Friday, May 31, 2013

A story that amazes me

A story that amazes me

I wouldn’t believe this story if I was not a Muslim!


The story of Umm Sulaim bint Milhan Al-Ansariyyah. Everything about her life is inspiring. But there is this one incident that boggles my mind.


Briefly. She was from an illustrious family. She was the mother of the famous Companion Anas bin Malik and her brother was the eminent Companion Haram bin Milhan. She was married to Malik bin Nadhar. She accepted Islam which resulted in serious issues with her husband. Finally her husband migrated to Syria and was murdered. Then she dedicated her son Anas bin Malik to the service of the Prophet (ﷺ). She was called Sehlah, Ghumiysa’, Rumiysa’ Ramlah and Sahlah, but finally she came to be known only as Umm Sulaim. She had many admirable qualities and there was a handsome young man,the leader of his tribe, Abu Talhah who wanted to marry her. He proposed and Umm Sulaim put a condition that she will accept only if he accepts Islam and that would be her mahr(dowry). Anas, her son, arranged the marriage and soon the couple had a son who Abu Talha loved dearly.


Her son fell sick and the sickness led to his death. What did she do! Displaying utmost patience, she did all the burial rites without screaming, tearing her clothes, slapping her cheeks and without making the scene that majority of the women nowadays make.


And here comes the part which leaves me baffled!


She prepared herself for her husband( put on make up and beautified herself basically), prepared dinner for him and in the morning she revealed the news of the death of their child.


Now if you lose a baby and be patient over the loss, that is an exemplary behaviour. But how is it possible that you prepare yourself and spend a night with your husband while you know that you just lost your baby. This is what blows away my mind!


That night Abu Talha, her husband, asked her how is the boy to which she replied he is calm and quiet. She didn’t want to upset her husband after his long tiring day. A great lesson to learn here! You dont meet your husband with all the worries at the door. Greet him with salaam and smile.


Back to story: She told him in the morning in the most wisest of ways. She said, ’if a person entrusted one with something, and then came to claim it, should one return it?” He answered “that certainly one should return it gladly.” She said, then the one who granted us the child, took it away. He was upset and went to the Prophet (ﷺ) and narrated the whole story. Prophet (ﷺ) asked, “Did you spend the night together?” Abu Talha replied in affirmative. Prophet (ﷺ) made du’a that Allaah bless their night and they were granted another child.


The story amazes me everytime it crosses my mind. And what makes me sad is the fact that women with such Eemaan are rare, may be lost.


Eemaan makes unbearable bearable.


Downsum A story that amazes me



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Did the FBI Execute Ibragim Todashev?

Did the FBI Execute Ibragim Todashev?

by Emperor


The FBI’s track record with the Muslim American community has been less than stellar to say the least. They have used former criminals such as Craig Monteilh as spies to infiltrate US mosques as “undercover/fake (one might say ‘stealth’) Muslims” who are tasked with finding, at times, even inducing incriminating “intelligence.”


The FBI’s “entrapment” program, in which threats are created and then prosecuted is perceived more often than not to be a ruse, an over zealous attempt to relay an image that they are actively “hunting down bad guys”; to the FBI’s credit they are able to continuously and consistently “foil their own terror plots.”


The FBI has also lied on numerous occasions to Muslim Americans, for example: 1.) about their infiltration program and 2.) about what they were teaching their agents about Islam and Muslims. For quite some time the FBI relied on Islamophobes to teach such things as: mainstream Muslims were “proto-terrorists” and that Prophet Muhammad was a “cult-leader.”


This is just the tip of the iceberg but in light of the murder of Ibragim Todashev it does beg the question: why should Muslim Americans (or any American for that matter) just trust the FBI when it claims to have perpetrated a justified homicide?


We have no way of knowing yet if Ibragim Todashev was innocent or guilty of the allegations leveled against him. What we do know is that the FBI has changed and altered its story multiple times already and Ibragim’s father Abdul Baki Todashev believes that the murder was done “execution-style.”


Here are facts that we do know:


1.) The FBI questioned Todashev and his friend Khusen Tamarnov for several hours. They let Tamarnov go but proceeded to question Todashev in his apartment well into midnight.


2.) There were at least 3-4 law enforcement officers present. 1-2 FBI agents and 2 Massachusetts police officers. There have also been claims that there were up to 5 officials present.


3.) Todashev was shot seven times, including in the back of the head.


“Unnamed sources” first claimed that Todashev attacked the interrogating agent with a knife. This was contradicted by reports that Todashev was unarmed. There were then reports about Todashev using an ornamental “sword” that was hanging on the wall to attack the FBI agent. Today the FBI claims that Todashev was writing down his confession to the killing when he all of a sudden pushed the table over, injuring the FBI agent while simultaneously attacking him with either a “metal pole” or a “broomstick handle.”


The Council on American Islamic Relations (CAIR) has called for an independent investigation into the killing, wanting to get to the bottom of whether or not Todashev’s rights were violated. CAIR has also stated that according to information provided to them Todashev was traveling at the time of the Waltham murders and couldn’t have been an accomplice to the murders.


The death while in the custody of law enforcement officials raises questions, Hassan Shibly, executive director of the Tampa, Fla., chapter of the Council on American-Islamic Relations said in an interview with the Los Angeles Times. The civil rights group agrees with the family that an independent investigation is needed.


“We want to make sure his rights were not violated and we want to make sure excessive force wasn’t used against him,” Shibly said by telephone.


The FBI has stated that the incident is under investigating by a shooting incident review group, which includes members of the FBI and the Department of Justice.


“While this internal review process is occurring, we cannot comment regarding investigative details,” the FBI said in a statement emailed to reporters.


The agency has rejected any other investigation, as sought by the family.


“The FBI takes very seriously any shooting incidents involving our agents and as such we have an effective, time-tested process for addressing them internally. The review process is thorough and objective and conducted as expeditiously as possible under the circumstances,” the agency stated.


Todashev was an acquaintance of Tamerlan Tsarnaev, the alleged organizer of the Boston Marathon bombing on April 15. Two explosions near the finish line along Boylston Street killed three people and injured hundreds. Tsarnaev, 27, was killed days later in a shootout with police after he and his brother Dzhokhar allegedly had killed a guard at MIT, carjacked a vehicle and then fled to the suburb of Watertown, Mass.


Dzhokhar Tsarnaev was captured about 20 hours later, hiding in a boat in a backyard in Watertown. Dzhokhar is being held in a federal prison hospital awaiting trial on charges that include using a weapon of mass destruction.


After the bombings, authorities first questioned Todashev who, like Tamerlan Tsarnaev, was a Muslim of Chechen heritage and a martial arts fighter. Todashev moved to Orlando, Fla., after living in Massachusetts for several years.


After the bombing interview, Todashev was questioned again as officials asked about a triple killing on Sept. 11, 2011, in Waltham, Mass. On the night he was shot, Todashev was “primarily” being questioned about those slayings, federal law enforcement sources told the Los Angeles Times’ Washington bureau last week. Officials suspected that Todashev and Tsarnaev had a role in the deaths of three men in Waltham, whose throats were cut.


Shibly, of the Islamic relations council, said his group was gathering expenditure receipts that showed that Todashev was traveling in Atlanta with his wife when law enforcement officials say the Waltham killings took place. Shibly said those records will be made public soon.


“Our issue is that if he [Todashev], is accused of a triple murder, go ahead an arrest him,” Shibly said. “We have an excellent judicial system, so go ahead and arrest him.”


Shibly said his group’s sources say that Todashev was unarmed on May 22. On Wednesday, the Washington Post reported that two unnamed officials had told the newspaper that Todashev was unarmed when he was shot. (Emphasis added)


There are many more questions that arise from this: why didn’t the FBI arrest Todashev if he was a suspect in the Waltham murders? Why would they kill Todashev? What would their motive be in killing him? Are they covering up something?


Clearly it was an interview gone from bad to worse. Todashev’s widow, Reni Manukyan has stated that Todashev was recovering from a knee injury that would render him incapable of charging the agents.


All of this just heightens the confusion and cloudiness of what actually happened on that day.


Anything short of an independent investigation is going to be flawed. Having the FBI conduct an investigation into what happened that night is like having a child make up his own report card.


Downsum Did the FBI Execute Ibragim Todashev?



http://goo.gl/oWqJz


Those who Ally with the People of Innovation are to be Shunned, Even if He’s from the People of the Sunnah

Those who Ally with the People of Innovation are to be Shunned, Even if He’s from the People of the Sunnah

Shaykh ‘Abdul-Azeez ar-Raajihee, may Allah project him, said:


Stay away from the people of innovation, shun them, despise them and dislike them for the sake of Allah. Likewise, shun those who ally with them, aid them and defend them, even if he’s from the people of the Sunnah (Ahlus-Sunnah).


Whoever tries to help the people of innovation, allies with them and defends them -even if he is from the people of the Sunnah- he is to be shunned, because his actions have caused him to be labeled an innovator. The fact that he is allying with the people of innovation has made him one of them. (1)


(1): ‘Abdul-‘Azeez ar-Raajihee, Explantion of al-Ibaanah as-Sughraa, 2/734


Downsum Those who Ally with the People of Innovation are to be Shunned, Even if He’s from the People of the Sunnah



http://goo.gl/uRRdp


Sisters! Watch your step

Sisters! Watch your step

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد


Narrated Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلم said: “It is not for the women (to walk in) the middle of the path.” [Saheeh Ibn Hibbaan (5717) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee in al-Saheehah (856)]


On the authority of Abu Usayd رضي الله عنه that he heard the Messenger of Allaah صلى الله عليه وسلم say when heصلى الله عليه وسلم was coming out of the Masjid, and men and women were mingled in the road: “Draw back! For you must not walk in the middle of the road; keep to the sides of the road. Then women were keeping so close to the wall that their garments were rubbing against it.” [Sunan Abu Dawood (5272) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee (2/537)]


And today we have women not only walking in the middle of the path, but a group of them together will even block the path in the shopping malls and other places.


Downsum Sisters! Watch your step



http://goo.gl/YugXa


Ibn Saba’ The Jew, The Spiritual Father Of the Rafidha – An Unquestionable Truth

Ibn Saba’ The Jew, The Spiritual Father Of the Rafidha – An Unquestionable Truth

Article written by one of the brothers at the famous “gift2shias.com” about the origins of the Imami Shi`ah movement, he asked us to post his article here.


This is a lengthy article divided into three parts.


