Wednesday, September 28, 2016

The Creed of the Rāziyayn – Translated by Dawud Burbank [eBook]

The Foundation Of The Sunnah And The Creed Of The Religion
( Aslus-Sunnah Wa`tiqaadud-Deen )
Aboo Haatim ar-Raazee (d.277 H) & Aboo Zur`ah ar-Raazee (d.264 H) (rahimahumallaah)

Notes by Saalih ibn `Uthmaan ibn` Abdil-Hameed al-Lahhaam
Translated by Aboo Talhah Daawood ibn Ronald Burbank

In the name of Allaah, the Extremely Merciful, the Bestower of Mercy

To proceed,

Then this is the Creed of outstanding Imaams from the imaams of the Muslims. I present it to the Muslims so that they should be aware of their creed, and the creed of their predecessors; and recognise its easiness, and how the Predecessors (as-Salaf) adhered to it and defended it: so that they should also be like them in defending it, and in adhering to it.

I present it in this form [1] so that it can be kept close to you, so that it can be read repeatedly and referred to, and so memorised, and so that understanding of it and application of it settles in the heart, with Aid from Allaah alone.

The book has previously been printed in the Journal of al-Jaami`atus-Salafiyyah, in the year 1413 H; and it was likewise printed within the book “Sharh Usool I`tiqaad Ahlis-Sunnah” of al-Laalikaa·ee.

There are two photocopies of it in the library of the Islamic University of al-Madeenatun-Nabawiyyah, which are copies of two manuscripts found in the Zaahiriyyah Library -may Allaah protect it.

I have not mentioned the variations between the manuscripts, since there is no need for that, and I have sufficed with adding brief notes. I hope that Allaah causes them to be upon correctness, and that He grants me acceptance in a fine manner, and likewise my parents, my family, my wife, and my son `Ukkaashah – Aameen.

Written by Aboo `Ukkaashah in `Ammaan, in the forenoon of Sunday the 19th of Jumaadal-Aakhirah in the year 1413 H.

The Foundation Of The Sunnah And The Creed Of The Religion

In the name of Allaah, the Extremely Merciful, the Bestower of Mercy

He (i.e. `Abdur-Rahmaan ibn Abee Haatim)[2] said:

I asked my father and Aboo Zur`ah -radiyallaahu `anhumaa- about the positions of the Ahlus-Sunnah (the People of the Sunnah) regarding the fundamentals of the Religion, and what they found the scholars upon in all of the cities, and what they held as their creed in that regard, so they both said:

We found the scholars in all of the cities: in the Hijaaz, in `Iraaq, in Egypt, in Shaam, in Yemen, so it was from their position that [3]:

Eemaan (true Faith) is speech and action, it increases and decreases [4];

And the Qur’aan is the Speech of Allaah, it is not created, in all its aspects [5];

And Predecree, its good and its bad, is from Allaah (the Mighty and Majestic) [6];

And the best one of this nation, after its Prophet -`alaihis-Salaam- is Aboo Bakr as-Siddeeq, then `Umar ibn al-Khattaab, then `Uthmaan ibn `Affaan, then `Alee ibn Abee Taalib -radiyallaahu `anhum [7]; and they are the rightly-guided, orthodox Caliphs [8];

And that the ten whom Allaah”s Messenger صلى الله عليه وسلم mentioned by name, and for whom he bore witness that they will be in Paradise, are just as Allaah”s Messenger صلى الله عليه وسلم bore witness to, and his saying is the truth [9];

And to supplicate for mercy upon all of the companions of Muhammad صلى الله عليه وسلم , and upon his true followers, and to withhold from whatever occurred between them [10];

And that Allaah is (upon His Throne),[11] separate from His creation, just as He described Himself in His Book and upon the tongue of His Messenger, without describing how. He encompassed everything with Knowledge:

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ   [12

[[ Meaning: There is nothing like Him, and He is the All-Hearing, the All-Seeing.]] [13]

And Allaah -the Exalted and Most High- will be seen in the Hereafter; (and) the inhabitants of Paradise will see Him with their eyes, and they will hear His Speech, however He wishes, and just as He wishes [14];

And Paradise is true, and the Fire is true, and they are both already created: they will never come to an end. So Paradise is a reward for His beloved and obedient servants; and the Fire is a punishment for those who are disobedient to Him, except for those whom Allaah -the Mighty and Majestic- has mercy upon [15];

And the Siraat is true [16];

And the Balance (al-Meezaan) -which has two balance-plates, upon which the deeds of the servants will be weighed: the good and the bad- is true [17];

