Saturday, November 30, 2013

How children can honour their parents

by Muhammad Sâlih al-Munajjid

imageThe rights of parents over their children may be summed up as treating them well in all matters, and behaving with them kindly as Allaah says (interpretation of the meaning):

“And We have enjoined on man to be dutiful and kind to his parents” [al-Ahqaaf 46:15]

“And We have enjoined on man to be dutiful and kind to his parents” [al-‘Ankaboot 29:8]

“but behave with them in the world kindly” [Luqmaan 31:15]

Shaykh al-Sa’di (may Allaah have mercy on him) said: “be dutiful and kind to parents” means: treat them kindly in all ways, in word and in deed. Tafseer al-Sa’di, p. 524.

One of the most important acts of worship that the child is asked to do with regard to his parents is to obey them, to do as they ask and to refrain from what they tell him not to do. So if his father tells him to do something, he hastens to do what he is told, and if he tells him not to do something, he hastens to give it up, so long as that does not involve any disobedience towards Allaah and his Messenger, because there is no obedience to any created being if itinvolves disobedience towards the Creator.

Then he can make du’aa’ for them and pray for forgiveness for them, especially when they grow old and weak and are in need of someone to treat them kindly and take care of their needs. Allaah says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.

24. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’” [al-Isra’ 17:23-24]

Allaah has given examples in His Book of kind treatment of parents. Allaah says of His slave Yahya ibn Zakariyya:

“(It was said to his son): ‘O Yahya (John)! Hold fast the Scripture [the Tawraat (Torah)].’ And We gave him wisdom while yet a child. 13. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins [i.e. Yahya (John)] and he was righteous, 14. And dutiful towards his parents, and he was neither arrogant nor disobedient (to Allaah or to his parents). 15. And Salaam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!” [Maryam 19:12-15]

Ibn Jareer al-Tabari (may Allaah have mercy on him) said: Here Allaah says: “And dutiful towards his parents” meaning that he was quick to obey them, loving towards them, and not disobedient.

“and he was neither arrogant nor disobedient” – here Allaah tells us that he was not too proud to obey Allaah or his parents, rather he was humble and submissive towards Allaah and his parents, doing what he was commanded to and avoiding what was forbidden to him; he neither disobeyed his Lord nor his parents. Tafseer al-Tabari, 16/58

And Allaah said of His slave ‘Eesa ibn Maryam (interpretation of the meaning):

“He [‘Eesa (Jesus)] said: ‘Verily, I am a slave of Allaah, He has given me the Scripture and made me a Prophet; 31. And He has made me blessed wheresoever I be, and has enjoined on me Salaah (prayer), and Zakaah, as long as I live.” 32. And dutiful to my mother, and made me not arrogant, unblest’” [Maryam 19:30-32]

Ibn Katheer (may Allaah have mercy on him) said: The words “And dutiful to my mother” mean: and He has commanded me to be dutiful to my mother. This is mentioned after obedience to his Lord, because Allaah often mentions the command to worship him and to be dutiful to one’s parents together, as in the verses where He says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents” [al-Isra’ 17:23] “give thanks to Me and to your parents. Unto Me is the final destination” [Luqmaan 31:14]

And the words “and made me not arrogant, unblest’” mean, He has not made me arrogant and too proud to worship and obey Him and to honour my mother, and thus be doomed as a result of that. Tafseer Ibn Katheer, 3/121

As for after the parents have died, the child can do many things, such as the following:

1 – If he has wealth, and his parents were in debt, he can discharge their duty by paying off the debt for them.

2 – If he has wealth and his parents had not performed Hajj, he may perform Hajj on their behalf, or pay for someone else to perform Hajj on their behalf.

3 – He may pray for forgiveness for them and pray for mercy for them. Allaah says (interpretation of the meaning):

“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’” [al-Isra’ 17:24]

Shaykh Ibn Sa’di (may Allaah have mercy on him) said: this means, pray for mercy for them, when they are alive and after they die. Tafseer al-Sa’di, p. 524

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said:

“A man may be raised in status in Paradise and will say, Where did this come from? And it will be said: From your son’s praying for forgiveness for you.” Narrated by Ibn Maajah, 3660; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 1617.

This applies if the child has reached the age of discernment and is able to earn money. But if the child is young and does not yet understand things, then these words do not apply in his case.

An example of how the righteous salaf honoured their parents is that of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him):

It was narrated from ‘Abd-Allaah ibn Dinaar from ‘Abd-Allaah ibn ‘Umar that a man from among the Bedouins met him on the road to Makkah. ‘Abd-Allaah greeted him with salaam, seated him on the donkey that he was riding and gave him a turban that he had been wearing on his head. Ibn Dinar said: We said to him: May Allaah guide you, they are just Bedouins and they would be content with little. ‘Abd-Allaah said: The father of this man was a friend of ‘Umar ibn al-Khattaab and I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

“The best act of kindness is for the son to uphold ties (of friendship) with those who were his father’s friends.” Narrated by Muslim, 2552.

According to another report narrated by Ibn ‘Umar: when he went out to Makkah, he had a donkey which he would ride when he got tired of riding his camel, and a turban which he tied around his head. One day whilst he was riding that donkey, a Bedouin passed by him. He said: Are you not So and so, the son of So and so? He said: Yes. He gave him the donkey that he was riding and said: Ride it. And he gave him the turban that he had been wearing on his head, and he said: Tie it around your head. Some of his companions said: May Allaah forgive you, you have given this Bedouin a donkey that you used to ride when you got tired of riding your camel and a turban that you used to wear on your head. He said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

“The best act of kind of kindness is for a man to honour his father’s friend after he has died,” and (this man’s) father was a friend of ‘Umar.

Abu Hurayrah was appointed in charge of Madeenah by Marwaan. He lived in Dhu’l-Hulayfah (approximately ten kilometers from Madeenah) and his mother lived in one house and he lived in another. When he wanted to go out he would stand at her door, and say: Peace be upon you, O my mother, and the mercy of Allaah and His blessings. And she would say: And upon you, O my son, and the mercy of Allaah and His blessings. And he would say: May Allaah have mercy on you, as you brought me up when I was young. And she would say: May Allaah have mercy on you as you took care of me when I grew old. Then when he wanted to come in, he would do likewise.

Gems from the treasury of the Quran

The Messenger of Allaah, Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The best amongst you are those who learn the Quran and teach it.” [Al-Bukhaari]

imageWhat is the Quran?

The Quran is the Book of Allaah, which He chose to be the Final of the Heavenly Books. He, the Merciful and Most High, revealed it to Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as the source for the Last Religion and a guidance for mankind. Its revelation was a turning point for humanity; it was the power that changed the world, shifted the flow of history, saved and reformed humanity, so much so that the entire existence appeared as if it had been recreated anew.

The Quran is the strongest evidence in support of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and his greatest sign. It is the proof of his prophethood and trustworthiness. Allaah, the Most Exalted, Says in the Quran (what means): “They (unbelievers) want to extinguish Allaah’s light with their mouths. But Allaah will perfect His light, even though the unbelievers may detest it. It is He who has sent His Messenger with guidance and the Religion of Truth, so that he may exalt it over all religions, much as the pagans may dislike it.” [Quran 61:8-9]

The Quran is the guidance that mankind needs to achieve freedom, happiness and success, in this life and the next.

The Quran is a complete and comprehensive Book. It deals with the issues man needs, not only for salvation in the Hereafter, but also to achieve peace, justice and prosperity in this world. These issues are discussed in the Quran in three main categories: Theology, Fables and Wisdom, Islamic Law (or Sharee’ah). Thus, it provides the basic principles, vision and knowledge necessary for planning and leading a good life. All this is packaged in a very comprehensive approach to living that combines the pursuit of worldly affairs as well as those of the Hereafter. Allaah Almighty Says in the Quran (what means): “And seek by the wealth provided for you by Allaah the eternal abode (the Hereafter) but do not forget and (and forsake) your share of this world. Be kind and good (to others) just as Allaah was kind and good to you. And desire not corruption in the land. Indeed, Allaah does not like corrupters.” [Quran 28:77]

The Quran has an inimitable style and format that has never been seen or experienced in any other book or methodology. The richness of its text and the discourse it offers are unprecedented and unmatched in their eloquence, proficiency, fluency, conformance and harmony. Not only is the Quran a linguistic masterpiece and magnum opus par excellence, it is indeed a miracle in the fullest sense of the word. Those reciting it never become weary of it and those who ponder upon its meanings do not doubt it; rather, they always discover fresh insights and knowledge. It guides those seeking guidance and increases those who believe in it in faith. Its first parts resemble its latter parts and it can only be likened to itself in its unparalleled beauty.

The Quran is free from contradictions and those who understand the Arabic language and contemplate upon its chapters and verses will find harmony between its various parts. Allaah, the Most High, Says (what means): “Why do not they contemplate the Quran? And if it were from other than Allaah, they would have found in it numerous discrepancies.” [Quran 4:82] Indeed, every time the disbelievers tried to raise issues of contradictions in the Quran, Muslim scholars proved beyond doubt that no part of the Quran belies or contradicts another. The reason is that what may appear as a 'contradiction' in the Quran is actually what the Quran calls Muhkam (clear) and Mutashaabih (unclear) verse. This is actually a part of the Quran’s textual strength and miraculous composition.

