Thursday, 31 December 2009

Who Are The Salaf?

Who Are The Salaf?

I hear much about the Salaf, who are the Salaf O Noble Shaykh?


The meaning of the [word] Salaf is (Al-Mutaqaddimoon) the predecessors so every person that precedes another is a salaf for him but when this term is used unrestrictedly then it only refers to the first three praised generations from the companions (as-Sahaabah) and those that followed them (at-Taabi’oon) and those that followed them [Atba’ at-Taabyi’een]. They indeed are the pious predecessors (as-Salaf as-Saaleh). Whoever came after them and traversed upon their way (Minhaaj) then he is like them upon the way of the Salaf; even though he may have come after them with regards to time because as-Salafiyyah is a designation which applies to the way (Minhaaj)) which was traversed by the pious predecessors (as-Salaf as-Saaleh) as the Prophet (salallaho aleihi wa sallam) said:

“Indeed my nation will split into seventy three sects all of them in the Fire except one and it is the united body (al-Jamaa’ah)”
and in another wording,

“..whoever is upon the same as what I am upon and my companions.”

So based upon that then as-Salafiyyah here is specific in meaning, hence whoever is upon the way (Minhaaj) of the Sahaabah, the Taabi’oon and those who followed them upon goodness then he is a Salafi even if he is in our contemporary times and whilst it being the fourteenth century after the Migration [of the Prophet] (al-Hijrah).

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fataawa Noor 'alaa al-Darb: at-Tawheed wal-'Aqeedah.

Translated by Abu 'Abdillaah al-Kashmiree

Four Principles of Worship

Four Principles of Worship

“(The Âyah): “You alone do we worship.” [Sûrah al-Fâtihah 1:5] is built upon four principles:- Ascertaining what Allâh and His Messenger love and are pleased with, from [i] the sayings of the heart and [ii] of the tongue; and [iii] the actions of the heart and [iv] of the limbs.

So al-’ubûdiyyah (servitude and slavery to Allâh) is a comprehensive term for all these for stages. The one who actualizes them has indeed actualized: “You alone do we worship.”

The saying of the heart: It is i’tiqâd (belief) in what Allâh - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger sallallâhu ’alayhi wa sallam.

The saying of the tongue: It is to inform and convey (what Allâh has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.

The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Dîn purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit, if any benefit at all.

The action of the limbs: Such as Prayer and Jihâd, attending the Jumu’ah and being with the Jamâ’ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.”

[Madârijus-Sâlikîn (1/100-101)]

Fawaa'id - Points of Benefit - by Imâm Ibn Qayyim al-Jawziyyah

Imam Al-Awzai’s Letter of Warning against Heresy and Heretics

Imam Al-Awzai’s Letter of Warning against
Heresy and Heretics

It is reported that Imâm Al-Awzâ’î (d157H) wrote:

O Muslims, fear Allâh and obey Him, and accept the advice of the sincere advisers and the exhortation of the exhorters, and know that this knowledge is religion, so be careful about what you do [in it] and from whom you take [it] and who you follow and who you trust your religion to. For verily, the followers of Bid’ah are all falsifiers and liars, neither are they careful nor do they fear and protect [against wrongdoing], and nor are they to be trusted to not distort what you hear. They say what they know not when criticizing and decrying or when affirming their lies. But Allâh encompasses what they do. So be on guard against them, suspect them, reject them and distance yourselves from them, for this was what your earlier scholars and the righteous latter ones did and instructed others to do.

Beware of rising against Allâh and becoming instruments in the destruction of His religion and undoing its handholds by respecting the innovators, for you know what has come down to us about respecting them. And what stronger respect and veneration can there be than taking your religion from them, following them, believing them, being close to them and helping them in alluring those they allure and attracting those they attract of the weak Muslims towards their ideas and the religion they practice? This is enough to be considered a partnership and contribution to what they do.

Ibn ‘Asâkir, Târîkh Dimishq 6:361, 362.