And the Vast Reservoir (al-Hawd) which our Prophet صلى الله عليه وسلم has been honoured with is true;

And the Intercession (ash-Shafaa`ah) is true [18];

And that some people, from the people of Tawheed, will come out from the Fire through intercession, is true;

And the punishment of the grave (`Adhaabul-Qabr) is true; and Munkar and Nakeer are true; and the noble Angels who write down deeds (al-Kiraamul-Kaatiboon) are true [19];

And the Resurrection (al-Ba`th) after death is true;

And those guilty of major sins (Ahlul-Kabaa’ir) are under the Will of Allaah -the Mighty and Majestic; and we do not declare the people of the Qiblah to be Disbelievers on account of their sins, and we entrust their secrets to Allaah -the Mighty and Majestic [20];

And we establish the obligation of the Jihaad and the Hajj along with the rulers of the Muslims in every age and time; and we do not hold rebelling against the rulers (nor fighting in time of discord)[21]; and we hear and obey whomever Allaah -the Mighty and Majestic- places in charge of our affair, and we do not remove our hand from obedience; and we follow the Sunnah and the Jamaa`ah, and we avoid isolation, differing, and splitting;

And that Jihaad continues, from the time when Allaah -the Mighty and Majestic- sent His Prophet صلى الله عليه وسلم until the establishment of the Hour, along with those in authority over affairs from the rulers of the Muslims, nothing abolishes it [22];

And the same is the case with the Hajj; and the charity due upon cattle is to be handed over to those in authority from the rulers of the Muslims ;

And the people are treated as Believers with regard to their rulings and their inheritance, but it is not known what their actual condition with Allaah -the Mighty and Majestic- is [23];

So whoever says that he is a true Believer, then he is an innovator;

And whoever says that he is a Believer according to Allaah, then he is one of the liars;

And whoever says: I am indeed a Believer in Allaah, then he is correct;

And the Murji·ah are innovators, astray [24];

And the Qadariyyah are innovators, astray; so whoever from them denies that Allaah -the Mighty and Majestic- knows whatever will occur, before it exists, then he is a Disbeliever [25];

And the Jahmiyyah are Disbelievers [26];

And the Raafidah have rejected Islaam [27];

And the Khawaarij are renegades [28];

And whoever claims that the Qur’aan is a created thing, then he is a Disbeliever in Allaah -the Tremendous, guilty of Disbelief which takes him out of the Religion; and whoever doubts about his being a Disbeliever, from those who have understanding, then he is a Disbeliever [29];

And whoever doubts regarding the Speech of Allaah -the Mighty and Majestic, and so withholds concerning it, doubting, and saying: ” I do not know whether it is created or not created”, then he is a Jahmee [30];

And whoever withholds regarding the Qur’aan out of ignorance, then he is to be taught, and he is declared to be guilty of innovation, but he is not declared to be a Disbeliever;

And whoever says: “My recital of the Qur’aan is created”, then he is a Jahmee; or: “The Qur’aan with my recitation is created”, then he is a Jahmee;

Aboo Muhammad said: And I heard my father say:

And the sign of the People of Innovations (Ahlul-Bida` ) is that they speak ill of the People of the Narrations (Ahlul-Athar)[31];

And the sign of the outright heretics (az-Zanaadiqah) is that they call the People of the Narrations (the Sunnah): “Rabble who fill their works with worthless speech” (hashawiyyah) : desiring by that to abolish the narrations [32];

And the sign of the Jahmiyyah is that they call the People of the Sunnah: “Anthropomorphists” (mushabbihah), (and “New shoots that have recently arisen”);

And the sign of the Qadariyyah is that they call the People of the Narrations: “Deniers of Free-Will” (“mujbirah”);

And the sign of the Murji’ah is that they call the People of the Sunnah: “Opposers” and “Reductionists”;

And the sign of the Raafidah is that they call the People of the Sunnah: “Naasibah” [33];

And all [34] of this is [said] (on account of their being fanatical groups)[35], but no name can apply to the People of the Sunnah except for a single name, and it is impossible for all of these names to unite upon them.

Aboo Muhammad narrated to us, saying: And I heard my father and Aboo Zur`ah both commanding boycotting of the people of deviation and innovations [36]; and they were both extremely stern (in what they held)[37] regarding that;

And they both criticized the writing of books of opinions, without narrations;

And they both forbade sitting with the people of theological rhetoric (Ahlul-Kalaam), and looking into the books of the people of theological rhetoric; and they both used to say: a person of theological rhetoric will never prosper.

