saying that I am a hypocrite and that I am a hypocrite and that I listen to music to music when I am left alone in my room. He says that as time goes on, I will stop practising this Religion and that I will succumb to temptation. I have tried to give him sincere advice for long time now, but he seems not to like those who give sincere advice. What should I do with him? Please advise me, May Allah reward you well.

You must not lose hope, feeling that he cannot improve, for there are many people whom Allah (subhanahu wa-ta'ala) guided only after a period wherein they were upon misguidance. Continue to advice him frequently, and even give him some beneficial books and tapes as gift, so that perhaps Allah will guide through you. It is authentically established from the Prophet (sallallahu ‘alayhi wa sallam) that he (sallallahu ‘alayhi wa sallam) said to Ali Ibn Abi Talib (radiallahu anhu):

“For Allah to guide one man through you is better for you than for you to have red camels (one of the most precious kind of wealth at that time).”

And Luqman said to his son, order to what is good and be patient when harm befalls you you:

"O my son! Aqim­is­Salât (perform As­Salât), enjoin (people) for Al­Ma'rûf (Islâmic Monotheism and all that is good), and forbid (people) from Al­Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important commandments ordered by Allâh with no exemption. (Qur’an Luqman 31:17)

Take from the book “The Islamic Awakening” By Shaykh Muhammad Ibn Salih Al-Uthaymin

21 points of Benefits about the Manners of Kissing

21 points of Benefits about the Manners of Kissing

1.     Kissing  a non-Mahram person is the Zina of the lips

2.     There are authentic hadeeth that show spouses kissing each other are among the best ways of intimacy.

3.     It’s not permissible for a man to kiss his fiancée before marriage.

4.     It’s not permissible for a man to kiss the female cousin on the father’s or mother’s side.

5.     A woman can’t prevent her husband from kissing her at all.

6.     It’s not permissible for a non Muslim female to kiss a Muslimah.

7.     Kissing doesn’t invalidate a person’s state of Wudu.

8.     A person, who is Mahram to a child can kiss that child . However they mustn’t kiss that child on the mouth. The same rule applies for kissing your mother-in law, etc. and nonetheless, this kissing shouldn’t be done excessively. So, what’s intended is a kiss on the cheek.

9.     The husband and the wife can kiss each other any where they like, except the areas that are physically and morally shameful. In other words they shouldn’t act like animals.

10.  The only non-living that can be kissed is the Black Stone. That means a person shouldn’t kiss Baital Maqdis, A tomb, or the Maqam Al-Ibrahim.

11.  A person mustn’t kiss the Quran or other books of knowledge; as this act hasn’t been authentically reported on the Salaf.

12.  The Scholars in Fiqh unanimously agree that it’s permissible to kiss a minor, even if it’s a non-Mahram child. The non-Mahram child which you might kiss must be under the age of nine, and by kissing him or her you don’t get aroused. Otherwise you can’t kiss them.

13.  If a man has more than one wife, he doesn’t have to kiss each one of his wives equally.

14.  It’s haraam for a man to kiss another man on the mouth.

15.  A Parent can kiss their child, regardless if they are a boy or girl. The Prophet (peace and blessings be upon him) kissed Al-Hasan ibn Ali  and Abu Bakr kissed Aisha (may Allah be pleased with them both)

16.  It’s permissible to kiss a scholar,and a just ruler on the head, cheek or hand out of respect. And this act can also be done to someone who is bidding a farewell or returning after a journey.

17.   A woman can kiss her Muslim sister on the cheek when they meet or  when they part, however this shouldn’t become a norm. i.e every time they meet they kiss each other on the cheek.

18.  It’s permissible to kiss the deceased due to sympathy and compassion. The Prophet (peace and blessings be upon him) kissed Uthman ibn Math’un while he was dead. The tears were flowing from Muhammad’s (peace and blessings be upon him) eyes when he kissed him. Also Abu Bakr kissed the Prophet (peace and blessings be upon him) after he died and cried and his funeral

19.  If you are unable to kiss the black stone, but you are able to touch it, you can kiss your hand. This act is recommended.

20.  If a man is in the state of Ihram during Hajj he can kiss and touch his wife to show compassion, mercy, or generosity. When he does these acts in this fashion, then his Hajj is correct. He must not touch or kiss his wife due to  a sexual desire while in the state of Ihram.