Taken from:

Wednesday, 30 December 2009

Aisha and Maryam In Debating Non-Muslims

Aisha and Maryam In Debating Non-Muslims

Like the well known story of al Qaadee Abu Bakr ibn at Tayyib when he was sent to the Christian King in Constantinople. The Christians respected him and knew of his standing so they feared that he would not bow to the king when he entered upon him, so they made him enter through a small door so that he would enter bowing down. However, he became aware of their plot so he passed through the door backwards, facing them with his backside, he did the opposite of what they intended.

When he sat down, someone tried to speak ill of the Muslims and said to him; ‘What is it that is being said about ‘Aa-ishah, your Prophet’s wife?’ Intending to bring up the story of ‘al Ifk’ that the Shee’ah relate as well.

Al Qaadee stated:

‘Two women have been vilified and falsely accused of fornication; Maryam and ‘Aa-ishah. As for Maryam, she came carrying a child while not having a husband, and as for ‘Aa-ishah, she did not bear a child while having a husband.’

So he defeated the [argument of] the Christians.

The point of his argument was that the innocence of ‘Aa-ishah is a lot clearer and easier to prove than the innocence of Maryam, and that the accusation is closer to Maryam than it is to ‘Aa-ishah. This being the case, since it has been established that those who levied such an accusation against Maryam were liars, then establishing that those who accused ‘Aa-ishah of the same were liars is more rightful.

The model of this debate is that two groups are compared to each other. One group has more and greater virtues as well as less and smaller ills than the other. So if an ill were directed to them, they counter that the ills of the second group are more and greater [1], such as the statement of Allaah the Exalted:

"They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allaah is preventing mankind from following the way of Allaah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haraam (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing." [Al Baqarah: 217]

This is the case with the Jews and Christians when compared to the Muslims, and it is the case with the people of innovations when compared with the people of the Sunnah, especially the Raafidah [of the Shee’ah].

It is the same case with Ahlus Sunnah against the Raafidah concerning Abu Bakr and ‘Alee. The Raafidee cannot establish the Eemaan of ‘Alee, his trustworthiness and that he is in Jannah, let alone his Imaamah, if he does not establish the same for Abu Bakr, ‘Umar and ‘Uthmaan. Otherwise, whenever he tries to establish that for ‘Alee alone, the evidences would not support him. Just as if the Christians would like to establish the Prophet-hood of ‘Eesaa and not of Muhammad, the evidence would not support them either.

In other words: If a religion with errors accuses Islaam or the Muslims of a perceived ill or vice as is rampart in present times, then the Muslims should counter with what is worse in the accusing religion. An example is their vile attempt at an accusation that ‘Aa-ishah was young etc, the Muslims should not spend the majority of the time in defense or making excuses that may not even be legislatively accepted, rather they should counter that Maryam was between 12 and 14 when she gave birth to ‘Eesa ‘Alayhi as Salaam, which would make her a ‘child’ when she became pregnant, while ‘Aa-ishah was never pregnant at all. So when they start defending this issue saying that it was normal at the time and so forth, then the response is likewise and more so is the case with ‘Aa-ishah.

Author: Shaykhul Islaam ibn Taymiyyah
Reference: Minhaaj as Sunnah: Vol 2 P. 58

An Example of Shaykh Ibnul-'Uthaymeen's Beautiful Manners in Giving Da'wah

An Example of Shaykh Ibnul-'Uthaymeen's Beautiful Manners in Giving Da'wah

Doctor Saud al-'Ajaaji who was amongst those who accompanied Shaykh al-'Uthaymeen on the last medical trip he made to Boston (a city in America) said,

“Whilst we were leaving the hotel where we were staying in, a little American boy who was with his mother stood in front of him - the Shaykh caught his attention because of his Saudi thawb and abayah - so he began to touch him on his head and to play with him. So his mother asked him to greet the Shaykh and he returned an even better greeting. Then the Shaykh said directing his speech to the mother 'May Allaah guide you to Islaam' all during which he kept lowering his gaze. Then the mother told her son to bid the Shaykh farewell by saying to her son, 'Tell him have a nice day.' So the Shaykh asked me what he said, I told him he said ‘Have a nice day.’ However some of those who were accompanying him became annoyed because of the way in which the woman was dressed. One of them even made some remarks towards her, but the Shaykh did not like this and he said, 'O brothers this is not from the mannerisms of Islaam, the mother and he son were smiling at us and they were very cordial in speech, so it is upon us to reciprocate the favour. So rather then make du'aa against them, we should make du'aa for her which by the way is the path of this exalted religion.'”