Aboo Muhammad said: And it is the saying that I hold;

And Aboo `Alee ibn Habash al-Muqri· said: And it is the saying that I hold;

Our Shaikh Ibn al-Muzaffar said: And it is the saying that I hold;

And our Shaikh -meaning the author (i.e. al-Laalikaa·ee) said: And it is the saying that I hold;

And our Shaikh as-Silafee said: And it is the saying that I hold.[38]

[The end of the Creed of the Religion]


[1] The Arabic version was printed as a small, pocket sized booklet (transl.)

[2] He is Aboo Muhammad `Abdur-Rahmaan ibn Abee Haatim ar-Raazee (d.327 H) -rahimahullaah. (transl.)

[3] This shows that the issues which follow are the `Aqeedah (Creed and Belief) of the Ahlus-Sunnah wal-Jamaa`ah, and that whoever opposes anything from them has deviated away from the Ahlus-Sunnah -in accordance with the extent of his opposition.

[4] Eemaan (true Faith) is affirmation and compliance; and it is affirmation of the heart, and speech of the tongue, and action of the heart and the tongue and the limbs -in compliance with the regulations of Islaam; and Eemaan can increase; and everything which is open to increase is even more open to decrease.

[5] Meaning that which is found in the written copy of the Qur·aan (mus-haf), and that which the reciters recite; that which Jibreel brought down, having heard it from the Speech of the Lord -the Majestic and Most High.

[6] And this does not contradict having correct manners with respect to Allaah when calamities occur, as was practised by Ibraaheem -`alaihis-Salaam- with our Lord:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
[Sooratush-Shu`araa· (26):80] [[ Meaning: And when I become ill He cures me.]]

[7] So we love and ally ourselves to those who love and ally themselves to them, and we free and disassociate ourselves from those who disassociate themselves from them.

[8] And joined with them is al-Hasan ibn `Alee ibn Abee Taalib; and this was the saying of Ibn Jareer [at-Tabaree].

[9] And the same is the case with all of the Companions, and with all of those for whom Allaah‟s Messenger صلى الله عليه وسلم bore witness that they will be in Paradise.

[10] And to seek forgiveness for them and for the Believers:

 رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ

[Sooratul-Hashr (59):10] [[ Meaning: O our Lord! Forgive us, and forgive our brothers who preceded us upon Eemaan]] . And disassociating oneself from them is a denial of the witness given by the Prophet صلى الله عليه وسلم that they will be in Paradise; and Aboo Zur`ah said: “If you see a man speaking ill of the Companions of Allaah‟s Messenger صلى الله عليه وسلم then know that he is an outright heretic (zindeeq). That is because the Messenger is, with us, true; and the Qur·aan is true; and this Qur·aan and these sunnahs were only conveyed to us by the Companions of Allaah‟s Messenger صلى الله عليه وسلم ; so all that those people intend is to destroy the credibility of our witnesses, so that they can abolish the Book and the Sunnah; whereas destruction of credibility is more appropriate for them, and they are outright heretics.”

[11] An addition from the text in „Sharh Usool I`tiqaad Ahlis-Sunnah‟ (1/177) of al-Laalikaa·ee.

[12] Sooratush-Shooraa (42):11.

[13] Apart, separate from His creation. So He -the Perfect- is not in every place, and the Salaf affirmed the word „baa·in‟ (separate).

[14] So whoever denies it in this world will be deprived of it in the Hereafter.

[15] Meaning these two are already created now; and it contains an affirmation that one guilty of major sins does not become a Disbeliever.

[16] i.e. the Bridge [finer than a hair, and sharper than a sword, passing over the Hell-Fire].

[17] Refer to „Sharhut-Tahaawiyyah‟ (1/417).

[18] It is of different types, and the most important of them is the intercession for those guilty of major sins (Ahlul-Kabaa·ir), since this is the main point of disagreement with the Mu`tazilah.

[19] Punishment of the grave is mutawaatir [something reported by such a large number of narrators at every level of its transmission that it is impossible for them to have made it up] with regard to its meaning; and concerning Munkar and Nakeer, he صلى الله عليه وسلم said: << When one of you -or (he said): a person- is placed in his grave, two black, blue Angels come to him. One is called al-Munkar, and the other is called an-Nakeer.>> Reported by at-Tirmidhee [„Hasan‟: at-Tirmidhee, no.1071]

[20] And this matter is connected to the Intercession, since denial of the Intercession is based upon declaring one who is guilty of major sin, and who does not repent, to be aDisbeliever.

[21] An addition occurring in „Sharh Usoolil-I`tiqaad’ (1/177) of al-Laalikaa·ee , and in the manuscript (transl.).

[22] The scholars have continued giving verdicts that Jihaad is to be performed along with those in authority from the Muslims.