The Quran restores soul calmness

The Islamic Medical Sciences Organization declared the striking results of a study conducted by Dr. Ahmad Al-Qaadhi over a group of volunteers from USA who were subject to a recitation of the Holy Quran. A trace of a tranquilizing effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems.

Furthermore, an experiment of EEG during Quran rehearsal revealed that while listening to Quran, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Quranic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Quran.

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) revealed that miracle when saying;

“No people assembled in one of the houses of Allaah (mosques), and recite and study the Book of Allaah (among themselves), except that tranquility would prevail over them, mercy would encompass them, the angels would surround them, and Allaah would make a mention of them in the presence of those near Him (angels).” [Muslim]

Fearing Allah in Open and Secret

Possessing fear of Allāh is one of the most sublime qualities of those having īmān; Allāh says: “

image The believers are only those who, when Allāh is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.”[1]

Allāh also says

: And give good tidings to the humble [before their Lord]. Who, when Allāh is mentioned, their hearts are fearful.[2]

Fearing Allāh in open and secret is one of the greatest signs demonstrating need and total deprivation before Him; whoever realises His greatness and omnipotence; His unconquerable authority; His eye that does not sleep; and reveres Him a manner befitting will truly fear Him:

“But for he who has feared the position of his Lord are two gardens.”[3]

Allāh also says: “

But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge.”[4]

And He says:

“...That is for he who fears My position and fears My threat.”[5]

One whose condition is such will have possessed a vigilant heart that shakes out of trepidation and is always in intimately conversant with its Lord. The heart will seek refuge in Him and plead for recourse bring a heart that is poverty-stricken and servile; Allāh says:

“Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, ‘Are those who know equal to those who do not know?’”[6]

Allāh also says: “

Their side’s part [i.e., they arise] from [their] beds; they supplicate their Lord in fear and aspiration...”[7]

He also says:

“And those who spend [part of] the night to their Lord prostrating and standing [in prayer]”[8]

Al-Ḥasan al-Baṣrī said, ‘Tears run down their cheeks in fear of their Lord.’

Contemplate the saying of Allāh:

“Say, ‘Believe in it or do not believe.’ Indeed, those who were given knowledge before it – when it is recited to them, they fall upon their faces in prostration, And they say, ‘Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.’ And they fall upon their faces weeping, and it [i.e., the Qur’ān] increases them in humble submission.”[9]

This is a total need for Allāh and dejection displayed before Him; Sayyid Quṭub said:

“They are unable to control themselves; they do not merely prostrate but ‘they fall upon their faces in prostration’, then their tongues actuate with the sensation of Allāh’s greatness and true promise that has become fused into their emotions, ‘Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.’ Being affected in this way overwhelms them and words no longer suffice as a manifestation of what is raging in their bosoms - tears stream down their faces conveying that profound effect words cannot express.”[10]

The condition for genuine fear is that which occurs in private as the heart is attached only to Allāh neither turning to anyone nor anything else; Allāh says:

“Indeed, those who fear their Lord in private will have forgiveness and great reward.”[11]

Allāh also says:

“Who fear their Lord in private, while they are of the Hour apprehensive?”[12]

And Allāh says:

“And Paradise will be brought near to the righteous, not far, It will be said], "This is what you were promised – for every returner [to Allāh] and keeper [of His covenant]. Who feared the Most Merciful in private and came with a heart returning [in repentance].”[13]

The Prophet said in an authentic hadith: “

Allāh will give shade, to seven, on the Day when there will be no shade but His...” One of the seven mentioned is “...a person who remembers Allāh in seclusion and his eyes are then flooded with tears.”[14]

Al-Ḥāfiẓ Ibn Ḥajar commented concerning on this seclusion,

‘...because this will as far as possible be away from ostentation; and the intent here is to be secluded from turning to other than Allāh even if one is (physically) in the company of others.’[15]

Fear of Allāh is a form of worship connected to the heart that drives one to strive, to be earnest, and to have a disposition to perform acts of devotion;

the Messenger of Allāh said: “Whoever fears, will travel during the night, and whoever travels during the night, will reach the destination.[16]

For this reason Al-Ḥāfiẓ ‘Ubaydullāh Ibn Ja‘far said,

‘A slave cannot seek aid for his religion with anything better than the fear of Allāh.’[17]

The reality of this worship of the heart is borne across the limbs and thus we find in the aforementioned hadith about the seven who will have Allāh’s shade:

“...a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: I am afraid of Allāh...” Disobedience presented itself before him in its most accomplished decorative appearance and most splendid manner of temptation and here was a man like any other man yet nothing but the fear of Allāh prevented him from her. There is a similar incident to this in the tale of the three persons who were caught stuck in a cave, when one of them supplicated: “O Allāh! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allāh, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allāh! If You regard that I did it for Your sake, then deliver us from this predicament.”[18]

And in a variant narration:

“O Allāh! If You consider that I did that for fear of you than please remove the rock.” This meek woman resigned herself to him and could only muster the matter of reminding him to fear Allāh but his heart awoke and became replete with fear of Allāh, which prevented him from committing the sin; the saying of Sa‘īd Ibn Jubayr is an exceptional definition of fear: “(Real) fear means to fear Allāh to the extent that your fear prevents your disobedience – that is fear.”[19]

Source: [1] Sūrah al-Anfāl, 8:2 [2] Sūrah al-Ḥajj, 22:34-35 [3] Sūrah al-Raḥmān, 55:46 [4] Sūrah al-Nāzi‘āt, 79:40-41 [5] Sūrah Ibrāhīm, 14:14 [6] Sūrah al-Zumar, 39:9 [7] Sūrah al-Sajdah, 32:16 [8] Sūrah al-Furqān, 25:64 [9] Sūrah al-Isrā’, 17:107-109 [10] Fī Ẓilāl al-Qur’ān, vol. 5 p. 2245 [11] Sūrah al-Mulk, 67:12 [12] Sūrah al-Anbiyā’, 21:49 [13] Sūrah Qāf, 50:31-33 [14] Ṣaḥīḥ al-Bukhārī [15] Fatḥ al-Bāri’, vol. 2 p. 147 [16] Al-Tirmidhī 4/633, no. 2450 [17] Siyar al-A‘lām al-Nubulā’, vol. 6 p. 9 [18] Ṣaḥīḥ al-Bukhārī [19] Ḥilyah al-Awliyā’, vol. 4 p. 276 and Siyar al-A‘lām al-Nubulā’, vol. 6 p. 9

The Advice of Shaykh bin Baaz to al-Mas’aree, al-Faqeeh and bin Laden and All Those who Traverse their Way

It is obligatory upon the constituents to co-operate with the rulers and committees. So along with every caller to the truth, there must be co-operation upon the truth and upon making it apparent and calling to it and abandoning the corruption and judging with it. This is obligatory upon all of the Muslims to do, through the means that Allaah the Glorified has legislated in His statement,

image“Call to the Path of your Lord, with wisdom and a good admonition. And debate with them with that which is best.” [Sooratun-Nahl 16:125]

And there is the statement of Allaah the Glorified,

“And who is better in statement than he who calls to Allaah and does righteous deeds.” [Soorah Ibraaheem 41:33]

And there is the statement of Allaah the Glorified,

“And do not debate with the People of the Book, except with that which is best, except those who transgress against you.” [Sooratul-'Ankaboot 29:46]

And there is the statement of Allaah the Glorified,

“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over their faults, and ask Allaah’s forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust in Him.” [Soorah Aali-'Imraan 3:159]

And there is the statement of Allaah the Mighty and Majestic, when He sent Moosaa and Haaroon to Fir’awn,

“So speak to him with a word that is soft, so that perhaps he may remember or fear.” [Soorah Taa Haa 20:44]

As for what Muhammad al-Mas’aree and Sa’d al-Faqeeh and whomsoever resembles them have established now from the spreading of corrupt and misguided calls, then this is without a doubt a great evil. And they are callers to great evil and immense corruption. So the obligation is to warn against their publications and to eliminate them and to annihilate them. And one must not co-operate with them in anything calling to corruption, evil, falsehood and fitan (trials), because Allaah has commanded co-operation upon righteousness and piety, not co-operation upon corruption and evil, nor upon spreading lies, nor upon false calls that cause division and break the trust and other than that.

