Upon The Deen

There is no deity worthy of worship except Allah, and Muhammad (peace be upon him) is His last and final messenger.

Salamah bin Sa’id:”A person is criticised for his big belly just as he is criticised for his sins.”(al-Jami’, p.519)

"Some scholars said: If you have a big belly then you should consider yourself as a disabled person until you get thin."(Ibid, p.519) {Ibn Rajab}

"May Allaah break your back"

Shaykh Muhammad ibn Saalih al-‘Uthaymeen:

“We should supplicate that Allah brings the people of falsehood back to the Truth, so that they can benefit themselves and others—this is justice, in opposition to what some ignorant people do who, when they see someone persisting in falsehood, supplicate against the person doing it.”

(Sharh al-Kaafiyah ash-Shaafiyah, 4/146)

Jazak’Allah for sharing this.. Much needed advise from the noble shaykh.. Phenomena thats quiet rampant amongst us these days..

Only Saying Bismillaah When Beginning Food

Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani

Translated by Abbas Abu Yahya

No. 344- From Umar bin Abu Salmah who said: I was a young boy in the house of the Messenger of Allaah-sallAllaahu alayhi wa sallam-and my hands used to take food from all over the dish, the Messenger of Allaah -sallAllaahu alayhi wa sallam - said to me:

‘O boy! If you eat, then say ‘Bismillaah’ and eat with your right hand and eat what is close to you.’

al-Albaani said: ‘In this hadeeth, there is evidence that the Sunnah regarding mentioning the name of Allaah when beginning food is to say, only
بسم الله

‘Bismillaah’ (In The Name of Allaah)

Likewise, there is the hadeeth of Aeysha -Radi Allaahu anhu- where the Prophet -sallAllaahu alayhi wa sallam- said,

‘If one of you eats food, then he should say ‘Bismillaah’. If you forget to say it when beginning then you should say:
‫بسم الله في أوله وفي آخره

‘Bismillaah fee awwalihi wa aakhirihi’.’

[Collected by Tirmidhi, who authenticated it. It also has a supporting narration in the hadeeth of Ibn Mas’ood.]

The hadeeth of Aeysha -Radi Allaahu anhu- was authenticated by Ibn al-Qayyim in ‘Az-Za’ad’ and was strengthened by al-Haafidh in ‘al-Fath’ where he said ‘It is the most clear hadeeth that has been mentioned regarding the manner of saying Bismillaah’.

He also said, ‘As for the statement of an-Nawawi in ‘Al-Athkaar’ regarding the manners of eating where he said,

‘The description for saying Bismillaah is the most important thing from those things which are necessary to know. It is best to say:
بسم الله الرحمن الرحيم

‘Bismillaahir-Rahmaanir-Raheem’

(In The Name of Allaah, The Most Merciful, The Bestower of Mercy).

However, if he says ‘Bismillaah’, then this would be sufficient and he would have fulfilled the Sunnah.’

Ibn Hajr continues: I do not see a specific evidence to support his claim of its being better.’

I (al-Albaani) say, there is nothing better than the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- ‘And the best guidance is the guidance of Muhammad -sallAllaahu alayhi wa sallam.’ Therefore, if nothing has been affirmed regarding saying ‘Bismillaah’ when commencing food except the saying of ‘Bismillaah’ only, then it is not permissible to add extra wording to that saying of ‘Bismillaah’, nor to imply that there is an extra wording that is better than saying ‘Bismillaah’ only!

This is because using this extra wording opposes that which was indicated in the hadeeth, ‘And the best guidance is the guidance of Muhammad -sallAllaahu alayhi wa sallam.’

[Taken from Silsilah Ahadeeth as-Saheehah by Shaykh al-Albaani (No. 344)]

‘Abdu’l-Rahiman Ibn Ziyad Ibn An’um said:
‘While [Prophet] Musa (‘alaihis-salaam) was in a gathering Iblis came wearing a hooded cape that changed in colors. When the devil came nearer he took off the cape and set it down and came to Musa saying: ‘Peace be upon you. Musa replied: ‘Who are you?’ He said: ‘I am Iblis. ‘ Musa responded: ‘No greetings from Allah to you, what brought you here?’ The devil said: ‘I came to greet you because of your high godly status.’ Musa said: ‘What have I seen you wearing?’ Iblis replied: ‘I use it (the cape) to capture the hearts of the sons of Adam.’

Musa asked: ‘What is it that if a human does will enable you to take him over?’