[23] This is the principle of Islaam. So having suspicion regarding ones own self is more likely to incite it to perform deeds; but having suspicion about the rest of the people is to hold a saying without knowledge, and it does not produce any fruit, nor does it result in good deeds, and the rest of the people are then looked down upon by him.

[24] The Murji·ah are those who say that Eemaan is just speech and belief, and that action does not enter into it.

[25] And this is the argument that is to be used against them, and that Allaah is the Creator of the good and the evil.

[26] And they and the Mu`tazilah are equal, because of their saying that the Qur·aan is a created thing, and other innovations.

[27] They are the ones who are now known as the „Shee`ah‟, and they are Baatiniyyah [those who claim that Islaam has an apparent aspect, which is for the common folk, and a hidden reality known only to the chosen elite: (transl.)]: their intent is to undermine and demolish Islaam from within.

[28] And they are upon performing more worship, and establishment of the duties of the Religion, however this is founded upon ignorance and hastiness; and upon on only giving importance to their own opinions, and looking down upon others.

[29] That is because it is the Speech of Allaah, and His Speech -He the Most High- is from His Knowledge; and His Speech and His Knowledge are not created things; and it consists of Letters (Harf), and a Voice (Sawt) that is heard, which He speaks with, in accordance with the Will of Allaah alone.

[30] The saying of those who doubt (ash-Shaakkah), and those who withhold (al-Waaqifah), and those who declare that what they recite is created (al-Lafziyyah), is a pathway leading to the saying that it is created; and means to an end have the same ruling as the end results.

[31] Just as Satan now incites the Muslims to speak ill of the People of the Sunnah, in order to distance the people from them; such as their reviling the honour of the Imaams of Hadeeth, and its eminent persons of the present times, and of past times.

[32] Refer to “Fadl `Ilmis-Salaf”(“The Excellence of the Knowledge of the Salaf” [: by al-Haafiz Ibn Rajab]) (pp.43,67), and reflect upon the underlying reason why they speak ill of the People of the Sunnah.

[33] Those who have enmity towards `Alee -radiyallaahu `anhu, and the family of the Prophet صلى الله عليه وسلم (transl.).

[34] This is what occurs the manuscript, and see “`Aqeedatus-Salaf As-haabil-Hadeeth” (p.119) of Imaam Aboo `Uthmaan as-Saaboonee (transl.).

[35] An addition from the manuscript (transl.).

[36] And this is a crucial fundamental principle, … .

[37] An addition from the manuscript (transl.).

[38] And it is the saying that I hold. [And it is the saying that I hold (:transl.).]

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Filed under: .Islam Sunnah Salafiyyah, The creed of the Rāziyayn Tagged: Abu Talha Dawood Burbank

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Tuesday, September 27, 2016

Al-Istiqaamah (Steadfastness) of the Deen – A Door from the Doors of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

After the Khutbatul Haajah the Sheikh mentions our subject tonight deals with: The means of getting sustenance and the doors towards sustenance. This subject in which everyone likes it, however many of them went wrong in the way of going about it. So, the Muslim knows the legislated means and doors towards attaining sustenance of which Allaah has mentioned in the Qura’an and of the Messenger صلى الله عليه وسلم has mentioned and carried those legislated means out he would have gained what has been promised to him. And sometimes these means are called ‘Abwaabur Rizq’ or ‘Abwaabul Furaj’ i.e doors towards relaxation and relief or if you wish to say ‘Abwaabul Rizq’ – doors towards obtaining sustenance or if you wish then say ‘Asbaabur Rizq’ i.e the means of sustenance. So the first means insha-Allaah (the students of knowledge should write these down in the notebooks with the proofs which we will mention from the Qura’an and the Sunnah). The Sheikh continues with the first door of means is :

1. Al-Istiaqaamah (Steadfastness on the Deen of Allaah) : Al-Istiqaamah of the Deen is a door from the doors of relief from difficulty and a door from the doors of sustenance and a means from the means of sustenance. Allaah (subhana wa ta’ala) says,

‘and if only they had believed in Allaah and had Istiqaamah on the right way, We would surely have bestowed upon them water (rain) in abundance.’