1. New phenomena: Outright rejection of the very existence of Ibn Saba’ by contemporary Shia scholars and propagandists.


2. Ibn Saba’ the Jew in Shia books – an unknown reality to many Shias.


3. Shia Objection: Ibn Saba’ did exist, but Tashayyu’ (Shiism) and the Imamite sect are innocent of him.


All Sunni and Shia authorities were agreed upon (the existence and reality of Abdullah bin Saba’ (although the Shia sect of course tries to deny that the foundation of Rafhd/rejectionist was taken from a Jew) until the Orientalists such as Bernard Lewis, Julius Wellhausen, Friedlander, and Caetani Leone started to cast doubt about the existence of Abdullah bin Saba’, and they were followed in that by ignorants such as Taha Hussain, Muhammad Kaamil Hussain, Adnan Ibrahim and other pro-Shia Sunnis. Needless to say that the Rafidha scholars jumped on the wagon and (in contrary to their forefathers) suddenly claimed that Ibn Saba’ is actually a myth created by the evil Umayyads to tarnish the reputation of the Shias (a claim by the likes of Murtadha Al-’Askari, Muhammad Aal Kashif Al-Ghita etc.). Prior to 1300H (1900CE) there was no dispute about this matter at all. The contemporary Shia found in the writings of those Orientalists what was the delight of the eye and thus they began authoring in order to cast doubt about the existence of Abdullah bin Saba’, as this would allow them to dismiss a large part of the criticism against them and their sect.


The contemporary Shia scholars have written books in regards to this topic, the most famous (nearly on every Rafidhi propaganda website) one might be the apologetic work of ‘Ayatollah’ Murtadha Al-’Askari named:


“ABDUL-AH IBN SABA AND OTHER MYTHS”.


abdullah-ibn-saba-other-myths


Of course his book has been refuted (academically) by a number of scholars, such as:


Dr. Sami Ataa’ Hassan – “‘Abdallah Ibn Saba the Yemenite Jew, between reality and imagination”


Sadly none of the books that refute the above Shia book were translated to other languages. However, we shall provide a sufficient refutation in this article inshaAllah.




1. New phenomena: Outright rejection of the very existence of Ibn Saba’ by a contemporary Shia scholars and propagandists.


OBJECTION BY SHIAS: “Ibn Saba’ is a myth created by the Umayyads. The only person who narrated the story of Ibn Saba’ is Sayf Ibn Omar Al-Tamimi, a well known liar according to Sunni Hadithists themselves.




RESPONSE:


As a matter of fact – and we shall prove that, by the permission of Allah – Sunni narrations in regards to the existence of Ibn Saba’ have not been narrated through Sayf Ibn Omar Al-Tamimi only. In fact this is a myth (an actual myth) propagated by the contemporary Shias around the world. Let us take for example of the most infamous Shia propaganda websites on the net, namely “al-Islam.org” which says (in the online version of Murtadha Al-Askari’s “Ibn Saba’ and other myths”):


The fabricated stories around the character of Abdullah Ibn Saba are the malicious production of one of the disciples of the devil, namely Sayf Ibn Umar al-Tamimi.


Ibn Saba did not exist at that time, not even in the imagination of Saif Ibn Umar al-Tamimi who invented this character.


As for those few traditions which have the chain of narrators (independent of Sayf), they provide a much different story which do not support any of the allegations of Sayf. These traditions picture an accursed man whom Ahlul-Bayt have declared their innocence from what he attributed to Imam Ali (declaring Ali as God). The Shia, their Imams and their scholars declare the curse of Allah to that man (if ever existed) he was lost, misguided and cursed. There is nothing in common between us [Shias] and his name except our curse on him and all other extremists who believed in deity of Ahlul-Bayt.


Let us break down the major claims of those Shia who completely deny the existence of Ibn Saba’, as their ‘Ayatollah’ Al-’Askari did:


A) As for those ‘few’ traditions which have the chain of narrators independent of Sayf, they do not support any of the allegations of Sayf, hence there is nothing in common between the Shia beliefs and the personality of Ibn Saba’


B) Sayf Ibn Umar al-Tamimi invented the character of Ibn Saba’ (he has been weakened by Sunni Hadithists experts)


Let us analyse the so called ‘few’ narrations that according to Al-’Askari and other Shia propagandists do not support any of Sayf’s narrations and most importantly do not reflect any link between Shia beliefs and the beliefs that were propagated by the Jew Ibn Saba’.

Reports about Abdullah Ibn Saba which were NOT transmitted through Sayf Ibn Omar:


Narration #1


جاء في ( طوق الحمامة ) ليحيى بن حمزة الزبيدي عن سويد بن غفلة الجعفي الكوفي المتوفى عام (80هـ/699م) أنه دخل على علي-رضي الله عنه- في إمارته، فقال: إني مررت بنفر يذكرون أبا بكر و عمر بسوء، ويروون أنك تضمر لهما مثل ذلك، منهم عبد الله بن سبأ، فقال علي: مالي ولهذا الخبيث الأسود، ثم قال : معاذ الله أن أضمر لهما إلا الحسن الجميل، ثم أرسل إلى ابن سبأ فسيره إلى المدائن، ونهض إلى المنبر، حتى اجتمع الناس أثنى عليهما خيرا، ثم قال : إذا بلغني عن أحد أنه يفضلني عليهما جلدته حد المفتري -


الهي ظهير، إحسان، السنة والشيعة، نشر إدارة ترجمة السنة- الهور.


In ‘Tuq Al-Hamamh’ by Yahya bin Hamzah Al-Zobaydi on the authority of bin Ghaflah Al-Jo’fi Al-Kufi (80H) who said that he entered upon Ali – may Allah be pleased with him and said: ‘I passed by some men. among them was Abdallah Ibn Saba’, who were talking negatively about Abu Bakr and Omar saying that you [Ali] hold the same feelings towards them.’ Ali replied: ‘What does this wretched black man (Ibn Saba’s mother was Ethiopian) want from me?’ He then said: “I seek refuge in Allah in holding anything but beautiful respect for them both.” Then he sent after Ibn Saba and exiled him to Al-Mada’in (former capital of the Persian empire) and ascended the pulpit until the people were gathered, he then praised Abu Bakr and Omar, then he said: ‘If it reaches me that anyone prefers me over them then I shall lash them as they do with the slandering liar.’


NOTE: This very same narration has been narrated by through different channels with authentic chains such as in:


‘Al-Seerah’ by Abu Ishaq al-Fizari who narrates almost the same narration above on the authority of Shu’ubah from Salamah bin Kaheel from abu Al-Za’araa from Zaid ibn Wahb. The grading: narrators are trustworthy. Al-Khateeb made Takhreej for it in “al-Kifayah” p. 376 and said that Abu ‘Abdullah al-Boushanji graded it as Sahih, Abu Nasr Muhammad ibn ‘Abdullah al-Imam said in the commentary: It is narrated through other chains, it is Thabit. It’s last part i.e. Abu Bakr and Omar being the best of this Ummah as stated by Ali himself is Mutawatir.

Also note that all the major figures of the Ahl Al-Bayt throughout history reacted similar to Ali Ibn Abi Talib:


Zaid bin Ali bin Al-Hussein (Zayn Al-Abidin) bin Ali Ibn Abi Talib (RA) 80-122H. Leader of Alid revloution in Iraq against the Umayyads during the era of Ibn Abdil-Malik. He was betrayed by by the Kufan (Shias) when he refused to testify against Abu Bakr and Omar (RA). After he was betrayed he was compelled to fight the Umayyad army with only five hundred soldiers, where he died at that battle.


طلبة الرافضة من زيد ابن علي التبرؤ من أبو بكر و عمر فقال: إنهما وزيرا جدي, فقالوا له: إذا نرفضك, فقال لهم: إذهبوا فأنتم الرافضة.”


The Rafidha amongst the Shia told Zaid bin ‘Ali ibn Al-Hussein (RA) during his revolution that he has to abandon the love of Abu Bakr and Omar and he replied: “They are the companions of my grandfather”, they said to him: “Then we shall refuse you” so he said:”Go! for you are Al-Rafidah).”


[Tu’oun Rafidat al-Yaman fi Sahabat al-Rassul, p17 by Abu Nasr Muhammad ibn ‘Abdullah al-Imam and he said: SAHIH]


Similar report is present in Shia book:


Zaid bin ‘Ali ibn Al-Hussein (RA) who holds an honor of very pious and respectable personality among the Shias was asked by his companions about Abu Bakar (RA) and Omar (RA),he replied: I always speak good of them and I have never heard any members of the family of the Prophe (SAWS) speak badly of them. They have never persecuted us nor did they maltreat any other citizen. Both of them strictly followed the Quran and Sunnah of the Prophet (SAWS). Hearing this they said you are not our companion , they separated from him. He said today they have left us , from today they will be called Rafidha.


(Nasikh al tawaarikh vol 2, page 590.(under the heading zain ul abedin’s saying) this book is popular and regarded as a reliable shiah document, see ayyan ush shiah (vol 2) page 132)


Ja’far bin Muhammad (Al-Sadiq), from his Father Muhammad bin Ali (al Baqir), from Abdullah ibn Ja’far bin Abi Talib that he said: ” Abu Bakr Al-Siddeeq may Allah be pleased with him became our Caliph and he was the best of the Caliphs of Allah, he was most merciful and most caring towards us. “


sources:

-Fadael al Sahaba by al Darqutni.

-al-Isabah by Ibn Hajar al Asqalani.

-al-Mustadraq ‘ala al-Sahihayn by al Hakim.

-Usool I’itiqad ahlulsunnah by al Lalikaee.

-al-Radd ‘ala al Rafidah by al Maqdisi.


Hadith grading: Al-Hakim said SAHIH and al-Dhahabi agreed with him, Ibn Hajar al Asqalani said the Hadith has a good chain of narrators.


Abu Abdullah Ja’afar bin Muhammad (Al-Sadiq) said: “Allah has disassociated himself from those who have disassociated themselves from Abu Bakr and Omar.”


قال الذهبي : قلت: هذا القول متواتر عن جعفر الصادق، أشهد بالله إنه لبار في قوله غير منافق لأحد، فقبح الله الرافضة


Hadith Grading: Imam al Dhahabi (RH) said while commenting on the narration: “This saying is Mutawatir from Ja’afar Al-Sadiq, I bear witness in front of Allah that he is honest in his saying and not lying in front of anyone (Taqiyah), may Allah increase the Rafidah in ugliness”.


source: Siyar A’alam al Nubalaa 6/260.


Narration #2


أخرج ابن عساكر عن زيد بن وهب الجهني الكوفي المتوفى عام (90هـ/709م) قال: (قال علي بن أبي طالب: مالي ولهذا الخبيث الأسود-يعني عبد الله بن سبأ- و كان يقع في أبي بكر و عمر


ابن عساكر، مختصر تاريخ دمشق، مرجع سابق، م 12، ص 222


Ibn ‘Asakir (Tarikh Dimashq) narrates on the authority of Zayd bin Wahb Al-Johayni Al-Kufi (90H) who said: ‘Ali said, “What do I have to do with this wicked black man?!’ He meant Abdallah bin Saba’ who used to attack Abu Bakr and Omar.


NOTE: This narration can also be found in ‘Tarikh Ibn Abi Khaythama’ with trustworthy narrators.