It is obligatory to destroy and annihilate these publications that have emanated from al-Faqeeh, or from al-Mas’aree, or from other than the two of them from the callers to falsehood, or from the callers to evil and falsehood, and to not be lenient towards them. And it is obligatory to advise them and to guide them towards the truth and to warn them against this falsehood. It is not permissible for anyone to co-operate with them in this evil. And it is obligatory upon them to be sincere and to come back to guidance and to leave alone and abandon this falsehood. So my advice to al-Mas’aree, al-Faqeeh and Ibn Laadin2 and all those who traverse their way is to leave alone this disastrous path, and to fear Allaah and to beware of His revenge and His anger, and to return to guidance and repent to Allaah from whatever has preceded from them. And Allaah the Glorified has promised his repentant servants that He will accept their repentance (tawbah) and be good to them. So Allaah the Glorified said,

“Say, ‘O My servants who have transgressed against themselves. Do not despair of the mercy of Allaah, since Allaah forgives all sins.’ Verily, He is Oft-Forgiving, the Most Merciful.” [Sooratuz-Zumar 39:53]

And Allaah the Glorified said,

“And repent to Allaah altogether O believers, so that perhaps you may become successful.” [Sooratun-Noor 24:31]

So the intended meaning is that it is obligatory upon all of the Muslims to co-operate with the rulers in goodness, guidance and benefit so that goodness may be attained and so that it may bring about security and so that is may remove the oppression and bring victory to the oppressed and so that the rights may be conveyed. This is the obligation upon the Muslims, it is to co-operate with the rulers, judges and callers to Allaah, and with everyone who is working to make the truth manifest. It is obligatory to call to this, whether it is in a state of victory or oppression, and to prevent the oppressor and to establish the Command of Allaah, and to enjoin the good and to prohibit the evil and to call to goodness and to avoid the falsehood. So it is obligatory to co-operate and to sincerely work with whomsoever inclines towards good, so he is willing to be advised and directed towards good and to the reasons for salvation, until abundant good and general benefit is achieved and until the corruption, evil and difference by means of the Sharee’ah is removed and until the people are in a state of goodness, being sincere co-operating upon righteousness and piety. So when they co-operate upon falsehood, evil and and corruption, then calamities and disturbances of the peace will prevail and falsehood will be granted victory. So the truth will be buried, and this is what is loved by Shaytaan and those shayaateen (devils) from amongst Jinn and mankind. So the obligation is to warn against whatever the shayaateen from the Jinn and mankind call to and to advise with all the causes for safety and all the causes of goodness and guidance and to advise co-operation with the rulers in everything that is good and to co-operate with everyone who calls to goodness. And it obligatory to establish the Command of Allaah and to give victory to the truth and to establish what is good. And it is obligatory to co-operate with everyone who works for rectification and in warning against and driving away the falsehood and who warns against the reasons for division and differing.

This is the obligation, as Allaah the Glorified and Exalted said,

“And co-operate upon righteousness and piety and do not co-operate upon sin and transgression. And fear Allaah, since Allaah is severe in punishment.” [Sooratul-Maa'idah 5:2]

And Allaah the Majestic and Exalted said,

“By the time! Verily man is at a loss, except for those who believe and do righteous deeds, and those who advise each other to the truth and to patience.” [Sooratul-'Asr 103:1-3]

And Allaah the Glorified said,

“And hold onto the Rope of Allaah altogether and do not be divided.” [Soorah Aali-'Imraan 3:103]

This is what contains salvation, true eemaan (faith), righteous action and a good end. It is with this that goodness is attained and co-operation upon righteousness and piety is achieved, just as this is how evil is prevented and the countries remain in security and trust is kept. And this is how co-operation upon goodness is achieved and the ignoramus causing corruption is eliminated and the person of truth and guidance is granted victory.

So we ask Allaah by His beautiful Names and Lofty Attributes to grant everyone success upon goodness and to grant them understanding (fiqh) in the Religion and to correct the condition of all the Muslims. And we ask Allaah to grant everyone refuge from the evils of their own selves, sinful actions and the following of desires. And we ask Allaah to grant all of us refuge from the misguided fitan (trials, tribulations), just as we ask Allaah to grant our rulers success upon every good and support them upon every good to grant victory to the truth through them. And we ask Allaah to grant them understanding of the Religion and to grant them success when they support the good and to grant them refuge from everyone who opposes the Sharee’ah of Allaah. And we ask Allaah to make and them from amongst those who are guided and guide others, just as we ask Allaah the Glorified to rectify the conditions of the Muslims in every age. And we ask Allaah to grant them understanding of the Religion, and we ask Allaah to appoint the best of them to take care of them and to rectify their directors and to unite the word of the Muslims upon the truth and guidance. Verily, He is close and All-Hearing. And may the Peace and Greetings of Allaah be upon our Prophet Muhammad and upon His Family and his Companions.

Source: The Advice of Shaykhul-Islaam Ibn Baaz (d.1420H) To Usaaamah Ibn Laadin al-Khaarijee and a Warning and Advice to All Those Who Traverse His Path,


1 This fatwaa can be found in the ninth volume of Majmoo’ ul-Fataawaa wa Maqaalaatul-Mutanawwi’ah. Refer to

2 And we say Usaamah Ibn Laadin al-Khaarijee because of his blanket Takfeer upon the leaders of the Muslims today. Said the khaarijee in his interview with the Nidaul-Islam magazine (issue no. 15), “At the same time that some of the leaders are engaging in the major Kufr, which takes them out of the fold of Islam in broad daylight and in front of all the people, you would find a Fatwa from their religious organisation. In particular, the role of the religious organisation in the country of the two sacred mosques is of the most ominous of roles, this is overlooking whether it fulfilled this role intentionally or unintentionally, the harm which eventuated from their efforts is no different from the role of the most ardent of enemies of this nation.” So towards the end of this statement, Ibn Laadin not only performs takfeer mu’ayyin upon the ruler of Saudi Arabia – a move which no Scholar has preceded him in – but he goes further to attack the Scholars of Saudi, in saying that their efforts were ‘no different from the role of the most ardent of enemies of the nation.’ Then he made a scathing, evil and treacherous attack upon Shaykhul-Islaam ‘Abdul-Azeez Ibn ‘Abdullaah Ibn Baaz (d.1420H), when he said, “During the preceding two decades, the regime enlarged the role of Bin Baz (Grand Mufti) because of what it knows of his weakness and flexibility and the ease of influencing him with the various means which the interior ministry practices through providing hiim with false information. So a generation of youth were raised believing that the most pious and knowledgeable of people is Bin Baz as a result of the media promotion through a well-studied policy which had been progressed over twenty years.” Now Ibn Laadin al-Khaarijee attacked the Imaam, Ibn Baaz to that which he considers to be an apostate regime, again, not having any Scholars to precede him in this. Said Imaam Ahmad Ibn Hanbal (d.241H) – rahimahullaah, “You should beware of speaking about an issue in which you are not preceded by a scholar.” Quoted by Ibnul-Qayyim in I’laamul-Muwwaqi’een (4/266).

Him before her… Her before him…

by Hadi Hammad

imageAllaah said:

Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise. {5:38}

And He said:

The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. {24:2}

What has preceded are two aayaat that describe the punishment of two major sins; stealing and fornication. A great deal of time can be spent speaking of these sins but as time will not allow, there is something in particular that should be noted: The aayah that refers to stealing begins with the male thief before the female, although the aayah about fornication begins with the female fornicator before the male. This is undoubtedly done by The Most Wise for great wisdom. I will make mention of a few lessons that can be summarised in to two main points of interest:

1) When it comes to stealing the warning for males is greater as thieving occurs more in males than in females. This is because the man has a stronger urge to steal and has more power and determination to carry it out. Women, however, have a weaker urge in this regard and their hearts do not drive them as much to commit such an act. Having said that, it does not mean that women cannot or do not steal as Allaah ordered their hand to be cut and it is incomprehensible that Allaah would order a punishment for something that does not happen. The Muslim woman resides in her house as a queen; her provision reaches her without her needing to venture out to search for it. The man, however, goes out to work and will see many allurements from the dunya that may entice him to take that which is not his, therefore Allaah, in His great Wisdom began the aayah of stealing with the male.

2) When it comes to fornication the warning for females is greater than that of males since in general she is the reason why fornication takes place. When she opens up the door, by speaking or dressing in impermissible ways which reveal her beauty, by showing willingness to a man that she will allow that which is not allowed, then she ultimately makes the act of fornication possible for both herself and the male that she indulges in this wicked sin with. Were the woman to take care and cover herself, and restrain herself to the behavior of the righteous woman, the road to this major sin would have been closed. Furthermore, Allaah starts with the woman in this aayah as the harm that comes from this immoral act is greater for her than it is for the man. This is evident even in the Western world where fornication and immorality are rampant. The woman is left mentally damaged, spiritually damaged and simply heartbroken. Although the man will be left less broken and more able to move on from the situation. The result of fornication, whether it happens in a Muslim country or a Kaafir one, is disastrous. The fornicator woman may be left pregnant and alone with no support. If she is not married, she will be known to the people as a fornicator and her reputation will be tarnished.

May Allaah keep us firm in His obedience and keep us away from such sins. Any good that may come from this article is goodness granted from Allaah and any bad is purely from myself and Shaytaan. May Allaah send His Salaah and Salaam upon the Final Messenger, Muhammad, his wives, his companions and all those that follow them in righteousness until the Day of Judgement.

The Concept of Sabr (patience) in Islam

Hardships and ease are a trial for you. Everything Allah chooses for you; from good or evil, is for your benefit. Whatever occurred to you could not have missed you and what missed you could never have reached you. Rewards are only for those who are patient with the Decree of Allah.

imagePanic and impatience cannot prevent Allah’s Decree. Complaining is contradictory to Sabr (patience). Allah alone can protect you from harm and ease your difficulties. Sabr is obligatory.

If the affliction results from acts of obedience to Allah, such as injury on the battlefield, losing money during Hijrah (migrating for the sake of Allah), losing a job because of accepting Islam or because one attempts to follow the Sunnah of Allah’s Messenger (Salal-Allaahu ‘alayhi wa sallam) like growing the beard, wearing the lower garment above the ankles, etc, then the affliction is a trial. Whoever bears it with patience will be rewarded and whoever exhibits annoyance may invoke the wrath of Allah upon himself.

If the affliction befalls due to sinful actions, such as illnesses caused by drinking alcohol and using drugs etc, then the affliction is a punishment from Allah. Hasten to avoid all sinful acts and turn towards Allah in repentance and ask his forgiveness. Otherwise, know that the punishments of the Hereafter are far more severe and unbearable.

If the affliction is neither connected to neither a good deed nor a sin, such as other kinds of disease and sickness, losing a child, or failing in business, then you should evaluate your actions. If you are involved in some kind of disobedience to Allah then the affliction is a punishment for you and a reminder to leave your evil deeds. Otherwise, Allah has caused this affliction to test your patience.

The Messenger of Allah (Salal-Allaahu ‘alayhi wa sallam) said: “One amongst the inhabitants of Hell, who had lived a life of ease and pleasure in the world, would be made to dip in the Hell Fire only once on the Day of Resurrection. Then he would be asked: ‘O son of Adam, Did you find any comfort. Did you get any blessing?’ He would say: ‘By Allah, no, my Lord!’ Then a person, from the inhabitants of Paradise, who had led the most miserable life (in the world), would be made to dip once in Paradise and it would be said to him: ‘O son of Adam, did you face any hardship or experience any distress?’ he would say: ‘By Allah! No never have I experienced any hardship or distress’.” (Saheeh Muslim, No. 6738)

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to as-Saabireen (the patient ones). Who, when afflicted with calamity, say: “Inna lillaahi wa Inna Ilaihi Raaji’un (Verily to Allah we belong and verily, to Him we shall return).” They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.” (2:155-157)


Being angry, and this is in various ways: and anger is of two types. The first type of anger is that which is directed toward his Lord. So he becomes angry at what Allah has decreed for him, and this is Haraam (forbidden). 
 And it is possible that this could lead to kufr.

Allah said: “And among mankind is he who worships Allah upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. Reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss.” (22:11)

 The second type of anger is expressed by the tongue like making du’aa for destruction or ruin and what is similar to that, and this is Haraam. The third type of anger is expressed by the limbs like slapping the cheeks, ripping clothing, pulling out hair, and similar to that, and all of this is Haraam and in contradiction to patience which is Waajib.

The Second Level: Being patient, just as in the saying: Patience is like its name – bitter in taste, yet its outcomes are sweeter than honey. The person at this level feels the affliction to weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his Eemaan bears it and restrains him from being angry. So the time of affliction and the time of no affliction is not the same to him, and this (level) is Waajib, because Allah commanded the people to be patient, saying:

 “And be patient, indeed Allah is with the patient ones.” (8:46)

The Third Level: Being pleased with the affliction in that the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is Mustahabb (preferred) and it is not Waajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.

The Fourth Level: Thankfulness and being grateful and this is the highest level. This is that the person thanks Allah for the affliction which has struck him in that he knows that this affliction is expiation for his sins and perhaps a cause for an increase in his good deeds.

The Prophet (sall-Allaahu ‘alayhi wa sallam) said: “There is no affliction which strikes the Muslim except that Allah expiates with it (sins), even with a thorn that may poke him.” (Bukhaaree & Muslim)

Supplication (Dua): O Allah, make us from those who have patience upon hardships and those who are thankful upon Your blessings.

The Forgotten Sunnah – Standing in the Rain

An unusual sound penetrated my train of thought as I sat studying at my desk. I looked up pensively from my book and a few moments passed before I realised that what I was hearing was the sound of pouring rain. A sound so common back in my hometown, Cape Town, was now so foreign to me in the desert city of Madinah.

imageI rushed out onto the balcony to admire the rainfall. As I stood, witnessing Allah’s answer to the prayers of the community, a strange sight caught my eye down below. A man, instead of running for cover, walked calmly to and into his building. He reappeared shortly carrying a chair. Still in a state of composure, he placed the chair out in the pouring rain and just sat down! He appeared to be enjoying the sensation of the raindrops falling on his skin. I was intrigued.

Back home, many people become grumpy at the first sign of rain or run frantically from it when it catches them unawares. I just kept staring. I then made an intention to find out more about what I had witnessed and soon discovered that spending time in the rain was a practice of the Prophet (peace be upon him) and His Companions (may Allah honour them), based on these findings:

It is Sunnah (A practice of the Prophet (peace be upon him) to stand in the rain and to expose a portion of your body to it.

Its narrated by Imaam Muslim in his authentic compilation from the hadith of Anas, He said: It rained upon us as we were with the Messenger of Allah (may peace be upon him). The Messenger of Allah (may peace be upon him) unveiled his garment (from a part of his body) until the rain fell on him. We said: Messenger of Allah, why did you do this? He said: Because it (the rainfall) has just come from the Exalted Lord.

And Haakim in his book Al-Mustadrak narrates this hadith with the following words: “When the rain came down from the heavens He (The Prophet May peace be upon him) used to remove his garment from his back until the rain fell on it (his back).”

The scholars have taken proof from this hadith that it is Sunnah (recommended) to expose your body and clothing to the falling rain. Out of happiness that Allah is sending down his blessing and moreover rejoicing that its falling down on us.

And the meaning of the phrase: “Because it (the rainfall) has just come from the Exalted Lord.” is mentioned in the explanation of Sahih Muslim of Imaam Nawawiy by saying: That the rainfall is a mercy which Allah has just created, therefore use it as a blessing.

Imaam Ashafi’ee mentions in his book Al-Umm: It is narrated by Ibn Abbaas (may Allah be pleased with him): That the rain fell from the heavens so he told his servant to bring out his mattress and saddle so that the rain may fall on it. Abu Jawzaa’ then asked Ibn Abbas: Why are you doing that, may Allah have mercy on you? He (Ibn Abbas) then said: Do you not read the book of Allah:

“And we have sent down from the heavens water that is blessed” [Surah 50, Verse 9]

Therefore I would like the blessing to fall (incur) on it.

Scholars of jurisprudence have mention the following regarding standing in the rain:

1. The Sunnah of exposing oneself to the rain can be obtained by unveiling any portion of one’s body no matter how small the portion may be like one’s head or arms.

2. One should not expose one’s Awrah.

3. It is recommended by some scholars to take Wudu (ablution) and Ghusl (wash) from the rainfall. And they based their deduction on the following Hadith: It is narrated from the Prophet (may peace be upon him) that when stream used to flow he (Prophet) would say: “Leave with us to that which Allah has made pure so that we may purify ourselves from it and praise Allah most exalted.”

Imaam Al bayhaqee states that this is a narration from Umar (may Allah honour him) and not from the Prophet (may peace be upon him).

Imaam Nawawiy also mentions in Al-Majmoo’ that: “Its recommended that when the gorge flows (with rain water) to perform wudu (ablution) and ghusl (washing) from it. And if he or she is not able to do both then at least to perform wudu (ablution) from it.

And Allah knows best.

–Written by Khalid Abduroaf

Tips To Memorise The Qur'an

by Yasir Qadhi

imageMemorizing the Qur'an should be one of the goals of a Muslim. Each and every one of us should have this deep desire to become a haafidh and work towards it inshAllah. This is irrespective of our age. It is a wrong notion to think that one can memorize the Qur'an only at a very young age. It is true that it could be easier when one is young, and for that, inshAllah, we should encourage young children, whether your siblings or kids, to memorize the Qur'an. As for us, come up with a plan, and start immediately, without procrastination, without further delay, and with isthiqama (steadfastness).

Let's not come with reasons such as we do not have enough time, or we do not have a good memory power. We have to fit this noble project into our schedule, as the virtues and bounties that comes with are numerous, and inshAllah, if done with Ikhlaas, then Allah will reward us in both the worlds. And, about lack of memory, yeah it could be true if one had to memorize any other text of science or poetry, but not for the Qur'an. We should have a firm belief and understanding that it is the Power of The Kalam (speech) of Allah that enables anybody on the face of earth, who desires to memorize it, shall be able to. We should concentrate on doing our part, and Allah will make it more and more easy as we go along further. Allah says in the Qur'an to Our Prophet Sallallahu alaihiwassalam:

We shall make you recite, so you shall not forget. (Surah Al-A'laa: 6)

Imagine that more of us become carriers of the Qur'an, the guidance to our life. Surely, the status of our Ummah would rise, due to the establishment of stronger connection to The Words of Allah Azza Wajal. So, this is our duty as a muslim, it is a collective duty of the Muslims that more of us learn, understand and memorize this book. This will help us in boosting the level of eman more than we can imagine.

SubhanAllah, isn't it the priveledge of our Ummah that no other nation before us enjoyed, that we actually have the words of Our Lord preserved, that Allah has made the understanding and learning it easy upon the person who strives towards it?! So, shouldn't we show gratitude to Allah for this blessing!

Here are some very beneficial tips that Sheikh Yasir Qadhi shared with us, on how to memorize the Qur’an: 1. The First and Foremost, Sincereity and Ikhlaas: The Niyyah that we are making sincere effort only for the sake of Allah SWT, only to seek His Pleasure so that inshAllah, with His Mercy, we will be rewarded in the Aakhirah. And that it is not to show off in front of others that we have memorized a lot.

2. Consistency: The more frequently we memorize, the easier it becomes to memorize. It is very essential to be consistent, and not to skip even one day. Our brain, soul and mind needs consistent feeding to work more efficiently and with ease. It is just like how machines need constant lubrication and care, and the machines that is not used more often, starts to rust. And the car that is not used more often, starts to give problems. Taking a break can slow down the process, as our brain is programmed in such a way that it needs new raw materials in order to make strong the older ones. And if we do skip a day, then Shaytan squeezes himself through and tries to discourage you the next day, and then ultimately, it comes to a complet halt. The bare minimum that one should memorize is atleast 3 lines, five is more ideal.

3. Timing: Early morning after Fajr Salah is the ideal time, as Allah has blessed the morning hours the most. This, I am sure, all of us agree upon, that it is the morning hours that we are able to get most work done. And even to study, it is the ideal time, as your mind is free from other thoughts since your day is just beginning. Whereas, in a later time of the day, there is more chance that your subconscious mind is preoccupied with other thoughts like who you would have met, the dialogue that took place, the food you had was yummy, and other things that you would have done.

4. Atmosphere: We should try our best to avoid all kinds of distractions like phone calls, children, munching on some nuts or crackers during this time. This again takes us back to the previous point where the morning hours are the best, since there is less distraction at that time.

5. Familiarity: This is more of a psychological advantage. So use the same Mushaf, listen to the same recitation, sit to learn in the same place and same time. This way, the brain will relate better. Like for example: the advantage of using the same Mushaf is, the part of the brain that is responsible for vision records it, and we will be able to remember this stored vision where a particular word comes, where a new ayah begins etc.

6. There is no tricks or short-cuts. It is just repititive recitation and/or listening that will help to memorize.

7. Understand what you memorize: Read the translation before one starts, correlate some words. We do not have to necessarily try to learn the entire tafseer, but we need to have some idea. Tafseer should be learnt at a different time so that we can achieve this goal of becoming Huffadh in a shorter time. And then when inshAllah, that happenes, we can learn more deeply into the Tafseer of the Qur'an.

8. Surround oneself with recitation: Keep listening to what one is currently memorizing.

9. Find a memorizing buddy: This will be a huge encouragement for each other, and this will add a psychological pressure that we have to recite to each other what we learnt.

10. Recite daily in Salah, and at all times that you can, what you have memorized most recently.

11. The triple daily dose of the Qur'an: a) New memorization at your assigned time of the day b) Revision of the previous 7 days, just before you start the new memorization: This is because the fastest thing you forget is the new memorization. And doing so, will also build the connector between the old ones and the new portion you are going to memorize. Plus, it will be a good warm up for the brain when you recall from your memory and recite, before you go into the real exercise of doing the new memorization. c) At a later/another time of the day, revise those before the recent 7 days. The bare minimum should be 4-5 pages.

12. Do not jump around: When we feel a particular surah is tough, do not go to another. Stick to the order. That way, you will have the satisfaction of having completed a juz rather than leaving un-memorized portions here and there.

13. The three chunks: a) Juz 28, 29, 30 or just Juz 29, 30 b) Surah Al-Kahf till Juz 28 c) Surah Al-Baqara to Surah Al-Kahf

I feel that after the last 2-3 Juz, we should start from Al-Baqara as the ayahs are much easier to learn, since there are Madani verses (verses and surahs revealed after the Hijrah of The Prophet Sallallahu alaihiwassalam and the Sahaba Radhiyallahu anhum- Makki verses are more poetic and SubhanAllah, very beautiful, and a little more complex, I feel. The Verses are shorter and so, more powerful), and hence, more eloquent, and it flows automatically and with more ease.

InshAllah, I hope that we all benefit from these tips,And I hope that we all stick to this most important project till we finish inshAllah, with determination, consistency and increased Taqwa. Let's dream of the day when we will recite from Surah Al-Fathiha to Surah An-Naas, without looking into the Mus'haf, InshAllahu Ta'ala.....Aameen.

Friday, November 29, 2013

Allah’s Wisdom Behind Trying His Servants with Calamities and Ordeals – Shaykh Ibn Baz

From `Abdul `Aziz Bin `Abdullah Ibn Baz to all Muslims. May Allah help us do what pleases Him and safeguard us against what causes His wrath and punishment! Amen!

imageAs-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

Allah has bestowed on us many blessings and countless graces. The most important of these graces and blessings is the blessing of Islam. This great blessing has no equal. Whoever understands it and thanks Allah for it will be a winner in this world and the hereafter, if he strictly follows it in words and action.

Allah says:

“and if you count the Blessings of Allah, never will you be able to count them. Verily, man is indeed an extreme wrong-doer, a disbeliever (an extreme ingrate who denies Allah’s Blessings by disbelief, and by worshipping others besides Allah, and by disobeying Allah and His Prophet Muhammad sallallaahu alayhi wa sallam).” [Surah Ibrahim, 14: 34]

Allah (Glorified and Exalted be He) also says:

“And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help.” [Surah Al-Nahl, 16: 53]

Therefore, it is incumbent upon all Muslims to thank Allah (may He be Praised) for these bounties and to avoid being ungrateful. Allah says while mentioning the bounties He bestows upon His servants:

“And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allah).” [Surah Al-Nahl, 16: 78]

Thanking Allah for His bounties in general and in detail protects these bounties and increases them. Allah says:

“And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily My punishment is indeed severe.” [Surah Ibrahim, 14:7]

Allah also says:

“Nay! But worship Allah (Alone and none else), and be among the grateful.” [Surah Al-Zumar, 39: 66]

Allah also says:

“Therefore remember Me (by praying, glorifying), I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [Surah Al-Baqarah, 2: 152]

Allah also says:

“’Work you, O family of Dawud (David), with thanks!’ But few of My slaves are grateful.” [Surah Saba’, 34: 13]

Moreover, the Prophet (peace be upon him) advised Mu`adh Ibn Jabal (may Allah be pleased with him) to say this Du`a’ (supplication) at the end of every Salah (Prayer):

“O Allah, help me to mention, thank and worship You in the best manner.”

Thanking Allah for His bounties and using them in all that pleases Him make things much better and diminishes the effect of evils. One of the best and noblest characteristics of the prophets and messengers of Allah and their followers is thanking Allah for His bounties and asking for His support. Allah says about His prophet Solomon (peace be upon him):

“My Lord! Grant me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [Surah Al-Naml, 27: 19]

He also said when mentioning His bounties upon His prophet Noah (peace be upon him):

“Verily, he was a grateful slave.” [Surah Al-Isra’, 17: 3]

One of the signs of thanking Allah for His blessings is using these blessings in what pleases Him and avoiding what displeases Him. One of the signs of thankfulness is to acknowledge these bounties and attributing them to Allah alone away from ostentation or pride especially before those who are deprived of these graces.

On the contrary, ingratitude to Allah’s bounties and ungratefulness are some of the causes of removing His bounties. Moreover, doing so is considered to be oppression against one’s soul. Allah says:

“Indeed he succeeds who purifies his own self (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds). And indeed he fails who corrupts his own self” [Surah Al-Shams, 91: 9]

It means that man disgraces himself by committing evil deeds.

Fearing Allah, obeying Him, following His commands and avoiding His prohibitions bring goodness, remove evils and keep Allah’s bounties. Allah says:

“And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).” [Surah Al-A`raf, 7: 96]

Allah also says:

“Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah). But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector.” [Surah Al-Ra`d, 13: 11]

It is part of Allah’s wisdom that He tries His servants with goodness and evil in order that the believer might increase in his belief, reliance and resorting to Allah (may He be Praised). Therefore, believers will exercise patience with what Allah predestines in order that their reward might multiply. Trials also make Muslims fear the bad consequences of sins and therefore give them up. Allah says:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return. They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [Surah Al-Baqarah, 2: 155-156]

Allah also says:

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near!” [Surah Al-Baqarah, 2: 214]

Allah also says:

“Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirun (the patient)?” [Surah Al-`Imran, 3: 142]

Allah also says:

“Alif-Lam-Mim. [These letters are one of the miracles of the Qur’an, and none but Allah (Alone) knows their meanings.] Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test).” [Surah Al-`Ankabut, 29: 1-3]

Allah also says:

“Verily, Allah knows those who believe, and verily, He knows the hypocrites [i.e. Allah will test the people with good and hard days to discriminate the good from the wicked, although Allah knows all that before putting them to test].” [Surah Al-`Ankabut, 29: 11]

Allah also says:

“and We shall make a trial of you with evil and with good. And to Us you will be returned.” [Surah Al-Anbiya’, 21: 35]

All these Ayahs (Qur’anic verses) point out that Allah (may He be Praised) tries His servants as He did with the preceding nations. If they exercise patience and repent and return to Him with regard to all that befalls them, they will receive His reward, forgiveness and satisfaction and they will be admitted to paradise and compensated with what is better than what they missed.

All the signs that happen in this universe that arouse sympathy like thunderbolts, fierce wind, floods that destroy everything, earthquakes that cause great destruction to lofty buildings, great trees, properties and mankind, volcanoes that destroy all that surrounds them, solar and lunar eclipses and other things with which Allah tries His servant, are but means of frightening and warning them to give up aggression.

This also may urge them to fear Allah and return to Him. These signs also try their patience for what Allah predestines. Moreover, the punishment of the hereafter is greater and the command of Allah is superior. When the Quraysh belied the Messenger of Allah (peace be upon him), Allah told His Messenger (peace be upon him) that He had destroyed the nations who belied the previous messengers and prophets.

Allah says:

“And how many a generation We have destroyed before them who were stronger in power than they. And (when Our Torment came), they ran for a refuge in the land! Could they find any place of refuge (for them to save themselves from destruction)?” [Surah Qaf, 50: 36]

Allah revealed after this Ayah His saying:

“Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Surah Qaf, 50: 37]

Therefore, it is incumbent upon Muslims to fear Allah by following His commands and avoiding His prohibitions. If they are inflicted with any of these calamities, they have to repent and return to Allah, and to search in themselves for the causes of this trial. Allah says:

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” [Surah Al-Shura, 42: 30]

They have also to repent to Allah because of their negligence of doing righteous deeds and their committing of sins. Tawbah (repentance to Allah) repels afflictions. They also have to exercise patience and seek Allah’s reward for the calamities they suffered. Allah says:

“but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return. They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [Surah Al-Baqarah, 2: 155]

Allah also says:

“No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allah, and whosoever believes in Allah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allah from the Qadar (Divine Preordainments)]. And Allah is the All-Knower of everything.” [Surah Al-Taghabun, 64: 11]

This means that whoever is afflicted with any of these calamities and believes that it is predestination of Allah and receives it with patience seeking His reward, Allah will guide his heart to certainty and belief. He also has to realize that what befell him was not to miss him and what missed him was not to befall him.

He also believes that Allah will compensate him with guidance in his heart and truthful certainty. Allah may also make up for him what is better than what he missed. Being known through scientific realities and calculations, solar and lunar eclipses or other signs occur by Allah’s Might to make His servants fear Him. Therefore, He predestines these signs as He wills.

Allah says:

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We bring it into existence. Verily, that is easy for Allah. In order that you may not grieve at the things that you fail to get, nor rejoice over that which has been given to you. And Allah likes not prideful boasters.” [Surah Al-Hadid, 57: 22-23]

When a solar eclipse happened during the life time of the Prophet (peace be upon him), he along with the Companions performed Salat-ul-Kusuf (Prayer on a solar eclipse).

Then, the Prophet (peace be upon him) delivered an eloquent speech telling his Companions that the sun and the moon are Allah’s signs that do not eclipse because of the death or life of anyone. Allah sends these signs to make His servants fear Him.

Then, he asked them to perform Salah (Prayer), pay charity, pronounce Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), Dhikr (Remembrance of Allah) and Istighfar (seeking forgiveness from Allah) and free slaves.

He said in his sermon:

“O followers of Muhammad! By Allah! There is none who has more ghaira (self-respect) than Allah as He has forbidden that His slaves, male or female, commit illegal sexual intercourse. O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much…”

The real life of many Muslims in these days denotes negligence of Allah’s rights and paying no attention to what is incumbent upon them with regard to obeying and fearing Allah.

He who ponders on this reality will find many penalties inflicted upon nations and people as floods, hurricanes, earthquakes, famines and devastating wars that annihilate everything.

Allah (may He be Praised) points out in His Glorious Book some of the punishments He sends down upon those who disobey His commands and deviate from the right path from among the perished nations who belie Allah’s messengers.

This is because people may receive admonition and beware of their deeds. Allah says:

“So We punished each (of them) for his sins; of them were some on whom We sent Hasib (a violent wind with shower of stones) [as on the people of Lut (Lot)], and of them were some who were overtaken by As-Saihah [torment - awful cry. (as Thamud or Shu’aib’s people)], and of them were some whom We caused the earth to swallow, and of them were some whom We drowned [as the people of Nuh (Noah), or Fir’aun (Pharaoh) and his people]. It was not Allah Who wronged them, but they wronged themselves.” [Surah Al-`Ankabut, 29: 40]

Sins have bad effects on heart, body and society. They incur Allah’s Wrath and Punishment in this world and in the hereafter. No body knows the details of these bad effects and punishment except Allah alone.

They bring many kinds of corruption in the earth; in water, air, food, and houses. Allah says:

“Evil (sins and disobedience to Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” [Surah Al-Rum, 30: 41]

Allah also says:

“And indeed We punished the people of Fir’aun (Pharaoh) with years of drought and shortness of fruits (crops), that they might remember (take heed).” [Surah Al-A`raf, 7: 130]

There is a lesson in these calamities for he whom Allah predestined to be a happy person. In general, the evils that occur in this world and the penalties that are carried out in the hereafter are the result of sins and evil deeds. One of the signs of the hardness and rudeness of the heart is hearing Ayahs negligently that talk about these lessons and examples of the perished nations that may cause mountains to humble themselves if they had minds.

However, the hard hearts continue with their aggression and sins because of being deceived by the delay of Allah’s punishment. They devote themselves to their whims and desires and pay no attention to threat or warning. Allah says:

“Woe to every sinful liar. Who hears the Verses of Allah (being) recited to him, yet persists with pride as if he heard them not. So announce to him a painful torment!” [Surah Al-Jathiyah, 45: 7-8]

Moreover, persisting on doing sins and evil deeds despite the occurrence of some punishments and penalties for it is a sign of weakness or lack of faith.

Allah says:

“Truly! Those, against whom the Word (Wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.” [Surah Yunus, 10: 96-97]

Allah says:

“Say: “Behold all that is in the heavens and the earth,” but neither Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not.” [Surah Yunus, 10: 101]

Allah also says:

“Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn. Nay! Surely they (evil-doers) will be veiled from seeing their Lord that Day. Then, verily, they will indeed enter (and taste) the burning flame of Hell. Then, it will be said to them: “This is what you used to deny!” [Surah Al-Mutaffifin, 83: 14-17]

Our brothers, we have recently watched a horrible catastrophe that has a lesson for he who wants to learn. It is incumbent upon Muslims to take lessons from what happens in this universe.

Allah says:

“Then take admonition, O you with eyes (to see).” [Surah Al-Hashr, 59: 2]

We heard on broadcasts, read in newspapers and magazines and watched on televisions what people talk here and there about the earthquakes that happened in Northern Yemen that devastated many towns and villages. It caused the death of many people and destroyed many buildings and properties. Many people were wounded and many families lost their money, homes, offspring and wives. Many women became widows and many children became orphans.

All these calamities happened in a short time to denote Allah’s Might and power. It also means that people are weak before Allah’s Might regardless of the might and power they have attained.

It is obligatory upon all Muslims to learn the lessons from what happened. They also have to repent to Allah and return to Him and avoid all that brings His wrath and anger. We supplicate Allah to bestow His forgiveness and mercy upon those who died in Yemen because of that catastrophe and to grant people tranquility and consolation. We ask Allah to make all the catastrophes they suffered a means of removing their sins, increasing their rewards and ranks and arousing their heedless hearts. We also have to offer them consolation through cooperation and kindness.

Moreover, we should offer them charity to sustain them in their calamity and relieve the grave impact of this catastrophe.

Allah says:

“And whatever good you send before you for yourselves, (i.e. Nawafil non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allah, better and greater in reward.” [Surah Al-Muzzammil, 73: 20]

Allah also says:

“and whatsoever you spend of anything (in Allah’s Cause), He will replace it. And He is the Best of providers.” [Surah Saba’, 34: 39]

Allah also says:

“and do good. Truly, Allah loves Al-Muhsinin (the good-doers).” [Surah Al-Baqarah, 2: 195]

The Prophet (peace be upon him) said:

“He who removes from a believer one of his difficulties of this world, Allah will remove one of his troubles on the Day of Resurrection; and he who relieves a person in a crisis, Allah will make things easy for him on the Day of Resurrection; he who covers up (the faults and sins) of a Muslim, Allah will cover up (his faults and sins) in this world and in the Hereafter. Allah supports His slave as long as the slave is supportive of his brother…” [Reported by Muslim]

The Prophet (peace be upon him) also said:

“Whoever fulfills the needs of his brother, Allah will fulfill his needs.”

The Prophet (may Allah’s Peace and Blessings be upon him) also said:

“A faithful believer to a faithful believer is like the bricks of a wall, enforcing each other.” While saying so the Prophet (peace be upon him) clasped his hands, by interlacing his fingers.

He (peace be upon him) also said:

“The similitude of believers in regard to mutual love, affection, and fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” This Hadeeth was reported by Al-Bukhari and Muslim.

Therefore, we have to support our brothers in Yemen and pay all the charity that we can to achieve the meaning of brotherhood in Islam that was mentioned by the Prophet (peace be upon him) in many Hadeeths.

We also have to do so in order to obtain the great reward promised by Allah for those who spend their money in His cause. May Allah grant all Muslims in general and our brothers in Yemen in particular success in forbearance and seeking Allah’s reward.

We ask Him also to multiply the reward for us and them. We also ask Him to grant those who are injured tranquility and the best consolation. We supplicate Him to grant all Muslims sincere repentance, strictness in following the truth and caution in avoiding all that brings His Wrath and Punishment. He is the guardian and the only One who is able to do this.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

General Chairman of General Chairman of the Departments of Scholarly Research, Ifta’, Daw`ah, and Guidance the Departments of Scholarly Research, Ifta’, Daw`ah, and Guidance

Ibn Baz Fatawa: Volume 9 > Allah‘s Wisdom behind trying His servants with calamities and ordeals such as earthquakes

Being Dutiful Towards Parents

Parents are a blessing from Allah, the Exalted, but their presence is often taken for granted and their rights, neglected especially when they grow old and become dependent on their children. Talking harshly and rudely to parents and showing discomfort on their requests have become a norm. Whereas Islam teaches obedience and kindness to parents, fulfilling their right, preserving their honour and warns against neglecting the rights of parents. Allah says:

image "… fear Allah through Whom you demand your mutual (rights), and (and do not cut of the relations of) the wombs (kinship)…"[1]

Narrated Abu Hurayrah (radhi allahu anhu), Allah's Messenger (sallallahu alaihi wa-sallam) said: "Allah created all the creatures and when He finished the task of His creation, Ar-Raham (the womb ties of relationship) said: '(O Allah) at this place I seek refuge with You from all those who sever me (i.e. sever the ties of relationship).' Allah said: 'Yes. Are you satisfied that I should hold with him who holds you and sever connection with him who severs you?' It said: 'I am satisfied.' Allah said: 'This is yours.'" Then Allah's Messenger (sallallahu alaihi wa-sallam) said: "Recite the verse if you like, 'Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are whom Allah has cursed..." [2]

Imam Ahmad recorded from Abdullah Ibn Amr (radhi allahu anhu) that Allah's Messenger (sallallahu alaihi wa-sallam) said: "The womb will be placed on the Day of Resurrection, curved like a spinning wheel, speaking with an eloquent fluent tongue, calling to severing whoever had severed it, and joining whoever had joined it." [3]

These Ahadeeth stress the importance of proper treatment with relatives for this is a special means of attaining the nearness and the Mercy of Allah. A conduct contrary to it - neglecting the rights of the relatives is a cause of displeasure and Wrath of Allah. Thus, upholding family ties is obligatory and more so when it is a relation of the womb. The Messenger of Allah (sallallahu alaihi wa-sallam) warned against bad behaviour towards parents, when he said:

“Three acts will render one's deeds useless; associating others with Allah, Uquq towards parents and fleeing from the battle." [4]

Al-Hasan al-Basri said: "Birr towards parents entails obeying their orders, except when what they order in disobedience of Allah. In contrast, Uquq entails neglecting parents and withholding one's kindness from them." [5]

Ibn Abbas (radhi allahu anhu) said: "Allah opens two doors (to Paradise) for every Muslim who is dutiful to his (or her) two Muslim parents, awaiting the reward with Allah Alone, and one door if he (or she) had one surviving parent (to who he or she is dutiful). Furthermore, if one makes one of his parents angry, then Allah will not be pleased with him until his parents forgive him." He was asked: "Even if they were unjust to their child?" He said: "Even if they were unjust." [6]

He, who fulfils the duties of his parents, has thus chosen a path to Paradise and he who neglects his duties towards his parents is truly deprived from a great opportunity to enter Paradise because obeying and honouring one's parents is a means of entering Paradise.

Abu Hurayrah narrated that the Prophet (sallallahu alaihi wa-salaam) said: "May he be disgraced! May he be disgraced! May he be disgraced?" It was said, "Who, O Messenger of Allah?" He said, "The person whose parents, one or both of them, reach old age during his lifetime but he does not enter Paradise (by rendering due services to them)." [7]

Service of parents is essential at every stage of their life; whether they are young or old. But this Hadeeth mentions their old age for the reason that in that period of their life they stand in greater need have care and service. It is a very callous offense to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at that stage is a major sin.

Abu Bakrah Nufai Ibn al-Harith narrated, Allah's Messenger (sallallahu alaihi wa-sallam) said: "Shall I not inform you of the biggest of the major sins?" Allah's Messenger (sallallahu alaihi wa-sallam) asked this question thrice. We said: "Please, O Allah's Messenger.' He (sallallahu alaihi wa-sallam) said: "To join partners with Allah in worship and; to be undutiful to one's parents."…"[Agreed upon]

One can certainly find sufficient time to take care of his parents, attend to their needs, respect them, talk to them, support them financially and emotionally, and rear his children to love them and be around them. The time spent with the parents is pleasant, listening to their stories, conversing to them about family affairs, asking for their advice, loving them and showing them affection and pleasure. How can this be considered difficult or burdensome, when the parents are the dearest person to one's heart, the shelter that he resorts to when he is sad and depressed.

Islam does not command obedience only to the believing parents, but also encourages upholding the ties of kinship with disbelieving parents.

Narrated Asma' bint Abi Bakr, "My mother came to visit me at the time of the Messenger of Allah (sallallahu alaihi wa-sallam) and she was a mushrikah (disbeliever). I consulted the Messenger of Allah (sallallahu alaihi wa-sallam) saying, 'My mother has come to visit me for some purpose, should I uphold ties of kinship with my mother?' He said, 'Yes, uphold ties of kinship with your mother.'" [8]

Such is because no child can pay back the hardships borne by his parents in raising him.

Also, Zurah Ibn Ibraheem said that a man came to Umar (radhi allahu anhu) and said to him: "I have an old mother who is unable to go to answer the call of nature, so I carry her on my back. I also help her perform ablution while turning my face away from her (out of respect). Have I fulfilled my duty towards her?" Umar (radhi allahu anhu) said: "No." The man said: "Even though I carry her on my back and exert myself in her service." Umar (radhi allahu anhu) said: "She used to do the same for you (when you were young) while hoping that you will live, as for you - you wait when she will go away (die)." [9]

Respecting and obeying the parents is a way of showing gratitude to them.

Ibn Abbas (radhi allahu anhu) said: "There are three verses that are tied to three things, and they are inseparable." He mentioned among them the verse, "…give thanks to Me and to your parents." [10]

And he commented:

"Whoever thanked Allah, but did not appreciate his parents, then (his thanking Allah) would not be accepted from him. This is why the Prophet (sallallahu alaihi wa-sallam) said: 'The Lord is pleased with the pleasing of the parents, and the Lord is angry with him who angers the parents.'" [11]

The importance of honouring and serving one's parents is also known from the verses of Soorah Luqman, where Allah mentions the advice of Luqman to his son. He advices his son with kindness and good behaviour to the parents next to Tawheed (worshiping Allah alone), he said as Allah mentions in the Qur’an:

"And (remember) when We took a covenant from the children of Israel, saying: 'Worship none but Allah (Alone) and be dutiful and good to parents and to kindred, and to orphans and al-Masakin (the poor)." [12]

When children dedicate sufficient time to the service of their parents, obey them and fulfil their duty towards them, especially the mother, they will earn Allah's Pleasure and enter Paradise.

The Prophet (sallallahu alaihi wa-sallam) climbed up on the Minbar and then said: 'Ameen, Ameen, Ameen.' It was said: "O Messenger of Allah, why did you say Ameen?" He (sallallahu alaihi wa-sallam) said: "Jibreel came to me and said: 'O Muhammad, he is doomed who hears you mention and does not say, Peace upon you.' He said, 'Say, Ameen.' So I said Ameen. Then he said: 'He is doomed who sees the month of Ramadan come and go, and he has not been forgiven.' He said: 'Say, Ameen.' So, I said Ameen. Then he said: 'He is doomed, who grows up and either his parents or one of them are still alive, and they do not cause him to enter Paradise." He said: 'Say, Ameen." So I said Ameen." [13]

The Mother is More Deserving of Honor and Respect Than the Father

The mother carries the child for nine months in weakness upon weakness, bears the difficulties of pregnancy, gives birth, feeds the child and dedicates herself to his service, protecting, clothing, cleaning, etc. It is for this reason that the mother is more deserving of honour and respect than the father and more deserving of kindness, service and obedience as small compensation for her care and efforts as being three time what the father deserves.

Narrated Abu Hurayrah (radhi allahu anhu): "A man came to the Prophet (sallallahu alaihi wa-sallam) and said: 'O Messenger of Allah, who among the people is most deserving of my good companionship?' He said, 'Your mother.' He asked, 'Then whom?' He said, 'Your mother.' He asked, 'Then whom?' He said, 'Your mother.' He asked, 'Then whom?' He said, 'Then your father.'" [14]

Kindness to parents also includes the way one walks along with them, as demonstrated by this story; Abu Ghassan Adh-Dhabbi went out walking in front of his father in al-Madinah and Abu Hurayrah (radhi allahu anhu) caught up with him and asked him: "Who is that man walking behind you?" He said: "My father." Abu Hurayrah (radhi allahu anhu) said: "You have missed correctness and contradicted the Sunnah. Do not walk in front of your father, only behind him or to his right and do not let anyone separate between you and him (while walking). Do not take a bone that has meat on it, which your father looked at, for he might have wanted it. Do not look straight at you father, do not sit until he sits and do not sleep until he goes to sleep."

1. Causing grief and sadness to parents because of a statement or an action:

Allah says: "And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them Uff (a word of disrespect), nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was young.'" [Soorah al-Isra (17): 23]

Ad-Daylami narrated that Al-Husain Ibn Ali (radhi allahi anhuma) narrated 2. Insulting or Cursing one's Parents or somebody else's Parents:

Allah's Messenger (sallallahu alaihi wa-sallam) has cursed him, who insults parents, he (sallallahu alaihi wa-sallam) said:

"Curse be upon whoever reviles his father, curse be upon whoever reviles his mother, Curse be upon on whoever slaughters for other than Allah, Curse be on whoever misguides a blind person on the street, Curse be on whoever does what the nation of Loot did." [15]

And he (sallallahu alaihi wa-sallam) also reported to have said: "From the major sins is a man reviling his parents." We (Sahabah) said, "O Messenger of Allah (sallallahu alaihi wa-sallam) and how does a man revile his parents?" He said: "Yes, reviling a man's father is reviling your father, and reviling his mother is reviling your mother." [Saheeh al-Bukharee and Saheeh Muslim]

3. Practicing Evil in front of Parents:

One should not practice evil in front of parents, such as abandoning prayers, smoking, listening to music, watching indecent movies and other types of immoral acts. These acts anger the parents when Allah has even disallowed even saying Uff to them. If the parents agree with these acts of their child out of love for him, then the parents will earn evil deeds. The child will be committing evil for luring his parents to it, leading them to sin.

4. Disowning and Abandoning Parent:

Anas al-Juhani said that his father narrated that the Prophet (sallallahu alaihi wa-sallam) said: "Verily, on the Day of Resurrection, Allah has slaves whom He will neither speak nor purify nor look at." He was asked: "Who are they, O Allah's Messenger?" He said: "He who disowns and abandons his parents, he who disowns his children and he who was granted a favour by a people, but he denied their favour and disowned them." [16]

5. Refraining from visiting the parents

Refraining from visiting the parents often and not keeping regular contacts with them are also a type of Uquq.

Al-Bukharee and Muslim narrated that Abu Hurayrah (radhi allahu anhu) said that the Messenger of Allah (sallallahu alaihi wa-sallam) said: "Allah created all the creatures and when he finished the task of His creation, Ar-Raham (the womb ties of relationship) said: '(O Allah) at this place I seek refuge with You from all those who sever me (sever the ties of relationship).' Allah said: 'Yes. Are you satisfied that I should hold with him who holds you and sever connection with him who severs you.' It said: 'I am satisfied.' Allah said: 'This is yours.' Then Allah's Messenger (sallallahu alaihi wa-sallam) said: "Recite the verse if you like, 'Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are whom Allah has cursed..." [17]

Adapted from: (1)= An-Nisa: 1 (2)= Saheeh al-Bukharee and Saheeh Muslim] (3)= Musnad Ahmad (2: 189) (4)=At-Tabarani (5)= Ad-Durr al-Manthut, vol.5, p.259 (6)= Al-Baihaqee (7)= Saheeh Muslim (4627 (8)= Saheeh al-Bukharee (2477) (9)= Birr-ul-Walidain, by Ibn Jawzi (10)= Luqman: 14 (11)= Saheeh al-Jamee (3500) and Silsilah as-Saheehah (516)] (12) Al- Baqarah: 83 (13)= Tuhfat Al-Ahwadhi (5: 550) (14)= Saheeh Bukharee (4/13) and Saheeh Muslim (2548) (15)= Saheeh al-Jamee (5767) (16)= Musnad Ahmad (17)= Saheeh al-Bukharee and Saheeh Muslim

What is Salafiyyah? – Shaykh Saaleh bin Fawzaan al-Fawzaan

By Abu Mohamed Abd Kareem

imageQ: What is Salafiyyah, and is it obligatory to adhere to it’s manners and methodology?

A: As-salafiyyah is following the methodology of the salaf from the sahaba, the tabi’een, and the virtuous generations in aqeedah, understanding, and behavior. And the comportment of the Muslim must be upon this methodology. Allah the Most High says:

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. [Surat at-Tawbah, Ayah 100]

And Allah the Most High says:

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. [Surat al-Hashr, Ayah 10]

And the saying of the Prophet (صلى الله عليه و سلم), ‘Hold fast to my Sunnah and the Sunnah of the Khulafa’a ar-Rashideen (ie. Abu Bakr, Umar, Uthman, and Ali, ,may Allah be pleased with them) who will come after me. Beware of newly invented matters, for every bid’ah is a misguidance’. [Ahmad, at-Tirmidhi, al-Haakim, and others].

Translation: Abu Mohamed Abd Kareem Hagedorn

Source: الأجوبة المفيدة عن أسئلة المناهج الجديدة (Beneficial Questions and Answers on Innovated Methodologies)p. 157, DarAl Menhaj Publishers, 1424H

Obligation of the Five Daily Prayers

Prayer is the most obligatory of the Five Pillars of Islam next to the Two Testifications of Faith, and it was ordained in the best and the most perfect way for an act of worship. Prayer includes many of the acts of worship, like the remembrance of Allah Almighty, the recitation of the Quran, standing humbly before Almighty Allah, bowing, prostration, supplication, and Takbeer (uttering the words ‘Allahu Akbar’).

imagePrayer is also the head of the physical acts of worship, of which none of the religions brought by any of Allah's messengers is void. Prayer, unlike all other acts of worship, was enjoined by Almighty Allah on His messenger, Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) the Seal of Messengers, on the night of Al-Mi’raj (the ascension of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )). This is an indication of its greatness, a confirmation of its being obligatory, and a sign of its high status in the Sight of Allah. There are many hadeeths indicating the virtues of prayer and showing its being obligatory on all Muslim individuals. The fact that prayer is an obligatory act of worship is primarily known in Islam. So, whoever denies this fact is considered to be an apostate.

Linguistically, prayer means invocation; Allah, the Exalted Commands the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) to 'pray' for the believers, saying (what means): "…And invoke [Allah's blessings] upon them..." [Quran 9: 103]

According to the Sharee'ah (Islamic Jurisprudence), prayer is defined as a special kind of sayings and deeds beginning with takbeer and ending with tasleem (saying ‘assalamu alaykum wa rahmatullah’). It is called 'prayer' because it includes invocation. During prayer, the worshipper is in a state of invocation through worshipping Almighty Allah, praising Him, or supplicating Him for something.

This is why it is called ‘prayer’. Prayer was decreed by Almighty Allah on the night of Al-Mi'raj before Hijrah, as five prayers to be performed every day and night at specified times by every legally accountable Muslim. Allah, the Exalted Says (what means): "...Indeed, prayer has been decreed upon the believers a decree of specified times." [Quran 4: 103]

Those prayer times are the times pointed out by Allah's messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) through his words or his deeds. Allah, the Exalted, Says (what means): "And they were not commanded except to worship Allaah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakah. And that is the correct religion.” [Quran 98: 5]

In addition, in many verses of Allah's Glorious Book (the Quran), Allah, the Exalted Says:“And establish prayer..." [Quran: 2: 43]

Almighty Allah also Says (what means): [O Muhammad], tell My servants who have believed to establish prayer…” [Quran 14: 31)

Moreover, Allah, the Exalted Says: "So Exalted is Allah when you reach the evening and when you reach the morning. And to Him is [due all] praise throughout the heavens and the earth. And (Exalted is He) at night and when you are at noon." [Quran 30: 17-18]

Therefore, it is obligatory for whoever reaches one of the specified times of prayer, being adult and sane, to perform it, excluding women in a state of menstruation or postnatal bleeding. Scholars unanimously agree that it is not obligatory for women in the aforesaid two cases to perform prayer, nor to perform it later after purification. On the other hand, whoever is in a state of unconsciousness, as in sleeping, fainting, and the like, has to perform the prayer at the moment when they wake up or recover to the normal state. Allah, the Exalted, Says (what means): "...And establish prayer for My remembrance." [Quran 20: 14]

In addition, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) says: "Whoever misses a prayer out of oversleeping or forgetfulness, let him perform it once he remembers it."

A guardian of a child has to command him to perform prayer when the child reaches the age of seven, though it is still not obligatory for him. But the purpose is to make the child interested in prayer and used to it. Thus, the child and his guardian will be rewarded when the former performs prayer, for Allah, the Exalted, Says (what means): "Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit] ...” [Quran 6: 160]

Moreover, when a woman showed the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) a young boy who was with her, saying:"Does this one have to perform Hajj (Pilgrimage), O Messenger of Allah?" He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied, "Yes, and you will have a reward."

So, a guardian has to teach his child how to perform prayer and how to perform ablution for it. A guardian has also to beat his child if the latter is ten years old and neglects prayer, for the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Command your children to perform prayer when they become seven years old, and beat them for (not performing) it (i.e. prayer) when they become ten years old; and arrange their beds (so that boys and girls sleep) separately." [Ahmad, At-Tirmithi, Abu Dawood, and other compilers of hadeeths]

It is also impermissible to perform prayer later than its due time, for Allah, the Exalted Says (what means): "...Indeed prayer has been decreed upon the believers a decree of specified times." [Quran 4: 103]

The meaning is that prayer has specified times at which it has to be performed. A prayer is impermissible to be deferred except for those who would like to combine it with the following prayer, provided that the said prayer can be combined with another, and that the case is among those in which combining two prayers is permissible as well as the person being one who is allowed to combine prayers in this way. As for delaying performing a night prayer until the morning, a day prayer until the night, or the Fajr (Dawn) Prayer until sunrise, it is by no means permissible, whether the reason is a state of major ritual impurity, minor ritual impurity, or anything else. Rather, one has to perform them at their specified times, regardless of one's state.

A person might happen to be detained in hospital where he is confined to a bed that he cannot leave to pray, or cannot change the impure clothes he wears, or cannot find pure earth to perform tayammum (dry ablution) instead of ablution to pray. Some ignorant people in this case defer prayer on the pretext that they will perform it later when possible. In fact, this is a grave mistake and a means of missing prayer whose reason is unawareness and lack of juristic consultation. What they have to do is to perform prayer at its specified times regardless of their states. Their prayer will be sufficient, even if it is performed without tayammum or in impure clothes; Allah, the Exalted Says (what means): "So fear Allah as much as you are able..." [Quran 64: 16]

Even if they pray without facing the Qibla (the direction of Qa'bah), provided they are unable to face it, their prayer is still valid.

The prayer is the basic pillar of Islam, and the main difference between a Muslim and a disbeliever. So, whatever good deeds one might do are useless if one is negligent of prayer, we ask Almighty Allah for safety.

Extracted from: A Summary of Islamic Jurisprudence


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