So Istiqaamah on the Book and the Sunnah and holding onto them wholeheartedly without increasing in them or taking away from them, this is a door from the doors of relief from discomfort, and a door from the doors of sustenance and a means from its means. On the contrary it is from the greatest means of Rizq in the Dunya and the Aakhirah. And if you knew the following means you would have known how much the people had gone away from them these days except whom Allaah has had mercy on. They want Rizq but they went wrong in the ways of attaining it and the doors towards it and its means except who Allaah has had mercy on them and they are very few. Even to the point where it might come to the thought of a person that if he wants rizq all he has to do is engross himself in pursuing the dunya and leave off the ‘Asbaab-al-Shar’eeah’ – (that is the means designated by the Shariah). So he doesn’t find except adverse hardship and you ofcourse know what rain has of benefits for the Ummah. The Sheikh mentions the ayah in Surahtul Anbiah :

‘We made all things living from water.’

When rain comes, i.e the rain that has the mercy of Allaah with it, all of the good in turn comes – the earth vegetates fruits and various herbs and waters in rivers become plentiful and the cattle and the riding beasts benefit and the good of humans and animals become abundant and agriculture becomes successful and ghee and honey becomes abundant, and sheep, cattle becomes abundant and the market prices become lower. And even the heat it gets lowered a great deal from the people. The Sheikh mentions the ayah again :

‘and if only they had Istiqaamah on the right path, We would have given them water (rain) from the sky in abundance.’

And Istiqaamah as you know as Allaah (subhana wa ta’ala) says :

‘That is verily those who say, “Our Lord is Allaah, then they have Istiqaamah, the angels descend upon them saying, ‘have no fear and do not be sad and have good tidings of Jannah (Paradise) that you have been promised. We are your protecting friends in the Dunya and in the Aakhirah. ‘

And whomsoever has Allaah as his wali or his protecting friend and has the angels as his awliyaah, his protecting friends, will Allaah leave that person to be by himself without any protection? Whoever thinks that Allaah will let go to waste his awliyaah, the ones that are close to Him, that hold firm to the Book and the Sunnah – then he has thought negatively about Allaah. So, the first door from the doors of rizq is Istiqaamah upon the Deen. And visualize the time that the people were Mustaqeemeen – when they had Istiqaamah upon the Book and the Sunnah.

Ibn al Qayyim (rahimahullah) he mentioned in his book ‘Zaad al-Maad’ that he found a grain of wheat the size of a date stone. The Sheikh reiterates : a grain of wheat the size of a date stone. And a cucumber the length of it being such and such … This is barakah from Allaah. So then Istiqaamah would probably lead to having a tomato that would need two people to hold it, a water melon which needs 5 or 6 people to hold it – i.e if there is present holding to the Book of Allaah and the Sunnah, no bid’ah, no khurafaath (superstitions & folklore), no sheer foolishness, no magic, no taking of intoxicants, no ribaa and no zinaa, no ‘liwaath’ — no sodomy and no lying and no fujoor – witness evil doing and no ‘shahaadatuz zoor’ — bearing witness to falsehood, and no wicked oath and not putting off of the prayers.

With Istiqaamah there will be present an abundance of good by the permission of Allaah. Our forefathers mentioned to us (May Allaah forgive us and them and all the Muslims) that they used to sell a young sheep for a Riyal. So, they eat its meat and sell its skin for a Riyal. So he slaughters it, he eats it with his family, his neighbours and whoever comes and at the end of it he sells the skin for a Riyal. He didn’t lose anything. So Isthiqaamah its affair is great in this Dunya and Aakhirah, in your Deen and dunya and in your Barzaakh, in your Aakhirah if you held on to the Kitaab and the Sunnah.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Istiqaamah – Articles & Audio:

Filed under: .Islam Sunnah Salafiyyah, Steadfastness (Istiqaamah), Wealth - Rizq - Sustenance Tagged: Shaykh Muhammad Al-Wassãbi, Transcribed Audio

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Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

Third: Humbling Oneself before Allaah and Asking Him for Success and Prosperity

One should also ask his Lord to increase him in seeking knowledge, since an individual is destitute and in the utmost need of Allaah. This is why Allaah has encouraged His servants to ask of Him and to lower themselves before Him, as He says:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“Call unto Me, I will respond to you.” [Surah Ghaafir: 60]

And the Prophet صلى الله عليه وسلم said:

“Our Lord descends every night to the lowest level of heaven and says: ‘Who is calling Me that I may respond? Who asks of Me that I may give him? Who seeks My forgiveness that I may forgive him?’”