Narration #3


– أخبرنا أبو محمد بن طاوس وأبو يعلى حمزة بن الحسن بن المفرج ، قالا: أنا أبو القاسم بن أبي العلاء ، نا أبو محمد بن أبي نصر ، أنا خيثمة بن سليمان ، نا أحمد بن زهير بن حرب ، نا عمرو بن مرزوق أنا شعبة ، عن سلمة بن كهيل عن زيد قال : قال علي بن أبي طالب : مالي ولهذا الحميت الأسود ؟ يعني عبد الله ابن سبأ وكان يقع في أبي بكر وعمر.


On the authority of Abu Muhammad bin Tawoos and Abu Ya’la Hamza bin Al-Hassan bin Al-Faraq who said: ‘[...] on the authority of Salamah bin Kohayl who narrated from Zayd who said: ‘: ‘Ali said, “What do I have to do with this wicked black man?!’ He meant Abdallah bin Saba’ who used to attack Abu Bakr and Omar.


Grading: Has a good Sanad of trustworthy narrators.


Narration #4


6- أخبرنا أبو المظفر بن القشيرى ، أنا أبو سعد الجنزروذى ، أنا أبوعمرو ابن حمدان ، وأخبرنا أبو سهل محمد بن إبراهيم بن سعدويه ، أنا أبو يعلى الموصلي ، نا أبو كريب محمد بن العلاء الهمداني , نا محمد أبن الحسن الأسدى ، نا هارون بن صالح الهمداني ، عن الحارث أبن عبد الرحمن عن أبي الجلاس ، قال : سمعت عليا يقول لعبد الله السبئي : ويلك والله ما أفضي إلي بشيء كتمه أحداً من الناس ، ولقد سمعته يقول : أن بين يدي الساعة ثلاثين كذابا وإنك لا حدهم . قالا : وانا أبو يعلى ، نا أبو بكر بن أبي شيبة ، نا محمد أبن الحسن ، زاد أبن المقرىء الأسدي بإسناده مثله .


‘Ali tells ibn Saba’: ‘Woe to you! by Allah he (Prophet) did not tell me anything that he kept hidden from others, I heard him say that from now until the hour there will be thirty liars and you are one of them.”


Grading: Some of the narrators have been criticized but it has been narrated through several other chains with better narrators.


Narration #5


7- أخبرنا أبو بكر أحمد بن المظفر بن الحسين بن سوسن التمار في كتابة ، وأخبرني أبو طاهر محمد بن محمد بن عبد الله السبخي بمرو ، عنه ، أنا أبو علي بن شاذان ، نا أبو بكر محمد بن عبد الله بن يونس أبو الأحوص عن مغيرة عن سماك قال : بلغ عليا أن ابن السواد ينتقض أبا بكر وعمر ، فدعا به ودعا بالسيف أو قال فهم بقتله فكلم فيه فقال : لايساكني ببلد أنا فيه ، قال : فسير إلى المدائن .


Al-Sammak says: It had reached ‘Ali that Ibn Al-Sawda (nickname given to Ibn Saba’) was attacking Abu Bakr and ‘Omar so he called on him and he called for a sword but they talked him out of killing him so he said: “By Allah he will never live with me in the same city” and he was exiled to al-Madaen.


Grading: Has trustworthy narrators but al-Sammak who is a follower in al-Kufa could not have heard it directly from ‘Ali.


Narration #6


8 – أنبأنا أبو بكر محمد بن طرخان بن بلتكين بن يحكم ، أنا أبو الفضائل محمد أبن أحمد بن عبد الباقي بن طوق ، قال : قرىء على أبي القاسم عبيدالله ابن علي أبن عبيد الله الرقي ، نا أبو أحمد عبيد الله بن محمد أبن أبى مسلم ، أنا أبو عمر محمد بن عبد الواحد ، أخبرني الغطافي ، عن رجاله ، عن الصادق عن آبائه الطاهرين عن جابر قال : لما بويع علي خطب الناس فقام إليه عبد الله بن سبأ فقال له : أنت دابة الأرض ، قال فقال له : اتق الله ، فقال له : أنت الملك ، فقال له : اتق الله ، فقال له : أنت خلقت الخلق ، وبسطت الرزق ، فأمر بقتله ، فاجتمعت الرافضة فقالت : دعه وانفه إلى ساباط المدائن فإنك إن قتلته بالمدينة خرجت أصحابه علينا وشيعته ، فنفاه إلي ساباط المدائن فثم القرامطة والرافضة ، قال : ثم قامت إليه طائفة وهم السبئية وكانوا أحد عشر رجلا فقال أرجعوا فإني علي بن أبي طالب أبي مشهور وأمي مشهورة ، وانا أبن عم محمد صلي الله عليه وسلم فقالوا لا نرجع ، دع داعيك فأحرقهم بالنار ، وقبورهم في صحراء أحد عشر مشهورة فقال من بقي ممن لم يكشف رأسه منهم علينا : أنه إله ، واحتجوا بقول ابن عباس : ” لا يعذب بالنار إلا خالقها ” . قال ثعلب : وقد عذب بالنار قبل علي أبو بكر الصديق شيخ الإسلام رضي الله عنه وذاك أنه رفع إليه رجل يقال له : الفجأة وقالوا إنه شتم النبي صلي الله عليه وسلم بعد وفاته ، فأخرجه إلى الصحراء فأحرقه بالنار . قال فقال ابن عباس : قد عذب أبو بكر بالنار فاعبدوه أيضا.


‘Ali stood as a Khateeb amongst the people after Bay’ah then Ibn Saba’ went to him and said: You are the beast of the earth, Ali said: fear Allah! so Ibn Saba said: You are Al-Malik, Ali said: Fear Allah! so Ibn Saba said: you created the creations and offered the bounties, So ‘Ali ordered that he be killed but the Rafidhah told ‘Ali: leave him be it is better if you exile him to al-Madaen in Yemen otherwise his Shias and followers will rebel against us…until the end of the narration.


Grading: All narrators are trustworthy except for one unknown narrator called al-Ghattafi who has not been documented, could be a mistake in copying the name.


These were six reports in Sunni books alone about Abdullah Ibn Saba which were NOT transmitted through Sayf Ibn Omar. Sheikh Suleiman bin Hamad al-’Awdah graded these narrations in his book ”‘Abdullah bin Saba’ wa Atharuhu fi Ahdath al-Fitnah fi Sadr al-Islam“ ”عبد الله بن سبأ و أثره في أحداث الفتنة في صدر الإسلام ” in total he quotes eight narrations which in return all strenghten the narrations of Sayf Ibn Omar. There is no doubt that Sabaite beliefs have been ascribed to the Ahl Al-Bayt and the prove according to Sunni narrations are the facts stating in the narrations above, let us make a summary:


Sabaism: Ali held grudge against his fellow Sahaba, particularly Abu Bakr and Omar. He ascribed this belief of Ali and his excuse was that he is merely doing it out of ‘love for the Ahl Al-Bayt and hatred towards their enemies’ (Tawalli and Tabari).


Rafidhi Shiism: Rafdh (rejectionism) represented by countless sects (today’s mostly made up by Twelver Shias) is the only sect that propagates the very same Sabaite belief that Ali held grudge against Abu Bakr and Omar and the Sahaba, Ali hated them and they were the enemies of the Ahl Al-Bayt and it is a sign of love to hate them (Sahaba) since they were Ali’s enemies.


Reality (Islam): Ali did not just reject those beliefs attributed to him, he in fact seeked refuge in Allah and was about to execute Ibn Saba’ for propagating such beliefs in his (Ali’s name) and under the excuse of ‘loving the Ahl Al-Bayt and hating their enemies’. He deported Ibn Saba’ and threatened everyone who prefers him (Ali) over Abu Bakr and Omar with lashes as they do with the slandering liar.


As you can see, the claim that there is “nothing in common” between Shias (Rafidha who by defenition are REJECTORS of the absolute majority of the Sahaba) and the beliefs propagated by Ibn Saba’ and reported by Sayf Ibn Omar (AND others …) is plain and simply not true, in fact Rafdhi Shiism throughout history always propagated the Sabaite belief that Ali hated Abu Bakr and Omar and the Sahaba. So there is a link between Ibn Saba’s lie and what the Rafidha have wrongly ascribed to the Ahl Al-Bayt. This is why Sunni scholars rightly state that:


“The foundation of Al-Rafd is taken from the Jews.”


We need to be precise about our words and thus we believe that slogans like “Shiism was created by a Jew” are not accurate (enough), for there is no unified monolithic “Shiaism”, in fact Shiism (Tashayyu’) had different meanings throughout Islamic history:


Al-Dhahabi says: “The Ghaali (extremist) Shiite in the time of the Salaf (first three Muslims generations) and according to them is those that speak against Othman, Al-Zubair, Talha, Mu’awiyah, and those that fought Ali (RA), and attacked them”. (Al-Mizan, 1/118)


Ibn Hajar in his Muqaddamah of “Al-Huda Al-Sari”:


والتشيع محبة علي وتقديمه على الصحابة فمن قدمه على أبي بكر وعمر فهو غال في تشيعه


“And Tashayyu’ (Shiism) means having love for Ali and PREFERRING him over the Sahabah [in general], as for those who preferred him (Ali) even over Abu Bakr and Omar then they were the EXTREMIST (Ghulat) Shia”.


I would like to remind the readers that the Shia of the past were different than today’s Shia. al-Shaykh al-Muhadith Shuaib al-Arnawut talks about the Shia of the past, as was recorded by one of his students from Turkey, Anbiya Yildirim.


It is taken from book of Anbiya Yildirim “Hadisler ve zihinlerdeki sorular” (p 269), printed by Ragbet in Turkey.


Shaykh Shuaib (hafizahullah) said:


As for takfir from modern shias toward some (people from) Ashara al-Mubashara, (and they saying that) “Abu Bakr, Umar, Uthman, Sad were disbelievers. Only Ali, Fatima and their two sons saved from disbelief”, when modern shias didn’t exist, this hadith (about 10 which were gladden by heaven) was in our books. When was written “Musnad” and “Saheeh al-Bukhari” shias were not like shias of our time. In that time when (someone said that such and such person) was shia, that mean he loved Ali more than Abu Bakr. There is nothing in love; man can love someone more than other. (In the past) there was no scientist (meaning) of tashayu like in this time. There was no ghulat (extreme view between shias) in the time of the mutakadimin. They (ghulat) emerged after the 4-th year of hijra. I can show you bios of shia narrators, there are shias of fist generation in Bukhari, Muslim, Musnad. So, Ahmad ibn Hanbal died in 241 h, and this hadith (about Ashara al-Mubashara) was recorded long time before his death.

So, before shias distinguished from ahlesunnah, (before) they made themselves as independent school, (before) they took idea that they believe in, as a (major) point of their movement, these ahadeth (about companions which were gladden by paradise) took their place in books. Did in that time were shias like these, so (someone could claim) that this hadith (about Ashara al-Mubashara) was fabricated (in attempt) to protect (companions) from their charges? So issue of takfir of muteahirin shias didn’t present in the time of mutakadimin.


The Shia in the past were by no means like the Twelvers today, yet nevertheless they were considered extremists (so what would the likes of Ibn Hajar and Al-Dhahabi call the Rafidha of today?!) for simply propagating and holding the belief that Ali is superior to Abu Bakr and Omar (a nonsense belief, for Mutawatir narrations prove without a shadow of a doubt that Ali believed in the superiority of Abu Bakr and Omar over himself). Shiism in its evolution reached the peak and propagated what Shias propagate to this very day namely that it was part of Ali’s belief that Abu Bakr and Omar are his enemies, so were the Sahaba and everyone else who rejected Ali as their so called him. Shiism today is propagated what Ibn Saba’ claimed and what Ali rejected, and based on that Ibn Saba’ is the spiritual father of Rafidhism and not that he literally created each and every aspect of the Shia sect.


Rhetorical slips and a tendency not to be exact in our words is something that the enemies of the Ahl Al-Sunnah do take advantage of but every sane person should understand what is meant with the statement above and the message of this article which is that the foundation of Shiism (like Takfeer of the Sahaba, particularly Abu Bakr and Omar) is not a belief of the Ahl Al-Bayt, rather a Jewish belief that has been ascribed to the Ahl Al-Bayt by a Yemenite Jew.


Now that the Shia MYTH has been debunked, namely that the personality of Ibn Saba’ was invented by the Umayyad Sayf Ibn Omar and narrated by him only, let us also provide you with some additional information, InshaAllah.


al-islam org (citing Al-’Askari’s) book claim:


It appears that al-Tabari was the first who reported the story of Ibn Saba from Sayf, and then other historians quoted al-Tabari in this regard.


Al-’Askari and Shia propagandists are wrong (again) for over fifty years before Al-Tabari, namely by Al-Thakafi who wrote the book “Al Gharat”, Ibn Saba’ was also mentioned:


دخل عمرو بن الحمد وحجر بن عدي وحبة العوفي والحارث الاعور وعبد الله بن سبأ على أمير المؤمنين… – الغارات ص302


“Amro bin Al-amd, Hajar bin Uday, Habbah Al-Awfy, Al-Harith Al-A’awar and Abdullah Ibn Saba’ all entered on the Chief of the Believers (Ali) …” (Al-Gharat 302).


Besides, the oldest reference to the term “Sabaite” is Diwan Ashi Hamdan , p. 147. A`sha Hamdan died in 83 H. Imam Tabari died 310 H. i.e. over 120 years after him. He says about Mukhtar Al-Thaqafi (the Kafir Shia saint) and his companions:

شهدت عليكم أنكم سبئية وأني بكم يا شرطة الكفر عارف


“I give testimony that you are Sabaites. O soldiers of kufr, I know you very well.”


As for Sayf Ibn Omar having been declared a liar and a weak narrator by Sunni Hadithists themselves, al-islam org says:


Here, later on, I give the sayings of several leading Sunni scholars, who all confirmed that Sayf Ibn Umar was an untrustworthy person and his stories are void….


It is interesting to see that although al-Dhahabi (d. 748 AH) has quoted

from the book of Sayf in his History, he has mentioned in his other book

that Sayf as a weak narrator. In “al-Mughni fi al-Dhu’afa’” al-Dhahabi

wrote:


“Sayf has two books which have been unanimously abandoned by the

scholars.” (al-Mughni fi al-Dhu’afa’, by al-Dhahabi, p292)


It’s not that he is a liar some of his narrations in History (hence Al-Dhahabi narrated from him history reports ONLY) are true but he is more of a story-teller as in he narrates the event without regard to accuracy of words but in the form of a fun story which is why as a narrator of Prophetic Hadith his narrations are rejected by consensus, here are some examples:


- Al-Nasa’i (d. 303 AH) wrote: “Sayf’s narrations are weak and they should be disregarded because he was unreliable and untrustworthy.”


- Yahya Ibn Mueen (d. 233 AH) wrote: “Sayf’s narrations are weak and useless.”


- Abu Hatam (d. 277 AH) wrote: “Sayf’s Hadith is rejected.”


These are just few exampled Shias like Al-’Askari love to quote, yet he hid other crucial sayings of the very same Sunni Hadithists in his books such as:


- Ibn Abi Hatam (d. 327 AH) wrote: “Scholars have abandoned Sayf’s narrations.” al-Suyuti (d. 900 AH) wrote: “Sayf’s Hadith is weak.” But when it comes to Historical narrations what he says is taken into consideration unlike what the Shia claimed.


Ibn Hajar al-’Asqalani says about him in Taqreeb al-Tahtheeb 1/344: ابن حجر في تقريب التهذيب ( 1/344 ): (عمدة في التاريخ)“Relied upon in history.”


Al-Dhahabi says about him in Meezan al-I’itidal 2/255: الذهبي في ميزان الاعتدال (2/255): (كان إخباريا عارفا).”He was a knowledgeable historian.”


For this reason the scholars (Very famous Islamic historians such as Muhammad Sobhi Hassan Hallaq, Muhammad ibn Tahir al-Barazanji, Sheikh Yahya Ibrahim al-Yahya, Dr.Khalid al-Ghayb in the university of Umm al-Qura.You can review books such as:


-Istishhad `Uthman wa Waq`at al-Jamal fi Marwiyat Sayf ibn `Umar.


-Sahih wa Da`eef Tareekh al-Tabari.


They have placed certain rules to accepting any narration from Sayf Ibn Omar:


1- What he says needs to have a Sahih foundation in the books of Hadith(i.e Sahih al-Bukhari) and it has to be taken from the reliable historical sources(i.e Tareekh Al-Tabari).


2- His narrations must not have anything related to ‘Aqeedah and matters of Halal and Haram.


3- His narrations must be free from any attacks on any of the companions.


4- His narration must not be biased towards certain well known political positions during the rightly-guided caliphate.


As you can see Al-’Askari and other Shia propagandists play a dirty game by showing the opinion of Hadithists in regards to Sayf Ibn Omar as a narrator of PROPHETIC AHADITH. No doubt, he is an untrustworthy person in regards to that, but as for history (according to Shias and Sunnis) narrations can be easier accepted, especially if there are supportive narrations, and in the case of Sayf Ibn Omar there are more than eight narrations we have provided which were NOT transmitted through Sayf Ibn Omar, so the exuse of him being a liar or being the only one who narrated about Ibn Saba’ and his connection to extremist Shiism (Rafidhism) is the actualy myth.


(إن أخبار الفتنة وصلتنا عن طرق أخرىغير طرق سيف بن عمر التيمي، وهذه الروايات بعمومها لا تخالف رواية سيف ، و إنما تؤكد صحتها و تضيف إليها بعض التفاصيل، و إذا كان المؤرخون يأخذون برواية سيف ، فلأنهم وجدوا فيها كشفا لليد الخفية التي كانت وراء تنظيم المعارضة على عثمان .. إلى إن يقول: لهذا لا يمكن إنكار وجود السبئية في أحداث ذكرها قدامى المؤرخين للملل و النحل، و مع وضوح حقيقة وجود السبئية يجب أن لا تخفى عن أعيننا الحقيقة الأخرى ، و هي : أنه لولا وجود المعارضة لما تمكن عبد الله بن سبأ من الوصول إلى أهدافه) (12)


2. Ibn Saba’ the Jew in Shia books (refutation of the saying that he is a myth!)




Translation:


Abu Muhammad Al-Hasan bin Musa Al-Naubakhti (3rd Century Hijrah Shia Scholars, died 310H) on Abdullah bin Saba’


This is a book authored by Abu Muhammad al-Hasan bin Moosaa al-Naubakhti (d. before 300H). He is a third century Shi’i authorities and wrote on the sects and viewpoints of the Shia. On page 31 of this work (1st edition, 1412, Dar al-Rashaad) we see the following entry (see scan above) within which there occurs:


“And a sect (from amongst them) which said: Ali was not killed and nor did he die, and he will not die until he drives the Arabs forth with his staff and fills the earth with justice and equity just as it had been filled with oppression and tyranny. This was the first sect of this Ummah that spoke of (the position of) al-waqf (withholding) after the Prophet (sallallaahu alayhi wasallam), and the first of them that spoke with exaggeration (al-ghuluww), and this sect is called the Sab’iyyah, the associates of Abdullah bin Saba’, and he used to display revilement of Abu Bakr, Omar, Othmaan and the Companions and would free himself from them. And he said that Ali (alayhis-salaam) commanded him to do so. Ali took hold of him and asked him about this saying of his and he affirmed it, so he ordered that he be killed, but then the people protested, “O Amir al-Mu’mineen! Will you kill a man who calls to love of the Ahl al-Bayt, to your loyalty and disassociation from your enemies?” So instead, he exiled him to al-Madaa’in. A group from the people of knowledgefrom the associates of Ali (alayhis-salaam) judged that Abdullah bin Saba’ was a Jew who then became Muslim and showed loyalty to Ali (alayhis salaam) and whilst he was a Jew he used to say the same of Joshua bin Nun after Moses (alayhis salaam) [as he said about Ali], and in his Islam, he (Ibn Saba’) would say the same of Ali (alayhis salaam) after the death of the Prophet (sallallaahu alayhi wasallam), with what is similar to that (what he used to say as a Jew). He was also the first to witness with the saying of the obligation of the leadership (imaamah) of Ali (alayhis salaam), and he openly announced his disavowal of his enemies and declared them disbelievers. It is from here that whoever opposed the Shia said, “The foundation of al-Rafd is taken from the Jews.” When Abdullah bin Saba and his companions heard the announcement of Ali’s death whilst they were in al-Madaa’in, he said to the one who announced it, “You have lied O enemy of Allaah. Even if you came with Ali’s brain in seventy bundles, and you tasked seventy just men to kill him, we would not believe you due to our knowledge that he has not died and was not killed and that he will not die unti he drives the Arabs forth with his staff and dominates the earth.” From that day, he and his associates travelled until they came to the door (of the house of) Ali. They sought permission to enter from the one entrusted to look after him during his lifetime, hoping that they would reach him. Those who were present from his (Ali’s) family and associates and children said to them, “Glorified by Allaah! Do you know that Amir al-Mu’mineen has been martyred?” They said, “We know that he was not killed and will not die until he drives the Arabs forth with his sword and staff, just as he ruled them with his proof and evidence, and indeed he hears the secret-conversations and he glitters in the darknesses, just as the polished sword-edge.”


Now this is a clear-cut admission and this quote alone by their classical scholars themselves is enough to debunk all their (vain) efforts i.e. the REAL propaganda, namely that Ibn Saba’ is a myth invented by the Umayyads.

Al-Kashi (Abu ‘Amru Muhammad bin ‘Omar died 340H) in this ‘Ma’rifah Akhbar Al-Rijal’ (معرفة اخبار الرجال)


Translation:


“A group from the people of knowledge mentioned that Abdullah bin Saba’ was a Jew who then became Muslim and showed loyalty to Ali (alayhis salaam) and whilst he was a Jew he used to say the same of Joshua bin Nun after Moses (alayhis salaam) [as he said about Ali], and in his Islam, he (Ibn Saba’) would say the same of Ali (alayhis salaam) after the death of the Prophet (sallallaahu alayhi wasallam), with what is similar to that (what he used to say as a Jew). He was also the first to witness with the saying of the obligation of the leadership (imaamah) of Ali (alayhis salaam), and he openly announced his disavowal of his enemies and declared them disbelievers. It is from here that whoever opposed the Shia said, “The foundation of al-Rafd is taken from the Jews.”


Let us list what Al-Naubakhti and Al-Kashi have stated in a nutshell:


1) The first sect (lead by Ibn Saba’) that exaggerated (Al-Ghuluww) with the Ahl Al-Bayt/Ali was the Sabaite (Sab’iyyah) sect. Ali wanted to burn Ibn Saba’ alive for that, but expelled him, nevertheless once the Kufr was repeated by his followers (the Sabaites) he burned them alive (the later i.e. the burning is proven in Sunni and Shia narrations).


2) He was the first to display revilement of Abu Bakr, Omar, Othman and the Companions and would free himself from them (just as the Rafidha today, the only sect that does so!). And he said that Ali (alayhis-salaam) commanded him to do so (just as the Rafidha today claim). Ali wanted to KILL him for that (!) only due to the protest of the people he expelled him instead (punished him nevertheless).


3) Al-Naubakhti says that ‘A group from the people of knowledge from the associates of Ali (alayhis-salaam) judged that Abdullah bin Saba’ was a Jew who then became Muslim and showed loyalty to Ali (alayhis salaam).’


The last part i.e. number three is essential (we will analyse number one and two later, Insha’Allah) for it is not just an admission that Ibn Saba’ did exist, rather he was the first who propagated the foundations (obviously not the whole Shia corpus which evolved during centuries) of Tashayyu’ which is Al-Rafdh (rejection the absolute majority of the Sahaba, especially Abu Bakr and Omar) and Al-Ghuluw (exaggeration) with the Ahl Al-Bayt/Ali, two distinctive features that only the Rafidhi sect (in i


Downsum Ibn Saba’ The Jew, The Spiritual Father Of the Rafidha – An Unquestionable Truth



http://goo.gl/XW2OG


Ali: Abubakr used to surpass us in good deeds

Ali: Abubakr used to surpass us in good deeds

Salam `Aleykum,


Hadith from Mustadrak al-Hakim 3/358, al-Dhahabi said “Sahih” in al-Talkhees:


حدثنا أبو بكر بن إسحاق الفقيه ، أنا أحمد بن سلمة ، ثنا إسحاق بن إبراهيم ، أنا جرير ، عن عبد الله بن يزيد الصهباني ، عن كميل بن زياد ، عن علي رضي الله عنه قال : كنت مع النبي صلى الله عليه وآله وسلم ومعه أبو بكر رضي الله عنه ، ومن شاء الله من أصحابه ، فمررنا بعبد الله بن مسعود وهو يصلي ، فقال النبي صلى الله عليه وآله وسلم : ” من هذا ؟ ” فقيل : عبد الله بن مسعود ، فقال : ” إن عبد الله يقرأ القرآن غضا كما أنزل ” فأثنى عبد الله على ربه وحمده ، فأحسن في حمده على ربه ، ثم سأله فأجمل المسألة ، وسأله كأحسن مسألة سألها عبد ربه ، ثم قال : اللهم إني أسألك إيمانا لا يرتد ، ونعيما لا ينفد ، ومرافقة محمد صلى الله عليه وآله وسلم في أعلى عليين في جنانك جنان الخلد ، قال : وكان رسول الله صلى الله عليه وآله وسلم يقول : ” سل تعط ، سل تعط ” مرتين ، فانطلقت لأبشره ، فوجدت أبا بكر قد سبقني وكان سباقا بالخير ” .


[Abu Bakr bin Ishaq al-Faqih told us, Ahmad bin Salamah told us, Ishaq bin Ibrahim told us, Jarir told us, from `Abdullah bin Yaazid al-Sahbani, from Kumayl bin Ziyad, from `Ali may Allah be pleased with him that he said: I was with the Prophet (SAWS) and with him was Abu Bakr may Allah be pleased with him and whoever Allah willed from his companions, so we passed by `Abdullah ibn Mas`oud while he prayed, the Prophet (SAWS) asked: "Who is this?", they replied: "`Abdullah ibn Mas`oud." He (SAWS) said: "`Abdullah recites the Qur'an as it was revealed."

`Abdullah praised his Lord a beautiful praise and thanked him, then he supplicated to him in the best way a slave can supplicate to his Lord, then he said: "O Lord, I ask you for faith that will not subside, and for ever lasting blessings, and to be in the company of Muhammad peace be upon him and his family in the highest of eternal heavens."

The Prophet (SAWS) used to say: "Ask and you shall be given, ask and you shall be given!" twice, so I left quickly to deliver the good news (to ibn Mas`oud), but I found that Abu Bakr beat me to it and he used to surpass us in good deeds.]


Some Benefits:


1- Early Rafidhah like Kumayl ibn Ziyad would narrate the virtues of the companions and did not believe in Imamah.

2- Abu Bakr (ra) was from the closest companions of the Prophet (SAWS).

3- `Abdullah (ra) would recite the Qur’an with the purest of letters.

4- `Abdullah (ra) was praised for his worship and devotion.

5- The Prophet (SAWS) asked Allah to grant Ibn Mas`oud (ra) what he wished.

6- `Ali (ra) praised Abu Bakr (ra) and said that he would surpass them all in doing the good deeds.

and others…


Downsum Ali: Abubakr used to surpass us in good deeds



http://goo.gl/NWv8Z


Thursday, May 30, 2013

What is Hijaamah (cupping)?

What is Hijaamah (cupping)?
The word hijaamah (cupping) comes from the word hajm which means sucking, as in the phrase hajama al-sabiy thadya ummihi (the infant suckled his mother's breast). Al-Hajjaam means the cupper, hijaamah is the profession of cupping, and the word mihjam is used to describe the vessel in which the blood is collected and the lancet used by the cupper.)

In fiqh (Jurisprudence) terminology, the word hijaamah is applied by some scholars to the extraction of blood from the nape of the neck by means of cupping after making an incision with the lancet. Al-Zarqaani may Allaah have mercy upon him stated that cupping is not limited to the nape of the neck, rather it may be done on any part of the body. This was also the view of al-Khattaabi may Allaah have mercy upon him.

In conclusion, hijaam refers to the extraction of blood from the body by means of cupping using a suitable vessel or whatever modern equipment serves the same purpose.

Cupping was known since ancient times. It was known to the Chinese, the Babylonians and the Pharaohs. Their relics and carved images indicate that they used cupping to treat some diseases. At first they used metal cups or bulls' horns, from which they would remove the air by sucking it out after placing the cup on the skin. Then they used glass cups from which they would remove the air by burning a piece of cotton or wool inside the cup.

Virtues of cupping:

Al-Bukhaari may Allaah have mercy upon him narrated from Sa'eed Ibn Jubayr from Ibn 'Abbaas may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'Healing is in three things: drinking honey, the incision of a cupper, and cauterizing with fire, but I forbid my Nation to use cauterizing.'

Al-Bukhaari and Muslim may Allaah have mercy upon them narrated that Anas Ibn Maalik may Allaah be pleased with him was asked about the earnings of the cupper, and he said:

The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was treated with cupping by Abu Taybah may Allaah be pleased with him. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) ordered that he (Abu Taybah may Allaah be pleased with him) should be given two saa' (quantity unit) of food, and he spoke with his masters so that they reduced what they used to take from his earnings. And he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'The best medicine with which you treat yourselves is cupping, or it is one of the best of your medicines.'

It was narrated that Jaabir Ibn 'Abdillaah may Allaah be pleased with him said: I heard the Messenger of Allaah sallallaahu alyhi wa sallam say: 'If there is anything good in the medicines with which you treat yourselves, it is in the incision of the cupper, or a drink of honey or cauterization with fire, but I do not like to be cauterized.' (Al-Bukhaari, Muslim).

Benefits of cupping:

Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allaah's Leave include the following:

1- Circulatory diseases

2- Treating blood pressure and infection of the heart muscle

3- Diseases of the chest and trachea

4- Headache and pains in the eyes

5- Pain in the neck and stomach, and rheumatic pain in the muscles

6- Some diseases of the heart and chest, and pain in the joints

In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects. For more information on the benefits of cupping see Zaad al-Ma'aad by Ibn Al-Qayyim may Allaah have mercy upon him.

How cupping is done:

The mouth of the cupping vessel (nowadays they use glass vessels) is placed on the skin at the site chosen for cupping. Then the cupper rarefies the air inside the vessel by burning a small piece of paper or cotton inside the vessel (the old method), so that the mouth of the vessel will cling to the skin. Sometimes a machine is used instead of the method described above. The vessel clings to the skin and is left for a period of three to ten minutes.

Then it is lifted off and a very small incision is made in the skin using a clean sharp instrument such as a razor blade or the like. Then the cup is put back in the same manner as described above, until it is filled with the bad blood that comes out of the veins. Then it is taken off, and may be put back once more if needed. When it is finished and the cup is taken away, a dry dressing is placed over the site of the incision.

Before ending we should point out that no one should undertake cupping except one who can do it well, because of the harm that may result if it is done by one who is incompetent.

Downsum What is Hijaamah (cupping)?



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Islam the religion of mercy

Islam the religion of mercy

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) once kissed Al-Hasan bin 'Ali may Allaah be pleased with him while Al-Aqra' bin Haabis was in his presence. So Al-Aqra' may Allaah be pleased with him said to him: "You kiss your children. I swear by Allaah, I have ten children and I never kissed any one of them!" So the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "He who does not show mercy (to others) will not be shown mercy (by Allaah)."


Verily, in Islam, mercy encompasses this world and the Hereafter, as well as humankind, animals, birds and the surrounding habitats. Allaah Says (what means): "And My mercy encompasses every thing." [Quran 7:156]


Allaah has ascribed Mercy to Himself and He has also described His Prophets, may Allaah exalt their mention, and righteous servants as being endowed with it. Allaah Says (what means): "Muhammad is the Messenger of Allaah and those who are with him are severe against the disbelievers and merciful to one another." [Quran 48:29]


Allaah has made his sending forth of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as a mercy to all of creation, as He Says (what means): "And We have not sent you (O Muhammad) except as a mercy to the worlds." [Quran 21:107] The word "worlds" ('Aalameen) is general and includes the world of the humans, the world of the Jinn, the world of the animals, the world of the birds, as well as the nations found on land and in the sea.


Allaah has commanded that mercy be applied to every thing and in every action. Thus, even when you slaughter a sacrificial animal, you show mercy to it by saying ‘Bismillaah’ (In the name of Allaah) and by sharpening your knife (so that it will be a quick and painless death). The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Verily Allaah has prescribed Ihsaan (goodness) for everything. So when you slaughter, then slaughter in a good manner, and when you kill (in war), then kill in a good manner. And let each of you sharpen his blade and let him spare the animal he slaughters from suffering."


It is reported that Allaah forgave a prostitute from the children of Israel who showed mercy to a dog that was dying from thirst. She filled her shoe with water and then taking hold of the dog's mouth, she gave it the water to drink. Allaah appreciated what she did and forgave her sins.


Once our Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) saw that one of his Companions, may Allaah be pleased with him, grabbed the chick of a lark, and it began screeching over the heads of the Companions may Allaah be pleased with them. So he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Who bereaved this (lark) of her child? Return her children back to her!"


The more weak and poor a human being is, the more we are required to show mercy to him and be gentle with him. This is why our Lord has forbidden us from oppressing the orphan. Allaah Says (what means): "Therefore, treat not the orphan with oppression. And do not repel the beggar." [Quran 93: 9-10]


The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The person that looks after and supports the widow and the needy one is like the Mujaahid (one who makes Jihaad) in the Cause of Allaah." He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would rub the head of the orphans and say: "I and the guardian of an orphan will be like this in Paradise - and he gestured with his index and middle finger."


Indeed the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) commanded us to take care of the children, women and the elders. Thus, in his last words to his Companions may Allaah be pleased with them and his nation he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The prayer and what your right hands possess." "Take good care of the women (i.e. wives)." And he said: "The best of you is the best to his wives. And I am the best amongst you with my wives."


Mercy is something innate, which Allaah has placed into the hearts of His creatures, even the lions -- the most ferocious of beasts -- are merciful to their children. Yet Allaah is more merciful to His creation than a mother is to her child. It is reported that on the day that Allaah created mercy, He created one hundred parts to it. He left ninety-nine parts with Him, by which He will show mercy to His servants on the Day of Judgment and sent down one single part of mercy to earth, which humans and animals share amongst themselves.


The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) has condemned the person that is void of any mercy, and he condemned the one who breaks family ties. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Kinship is connected to the Throne ('Arsh). It says: 'Whoever severs me, then Allaah will break (away from) him. And whoever maintains me, then Allaah will keep connected to him."


In another narration he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Verily, the kinship will be connected to the Throne of the Most Merciful on the Day of Judgment. It will say: 'This is the place for the one who sought refuge in You from the severing (of family ties).' So Allaah will say to it: 'Will it please you that I connect those who maintained you and that I cut off those who severed you?' And it will say: 'I will be pleased (with that), my Lord.'"


The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) condemned the oppressive leaders who do not show mercy to their people, by saying: "The worst leaders are al-Hutamah."


Allaah has named Himself Ar-Rahmaan and Ar-Raheem, so he is the Most Merciful of this world and the Hereafter (i.e. Ar-Rahmaan) and The Bestower and giver of mercy (i.e. Ar-Raheem). This is why He has commanded it in every place and in every situation. A Muslim begins his action by saying ‘Bismillaahir-Rahmaanir-Raheem’ (in the name of Allaah, Most Merciful, the Giver of Mercy) so that Allaah can bless him in his action. Every action that is void of mercy has no blessing in it, nor any good. If the servants of Allaah show mercy towards one another, this is a cause for Allaah sending His mercy down on them.


The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The Most Merciful shows mercy to those who have mercy on others. Show mercy to those on earth, and the One above the heaven will show mercy to you."

O Allaah, have mercy on us above the earth and below the earth and on the Day when our deeds will be presented to us. And cause us to be merciful to one another just as the Companions of Your Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) were. And have mercy on our dead ones and put those who have mercy from amongst Your servants in charge over us, O Most Merciful!


Downsum Islam the religion of mercy



http://goo.gl/QUefK


Can the foetus be aborted if the mother reads Soorat az-Zalzalah?

Can the foetus be aborted if the mother reads Soorat az-Zalzalah?
One of the women is saying that if a pregnant woman reads Soorat az-Zalzalah, the foetus will be miscarried because of reading this soorah. She also says that if she goes for ruqyah as prescribed in Islam, she had to tell the raaqi that she is pregnant so that he can avoid reciting Soorat az-Zalzalah over her, so that the foetus will not be miscarried. Is this true? May Allah reward you with the best of rewards and benefit the ummah by means of you.

Praise be to Allah.

The Muslim should not believe that any harm may be caused by reciting some soorahs of the Qur'an; this notion is contrary to the words of Allah, may He be glorified and exalted (interpretation of the meaning): 'Say: It is for those who believe, a guide and a healing' [Fussilat 41:44].

There is nothing in the books of the fuqaha' or scholars, or in the reports from the righteous early generations that anyone used to warn pregnant women against reading Soorat az-Zalzalah; rather those who had memorised the Holy Qur'an, both men and women, have always been eager to complete the recitation of the Qur'an within the period in which they usually do that, without any exception. The one who dares to warn against reading a specific soorah -- even in a specific situation -- has dared to do something serious.

Yes, it cannot be denied that this soorah or others may be beneficial in making it easier for the pregnant woman to deliver the baby if that is proven by experience, but that does not imply the opposite, that it could lead to miscarriage at the beginning of the pregnancy, because there can be no evil or harm in the words of Allah, may He be glorified and exalted, under any circumstances.

Ibn al-Qayyim (may Allah have mercy on him) said:

Chapter on difficult birth: al-Khallaal said: 'Abdullah ibn Ahmad told me: I saw my father writing for women who had difficulty in giving birth, on a white cup or something clean; he would write the hadeeth of Ibn 'Abbaas (may Allah be pleased with him): 'There is no god but Allah, the Most Forbearing, the Most Generous; Glory be to Allah, the Lord of the Mighty Throne; praise be to Allah the Lord of the Worlds. 'On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Quran is sufficient as) a clear Message (or proclamation to save yourself from destruction)' [al-Ahqaaf 46:35]; 'as if they had not tarried (in this world) except an afternoon or a morning' [Naazi'aat 79:46].'

Al-Khallaal said: Abu Bakr al-Marwazi told us that a man came to Abu 'Abdullah and said: O Abu 'Abdullah, will you write something for a woman who has been having difficulties in labour for two days?

He said: Tell him to bring a large cup and some saffron. And I saw him writing for more than one person and narrating from 'Ikrimah that Ibn 'Abbaas said: 'Eesa (blessings and peace of Allah be upon our Prophet and upon him) passed by a cow that was having difficulty giving birth and she said: O Word of Allah, pray to Allah to relieve me of the difficulty I am in.

He said: O Creator of a soul from another soul, the One who delivers one soul from another, deliver her. Then she delivered her calf and stood up and began to smell him. He said: So if a woman is having difficulty in childbirth, write this for her. And the ruqyah mentioned above, if you write it for her it will be beneficial. End quote.

Zaad al-Ma'aad, 4/326

Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked the following question:

Are there any verses that could be recited in order to make childbirth easier for the woman?

He replied:

I do not know anything of that nature from the Sunnah, but if one recites over the woman whose labour has begun verses that speak of ease, such as 'Allaah intends for you ease, and He does not want to make things difficult for you'[al-Baqarah 2:185]; or that speak of pregnancy and childbirth, such as: 'nor does a female conceive (within her womb), nor brings forth (young), except by His Knowledge' [Fussilat 41:47]; or 'When the earth is shaken with its (final) earthquake, And when the earth throws out its burdens' [az-Zalzalah 99:1-2], ' that will be beneficial, by Allah's leave. All of the Qur'an is healing; if the reciter and the one over whom it is recited both believe in its effects, then it will inevitably have an effect, because Allah, may He be exalted, says (interpretation of the meaning):

'And We send down from the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimoon (polytheists and wrong-doers) nothing but loss'

[al-Isra' 17:82].

This verse is general in meaning: healing and mercy includes healing of hearts from the diseases of doubts and whims and desires, as well as healing of bodies from chronic diseases.

End quote from Fataawa Noor 'ala ad-Darb, Fataawa al-'Aqeedah/al-'Ibaadah, tape no. 257, side A.

Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) also said:

As for experience, if you go through an experience and you reach a conclusion that has a basis in Islamic texts, then this is a confirmation of what is in the texts. But if the conclusion refers to something that is not mentioned in the texts, then there are two scenarios: if this conclusion is based on empirical science, then undoubtedly it is valid and is to be taken into account; if, however, it has to do with shar 'i matters, then it is not to be taken into account (because there is no reference to it in the Islamic texts).

There is a basis for seeking healing by means of the Holy Qur'an, because Allah, may He be exalted, says (interpretation of the meaning):

'And We send down from the Quran that which is a healing and a mercy to those who believe'

[al-Isra' 17:82].

There is a basis for this, so if some particular verses of the Qur'an are tried for some disease and prove to be beneficial, this experience is confirmation of what it says in the Qur'an about it being a healing for people.

With regard to matters other than worship, it is undoubtedly subject to experience and empirical science. If a person, for example, has knowledge and experience of what the earth produces of herbs and the like, and he goes out to the countryside and gathers what he thinks is beneficial and tries it, then whatever conclusions he reaches may be valid.

End quote from al-Liqa' ash-Shahri, no. 37, question no. 26

To sum up: none of the soorahs of the Qur'an can harm a pregnant or breastfeeding woman or anyone else; rather they are good and beneficial, and bring barakah (blessing) to the one who recites them and the one who listens to them, by Allah's leave.

And Allah knows best.

Islam Q&A

Downsum Can the foetus be aborted if the mother reads Soorat az-Zalzalah?



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Wednesday, May 29, 2013

Hoping in Allah's Mercy

Hoping in Allah's Mercy
Raja (Hope) in Allah: it is the peaceful state of the heart which awaits what is dear to it. If the means - by which what the heart hopes for may come - are not present, then stupidity and foolishness would be a more accurate name for such a state. Similarly, if there is no doubt that what is being hoped for will definitely occur, then likewise, this state cannot be referred to as hope. For example, it would not be correct to say: I hope that the sun rises today. However, it would be correct to say: I hope that it rains today.

Mercy

The All-Encompassing Mercy of Allah

The Scholars who have studied matters pertaining to the heart have said: that this world is like land that is cultivated for its fruits in the Hereafter; and that the heart is like the earth; and that iman (faith) is like the seeds; and that acts of obedience are like ploughing and preparing the soil for planting, and digging channels in order to irrigate and bring water to it.

The heart which is in love with this world is like barren land, from which seeds cannot sprout. The Day of Judgement is like the day of harvest - and each person reaps what he sows. And no seed can sprout, except the seeds of iman, and iman very seldom benefits if the heart is corrupt and has bad qualities.

Downsum Hoping in Allah's Mercy



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…Sustenance/Provision is guaranteed

…Sustenance/Provision is guaranteed

Ibn Al-Qayyim (رحمه الله تعالى) said:Concern yourself with that which you were ordered to take care of, and do not be concerned with something that was guaranteed for you. Sustenance and the moment of death are two matters whereof there is no doubt. As long as one is living, sustenance is guaranteed. And if Allaah, according to His wisdom, closed the way to some means, He will, according to His mercy, open another means for you, which will be more useful.

Let us consider the state of the embryo. It receives its nourishment, which is blood from one means, which is the navel, and when it comes out from its mother’s womb and this means is closed, another two means are opened to it, which are better and sweeter than the first! This second means is pure and nourishing milk. When he finishes his suckling period and these two means are closed due to weaning, Allaah opens four more perfect means; two kinds of food and two kinds of drinks.

The two foods are from animals and plants and the two drinks are from water and milk, as well as whatever he likes from among other pleasures. When he passes away, his four means are closed but Allaah, the Exalted will open to him, if he was pious, eight doors of Paradise in order to enter Paradise from anyone of them. So we notice that whenever Allaah, the Exalted prevents His believing servant from something during this worldly life, He will bestow upon him something which is better and more useful to him…

Extract from Al-Fawaa’id

Ruling on buying and selling shares

Ruling on buying and selling shares

What is the ruling on buying and selling shares? Please note that some scholars regard shares from all companies as haraam. We hope that you can explain.


Praise be to Allah.


Shares may be divided, according to the field of activity and work involved, into three categories:


1.


Shares based on permissible work, such as companies that deal with transportation, shipping, manufacturing clothing, tools, office supplies, furniture, medical equipment, real estate, and so on, and do not engage in any haraam practices or transactions, such as cheating, or lending or borrowing on the basis of riba; rather they follow Islamic rulings in all their transactions and dealings.


These types of companies are called “permissible” or “clean” companies, and it is permissible to buy and sell shares in them.


2.


Shares based on prohibited types of work, such as companies that deal with tourism, hotels that promote and aid in immoral actions, breweries, riba-based banks, commercial insurance companies, companies that print and distribute indecent magazines, and so on. It is not permissible to buy shares or invest in this type of company, and it is not permissible to advertise them or promote them.


With regard to these two types of companies, there is no confusion about the ruling and the matter is quite clear.


3.


Companies whose field of work is basically permissible, but they engage in some haraam practices or transactions, such as transportation companies – for example – that have interest-bearing accounts in the bank, or they are financed by means of riba-based loans from banks or from people in the form of stocks.


These types of companies are called “mixed” companies. The contemporary scholars differed concerning the ruling on them, but the most correct view is that it is haraam to buy shares in them, invest in them or promote them.


That is because the shareholder is a partner in the company based on the number of shares he holds, so he is a partner to every transaction into which the company enters, such as riba or other haraam transactions.


With regard to the prohibition on promoting these companies, that is because of what that involves of co-operating in sin and transgression, helping to spread haraam and causing people to fall into it. Allah, may He be exalted, says (interpretation of the meaning):


“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”


[al-Maa’idah 5:2].


This view was favoured by the majority of contemporary scholars, including the scholars of the Standing Committee for Issuing Fatwas in the land of the two Holy Sanctuaries. A statement to that effect was also issued by the Islamic Fiqh Council belonging to the Organisation of the Islamic Conference, as well as the Islamic Fiqh Council belonging to the Muslim World League.


It says in Fataawa al-Lajnah ad-Daa’imah, 14/299:


The basic principle is that it is permissible to hold shares in any company if it does not deal with haraam things such as riba and so on. But if it does deal with haraam things such as riba, then it is not permissible to hold shares in it.


Based on that, if any of the shares mentioned are in a company that deals with riba or haraam things, then it is essential to withdraw from it and get rid of any profit by giving it to the poor and needy. End quote.


Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh, Shaykh Bakr Abu Zayd


It also says (14/299, 300):


Firstly: if it is proven that a company deals in riba, whether taking or giving, it is haraam to hold shares in it, because that comes under the heading of helping in sin and transgression. Allah, may He be exalted, says (interpretation of the meaning):


“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”


[al-Maa’idah 5:2].


Secondly: if a person previously acquired shares in a company that deals in riba, then he has to sell his shares in it and spend the interest on charitable causes. End quote.


Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Qa‘ood


The Islamic Fiqh Council belonging to the Organisation of the Islamic Conference issued a statement concerning shares in its seventh conference, held in Jeddah, 7-12 Dhu’l-Qa‘dah 1412 AH/ 9-14 May 1992 CE, in which it says:


(a)


As the basic principle concerning transactions is that they are permissible, founding a share-based company that has Islamically acceptable aims and activities is something that is permissible.


(b)


There is no difference of opinion concerning the prohibition on holding shares in companies whose basic aims are haraam, such as dealing in riba, or producing or trading in haraam things.


(c)


The basic principle is that it is haraam to hold shares in companies that sometimes deal in haraam things, such as riba and so on, despite the fact that their basic activities are Islamically acceptable.


End quote from Majallat al-Majma‘, issue no. 6, vol. 2, p. 1273; issue no. 7, vol. 1, p. 73; issue no. 9, vol. 2, p. 5.


The Islamic Fiqh Council of the Muslim World League issued a statement on the same matter in its fourteenth session in 1415 AH/1985 CE, the text of which is as follows:


1.


As the basic principle concerning transactions is that they are permissible, founding a share-based company that has Islamically acceptable aims and activities is something that is permissible.


2.


There is no difference of opinion concerning the prohibition on holding shares in companies whose basic aims are haraam, such as dealing in riba, or manufacturing or trading in haraam things.


3.


It is not permissible for a Muslim to buy shares in companies or banks if some of their transactions involve dealing in riba, or manufacturing or trading in haraam things.


4.


If an individual purchased shares not knowing that the company deals in riba, then he finds out about that, what he must do is get out of it.


The prohibition in this case is clear because of the general meaning of the evidence in the Qur’an and Sunnah concerning the prohibition on riba, and because buying shares in companies that deal with riba when the purchaser is aware of that means that the purchaser himself is a partner in dealing in riba, because the share represents part of the company’s capital, and the shareholder has a share in the company’s activities and possessions. So if the company lends any money with interest, or borrows with interest, the shareholder has a share of that, because those who deal with lending and borrowing on the basis of interest are doing that on his behalf and acting as his delegate, and delegating someone else to do a haraam action is not permissible.


May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions. Praise be to Allah the Lord of the Worlds. End quote.


Dr. Muhammad ibn Sa‘ood al-‘Usaymi (may Allah preserve him) was asked about the ruling on investing in mixed shares.


He replied: It is not permissible according to the majority of scholars, except investing in “clean” shares, whether one is buying shares or investing. End quote.


http://www.halal2.com/ftawaDetail.asp?id=1201


With regard to the view that shares in all types of companies are haraam, this view is incorrect, because there are some companies of the first type, which are the ones that adhere to Islamic rulings in their dealings. But perhaps those who are of this view were motivated to say that because companies of the first type are very few and most companies are of the second and third types.


And Allah knows best.


Islam Q&A


Downsum Ruling on buying and selling shares



http://goo.gl/nYaGJ


Specifying Specific Scholars as Reference Points In the Correction of Affairs, is a Form of Hizbiyyah

Specifying Specific Scholars as Reference Points In the Correction of Affairs, is a Form of Hizbiyyah
Question: Is it permissible for us to make a specific Salafi Shaykh from those who know our problems as a reference point for ourselves in order to solve our disputes of methodology in our centre [i.e. in the running and organization of affairs] specifically, such that no deception can occur in the questions (put to him)?

Response: There is splitting and partisanship (tahazzub) contained in this. And we have seen some people showing partisanship to the people of Shaam, and other people showing partisanship to the people of Riyaadh and others showing partisanship to the people of Yemen. So all of this is splitting and partisanship. However, make all of the Mashaykh, together to be in front of you.

For they are your brothers, your fathers, your beloved ones, and your true friends. And because this distinction and this separation (i.e. of specifying specific people) was not known, except [now] in these days. And some attempts have begun now to specify so and so and so and so to solve the problems, and we have rejected this, since these manifestations of haughtiness have come to us from America, with every group wanting to specify a specific Shaykh for itself. This is partisanship. So consider yourselves in the whole world as a single Jamaa’ah, and consider the Shaykhs in the world as a whole, as one brotherhood, and leave aside this nationalism, and these things that separate and split.

This is because the Mashaayikh, amongst them are those who are Lenient (mutasaahil) , and those who are upright and balanced, and those who are severe, this is how it is. So if you were to be eager for the one who is severe, he will deprive you, and if you were to be eager for the one who is lenient, he will deprive you. Hence, count all the Mashaykh, may Allaah bless you, so that you benefit from this one and from that one, may Allaah bless you. And prayers and peace upon our Prophet Muhammad.

[1] With this, we advise all the Ahlus-Sunnah, the Salafis, the Atharis to consider all of the scholars as reference points in the issues that arise amongst them and not just so and and so and so, as this causes splitting and differing and undue partisanship.

[2] This applies especially so to those involved with the running of centres or organisations, as this is the context of the question.

[3] And it applies also, generally speaking, to the affairs of da’wah.

Taken from our brother Abu Shu’aib’s as Somaali maling group

Downsum Specifying Specific Scholars as Reference Points In the Correction of Affairs, is a Form of Hizbiyyah



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It Is Obligatory to Name, Expose and Refute the Instigators of Extremist Ideologies and Activities

It Is Obligatory to Name, Expose and Refute the Instigators of Extremist Ideologies and Activities