21.  If a woman is in her ‘Iddah of the first or second divorce, her husband can take her back by simply kissing her with the intention of taking her back.

Taken from “ Ithaafu Ahulil Qiblati bi Ahkamil Qublati” Written by Abu Salah Muhammad Hesham Al-Afghani.(may Allah reward him)

Shaykh Ubayd Al-Jabiree (may Allah preserve him) said, “I have read the book, “Ithaafu Ahulil Qiblati bi Ahkamil Qublti.” written by our brother, our student, and companion: Abu Salah Muhammad Hesham Al-Afghani. This research hit the target; as it contains most of   the important topics for this subject, in fact it contains all the subjects…

Translated by  Abu Aaliyah Abdullah ibn Dwight Battle Sr.

Doha, Qatar 1431 H© The Blessed Arabian Gulf

Woe to the one who lies when he speaks just to make the people laugh!‏

Question to Shaykh al-Albani:


 In Bulughul-Maraam Al-Haafidh Ibn Hajr mentions the hadith of Bahz ibn Hakeem who narrates from his father from his grandafather that the Prophet صلى الله عليه وسلم said, “Woe to the one who lies when he speaks just to make the people laugh!  Woe unto him, woe unto him.” And al-Haafidh declared its chain of narration to be authentic, what [do you say about its] level of authenticity?


Shaikh al-Albaani answered: It is hasan.

Two Waves That Have Struck the Salafee Da'wah

Shaykh Rabee ibn Haadee al-Madkhalee

All praise is due to Allaah, and may the peace and prayers be upon the messenger of Allaah, his companions, family and whomsoever follows his guidance.
To proceed: To the brother, Muhammad ‘Abdul Hadee, the Imaam of Masjid As Sunnah in Marseilles, France. May Allaah grant him success, make his path firm, and increase him in guidance and foresight.
 
As salaamu ‘alaykum wa rahmatullaahi wa barakatahu, to you as well as all your brothers in France. And I thank you for your noble and sensible thoughts as in regards to the differences that occurred between the Salaafee youth just because of a difference that occurred between so and so and so and so, which shows an improper understanding of the Manhaj of the Salaf, and how they [the Salaf] hated splitting, rather Allaah and his messenger hate splitting and differing.
 
The Deen of Allaah and the Manhaj of the Salaf is not on this level that a lot of the youth believe it to be: That there occurs differing, enmity and disruption for the most trivial of reasons. From them [reasons] is that so and so speaks about so and so, and so a group of brothers strongly and stubbornly defend one brother and another group likewise defends the other. Then the conflicts and battles between the two (or more) groups begin. Allaah and his messenger and the Deen of Islaam are free from this type of behavior, as it is from the handiwork of Shaytaan, who wants splitting, differing, enmity and hatred between the Muslims for the most trivial of reasons.
 
Just as it is from the ways of the people of desires, innovations and Hizbeeyah, those who are far from the Manhaj of the Salaf and their intelligence, their Hikmah (wisdom), their foresight, their firmness and solidarity towards different circumstances, as well as their respect towards brotherhood and love, which are from what Allaah has ordered to be respected and preserved.
And I will give you a few examples of the positions that the Salaf took towards some situations, which showed their Hikmah, insight and their strict adherence to the book of their Lord and the Sunnah of their messenger. Situations that would shake up the people of innovations and push them towards splitting, differing, enmity and conflicts. But these situations do not even shift/sway Ahlus Sunnah, rather, it only increases them in firmness, unification, and in standing firmly against Fitan (trials) and its people.
 
1) In the Fitnah that occurred between the Sahaabah during the battle of Al Jamal and the battle of As Siffeen. What was the position of people of desires towards it and what was the positon of Ahlus Sunnah?
As far as the people of desires, then this Fitnah exposed their evil intentions and aims. Some of them Tahazzaba (made partisanship) towards one side and disparaged the other side like the Shee’ah, they were stubbornly bias towards ‘Alee, and they disparaged Ahlul Jamal, the people of Shaam, Mu’aaweyah, ‘Amr ibn Al ‘Aas and whoever supported them.
And likewise the Nawaasib; they supported Mu’aaweyah and ‘Amr and their armies, and they disparaged ‘Aleee, his armies and supporters.
Others like the Khwaarij and the Mu’tazilah or some of their leaders; they disparaged ‘Alee and his supporters as well as Mu’aaweyah and his supporters.
As for Ahlus Sunnah wal Jamaa’ah -رحمهم الله- , and at the head of them; the rest of the Sahaabah, the Tabi’een and the Imaams of guidance such as Sa’eed ibn Musayib, ‘Urwah ibn Az Zubayr, Al Qaasim ibn Muhammad, Saalim ibn ‘Abdillaah and others from the Imaams of the Tabi’een such as Maalik, Al Awzaa’ee, Sufyaan At Thawree, Sufyaan ibn ‘Uyaynah, Hamaad ibn Zayd, Hamaad ibn Salamah, and others from the Imaams of other Islaamic lands; in Madeenah, Makkah, Al Yemen, Al Basrah, Al Koofah, As Shaam, Misr, Al Maghrib, Al Andolus, All of them were upon one Manhaj, and one ‘Aqeedah towards the people of desires and towards those who disparaged the Sahaabah. And from them were those that participated in the battle of Al Jamal, and As Siffeen. They made Walaa’ of all of them, and made excuses for all of them and they considered that the Mujtahid [1] from amongst them who reached the correct opinion received two rewards, and that the one who erred received one reward;
 
2) There was a very strong disagreement between the two Imaams, Al Bukharee and Muhaammad ibn Yahyaa Al Dhuhalee, -رحمهم الله- , to the point that Ahlus Sunnah wal Hadeeth were about to tear apart. But because of their consciousness/awareness towards Islaam, and their deep conception of the dangers of separation and differing and their evil effects in the Dunyah and Aakhirah, they were able to extinguish this Fitnah and bury it to this day of ours;
 
3) And during these times of ours, there were differences between Shaykh Al Albaanee and a number of the Mashaayikh of Ahlus Sunnah such as Hamood At Tuwaygree, Shaykh Ismaa’eel Al Ansaaree, Shaykh Naseeb Ar Rifaa’ee. Differences of opinion occurred even between him and Shaykh Ibn Baaz,-رحمهم الله- . But the people, especially the Salafees, did not see any effects of this differing.
 
So what is it that has convinced the Salafee youth in these crucial days in which the enemies, with their different sects and methodologies, have outwardly proclaimed their enmity towards the salafee da’wah and its Imaams.
 
The Jews and the Christians from one angle, the Shee’ah, Rawaafid, Sufeeyah ‘Ilmaaneyoon and the Ikhwaan [from another angle] have built up fronts to wage war against the Salafee Da’wah, and have slung evil accusations on them, especially because of what is going on these days in regards to terrorism, bombings and destruction.
Don’t you think that this differing between the Salafee youth strengthens the enemies of the Salafee Da’wah, and gives them the incisive weaponry that they use to slaughter Salafeeyah and its people?
 
Doesn’t this differing distort the Salafee Da’wah and take away its beauty and grace as well as stop its spread and propagation? My brother and my sons, those whom Allaah has been gracious to and has guided to this magnificent Manhaj, some of the youth are ignorant of its status, and are ignorant of the bounty of Allaah upon them, and His Grace, and the fact that He guided them to this magnificent Manhaj.
 
I, as well as other than me, have realized that there are two waves that have struck the core of the Salafee Da’wah; a wave of harshness and extremism and a wave of excessive lenience that goes beyond the legislated bounds, and negligence/laxity. And both of these waves have been exaggerated to the point that they almost engulfed all the people of Salafeeyah.
Indeed Allaah has forbidden both extremism and negligence/laxity because of the harms and evils that they generate. And He has legislated for this ‘Umah At Tawasut (middle path) and to be just; this is the straight path of Allaah which He has ordered us to follow. In it is all that is good, happiness, and salvation from destruction.
So when I saw the dangers of these two waves, I directed advice to the Salafee youth everywhere a number of times. So I hope that this advice is welcomed and accepted by our brothers and sons and beloved ones from amongst the Salafees.
 
And I included in the advice, a strong encouragement to the Salafee youths to leave all kinds of separation and differing, and to have brotherhood for the pleasure of Allaah, and to love one another for His pleasure, as well as to be soft and gentle with one another, and to have Hikmah (wisdom) and to remind/advise the one who falls into error in a way that is best.
And now I strongly reaffirm this advice and I encourage you to seriously and truthfully leave off differing and its causes, and to replace it with accord and brotherhood and so on.
And I as well as all the Salafees in the Kingdom, and Yemen and other than them hope that we listen to all that has been addressed and to recognize it, in order to end this abominable differing and burry it, and proclaim affection and brotherhood, and to turn to gaining beneficial knowledge, as well as practicing pious deeds, and to co operate upon righteousness and piety, and to be serious about spreading this Da’wah, and to show its beauty in its ‘Aqeedah, Manhaj as well as its manners.
 
My Brother, Muhammad ‘Abdul Haadee, I hope that you seriously rush to quench this Fitnah, and that you call the intelligent ones in Paris, Leon and other cities, especially Abu Zeyaan, call them to a gathering in which you will present to them this letter of mine which I hope will be an aid to you all to end this Fitnah, remove its causes, and instill what Islaam has made obligatory upon you as in regards to brotherhood, and to exchange affection/love between you, and to co operate upon righteousness and piety in the place of separation in all fields especially in the field of Da’wah to Allaah.
 
My brother, it appears to me that these differences between them is not in ‘Aqeedah or in the principals of Da’wah or Manhaj, and it is only he say she say, enmity and arguing about people whom they have exceeded in elevating/glorifying, while they do not surpass the level of being a student of knowledge.
I ask Allaah that He fulfills all what they are striving to achieve in regards to unifying the ranks of the Salafees, and bringing together their hearts and souls upon truth and guidance.
And may the peace and prayers be upon our prophet Muhammad, his family and companions.
 
One who loves you for the sake of Allaah;
 
Shaykh Rabee’ bin Haadee ‘Umayr Al Madkhalee.
28/2/1425

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[1] One who has the ability to study the texts of the Quraan and Sunnah and derive his opinion.

Shaykh Ibn Uthaymeen's Tazkiyah For Shaykh Rabee' and Explanation of the Reason Why the Hizbiyyoon Attack Him

Statement 1

Shaykh Ibn Uthaymeen (rahimahullaah) said, “Indeed we praise Allaah, Free is He from all imperfections, the Most High, that He makes it easy for our brother, the Doctor, Rabee' bin Haadee al-Madkhalee to visit this region. [So that] the one to whom certain matters are not apparent may come to know that our brother, may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he (i.e. Shaikh Rabee') is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Tawheed and throwing aside what opposes this [manhaj]. And all of us know tht Tawheed is the basis for which Allaah sent the Messengers upon them be peace and prayers...

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unaizah, no doubt will have a good effect and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering and also letting loose the tongue [of discord]. And how numerous are those who are remorseful about what they said concerning the Ulamaa, when it becomes clear to them that they (the Ulamaa) are upon the truth.”

Then one of those present at the gathering says, “There is a question concerning the books of Shaikh Rabee'?”

To which the Shaik replied, “It is apparently clear that this question is not in need of my answer. And just as Imaam Ahmad was asked about Ishaaq bin Raahawaih - rahimahumullaah - and he replied, "Someone like me is asked about Ishaaq! Rather, Ishaaq is to be asked about me." And I spoke at the beginning of my speech about that which I know about Shaikh Rabee', may Allaah grant him success, and what I mentioned has never ceased to be what I hold about him in my soul, up until this time. And his arrival here and his words that have reached me, then no doubt, they are such that they will increase a person in his love for him and in his supplication for him.” End of quote. (Cassette: “Ittihaaf al-Kurraam Bi Liqaa al-Uthaimeen Ma'a Rabee al-Madhkhalee wa Muhammad al-Imaam”)

Benefits: 1) Shaykh Rabee's manhaj is good and strong, and he is upon Salafiyyah 2) That Shaykh Rabee's presence will have a good effect in Unayzah, especially when the people realise the falsehood of the rumour mongering and lies that have been spread about him 3) The Shaykh implying that he should not be asked about Shaykh Rabee' but it should be the other way around, by the narration he quotes from Ahmad, and in this is a mighty tazkiyah for Shaykh Rabee' similar to the one given to him by Shaykh al-Albaani that he is "the carrier of the flag of al-Jarh wat-Ta'deel" 4) The words of Shaykh Rabee' that have reached Shaykh Ibn Uthaymeen are such that they will increase a person in love for Shaykh Rabee', and that Shaykh Ibn Uthaymeen has not ceased to have the viewpoint about the Shaykh that he has outlined above 5) O Hizbiyyoon, die in your rage and perish in your warm fuzzies!