He replied: ‘If he becomes fond of himself, and considered his (good) deeds plentiful .’ I warn you from three things:

First, never be alone with a woman that is not lawful to you. Because whenever someone does so, I personally accompany him and use her to seduce him.
Second, never promise Allah something except that you fulfill your promise. Whenever someone promises Allah something I personally accompany him to prevent him from fulfilling his promise.
And never take an amount of money to give charity except that you make sure you give it to that charity. Whenever someone takes an amount of money to give to charity, I personally accompany him to persuade him not to give it.
Then Iblis walked away saying: ‘Woe to me, thrice, I have taught [Prophet] Musa from what to warn the sons of Adam.’

[Ibn AbI al-Dunya in Maka’d al-Shaytaan, 1 1 /47]

Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi

Al-Albaani on The Rulers and The Masses Turning Away from the Quraan

by The Albaani Blog

"It was narrated that Talhah bin Musarrif said, ‘I asked ’Abdullah ibn Abi Awfa, ‘Did the Messenger of Allaah ﷺ leave a will?’ He said, ‘No.’ I said, ‘Why is making a will prescribed for the Muslims, or why are they commanded to make wills?’ He said, ‘His final will was to adhere to the Book of Allaah.’’" [Muslim, The Book of Wills, no. 4227]

“I [i.e., al-Albaani] say: i.e., to act according to what is in it and to judge by it when disputes occur, and this great will has become virtually nullified amongst the masses of Muslims today—as for their rulers, then they have turned away from acting according to it and have followed the laws laid down by the disbelievers, and as for their public, then they refuse to judge according to it in disputed issues and have [instead] taken to the opinions of men and theirmadhhabs, becoming content with reciting it in their houses and over the graves of their deceased, for blessing.

So to Allaah we complain and from Him do we seek aid.”

Mukhtasar Saheeh Muslim, p. 259.

Abdullah ibn Masood (Radiallahu anhu) :

“Speech by itself is worthless, unless it is followed by action. Speech and action by themselves are worthless, unless they have the right intention. And speech, action, and the right intention are worthless unless they agree with the Sunnah.”

[Jaami’ al-Uloom, p. 70]

Is Isnad apart of Deen?

Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said:

“Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): “Who informed you? He remains silent and bewildered.” (See: Introduction to Sahih Muslim, 1/87, al-Jami’ li akhlaq al-rawi wa adab al-sami’ and others)

He (Abd Allah ibn al-Mubarak) also stated:

"The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder.”

Sufyan al-Thawri (Allah have mercy on him) said:
“Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?.”

Sayyiduna Imam Shafi’i (Allah have mercy on him) says:

“The example of the one who seeks Hadith without an Isnad is of a person who gathers wood in the night. He carries a bundle of sticks not knowing that there is a snake in it.” (m, meaning, he gathers and collects all types of narrations, the genuine and spurious, ).

Baqiyya ibn al-Walid (Allah have mercy on him) once related to Hammad ibn Zaid (Allah have mercy on him) certain narrations that were void of Isnad. So Hammad said: “If only they had wings.”

Imam Ibn Taymiyya (Allah have mercy on him) states:

“Isnad is a unique feature of this Ummah and Islam. Then from among the Muslims, it is a speciality of the Ahl al-Sunnah wa al-Jama’ah.”

(The above statements have been recorded by Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) in his excellent work, al-Isnad min al-Din P. 18-20)

From Daruliftaa.com

Ibn Barjas (rahimahullaah) said:

“O student! If you want knowledge from its sources then you should stick to the great scholars: those who have gray beards and weak bodies and have lost their power in [pursuit of] knowledge and educating. Stick to them before they disappear and take from their treasure before they take it with them. One misses the full-moon in the dark night.”

(al-’Awa’iq, p. 26)

Wrong understandings Regarding some of the Rulings of Wudu….


1 – Some people presume that it is not allowed to perform Wudu whilst being uncovered!

The noble scholar AbdulAziz Ibn Baz said:

‘Covering ones private parts is not a condition in the correctness of Wudu.’

[Fatawa Ibn Baz 10/101]

2  – Some people presume that if one precedes washing a limb from the left hand side before one from the right hand side then their Wudu is not correct.

Imam Nawawi said:

‘The scholars are in consensus that preceding the right over that of the left from washing the hands and feet in Wudu is a Sunnah, if it is opposed in washing [left before the right] then a virtue is missed out on but the Wudu is correct.’

[Sharh Saheeh Muslim 3/160]

3 – Many people raise their finger whilst reciting the testification of Islaam after Wudu.

‘Allaama Ibn Uthaymeen said:

‘I do not know of a foundation for this action.’

[Fatawa noor ala Darb 8/117]

4 – Some people think that if you touched some impurity that you have to repeat your Wudu from the beginning!

‘Allaama Ibn Uthaymeen said:

‘Stepping upon impurities while it is moist does not invalidate the Wudu, however, it is upon the person to purify that which it is obligatory to purify; meaning you only have to purify the place that was affected by the impurity.’

[Fatawa Ibn Uthaymeen 52/119]

5 – Many people find it difficult in themselves to wipe over socks which have be holes in them.

‘Allaama Ibn Uthaymeen said:

‘It is permissible to wipe over socks which have holes in them and it is permissible to wipe over thin Khuff (leather socks), because many of the Companions were poor, and generally the poor have Khuff which have holes in them.

[Fatawa Ibn Uthaymeen 11/116]

6 – Some people wipe over socks which have pictures on them of those things which posses a soul.

‘Allaama Ibn Uthaymeen said:

‘It is not permissible to wipe over a sock which had a picture of an animal on it because wiping over the Khuff is an allowance and it is not allowed with sinning.’

[Fatawa Ibn Uthaymeen 11/116]

One of the Salaf, al Imām Fudayl bin Iyād (رضي الله عنه) said,

“I learned patience from a small boy. On my way to the Masjid one day, I came across a woman beating her son at home. As he was yelling and screaming, he managed to open the door and flee. So his mother locked the door on him. When I returned from the Masjid, I found the boy after having cried and wept sleeping at the door of his home longing for his mother. So his mother’s heart softened and she opened the door for him.” Upon witnessing that, Fudayl bin Iyād cried until his beard became wet with tears, and then he said “SubhānAllāh! If only the servant was to be patient at the door of Allāh, Allāh would surely open it!”

[Musannaf Ibn Abi Shaybah (6/22)]

"

قُمِ اللَّيْلَ إِلَّا قَلِيلًا

Stand (to pray) all night, except a little.


نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا

Half of it, or a little less than that

"

the Censure of Love for the World

Suraah 76 Ayaat 26-31 

Allah subhanahu wa ta’ala reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it who put the abode of the Hereafter behind them in disregard. The reason why the disbelieving Quraysh still persisted in the deviation of belief and morality and turned a deaf ear to the Prophet’s invitation to the Truth was because of their worship of the world and their heedlessness of the Hereafter.

Allah subhanahu wa ta’ala reminds it is He Who has created them (and us) and has the power to replace them with another group or creation.

“Verily! This is an admonition, so whosoever wills, let him take a Path to his Lord. But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise,” (76: 29-30). Three things have been stated in these ayaat that whoever wills may adopt the way to his Lord; one’s willingness to do a thing is not enough unless Allah wills so too; and Allah is All-Wise, All-Knowing. If one considers these three things deeply one can fully understand the relationship between man’s freedom of choice and Allah’s Will, and it helps to remove all the confusions from the people’s minds about the question of destiny.

Qur’an is a reminder for people whoever lives by it saves himself from the punishment of Fire. But this does not happen automatically. One must please Allah subhanahu wa ta’ala to attain this guidance. No one is able to guide himself, enter into faith or bring about any benefit for himself. He is the Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument.

He will admit to His mercy whomever He wills and lead astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him.

“…and as for the Zalimoon, (polytheists, wrong-doers, etc.) He has prepared a painful torment,” (76:31). The wrong-doers imply the people to whom Truth has reached. This includes both the people living in Rasoolullah’s time and today’s people. If someone deliberately and consciously decides that they would not obey and follow the teachings of the Prophet salAllahu ‘alayhi wa sallam then they are from the wrongdoing people.

We should remember the life of this world is short and temporary. We should not allow it to distract us from our real purpose of existence. And we must consciously surrender to the Qur’an and Sunnah.

Asalamu Alaikum wa rehmath ullah.

You have an amazing blog ma sha ALlah. Barak Allahu Alaik.

Reviving Our Sense of Gheerah - Fatima Barkatulla

We live in societies in which most men and women have lost their sense of modesty, women are obsessed with their appearances and wear clothes to be seen by others and to attract the attention of other men even if they are married! They have lost their sense of shame. Marriage is often looked upon as old-fashioned and short term affairs and frivolous relationships are the norm, everyone waiting to attract a better partner and feeling totally justified to dump one partner for another at the drop of a hat. Feminism too has reached its peak and men and women are told to suppress their natural emotions. Men are not even embarrassed when their wives are dressed up and attract the attention of other men, they don’t mind if another man sees, chats, laughs and even dances with their womenfolk and if they do mind, they are told not to be so possessive!

In Islam we have a concept of Gheerah. Gheerah is an Arabic word which means protectiveness or jealousy. It is a good type of jealousy, like when a man feels jealous or protective over his wife or sisters and other-womenfolk and doesn’t like other men to look at them. It is a natural inbuilt feeling Allah has given men and women. The Prophet (SAW) had the most Gheerah for his wives and all of the companions were known for their Gheerah. All Muslim men should have a collective sense of protectiveness for Muslim women as Allah says in the Qur’an: “The Men are the protectors and maintainers of women…” (Surah An-Nisaa, Ayah 34). Men who do not care about how their women behave and appear in front of other men and don’t enforce hijaab upon their wives or women-folk are called Dayyooth. Being a Dayyooth is a major sin and a detailed discription of this evil characteristic can be found in adh-Dhahabee’s book of Major Sins (Kitaab ul-Kabaa’ir).

A story of Gheerah

To further understand the quality of Gheerah, we can look at an incident that Asmaa’ (RA) the daughter of Abu Bakr As-Siddeeq (RA) and sister of Aisha (RA), relates about herself. Abu Bakr was a wealthy merchant and he married his daughter Asmaa’ to the great companion Az-Zubayr ibn al-‘Awwam (RA) who was a very poor man but a man of great piety and one of the companions who were promised Paradise. Asmaa’ relates: “When az-Zubayr married me, he had neither land nor wealth nor slave…”, so Asmaa’ had to work very hard kneading dough, going far off to get water. “And I used to carry on my head,” she continues, “the date stones from the land of az-Zubair which Allah’s Messenger (SAW) had endowed him and it was a distance of two miles from Madeenah. One day, as I was carrying the date-stones upon my head, I happened to meet Allah’s Messenger (SAW), along with a group of his Companions. He called me and told the camel to sit down so that he could make me ride behind him. I felt shy to go with men and I remembered az-Zubair and his Gheerah and he was a man having the most Gheerah. The Messenger of Allah (SAW) understood my shyness and left. I came to az-Zubair and said: “The Messenger of Allah (SAW) met me as I was carrying date-stones upon my head and there was with him a group of his Companions. He told the camel to kneel so that I could mount it, but I felt shy and I remembered your Gheerah.” So Asmaa’ declined the offer made by the Prophet (SAW). Upon this az-Zubair said: “By Allah, the thought of you carrying date-stones upon your head is more severe a burden on me than you riding with him.” (related in Saheeh Bukhari)

Look at the sense of dignity and modesty of Asmaa’! See how she felt shy in front of men? See how careful she was about her husband’s feelings? She knew that her husband had a lot of Gheerah so she didn’t want to upset him by accepting the Prophet’s (SAW) help even though the Prophet was the purest of men and even though it meant bringing hardship on herself! And look at az-Zubair (RA), even though he had a lot of Gheerah, he didn’t want to inconvenience his wife. What a beautiful relationship they had!

Nurturing our sense of Gheerah

Sometimes Muslim women don’t understand if their menfolk want them to cover their faces or if they ask them to change something about the way they dress or speak in public, thinking that the men are being over-protective. But my dear sisters! If your husband asks you not to wear a certain colour of khimaar because it brings out the beauty of your eyes, or if he wants you to cover your face - by Allah, be thankful! Be proud of the fact that your husband has a sense of Gheerah for you and that he values you and cares for your hereafter. He knows what men can be like more than you do and so never try and suppress his Gheerah in these types of matters. And his concern for you should incite your own sense of honour! Why should any man be able to see your beauty and think indecent thoughts about you? We must nurture our own and our menfolk’s sense of Gheerah by behaving and dressing modestly ourselves and paying attention to their valid opinions. We expect certain behaviour from them and they expect it of us. And besides, if our husband asks us to do something that it not Haraam, we must do it.

Subhan Allah! Look at the difference between how Islam values and protects women and how cheaply women are treated outside of Islam! As Muslims we have to be careful that our Hayaa’ (sense of modesty and shame) and Gheerah doesn’t wear out in a society in which people have lost their Hayaa’ and Gheerah.

Your heaven or hell

O women, be careful how you treat your husband, for he is your door to jannah (paradise), or the door to jahannam (hell).

And the proof for this is in the authentic hadeeth in Ahmad:

Husayn Ibn Muhsin reported from a paternal aunt of his (1) who went to the prophet (saw) concerning some need of hers, that after she has met her need, the Messenger of Allaah said to her: “Do you have a husband?“

She said, “Yes.”

He said: “How are you with him?“

She said, “I would do everything for him except that which I am not able to do.“

He said: “Be careful how you are with him, for he is your Paradise and your Hell.“

[Ahmad 4/341. Al-Nisaa’ee. Al-Tabaraanee. Al-Haakim 2/189 via several isnaads. Its isnaad is saheeh]