In light of the Woolwich killing a few days ago, we present here a very appropriate statement made by Shaykh Saalih al-Suhaymee (a Salafi scholar from the city of Madeenah) regarding the extremists in general all of whom come under the generic label of "al-Khawaarij" (Renegades). This faction is simply an extension of the very first sect to appear in Islaam about whom the Prophet (sallallaahu alayhi wasallam) stated that they would never cease to appear in the Muslim nation until the Dajjaal (Antichrist) appears in their midst, and he encouraged that they be sought out and cut off.
It is to this end that we present this statement of Shaykh Saalih al-Suhaymee as just one of thousands of such statements that can be found in the tradition of orthodox, Sunni, Salafi Islam against these extremists:
Shaykh Saalih Al-Suhaymee: It Is Obligatory to Name, Expose and Refute the Instigators of Extremist Ideologies
Shaykh Salih al-Suhaymee, in his article titled (آية المنافق) "Sign of the Hypocrite" (dated August 2009), stated about the Khawaarij:
ثانياً: وضع النقاط على الحروف بتسمية أصحاب هذا الفكر بالأسماء اللائقة بهم فإنهم خوارج بل إنهم شر من الخوارج القدامى فإنهم ضموا إلى خارجيتهم وفكرهم المنحرف تطبيق نظرية ميكافيلي وهي أن الغاية تبرر الوسيلة. فلا يكفي أن يحوم الخطباء والكتاب حول الحمى . أو أن يكتفوا بالإشارات أو الاستنكار المجرد بل لا بد من فضح أرباب هذا الفكر ، وبيان حكم الشرع فيهم توضيحاً للحقائق وتحذيراً للأمة عامة والشباب خاصة من الاغترار بهذا الفكر الذي يستقيه أصحابه من زيارات الإنترنت أو من فتاوى السفهاء القابعين في كهوف الجبال
Secondly, to place the dots on the letters (i.e. completing the affair and making it perfect) by naming the people of this ideology with the names appropriate to them, for they are Khawaarij (Renegades), in fact, they are more evil than the Khawaarij of old, because in addition to their Kharijism and and their deviant ideology, they added the application of Machiavellian philosophy, which is that the ends justify the means. So it is not sufficient that the preachers (sermon-givers) and writers wander around the sanctuary, or that they suffice with just making hints, or mere rejection (on its own). Rather, it is necessary to expose the lords of this ideology, and explain the legislative ruling upon them, in clarification of the true realities, and out of warning the Ummah in general and the youth in particular, from being deceived by this ideology which is taken by its people from visitations on the Internet, or from the verdicts of the foolish who crouch in the caves in mountains...
Essentially, this means to avoid ambiguity in ones speech and to join the dots and connect the lines and state what is plain and clear, to describe contemporary Kharijites with exactly what they deserve of labels and descriptions. It is required from Muslims and in particular the people of the Sunnah, that they name, expose, and refute the originators and instigators and propagators of those ideologies which are founded upon this broad Kharijite way of thinking and to wage war against every individual, group or faction that spreads the thought of Sayyid Qutb or al-Nabahani (both fountains of misguidance and extremism), or who promotes their ideologies through propaganda for their writings, or who has been instrumental in carrying these ideas to the Muslims at large, betraying them and misguiding them in their religion.

The Origins of 20th Century Extremists and Terrorists: The extremism we see today has its ideological foundations in the writings of four "thinkers" - Sayyid Qutb, Abu A'laa Mawdudi, Hasan al-Banna and Taqi al-Din al-Nabahani. All of these four men were affected by Marxist Communist Socialist methodologies, and in some cases (al-Nabahani, Qutb) they took wholesale from Lenin and clothed their ideas in Islamic garb (see here for details) - they only differed in minor practicalities, so for example, Qutb advocated a violent revolution engineered by an elite group and al-Nabahani advocated a generalized revolution brought about through the activities of a disciplined elite political party. Today we have scores of groups, parties and sects which are offshoots these groups and they have understandings of jihaad tainted by that Marxist Communist revolutionary ideology - they believe revolutions are the way to topple all current (apostate) states and governments and replace them with an Islamic governance, as they claim. This is not what any of the Messengers came with and this clashes with the revealed texts.
The underlying assumption made by these people in their ideologies is that all nations today are apostate nations - some of them were explicit in stating this like Qutb and Nabahani - and others were indirect in portraying that. Upon this foundation, these Kharijites emerged during the early part of the second half of the twentieth century and slowly spread to different Muslim lands.
The evils and atrocities of these people plagued Muslim lands before even reaching the lands of the non-Muslims. A crucial thing to note here is that this evil ideology is old and ancient and it has not arisen due to the foreign policy of any non-Muslim nation - a false argument often used to justify or explain why these extremists do what they do. Rather, this ideology pre-dates by centuries upon centuries whatever geo-political strategies are being implemented in the Muslim lands today and whilst these geo-political strategies have allowed the argument to be made that the extremists are motivated by the foreign policy of non-Muslim nations, they cannot in any way, be used justify the actual existence of this extreme and vile ideology which provides the backbone for these extremist and terrorist activities. If the foreign policy of non-Muslim nations was the cause, then surely, all the Muslims would be involved in extremist and terrorist activities. But that is not the case. Rather, it is only those poisoned with that evil ideology found in the books of Sayyid Qutb and al-Nabahani and others from whom these types of evil actions arise.

For this reason, the orthodox Scholars of Sunni, Salafi Islaam have - throughout the centuries and ages - waged a war against these extremists, and if one was to survey the books of the Salafi scholars from ancient times to this day of ours, he would find them replete with warnings and refutations against this evil band of foolish-minded, ignorant, mischief-makers.

A Catholic woman promised Allah that she would not get married if Allah forgave her sins, then she became Muslim

A Catholic woman promised Allah that she would not get married if Allah forgave her sins, then she became Muslim

I must say that I'm a revert, Alhamdullila, that I was raised as a catholic and that I was very ungrateful to my Rabb before Islam. Since I was a little kid I was mischievous and often committed sin. After one particularly grave sin, and I asked Allah Subhana wa ta'ala (even thought I was a kaaffir I prayed to Allah azza wa jalla and not Jesus, peace be upon him) to have mercy on me, and I promised Him not to marry if He forgave me. Now that I'm Muslim, Alhamdulillah, I protect my chastity. I know the importance of marriage and the protection it offers a sister, and I wish I could get married in the future to a righteous brother (insha'Allah) so I could learn from him and also to be a comfort for him. But I don't know if I'm excused of not fulfilling my promise to Allah in this matter or if a woman who used to be so wicked could aspire to marry a righteous man.


Praise be to Allah.


The best thing we can do is start by focusing on the last part of your question in this brief answer. That is where you wonder whether a woman like you who had committed various kinds of sins and now wants to marry a righteous man can do so. This is according to what you say.


We say to you that no one on the face of the earth can come between you and sincere repentance to Allah, may He be glorified and exalted, or prevent the mercy and forgiveness of Allah from reaching you, or prevent His being pleased with the new direction you are taking. Allah, may He be glorified and exalted, has told us in His holy Book of everything that fills our hearts with reassurance and hope, as He says (interpretation of the meaning):


“Say: O My slaves who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.


And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped.


And follow the best of that which is sent down to you from your Lord (i.e. this Qur’an, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!


Lest a person should say: ‘Alas, my grief that I was undutiful to Allah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked (at the truth! i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Quran, and Muhammad SAW and at the faithful believers, etc.)’


Or (lest) he should say: ‘If only Allah had guided me, I should indeed have been among the Muttaqoon (pious and righteous persons).’


Or (lest) he should say when he sees the torment: ‘If only I had another chance (to return to the world) then I should indeed be among the Muhsinoon (good-doers).’


Yes! Verily, there came to you My Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and you denied them, and were proud and were among the disbelievers.


And on the Day of Resurrection you will see those who lied against Allah (i.e. attributed to Him sons, partners, etc.) their faces will be black. Is there not in Hell an abode for the arrogant ones?


And Allah will deliver those who are the Muttaqoon (pious) to their places of success (Paradise). Evil shall touch them not, nor shall they grieve.


Allah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things.”


[az-Zumar 39:53-62].


And our noble Messenger (blessings and peace of Allah be upon him) has told us a hadeeth that every Muslim should memorise and keep in mind so that he might live in contentment, turning to his most generous Lord, may He be glorified. The Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, said: ‘O son of Adam, so long as you call upon Me and put your hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you and I would not mind. O son of Adam, were you to come to Me with an earthful of sins earth and were you then to face Me, ascribing no partner to Me, I would grant you forgiveness as great as it.”


Narrated by at-Tirmidhi in as-Sunan, (3540. He said: (It is) hasan ghareeb. It was classed as saheeh by Shaykh al-Albaani in Saheeh at-Tirmidhi.


What we fear most for you is that the Shaytaan may try to remind you of your past sins so that you might end up despairing of the mercy of Allah, or that he might make you go back to that dark past.


Rather what you must do now is turn to your Lord, may He be glorified and think positively of Him, with great hope of His bounty and blessing to you. You should put the past behind you and enter the world of Islam which encompasses lands and people with mercy and compassion, as our Lord, may He be glorified and exalted, says (interpretation of the meaning):


“Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise.


Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.


Allah wishes to lighten (the burden) for you; and man was created weak.”


[an-Nisa’ 4:26-28].


You should understand that by becoming Muslim and by leaving behind the deeds of jaahiliyyah (ignorance) and shirk (associating partners with Allah), by giving up the sins of the past and repenting to your Lord, may He be glorified and exalted, you have turned over a new leaf before your Lord. Islam (becoming Muslim) erases everything that came before it; all you have to do is keep that new leaf or new page clean and not go back to those sins that have caused you so much grief and that you now regret.


One of the signs of Allah’s mercy to us is that He does not accept any pledge or promise from us that is contrary to His laws. Refraining from getting married in an attempt to draw closer to Him is not an act of obedience or worship; rather it is contrary to His laws. The Prophet (blessings and peace of Allah be upon him) heard one of the people say that he had chosen to be celibate and devote himself to worship, and he had decided not to get married. But the Prophet (blessings and peace of Allah be upon him) said: “By Allah, I am the one who fears Allah the most among you and the one who the most aware of Him, but I fast and I do not fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not of me. Narrated by al-Bukhaari (5063), Muslim (1401). And it was narrated that Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) said: The Messenger of Allah (sa) forbade ‘Uthmaan ibn Maz‘oon be celibate; if he had given him permission to do that, we would have gotten ourselves castrated. Narrated by al-Bukhaari (5073). Ibn Hajar said: What is meant by celibacy here is to cut oneself off from marriage and what it brings of physical pleasure in order to focus on worship. End quote from Fath al-Baari, 9/118


Your refraining from getting married in order to focus on worshipping Allah, may He be exalted, is not part of the religion of Islam; rather it is part of the religion of jaahiliyyah (ignorance), or it is one of the things that were abrogated of the laws of previous nations. If a person swears an oath or makes a promise to Allah, may He be glorified and exalted, that he will refrain from getting married as a means of drawing closer to Him, his oath is invalid and his promise is idle speech that carries no weight, whether he swore that oath before becoming Muslim or afterwards. The Prophet (blessings and peace of Allah be upon him) said: “Whoever swears an oath to commit an act of disobedience, that oath does not count.” Narrated by Abu Dawood in as-Sunan (2191); classed as hasan by al-Albaani in Saheeh Abi Dawood. It was also narrated from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever makes a vow to do an act of obedience to Allah, let him do it; whoever makes a vow to commit a sin Him, let him not do it.” Narrated by al-Bukhaari (6696).


We congratulate you on your becoming Muslim and we congratulate you for having been guided to the straight path. We hope that you will have a happy marriage to a righteous man, by Allah’s leave. There is no sin on you if you break the promise that you made to Allah, may He be exalted, because it is a promise that is blameworthy in and of itself, so you do not have to fulfil it; the expiation for that is feeding ten poor persons, giving each one a meal based on the people’s staple food, or giving the equivalent value in cash. This has been explained in fatwas no. 21833 and 20419.


And Allah knows best.


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Downsum A Catholic woman promised Allah that she would not get married if Allah forgave her sins, then she became Muslim



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