The Meaning of the “Knowledge” mentioned in the Ayaat and Ahaadeeth

AUTHOR: Shaikh Muhammad ‘Umar Bazmool SOURCE: His treatise “At-Ta’seel fee Talab-il-‘Ilm“PRODUCED BY: Al-Ibaanah (dot) com
The Second Foundation:
What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are a collective obligation.

These sciences fall under Allaah’s statement: “And prepare against them all you can of power, including steeds of war…” [Surah Al-Anfaal: 60]

They also fall under the principle: “There is no harming (of oneself) or harming others.”

And they fall under the principle: “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”

* This principle entails the following matters:

1. The statement: “This is obligatory upon every Muslim or student of knowledge.” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”

2. The knowledge that the Salaf praised and which they intended in their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh (radhiAllaahu ‘anhu), when he said: “Learn knowledge, for indeed learning it for the sake of Allaah is fear (of Him), seeking it is worship, studying it is glorification of Allaah, researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a minister to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise. Allaah raises people by way of it, thus making them noble leaders and chiefs in matters of good who are emulated, as well as guides to goodness whose footsteps are followed and whose deeds are highly regarded.”

So therefore, from the things that this principle entails is that: The knowledge that Allaah, His Messenger and the predecessors, such as the Sahaabah and the Taabi’een have praised is nothing else but knowledge of the Religion. As for all of the other forms of knowledge, they were not the ones intended in the praise for “knowledge” found in these ayaat, ahaadeeth and statements of the Salaf.

So knowledge of medicine, engineering, chemistry, and physics is not what was intended in the ayaat and ahaadeeth.

When we come to understand this, we must ask: “What is the ruling on learning these sciences?”

I say: It falls under the collective obligations, Acquiring knowledge of it falls under (the principle): “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”

Acquiring knowledge of these sciences falls under the statement of Allaah: “And prepare against them all you can of power, including steeds of war…” [Surah Al-Anfaal: 60]

This is the ruling on these sciences. If some people take on the responsibility of learning them, the obligation becomes removed from everyone else.

What also falls under the requisites of this principle is what I mentioned to you previously – that it cannot be unrestrictedly said that these sciences or their likes are obligatory for every Muslim to know.

So for all the more reason, it is incorrect to unrestrictedly say that the knowledge of that which is associated with newspapers and magazines is from the “knowledge” that every student of knowledge is obliged to learn.

There’s No One From Amongst You, Except That His Lord Will Speak To Him

There’s No One From Amongst You, Except That His Lord Will Speak To Him

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) mentioned in his writing Al-Aqeedah Al-Waasitiyyah:

The seventh narration which establishes the speech (of Allaah):

It is His (sallallaahu alayhi wa sallam) statement: “There’s no one from amongst you, except that his Lord will speak to him and there will be no translator between them.”

Imaam Al-Allaamaah Shaykh Muhammad Ibn Saalih al-Uthaymeen (may Allaah have mercy upon him) stated explaining this: “Allaah will speak to him and there will be no translator between them. That will take place on the Day of Judgment. The translator is the one who is between two individuals who speak different languages. He relays the speech of one to the other.

There are four conditions that have to be met in relation to the one who translates: Trustworthiness, that he is knowledgeable of the language he is translating from, he is knowledgeable of the language he is translating to and he is knowledgeable of the topic that he translating.

In this narration it’s established that from the characteristics of Allaah is: The speech, and it is by way of a voice that is heard and understood.

The person should be afraid from that speech which will take place between him and his Lord that he will become exposed in front of Allaah, when Allaah addresses him about his sins. Therefore, leave off the acts of sin and have fear of Allaah.” [Source: The Explanation of Al-Aqeedah Al-Waasitiyyah by Al-Imaam Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy upon him), Maktabah Al-Hikam Ad-Deeniyyah pg. 272]

http://www.uponistiqaamah.blogspot.com/

The Great Debate

of Ibn ‘Abbās with the Khawārij

Taken from al-Silsilah al-Ṣaḥīḥah (5/12-13) by al-Albānī and Munaẓẓarāt a’immat al-Salaf, p.89-91.

Translator: Abbas Abu Yahya

http://www.answering-extremism.com/

The Debate

(Ibn ‘Abbās narrated:)

When the Harūriyyah (the Khawārij) rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alī. Continuously people would come to ‘Alī and say, “Oh Leader of the Believers, verily these people are rebelling against you.”

He would reply, “Leave them, verily I will not fight them until they fight me and that is what they will do.”

So when it came to that day, I came to ‘Alī before the noon prayer and I said to him, “Oh Leader of the Believers, delay the prayer until it is cooler perhaps I will speak to these people.”

He said: “Verily, I fear for you.”

I said, “Never! I used to be known as a man of good manners, I never harmed anyone.”

He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday while they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due to (constant) prostration (in prayer) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high raised clothing and with tired and worn out faces [due to not caring for themselves].

So, I greeted them and they said, “Welcome, oh son of Abbās! And what is this cloak you are wearing?”

I asked, “What deficiency do you see from me? Indeed, I saw the Messenger of Allah (sallallaahu ‘alaihi wa sallam) dressed in the best of what you can find in Yemeni clothing, then I recited this verse

Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?”

[Sūrah al-A’rāf, 7:32]

Then they asked, “What has brought you here?”

I told them, “I have come to you from amongst the companions of the prophet (sallallaahu ‘alaihi wa sallam) – the Muhājirūn and the Anṣār and from the son of the uncle of the prophet (sallallaahu ‘alaihi wa sallam) (‘Alī), who is his son-in-law. And upon them descended the Quran; they are more knowledgeable about it than you and there is not one of them (the companions) amongst you. I have come to convey to you what they say, and to convey to them what you say.”

A group amongst them said, “Do not debate with the Quraysh because verily Allah, (Subhanahu wa Ta’ala) says:

Nay! But they are a quarrelsome people.

[Sūrah al-Zukhruf, 43:58]

Then a group of them turned towards me and two or three of them said: “Verily, we will speak to him.”

So I said, “Come forward, what is the grudge you have against the companions of the Allah’s messenger and the son of his uncle (‘Alī)?”

They answered, “Three points.”

I asked, “And what are they?”

They said, “One of the points is that he (‘Alī) had men judge in a matter of Allah while Allah says:

The judgment is for none but Allah.

[Sūrah al-Anā’m, 6:57 and Sūrah Yūsuf, 12:40, 67]

“What have men got to do with the judgment?”

I said, “This is one point.”

They said, “As for the second point, then he fought and he did not take captives nor did he take the war booty. If they were disbelievers, then their captives are permissible for us and if they were believers then their captives are neither permissible to take nor was it allowed to fight them (in the first place).”

I said, “This is the second point, and what is the third point?” Or he said something similar.

They said, “He should remove the title of ‘Leader of the Believers’ (Amīr al-Mu’minīn) and if he is not the ‘Leader of the Believers’ then he is the ‘Leader of the Disbelievers’ (Amīr al-Kāfirīn).”