Allaah commanded His Prophet to ask Him for an increase in knowledge, as He said:

وَقُل رَّبِّ زِدْنِي عِلْمًا
“And say: ‘My Lord! Increase me in knowledge.’” [Surah TaHa: 114]

And Allaah said speaking on behalf of Ibraaheem:

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
“My Lord! Bestow Hukm (i.e. knowledge) on me, and join me with the righteous.”
[Surah Ash-Shua’raa: 83]

The word Hukm refers to knowledge, as the Prophet صلى الله عليه وسلم said: “If the Haakim (judge), strives hard performing Ijtihaad…”

The Prophet صلى الله عليه وسلم supplicated for Abu Hurairah radiya Allaahu ‘anhu to be granted the ability to memorize. He صلى الله عليه وسلم also supplicated for Ibn ‘Abbaas to be granted knowledge, as he said: “O Allaah, give him understanding of the Religion, and teach him the ta’weel (interpretation of the Qur’aan).”

Allaah answered His Prophet’s supplication, such that afterward Abu Hurairah radiya Allaahu ‘anhu didn’t hear anything except that he memorized it and Ibn ‘Abbaas radiya Allaahu ‘anhu came to be the scholar of the ummah and the interpreter of the Qur’aan.

The scholars have continued to carry on this practice, thus lowering themselves before Allaah and asking Him to grant them knowledge. Look at the example of Shaikh-ul- Islaam Ibn Taimiyyah, may Allaah have mercy on him – He would go to the masaajid, prostrate to Allaah and supplicate to Him, saying: “O teacher of Ibraaheem, teach me! O educator of Sulaymaan, grant me understanding!”

And Allaah answered his supplication, such that Ibn Daqeeq-ul-‘Eid said about him: “Allaah gathered the knowledge for him to the point that it was as if it (i.e. the knowledge) was between his eyes and he would take what he wished from it and leave off what he wished from it.”

Posted from : Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee. The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit. 

Filed under: .Islam Sunnah Salafiyyah, Dua - Supplication, Humility, ilm (Islamic Knowledge) Tagged:, Shaykh Abdullah Sulfeeq adh-Dhufairee

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Material Means of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

The tenth door is Material Means : The Sheikh says from those means are those material means like for instance being a farmer, a merchant or a manufacturer – any means from the material means as long as you don’t destroy yourself. You were not created for the purpose of the Dunya. You were created for the purpose of Allaah (azza wa jal) i.e for the purpose of worship and the most important thing is satisfaction and continence, i.e self-control with regards to passions and seeking self-sufficiency from Allaah and satisfaction in Him.

And you know that some people only have a motor and Allaah made his sustenance from that –– the sustenance of his family, that one motor. And some of them a donkey, and some people from villages have only one donkey and he spends from that for his whole family. Some a camel, some an ox —- he tilts for the people and supports the family. And for some of them an electric tool, or pliers and support from this a whole family. Some of them have 3, 4, 5, items in his possessions, he sells and spends on his family. And others have miswaak and he spends on his family. And another has perfume of antimony (khul) and he spends on his family. So it is more a means that you work by.

As you would say : ‘O Allaah this is the dua and it is upon You to answer it.’ In the same way you say : ‘O Allaah this is the means and it is upon You to provide for me.’

You don’t depend upon the means. Because if you depend upon the means and only the means then you would have depended or put your trust in other than Allaah — and this is not permissible. This is a mere means. If it wasn’t for the fact that Allaah ordered us to take towards the means, we would have not taken towards it. However, it is an order of Allaah and look at Maryam (alaihissalam) while she was in her post-natal bleeding, Allaah says to her :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

In this state of pregnancy while being weak and with that He still said : ‘Shake the trunk of the date palm towards you.’ There must be working by the means. Work by the means. We are not dervishes — people that do nothing. We are Muslims and people of daleel and people of the Qur’aan and the Sunnah. We work by the means — in a safe correct means that which does not come in conflict with the deen. i.e. the means is not something unlegislated by Allaah.

One person who might say, ‘we steal’ and this is a means. The other may say, ‘we fornicate’ and this is a means. Another sells intoxicants and says ‘this is a means.’ These means are unlegislated, forbidden. Or asks for bribes or robs or plunders and says ‘this is a means’ or cheats and deceives and says ‘this is a means.’ No, there must be with regards to the means that they have to be legislated from what Allaah has made halaal, not being any disobedience in it, not having any opposition to the deen of Allaah. He mentioned the ayah :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

The sheikh reiterates that every time he entered the mihrab — the praying place of the private room, he (Zakariya) found her (Maryam) supplied with sustenance even though Allaah told us this about her. He found with her sustenance. He (Zakariya) said : O Maryam, from where did you get this? She said : From Allaah. Verily, Allaah provides sustenance to whom He wills without limit.

