Importance of Tawhed by Shaykh Muhammad As-Subayyal

Importance of Tawhed by Shaykh Muhammad As-Subayyal

 

Question: how to be safe from ghulu (extremism) in the religion, and how to be protected from partisanship and having association to individuals and groups?

 

Answer: it is through guarding the religion, and having taqwa of allah, and obeying allah and obeying the Messenger of Allah. (Learning the deen)

 

- having manner of qur'an as it was the character of our prophet as well as the character of the salaf.  (character of our prophet was that of qur'an).

 

- solution is sticking to the way of salaf, qur'an and sunanh and way of the salaf.

 

- some people go around and involve  themselves with that which does not concern themselves.

 

- problem is when we involve ourself with that which does not concern us, the prophet said: from the goodness of a muslim is to leave off that which does not concern him.

 

- solution: stick to the way of salaf, qur'an and sunnah.

 

- and do not busy yourself with those who are upon other than this way,

 

- this is why the prophet sallallahu alyhe wa sallam said stick to my sunnah, and sunnah of my rightly guided khalif.

 

- shaykh advised over and over again to stick to qur'an and sunnah and way of salaf.

 

----------------------------------the end-------------------------------2 extra ones for my beloved sisters, these are short, so here------------------------------

Question; can women wear pants under their jilbabs?

Answer: La bas, its ok, as long as it is the pants that are worn by women.

 

Question: is  it obligatory for women to wear black only? or they can wear other colors?

Answers: it is permissible for women to wear any colors they want, but it should not be something that are worn by men. for example, in Saudi men wear one types of clothing, it is not permissible for women to copy them. the sisters should wear their jilbab in way worn normally by sisters.

please NOTE: it is not word for word transcription rather meaning of what i heard. so do not call it transcription kindly. and if any mistake or such, let me know always. i do not permit editing of my notes without my knowledge, someone edited my notes from shadeed lecture, i do not permit it, if you do not understand, ask me and if you find mistakes let me know. but do not edit and say it is transcription. insha-allah. barak allahu feekum

The respect of an individual is the praise of the salafi scholars

Sheikh Ahmed Bazmoul on Seeking Knowledge (while being) Away From the Scholars

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

 

The Shaykh repeated the question and asked: Is the person an Arabic speaker or a non Arabic speaker?

 

The questioner responds that he is as Arabic speaker.

 

The Shaykh answers:

 

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able. All praise is for Allah Aza wa Jel, during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

 

This is done in the following ways:

 

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar. This is a means of seeking knowledge.

 

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

 

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who's classes are broadcasted on the Quran radio station (KSA). It is upon the individual to be consistent with this program . This is very good, but at the same time, I warn of some stations that have lessons with individuals who's affairs are not known or those who are known to have deviated from the salafi methodology. Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology, one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from. (Unclear sentence) Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe. And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so , do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don't know him then you should continue to ask until you find out about him.

 

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself. I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way! I warn you of this. I warn you from taking lessons from rooms who either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc.. Verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

 

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books. But in reading books there are also things one should be cautious of:

 

1. If a person does not have knowledge, he can misunderstand something

 

2. He may incorrectly pronounce words

 

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two. But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok. But he should be aware of the following matters:

 

1. He should refer to the speech of the scholars, not depend on his own understanding

 

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

 

3. When he is able to reach the Ulema, it is upon him to do so. To go to them, to refer back to them, to ask them

 

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu aleehe wa saleem) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought). But if a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information, verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

 

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

 

Article taken from www.sahab.net:

 

http://www.sahab.net/forums/showthread.php?t=336213

 

 

Mustafa G

Ruwais, United Arab Emirates

Please Read -only 4 short Q&A with major scholars,

---------- Forwarded message ----------
From: MasjidulMuslimeen@yahoogroups.com < MasjidulMuslimeen@yahoogroups.com>
Date: 10 Aug 2006 08:36:00 -0000
Subject: [MasjidulMuslimeen] Digest Number 124
To: MasjidulMuslimeen@yahoogroups.com

Questions Asked to The Scholars This Week

Wed Aug 9, 2006 5:19 am (PST)