(an-Nur Magazine: nos. 191)

Tuesday, 29 December 2009

How to Deal With A Bad Companion

How to Deal With A Bad Companion

ibn al-Qayyim rahimullah said:

"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from.

Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride.

If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination. "

['al-Wabil as-Sayyib'; p. 45]

Monday, 28 December 2009

Allowing Oneself to Enter Into Fitan Out of Feeling Safe From The Plot of Allah

Allowing Oneself to Enter Into Fitan Out of Feeling Safe From The Plot of Allah

This is the Sunnah of Allaah – The One free of all imperfections and Most High. That He delivers His believing servants from the plots of the oppressors. So He places the penalty of the plot upon the plotters themselves.

The believer spends his life being balanced between fear and hope. He does not fear in such a way that he despairs from the mercy of Allaah. Nor does he hope in such a way that he feels safe from the plot of Allaah* The Majestic and Most High.

((Do they feel safe against the plot of Allaah? None feels secure from the plot of Allaah except a people that are losers)) [Soorah Al-A’raaf: 99]

So he does not feel safe from the plot of Allaah, and there occurs in the Hadeeth:
((…Indeed one of you acts with the actions of the people of Paradise – such that there isn’t between himself and it but an arms length. But that which has been written overtakes him and so he acts with the actions of the people of the Fire and so enters it))**

For what reason did he enter the fire? He entered it due to his doing the actions of the people of the Fire. So the reward is in accordance to and in level with the actions. So due to his death having occurred in a state whereupon he commits an action of the people of the Fire – he thus enters the Fire; likewise the opposite.

((And indeed one of you acts with the actions of the people of the Fire – such that there isn’t between himself and it but an arms length. But that which has been written overtakes him and so he acts with the actions of the people of Paradise and so enters it))***

For what reason did he enter it? He entered it due to his doing the actions of the people of Paradise, and he died upon that.

So the Fire is not entered into except due to actions. Likewise the Paradise is not entered into except due to actions.

Actions are based upon the conclusion/end. So a person should not be beguiled due to his righteousness and uprightness and in doing so feel safeguarded from straying.

How many from the believers and from the Muslims and from the Scholars strayed? Allaah The Majestic and Most High caused them to stray when there appeared from them that which made itself manifest by way of violations. So one should not feel safe and nor should one give himself distinction and say: ‘there is nothing upon me’ and: ‘I am a believer’ or ‘I am a Scholar’ or ‘I am such and such’ then feeling safe from straying and so mixes with the evil doers and listens to the evil doers and gives his attention to trials and problems and claims that ‘he knows’ and so on and so forth and that he is a believer and does not deceive. He should not feel safe for himself.

((The hearts of the servants are between two fingers from the fingers of Ar-Rahmaan))****

He should not feel safe for himself.

Al-Khaleel (Ibraaheem) (‘alaihis salaam) said:

((…Keep me and my sons away from worshipping idols. O my Lord! Indeed they led many amongst mankind astray…)) [Soorah Ibraaheem: 35-36]

So a person should not feel safety for himself from trial and tribulation and from fear and a bad ending/death. Even if he is from the most righteous of people. Nor should he feel safe that he will have a good ending whether he is from the most righteous of people. Nor should he despair from the mercy of Allaah – even if he is the most disbelieving of people. Since Allaah may bestow upon him the ability to make repentance and so he dies upon Islaam and so enters Paradise. Since whilst he is alive, then he is subject to this or that. So actions are based upon the conclusion/end.
*Regarding Allaah The Most High describing Himself as plotting then Ibn Al-Qayyim (rahimahullaah) says:

'As for the plotting that He (Allaah) has described Himself with; then it is His rewarding those that plot over His believers and His Messengers. So he defies their wicked plotting by way of His good plot. Thus their plotting is the most ugliest of things, whilst from Him it is the best thing – because He (Allaah) is Just and One that rewards. As is the case of guile from Him – it is as a reward for the guile upon His Messengers and His allies. So there can be no better than that guile and plot.' (See: Fawaa’id Al-Fawaa’id page 68) [Translators note]

** Reported by Al-Bukhaaree no. 3208 and Muslim no. 2643 and Aboo Dawood no. 4708 and Ibn Maajah no. 76 and Ahmad in his Musnad as no. 3624 and others.

*** Ibid

**** Reported by At-Tirmidhee no. 2140 and Ibn Maajah no. 3834 and Ahmad in his Musnad no. 12107 and Ibn Abee Shaibah in his Musannaf vol 10 p. 209 and Aboo Ya’laa in his Musnad vol 4 p. 207 no. 554 and At-Tabaree in his Tafseer no. 6653 & 6654. It was declared as Hasan (sound) by Shaikh Al-Albaani in his Saheeh Sunan At-Tirmidhee vol 2 p. 443 no. 2140. The wording of the Hadeeth is: ((Indeed the hearts are between two fingers from the fingers of Allaah)) and in some narrations: ((between two fingers from the fingers of Ar-Rahmaan; He fluctuates them however He wishes))

Shaykh Saalih al-Fawzaan

Shaikh Saalih Al-Fawzaan's explanation of Sharh as-Sunnah (part 13)

Translated by Aboo Haatim Muhammad Farooq

Taken from:

A Sin that Leads to Jannah

A Sin that Leads to Jannah

"Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:
'A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.'

They said: 'How is that?'

He said: 'He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.

And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.

So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favor. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."

Madarij as-Salikeen, 1/299

Ibn al-Qayyim

10 Ways of Protection from Shaytan

10 Ways of Protection from Shaytan

1. Seeking refuge with Allah from Shaytan. Allah the Most High said, “And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.” [41:36]

2. Recitation of the two soorahs al-Falaq(113) and an-Nas(114), as they have wondrous effect in seeking refuge with Allah from his evil, weakening Shaytan and protection from him. This is why the Messenger, sallallahu `alayhi wa sallam, said: “No person seeks refuge with anything like the Mu`awwidhatayn (soorahs al-Falaq (113) and an-Nas (114))”. [an-Nasaa’i, 5337]

3. Recitation of Ayat al-Kursi (2:255).

4. Recitation of soorah al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “The house in which al-Baqarah is recited is not approached by Shaytan.” [Muslim]

5. The final part of al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “Whoever recites the two last verses of al-Baqarah at night they will suffice him.” [Muslim]

6. Recitation of the beginning of soorah Mu’min (Ghafir), until His saying, “wa ilayhi-l-maseer” (to Him is the destination). (i.e. “Ha. Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.” [40:1-2])

7. Saying “la ilaha ill Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay’in qadir” (there is nothing worthy of worship except Allah, He has no partner, His is the Dominion and Praise, and He is able to do all things) a hundred times.

8.The most beneficial form of protection from Shaytan: abundance of remembrance of Allah, the Exalted.

9. Ablution and prayer, and they are from among the greatest means of protection, especially at the time of emergence of anger and desire.

10. Abstinence from excess speech, food and mixing with people.


Summarized from Bida’i` al-Fawa’id (304-308)

Imam Ibn ul Qayyim al Jawziyyah

Concerning obstacles and trials in the life of the believer

Concerning obstacles and trials in the life of the believer

Ibn Al-Qayyim said: Shaikh ul-Islaam Ibn Taymiyyah (rahimahullaah) said to me on an occasion:

((Obstacles and trials are like warmth and cold; so if the servant knows that they are both imperative – then he does not become angry due to their occurrence and nor does he grieve due to that and nor does he become saddened.))

Shaykh ul-Islaam Ibn Taymiyyah

Jaami' al-aadaab vol 1 p.402

Translated by Aboo Haatim Muhammad Farooq

Taken from: