Saturday 28 May 2011
Tuesday 24 May 2011
Dua is Answered on Wednesday [Inshallaah]
Dua is Answered on Wednesday[In sha Allaah]
جابر بن عبد الله يقول : دَعَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا المَسْجِدِ ، مَسْجِدُ الفَتْحِ ، يَوْمَ الاثْنَيْنَ وَيَوْمَ الثَلاَثَاءِ وَيَوْمَ الأَرْبَعَاءِ ، فَاسْتَجَيْبَ لَهُ بَيْنَ الصَّلاَتَيْنَ مِنْ يَوْمَ الأَرْبَعَاءِ قَالَ جَابِرُ : وَلَمْ يَنْزِلْ بِي أَمْرٌ مُهِّمٌ غَائِظٌ إِلاَ تُوَّخَيْتُ تِلْكَ السَّاعَةَ ، فَدَعَوتُ اللهَ فِيهِ بَيْنَ الصَّلاَتَيْنَ يَومَ الأَرْبَعَاءِ فِي تِلْكَ السَّاعَةَ ، إِلاَ عَرَفْتُ الإِجَابَةَ
“Jabir Ibn ‘Abdullah (may Allaah be pleased with him )said, “ The Messenger of Allaah(peace and blessings be upon him) supplicated to Allaah in this masjid(Masjid Al-Fath) on Monday, Tuesday and Wednesday. His dua was answered on Wednesday between the prayers of Thur and Asr. Jabir(may Allaah be pleased with him)said,” There wasn’t anything that was crucially important for me to have solved, except I called on Allaah during that hour of the day between Thur and Asr knowing He would answer.”
Graded Hasan by Shaykh Al-Albani (May Allaah have mercy upon him) in Saheeh Adab Al-Mufrad.
Shaykh Hussain Awayaasha (may Allaah preserve him )said in his explanation of Saheeh Adab Al-Mufrad.
“The Messenger of Allaah (peace and blessings be upon him) supplicated to Allaah in this masjid (Masjid Al-Fath ) on Monday, Tuesday and Wednesday” Masjid Al-Fath: is a masjid located on the eastside at the top of a mountain stump. A person can ascend to this masjid by two routes; one on the east and the other on the north side. This is the general meaning of Masjid al-Fath. It has also been said that Masjid Al-Fath is Masjid Ahzab or a Masjid on High ground. [ Fadl 2/174]
“His dua was answered on Wednesday between the prayers of Thur and Asr” . Shaykh Al-Albani (may Allaah shower him with mercy) commented on this saying: If this companion wouldn’t have narrated to us that the prophet(peace and blessings be upon him)made Dua to Allaah during this hour we wouldn’t have known. The person present witnesses what the absent person doesn’t. This hadeeth has significant meaning;since Jabir narrated the information when exactly his dua was answered. And this shows that the Dua for the Messenger(peace and blessings be upon him)was answered at that hour during Wednesday. Consequently Jabir began to do that same thing he saw Muhammad (peace and blessings be upon him) do on Wednesday between Thur and Asr. End of Quote from the book.
Ibn Taymeeyah (728H) said in his book “ Iqtedahus Siratul Mustaqeem (1/433), ” A group of our companions and other people act by this hadeeth. They see to it that they call on Allaah during this time; as narrated by Jabir (may Allaah be pleased with him). The place where Jabir made Dua to Allaah isn’t mentioned, but the time period in which he did is mentioned.
The Recording Angel on the Left Waits…
The Recording Angel on the Left Waits…
عَنْ أَبِي أُمَامَةَ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ:"إِنَّ صَاحِبَ الشِّمَالِ لِيَرْفَعُ الْقَلَمَ سِتَّ سَاعَاتٍ عَنِ الْعَبْدِ الْمُسْلِمِ الْمُخْطِئِ أَوِ الْمُسِيءِ، فَإِنْ نَدِمَ وَاسْتَغْفَرَ اللَّهَ مِنْهَا أَلْقَاهَا، وَإِلا كُتِبَتْ وَاحِدَةً"
Abu Umamah (may Allah be pleased with him) narrated the Messenger of Allah (salallahu alayhi wa salim) said, “ The companion (Angel) on the left lifts his pen for six hours for the Muslim slave that errs or sins. If this slave repents and seeks Allah’s forgiveness for that error or sin, the Angel doesn’t record it. And if the slave doesn’t ask Allah for forgiveness, the Angel records it once.
Collected by At-Tabarani in Kabir (7667 ) , Abu Na’eem in Hilya (6/124), Al-Bayhaqi in Shu’ib (6788). Shaykh Al-Albani graded this hadeeth as being Hasan in Saheehah (1209)
Benefits for this topic:
Lifts the pen for six hours: These six hours could refer to astrological time, or another time period.
The Muslim slave that errs or sins: Means the Angel won’t record the sin or error before the six hours passes. He simply delays writing it.
If the slave repents: This refers to the salve seeking sincere repentance for the sin or error he’s done.
The Angel doesn’t record it: Means the Angel on the left ignores writing it.
If the slave doesn’t ask Allah for forgiveness: This means the Angel on the left writes it down as one bad deed, unlike the Angel that records the good deeds. The Angel on the right writes down a good deed ten times.[ Faydul Qadir Al-Manawee]
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle
Doha, Qatar 1432©
Is the Intellect in the Brain or the Heart ?
By Shaykh Muhammad ibn Salih Al-Uthaymeen
(may Allah have mercy on him)
Allah the Most Glorious is the one Who knows the answer to this question. Allah knows the fraud of the eyes and what the heart conceals. The heart is in the chest. It has the intellect, understanding, and the ability for decision making.
Allah says,
أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا
Have they not travelled through the land, and have they hearts to understand…[22/46]
Allah says
فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَـٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
“but it is the hearts which are in the breasts that grow blind in the chests [22/46]
Glory to Allah! It’s like this verse was revealed to answer a question for the people of today and the past, “ Is the mind in the brain or the heart? “
This particular question has caused some confusion among the intellectuals. The intellectuals look at and study issues through material and ideal things. They don’t refer this issue back to heart (in their conclusion). They don’t rely on Allah’s words or His prophet’s (sallahu alayhi wa salim) for their answer. In reality the answer is clear. The mind is in the heart and the heart is in the chest.
Allah says,
Have they not travelled through the land, and have they hearts to understand…[22/46]
Allah says,
But it is the hearts which are in the breasts that grow blind in the chests [ 22/46]
He didn’t say the heart that is in the brain. Hence the answer is crystal clear. i.e the intellect is in the heart. Furthermore this answer is supported by the Prophet’s (sallahu alayhi wa salim) words.
“ Verily in the body there is piece of flesh, when this piece of flesh is sound and correct the entire body is sound and correct. And when the piece of flesh is corrupt the entire body is corrupt. This piece of flesh is none other than the heart.”
So, what do you think about a question that has been answered in the Allah’s book. And Allah is the creator of the world and everything else. What is your reply to something that has been answered in Sunnah of the Prophet (sallahu alayhi wa salim) !
It’s a must for us to face this issue and reject every speech which contradicts the Quran and Sunnah. Anything that opposes the Quran and Sunnah we must reject it and pay it no attention.
There is no doubt that the heart is the place for the intellect, but the brain is the function of thinking. Once the brain produces the thought, it prepares it and sends it to the heart. Then, the heart commands it or prohibits it. It’s like the brain is the secretary which prepares things then sends them to the heart. After they reach the heart, it either commands or prohibits these things. This action isn’t strange at all.
وفي أَنْفُسِكُم أَفَلا تُبصِرُونَ.
And also in your ownselves. Will you not then see…[51/21]
There are some amazing things in the body. The mind has a conversation. Also we say this because the Prophet (sallahu alayhi wa salim) said, “If it’s sound and correct the body is sound and correct.” Therefore if this affair wasn’t left to the heart, the condition of the entire body, being correct or sound wouldn’t solely be based on the heart.
In conclusion the heart is the place for intellect which directs man. Without a doubt, the heart has communication with the brain. Therefore, when the brain is absent the thoughts are idle and the intellect is ruined. The mind and the heart are connected. The intellect thinks about thoughts in the heart. And the heart is in the chest.
Allah says, “
وَلَـٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
but it is the hearts which are in the breasts…[22/46]
Taken from Riyadus Salaheen with Explanation from Shaykh Al-Uthaymeen vol 2/ 212-214 Darul Watan 1st edition 1995
Translated by Abu Aaliyah Abdullah ibn Dwight Battle Sr.
Doha, Qatar 1432 ©The Evil consequences of Lying ( الكذب وشؤمه)
This was A Kutbah By Shaik Muhammad Al-'Uthaymeen
O people! Fear Allaah and be among those who are truthful in their worship to Allaah and in their treatment of His servants. Be sincere to Allaah in your worship, with no showing off or seeking of reputation. Abide by the commands of Allaah in order to attain nearness to Him and obtain His good rewards; shun His prohibitions in order to avoid being far from His mercy and being liable to His punishment. Do not seek anyone's praise for your worship of Allaah, for He is the One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Him, He shall abandon him to the one whom he associates with Allaah.
Be truthful to the Messenger of Allaah sallallaahu ‘alayhi wa sallam without failing to follow his Sunnah and without introducing innovation to it. Be truthful to people when you deal with them, telling them the truth and explaining to them the reality. Allaah the Almighty orders you to be truthful when he says that which means: “O you who have believed! Fear Allaah and be with those who are true [in word and deed].” (At-Tawbah: 119).
The Prophet sallallaahu ‘alayhi wa sallam said: “Stick to truthfulness, as it leads to righteousness, and righteousness leads to Paradise; and a person will keep on telling the truth until he becomes a truthful person.” In this Hadeeth the Prophet sallallaahu ‘alayhi wa sallam explained that there is an end for truthfulness, which is righteousness that leads to Paradise and a rank within it for the truthful, which is Siddeeqiyyah, or trustworthiness, that is next only to the rank of the prophets.
Allaah the Almighty says that which means: “And whoever obeys Allaah and the Messenger – those will be with the ones upon whom Allaah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” (An-Nisaa’: 69).
A truthful person is held in reverence among people in his life and after his death. He is the object of their confidence and praise and they supplicate to Allaah to bestow His mercy upon him after his death.
O Muslims! Beware of treachery in your worship of Allaah! Do not blemish your worship by showing off, pretence and hypocrisy. Beware of deceit in your adherence to the Sunnah of the Prophet sallallaahu ‘alayhi wa sallam; do not introduce innovations in his Sunnah and do not contradict his line of conduct. Beware of falsehood in your treatment with other people; do not tell lies, rather, tell the truth and only the truth. A believer can never be a liar, since dishonesty is a quality of the hypocrites.
Allaah the Almighty says that which means: “… And Allaah testifies that the hypocrites are liars.” (Al-Munaafiqoon: 1) and also: “In their [i.e., the hypocrites] hearts is disease, so Allaah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.” (Al-Baqarah: 10) and also: "They only invent falsehood who do not believe in the verses of Allaah, and it is those who are the liars.” (An-Nahl: 105).
A believer can never tell lies because he believes in the signs of Allaah and His Messenger sallallaahu ‘alayhi wa sallam, and he believes in the Prophet’s saying: “Falsehood leads to Al-Fujoor (i.e. wickedness, evil-doing), and Al-Fujoor leads to the Hellfire, and a man will keep on telling lies until he is written off by Allaah as a liar.” How awful is falsehood and how base is the rank of the liars! Falsehood leads to wickedness, which is the deviation from the straightforward path, which in turn leads to the Fire of Hell, and woe to the denizens of Hell! A liar is mean-spirited, since he is notorious for falsehood in the sight of Allaah. How ugly is the description of falsehood, which is always avoided and feared to be known about among people. How can a person feel any peace of mind while he is branded as a liar in the sight of Allaah? A liar is always doubted by people, who often suspect his statements and transactions and even dispraise him after his death.
In the Qur’aan, Allaah mentions falsehood alongside idolatry when He says that which means: “… So avoid the uncleanliness of idols and avoid false statement.” (Al-Hajj: 30).
Knowing all this, is it appropriate that a Muslim can adopt falsehood as a guide to his behaviour or a methodology for his life? Even the disbelievers in the pre-Islamic era did not foster falsehood as a method of life, or as a means of attaining their goals; when Abu Sufyaan, may Allaah be pleased with him, who was still a disbeliever at the time, was asked by Heraclius the Roman Emperor about Prophet Muhammad sallallaahu ‘alayhi wa sallam, he told him the truth, he later recalled this incident saying: “I swear by Allaah that if I did not fear becoming notorious for falsehood, I would have lied about him (i.e., the Prophet sallallaahu ‘alayhi wa sallam).” This was the case of the disbelievers in the pre-Islamic era; they kept aloof from falsehood and felt embarrassed lest falsehood should be ascribed to them. What then is the matter with you believers, who are endowed by Allaah with the perfect religion that enjoins and entices you to be truthful and tells you about its good fruits, and forbids you from falsehood and clarifies its evil consequences? Abu Sufyaan, may Allaah be pleased with him, who was still a disbeliever at that time, kept aloof from being described as a liar, even once, though he knew that there was great benefit for him to tell lies about the Messenger of Allaah sallallaahu ‘alayhi wa sallam.
Some weak-minded people from the Muslim Nation may satisfy themselves with falsehood convincing themselves that it is lawful for them because of their carelessness, or a false belief that falsehood is lawful as long as it does not lead to usurping the rights of others, or to seek material gain for their enjoyment in this worldly life, or as result of blind imitation of others. All these false excuses are self-deception and delusion of thought. Carelessness as regards falsehood is the epitome of indecency, since telling a lie even only once penetrates the barrier between man and falsehood, bringing him face to face with it.
Like all other sins, falsehood is abhorred by the souls of the believers. However, if it is committed once, it becomes easy for man to commit it again, and if it is committed again, it will be easier for man to commit it over and over, until it becomes a part of one’s instinct and he commits it on purpose, and thus he will be held a liar in the sight of Allaah.
Falsehood is unlawful, even if it does not lead to devouring the rights of others unlawfully. It is not stated in the Book of Allaah or the Sunnah of His Messenger sallallaahu ‘alayhi wa sallam that the prohibition of falsehood is contingent on such a condition. Rather, when it is combined with seizing the properties of others unlawfully, the sin will be even graver and its punishment more severe. ‘Abdullah bin ‘Amr bin Al-‘Aas, may Allaah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam recounted certain types of major sins, among which was the intentional false testimony, so when he sallallaahu ‘alayhi wa sallam was asked about the meaning of such a testimony, he replied: “It is (one) with which the property of a Muslim is seized wrongfully, while he (i.e., the one testifying falsely) is a liar.” (Muslim). He sallallaahu ‘alayhi wa sallam also said: “He who appropriated the right of a Muslim by (taking a false) oath, Allaah will make the Hellfire incumbent upon him and will declare Paradise forbidden for him.” So a person asked him: "Even if it is for something insignificant, O Messenger of Allaah?" and he sallallaahu ‘alayhi wa sallam replied: "(Yes) even if it is (as insignificant) as a twig of the 'araak tree.” (Ahmad & Muslim).
A person may tell lies for fun to entertain his companions, and thus become accustomed to telling lies and feel no grievousness in this. It was related in a Hadeeth: “Woe to one who tells lies to entertain people! Woe to him! Woe to him!”
Some people may tell lies to small children because they know that such children will not criticise them. However, by doing this they embed lying in their character from a very early age. ‘Abdullaah bin ‘Aamir reported that his mother once called him, promising to give him something, and the Prophet sallallaahu ‘alayhi wa sallam heard this, so he said to her: “What will you give him?” She answered: “I will give him some dates.” So he sallallaahu ‘alayhi wa sallam said to her: “If you were not to give him (what you promised), it would be recorded as a lie against you.” (Abu Dawood & Al-Bayhaqi).
So fear Allaah, O Muslims, with regard to yourselves, your community and your religion! Do you not know that a religion is reflected and represented by its followers? If the Islamic nation is distinguished by falsehood, blind imitation, and seizing of the properties of others unlawfully, then where will the true Islamic characteristics be? If Muslims are to appear with such disgraceful characteristics then is this not a means of keeping people away from the religion of Islaam? This will mean that Muslims will be held in contempt by their enemies, who will feel superior when they realise that the Muslims are adopting their indecencies and bad morals which are condemned by Islaam. What a disgrace for those who followed the way of those destined to ruin and kept themselves away from the path of those on whom Allaah conferred His favours to - the prophets, the trustworthy, the martyrs and the righteous!
Be truthful to the Messenger of Allaah sallallaahu ‘alayhi wa sallam without failing to follow his Sunnah and without introducing innovation to it. Be truthful to people when you deal with them, telling them the truth and explaining to them the reality. Allaah the Almighty orders you to be truthful when he says that which means: “O you who have believed! Fear Allaah and be with those who are true [in word and deed].” (At-Tawbah: 119).
The Prophet sallallaahu ‘alayhi wa sallam said: “Stick to truthfulness, as it leads to righteousness, and righteousness leads to Paradise; and a person will keep on telling the truth until he becomes a truthful person.” In this Hadeeth the Prophet sallallaahu ‘alayhi wa sallam explained that there is an end for truthfulness, which is righteousness that leads to Paradise and a rank within it for the truthful, which is Siddeeqiyyah, or trustworthiness, that is next only to the rank of the prophets.
Allaah the Almighty says that which means: “And whoever obeys Allaah and the Messenger – those will be with the ones upon whom Allaah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” (An-Nisaa’: 69).
A truthful person is held in reverence among people in his life and after his death. He is the object of their confidence and praise and they supplicate to Allaah to bestow His mercy upon him after his death.
O Muslims! Beware of treachery in your worship of Allaah! Do not blemish your worship by showing off, pretence and hypocrisy. Beware of deceit in your adherence to the Sunnah of the Prophet sallallaahu ‘alayhi wa sallam; do not introduce innovations in his Sunnah and do not contradict his line of conduct. Beware of falsehood in your treatment with other people; do not tell lies, rather, tell the truth and only the truth. A believer can never be a liar, since dishonesty is a quality of the hypocrites.
Allaah the Almighty says that which means: “… And Allaah testifies that the hypocrites are liars.” (Al-Munaafiqoon: 1) and also: “In their [i.e., the hypocrites] hearts is disease, so Allaah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.” (Al-Baqarah: 10) and also: "They only invent falsehood who do not believe in the verses of Allaah, and it is those who are the liars.” (An-Nahl: 105).
A believer can never tell lies because he believes in the signs of Allaah and His Messenger sallallaahu ‘alayhi wa sallam, and he believes in the Prophet’s saying: “Falsehood leads to Al-Fujoor (i.e. wickedness, evil-doing), and Al-Fujoor leads to the Hellfire, and a man will keep on telling lies until he is written off by Allaah as a liar.” How awful is falsehood and how base is the rank of the liars! Falsehood leads to wickedness, which is the deviation from the straightforward path, which in turn leads to the Fire of Hell, and woe to the denizens of Hell! A liar is mean-spirited, since he is notorious for falsehood in the sight of Allaah. How ugly is the description of falsehood, which is always avoided and feared to be known about among people. How can a person feel any peace of mind while he is branded as a liar in the sight of Allaah? A liar is always doubted by people, who often suspect his statements and transactions and even dispraise him after his death.
In the Qur’aan, Allaah mentions falsehood alongside idolatry when He says that which means: “… So avoid the uncleanliness of idols and avoid false statement.” (Al-Hajj: 30).
Knowing all this, is it appropriate that a Muslim can adopt falsehood as a guide to his behaviour or a methodology for his life? Even the disbelievers in the pre-Islamic era did not foster falsehood as a method of life, or as a means of attaining their goals; when Abu Sufyaan, may Allaah be pleased with him, who was still a disbeliever at the time, was asked by Heraclius the Roman Emperor about Prophet Muhammad sallallaahu ‘alayhi wa sallam, he told him the truth, he later recalled this incident saying: “I swear by Allaah that if I did not fear becoming notorious for falsehood, I would have lied about him (i.e., the Prophet sallallaahu ‘alayhi wa sallam).” This was the case of the disbelievers in the pre-Islamic era; they kept aloof from falsehood and felt embarrassed lest falsehood should be ascribed to them. What then is the matter with you believers, who are endowed by Allaah with the perfect religion that enjoins and entices you to be truthful and tells you about its good fruits, and forbids you from falsehood and clarifies its evil consequences? Abu Sufyaan, may Allaah be pleased with him, who was still a disbeliever at that time, kept aloof from being described as a liar, even once, though he knew that there was great benefit for him to tell lies about the Messenger of Allaah sallallaahu ‘alayhi wa sallam.
Some weak-minded people from the Muslim Nation may satisfy themselves with falsehood convincing themselves that it is lawful for them because of their carelessness, or a false belief that falsehood is lawful as long as it does not lead to usurping the rights of others, or to seek material gain for their enjoyment in this worldly life, or as result of blind imitation of others. All these false excuses are self-deception and delusion of thought. Carelessness as regards falsehood is the epitome of indecency, since telling a lie even only once penetrates the barrier between man and falsehood, bringing him face to face with it.
Like all other sins, falsehood is abhorred by the souls of the believers. However, if it is committed once, it becomes easy for man to commit it again, and if it is committed again, it will be easier for man to commit it over and over, until it becomes a part of one’s instinct and he commits it on purpose, and thus he will be held a liar in the sight of Allaah.
Falsehood is unlawful, even if it does not lead to devouring the rights of others unlawfully. It is not stated in the Book of Allaah or the Sunnah of His Messenger sallallaahu ‘alayhi wa sallam that the prohibition of falsehood is contingent on such a condition. Rather, when it is combined with seizing the properties of others unlawfully, the sin will be even graver and its punishment more severe. ‘Abdullah bin ‘Amr bin Al-‘Aas, may Allaah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam recounted certain types of major sins, among which was the intentional false testimony, so when he sallallaahu ‘alayhi wa sallam was asked about the meaning of such a testimony, he replied: “It is (one) with which the property of a Muslim is seized wrongfully, while he (i.e., the one testifying falsely) is a liar.” (Muslim). He sallallaahu ‘alayhi wa sallam also said: “He who appropriated the right of a Muslim by (taking a false) oath, Allaah will make the Hellfire incumbent upon him and will declare Paradise forbidden for him.” So a person asked him: "Even if it is for something insignificant, O Messenger of Allaah?" and he sallallaahu ‘alayhi wa sallam replied: "(Yes) even if it is (as insignificant) as a twig of the 'araak tree.” (Ahmad & Muslim).
A person may tell lies for fun to entertain his companions, and thus become accustomed to telling lies and feel no grievousness in this. It was related in a Hadeeth: “Woe to one who tells lies to entertain people! Woe to him! Woe to him!”
Some people may tell lies to small children because they know that such children will not criticise them. However, by doing this they embed lying in their character from a very early age. ‘Abdullaah bin ‘Aamir reported that his mother once called him, promising to give him something, and the Prophet sallallaahu ‘alayhi wa sallam heard this, so he said to her: “What will you give him?” She answered: “I will give him some dates.” So he sallallaahu ‘alayhi wa sallam said to her: “If you were not to give him (what you promised), it would be recorded as a lie against you.” (Abu Dawood & Al-Bayhaqi).
So fear Allaah, O Muslims, with regard to yourselves, your community and your religion! Do you not know that a religion is reflected and represented by its followers? If the Islamic nation is distinguished by falsehood, blind imitation, and seizing of the properties of others unlawfully, then where will the true Islamic characteristics be? If Muslims are to appear with such disgraceful characteristics then is this not a means of keeping people away from the religion of Islaam? This will mean that Muslims will be held in contempt by their enemies, who will feel superior when they realise that the Muslims are adopting their indecencies and bad morals which are condemned by Islaam. What a disgrace for those who followed the way of those destined to ruin and kept themselves away from the path of those on whom Allaah conferred His favours to - the prophets, the trustworthy, the martyrs and the righteous!
http://www.alminbar.com/khutbaheng/0450.htm
Eating the Meat of Ahl Al-Kitaab (Jews Christians)
Eating the Meat of Ahl Al-Kitaab (Jews Christians)
Shaykh Ibn Uthaymeen (Rahimahullaah)
Shaykh Ibn Uthaymeen (Rahimahullaah)
Q. Is it permissible to eat poultry which is sold in the markets on the
basis that it is meat of the People of the Book...or is it impermissible on
the basis that it is a carcass slaughtered by unknown means i.e. was it done
by cutting off the head or electrocution or some such means... and are the
Ahl-Kitaab today truly to be considered in this ruling [as those of the
past]?
