November 2010

Questioner: Is it permissible to buy clothes which (Nike) origins from a god?

Shaykh Ahmed an Najmee: What?

Questioner: Nike…it is English O’ Shaykh.

Shaykh Ahmed an Najmee: I seek refuge in Allaah.

Questioner: However this god is not worshipped anymore. May Allaah reward you.

Shaykh Ahmed an Najmee: Even if it is not worshipped, why did they brand this with god’s name?

Questioner: This is how its pronounced O Shaykh, it is not Arabic.

Shaykh Ahmed an Najmee: It is obligatory upon them to reject something like this. Yes, it is obligatory upon them to speak out and warn against those who import this brand (into the Muslim lands). This is something that should be abandoned by the Muslims.

  • Transcribed from: Nike | Shaykh Ahmed an-Najmee


• Prayer Rug

noun [إسم] • / sajjãda / • coll. سَجّاد sajjãd prayer rug, rug, carpet.

root • سجد

From Abu Hurairah (radiyallaahu anhu) from the Prophet (sallallaahu alayhi wasallam), who said: “Whoever believes in Allah and His Messenger, establishes the prayer and fasts the month of Ramadan will rightfully be granted Paradise by Allah, no matter whether he fights in Allah’s cause or remains in the land where he is born.” The people said, “O Allah’s Messenger! Shall we inform the people with this good news?” He said, “Paradise has one-hundred levels which Allah has reserved for the Mujaahideen who fight in His cause, and the distance between each of two levels is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the middle-most and highest part of Paradise. Above it is the Throne of ar-Rahmaan, and from it originate the rivers of Paradise.
Al-Bukhaaree said towards the end of his Saheeh:

Chapter: His, the Mighty and Majestic’s saying, “And His Throne was over the water“, and He is the Lord of the Mighty Throne.

Then he said:

And Mujaahid said, “Istiwaa, meaning ‘alaa, rose over the Throne.


• Chair

noun [إسم] • / kursi / • chair; throne, see; seat; professional chair.

root • كرسي

Imaam Ibn ul-Qayyim (rahimahullaah) said, “There is nothing that drives away the afflictions of this world except Tawheed. That is why the supplication of the distressed person is with Tawheed. Such as, the supplication of Yunus (alaihis salaatu was salaam). The distressed person does not supplicate with what Yunus supplicated with except that Allaah releases him from his hardship because of Tawheed. There is nothing more gruesome for the distressed person than shirk, and there is nothing that can rescue you from it except Tawheed, it is the refuge for the creation, its shelter, its fortress and its aid.”

al-Fawaaid, p96

“Upon Allaah is the bayaan (explaining), upon the Messenger is the balaagh (conveying) and upon us is tasleem (willingly accepting).”

In his book titled Madaarji as-Saalikeen (i.e. The Routes of Path Goers) Shamsuddeen Ibn ul-Qayyim, when elaborating on the status of a believer who submits and humbles himself to his Most Exalted Lord, said: “How beautiful it would be, while in this status, to address the Exalted Lord with words such as the following:

قال: فَلِلّهِ مَا أَحْلَى قَوْلَهُ في هَذهِ الْحَالِ:

أَسْأَلُكَ بِعِزِّكَ وَذُلِّي، إِلاَّ رَحِمْتَنى، وَأَسْأَلُكَ بِقُوَّتِكَ وَضَعْفِي، وَبِغِنَاأِكَ عَنِّي وَفَقرِي إِلَيْكَ، هَذِهِ نَاصِيَتِي الكَاذِبةُ الخَاطِأَةُ بَيْنَ يَدَيْكَ، عَبيدُكَ سِوَايَ كَثِيرٌ، وَلَيْسَ لِى سَيِّدٌ سوَاكَ، لا مََلْجَأَ وَلا مَنْجَى مِنْكَ إلاَّ إلَيْكَ، أَسْأَلُكَ مَسْأَلَةَ المِسْكِينِ، وَأَبْتَهِلُ إلَيْكَ ابْتِهَالَ الخَاضِعِ الذَّلِيلِ، وأَدْعُوكَ دُعَاءَ الخَائِفِ الضَّرِيرِ، سُؤَالَ مَنْ خَضَعَتْ لَكَ رَقَبَتُهُ، وَرَغِمَ لَكَ أَنْفُهُ، وَفَاضَتْ لَكَ عَيْنَاهُ وَذَلَّ لَكَ قَلْبُهُ

“O my Lord, I beseech You, by the Dignity which is all Yours and the humility which is all mine, to have mercy on me. To You I make my plea; by the Power which is Yours and the weakness which is mine, and by the fact that You need me not and I need You most. To you I submit my lying and sinful forelock. Many are the bondmen of Yours other than myself. But for me You are the One and Only Master. There is no escape or refuge from You except only to You. I beseech You from the position of a humble subject. And I address to You a supplication from the position of one who is trodden by fear and affliction, and who bows to You in total humility, with eyes flowing with tears and the heart yielding in submission.”

One is faced with trials and difficulties in every moment of life but having faith and certainty serves to comfort and console one of them. Strong Faith, Reliance upon Allaah, Hope in the reward of Allaah and desire for His beneficence are the basic constituents that helps bring this state about. The sweetness of reward lessens the bitterness of sabr. Allaah, Exalted is He, says:

إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَ‌ۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَ‌ۗ

“If you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allâh (for the reward, i.e. Paradise) that for which they hope not, Sural Al Nisa (4: 104)

This is why you can find two people who have been afflicted with same calamity, or almost the same calamity; one of these two having faith and other not; and there is a huge difference between the states of the two and the ways that it affects them inwardly and outwardly.

Just as faith consoles one at the onset of calamities, it also console one when he does not attain, or loses, what he desires. Therefore if the believer loses his beloved, be it his family, son, property, close friend, etc he is comforted by the sweetness of faith. Faith is the best replacement that the believer has for anything he loses, and this is something clearly seen and experienced. In reality, losing something beloved is counted amongst the calamities.

It was faith of Ya’qub that allowed him to bear the losing of his son Yusuf, despite his immense love for him. When his brothers asked him (Ya’qub) to allow Yusuf to come play with them he said

قَالَ إِنِّى لَيَحۡزُنُنِىٓ أَن تَذۡهَبُواْ بِهِۦ (١٣)

He [Ya'qûb (Jacob)] said: “Truly, it saddens me that you should take him away.” Sura Yusuf (12:13)

Thereby informing them that the cause of his grief, prevented him from letting him go, was that he would not be able to bear being away from him for even a mere hour. However, they argued with him until they were able to convince him

وَلَـٰكِن لِّيَقۡضِىَ ٱللَّهُ أَمۡرً۬ا ڪَانَ مَفۡعُولاً۬

“But (you met) that Allâh might accomplish a matter already ordained (in His Knowledge)” Surah Al Anfal (8):42

So, if this was his state, having this intense love that cannot be expressed in words, is it possible to imagine that he could have born this separation for so many years. Rather one would expect the pain of parting with him would have soon rent asunder his lever! However it was the strength of his Faith (Imaan) and his hope in Allaah (subhaanahu wa ta’aala) that allowed him to restrain himself for all these years until Allaah (subhaanahu wa ta’aala) brought about the relief that He has promised the believers.

The mother of Moses, when the river bore him away, felt the loss of her son so acutely that it overcame her heart, and were it not for the fact that Allaah (subhaanahu wa ta’aala) established faith in her heart and her sure knowledge that the promise of Allaah (subhaanahu wa ta’aala) was true, she would surely have openly broadcast her calamity. However, her faith kept her firm at the onset of calamity, consoled her, and strengthened her.

The Prophet (salallaahu ‘alayhi wasallam) said in his great legacy {to Ibn Abbas}: “Know Allaah in times of ease, He will know you in times of Hardship.” (Recorded by Tirmidhee {2516} and Ahmad {1/293,303,307} and its saheeh)

Meaning know Allaah through faith and actions demanded by faith, while you are healthy and strong, Allaah will know you in times of hardship. He will strengthen you at the onset of hardship and help you through it to treat it. The greatest hardship that afflicts the believer is the hardship of death and the throes of death.

This hadeeth constitutes glad tidings for every believer who knows Allaah at times of ease, for He will aid them with His relief and mercy at times of need, hardship, weakness, and at times when the attacks of devils become severe against him. There is no might or motion except with Allaah.

  • Transcribed from: The Tree of Faith || Al-’Allaamah ‘Abdur-Rahmaan As-Sa’dee (rahimahullaah)

In the Name of Allah, the Most Merciful, the All-Merciful, may His salâh and salâm be upon His Final Messenger.

Imâm Ahmad had two sons, ‘Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that: “A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, ‘O Abâ ‘Abdillâh! You are the Imâm of the Muslims!’ “This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!

Imâm Ahmad replied with a statement that nullified this man’s whole understanding. He said: “I will be with the mihbarah all the way to the maqbarah (graveyard).” What did he mean? He meant, “I will be busy with knowledge until I die.”Another narration mentions that he said this same statement on a separate occasion to another group of people: “As for me, I will seek knowledge until I am placed in the grave. “When the time of his death came near, he said to those around him: “Relate to me the statement of Hushaym.” (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad’s first teacher. He met him in the year 179 AH, when he began seeking knowledge at the age of 16.) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain, yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, “I will seek knowledge until I am placed in the grave,” meaning, “I must continue benefiting from knowledge.” So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, “I have finished seeking knowledge,” know that this is the situation of someone who does not know the reality of his affairs. Al-`Ilm is knowledge of what?

It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, “With the mihbarah all the way to the maqbarah.” He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason. In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it.

Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society’s problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, “With the mihbarah all the way to the maqbarah.”

He must stay with his book until he dies – reading, learning, memorizing, reviewing, teaching, until his end. What are the people saying these days? “The rulings related to prayer, we know them, no problem.” If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us. If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it. Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.


• Bicycle

noun [إسم] • / darrãja / • pl. -ãt bicycle

root • درج

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