I asked, “Do you have any points other than these?”

They replied, “These are sufficient for us.”

I said to them, “Do you understand that if I read to you from the book of Allah (Azza wa Jall) and from the Sunnah of His prophet (sallallahu ‘alaihi wa sallam) that which refutes what you say, will you then return (back)?”

They said, “Yes.”

I said: “As for your statement that ‘Alī had men judge in a matter that was for Allah; then I will read to you from the book of Allah, where Allah has delegated His judgment to men regarding the eighth of a quarter of a dirham. Allah (Tabarak wa Ta’ala) commanded the people to judge in this matter.

Do you not understand the saying of Allah (Tabarak wa Ta’ala):

Oh you who believe, do not kill the game while you are in a state of Iḥrām,

and whosoever of you kills it intentionally, then the penalty is an offering

equivalent to the one he killed, as judged by two just men among you.

[Sūrah al-Mā`idah, 5:95]

And it is from the judgment of Allah that He delegated men to judge in this matter. If Allah willed, He could have judged in this matter but He allowed men to judge.

I ask you by Allah, is it better that men judge in something regarding reconciliation in disputes and in preventing bloodshed or regarding the hunting of a rabbit?”

They said, “Of course, this is better.”

“And regarding a woman and her husband (Allah says):

If you fear a breach between the husband and wife, appoint two arbitrators:

one from his family and the other from hers.

[Sūrah al-Nisā’, 4:35]

“Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman? Have we finished with this point?”

They replied, “Yes.”

I said, “As for your statement, ‘He fought but did not take captives and did not take war booty,’ then would you take your mother (in Islam), Ā’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her while she is your mother? If you say, ‘We make permissible from her that which we make permissible from other than her,’ then you have committed disbelief. And if you say, “She is not our mother,” then you have also committed disbelief:

The prophet is closer to the believers than their own selves, and his wives

are their mothers.

[Sūrah al-Aḥzāb, 33:6]

“And so you are between the two ill judgments. So, which of them do you want to take?

Have we finished with this point?”

They replied, “Yes.”

“As for ‘Alī removing the title of ‘Leader of Believers’, then I will give you something that will please you; verily, the prophet of Allah contracted an agreement with the Mushrikīn (the disbelievers of Quraysh) on the Day of Hudaybiyyah, and the prophet (sallallaahu ‘alaihi wa sallam) said to ‘Alī:

Write, oh ‘Alī: This is what Muhammad, the messenger of Allah, agrees with.

They, the Mushrikīn, said, ‘If we knew you to be the messenger of Allah, we would not have fought you.’ So the messenger of Allah (sallallaahu ‘alaihi wa sallam) said:

Oh Allah, indeed You know that I am Your messenger. Erase it, ‘Alī, and write:

This is what Muhammad Ibn ‘Abd Allah agrees upon.

“I swear by Allah that the messenger of Allah (sallallaahu ‘alaihi wa sallam) is better than ‘Alī and even he erased his own name, and erasing his name does not erase his prophet-hood.

Have we finished with this point?”

They said, “Yes.”

So 2,000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhājirūn and Anṣār fought them. [Recorded by ‘Abd al-Razzāq in his book: al-Muṣṣannaf (18678), Aḥmad (1/243), al-Hākim (2/150-152), Ibn Abd al-Barr in his Jām’’ Bayān ‘Ulūm (2/962-964/ 1834) and others.]

The Reference for this Narration

Narrated by al-Dārimī in his Sunan (1/68-69) and by Baḥshal in: Tarīkh Waṣīt. This narration is reported on the authority of ‘Amr Ibn Salmá and authenticated by al-Albānī. There are other narrations of this story. It has been narrated by Abd Allah Ibn Aḥmad in: Zawā’id al-Zuhūd, (p.428) and by Abū Naī’m in: Ḥilyat al-Awliyyāt, (4/380-381). Also recorded by al-Ṭabrānī in: al-Kabīr, (9/125-126) and by ‘Abd al-Razzāq in: al-Muṣṣannaf, (5409). al-Ḥaythamī narrated it in: Mu’jam al-Zawā`id, (1/181). As for the narration of ‘Abd al-Razzāq and al-Ṭabrānī, it has been authenticated by al-Ḥaythamī in: Mu’jam al-Zawā’id, (1/181).

The narration of Abū Naī’m in al-Ḥilyat was reported on the authority of Abū Za’rā.

This story has many other narrations in al-Kabīr and some of them were authenticated by al-Ḥaythamī.

Reciting Surah Al-Faatihah in Every Prayer

Reciting Surah Al-Faatihah in Every Prayer

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)PRODUCED BY: Al-Ibaanah (dot) com
In his classical treatise, Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, says: “The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah…”

In his explanation of this last pillar, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This applies to everyone – the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid) in the same manner – and according to the most correct opinion even in the audible prayers.

The ma’moom listening to the recitation of the Imaam and remaining attentive to it does not remove the obligation of reciting Surah Al-Faatihah from him according to the most correct opinion of the scholars. This issue is one of differing since the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “There is no prayer for he who does not recite the opening chapter of the Book” includes the one leading the prayer, the one being led in prayer and the one praying alone. He (sallAllaahu ‘alayhi wa sallam) said: “There is no prayer for he who does not recite…” Listening is not reciting.

It’s true that the one being led in prayer should remain attentive to the recitation of the one leading the prayer. However, the extent in which it takes him to recite Surah Al-Faatihah is exempted from this, whether he recites Al-Faatihah along with the Imaam in succession or he is able to recite it during one of the moments in which the Imaam pauses or he recites it while the Imaam is reciting the (next) surah in any of the opportunities he gets. This is since there is no mention (in the texts) of a specific time for the one being led in prayer to recite Surah Al-Faatihah.

Irregardless, he must recite it since the prayer of the one who does not recite Surah Al-Faatihah is invalid whether he is leading the prayer, praying alone or – according to the most correct view as stated before – even if he is being led in prayer and standing behind an Imaam that is reciting out loud. The strongest proof for this is the qudsee hadeeth in which Allaah said: “I have divided the prayer between Myself and My servant into two halves.” What is meant by “prayer” here is Surah Al-Faatihah. Allaah referred to Al-Faatihah as the prayer.

“I have divided the prayer between Myself and My servant into two halves, and My servant will have what he asks for. When the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’ And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’ And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between My servant and I and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’”

Allaah has referred to Surah Al-Faatihah as the “Prayer” in this qudsee hadeeth. This includes everyone who prays, meaning: Whoever does not recite Al-Faatihah has no prayer. So the hadeeth explains itself and supports itself.

