July 2010


Doosh bint Falah ad-Dawsaree narrates:

‘One of the people who used to regularly visit the Shaykh (Ibn Baz) mentioned that once the Shaykh was extending his greetings to the people who had gathered when a man who smelt of cigarette smoke came and shook his hand. So, one over-enthusiastic person hastened to tell the Shaykh (about this) as if he wished for the man to be rebuked and scolded. However, the Shaykh, with his welcoming heart and good opinion of the people said, paraphrasing: “Do not be hasty in passing judgement! It is possible that he was a passenger with someone who smokes and as a result some of the smell went onto him.’”

  • Transcribed from: Jewels of Guidance | Volume One

“From Sufyaan ibn Sa’eed to ‘Abbaad ibn ‘Abbaad:

Peace be upon you. All praise is for Allaah, and none has the right to be worshipped but Him. To proceed: I advise you to fear Allaah, for if you fear Allaah, the Possessor of Might and Majesty, He will save you from being harmed by people. But if you fear people, they will not avail you in the least (if) Allaah (wants to punish you). You asked me to write you a letter, and in it, you wanted me to write down certain qualities and characteristics that you can use as guidelines for dealing with the people of your lifetime, so that you can fulfill the rights they have over you; as well as qualities that will make you deserving of asking Allaah, the Possessor of Might and Majesty, for His rewards. It is a weighty matter indeed that you ask me about. Those that study and apply this matter today are few indeed.

Today, people are not be able to discern between truth and falsehood, and none will be saved from this predicament except for someone who invokes Allaah for help with the same intensity and feeling with which a drowning man invokes Allaah for help. Do you know of anyone who is at that level? It used to be said, ‘The time draws near for the people when the wise among them will find no joy (but will instead be constantly worried about the degeneration of Muslim society).

Fear Allaah, the Possessor of Might and Majesty. Be a man of solitude; occupy your time with  yourself (with preparing for the Hereafter); and seek companionship with the Book of Allaah (Allaah, the Possessor of Might and Majesty). Beware of rulers, and stay in the company of the poor and needy; establish close ties of friendship with them. If, in a gentle manner, you are able to order others to do good deeds, then do so. If your advice is accepted, praise Allaah (the Possessor of Might and Majesty). But, if your advice is rejected, then focus on yourself, because rectifying yourself is an endeavor that should keep you very busy. (more…)

The key to understanding how Arabic grammar works is in its system of roots. Once you understand how roots work, you can start to identify which are the root letters of a word and understand the patterns they produce. You will then be able to form the different structures following the patterns and use your knowledge to pronounce words correctly and to guess at the meaning of vocabulary.

We can begin by looking at some English words:

necessary
unnecessary
necessitate
necessarily
necessity

As a speaker of English, you can see that these words are connected in meaning. You see the combination of letters “necess” and you know that this word is connected with the meaning of “needing.” You can recognize the extra letters on the beginning and end of the word as additional to the meaning: un- meaning “not”; the ending -ity showing that the word is a noun; -ly that it is an adverb, etc.

Now look at these Arabic words:

كتب (kataba) he wrote
كتاب (kitaab) book
مكتب (maktab) office
يكتب (yaktub) he writes
كاتب (kaatib) writer

Can you spot the three Arabic letters that appear in each of the words? You should be able to see that these letters appear in all the words: (more…)

Shaykh Saalih as-Suhaymee | Does Du’aa Change the Qadr?

Question: Does supplication change the qadar?

Answer: It comes in a hadeeth that some of the people of knowledge have deemed authentic and it is, “Nothing changes the qadar except supplication.” However the intent behind it is that Allaah has (already) decreed for this person to supplicate and thus such and such a thing will happen for him due to it.

This is similar to the hadeeth, “Whoever wishes for his lifespan to be extended and his provisions increased then let him keep good ties with his kith and kin.” Yet, there still isn’t any change in the decree of Allaah. Because Allaah is the one who decreed for him to keep ties with the womb that bore him so that his life-span may be extended while so and so does not keep ties with the womb that bore him so his life-span gets cut short. All of this takes place by the decree of Allaah ‘Azza wa Jal.

And He (i.e. Allaah) decreed for this person to supplicate and therefore Allaah benefitted him by that supplication that he made and another individual does not supplicate so as a result doesn’t benefit from supplication.

Na’am (Yes).

When the Emperor of Rome asked Abu Sufyan, “Did you fight him (Prophet Muhammad (sallallaahu alaihi wasallam))?” He said: “Yes.” Heracles said: “What was the outcome of the warfare between you?” Abu Sufyan replied: “Sometimes we lose and sometimes he loses.” He said: “Such is the case with Prophets, they are tested, but the final victory is theirs.”

  • Transcribed from: Fath al-Baree (9:25)

The companions started the Book of Allaah with Bismillaah:

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

“(1) In the Name of Allaah, the Most Gracious, the Most Merciful.”

The scholars also agree that Bismillaah is a part of an Ayah in Surat an-Naml (chapter 27). They disagree over whether it is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillaah appears in its beginning. Ad-Daraqutni also recorded a Hadith from Abu Hurayrah from the Prophet (salallaahu ‘alaihi wasallam) that supports this Hadith by Ibn Khuzaymah. Also, similar statements were attributed to ‘Ali, Ibn ‘Abbas and others.[1]

The opinion that Bismillah is an Ayah of every Surah, except Al-Bara’ah (chapter 9), was attributed to (the Companions) Ibn ‘Abbas, Ibn ‘Umar, Ibn Az-Zubayr, Abu Hurayrah and ‘Ali. This opinion was also attributed to the Tabi’in: ‘Ata’, Tawus, Sa’id bin Jubayr, Makhul and Az-Zuhri. This is also the view of ‘Abdullah bin Al-Mubarak, Ash-Shafi’i, Ahmad bin Hanbal, (in one report from him) Ishaq bin Rahwayh and Abu ‘Ubayd Al-Qasim bin Salam.

On the other hand, Malik, Abu Hanifah and their followers said that Bismillaah is not an Ayah in Al-Faatihah or any other Suurah. Daawood said that it is a separate Ayah in the beginning of every Suurah, not part of the Suurah itself, and this opinion was also attributed to Ahmad bin Hanbal.

[1] Ad-Daraqutni 1:303 and 306

  • Transcribed from: Tafsir Ibn Kathir | Volume One

Imaam ‘Abd al-’Azeez ibn Baaz || “Has the Day of Judgment already occurred?”

Question: Has the Day of Judgment occurred in the past? And if it is that it has not occurred already, then who were those people that the Messenger of Allaah, may the Salaat and Salaam of Allaah be upon him, saw being punished?

Answer: The Qiyaamah (day of Judgment), until now, has not occurred. It will be established when Allaah wants it to be established, and this is from the knowledge of the Unseen, knowledge that Allaah has, He is the one who knows when it will be established. But it will happen. And the people will be resurrected from their graves, and will be rewarded for their actions, and will go to the Paradise, or the Hellfire, the people of Eemaan to the Paradise, and the people of disbelief to the Hellfire.

And there are signs (of its coming) that will occur before it, from them are the rising of the sun from the west, the coming of the Dajjaal, and a person who claims to be a prophet, then claims that he is the lord of the worlds, a despicable disbeliever.

And there are other things, such as the descension of ‘Eesa, the son of Maryam from the sky, and the sun rising from the west as was already mentioned, and the demolition of the Ka’bah, and the removal of the Qur’aan from the hearts and the Masaahif (printed copies of the Qur’aan) all of this will happen before the days of Judgment.

As for the people who the Prophet, may the Salaat and Salaam of Allaah be upon him, saw being punished then this was during the night of (the Israa’), and certain things were shown to him, such as the Paradise and the Hellfire, and he saw some people being punished in the Hellfire, and he saw the Paradise and what it contained of bounties, and different things were shown to him from the matters of the Unseen, he was able to see them by the permission of Allaah, ‘Azza wa Jall, subhaanahu wa ta’aala (who was [and is] Mighty and Glorious, who is free from all defects, and rose to absolute highness).

And things Jibreel showed to him such as the people f revelation (the Prophets and Messengers, may the Salaat and Salaam of Allaah be upon them) and (other) things that he showed to him, may the Salaat and Salaam of Allaah be upon him.

These matters were shown to him by the will of Allaah, the Almighty and Most Glorified, some of them on the night he was made to ascend (the night of the Mi’raaj), and some of them at other times, (such as when he was given revelation), and what Jibreel, may the Salaat and Salaam of Allaah be upon him, would come to him with.

Ar-Rajm means, being expelled from all types of righteousness. Allaah said,

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ

“And indeed We have adorned the nearest heavens with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils).” [67:5]

Allaah also said,

إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ ﴿٦﴾ وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿٧﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ

جَانِبٍ ﴿٨﴾ دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿٩﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ

“Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.” [37:6-10]

Further, Allaah said:

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ ﴿١٦﴾ وَحَفِظْنَاهَا مِن كُلِّ شَيْطَانٍ رَّجِيمٍ ﴿١٧﴾ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ

“And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.” [15:16-18]

There are several similar Ayaat. It was also said that Rajm means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people’s hearts. The first meaning is more popular and accurate.

  • Transcribed from: Tafsir Ibn Kaathir | Volume 1

In the Arabic language, Shaytaan is derived from Shatana, which means the far thing. Hence, the Shaytaan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytaan is derived from Shata (literally ‘burned’), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, “The Arabs say, ‘So and so has Tashaytan,’ when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan,’ when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).” Hence, Shaytaan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a ‘Shaytaan.’ Allaah said,

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا

“And so We have appointed for every Prophet enemies – Shaytaan (devils) among mankind and Jinn, inspiring one another with adorned speech is a delusion (or by way of deception)[6:112]

In addition, the Musnad by Imaam Ahmad records that Abu Dharr said that the Messenger of Allaah (salallaahu ‘alaihi wasallam) said,

“يا ابا ذر تعوذ بالله من شياطين الانس والجن”

O Abu Dharr! Seek refuge with Allaah from the devils of mankind and the Jinns.

Abu Dharr said, “I asked him (salallaahu ‘alaihi wasallam), ‘Are there human devils?’ He said, “Yes.”[1] Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allaah (salallaahu ‘alaihi wasallam) said,

“يقطع الصلاة المراة والحمار والكلب الأسود”

The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).

Abu Dharr said, “I said, ‘What is the difference between the black and the red or yellow dog?’ He said,

“الكلب الأسود شيطان”

The black dog is a devil.”[2]

Also, Ibn Jarir at-Tabarani recorded that ‘Umar bin al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. ‘Umar kept striking the animal, but the animal kept walking in an arrogant manner. ‘Umar dismounted the animal and said, “By Allaah! You have carried me on a Shaytaan. I did not come down from it until after I had felt something strange in my heart.” This Hadith has an authentic chain of narrators.”[3]

_____________

[1] Ahmad 5:178

[2] Muslim 1:365

[3] At-Tabari 1:111

  • Transcribed from: Tafsir Ibn Kathir | Volume 1

Bakr al-Mazaanee said, “When the tribulations of al-Ashath occurred, Talq Ibn Habeeb said, ‘Guard against this trial through taqwa.’ It was said to him, ‘Describe the fear of Allaah for us.’

He said, ‘Acting in obedience to Allaah upon a light from Him, hoping for Allaah’s reward. And with this, turning away from acts of disobedience to Allaah, upon a light from Him, fearing His punishment.’

Imaam adh-Dhahaabee said, ‘In this statement he has spoken concisely and excellently, as there is no fearing of Allaah except through one’s actions, and such actions do not come forth except through forethought, which itself comes from knowledge and submission to guidance. And none of this benefits except when it is established upon sincerity for the sake of Allaah alone. It is not said that so and so has left transgressing due to the light of comprehending such and such matter, as then the transgressor would require understanding of it to distance himself from it. Rather, his truly turning away from it comes from the fear of Allaah, not due to being praised for leaving it. Certainly the one who adheres to this advice will be successful.’

  • Transcribed from: Siyaar ‘Alaam an-Nubala  #1/601

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