A. Yes, eating the poultry is permissible because that which is slaughtered
by the Ahl Al-Kitaab today is just as what was slaughtered by Ahl Al-Kitaab
in the time of the Prophet (sallallaahu ýalayhi wa sallam). The Ahl Al-Kitaab are of the Kuffaar
(disbelievers) whether they are in the time of the Prophet (saaws) or now.
Allah says in His Noble Book They have certainly disbelieved who say that
Verily Allah is Isa Ibn Maryam and the Messiah said "O Children of Israel
worship Allah my Lord and your Lord Verily whosoever commits shirk
(associates partners with Allah in any way) Allah has made the Paradise
forbidden to him and his end will be the Hellfire and there will be no help
to the Dhaalimeen. They have certainly disbelieved who say that Allah is the
third of three and there is no deity except the single Deity and if they do
not desist from what they are saying We will inflict upon those disbelievers
a painful punishment.
Allah also says in the same chapter: "Today I have made permissible for you
that which is good and wholesome and the food of those who were sent the
Scripture is permissible to you and your food is permissible to them."
As far as the methodology of the slaughtering we do not inquire about the
method because if an action has occurred min ahlihi [at the hands of those
suited to perform such an act] the conditions surrounding that act are not
asked about.
We find in Saheeh Al-Bukhari: "It is related by Aisha (raa) that a group of
people said to the Prophet (sallallaahu ýalayhi wa sallam) 'Some people came to us with some meat
about which we didn't know whether the name of Allah was mentioned over or
not' and he replied (saaws) Sammoo [Say the name of Allah] over it
yourselves and then eat. She [Aisha - raa] said that these people had just
recently been from the Kuffaar [i.e. just became Muslim and the question was
not asked as to the method of slaughter].
This rule therefore applies to the Jews and the Christians about whom we
don't know whether or not they have mentioned Allah's name or not because
their slaughtered meat is halal [permissible] to us.
Q. Please clarify the fatwa - esteemed Sheikh - If a Muslim goes to the
markets and eating places in a Christian land and purchases the lamb, beef,
of chicken and does not ask about how it was slaughtered?
A. Yes, he does not ask about the method of slaughter.
Q. What if he is informed however that the meat has been stunned by electric
shock, or has been choked or shot? What is the ruling for meat slaughtered
like this? Is it considered a carcass? [Which is impermissible to eat]
A. It is not permissible if it is known with certainty because it would be
considered a carcass.
Q. Can we understand from the hadith of Aisha (raa) which is related in the
fatwa that the question which was posed by the people to the Messenger of
Allah (saaws) was only in relation to whether Allah's name was mentioned
over the animal being slaughtered and it was not about the actual method of
slaughter?
A. Yes, they did ask about the mentioning of the name of Allah and not the
actual method of slaughtering and it is evident in the hadith that it is not
necessary to ask about either.
Q. Is it possible to say that if there are
stores in a city where the Muslim lives and those stores carry meat
slaughtered according to the Islamic method - even of it is more expensive -
that it is not then permissible to buy the meat of the Christians?
A. No it is not possible to say that because the slaughtered meat of the
Christians and the Jews is halal. However whoever leaves it [doesn't eat it]
out of a sense of piety [tawar'an], we see no fault upon him. [Tawar'a or
wara' is when a person has such piety that they will avoid even that which
is permissible to do what is even better from wanting to please Allah and
also eliminating any possibility of doing something wrong].
Q. One of the readers asks about a relation from Ali Ibn Abi Talib (raa) in
which he reportedly said: "Do not eat the meat slaughtered by Bani Taglab
because they adhere to Christianity by drink alcohol." Can this be then used
as a proof considering the Christians of today, the majority of who drink
alcohol , that it is not permissible to eat their slaughtered meat?
A. I do not know the authenticity of this statement [from the Sahabah] and
if it is authentic its meaning would be that they [Banu Taglab] were not
actually on the religion of the Christians and therefore they would not fall
under the ruling of permissibility of their slaughtered meat.
Q. If it is known that some of the slaughterhouses in this country slaughter
sheep and cattle along with swine is it permissible to eat that meat
especially when the same instruments are used to slaughter both at the same
time?
A. In this case, if we know that the knives are used for both then the meat
should be washed and it will be purified through washing.
Q. Is it possible - esteemed Sheikh - for you to address us with a word to
the Muslim in the Western countries about the obligation of staying far away
from disobedience [to Allah and His Prophet (sallallaahu ýalayhi wa sallam)] and haram things and
doubtful matters because we are aware of some of them being lax in relation
to some major sins such as not praying or illicit sex or drinking alcohol
yet he is distressed or makes complicated the eating of meat which is not
slaughtered according to Islamic method?
A. My advice to them is to have taqwa and fear Allah's punishment and to
remember the Day of Meeting, a day which the excuses of those who wrong
themselves will be of no avail. A day when the parent will not afford their
offspring anything nor can the offspring do anything for the parent. A day
when they will all be raised from their graves barefoot, and naked. We ask
Allah for all guidance and success.
Muhammad Saleh Al-Uthaimeen (rahimahullaah) 2/28/1414
May Allaah Reward www.troid.org For Publishing this Original Article in the magazine Al-Furqaan (June/July 2001 Edition)
An Abandoned Sunnah which is a Protection from Harm.
An Abandoned Sunnah which is a Protection from Harm.
" عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ
إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَصَلِّ رَكْعَتَيْن تمْنَعَانِكَ مِنَ مَخَْرَجِ السُّوءِ ، وَ إِذَا دَخَلْتَ إِلَى مَنْزِلِكَ
فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَدْخَلِ السُّوءِ " .
Abu Hurayrah (May Allaah be pleased with him) narrated that the Prophet(peace and blessings be upon him)said
“Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”
Al-Albani (We ask Allaah to have mercy on him) said in his Silsilah Saheehah 3/315
This isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari. This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68)
Al-Alaamah Muhammad Adbur-Rau’f Al-Munaawee said in Faydul Qadir : If a person intends leave his home it is recommended that he prays two rak’ah which are considered sunnah. These rak’ah should be short.i.e recite a small Surah after Fateehah…
And Allaah the Most High knows best
Translated by: Abo Aaliyah Abdullah ibn Dwight
Doha, Qatar 1/27/1429
The Poem That Made Imam Ahmad Cry.
وتخفي الذنب عن خلقي .. وبالعصيان تأتيني
If my Lord asks me (So How Will I Answer?)
“Have you no shame in disobeying me?
You hide your faults from my creation
yet full of sin you come to Me"
فكيف أجيب يا ويحي .. ومن ذا سوف يحميني
So what will I answer? O' Woe to me,
and who shall protect me do you see?
أسلي النفس بالآمال .. من حين إلى حين
I keep forestalling my soul
with thoughts of hope from time to time
وأنسى ما وراء الموت .. ماذا بعد تكفيني
And forgetting what is to come after death,
and after I am warped in the sheets of the dead
كاني قد ضمنت العيش .. ليس الموت يأتيني
As if I have guaranteed living forever,
and that death will not overcome me
وجاءت سكرة الموت الشديدة من سيحميني
Then the harsh drunkenness of death overtakes me,
who now will be able to protect me?
نظرت إلى الوجوه أليس منهم من سيفديني
I looked at the faces, is there not from amongst them
who will ransom me?
سأسأل ما الذي قدمت في دنياي ينجيني
I will be asked
what have I put forth in my life to save myself
فكيف إجابتي من بعد ما فرطت في ديني
So what will I answer,
after I’ve been neglectful regarding my Deen
ويا ويحي ألم أسمع كلام الله يدعوني
O’ woe to me, did I not hear the
Speech of Allah calling out to me??
ألم أسمع لما قد جاء في ق و يس
Did I not hear what has come in Qaaf'n, wa Yaseen'i
ألم أسمع بيوم الحشر يوم الجمع والدين
Did i not hear of the day the crowds will be summoned,
the day we will be collected, and the day of al-Deen'i
ألم أسمع منادي الموت يدعوني يناديني
Did I not hear the caller of death
calling me; seeking me
فيا رباه عبد تائب من ذا سيؤويه
O my lord a slave to you I come repenting,
who than shall grant me shelter?
سوى رب غفور واسع للحق يهديني
Other than an oft-forgiving Lord,
to the truth he will guide me
أتيت إليك فارحمني وثقل في موازيني
I have come to you, so have mercy on me,
and make heavy my weights
وخفف في جزائي أنت أرجى من يجازيني
And lighten my reckoning you are the best
of who will bring me to reckoning
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