Statement 2

Questioner: “What is your advice concerning the one who forbids the cassettes of Shaikh Rabee' bin Haadee [from being distributed] with the claim that they cause fitnah and that they contain praise of the Wullaat ul-Umoor of the Kingdom, and that his praise of them emanates from nifaaq (hypocrisy)?” Shaikh Ibn Uthaimeen’s replied: “We consider this to be a great error and mistake. Shaikh Rabee' is from the Ulamaa of the Sunnah, and from the people of goodness. His aqidah is sound and his manhaj is strong and sound. However, when he began to speak about some of the symbolic figureheads of some of the people, from amongst the latecomers [i.e. Sayyid Qutb, Banna et. al.] they began to tarnish him with these faults”. (From the three cassette series, "Kashf ul-Lathaam An Ahmad Sallaam", dated July 2000)

Benefit: Allaahu Akbar! Who else would have been better to explain to the Qutubiyyoon and Hizbiyyoon, the real reason for their enmity, hatred, lies, slanders, vilifications, derogation, tabdee' and also takfeer of Shaykh Rabee', merely because he refuted the figureheads of their deviant da'wah.

Statement 3

Shaykh Ibn Uthaymeen also said, "My study of the book of Sayyid Qutb has only been scant, and I do not know about his condition; however the scholars have written about his book in tafseer ‘Fee Zilaalil Qur’aan’ - they have written critical comments about it: such as what Shaikh ‘Abdullaah ad-Duwaysh - rahimahullaah - wrote, and our brother Shaikh Rabee’ al-Madkhalee wrote some points of criticism upon him - upon Sayyid Qutb with regards to his tafseer and other things. So whoever wishes to refer to that then let him do so." (A lecture entitled ‘Liqaa ma-‘ash - Shaikhain: Muhammad ibn ‘Uthaimain & Rabee’ al-Madkhalee’ [A Meeting with the Two Shaykhs, Ibn Uthaimeen and Rabee al-Madkhalee] in Jeddah, on 20/11/1413H)

Important Notes About Hadeeths Used in the Book: Hisnul-Muslim by Sa'eed al-Qahtaani‏

In the Name of Allaah, the Most Merciful...

Since the book Hisnul-Muslim (translated as "Fortification of the Muslim" or "Citadel of the Believer") by Sa'eed al-Qahtaani has been translated into English and made widely available, it is important to identify the dha'eef (weak, unacceptable) hadeeths found in it and to clarify other issues related to some of the authentic hadeeths. So, seeking Allaah's Assistance, we begin with a clarification of the seventh supplication mentioned by al-Qahtaani in Hisnul-Muslim:

- 1 - "May you wear it out and Allaah ta'aalaa replace it (with another)." [1] 

This is mentioned by al-Qahtaani as a "supplication said to someone wearing a new garment."

It should be made clear here that this supplication is saheeh (authentic), however it was narrated by Aboo an-Nadhrah al-Munthir ibn Maalik as something that he heard the Companions say to each other when they would wear a new garment, as is mentioned in Sunan Abee Daawood (#4020). So it is mawqoof, or something from the words of some of the Companions, and not marfoo', meaning something from the words of the Prophet (sallallaahu 'alayhe wa sallam). [2]

This does not mean that a person is not allowed to say it, rather whoever supplicates with this phrase is following something reported from the Companions (may Allaah be pleased with them), so it is a good supplication. Furthermore, it is very similar to a supplication that the Prophet (sallallaahu 'alayhe wa sallam) made three times for Umm Kaalid bint Khaalid (may Allaah be pleased with her):

"Tublee wa Akhlifee (Wear it out and replace it, ie. live a long life)." [3]

Since Hisnul-Muslim was intended to be a book of supplications from the Book and the Sunnah, then this supplication of the Prophet (sallallaahu 'alayhe wa sallam) is more deserving to be listed in this place, since it is from the direct speech of the Messenger (sallallaahu 'alayhe wa sallam) and due to it being in Saheeh al-Bukhaaree as well.

Then, al-Qahtaani brings a supplication for entering the home:

- 2 - "In the Name of Allaah we enter, and in the Name of Allaah we leave, and upon our Lord we place our trust." [4]

This hadeeth was collected by Aboo Daawood (#5096). It is dha'eef (weak, unacceptable) due to a broken chain of narration, as mentioned by al-Albaanee in his checking of Sunan Abee Daawood. Since some of the scholars accepted this hadeeth, let us look at the chain and then understand how it is broken from two angles, so as to be upon clarity.