And at that time Zakariyya invoked his Lord. If you work with the legislated, trusted means, you are trusting in Allaah (subhana wa ta’ala) and by Allaah your rizq will come to you, no doubt. And I have put forward for you examples and Allaah puts forward parables for the people so they can reflect. I said to you : a person spends on his family by selling ‘miswaak and that one spends on his family by being a seller of oil, and that one a seller of ghee and that one a seller of honey and that one is a seller of wheat. He sells wheat and that one is a ‘bazzaar’ and he sells seeds. The books of biographies are filled with this, that of our pious predecessors. And that one is ‘al-Kayyaal’ — he has a scale and he weighs things for people and they pay him and that one fixes shoes, nails it and ties it. Up until now all what I mentioned is present and it is a sign from the signs of Allaah and ar-Razzaaq, He is Allaah (azzawajal) and you may very well find that a person who fixes shoes is in a state of self-contentment than a big merchant and a big manager. Or a ‘sayy aathi’ —- the one who fixes watches and sells watches. You may very well find him in a state of contentment. He has 4 watches in his possessions and he sells it, goes home and is comfortable. You may not find this self-contentment with a merchant or a big manager. Each one of them — his head is filled with problems and he doesn’t find comfort in his sleep and is not patient, and is not resting. Everything is preoccupation and stress and a lot of them become victims to diabetes, cancer and asthma. The other one is comfortable i.e the one who sells honey, wheat, watches etc. He is content with himself. He is not concerned with taxes or he is not concerned with the rent of a store or show room. And the most important thing is self-contentment.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Filed under: .Islam Sunnah Salafiyyah, Contentment - Self Sufficiency, Wealth - Rizq - Sustenance Tagged: Shaykh Muhammad Al-Wassãbi, Transcribed Audio

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Monday, September 26, 2016

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults – Imam Ibn Rajab

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults and exposes his defects, is that Allaah will seek after his faults and disgrace him (by exposing them) even if he may have committed them in the privacy of his own home.

This is based on what has been reported from the Prophet صلى الله عليه وسلم in several places, and Imaam Ahmad, Abu Dawood and At-Tirmidhee have transmitted it from numerous paths of narration. [29]

At-Tirmidhee transmitted from the hadeeth of Waa’ilah Ibn Al-Asqa’ on the Prophet صلى الله عليه وسلم that he said:

“Do not express joy at your brother’s misfortune or else Allaah will pardon him for it and test you with it.” [30]

And he (At-Tirmidhee) said that it was a hasan ghareeb hadeeth. He also reports the hadeeth of Mu’aadh ” in marfoo’ form: “Whoever condemns his brother because of a sin (he committed) will not die until he commits it (himself).” Its chain of narration is munqati’ (broken).

Al-Hasan (Al-Basree) said: “It used to be said: ‘Whoever condemns his brother for a sin that he repented from, will not die until Allaah tests him with it (i.e. the same sin).’” [31]

And it is reported from the hadeeth of Ibn Mas’ood ” with a chain of narration that has weakness in it: “Affliction is charged by speech. So if a man condemns another man by saying that he breast-fed from a female dog, then that man (who said that) will indeed breast-feed from one.” [32]

The meaning of this has been reported on a group amongst the Salaf. And when Ibn Sireen failed to return a debt he owed and was detained because of it, he said: “Indeed, I am aware of the sin (I committed) by which this befell me. I condemned a man forty years ago saying to him: ‘O bankrupt one.’”


[29] The checking for this has been stated previously

“O you group of people that believe with your tongues but not with your hearts! Do not abuse the Muslims nor seek after their faults. For indeed, he who seeks after their faults, Allaah will seek after his faults. And whoever has Allaah seek after his faults, He will expose them, even if he may have committed them in the privacy of his own home.”

Reported by Abu Ya’laa in his Musnad (1675) and Abu Nu’aim in Ad-Dalaa’il (356) on the authority of Al-Baraa’ radhi Allaahu anhu. Al-Haithamee (rahimahullaah) said in Al-Majma’ (8/93): “Abu Laylaa reported it and its narrators are all reliable. It has also been reported from the hadeeth of Abu Barzah radhi Allaahu anhu with a strong chain of narration in Ahmad (4/421 & 424) and Abu Dawood (4880).” And in this section occurs the hadeeth of Ibn ‘Umar with a hasan chain of narration in At-Tirmidhee (2033), Al-Baghawee (3526) and Ibn Hibbaan (1494 of the Mawaarid). See also At-Targheeb wat-Tarheeb (3/177) of Al-Mundhiree.

[30] At-Tirmidhee reported it under number (2507) and in its chain is Al-Qaasim bin Umayyah Al-Hidhaa.

Ibn Hibbaan mentioned him in Al-Majrooheen (2/213) and said: “He was a shaikh who reported from Hafs bin Gayyaath many strange and weak narrations. It is not permissible to use him as a support when he is alone (in his narration).” Then he reported this hadeeth from him and commented upon it, saying:

“There is no source for this found in the sayings of the Messenger of Allaah صلى الله عليه وسلم.” I say: This hadeeth has also been reported by At-Tabaraanee in Al-Kabeer (22/53), Musnad Ash-Shaamiyeen (384), AlQadaa’ee in Musnad Ash-Shihaab (917-918) and Abu Nu’aim in Al-Hilyah (5/186). And it is also succeeded by ‘Umar bin Isma’eel bin Mujaalid found in At-Tirmidhee, Abu ash-Shaikh in Al-Amthaal (202) and Al-Khateeb in At-Taareekh (9/95-96). However, there is no point in that, since ‘Umar is matrook (rejected).

[31] The discussion of this has been stated previously in detail.

[32] Reported by Abu Nu’aim in Akhbaar Asbahaan (1/161) Al-Khateeb in his Taareekh (13/279) and Ibn Al-Jawzee mentioned it in Al-Mawdoo’aat (2/83). Al-‘Ajaloonee in Kashf-ul-Khufaa (2/343) added to that by attributing it to Ad-Daylamee. The hadeeth is reported through other paths from ‘Alee and Hudaifah, however they have severe weaknesses in them. See Al-Laalee Al-Masnoo’ah (2/293-295) of As-Suyootee and Mukhtasar Maqaasid-ul-Hasanah (pg. 83) of Az-Zurqaanee and Ad-Durr–ulMultaqitt (pg. 22) of As-Saghaanee.

Source: From the al-ibaanah eBook :
The Difference between Advising and Condemning – Imaam Ibn Rajab

Filed under: .Islam Sunnah Salafiyyah, Criticism & Praise Tagged:, Imam Ibn Rajab

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Beware of entering in the presence of women – Shaykh Salih Al Fawzan

Islaam has also prohibited a man from being in privacy with a woman – which means that he is alone with her in an isolated area with no one else present – since this leads to the occurrence of fitnah.

The Prophet صلى الله عليه وسلم said: “Beware of entering in the presence of women.” The Companions said: “O Messenger of Allaah, what about the male in-laws (i.e. the husband’s male relatives)?” He صلى الله عليه وسلم replied: “The male in-laws are death.” [9] This means: The danger of these family members is greater. Why is this? It’s because a woman is less restrained from her husband’s male relatives as compared to other males. Her refraining from them is minimal. But in spite of this, there must be caution and awareness applied to a husband’s male relatives.

As for what we hear about today from some ignoramuses that a husband’s brother, paternal uncle or other male relative can greet his wife, shake her hand, be alone with her and enter into her presence – this is baseless. It is not permissible for a nonmahram to enter into the presence of a woman (without Hijaab), nor to shake her hand, nor to be alone in privacy with her unless there is someone else in the house through which the privacy will be removed. But as for him entering into a house that has no one in it but her, and he is not one of her mahaarim, then this is the forbidden type of privacy and it is dangerous.

Another example of this is if he enters an empty room – there being no one in there but him and her. This is not permissible since it is a means that leads to fitnah. This is even the case if the man that is alone with her in this private area is a doctor. The Prophet صلى الله عليه وسلم said: “No man is alone in privacy with a woman except that the Devil is the third party amongst them.” [10] This means that the Devil is present and makes falling into immorality appear pleasant to them. This is since he is always calling to fitnah and takes advantage of this opportunity to spread immorality between them. In order to cut off the pathway of the Devil and his supporters as well as the path to corruption, the Legislator has restricted men from being alone with women.

From the new forms of this forbidden type of privacy that has appeared in our times is a woman riding in a car by herself with a driver that is not mahram to her. So he takes her to the school, to the market and even to the masjid! This is not permissible. It is not permissible for a woman to ride in her car alone with a driver that is not a mahram to her because this is from the prohibited forms of privacy.


[08] Reported by Imaam Al-Bukhaaree (2/219) from the narration of Ibn ‘Abbaas radhi Allaahu anhu
[09] Reported by Imaam Al-Bukhaaree (6/158-159 from the narration of ‘Uqbah bin ‘Aamir radhi Allaahu anhu
[10] Reported by At-Tirmidhee (no. 1171) and a similar narration by Imaam Ahmad in his Musnad (1/18) both from the narration of ‘Umar bin Al-Khattaab radhi Allaahu anhu

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

Filed under: .Islam Sunnah Salafiyyah, Free Mixing, Women Tagged:, Shaykh Saalih Fawzaan

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