Therefore, a person who prays behind someone – even an Imaam that is reciting out loud – should not leave off reciting Surah Al-Faatihah just because of what he has read in the books of one of the madh-habs. If he considers this type of hadeeth to be authentic as well as the second hadeeth “There is no prayer for he who does not recite the opening chapter of the Book” and other narrations concerning Surah Al-Faatihah that bear a similar meaning, it is not permissible for him to turn away from these ahaadeeth by claiming that he is following the madh-hab of so and so and that this madh-hab says it is not obligatory upon the one being led in prayer to recite Al-Faatihah particularly when the Imaam is reciting out loud. This is not a correct stance.

Imaam Maalik, may Allaah have mercy on him, the Imaam of Madeenah and one of the great ones to have taught at the Prophet’s Masjid during the time of the Taabi’-ut-Taabi’een who would teach in the proximity of the garden would advise his students saying to them: “Every person’s statements can either be accepted or rejected except for the inhabitant of this grave” and he pointed to the Prophet’s (sallAllaahu ‘alayhi wa sallam) grave, which was close to where he was teaching.

This is what it means: It is not befitting for a Muslim – especially a student of knowledge – that comes upon a hadeeth of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) to claim that this hadeeth opposes our madh-hab, and then abandons it claiming that he is doing so out of following his madh-hab. Following one of the madh-habs is not obligatory. There does not exist at all any creature whom we are obligated to follow and for whom we will be questioned about following – if we fall short in doing that – except for the Messenger of Allaah, Muhammad, (sallAllaahu ‘alayhi wa sallam). Such a person does not exist.

As for the one who says: “And it is an obligation to blindly follow a scholar from amongst them” as the saying goes, using such wording that implies the same understanding of this statement made by the author of Jawharat-ut-Tawheed, then such a statement is baseless.

We are not obligated to follow any one of the four madh-habs. It is not an obligation. In fact, the most correct view is that it is not even permissible. The term “obligation” is a legal ruling and a legal ruling does not become established except by a proof from the Qur’aan or the Sunnah.

Whoever claims that something is obligatory is required to bring forward the proof for his claim. What is meant by the saying that we are obligated to follow the madh-hab of Imaam Maalik?? How could this be when at his time there were three other Muslim Imaams of his caliber? And altogether, these four Imaams were considered the Imaams of the world during the time of the Taabi’-ut-Taabi’een as Ibn Taimiyyah said: “These four are the Imaams of the world during the time of the Taabi’-ut-Taabi’een. Amongst them is Imaam Maalik in the Hijaaz, Al-Laith bin Sa’ad in Egypt, Ath-Thawree in ‘Iraaq, and Al-Awzaa’ee in Shaam.” So it is not permissible to blindly follow three of them but as for the fourth, we can?!?!

Where did they get this from? What is the proof for it? For three of them it is not permissible, ok, it is not obligatory. It is not permissible for us to blindly follow Laith or Thawree or Al-Awzaa’ee, but as for Imaam Maalik, we must blindly follow him? Where did such a division come from? Who is the one who made such a thing an obligation? Did some revelation come down saying: “If an Imaam reaches the level of Imamship, the ummah is obligated to follow him?” There must be some text similar to this reported. And because there is none, the claim that blind-following one of the four Imaams is a false claim.

I am only using Imaam Maalik as an example here because I used his statement previously. Afterward, I remembered the three other Imaams that were of his caliber. Imaam Abu Haneefah, Ash-Shaafi’ee, Maalik and Ahmad were all Muslim Imaams, but there were others along with them who were just like them. Weren’t they more knowledgeable than them? It was said that Laith bin Sa’ad was more knowledgeable than Maalik. The point I’m trying to make is: The only one whom we are obligated to follow and for whom we will be questioned about following is Muhammad (sallAllaahu ‘alayhi wa sallam).

Every Muslim knows and memorizes the three questions that he will be asked in the grave. When a person dies and is buried, he will definitely be asked these three questions: “Who is your Lord?” “What is your Religion?” And “who is your Prophet?” In some wordings of the narration, it states: “What do you say about the man who was sent to you?”

This is in reference to Muhammad (sallAllaahu ‘alayhi wa sallam). One of the questions will not be: “Who is your Imaam? What is your madh-hab? What is your way?” No such report has been mentioned. Our Imaam, our example, our prophet and our leader to Allaah is Muhammad (sallAllaahu ‘alayhi wa sallam). We have no other Imaam. The four Imaams as well as those who were of their caliber and standing would call the people to follow this same Imaam. They did not come with the purpose of calling people to follow them. This is why Imaam Abu Haneefah would say: “It is Haraam (unlawful) for anyone to blindly-follow us until they know from where we took (i.e. the sources).” Several scholars have reported this statement on him, such as Ibn ‘Abdil-Barr and Ibn ‘Aabideen in his Hanafee notes.

I would like to reiterate to the students of knowledge that the act of following the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) does not fall second to the act of worshipping Allaah. This is since worshipping Allaah is what is meant by “Laa Ilaaha Illaa Allaah” whereas following the Messenger of Allaah is what is meant when you say: “Ash-hadu anna Muhammadan Rasoolullaah.” These two statements are like one statement – the first part of it is not complete without the second part or the second part without the first. We must understand this point well. So the opening chapter of this Qur’aan is one of the important pillars of the prayer.

The So-Called Story of Alqamah, Whose Mother was Displeased with Him

In the Name of Allaah…

The following fabricated story has been passed around in emails and is found on some websites that don’t seem too concerned about what is attributed to the Messenger of Allaah (may Allaah raise his rank and grant him peace):

Alqamah (radi Allahu anhu) was a very pious person. He spent his time in prayer and fasting. At the approach of death he was unable to proclaim the Kalima Shahada, in spite of repeated instruction by those present. Alqamah’s wife sent a messenger to Rasul Allah (sal Allahu alaihi wa sallam) to inform him of Alqamah’s grave condition.

Rasul Allah (sal Allahu alaihi wa sallam) enquired whether the parents of Alqamah were alive. He was informed that Alqamah’s mother was alive. Rasul Allah (sal Allahu alaihi wa sallam) asked the aged mother about Alqamah. She replied: ‘Alqamah is a very pious person. He passes his time in Salat and Saum. He performs Tahajjud, but he always disobeys me for the sake of his wife. I am, therefore, displeased with him.’

Rasul Allah (sal Allahu alaihi wa sallam) said: ‘It will be best for him if you forgive him.’ However, she refused. Rasul Allah (sal Allahu alaihi wa sallam) ordered Bilal (radi Allahu anhu) to gather firewood. On hearing this order, Alqamah’s mother asked in consternation: ‘Will my child be burnt in the fire?’

Rasul Allah (sal Allahu alaihi wa sallam) said: ‘Yes! Compared to the punishment of Allah, our punishment is light. I take oath by Allah that as long as you remain displeased with him, neither his Salat nor his Sadaqah is accepted.’

The old lady said: ‘I make you and all people present witness that I have forgiven Alqamah.’ Rasul Allah (sal Allahu alaihi wa sallam) addressing the gathering, said: ‘Go and see if the Kalima is on the tongue of Alqamah or not.’

After returning from Alqamah the people informed him that he was reciting the Kalima. Thus, he left this world with the Kalima on his lips. After burying Alqamah, Rasul Allah (sal Allahu alaihi wa sallam) said: ‘The curse of Allah is on the one who causes difficulty to his mother. The curse of the angels and the curse of mankind be on him. Allah Ta’ala neither accepts his Fardh nor his Nafl Ibadat as long as he does not repent and obey his mother. He has to gain her pleasure as best as he can. Allah’s Pleasure depends on the mother’s pleasure and His Wrath is concealed in her wrath.’ [Ahmad]

This is a fabrication that was actually deleted from the Musnad of Imaam Ahmad by the author himself, since it was narrated by Faa’id ibn ‘Abdir-Rahmaan, an abandoned narrator. So it is not correct to attribute it to Imaam Ahmad, as pointed out by Shaykh al-Albaanee in his Dha’eef at-Targheeb (2/144), and he referenced it for those who want more details about it to as-Silsilah ad-Dha’eefah (#3183), calling it dha’eef jiddan. Other scholars listed it in their books warning against fabrications, like Ibn al-Jowzee in his al-Mowdhoo’aat.

it seems to be widespread on websites in both Arabic and English, those that don’t seem to care much about authenticity. Furthermore, it is incorrect to narrate this story as a hadeeth under the pretense that it is about fadhaa’il al-a’maal (virtuous deeds), since there is a lot of meaning to the narration outside of that, and the permissibility of using such narrations just for admonishments does not include narrations that are severely weak or fabricated, as is the case here.

Furthermore, in the story are clear indications that it is not authentic, like the mention of a person not having his prayer or charity accepted whilst his mother is not pleased with him, or that the Messenger (sallallaahu alayhe wa sallam) was actually gathering firewood to burn him! We seek refuge with Allaah!

So be warned, fear Allaah the One who puts people in the Hellfire because of lies on the Messenger (sallallaahu alayhe wa sallam), and warn those who have narrated this to you. And Allaah knows best.

Written by: Moosaa Richardson

http://www.bakkah.net/en/the-story-of-alqamah-whose-mother-was-displeased-with-him.htm

Everybody fall into some how a little or alot

In the Name of Allaah…

Most people entertain bad thoughts about Allaah regarding their own personal situations and the situations of others. The only ones who remain safe from this are those who truly know Allaah, His Names, His Attributes, and what His Wisdom and Right to be praised really entails.

So let every sincere, sound-minded individual focus on himself regarding this, and then repent to Allaah and seek His Forgiveness from the negative notions he entertains about his Lord.

Look closely at anyone! You will find that people become upset with Qadr and blame things on it, saying that, “It should have been this way or that way…”

Some people behave this way only rarely, others more commonly!

Inspect yourself - Are you innocent!?

If you are saved from it, you are safe from something terrible…
But really, I doubt you are even safe!

-Ibn al-Qayyim

This is a passage from the great writings of al-‘Allaamah Ibn Qayyim al-Jowziyyah, as quoted in the book, Kitaab at-Towheed, by Shaykh Muhammad ibn ‘Abdil-Wahhaab.

This passage was an explanation of some Qur’aanic verses exposing the notions and ill assumptions of the hypocrites after the defeat suffered at the Battle of Uhud. It is absolutely amazing how this great scholar tied the filthy beliefs of the hypocrites to our own hearts and actions, and guided us to take a an important personal lesson from the hidden enemies of Islaam and their false notions about the Wisdom of Allaah and His Qadr.

From the attributes of the hypocrites is that they do not submit to the Qadr of Allaah, instead they find fault with it, and claim that things would have been better had they been in charge of the affair!

Review Soorah Aal ‘Imraan (3:154).

Ibn al-Qayyim said, “Inspect yourself - Are you innocent?!”

I remind myself and my brothers and sisters in Islaam to sincerely think about the following statements and ponder over how distant we are from them in reality:

“That’s just great! This is why I hate Mondays!”
“What is wrong with this laptop? Another virus!! And of course this would happen NOW, when I have all this important work to finish!!”
“The car seems to break down every time I’m running late!”
“My stupid cellphone keeps shutting down…!”
“Oh great! One more red light! As if I’m not late enough!”
“I stoved my toe on that stupid table!”

These small everyday trials we face and the emotions we react with are all part of our personal test. Our reactions, beliefs, and statements are all being recorded!

With the above mentioned complaints and reactions, who are we actually displeased with? We know that the table didn’t do anything to our toe, right? We know that cars, cellphones, and laptops don’t actually choose to do things to harm us in reality, right?

So then, again - WHO or WHAT are we really displeased with when uttering these kinds of statements?

We desperately need our spouses, friends, and companions to remind us, quite simply, with the following question:

Are you unhappy with the Qadr of Allaah?

Let us replace the bad reactions mentioned with the very best guidance available, the guidance of the Prophet Muhammad (sallallaahu ‘alayhe wa sallam):

وإن أصابك شيء فلا تقل لو أني فعلت كذا لكان كذا وكذا لكن قل قدر الله وما شاء فعل…
“…And if something (bad) befalls you, do not say, ‘Had I only done such-and-such, then such-and-such would have happened, rather say: Qadrullaahi, wa maa shaa’ fa’ala (This is from the Qadr of Allaah, and He does whatever He wills).” [Muslim]

Let us affirm everything we face as the Qadr of Allaah, submit to Allaah being pleased with the trial He (and no one else) has chosen for us, and be afraid of a bad reaction that would be written against us and handed to us on the Day of Account.

And Allaah knows best.

Written by: Moosaa Richardson

Being stingy with the deen (religion)

Written by/Said by: Al-Imaam Al-Baihaqee (رحمه الله)
Taken from: Al-Jaami’ li Shu’ab Al-Imaan, volume 3, pages 167-170

Al-Imaam Al-Baihaqee (رحمه الله) said in his book, “Al-Jaami’ li Shu’ab Al-Imaan”, volume 3, pages 167-170:

A chapter about the person being stingy with his deen to the point that being thrown into fire is more beloved to him than disbelief

That is because of what has come on the Prophet (صلى الله عليه وسلم) in that which Abu ‘Abdillah Al-Haafidh has transmitted to us (saying) Abul-Abbaas Muhammad ibn Ya’qoob narrated to us (saying) Ibraaheem ibn Marzooq narrated to us (saying) Wahb ibn Jareer and Bishr ibn ‘Umar both said Shu’bah narrated to us on Qataadah on Anas (رضي الله عنه) that he said, The Messenger of Allaah (صلى الله عليه وسلم) said:

“Three (traits), whoever has them (then) he has found the sweetness of Imaan (faith); he who Allaah and His Messenger are more beloved to him than anyone else, and he who loves someone, loving him only for Allaah, and he who being thrown into fire is more beloved to him than returning to disbelief after Allaah has saved him from it.”

The two (Al-Bukhaaree and Muslim) have transmitted it in the Saheeh from the hadeeth of Shu’bah ibn Al-Hajjaaj.

Abu ‘Abdillah Al-Haafidh has transmitted to us (saying) Abu Bakr Muhammad ibn Ahmad ibn Baalawaih has transmitted to us, and Abul-Husain ibn Al-Fadl Al-Qattaan transmitted to us (saying) Abu Sahl ibn Ziyaad has narrated to us, they both (meaning Abu Bakr and Abu Sahl) said Ishaaq ibn Al-Hasan Al-Harbee narrated to us (saying) Affaan narrated to us (saying) Hammaad ibn Salamah narrated to us (saying) Thaabit Al-Bunaanee transmitted to us on Anas ibn Maalik (رضي الله عنه) that the Messenger of Allaah (صلى الله عليه وسلم) said:

“Three (traits), whoever has them (then) he has found by them the sweetness of Imaan; he who Allaah and His Messenger are more beloved to him than anyone else, and the man who loves a man loving him only for Allaah, and the man who being thrown into the fire is more beloved to him than returning to being a Jew or a Christian.”

Muslim transmitted it in the Saheeh by way of another chain on Hammaad.

Al-Baihaqee (رحمه الله) has said:

So he (صلى الله عليه وسلم) has demonstrated by this statement that being stingy with the deen (not wanting to give any of it up) is from Imaan because he mentioned the sweetness like Imaan and what he intended is that the person who is stingy with his deen is like someone eating something sweet, for just as the one who craves something sweet, he does not find the sweet sensation and take pleasure in it except when eating it, likewise the one who craves Imaan, his intent from it is not granted to him except when he is stingy with it, for verily he, when he is stingy with Imaan he won’t do that which will spoil it just as he who finds the sweet sensation of something sweet won’t do that which will nullify it, and Allaah knows best.

It also enters into this chapter that which Allaah (سبحانه وتعالى) narrated to us from the story of the Prophet Shu’aib (عليه السلام) when his people said to him:

ِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا

“We will certainly oust you, O Shu’aib, and those who have believed with you from our town or you will return to our religion.”

So he said:

َ أَوَلَوْ كُنَّا كَارِهِين * قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلا أَنْ يَشَاءَ اللَّهُ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ

“Even though we hate it! We would have invented against Allaah a lie if we returned to your religion after Allaah had saved us from it. And it is not for us to return to it except that our Lord should will. Our Lord, His knowledge has encompassed all things. On Allaah (alone) we rely. Our Lord, judge between us and our people in truth, you are the best of those who give judgment.” - Al-A’raaf (7):88-89

For verily, in this statement there are different themes, all of them go back to being stingy with the deen.

The first is that Shu’aib (عليه السلام) called his people being separated from the polytheists salvation, and it is known that the opposite of salvation is destruction, and whoever is on the view that disbelief is destruction and Imaan is salvation he is only being stingy with his deen.

The second is that verily he alluded to by his statement: “On Allaah (alone) we rely,” that he has entrusted his affair to Allaah (سبحانه وتعالى), if He protects him from being ousted from his homeland then that is His favor, and if He lets them do what they intend to do from ousting them then being ousted is more beloved to him than leaving the deen, and this is from being stingy with the deen because Allaah (سبحانه وتعالى) had affiliated being ousted from one’s homeland to being killed.

The third is that Shu’aib (عليه السلام) sought refuge with Allaah and asked for His help and supplicated Him the way He is supplicated in calamities when they occur and afflictions when they befall, for he said: “Our Lord, judge between us and our people in truth,” saying that out of regard for the significance of what he was addressed with and hoping that Allaah will turn the harm of the disbelievers away from him so that they won’t have him hear from them about his deen that which hearing it will be a burden on him, and this also is from being stingy with the deen. Also, it is well known that Allaah (سبحانه وتعالى) only narrates to us this (story) and the like so we can follow the manners of those whom He describes to us their ways of behavior then He praises that, and so we can differ from the ways of those whom He describes to us their ways then He dispraises that, and so we can follow the best of the two ways not the most shameful of the two as He (عز و جل) said:

فَبَشِّرْ عِبَادِي * الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ

“So give good tidings to My servants, those who listen to the speech and follow the best of it…” - Az-Zumar (39):17-18

So it has been established that being stingy with the deen is from the pillars of the deen. He does not find the sweetness of the deen he who does not find stinginess with it in his heart, and Allaah knows best.

This is that which the intellect attests to its soundness because whoever believes in a religion then afterwards is not upon the utmost stinginess with it and being utmost concerned about it, that is an indication that he does not recognize its value and it is not clear (to him) the portion for himself in it, and the one who the truth in his view is something insignificant then the truth will not abide in his heart, and with Allaah is the protection.

Furthermore, being stingy with the deen is divided into two types. The first is being stingy with its ‘Asl’ (root, basis, foundation etc.) so that it does not depart and the second is being stingy with its ‘Kamaal’ (completeness, perfection etc.) so that it won’t become deficient. Don’t you see that Allaah (سبحانه وتعالى) just as He commended Shu’aib (‘alayhis salaam) and praised him because he was stingy with his deen for he did not leave it despite his people trying to force him to leave it, He likewise praised Yusuf (عليه السلام) for resisting when the wife of the ruler tried to seduce him. He said:

رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ

“My Lord, prison is more to my liking than that to which they invite me.” - Yusuf (12):33

So it is clear that being stingy with the branches of Imaan so it does not become deficient is similar to being stingy with its ‘Asl’ so that it does not depart. This is the way of every object that is safeguarded, for verily the one stingy with his wealth just as he is stingy with its total amount he is also stingy with its portions and the one stingy with his own self, he is stingy with his limbs just as he is stingy with his body as a whole, so likewise the deen, and with Allaah is the success.

Also, from being stingy with the deen is that the believer when he is amongst a people that he is not able to give the deen its rights amongst them and he is afraid that they will turn him away from his deen, and he if he leaves them he will find for himself a safe place to settle and he will be in a better state therein than when he was amongst these people, he does not reside amongst them and makes hijrah (migration) to where he knows it is better for him and more suitable. Allaah (سبحانه وتعالى) said:

ً وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ

“And whoever leaves his home as a migrant to Allaah and His Messenger and then death overtakes him his reward has become incumbent upon Allaah.” - An-Nisaa (4):100

Upon this objective was the hijrah of the Companions of the Messenger of Allaah (صلى الله عليه وسلم) (leaving) the abodes of disbelief, and so they can meet him and be his Companions and make hijrah with him. Furthermore, this ruling remains afterwards for he who is not able to openly perform his deen in his location. We have spoken about this issue in the book ‘As-Siyar’ of the book ‘As-Sunan’, and we narrated in the book ‘Dalaa’il An-Nubuwah’ that which the Companions of the Messenger of Allaah (صلى الله عليه وسلم) suffered from hardships and adversities because of living next to the disbelievers to the point that they were ordered to make hijrah to the land of the Habashah then to Madeenah, and may Allaah grant us the success to follow our Salaf (predecessors) for what a great Salaf they were for us, may Allaah be pleased with them.

Writing ‘Ya Allaah & Ya Muhammad’

Writing
‘Ya Allaah & Ya Muhammad’
by
Rabee’ ibn Haadee al-Madkhalee

Translated by
Abbas Abu Yahya

The Question:

A lot of what we see in certain Masajid is ‘Ya Allaah & Ya Muhammad’ (O Allaah & O Muhammad) written on the Mihrab, is it permissible to pray in the likes of these Masajid?

The answer:

This is clear from what we have seen in Pakistan and Afghanistan – with great regret – I swear by Allaah we saw this written in the cars of the Mujahideen; actually those who claim to be Mujahideen! And they would not accept any advice, they would continue upon these aspects of Shirk! You would see it written in their shops and their Masajid: ‘Ya Allaah, Ya Ali, Ya Ghawth, Ya Hussain, Ya AbdulQadir, Ya such and such!!’ as well as other aspects of Shirk!

Seeking aid from other than Allaah is Shirk; by saying ‘Ya Muhammad’, then this is committing Shirk with Allaah (associating partners to Allaah). Muhammad was the Messenger of Allaah, the slave of Allaah and His Messenger –alayhi as-Sallat wa Sallam. Therefore, if one says ‘Ya Allaah and Ya Muhammad’, then that person has made Muhammad as an equal to Allaah Tabaraka wa Ta’ala.

The Messenger –alayhi as-Sallat wa Sallam- did not come except to destroy this polytheism, and to rectify the deviated nation and at the head of what they had was committing Shirk (associating) with Allaah -Azza wa Jal. The Messenger came to purify the Dunyaa, the hearts, the minds and intellects from Shirk with Allaah –Azza wa Jal- and the filth connected with Shirk.

He –alayhi as-Sallat wa Sallam- taught us pure Tawheed with the texts of the Qur’aan, the texts of the Sunnah and practically implementing them. He –alayhi as-Sallat wa Sallam- ordered us to level the graves, and to destroy idols.

The Messenger –alayhi as-Sallat wa Sallam- said:

‘Do not undertake journeys except to three Masajid – only these, not to graves, nor any place [for worship] – the Masjid al-Haraam, and this masjid of mine, and Masjid al-Aqsa.’

This is because these Masajid were built by the Prophets for the Tawheed of Allaah having Ikhlaas (Sincerity) of the Deen for Allaah – Azza wa Jal.

This action of writing ‘Allaah & Muhammad’ began in al-Madinah – since we know these things we can evaluate it – we knew the plots of the Ahl-ul-Bida’. There was a man named Siraaj Rahman a colleague of mine in the University and he was from the students of Abul-Hasan an-Nadawi – I don’t know whether – I saw this in Kenya or a story had been narrated to him that this had begun to spread in al-Madinah. Anyway, he mentioned that Abul-Hasan an-Nadawi said the statement: ‘Allaah & Muhammad’ and this is disbelief, what they mean by this is that Muhammad is a partner to Allaah –Azza wa Jal; Allaah & Muhammad are equal.

There is none worthy of worship in truth except Allaah, Muhammad is the Messenger of Allaah; I testify that there is none worthy of worship in truth except Allaah and I testify that Muhammad is the Messenger of Allaah, I testify that there is none worthy of worship in truth except Allaah and I testify that Muhammad is His slave and Messenger; this is the highest status for this Noble Prophet –alayhi as-Sallat wa Sallam.

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Do not over praise me, like the Christians over praised the son of Maryam. Indeed I am a slave of Allaah and His Messenger.’

I have seen this clearly and I would have waged war against it, and if I saw it in a Masjid I would advise the Imam of the Masjid. Likewise in Masjid al-Qiblatayn – Masjid al-Amoodi -, I spoke to the Imam, but he did not do anything! So I spoke to al-Amoodi who was responsible for the Masjid, and he hastened – may Allaah reward him with goodness- and effaced these things.

And in the Masjid near my home in al-Madina they had written ‘Allaah & Muhammad’ so I advised the Imam and he said: ‘we will change it, we will change it.’ But he kept postponing it and did not change it! There was a good young man present who said: ‘I’ll sort it out.’ Then he went and covered it, and that was the end of that, and all praise be to Allaah.

One day I was coming from Batthan and entered Madinah and there was a pickup truck in front of me and it had ‘Ya Allaah Ya Muhammad’ written on it in red. So I followed him and he began speeding up, he noticed that I was following him, so he began to speed up even more, so I gave chase and pursued him until we reached Qurban, he stopped his car and got out and said to me: ‘Shall I wipe it off?’ and I hadn’t even spoken to him yet! He knew and felt this is what I was pursuing him about, so I told him ‘Yes, wipe it off.’

This confirms that there is a battle going on, the battle of these grave worshipping deviants in the land of Tawheed!

[Taken From: http://www.sahab.net/forums/index.php?showtopic=128851]

Weakness Of The Hadeeth: The Virtues Of Surah Hashr

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Fatwa of Shaikh Ibn Baaz رحمه الله:

Question: Assalaam `alaikum wa rahmatullaahi wa barakaatuh. I ask you about this Hadeeth if it is Saheeh or Dha`eef: on the authority of Ma`qil bin Yasaar on the authority of the Prophet صلى الله عليه وسلم that he said: “If anyone says on entering the morning: ‘I seek refuge in Allaah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (59) then Allaah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station.” What is the authenticity of this Hadeeth?

Answer: “It is not authentic, rather it is a weak Hadeeth, and its attribution to the Prophet صلى الله عليه وسلم is not correct. But it is legislated upon the Believer…at all times to do the Adhkaar (remembrance of Allaah) and Istighfaar and the recitation of the Qur’aan, such things are enjoined at all times. The Believer is recommended to engage in the remembrance of Allaah, praising Him and in doing the Istighfaar, at all times as Allaah تعالى said in His Book:

﴿ يأَيُّهَا الَّذِينَ ءَامَنُواْ اذْكُرُواْ اللَّهَ ذِكْراً كَثِيراً - وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً ﴾

{O you who believe! Remember Allaah with much remembrance. And glorify His Praises morning and afternoon [i.e. the early morning (Fajr) and `Asr prayers].} [Surah al-Ahzaab (33): 41-42]

And the Prophet صلى الله علسه وسلم said: “The dearest words to Allaah are four: Subhaan-Allaah, Al-Hamdulillaah, Wa laa ilaaha illallaah, Allaahu-Akbar. There is no harm for you in which order you begin (them while remembering Allaah)” [Saheeh Muslim (5329) on the authority of Samurah bin Jundub رضي الله عنه]

And he صلى الله علسه وسلم said: “Subhaan-Allaah, wal-Hamdulillaah, wa laa ilaaha illallaaah, wallaahu akbar are from al-baaqiyaat al-saalihaat (the good righteous deeds that last).” [Ibn Jareer al-Tabaree in his Tafseer (15/166) and graded as “Saheeh bi shawaahidihee” (Saheeh due to supporting chains) by Shaikh al-Albaanee in al-Saheehah (3264)]

The Prophet صلى الله علسه وسلم also said: “The Mufarradoon have gone ahead.” They (the Companions of the Prophet) said: “Allaah’s Messenger, who are Mufarradoon?” He صلى الله علسه وسلم said: “They are those males and females who remember Allaah much.” [Saheeh Muslim (6474)]

The remembrance of Allaah is enjoined upon all times, night and day, in travelling and in residence, in the house and on the road, and in Masjid and in other places. And from the Adhkaar is what we have mentioned: Subhaan-Allaah, wal-hamdulillaah, wa laa ilaha illallaah, wallaahu akbar, wa laa haula wa laa quwwata illaa billaah, subhaan Allaahi wa bi hamdih, subhaan Allaahil-`adheem, laa ilaaha illallaahu wahdahoo laa sharika lahoo, lahul-mulk wa lahul-hamd yuhyee wa yumeet wa huwa `alaa kulli shai’-in qadeer, subhaan Allaahi wa bi hamdihi subhaan Allaahil-`adheem, all these are good.

—end of quote

Source: http://www.binbaz.org.sa/mat/11523

What the Muhadditheen have said about the Hadeeth:

Imaam Tirmidhee said: Mahmoud bin Ghailaan informed us, that Abu Ahmad al-Zubairiee informed us, that Khaaled bin Tahmaan Abu al-`Alaa’ al-Khaffaaf informed us, that Nafi` bin Abu Nafi` informed me on the authority of Ma`qil ibn Yasaar رضي الله عنه that the Prophet صلى الله عليه وسلم said:

“If anyone says on entering the morning: ‘I seek refuge in Allaah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (59) then Allaah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station.”

[Tirmidhee (2922) and he said: “This narration is strange, and we do not know any other route except this.” It was also reported in Musnad of Imaam Ahmad (19795), al-Daarimee (2/458), al-Baghawee in his Tafseer (7/309) and graded as “Dha`eef” by Shaikh al-Albaanee.]

In the chain of this narration is Khaaled bin Tahmaan. Ibn Hajar said about him in al-Taqreeb: “Truthful, accused of being a Shi`a, and then (in his old age) he mixed up (in the chains of narrations).”

Abu Ja`far al-`Uqailee listed him among the weak narrators.

Ibn Hibbaan mentioned him among the reliable scholars but said used to commit mistakes.

Al-Dhahabee said: “Truthful, Shi`ee.”

Yahyaa ibn Ma`een said: “Dha`eef”, and in another narration from him he said: “Dha`eef, and ten years before his death, he mixed up (got confused in the chains of narrations), but before that, he was reliable.”

A few more weak narrations on the virtues of Surah al-Hashr:

1. On the authority of Ibn `Abbaas رضي الله عنهما that the Prophet صلى الله عليه وسلم said: “The Great names of Allaah are in the last six aayaat of Surah al-Hashr.” [Dha`eef Jami` al-Sagheer (853), and graded as “Dha`eef” by Shaikh al-Albaanee in al-Dha`eefah (2773)]

2. On the authority of Anas bin Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم advised a man that when he goes to bed, to recite Surah al-Hashr. And he صلى الله عليه وسلم said: “If you die, you will a martyr.” Or he said: “you will be from the people of paradise.” [Ibn Sunni (712) and graded as “Dha`eef” by Shaikh al-Albaanee in al-Dha`eefah (2217). Ibn Hajar said: “Its chain is very weak”.]

3. On the authority of Anas bin Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Whoever reads the last part of Surah al-Hashr then all his past and future sins will be forgiven.” [Ibn Hajar said in al-Khisaal al-Mukaffirah (1/66): “In its chain is Yazeed bin Aabaan and he is weak. Also in its chain is Muhammad bin Yunus, scholars have spoken a lot about him.”]

4. The Prophet صلى الله عليه وسلم said: “O `Alee! If you feel a headache, put your hand on it (the head) and recite the last part of Surah al-Hashr.” [reported by al-Shawkaanee in al-Fawaaid al-Majmoo`ah (313) with two chains and in both the condition of the narrators are unknown]

5. Abu Umaamah رضي الله عنه reported that the Prophet صلى الله عليه وسلم said: “Whoever recites (in the night) the end part of Surah al-Hashr and then dies, (Jannah) will be affirmed for him. And whoever recites it in the morning and then dies, (Jannah) will be affirmed for him.” [reported by Ibn `Adee in al-Kaamil fee al-Du`afaa’ (4/335) and he said it is a rejected narration. Ibn al-Faisaraanee said in Dhakheeratul Huffaadh (4/2368), in its chain is Saleem bin `Uthmaan who would narrate spurious narrations and this is one of them]

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Benefits Regarding Having Mercy

From Jareer bin Abdullaah -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

من لا يرحم الناس لا يرحمه الله

‘Whoever does not have mercy upon the people then Allaah does not have mercy upon him.’ [Collected by Bukhari & Muslim]

Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) commented on this hadeeth saying:

‘The literal wording of the hadeeth indicates that the one who does not have mercy upon the people then Allaah does not have mercy upon him. The understanding of the hadeeth is that whoever has mercy upon the people, then Allaah has mercy upon him.

Just like the Messenger -sallAllaahu alayhi wa sallam- said in another hadeaeth:

‘الراحمون يرحمهم الرحمن. ارحموا من في الأرض؛ يرحمكم من في السماء’

‘ar-Rahman (The Most Merciful) has mercy upon Merciful people. Have mercy upon those on the earth, and the One above the skies will have mercy upon you.’[1]

Therefore, the mercy a slave of Allaah has for the creation is from the greatest means by which the mercy of Allaah is acquired. From the effects of that mercy is goodness in the Dunyaa and goodness in the Hereafter. From the greatest means of Allaah’s mercy being blocked and prevented is if the slave of Allaah does not have mercy to the creation. The slave of Allaah is in great need and dire want of Allaah’s mercy, he cannot do without it for even the blink of an eye, and he cannot do without this mercy due to what it contains of blessings and repelling of punishment from the mercy of Allaah.

Consequently, when a person wants the mercy of Allaah to continue and increase, then he needs to implement all the means by which the mercy of Allaah is gained. All of these means are combined in the saying of Allaah Ta’ala:

إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

Indeed, the mercy of Allah is near to the doers of good. [Ara’af: 56]

They are doers of good (al-Muhsinoon) in the worship of Allaah, and they are al-Muhsinoon to the worshippers of Allaah. The Ihsaan (being good) to the creation has an effect from the effects of the mercy that the slave of Allaah has with the creation.

There are two types of mercy that the slave of Allaah has:

The First type: Natural & innate mercy

Allaah has granted some of His slaves this mercy. He placed compassion, mercy and sympathy in their hearts for the creation. These slaves of Allaah carryout what they are capable of in benefitting the people and this is what this mercy necessitates and they do so according to their capabilities. They are praised, and rewarded for what they do, and they are excused for that in which they fall short on, and perhaps Allaah wrote a reward for them, due to their truthful intentions even though their strength was not enough to carry out those actions.

The Second type is the mercy that a slave of Allaah acquires by following every path and means in order to characterize his heart with this mercy. The slave of Allaah knows that this description is from the most noble and most complete of manners and behavior. He strives to characterize himself with it, and he is aware of the reward that Allaah has prepared for being merciful, and what he loses, if he is prohibited from this reward. He desires excellence from his Lord, and he strives with all the different means to acquire that excellence.

The slave of Allaah knows that the reward is equivalent to the type of action carried out, and he knows that Allaah has ordained a religious brotherhood, and a love based on Eemaan between the Believers. Allaah ordered the believers to be brothers loving each other, and to eliminate everything that negates brotherhood from hatred, enmity and evil plotting.

The slave of Allaah continues to be acquainted with the means by which he acquires this noble characteristic of being merciful, and he exerts himself in implementing this characteristic so much so that he fills his heart up with this mercy, and sympathy for the creation. How great is this noble manner, and noble and complete characteristic.

The effects of this mercy, which is in the hearts, becomes evident upon the limbs and the tongue in striving to do good, righteousness and relaying benefits to the people, and to discontinue harm, and being compelling and offensive to the people.

The sign that shows the presence of mercy in the heart of the slave of Allaah is that he loves that goodness reaches all of the creation generally, and specifically to the Muslims, and he dislikes that evil and harm reaches them. And will be in relation to the level of love and dislike he has, and will be in relation to the level of mercy that he has.

Whoever is afflicted by the death of a beloved person or by other afflictions, and if his sadness upon that person or affliction is due to feeling merciful, then this sadness is praiseworthy, and it does not negate patience and seeking Allaah’s pleasure, this is because when the Messenger -sallAllaahu alayhi wa sallam- cried due to the death of his grandson, Sa’ad said to him: ‘What is this O Messenger of Allaah?’

The Messenger -sallAllaahu alayhi wa sallam- followed up his question with another statement and said:

‘هذه رحمة يجعلها الله في قلوب عباده، وإنما يرحم الله من عباده الرحماء’

‘This is mercy, which Allaah places in the hearts of His slaves. Indeed those whom Allaah has mercy upon from His slaves are those who are merciful.’ [Collected by Bukhari & Muslim]

And likewise the Messenger -sallAllaahu alayhi wa sallam- said at the death of his son Ibraheem:

‘القلب يحزن، والعين تدمع، ولا نقول إلا ما يرضي ربنا. وإنَّا لفراقك يا إبراهيم لمحزونون’

‘The heart is saddened, the eyes shed tears, but we only say that which pleases our Lord. And indeed we are saddened by your separation O Ibraheem.’ [Collected by Bukhari & Muslim]

Likewise having mercy upon young children and slaves, and making them happy is also from being merciful.

As for not having concern for them and not having gentleness with them, then this is from coarseness, harshness and cruelty, just like some of the coarseness of the Bedouins when they saw the Prophet -sallAllaahu alayhi wa sallam- and his companions kissing their younger children, one of the Bedouins said:

‘I have ten children I did not even kiss one of them.’

The Prophet -sallAllaahu alayhi wa sallam- said:

‘أو أملك لك شيئاً أن نزع الله من قلبك الرحمة؟’

‘How can I hold something for you, with Allaah has removed mercy from your heart?’ [2]

Also, an example of being merciful is the mercy that the prostitute had when she gave water to a dog to drink, he was going to eat dirt due to extreme thirst, and Allaah forgave her due to that mercy. [3]

The opposite of that example is how a woman was punished due to her tying up a cat, she did not feed her or give her drink, nor did she leave her to eat from the leftovers on the earth, until that cat died. [4]

Additionally from this mercy is that which has been witnessed and experienced, and that is that whoever is kind to his animals by giving them food and drink and beneficial consideration, then Allaah blesses him regarding his animals, and whoever is evil to them, then he is punished in the Dunya before the Hereafter.

Allaah Ta’ala said:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. [Maidah: 32]

This is because the first heart has cruelty, harshness and evil, whereas the other heart has mercy and gentleness and compassion, and he is concerned with reviving all those people from whom he has the ability to revive, in comparison to the first heart which has cruelty, and is prepared to annihilate all the people.

We ask Allaah to place mercy in our hearts which will obligate us to follow all the ways that gain the mercy of Allaah, and that we sympathize with all the creation of Allaah due to this mercy. And that Allaah makes it a way of gaining Allaah’s mercy and His generosity; indeed He is the Bestower of goodness and the Most Kind.

Benefits:

Al-Imam Ishaq bin Rahawayyah (d.238 A.H.) said: ‘Allaah Ta’ala said: The Most Merciful [who is] above the Throne established. [Taha: 5]. There is a consensus (Ijmaa) of the people of knowledge that Allaah is Mustawaa’ (ascended) above the ‘Arsh (Throne), and He knows every single thing under the seven earths.’ Ad-Dhahabi commented on this statement in ‘al-‘Aloo’: ‘Listen –and turn – to this Imam and how this Imam conveyed a consensus of this noble issue, just like Qutaibah conveyed this consensus in his time.’ Qutaibah bin Sa’eed (d.240 A.H.) said: ‘The statement of the Imams of Islaam, the Sunnah and the Jammaah is that we know that our Lord is above the sevens, above His ‘Arsh (Throne), like He said: The Most Merciful [who is] above the Throne established. [Taha: 5] Ad-Dhahabi commented on this statement in ‘al-‘Uloo’:

‘So this is Qutaibah, being a great trustworthy Imam, who conveyed a consensus of this issue. He had met Malik, Layth, Hammad bin Zayd, the senior scholars and he lived a long life and the memorizers of hadeeth used to crowd around at his door.’

~

[Taken from: footnotes from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82|Translated by: Abbas Abu Yahya]

[1] Collected by al-Humaidi in ‘al-Musnad’, Ibn Abee Shaybah in ‘al-Musanaf’, Ahmad, al-Marwazi in ‘al-Birr wa Silaah’, Darmi in ‘ar-Radd ala Jahmeeyah’, Bukhari in ‘Tareekh al-Kabeer’, Abu Dawood & Tirmidhi and many other scholars.

It was authenticated by Tirmidhi, Hakim in ‘al-Mustadrak’ & Dhahabi agreed with him, Albaani in ‘Silsilah al-Ahadeeth as-Saheehah’ No. 925, & many other scholars.
[2] Collected by Bukhari & Muslim from the hadeeth of Aeysha -Radi Allaahu anha
[3] Collected by Bukhari & Muslim from the hadeeth of Abu Huriarah -Radi Allaahu anhu
[4] Collected by Bukhari & Muslim from the hadeeth of Abdullaah bin Umar -Radi Allaahu anhu