The chain:

Aboo Daawood
Muhammad ibn 'Awf
Muhammad ibn Ismaa'eel ibn 'Ayyaash
Ismaa'eel ibn 'Ayyaash
Dhamdham ibn Zur'ah
Shurayh ibn 'Ubayd
Aboo Maalik al-Ash'aree (may Allaah be pleased with him) 
The Prophet (sallallaahu 'alayhe wa sallam)

1) Notice that Muhammad ibn Ismaa'eel ibn 'Ayyaash narrates from his father (Ismaa'eel ibn 'Ayyaash). Aboo Zur'ah said about Muhammad ibn Ismaa'eel, "He narrates from his father, and that is found in Sunan Abee Daawood. Aboo Haatim said: He never actually heard from his father. They urged him to narrate from his father and so he did." [5] So this shows the first break in the chain.

2) Knowing that Muhammad ibn Ismaa'eel did not hear from his father, Ibn 'Awf then said: "And I saw in the original book of Ismaa'eel ibn 'Ayyaash that he narrated from Dhamdham..." One may think that this connects the chain, however someone's book is only used as a witness for his personal narration, as the scholars have clarified. And Ibn 'Awf never met Ismaa'eel.

Al-'Atheem Abaadee said, "The hadeeth's chain is not muttasil (connected) since neither Ibn 'Awf or Muhammad ibn Ismaa'eel heard from Ismaa'eel ibn 'Ayyaash." [6]

So the hadeeth is dha'eef (weak, unacceptable) due to the break in the chain.

Then, al-Qahtaani mentions a supplication for after the athaan:

- 3 - "O Allaah, owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al-waseelah and al-fadeelah, and send him upon a praised platform which you have promised him. Verily you never fail in Your promise." [7]

This hadeeth, with the exception of the last phrase ("Verily you never fail in Your promise") has been collected by al-Bukhaaree in his Saheeh. However, the last phrase is only found in as-Sunan as-Sughraa of al-Bayhaqee (1/103, Daar al-Ma'rifah).

Al-Albaanee said:

"As for the additional phrase, 'Verily you never fail in Your promise,' that is found in the last part of the hadeeth collected by al-Bayhaqee, it is shaath (contradictory to what has been authentically reported), since it is not to be found in the other narrations from 'Alee ibn 'Ayyaash, except in the narration of al-Kishmeenee in Saheeh al-Bukhaaree, as opposed to what others have reported. Furthermore, it is shaath due to its contradiction to the narrations of others in Saheeh (al-Bukhaaree). So it seems that this is why al-Haafith (Ibn Hajr) paid it no mind and did not even mention it in Fath (al-Baaree), as was his habit when gathering the additional phrases found in different routes of a hadeeth. This is supported by the fact that the additional phrase is not found in al-Bukhaaree's Af'aal al-'Ibaad, while it is the same chain. This additional phrase is also found in the book, Qaa'idah Jaleelah fee at-Tawassul wal-Waseelah of Shaykh al-Islaam Ibn Taymiyyah, in all of its published versions: p.55 of al-Manaar's first printing, p.37 of the second printing, and p.49 of the Salafiyyah printing. It seems to have been something added by some of the scribes, and Allaah knows best." [8]

So in a nutshell, this supplication is saheeh (authentic) except for the last phrase ('Verily you never fail in Your promise'), which is dha'eef due to its contradiction to what has been authentically reported.

[ Part two of this series coming soon in shaa' Allaah ]



FOOTNOTES: 

[1] Hisnul-Muslim (Fortification of the Muslim) of Sa'eed al-Qahtaani, p.35-36

[2] I asked Shaykh Muhammad 'Umar Baazmool (1425/02/09) about this hadeeth: Since it has been related from some of the Companions and it is a supplication for a specific occasion, can it be considered marfoo' hukman, something that must have been originally from the Prophet (sallallaahu 'alayhe wa sallam)? He replied that this supplication is just something that they used to say and is considered their customary speech and not an act of legislated worship, so it can not be understood to be from the Prophet (sallallaahu 'alayhe wa sallam). He said that this supplication is similar to their saying "Taqabbal Allaah minnaa wa minkum" on the day of the 'Eed. These are permissible supplications reported from the Companions that are not considered to be from the Sunnah of the Prophet (sallallaahu 'alayhe wa sallam).

[3] Saheeh al-Bukhaaree [#3071] - Ibn Battaal mentioned in his explanation of the hadeeth that it should read "Akhlifee" and not "Akhliqee" as found in some versions of Saheeh al-Bukhaaree, since the difference is based on the letter qaaf (q) or faa' (f) in the wording, and the Arabic language supports "Akhlifee" more in a general context and specifically due to the supplication of the Companions mentioned previously. [Sharh Ibn Battaal, 9/117-118]

[4] Hisnul-Muslim (Fortification of the Muslim) of Sa'eed al-Qahtaani, p.43

[5] Tuhfah at-Tahseel fee Thikr Ruwaat al-Maraaseel of Aboo Zur'ah, (p.440, Maktabah ar-Rushd)

[6] 'Awn al-Ma'bood of al-'Atheem Abaadee (1/297, Daar al-Kutub al-'Ilmiyyah)

[7] Hisnul-Muslim (Fortification of the Muslim) of Sa'eed al-Qahtaani, p.49-50

[8] Irwaa' al-Ghaleel of al-Albaanee (#243)

Taken from http://bakkah.net/articles/Hisnul-Muslim-Qahtaani.htm 

Prepared by Moosaa Richardson exclusively for www.bakkah.net

Cure for Whispers, Doubts, by Shaikh al-'Uthaimeen (rahimahullaah)

Question asked to Shaykh al-'Uthaimeen (rahimahullaah): There is a man who suffers from the whisperings of Shaytan. [Shaytan] whispers things to him that are great sins, concerning Allaah, the Almighty, the All-Powerful and [the man] is very much afraid of this; what is the advice of your eminence? 

Answer by Shaykh al-'Uthaimeen (rahimahullaah):

quote:

Regarding what has been mentioned concerning the problem of the questioner, which is that he fears the result of it, I say to him: Rejoice at the good news that there will be no result from it except a good result. This is the whispering by which Shaytan assails the believers in order to upset the sound belief in their hearts and to cause them sprirtual and mental agitation and disturb the serenity of their faith, indeed the serenity of their lives, if they are believers.

He is not the first among the people of faith to be confronted by this situation, nor is he the last, for it will continue as long as there is a believer in the world; and this same situation confronted the companions (radiAllaahu 'anhum), for it was reported on the authority of Abu Hurayrah (radiAllaahu 'anhu) that he said: 

quote:

"Some people from among the companions of the Messenger of Allaah (salallaahu 'alaihi wa sallam) came to the Messenger and said to him, 'Verily we perceive in our minds that which every one of us considers too grave to express.'  He (salallaahu 'alaihi wa sallam) said: 'Do you really perceive it?  They said: 'Yes.' Upon this he (salallaahu 'alaihi wa sallam) said: 'That is true faith.'"

[It was reported by Muslim in the Book of Faith, in the Chapter of Explanation of the (evil) whispering regarding Faith (132)] 

In the Two Saheehs, it is also narrated from Abu Hurayrah (radiAllaahu 'anhu) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:

quote:

"Satan may come to anyone of you and say: 'Who created such and such? Who created such and such?' until he says, 'Who created your Lord?' So, when he inspires such a question, one should seek refuge with Allaah and give up such thoughts."

[Reported by Bukhari in the Book of Beginning of Creation, in the Chapter: The description of Iblis and his Legions (3276) and it was reported by Muslim in the Book of Faith, in the Chapter on the Description of the (evil) Whispering regarding Faith (134).] 

It is reported on the authority of Ibn 'Abbas (radiAllaahu anhuma) that a man came to the Messenger of Allaah (salallaahu 'alaihi wa sallam) and said: "Oh, Messenger of Allaah! One of us has thoughts of such a nature that he would rather be reduced to charcoal than speak about them." The Messenger of Allaah (salallaahu 'alaihi wa sallam) said: "All praise and thanks be to Allaah, Who has reduced his matter (shaytan's guile) to (evil) whispering." [It was reported by Abu Dawud in the Book of Good Manners, in the Chapter: Regarding the response to (evil) Whispering (5112) and by Imam Ahmed in Al-Musnad (1:340)]   

Shaykh-ul-Islam Ibn Taymiyyaah (rahimahullaah) said in the Book of Faith: 

quote:

"The believer is put to trial by the whispering of Satan, the whispering of kufr which causes him distress, as the companions (radiAllaahu 'anhum) said: "Oh Messenger of Allah! One of us has thoughts within himself of such a nature that he would rather fall down from the heaven than speak of them." The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:  "That is true faith."  And in another narration: "he considers it too grave to express." He (salallaahu 'alaihi wa sallam) said:  "All praise and thanks are Allaah's, Who has reduced his (shaytan) intrigue to (evil) whispering)."  That is, the occurence of his whispering along with this great hatred for it and repelling it from the heart is a part of true faith, like the warrior in Allaah's Cause who met the enemy and fought him until he overcame him, for that is a great Jihaad up to his words.  This is why the seekers of knowledge and worship are assailed by whispering and uncertainty which do not afflict another, because he (the other) does not follow the Law of Allaah and His way; rather, he follows his own desires, heedless of the rememberance of his Lord and this is the goal of Shaytan, as opposed to those who turn towards their Lord with knowledge and (acts of) worship, for he is their enemy and he seeks to prevent them from (worshipping) Allaah, the Most High.

So, I say to this questioner: once it is clear to you that this whispering is from Shaytan, then you must struggle and stand against it, know that it will never harm you as long as you undertake the necessary struggle, reject it and cease thinking about it. The Messenger of Allaah (salallaahu 'alaihi wa sallam) said: 

"Allaah has forgiven what is whispered in the hearts of my followers, unless they put it into action or utter it."[(Reported by Bukhari in the Book of Manumission, in the Chapter: Error and Forgetfulness in Manumission and Divorce (2528) and by Muslim in the Book of Faith, in the Chapter: Allah has forgiven what is whispered in heart (127)]   

And if it is said to you: 

Do you believe what is whispered to you? And do you think it is the truth? And is it possible to describe Allaah, the Most Glorified by it? You would say: It is not for us to speak of this; Glorified are You (Oh Allaah), this is a great lie! You would reject it with your heart and by your words; and of the people, you would flee further than any of them from it. Then it is, only whispering and perils displayed to your heart, and a window to polythesim from Shaytan, who courses throughout the human body as blood courses through it, in order to destroy and obscure your deen for you. 

This is why you find that Shaytan does not place doubt or rejection about trivial things in your heart, so you hear for example, of the existence of large and important cities filled with residents and buildings in the east and west and yet doubt their existence never once crossed your mind, nor regarding their faults, such as that their buildings are destroyed or are unfit for habitation or that there are no occupants in them and so on. There is no goal for Shaytan in making mankind doubt such things. But Shaytan's important great goal is destroying the faith of the believer, so he strives by his horse, and on foot, to extinguish the light of knowledge and guidance in one's heart and to cause him to fall into the darkness of doubt and uncertainty. 

The Messenger of Allaah (salallaahu 'alaihi wa sallam) explained the beneficial medicine which contains a cure for this: 

quote:

"Then let him seek refuge with Allah and cease doing it."

If a person ceases doing that and continues to worship Allah, seeking & desiring that which is with Allaah, it will stop troubling him, by Allaah's Power. So, avoid all suppositions which pass through your heart on this subject and worship Allaah, supplicate to Him and glorfiy Him, and if you heard anyone describing Him with what was whispered to him, you would kill him if you could. Therefore, what is whispered is not a fact; rather it is simply thoughts and whisperings which have no basis.Like in the case of someone wearing a clean garment which he has just washed and then he is assailed by thoughts that "maybe it is impure," and "maybe it is not permissble to pray in it," but he should pay no heed to this. 

And my advice may be summarized as follows: 

1. Seek protection with Allaah and completely stop these suppositions as the Messenger of Allaah (salallaahu 'alaihi wa sallam) ordered us to do. 

2. Mention Allaah, the Most High, and restrain yourself from this whisperings. 

3. Wholehearted dedication to worship and acting in accordance with the Command of Allaah and seeking His Pleasure, for when you give worship your undivided attention with earnestness and striving, you will forget about occupying yourself with this whispering, InshaAllaah. 

4. Seeking refuge with Allaah much and asking Him to protect you from this thing. And I ask Allaah, the Most High for protection for you and safety from every evil and every destable thing. 


Source: Fatawa Arkanul Islam, Pgs 55-60.