Saturday, February 28, 2015

The Soul’s Journey After Death

by Ibn al Qayyim al Jawziyyah

‘Why, but when the soul reaches the throat of the dying and at that moment you are watching – and We are nearer to him than you, but you do not see Us.’ (al-Waaqi’ah 83-85)

When someone dies, the Angel of Death comes to take his soul, no matter where he is. The dying person sees him, hears him, and speaks to him, but not with his eyes, his ears, or his tongue. How then? I do not know exactly. All I do know is that when he begins to move to another world, he sees, hears, and speaks, by some means which, we, the living, do not perceive. Many instances of this have been recorded:

Ibn Abi’d-Dunya mentions that on the day ‘Umar b. ‘Abdul ‘Aziz died, he said to those with him, ‘Sit with me.’ When they sat down next to him, he said, ‘I am the one You commanded and I failed you. You forbade me and I rebelled.’ He said this three times. Then he said, ‘But there is no god but Allah.’ Then he lifted his head and stared. They said, ‘You are looking very intently, Amir al-Mu’minin.’ He replied, ‘I see a presence which is neither man nor jinn.’ Then he died.

Fadala b. Dinar said, ‘I was with Muhammad b. Wasi’ when he was very near to death. He began to say, “Welcome to my Lord’s angels! There is no strength nor power except by Allah!” I smelled the sweetest fragrance that I had ever smelled. Then his eyes glazed over and he died.’

Why do I need to look so far into the past, to the days of the first Muslims? I myself was present at the moment of someone’s death in our own time. I was with my grandmother when she was dying. It was at the time of the Dawn Prayer. She was in pain and gasping for breath, moaning from the intensity of the pain but in spite of that, she kept repeating with great joy, ‘Allah! Death is sweet!’ and saying the Shahaada over and over for several minutes. Then it was all over. This is where our job, those of us who are still alive, begins.

After the soul is taken, if it is a pure soul and has relatives in the Next World who are people of the Garden, they come to meet the soul with yearning and great joy. They ask it about the condition of those who are still alive in this world.

The angels then bear the soul from one heaven to the next until it comes into the presence of Allah, glory be to Him and may He be exalted! Then it returns and sees the washing of the body, its shrouding, and the funeral procession. It says either, “Take me forward! Take me forward!” or ‘Where are you taking me?’ The people there cannot hear this.

When the corpse has been placed in the grave, the soul inserts itself between the body and the shroud so that the questioning can take place. Then the soul hears the receding footfall of the last of the people who followed the funeral and the earth is leveled over him. The earth, however, does not prevent the angels from reaching him. Even if a stone had been hollowed out for him and he had been placed into it and the opening sealed over with lead, it still would not stop the angels from reaching him. These dense substances cannot prevent the passage of souls. They do not even stop the Jinn. Allah – glory be to Him! – made stone and earth the same for the angels as air is for birds.

The Grave expands and stretches for the soul, and as a result for the body as well. The body is in a grave of the narrowest dimensions and yet it expands, because of the soul, as far as the eye can see.

For details and confirmation of what I have said I will quote a sound hadith of the Messenger of Allah, may Allah bless him and grant him peace. He said,

‘When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, “Good soul, come out to forgiveness and pleasure from Allah!” Then his soul emerges like a drop of water flows from a water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and place it in a perfumed shroud and a fragrance issues from it like the sweetest scent of musk found on the face on the earth.

‘Then they bear it upwards and whenever they take it past a company of angels, they ask, “Who is this good soul?” and the angels with the soul reply, “So-and-so the son of so-and-so,” using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany him to the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic, says, ‘Register the book of My slave in Illiyyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again.”

‘His soul is then returned to his body and two angels come to him. They make him sit up and say to him, “Who is your Lord?” He replies, “My Lord is Allah.” They ask him, “What is your religion?” He replies, “My religion is Islam.” They ask him, “Who is this man who was sent among you?” He replies, “The Messenger of Allah.” They ask him, “How did you come to know these things?” He replies, “I read the Book of Allah, believed it, and declared it to be true.” Then a Voice from on high declares, “My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the Garden for him!” Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, “Rejoice in what delights you for this is the day which you were promised.” He asks, “Who are you? Yours is a face which presages good.” He replies, “I am your good actions.” Then he says, “O Lord, let the Last Hour come soon so that I may rejoin my family and my property!”

When an unbeliever is about to depart from this world and go forward into the Next World, angels with black faces descend from the heavens carrying rough hair-cloth and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, “Foul soul, come out to the wrath and anger of Allah.’ Then his soul divides up in his body and it is dragged out like a skewer is pulled out of wet wool. Then the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and wrap it in the rough hair-cloth and a stench comes out of it like the worst stench of a corpse on the face of the earth.

‘Then they take it up and whenever they take it past a company of angels, they ask, “Who is this foul soul?” and the angels with the soul reply, “So-and-so the son of so-and-so,” using the worst names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It does not get opened.’

The Messenger of Allah, may Allah bless him and grant him peace, then recited, ‘The gates of heaven will not be opened to them nor will they enter the Garden until the camel passes through the eye of the needle.’ (al-A’raf 40)

‘Then Allah, the Mighty and Majestic, will say, “Register his book in Sijjin in the lowest earth.” Then his soul is flung down.’

The Prophet then recited, ‘Whoever associates anything with Allah, it is as though he has fallen from heaven and the birds snatch him away or the wind sweeps him headlong into a place far away.’ (al-Hajj 31)

‘Then his soul is returned to his body and two angels come and say to him, “Who is your Lord?” He replies, “Alas, alas, I do not know!” Then a voice calls from on high, “My slave has lied, so spread out carpets from the Fire for him and open a gate of the Fire for him!” Then a hot blast from it comes to him, his grave is made so narrow for him that his ribs are pressed together, and a man with a hideous face and clothing and a foul odor comes to him and says, “Grieve on account of what has brought you disgrace for this is the day which you were promised:” He asks, “Who are you? Yours is a face which presages evil.” He replies, “I am your bad actions.” Then he says, “O Lord, do not let the Last Hour come!”

Allah the Exalted says in His Mighty Book regarding the words used by the two angels who question the dead person in the grave, ‘Allah confirms those who believe with the firm word, in the life of this world and in the Next World. Allah leads astray the wrongdoers, and Allah does whatever He will.’ (Ibrahim 27)

No one dies without the permission of Allah. The term of every life is fixed. He that desires the reward in this world shall be given it here, and he that desires the reward in the hereafter shall be given it there. Soon We will reward the thankful. [Ali Imran 145]

And Allah knows best.


What will bring back the glory of this Ummah?

Do we lack the du’aa’? How long have we been asking Allaah for help? What will bring back the glory of this Ummah? Is it the du’aa’ (invoking Allaah for help)? Yes that is one of the way to bring back the glory of this Ummah, but that’s not the only method. How will the help of Allaah come when we don’t fulfil the conditions of the Allaah’s help? Allaah says in soorah al-Noor (tafseer), that Allaah promises those who believe (like they are commanded to believe) and those who do righteous deed (which are proven from the sharee’ah) that Allaah will keep their feet firm upon the Earth and He will make them dominant upon the land. And He will make Islaam supreme for them and He will replace their fear (khawf) with peace and serenity (Amn). So without fulfilling these conditions of Allaah’s help, it is non-sense to wait for His help because Allaah does not break His promise.

Do we lack the resources? Many of the greatest natural resources are in the hands of the Muslims? Do we lack the money? Muslims are the richest people in general and they have the black gold. Do we lack the power? Are we less in numbers? How many countries are Muslim dominated? It is not the lack of resources, lack of numbers, lack of power, lack of the Islaamic governance, lack of high class jobs or things like that which are bringing the glory of this Ummah down to Earth, but its the lack of the character of Muslims which is no more the character of al-Qur’aan. We got inspired with the other cultures and fashion, we forgot the character of the (رسول الله ( صلى الله عليه و سلم.

Imaam Maalik rahimahullaah said, ‘The latter part of this Ummah (nation) will not be rectified except by what rectified its first part.’

That which rectified the first part was the Book of Allaah and the Sunnah. So the latter part will not be rectified except by the the Book of Allaah and the Sunnah, and by following the guidance of the salaf as-saalih.”

[Ittihaaf Al-Qaari’ bi ta’leeqaat ‘alaa Sharh As-Sunnah li Imaam Barbaharee. Page 87-88. | Explained by Shaykh Saalih Al-Fawzaan]

Shaykh Saalih Al-Fawzaan comments regarding Imaam Maalik’s statement, “What was it that rectified the first part? It was returning to the Book of Allaah and the Sunnah. Likewise in the latter part of this Islaamic nation, when much evil and misguidance, sects and groups have become widespread, only by returning to the way of those in the first generation will the present situation be rectified.

This path, that rectified the first generation, is present today and all praise is due to Allah. That is the Book of Allaah and the Sunnah of (رسول الله ( صلى الله عليه و سلم and those specific qualified scholars who are able to help us remove our doubts, should they arise.”

[Taken from "Trials Of Life" by Shaykh Saalih Al-Fawzaan, Page 78-79]


Is the woman’s voice ‘Awrah?

Allah says:

“Then do not be soft in speech, lest he in whose heart there is a disease (of fornication) should be moved with desire. But rather speak in an honorable manner. And stay in your houses and do not openly display yourselves like that of the days of ignorance.” [al-Ahzaab: 32-33]

Shaykh Bin Baaz comments:

“In this ayah, Allah forbids the wives of the noble Prophet, the Mothers of the Believers – who are from amongst the best and purest of women – from speaking softly to men, which means making the voice sound gentle and pleasant…

Allah further commands the women to stay in their homes and forbids them from indecently exposing themselves as the women would do in the days of ignorance (jaahiliyyah)…

This is because of what is found in that form great mischief, overwhelming temptation and an incitement of male hearts towards embarking on the means of fornication.

So if it is the case that Allah warned the Mothers of the Believers from these evil things, in spite of their uprightness, strong faith and pure nature, then this means that all women besides them take more precedence in this matter.

They are more deserving of being warned and forbidden, and they have more right that we fear for them the causes of fitnah.”

[Taken from "Four Essays On The Obligation Of Veiling". Chapter: "The Dangers Of Tabarruj (Immoral Exposure)", by Shaykh Bin Baaz, Pp. 11-12]

Is the Woman’s Voice ‘Awrah?

Praise be to Allah.

The woman’s voice is not ‘Awrah in principle, for women used to complain to the Prophet (peace and blessings of Allah be upon him), and ask him about Islamic matters. They also did that with the Rightly-Guided Khaleefahs (may Allah be pleased with them) and the rulers after them. And they would greet non-mahram men with salaams and return greetings, and none of the imams of Islam denounced them for that. But it is not permissible for a woman to speak in a soft or alluring voice, because Allah says (interpretation of the meaning):

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 32]

because men may be tempted by that, as is indicated by this ayah. And Allah is the source of strength.

From Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa, 6/83.

“Women’s voice is not `Awrah in itself. It is only haram (prohibited) to listen to a woman’s voice when its tone is suggestive or alluring. A woman’s husband is excepted from this prohibition. Likely, it is haram for a woman to speak in such a manner in the presence of men other than her husband. A proof for this is Allah’s statement:

O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner. [al-Ahzaab 32]

Men fulfill their desires through women. They are attracted to women instinctively lead by their sexual appetite. When a woman displays softness in her speech, temptation increases. Therefore, Allah commanded believing men that when they ask something of women; they should ask from behind a screen. Allah (Exalted be He) states:

And when you ask (his wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts. [al-Ahzaab 53]

Allah (Glorified be He) forbade women to be soft in speech when addressing men lest he in whose heart is a disease should be moved with desire. Since these were the instructions given by Allah to the believers at a time when they were strongest in their Iman (Faith), it is even more deserving to be followed during these times of weak Iman.

Accordingly, you must not intermingle with non-mahrams (not a spouse or unmarriageable relatives) and speak to them except regarding necessary matters in a voice which is not overly feminine. It should be mentioned that women during the time of the Prophet would speak to him and ask about the affairs of their Din (religion). They would also speak to the Sahabah (Companions of the Prophet) regarding important needs and the Prophet (peace be upon him) did not forbid them from doing so. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

`Abdullah ibn Qa`ud

`Abdullah ibn Ghudayyan

`Abdul-Razzaq `Afify

`Abdul-`Aziz ibn `Abdullah ibn Baaz


Photographs and Images: Rulings and the Use of them in Social Networking Sites, on Clothing, etc.

Praise be to Allah.

Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:

‘Abdullaah ibn Mas’ood (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Those who will be most severely punished by Allah on the Day of Resurrection will be the image-makers.” (Reported by al-Bukhari, see al-Fath, 10/382).

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Allah, may He be exalted, says: ‘Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.’” (Reported by al-Bukhari, see Fath al-Baari, 10/385).

‘Ali (may Allah be pleased with him) said: “Shall I not send you on the same mission as the Messenger of Allah (peace and blessings of Allah be upon him) sent me? Do not leave any built-up tomb without leveling it, and do not leave any picture in any house without erasing it.” (Reported by Muslim and al-Nisa’i; this is the version narrated by al-Nisa’i).

Ibn ‘Abbas (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: “Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire.” Ibn ‘Abbas said: “If you must do that, make pictures of trees and other inanimate objects.” (Reported by Muslim, 3/1871)

These ahadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in molds, etc. These ahadeeth include all of these types of pictures.

The Muslim should submit to the teachings of Islam and not argue with them by saying, “But I am not worshipping them or prostrating to them!” If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.

The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allah be upon him) said: “The angels do not enter a house in which there is a dog or pictures.” (Reported by al-Bukhari, see al-Fath, 10/380).

But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory’s sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.

Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than “picture-making” or tasweer, which is the expression used by all Arabic-speakers to describe this action.

In the book Al-I’laam bi naqd kitaab al-halaal wa’l-haraam, the author says: “Photography is even more of an imitation of the creation of Allah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports.” (p. 42, see also Fataawa Islamiyyah, 4/355).

Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said:

“Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested by the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!

Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?

Those who say that photography is permitted have “frozen” the meaning of the word “tasweer,” restricting it only to the meaning known at the time of the Prophet (peace and blessings of Allah be upon him) and not adding the meaning of photography, which is “tasweer” or “picture-making” in every sense – linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, ‘By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?’”

(Aadaab al-Zafaaf by al-Albaani, p. 38)

It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: “The angels do not enter a house in which there is a dog or pictures.” (See al-Sharh al-Mumti’, 2/198).

There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allah – which is an accusation denied by many of those who make pictures – reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.

“So keep your duty to Allah and fear Him as much as you can…” [al-Taghaabun 64:16 - interpretation of the meaning]

Photographs which are essential are permitted – such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in Shari’ah is that we should not exaggerate about what is necessary.

We ask Allah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allah bless our Prophet Muhammad.

Answer by Shaykh Muhammed Salih Al-Munajjid

Rulings from the Permanent Committee for Scholarly Research and Ifta and Shaykh ‘Abdul-’Azeez ibn Baaz

See also: On the use of pictures and picture-taking - Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen

See also: Ruling on Photography – Shaykh Muhammad bin Hadi Al-Madkhali

The Ruling on Putting Personal Pictures in Social Networks [like Facebook, Twitter and etc]


This questioner asks on the ruling of putting personal pictures as a member on websites especially on Facebook and Twitter?

Shaykh ‘Ubayd bin ‘Abdillaah al-Jabiri:

I say that the pictures of souls are haraam and it is from the kabaa’ir (the major sins).

The Messenger (peace and blessings of Allah be upon him) said: “The people who will be most severely punished on the Day of Judgement will be the image-makers.”

And he (peace and blessings of Allah be upon him) also stated that the image maker will be presented with an image and it will say ‘Blow a spirit therein, which he will not be able to do’.

And from this we know that it is not permissible to publish pictures (images) of people in Twitter or other networks. When the agency responsible (for the networks) request a picture for a specific matter such as licences (for traffic) and security (passports etc) and other authority bodies that employs a person, then it becomes necessary or in need of. And it cannot exceed further than this.


See also: Ruling on putting pictures of men and women on Facebook and in chat rooms

Ruling on Wearing Garments on which there are Images

It is not permissible for a person to wear a garment in which there are images of animals or people, or to wear headgear and the like on which there are images of people or animals. That is because it is reported that the Prophet (peace and blessings of Allah be upon him) said: “The angels do not enter a house in which there are images.” Hence we do not think that anyone should keep pictures for memories as they say, and whoever has pictures for memories should destroy them, whether he has put them on the wall or in an album or anywhere else, because keeping them in the house denies the members of that household of having the angels enter their house. The hadeeth referred to above is a saheeh report from the Prophet (peace and blessings of Allah be upon him). And Allah knows best.

From the fatwas of Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen in al-Da’wah magazine, issue # 1765/54


Friday, February 27, 2015

The Two-Faced Person

…A two-faced person is a chameleon-like individual with the people. In one sitting, he says what pleases the people who are there. Then, he goes to another sitting, praises those people, says what pleases them and speaks ill of the first group.

He shows one face to a group of people and another face to others. This is hypocrisy, and we seek refuge with Allah; it is also impermissible flattery. He goes to people who do evil deeds and gives the appearance that he is pleased with them. He shows them a pardoning, cheery face. He does the same with the people upon the truth.

For this reason, he is under a sever threat. Allah, The Lofty, described these people by saying (i.e. its meaning):

Wavering between them, [belonging] neither to these [i.e., the believers] nor to those [i.e., the disbelievers]. [Surah an-Nisa (4): 153]

And in another verse, He says (i.e. its meaning):

And when they meet those who believe, they say, “We believe”; but when they are alone with their evil ones, they say, “Indeed,we are with you; we were only mockers.” [Surah al-Baqarah (2): 14]

As for a Muslim, then he is truthful, he does not display chameleon-like behavior, and he does not do things for the sake of people. He interacts with everyone according to what Islam dictates.

He clings to the fear of Allah and truthfulness in every circumstance and sitting in all situations. His goal is Allah, and he seeks His pleasure. He does not seek the pleasure of people…

Saalih al-Fawzaan, An Exaplanation of al-Kabaa’ir by Muhammad b. Abdul-Wahaab, 392


Umar b. Abd Al-Aziz on the Way of the Believers

Ibn Shihab reports:

‘Umar b. ‘Abd Al-’Aziz – Allah have mercy on him, said, “The Messenger of Allah – Allah’s peace and blessings be upon him – and the authorities (leaders of the Muslims, the Caliphs) after him set certain ways and practices. To follow those ways is to believe in Allah’s Book and to complete [ones] obedience of Him, and to be strong upon the religion of Allah. It is not for anyone to alter those ways or change them for something else, and it is not for anyone to consider the views and opinions of those who contradict them. Whoever follows what [the Prophet and his Caliphs] laid down will be guided, whoever seeks enlightenment through it will be enlightened. But whoever contradicts those ways and follows a way other than the way of the Believers, Allah the Mighty and Majestic will leave him in the path he has chosen and land him in Jahannam (Hell); and what an evil destination that is.’”

Al-Lalaka`i, Sharh Usul I’tiqad Ahl Al-Sunnah 1:94.


In this statement, Caliph ‘Umar b. ‘Abd Al-Aziz affirms a number of important points related to the creed and methodology of Ahl Al-Sunnah wa Al-Jama’ah – orthodox Islam:

The path of guidance, the Sunnah, is what was laid down by the Prophet, as understood and implemented by the Rightly Guided Caliphs and Companions.

For a person to truly believe in the Quran, and to be guided, he must adhere to this Sunnah and to it alone.

A Muslim is not allowed to innovate in the religion or exchange any part of it for foreign beliefs and ideologies.

True enlightenment and insight lies in adhering to this way.

A Muslim is not supposed to be interested in and expose himself to the views and opinions of people who go against the Sunnah and way of the Salaf.

Going against this way is to follow ‘a way other than the way of the Believers’ and take a path to Hell; a reference to Al-Quran 4:115 where this principle is evidenced.

This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillah by Al-Qadi Abu Ya’la (d458H) in Ibtal Al-Ta’wil 1:52, it is stated that when those who ‘deflected the narrations speaking of the Sifat’ (divine attributes of Allah) were mentioned in the presence of Imam Malik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-’Aziz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’


Thursday, February 26, 2015

Does tabarruj invalidate the fast? And concerning the attendance of women at Taraweeh

Does Tabarruj invalidate the fast?

Praise be to Allah.


Allah has prescribed fasting for great reasons. One of the most important of these reasons and one of the greatest purposes achieved by the fast is so that we may attain piety (taqwa), as Allah says (interpretation of the meaning) :

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:183]

Taqwa or piety means obeying that which Allah has commanded and avoiding that which He has forbidden.

The person who is fasting is commanded to do acts of worship and obedience, and he is forbidden to do haraam things. Sins are bad enough when committed by anyone, but they are even worse when committed by one who is fasting. Hence the Prophet (peace and blessings of Allah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allah has no need of him giving up his food and drink.” [Narrated by al-Bukhari, 6057]

Ibn Khuzaymah, Ibn Hiban and al-Hakim narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Fasting does not just mean giving up food and drink, rather fasting also means giving up idle and obscene talk.” [Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1082]

‘Umar ibn al-Khattab and ‘Ali ibn Abi Talib (may Allah be pleased with them) said: Fasting does not just mean giving up food and drink; it also means giving up lies, falsehood and idle talk.

Jaabir ibn ‘Abd-Allah said: If you fast, then block your ears, eyes and tongue from lies and sin; do not abuse your servants; be tranquil and dignified on the day of your fast; do not let the day when you do not fast and the day when you fast be the same.

It was narrated that Taleeq ibn Qays said: Abu Dharr said: When you fast then be careful as much as you can. When Taleeq was fasting he would enter his house and only come out to pray.

When Abu Hurayrah and his companions (may Allah be pleased with them) fasted, they would stay in the mosque and say, “We are keeping our fast pure.”

See al-Muhalla, 4/305

One of the scholars said:

The person who is fasting must fast with his eyes and not look at anything that is not permissible; with his ears and not listen to anything that is not permissible; with his tongue and not speak any obscene words or slander any one or tell lies or backbite.

The believer should make the most of this blessed month in which the devils are chained up, the gates of Paradise are opened and the gates of Hell are closed, and a caller cries out, “O seeker of good, go ahead; O seeker of evil, desist!” The believer should make the most of this month so that he may draw closer to Allah, repent sincerely from all his sins and make a pledge to Allah to adhere to His religion and laws.


Sin – including a woman’s making a wanton display (tabarruj) of her beauty and charms to non-mahram men – detracts from the reward of fasting. The more sins are committed and the more serious they are, the more that detracts from the reward of fasting, and it may cancel out the reward altogether, so that a person may have denied himself food, drink and all the things that break the fast, yet still deprived himself of the reward for that by disobeying Allah. Hence the Prophet (peace and blessings of Allah be upon him) said: “The one who fasts may get nothing from his fast but hunger, and the one who prays qiyaam may get nothing from his qiyaam but a sleepless night.” [Narrated by Ibn Maajah, 1690; classed as saheeh by al-Albaani in Saheeh Ibn Maajah]

[See also: Ramadan: The Effect of Sins on Fasting]

Al-Subki said in his Fataawa, 1/221-226:

Can the (reward for) fasting be decreased by sins that may occur while one is fasting, or not? The view which we favour is that it can decrease, and I do not think there is any differing opinion on this matter…

Note that the complete reward for fasting is achieved when it is accompanied by acts of worship such as reading Qur’an, observing i’tikaaf, praying, giving charity etc, and it may be achieved by avoiding haraam things. All of these things make the reward more complete.


With regard to fasting that is accompanied by sins – including tabarruj on the part of a woman – the fast is not invalidated by that, rather it is valid and the fasting person has fulfilled his obligation and does not have to make up the fast. But the reward for fasting is decreased by that sin and it may be cancelled out altogether as stated above.

Al-Nawawi said in al-Majmoo’ (6/398):

The fasting person should protect his fast from backbiting and slander. What this means is that it is more important for the fasting person to avoid these sins than others, although those who are not fasting should avoid these sins too, as that is enjoined in all situations. If a person backbites while fasting, he has committed a sin but that does not invalidate his fast in our view. This is the view of Maalik, Abu Haneefah, Ahmad and all the scholars except al-Awzaa’i who said that the fast is invalidated by backbiting, and must be made up.

Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 358): If a person utters some haraam words during the day in Ramadan does that invalidate his fast?

He replied:

If we read the words of Allah (interpretation of the meaning):

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:183]

we will see that the reason why fasting is enjoined is so that we may attain piety, and piety means avoiding things that are forbidden. In general it means doing that which is commanded and avoiding that which is forbidden. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allah has no need of him giving up his food and drink.”

Based on this, the fasting person has to avoid haraam words and actions, so he should not backbite about people, or tell lies, or spread malicious gossip amongst them, he should not engage in haraam transactions, and he should avoid all haraam things. If a person avoids that for a whole month then he should be able to adhere to that straight path for the rest of the year. But unfortunately many of those who fast do not differentiate between the days when they fast and the days when they do not fast, so they carry on as usual with haraam speech such as lying, cheating and so on. You do not feel that they are observing the dignity of fasting. These actions do not invalidate the fast but they do detract from its reward, and may cancel out the reward of fasting altogether.

It is forbidden for women to beautify themselves for the Masjid!

Question: What is the ruling on women beautifying and perfuming themselves for the taraweeh prayer believing that to be an implementation of the statement of Allah: “And take your adornment (adorn yourselves) in every masjid…” [Surah Al-A'raaf:31]

Answer (by Shaykh Muqbil bin Haadee (rahimahullaah): The Prophet (peace and blessings of Allah be upon him) allowed the women to go to the Mosques at ‘Ishaa’ time under the condition they go whilst adequately dressed – meaning, clothing that is not eye-catching or draws the attention [of people] and they are not perfumed.

Abu Hurayrah (may Allah be pleased with him) said: Indeed the Prophet (peace and blessings of Allah be upon him) said: “Any woman who leaves [her dwelling] perfumed, [seeking] that the men smell her, is a fornicator.”

Translator’s note: A’isha (may Allah be pleased with her) narrated: Allah’s Messenger (peace and blessings of Allah be upon him) used to offer the Fajr prayer and some of the believing women, covered with their veiling sheets, used to attend the Fajr prayer with him, and they would return to their homes unrecognised. [Saheeh Al-Bukhari, English translation, Hadeeth No. 368, Vol 1.]

[Shaykh Muqbil bin Haadee, 'Fadaa'ih wa Nasaa'ih', Al-Allaamah Al-Muhaddith Muqbil ibn Haadee al-Waadi'ee, Daarul-Haramain, Cairo. Page 86]

Ruling on women wearing perfume

Praise be to Allah.

Wearing perfume is permissible for women if they are at home or among other women. If it is done in order to please her husband, then it is mustahabb, because it is part of being a good wife. But if a woman puts on perfume and goes out with the purpose of letting non-mahram men smell it, then it becomes haraam, and she is a sinner if she does that, because that involves causing fitnah (temptation) to men. If a man puts on perfume and goes out, that does not cause any fitnah, unlike the case of a woman who goes out wearing perfume. If we assume that a man may cause fitnah if he goes out wearing perfume, as may be the case if he is beardless and handsome, such that he may even cause fitnah to men, then in this case he has to avoid things that may lead to fitnah, including wearing adornments and perfumes. And Allah is the Source of strength.

[See also: Kitaab al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 3/903 (Source)]

Women wearing perfume when they attend the mosque

Praise be to Allah.

The point of reference for Islamic rulings must be the texts of the Qur’an and Sunnah, not one’s own opinion, mood, desire or ideas about what is nice. Concerning this very issue many reports have been narrated which strictly forbid this (women wearing perfume when they go out). These reports include saheeh ahaadeeth in which the Prophet (peace and blessings of Allah be upon him) forbade women to wear perfume when they go out of their houses:

Abu Moosa al-Ash’ari said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

Abu Hurayrah said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”

Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allah will not accept any prayer from her until she goes home and washes herself.’”

The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.

Ibn Daqeeq al-‘Eed said:

This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.

Having examined all this saheeh evidence, there can be no room for debate or argument. Muslim women have to understand the seriousness of the issue and the sin involved in going against this shar’i ruling. They should remember that they are going out to seek reward, not to fall into sin. We ask Allah to keep us safe and sound.

By the way, we recently read that biologists have discovered a sexual gland in the nose, i.e., there is a direct connection between the sense of smell and the provocation of desire. If this is true, then it is one of the signs that prove even to the kuffaar how precise are the rulings of this shari’ah which came to preserve chastity and to block the ways that lead to immorality.

[Shaykh Muhammed Salih Al-Munajjid]


The Sunnahs are to be Prayed after the Dhikr


May Allaah treat you well; the question says: I read that raising (i.e., the voice with) Dhikr after the obligatory prayer is the Sunnah. So what is the guideline regarding raising the voice because sometimes it annoys those who are praying Sunnahs?

(After the questioner repeats the question Shaykh Fawzaan says):

The Sunnahs should not be prayed except after the Dhikr. They are mistaken who stand immediately after the Imaam issues the Tasleem; they stand and pray Sunnahs; this is a mistake. They should be patient and perform the Dhikr then stand and perform the Sunnahs. Also, it is prohibited to connect a prayer to another prayer without separating them with speech or moving (to another spot.)

Translated By: Raha ibn Donald Batts



The Sunnahs are to be Prayed after the Dhikr


May Allaah treat you well; the question says: I read that raising (i.e., the voice with) Dhikr after the obligatory prayer is the Sunnah. So what is the guideline regarding raising the voice because sometimes it annoys those who are praying Sunnahs?

(After the questioner repeats the question Shaykh Fawzaan says):

The Sunnahs should not be prayed except after the Dhikr. They are mistaken who stand immediately after the Imaam issues the Tasleem; they stand and pray Sunnahs; this is a mistake. They should be patient and perform the Dhikr then stand and perform the Sunnahs. Also, it is prohibited to connect a prayer to another prayer without separating them with speech or moving (to another spot.)

Translated By: Raha ibn Donald Batts



Treatment for Psychological Problems with Ways Prescribed in Islam

Undoubtedly man may be afflicted with psychological problems such as worries about the future and grief over the past. Psychological problems affect the body more than physical problems do. We should know that the worries and distress that affect a person are among the things that expiate his sins and reduce the burden of sin; if he is patient and seeks reward with Allah, he will be rewarded for that.

Treating these problems in the ways prescribed in Islam is more effective than treating them with physical medicine, as is well known.

One of the treatments prescribed in Islam is to recite the du’aa’s narrated from the Prophet (peace and blessings of Allah be upon him) to relieve worries and distress, for example, the saheeh hadeeth narrated from Ibn Mas’ud (may Allah be pleased with him): “There is no-one who is afflicted by distress and grief, and says: ‘Allaahumma inni ‘abduka ibn ‘abdika ibn amatija naasyati bi yadika, maada fiyya hukmuka, ‘adlun fiyya qadaa’uka. As’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghayb ‘indaka an taj’al al-Qur’aana al-‘Azeema rabee’ qalbi wa noor sadri wa jalaa’ huzni wa dhihaab hammi (O Allah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Holy Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety),’ but Allah will take away his distress and grief.” This is one of the remedies prescribed in shari’ah. One may also say: “Laa ilaaha illa anta, subhaanaka inni kuntu min al-zaalimeen (There is no god but You, glorified (and exalted) are You, truly I have been of the wrongdoers).” [cf. al-Anbiya’ 21:87]

Another form of treatment is ruqya with which a person may treat himself – which is better. The Messenger (peace and blessings of Allah be upon him) used to do ruqyah for himself by reciting al-Mi’wadhatayn (the last two surahs of the Qur’an: Surah Al-Falaq and Surah An-Nas) when he went to sleep, then he would wipe his face and whatever he could of his body. Or a person may go to someone whose religious commitment he trusts to do ruqyah for him.

If he wants to know more, he can refer to what the scholars have written about du’aa’ such as al-Waabil al-Sayyib by Ibn al-Qayyim, al-Kalim al-Tayyib by Shaykh al-Islam, al-Adhkaar by al-Nawawi, and Zaad al-Ma’aad by Ibn al-Qayyim.

From the fatwas of al-Shaykh Ibn ‘Uthaymeen, Kitaab Fataawa Islamiyyah, vol. 4, p. 465-467.


Wednesday, February 25, 2015

Avoiding the Misguided Sects: The Prophetic Solution

After warning his Ummah about the splitting and differing that will take place, the Messenger of Allaah (may Allaah raise his rank and grant him peace) clarified that the one single group of the 73 sects that will go to Paradise is known as “the Jamaa’ah”. [Imaam Ibn Maajah in his Sunan (#3992)]

This is further detailed in another narration (what means): “What I and my companions are upon.” [ Imaam at-Tirmithee in his Jaami’ (#2641)]

These narrations are authentic by way of their numerous supporting chains. [Shaykh Saalih al-Fowzaan said, “The hadeeth is authentic by way of its numerous (supporting) routes. The scholars have authenticated it and used it as a proof.” (As-Salafiyyah: Haqeeqatuhaa wa Seemaa’uhaa, p.47)]

In another crucially important hadeeth, the Prophet (may Allaah raise his rank and grant him peace) said (what means): “Those of you who live long after me shall witness great differing. So upon you is (to follow) my Sunnah, and the Sunnah of the rightly-guided Caliphs, hold tightly to it and bite onto it with your molar teeth. And be warned of newly-invented matters (in the Religion), as every newly-invented matter is an innovation, and every innovation is misguidance.” [Imaam Aboo Daawood in his Sunan (#4607)]

Which group today remains firm upon this way? When you look to all the various groups and their foundations, you only find one group today that claims pure adherence to the way of the Prophet and his noble companions. They are Ahlus-Sunnah wal-Jamaa’ah, the people who cling tightly to the way of the Prophet (may Allaah raise his rank and grant him peace) and his companions. Whether you call them Sunnis, Salafees, Atharees, Ahlul-Hadeeth, Ahlul-Athar, or any other description, they are the only ones whose true allegiance is to the Book and the Sunnah, according to the understanding of the Companions. They are the Jamaa’ah described in the hadeeth. [5]

Is the Jamaa’ah the Majority of the Muslims?

Some people are confused by a common notion that the word “Jamaa’ah” refers to the majority of the Muslims. Based on this, a minority of the Muslims who cling the way of the Prophet (may Allaah raise his rank and grant him peace) and his Companions cannot be considered “the Jamaa’ah”. Let us examine this notion more closely from textual, historical, and logical standpoints.

Textually, the Companions – the very core of the Jamaa’ah themselves – did not understand this. Remember that the Jamaa’ah is what they were upon, as mentioned in the hadeeth of the 73 sects quoted earlier.

For example, ‘Abdullaah ibn Mas’ood (may Allaah be pleased with him) said, “The Jamaa’ah is what is in accordance to the truth, even if you were alone (in that).” [some of today’s confused preachers who seem to think that the Jamaa’ah is the group of Muslims that only calls themselves “the Muslims”]

He used to tell his students explicitly that the majority of the people have departed from the Jamaa’ah. That was still in the time of the leadership of the rightly guided Caliphs.

The great Companion Ibn Mas’ood died in the year 32, during the Caliphate of ‘Alee ibn Abee Taalib (may Allaah be pleased with both of them). He told his student, ‘Amr ibn Maymoon, “Verily, the majority of the people are the ones splitting away from the Jamaa’ah! Verily, the Jamaa’ah is what is in accordance with the Truth, even if you were alone (i.e. the only one upon the Truth).” It was reported by al-Laalakaa’ee inSharh Usool Ali’tiqaad (no.160), and Ibn al-Qayyim quoted it in I’laam al-Muwaqqi’een(5/388).

Also, among the Prophets were those who only had a few followers. Quranic accounts of Nooh (Noah), for example, and how most of his people rejected his message, show how the Jamaa’ah upon the truth can be a small group of people, the minority. [Soorah Hood (11:25-49) and Soorah Nooh (71:1-28)]

In our Ummah’s history, in fact, we find many documented cases of the Truth being supported by the minority of the Muslims, while the majority were upon misguidance. The clearest and most widely known case of this would be the trials of the Jahmiyyah and the Mu’tazilah of the early third century who tried to force the whole ummah to adopt the innovated belief that the Quran was created. While the correct beliefs (that the Quran is the Speech of Allaah, uncreated) were held by only a small band of people around the great imaam, Ahmad ibn Hanbal, most of the Muslims were on a belief opposing the Book and the Sunnah as the companions understood them. During these trials, this small minority were the actual “Jamaa’ah” spoken of in the hadeeth.

The Sawaad A’tham (السواد الأعظم) is a phrase that means “the main body” or “the huge gathering”. It is used by the scholars as a synonym for the Jamaa’ah.

Ibn Qayyim al-Jowziyyah [d.751] (may Allaah have Mercy upon him) said:

The Sawaad A’tham (i.e. the Jamaa’ah) was mentioned to some of the imaams of Hadeeth, who said: Do you know who the Sawaad A’tham are? They are Muhammad ibn Aslam at-Toosee and his companions.

Imaam Ibn al-Qayyim said in I’laam al-Muwaqqi’een (5/389): “All of the people were in contradiction (to the Truth) in the time of Ahmad ibn Hanbal, except for a small group. They were the Jamaa’ah themselves (of that time). The judges, the muftees, and the Caliph of that time and his followers were all in opposition (to the Truth). It was Imaam Ahmad by himself who was the Jamaa’ah!”

Then, people differed and claimed that the Sawaad A’tham, the binding proof, and the Jamaa’ah is the majority (of the Muslims), making them the yardstick by which to judge the Sunnah, thus considering the (true) Sunnah to be innovation and good things to be evil, because of the small numbers of the minorities (of the people of the Truth) in each time and place. They would say: “Whoever contradicts (the majority), Allaah will cause him to contradict them by going to the Fire.” Such people, in their differing, do not even realize that the contradictory one (in reality) is the one who opposes the Truth, even if all of the people were upon it (that which opposes the Truth), except for one of them. In such a case, they (the majority) are the opposers (not the minority). [ I’laam al-Muwaqqi’een (5/389)]

Lastly, from a logical standpoint, how could the majority of the Muslims be the “Jamaa’ah” when the Prophet (may Allaah raise his rank and grant him peace) identified the saved sect, “the Jamaa’ah”, as a minority in the very hadeeth that people continue to quote without understanding its meaning. The hadeeth clearly states that the Muslims will split into 73 sects, and all of them will be in the Hellfire except one – “the Jamaa’ah”. So, the saved sect, the Jamaa’ah, is one group out of 73 groups, according to the Messenger of Allah (may Allaah raise his rank and grant him peace).

You do the math – Is ONE SECT out of 73 the majority or the minority?

Once you have understood this – may Allaah bless me and you with understanding – it should be crystal clear that the Prophetic solution to the problem of disunity is not to simply follow what the majority of the Muslims are upon, or to focus on the name or label of a group, while ignoring the reality of what they are upon.

The only way to be saved from the Hellfire in the face of the widespread splitting and differing of the Muslims today is by standing with the Jamaa’ah who cling devoutly to the Book and the Sunnah as understood by the Companions.



Verily when a man looks at his wife and she looks at him, Allah will look at them both with glance of Mercy, when he takes her hand their sins will be wiped away through their fingers”

This hadeeth has been classed as maudu (FABRICATED). Like the Farewell Sermon, some have attributed false sources to this, saying it is found in Bukhari (No. 6:19) and Tirmidhi (No. 14:79). It is found in neither, but can be found in Silsilatu Al-Ahaadeeth Ad-Daeefa wa Al-Mawdu’a (No. 3274) of Imam Al-Albaani, where he said:

(This is) fabricated, reported by Ar-Raafi’iy in his Taarikh (2/47) commenting on Maysara bin ‘Aliy in his Mashaykha with its chain of narration from Al-Hussain bin Mu’aadh Al-Khurasaaniy who narrated from Ismaa’eel bin Yahya At-Taymiy from Mis’ar bin Kidaam from Al-‘Awfiy from Abiy Sa’eed Al-Khudriy who said: The messenger of Allah peace and blessings of Allah be upon him: and the he mentioned the hadeeth: I say (regarding this hadeeth): This is fabricated, damaged by this At-Taymiy, he is known to fabricate ahadeeth and he has false and troublesome narrations which some of it were already mentioned, and Husain bin Mu’aadh is almost like him, Al-Khateeb said (regarding him): He is not trustworthy and his hadeeth is fabricated.

Be warned, lying upon the Prophet sallallaahu ‘alayhi wa sallam would result to entering the Hell-Fire! The Prophet sallallaahu ‘alayhi wa sallam said:

“Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire.” [Saheeh Al-Bukhari]


Be United Upon One Truth

The Mushriks of Jihiliyyah were split into various groups and parties, as well as practicing various different religions. They perceived that splitting and not being subservient to others was a sign of honor and dignity, so they were proud in the fact that they were disunited. They all had their own methodologies and religions, some of them worshiped angels, others worshiped pious dead people others did not do the above, rather they disbelieved in any form of resurrection. Other religions worshiped ‘Isa ibn Maryam and Uzair, believing them to be sons of God. Therefore Islam came and commanded us to be united upon the truth;

“He (Allah) has ordained for you the same religion (Islamic Monotheism) which He ordained for Nuh (Noah), and that which We have revealed to you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Moses) and ‘Isa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion).” [Qur'an 42:13]

Shaykh al-Islam Muhammad ibn Abd Al-Wahhab said in explaining this ayah that, “This ayah gives us a great principle, that is for us to be united and that unity was the call of the Prophets before us. The religion of all the Prophets is the same, they share the same beliefs and faith, so we need to be united on the true religion as the Prophets were and not to be disunited into groups and fractions.” The unity that we are referring to is to be united upon Tawheed and for this Ummah more specifically, to be united on the call that the Prophet Muhammad (sallallaahu alayhi wa sallam) came with.

One of the major forms of maintaining unity is to detach ourselves from any form of Shirk or its people, this is because the core foundation of our religion is to uphold Tawheed. If the people were to differ in the matter of Tawheed and the core foundations of our religion, then undoubtedly division and disunity will appear, even from within the Ummah. If we look at the people of Shirk, they are all divided in their religion and this even extends to the disunity they have in their worldly affairs; this is because the core foundations of [their] religions are based on Shirk, which creates disharmony in their religious and worldly affairs. Likewise, disunity in our worldly lives is also a cause of disunity in our religious lives and affairs.

For these reasons, Allah has ordered us to be united and prohibited us from being disunited. Being united in our religious affairs is of two types: to be united in our religion and to be physically united for the sake of religion, both being as important as the other. The people of knowledge have explained that the command for being united in our religious affairs as well as our worldly affairs is based on the statement of the Prophet (sallallaahu alayhi wa sallam), “Being united is a mercy but disunity is a punishment.” And there are other narrations which are similar. The Prophet constantly commanded us to be different from the people of Jahiliyyah and on this occasion he (sallallaahu alayhi wa sallam) on this occasion was given one religion for us to be united upon. Likewise he (sallallaahu alayhi wa sallam) commanded us to obey the rulers and those in authority over us in order to uphold unity in our worldly affairs.

Allah says, “And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [Qur'an 3:105] This ayah was revealed and addressing the Prophet (sallallaahu alayhi wa sallam) and his companions (may Allah be pleased with them all) ordering them to be different from the Jews and Christians that came before them; they differed to more than seventy-odd sects. The Jews split into seventy-one sects and the Christians split into seventy-two sects. For this reason Allah commanded us to be united and to avoid any form of disunity, being united on Tawheed and holding fast to the Path of Allah, not introducing a new religion, innovations or methodologies but to practice that which was revealed to his Prophet (sallallaahu alayhi wa sallam).

Allah says in another ayah, “And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves, and remember Allah’s Favor on you, for you were enemies one to another but He joined your hearts together.” [Qur'an 3:103] This ayah encourages the Muslims to be united in our worldly affairs. Prior to Islam the people were disunited, each having different groups and leaders, so disunity in our worldly affairs creates disunity in our religious affairs. Sometimes disunity can start off as something minor and it increases and grows bigger until it becomes a wider problem. For example disagreement between individuals can easily grow and become a bigger problem, creating various groups and parties. So Allah tells us ‘and be not divided among yourselves’ so we should not be disunited on a smaller scale, which will mean major disunity will not occur. So this ayah shows we should be united without our smaller communities and as a larger community, obeying those in authority over us.

These two are two major principles which are needed to support each other. The people of Jahiliyyah did not obey their rulers or those in authority which was a cause for various groups to exist; so these two are needed to support each other, obeying the rulers and being united in our religion. This is what the Shari’ah of Islam commands us all to sustain.

Muslims need to be united and not be split into various parties, in fact this is the way of the non-believers, “Of those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah ), and followed their vain desires], each sect rejoicing in that which is with it” [Qur'an 30:32]

Unfortunately today we have witnessed the Muslims becoming split because they have neglected these principles. Disagreement in our religion and disunity have become widespread and [we] have introduced various different innovations, to the extent that we have been prophesied to be split into seventy-three different groups and sects, all of which will be in Hellfire except one. And when the Prophet (sallallaahu alayhi wa sallam) was asked ‘Who are that group that will be saved from the Hellfire?’ He (sallallaahu alayhi wa sallam) replied that ‘it will be the Jama’ah’ meaning those who are united upon authentic Islam.

[Shaykh Saalih ibn 'Abdil-'Aziz Aal ash-Shaykh: Taken from Masaa’il Jaahiliyyah]


Obstacles in the Path of Knowledge: Having Pride and Being Deceived with Oneself

All Praise is due to Allaah, we praise Him, seek His aid and His Forgiveness. We seek refuge in Allaah from the evils of our souls and the evils of our actions. Whomsoever Allaah guides there is none to misguide and whomsoever Allaah misguides there is none to guide. I bear witness that there is none worthy of worship except Allaah, alone, without any partners and I bear witness that Muhammad is His servant and messenger.

Shaykh Burjis mentions in this chapter that: “Having pride is a sin from the sins against Allah, so much so that Some of the great imaams (like Adh-Dhahabi, Ibn Abdul Wahhaab – rahimahullah) mentioned it to be from the major sins (in the books they wrote concerning the major sins).”

Imam Ash-Shafi’ee (rahimahullah) mentioned: “Verily, I complained to Wakee’ [*] (his shaykh) concerning a problem that I had with my memory and guided me and told me to leave sins. And he informed me that Ilm is Nur (light), (in some versions ‘light from allah’ and the light of Allah is not given to the sinful person…)”

The Shaikh also mentions:

Allah, the Most High says: “That home of the Hereafter (i.e. paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons).” [Al-Qasas 28:83]

“Be cursed (the disbelieving) man! How ungrateful he is! From what thing did He create him? From Nutfah (male and female semen drops) He created him and set him in due proportion.” [‘Abasa 80:17-19]

Ayoob al-Sakhtiyaanee (rahimahullah) mentioned: “Verily it is befitting for the alim (the one who has knowledge) to put dirt upon his own head in order to have humility.”

The Salaf in general mentioned: “The person who is humble from the students of knowledge will be from those students of knowledge who have the most Ilm, just as the plot of land that is the lowest holds the most water.”

So let the student beware of this despicable characteristic the like of which is hated by Allah and hated by the believers. For indeed he who humbles himself for Allah, Allah will raise him, and in opposition to this whoever doesn’t humble himself for Allah, Allah will lower him. Ibn al Jawzee mentions in Tahdheebul Ihyaa: “An ‘aalim will not be able to repel kibr (pride) except by knowing two affairs.”

Firstly: that Allah’s proof is more firmly established against the people of knowledge and that a tenth of the probabilities and excuses that are given to the ignorant one are not given to the aalim. For indeed the crime of the one who disobeys Allah upon recognition and knowledge is more despicable (due to the fact that) he didn’t fulfill the right of the blessing of Allah upon him with knowledge.

Secondly: that the aalim knows that kibr is not befitting except for Allah azza wa jal alone and that if he has kibr then he will become despised and hated in the sight of Allah’ (Tahdheeb al Ihyaa’ 2/136).

[*] Wakee’ ibn al-Jarraah ar-Rawaasee. Aboo Sufyaan. The Muhaddith of ‘Iraaq. Yahyaa ibn Ma’een said: “I have not seen anyone narrating for Allah’s sake except for Wakee’ and I have never seen any one having better memory than Wakee’. Wakee’ in his time was like al-Awzaa’ee in his time.” Imaam Ahmad said “Wakee’ was the Imaam of the Muslims in his time.” Wakee’ said “Whoever seeks hadith as it is, then he is a person of the sunnah, and whoever seeks it to support his own opinion then he is a person of innovation.”

Benefits From This Lesson

1. Pride and being amazed with oneself are amongst the major sins and they do not befit the one who seeks knowledge or the scholar.

2. Humility is a sign of benefiting from knowledge and humility too is a sign of abundance of knowledge.

3. The one with knowledge has less excuses and the hujjah is more firmly established against him than those who are ignorant.

4. Kibr (pride) is the sole right of Allaah. Abu Sa’eed and Abu Hurairah narrate (in Sahih Muslim), “The Messenger of Allaah (sallallaahu alaihi wasallam) said: Honour, al-‘Izz, is His lower garment and Pride, al-kibriyaa is his cloak. I will punish whoever contends with Me [concerning them].”

Source: Obstacles In the Path of Knowledge – Part 7, Article ID: SCL060005,


Tuesday, February 24, 2015

Will Husband and Wife Be Together in Jannah?

When a believer enters Paradise, if his wife was righteous then she will be his wife in Paradise too. Allah says (interpretation of the meaning): “‘And (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate…” [al-Ra’d 13:23]. Imam Ibn Jareer al-Tabari said in Jaami’ al-Bayaan ‘an Ta’weel Aayi’l-Qur’aan (16/423): “[In the phrase] those who acted righteously from among their fathers, and their wives, and their offspring, Allah, may He be glorified, is saying that there will be admitted to Paradise those who He describes as those who (interpretations of the meanings) fulfill the Covenant of Allah, those who join that which Allah has commanded to be joined [i.e., upholding the ties of kinship] and fear their Lord, and who remain patient, seeking their Lord’s Countenance, [and] perform al-Salaah– those who do the deeds mentioned in the three preceding ayat. Those who acted righteously from among their fathers, and their wives, and their offspring refers to their wives, their families and their offspring, and their ‘righteousness’ is their faith in Allah and their obedience to His commands and the commands of His Messenger (peace and blessings of Allah be upon him).”

They will be with their spouses, reclining in the shade of Paradise, filled with the deepest joy. Allah says (interpretation of the meanings):

“They and their wives will be in pleasant shade, reclining on thrones.” [Yaa-Seen 36:56]

“Enter Paradise, you and your wives, in happiness.” [al-Zukhruf 43:70]

Among the bountiful and abundant blessings that Allah bestows upon His creation is that if the believers’ offspring follow them in faith, they will be joined with their fathers in the same level of Paradise even if they themselves did not reach that level, so that their fathers may have the joy of seeing their offspring. Allah says (interpretation of the meaning): “And those who believe and whose offspring follow them in Faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything…” [al-Toor 52:21]

And Allah knows best.

Shaykh Muhammed Salih Al-Munajjid

Question: When the spouses enter Paradise will they meet again?

Shaykh Uthaymeen answered: Yes. If the man and the woman enter Paradise then she will be his wife, and she will not have more than one husband. And him also, he will not have a wife other than her except for what Allah the Exalted gives him from the Hoor al-Ayn or from the women of Paradise that did not have husbands in the world. And if a woman had two husbands and both of them enter Paradise then she will choose between them, and whoever she chooses will be her husband. And it is mentioned in a narration that she will choose the one with the best manners.


The Heart and Its Enslavement (Uboodiyyah)

Ibn al-Qayyim (rahimahullaah) said:

And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains/fetters of his hawa (whims). So he is a captive, one who is imprisoned and who is tied up.

There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa and there is no bond/fetter more strong than the bond of desire.

How, then, will a heart which is captivated, imprisoned and fettered travel unto Allah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..].

The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal.

[Thus] there is no escape for the servant from having protection from Allah. Taqwa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.

Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allah the harmful things are quick in approaching it and every time it is close to Allah the harmful things become distant from it.

Remoteness from Allah has levels/degrees, some of which are more severe than others. Heedlessness distances the servant from Allah and some acts of disobedience are greater than some acts of heedlessness. Some innovations are greater than some acts of disobedience and some things from Hypocrisy and Shirk are greater than all of what has preceded.

Source: Al-Jawab al-Kafi (trans. Abu Iyaad)


A Fresh Perspective on Parenting

It is quite painful to see some Muslim families raising their children without teaching them Arabic, or to see other parents relegating their responsibility of raising their own children to maids. Moreover, there are parents who might neglect teaching their children to perform prayers at the age of seven as the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) ordered us: "Command your children to perform prayers at the age of seven, and beat them for (neglecting) it (Salaah) at the age of ten and separate them in their beds."[Saheeh] [Sunan Abu Daawood]

If the child reaches the age of seven, he would probably soon reach the age of discernment and consequently his parents should teach him purification issues, prayers, Khushoo‘ (performing due prayers humbly and submissively), and respecting mosques so as not to be like many children nowadays who are more than seven years old and yet laugh, look around and play while performing prayers in the mosque.

Moreover, they should teach their children all the Islamic obligations. Additionally, they should instill love for Allaah The Almighty and His Messenger, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), in their hearts. They should bring them up loving and glorifying Allaah The Exalted so that the child grows up with these imbued principles of loving Allaah The Exalted and glorifying Him whenever He is mentioned. Thus, whenever the child recites “Allaahu Akbar” or “Subhaan Allaah”, he would sense a great feeling of the glorification of Allaah The Almighty.

Furthermore, Muslim parents should instill love for the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), in their children and teach them that he is our role model and leader who leads humanity to their own good. In addition, parents should inculcate love for the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), in their children and teach them that whenever they hear his name they should ask Allaah The Exalted to confer His blessings on him and grant him peace.

Moreover, once the child reaches the age when he is capable of memorization, his parents should encourage him to memorize the Noble Quran. Were one to read the biographies of the righteous ancestors, he would find that they had memorized the Noble Quran before reaching the age of ten. Indeed, it is such a great honor that Allaah The Exalted bestows upon those whom He chooses.

Muslim parents should teach their children to respect the Noble Quran and its people. Many Muslim children do not know the difference between the Noble Quran and any other book!

Indeed, the Noble Quran is not like any other book; it is the Word of Allaah The Exalted, it is a guide to the eternal and best way of life and it is the constitution of the Muslim Ummah (nation). Therefore, the Muslim Ummah should treasure their Quran. The Muslim Ummah can never attain prosperity unless they implement the principles and values of the Quran, inspire maturity from it and seek in it the right path [to success]. In fact, the prophetic Hadeeths (narrations) confirm that other nations deviated from the right path when they abandoned the Divine books that Allaah The Almighty had conferred upon their prophets and favored their scholars’ books. Undoubtedly, the Noble Quran is the source of ultimate goodness; this is why we should encourage our children to memorize, respect and glorify it. Moreover, Muslim parents should also inculcate respect for books of Islamic knowledge in their children.

Many parents see their children playing with [Islamic] books, throwing them away and maybe stepping on them without chastizing them or expressing any disapproval against such improper behavior.

Books of Islamic knowledge in which the Name of Allaah The Exalted is mentioned along with the name of His Messenger, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and that contain valuable Islamic knowledge should be respected, taken care of, treasured and duly valued as they are the books of Islam.

In addition, Muslim parents should teach their children the Hadeeths (narrations) of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and encourage them to memorize as much as they can [of them] depending on the age, the capabilities and the skills of the child. Perhaps a child with a higher level of intelligence would be capable of memorizing the Hadeeths of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), with greater ease than other children, whereas, other older children would find it rather difficult to memorize them. Therefore, parents should take into consideration their children’s capabilities and accordingly teach them what they are able to comprehend and learn.

Our scholars used to pay great attention to teaching children Hadeeths and Seerah (biography), and helping their children to familiarize themselves with the refined morals of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); and this is the way Muslims should be. Imaam Maalik may Allaah have mercy upon him said, “This Muslim Ummah will never attain success and find the right path unless it follows in the footsteps of the former generations.”

Scholars wrote many great Islamic references on the foundations of Islam such as Imaam An-Nawawi’s book Al-Arba‘een An-Nawawiyyah. They did not intend such references to be for well-versed scholars but for novice Muslim children. Therefore, we should teach our children these Islamic references and the Seerah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), as well. How disgraceful it is to find Muslim parents and their children knowing nothing about the Seerah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), or his battles. It is a real tragedy.

Dear Muslims, teach your children the prophetic Hadeeths and the Seerah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). There are many booklets covering these subjects that were written especially for children to teach them the Seerah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and the history of the first four caliphs so that the children would look up to them and emulate them. Indeed, they are worthy of this as they are guided to the right path and whoever follows in their footsteps will never go astray.

What really hurts is to find some Muslim children who know the names of famous football players, singers, actors, actresses, boxers, and wrestlers off by heart, whereas, if they are asked about Abu Bakr or ‘Umar ibn Al-Khattaab may Allaah be pleased with them they will not know who they are! What is the world coming to?

We need a pious Muslim generation; this nation needs Muslim homes to be schools from which the descendants of ‘Umar and Abu ‘Ubaydah may Allaah be pleased with them and Salaah Al-Deen may Allaah have mercy upon him would graduate. We need a pious Muslim generation to free Al-Aqsa Mosque from its occupiers.


LearniChildrenng to Listen

Listening is a quality of true believers who say 'we hear and we obey' when they are referred to statements of Allaah the Exalted and His Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). Besides listening to the commands of Allaah the Exalted and His Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) Muslims are asked to listen to parents, except if they ask us to do something that is wrong in the eyes of Allaah (what means):

{And We have enjoined on man (to be dutiful and good) to his parents[...] But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly...} [Quran 31:14-15]

{Worship none but Allaah (Alone) and be dutiful and good to parents…} [Quran 2:83].

{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, not shout at them, but address them in terms of honor. 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 small.’} [Quran 17:23-24]

Reflecting on these verses show us that listening, obedience, being respectful, lowering one's voice and being merciful and humble are all inter-related qualities -- and they are also the qualities of true believers. These are the qualities which our Muslim communities need the most today, and which we should try to cultivate in ourselves and our children.

If we look around our communities, we find young children are often jokingly called "brats" because of their behavior in public. Perhaps "adorable brats", but brats all the same. There is a regular pattern of their behavior: they are destructive with their own and strangers' property, disrespectful to elders and their peers, loud-voiced and physically and verbally violent towards other children.

Youngsters, who are old enough to understand the importance of listening to their parents and elders, often deliberately disobey or disregard their parents and openly call them "old fashioned". In fact, nowadays parents listen to their children more than the other way around, give in to their demands and overlook their open rudeness and other misbehavior in public.

This reversal of roles is not just bad for the family, in the long run it is bad for the community. Obedience to parents and being dutiful to them is an Islamic duty. Just as we take pains to teach our children other Islamic duties like praying and reading the Qur'an, we must teach them to listen.

Cause and effect

First, we must look into the reasons why children disobey their parents.

Parental negligence

Most modern working parents are thrilled to have children, but within a short while they abandon them to the care of servants, babysitters or relatives in order to get on with their jobs. Sometimes, both parents are working and when they come back from work, they have neither the energy nor the will to spend quality time with their children or even interact with them in any way.

They are too busy getting on with their life, making money, setting up their businesses, earning promotions and pursuing their career goals to stop and think about how their children are doing. They feel it is enough that the children are being fed and clothed in the best things their money can buy, and expect an affluent lifestyle to somehow make up for parental care.

Their children grow up without any parental figures of authority who can discipline them when they are over-stepping the limits of good behavior. They children only have the servants who they can order around, or the babysitter whose job it is to see that they get through the day without any physical injury. In such cases, the children become their own bosses and try to see how much bad behavior they can get away with. With their parents usually too busy to notice or react, they have unlimited opportunities.

Very soon, the children go from ordering around the servants to being rude and disrespectful to other elders around them (for example teachers in school) and bullying other children their age. By the time their behavior is brought to the parents' notice, it is usually too late. The isolated incidents of bad behavior have become a habit with the child, and they may need the professional help of a psychologist or a child counselor to get over it.

Attention seeking behavior

Sometimes a child's disobedience is really a cry for help. The child just wants to grab his parents' attention. The parents may be preoccupied for a number of reasons like a sickness in the family, a new baby or a new job and they might not be able to focus on their children's emotional needs for while. If the parents don't pay attention to the child like they normally do, the child may try to attract their attention by aggressive behavior, whining or deliberately disobeying the parents' instructions.

Attention-seeking behavior is commonly seen in toddlers and teenagers, because they cannot or don't want to articulate their need for their parent's attention. The only way they can 'force' a parent to pay personal attention to them is by being difficult and disobedient.

Cultural influences

In the West, the teenage years are traditionally seen as a time for being rebellious and outrageous. Teenagers are supposed to go against all that is considered normal by society and carry a chip on their shoulder that they are misunderstood and cannot relate to anybody. It is a common idea that their parents cannot relate to them because they belong to another generation.

Muslim children growing up in the West or even in other places influenced by a Western upbringing absorb the same ideas. They too feel that they must rebel against their parents to show that they are different from them and have their own separate identity. It is common to see Westernized Muslim youngsters talking down to their parents, dismissing their opinions and disobeying them in many matters just because they are not Westernized enough, or because they use their teenage years as an excuse for disobedience.

Peer influences

Children fall into bad company and start getting influenced by other children in order to fit in with a group. This can happen at any age, but usually it happens in the pre-teens and teens when they spend more time with their peers at school and college. Peer influences can lead children to dangerous habits and addictions. Under harmful peer influences, children start disobeying their parents and may go to any lengths to 'get in' with the right crowd, even to the extent of doing something immoral or illegal.

Over indulgence

At times, a child's disobedient behavior has no other reason than their parents' over-indulgence. Simply put, the child has been spoilt by their parents. The parents may have always listened to and given in to the child's demands even if they were inappropriate or unreasonable. The result is that the parent's words carry no authority for the child. In fact, the child might feel that he is the one exercising authority over his parents and make them jump to his commands, instead of the other way around.


Monday, February 23, 2015

A Father’s Advice to His Son

Ibn al-Jawzī authored the following as an advice to his son, Abu’l-Qasim Badr al-Dīn ‘Alī al-Nasikh.1

You should know, my son, may Allāh guide you to what is right, that man has been distinguished by intellect only so that he would act according to it. Bring it to the fore, use it in contemplation and spend time alone with yourself. You will conclude that you are a created being who has responsibilities and obligations and that the two angels are counting your every word and glance. Every breath is a step closer to death. The time we spend in this world is short, the time we are held in our graves is long, and the punishment for following our base desires is calamitous.

Where is the delight of yesterday? It has departed leaving only regret in its wake. Where is the soul’s desire? How many has it brought low, how many has it caused to slip and falter? People have only attained happiness by going against their lusts and desires. People have only become wretched by giving preference to the life of this world. Learn from the lives of kings and ascetics: where is the delights of the kings and where is the weariness of the ascetics? The only thing left is the abundant reward and beautiful mention for the pious, and the malicious words and calamitous punishment for the disobedient. It is as if those who starved never starved and those who ate to their fill never did so. Laziness in virtuous deeds is an evil companion indeed, and love of comfort causes regret greater than any enjoyment. So take heed and tire yourself for your self.

Know, that performing the obligatory and avoiding the forbidden is a must; whenever a person transgresses the limits let him beware of the Fire. Then know that aspiring to virtuous deeds is the highest goal of those who strive yet virtuous deeds vary in status and ranks; some people consider them to mean abstaining from worldly vanities and others think they stand for dedicating oneself for worship. The truth, however, is that complete virtue is nothing but joining knowledge with action. When these two are combined they raise a person to the level of truly knowing the Creator, Exalted and Most High, causing him to love, fear and yearn for Him. This is the true goal. People also vary in determination: not everybody who wants is wanted and not everybody who seeks finds what he is looking for. Still, everyone must strive to reach their goals because “everyone is eased towards what he is created for.”2

Allāh is the source of all help.


1. He used to mistreat his father who was not pleased with his ways and finally abandoned him for years. He died in 630.

2. The wording of this sentence is a sahīh hadīth of the Prophet salAllāhu ’alayhi wasallam from ‘Alī ibn Abī Talib (al-Bukhārī: Kitab al-Jana’iz, 1362, Chapter: Preaching by the while one’s companions are sitting around oneself , 1362, Muslim: Kitab al-Qadr, Chapter: How man was created, 2467, 6).

Transcribed from: Sincere Counsel to the Seekers of Sacred Knowledge; being a translation of his ‘Laft al-Kabid ila Nasiha al-Walad’ | Ibn al-Jawzī



Blog Archive

Qur'an Exegesis