Assalam u alaikum Just in case the first mail didn't go through, I have sent this back up mail with the questions posed to the scholars this week. 1. If a man intends to take on a second wife, does he have to tell his first wife his intention? Answer: He can tell her. There is nothing wrong in this. Questioner: But is it obligatory for him to tell her before he does so? Sheikh: He can tell her before, or after. Both are permissible, but he should tell her before so that she doesn't become suspicious of his actions when he is away. (Sheikh Ahmed an Najmee) 2. If a man intends on marrying a second wife, but he has pending debts, is it obligatory for him to pay his debts before he gets married a second time? Answer: This returns to the owner of the debt. If they allow the person to delay paying the debt until a later time so that they can get married, there is no problem with this. (Sheikh Ahmed an Najmee) 3. Is it permissible for the Muslims to supplicate for the victory of Hezbullah over Israel ? Answer: It is permissible for the Muslims to supplicate against Israel in general. We also supplicate that Allah supports Ahlu Sunnah against Israel and every other enemy. (Sheikh Ahmed an Najmee) 4. What is your opinion about Muhammed bin Saleh al Munajeed? Answer: From what has come to me, he is close to the way of the Ikwan al Muslimeen (Sheikh Ahmed an Najmee) Mustafa G. Ruwais, United Arab EmiratesMasjid ul MuslimeenQueens, NY

Establishing the Proof for Five Best Messengers of Allah

Establishing the Proof for

Five Best Messengers of Allah

Sura Al-Ahzab: (7. And when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam. We took from them a strong covenant.)

Allah tells us about the five Mighty Messengers with strong resolve and the other Prophets, how He took a covenant from them to establish the religion of Allah and convey His Message, and to cooperate and support one another, as Allah says: 

(And when Allah took the covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah, and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him.'' Allah said: "Do you agree, and will you take up My covenant'' They said: "We agree.'' He said: "Then bear witness; and I am with you among the witnesses.'') (3:81) This covenant was taken from them after their missions started. Elsewhere in the Qur'an, Allah mentions five by name, and these are the Mighty Messengers with strong resolve. They are also mentioned by name in this Ayah and in the Ayah: 

(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it.) (42:13) This is the covenant which Allah took from them, as He says: 

(And when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) This Ayah begins with the last Prophet, as a token of respect, may the blessings of Allah be upon him, then the names of the other Prophets are given in order, may the blessings of Allah be upon them. Ibn `Abbas said: "The strong covenant is Al-`Ahd (the covenant).

________________________________________________________________________

Sura As-Shura: (13. He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it. Intolerable for the idolators is that to which you call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.)

Allah says to this Ummah: 

(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you,) Allah mentions the first Messenger who was sent after Adam, that is, Nuh, peace be upon them, and the last of them is Muhammad . Then He mentions those who came in between them who were the Messengers of strong will, namely Ibrahim, Musa and `Isa bin Maryam. This Ayah mentions all five, just as they are also mentioned in the Ayah in Surat Al-Ahzab, where Allah says: 

(And (remember) when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) (33:7).

Taken from Tafsir Ibn Kathir.

8 characterisitcs of believing men and women.

8 characterisitcs of believing men and women.

 

Verily the Muslims(men and women) who believe, who are obedient to Allah, the men and women who are truthful in their speech and deeds, the men and women who are patient, the men and women who are humble before their Lord, the men and women who give Sadaqa, the men and women who observe the fast, the men and women who guard their chastity, and the men and women who remember Allah much with their hearts and tongues…Allah has prepared for them forgiveness and a great reward(Paradise)! 33:35

How does an 'aalim (scholar) commands one of the students to go and give duroos in one of the masaajid?

How does an 'aalim (scholar) commands one of the students to go and give duroos in one of the masaajid?

Sep 13, '07 1:14 AM for everyone

Q: How does a scholar choose the reader (meaning the one who reads the text for him during lectures)?

 

The Shaykh asked to be sure of the question: "Like someone who reads for the scholar?"  - Yes.

 

A: Usually the Shaykh takes one of his closest students that he knows to be very good in reading or he is good in seeking knowledge. Sometimes he chooses one who's not the best just so that he can correct his reading. That is the way he chooses the reader, but if the question is: How does an 'aalim (scholar) commands one of the students to go and give duroos in one of the masaajid?" - that is exactly how the doctor in the college recommends someone to be a teacher or to be a or medical doctor, etc. How? After putting him through many tests, exams and discussions until he knows how much knowledge the student has.

 

It's like what Imaam Maalik said: "I never started giving fataawaa or duroos until 70 of the scholars of Madeenah permitted me to do so." That's how the scholars usually recommend their students to teach knowledge.

 

Shaykh Muhammad al Maalikee

Masjid al Baraa - Jeddah KSA

Fri. Aug. 24th 2007

Who is to be called "Shaikh" in reality?

Who is to be called "Shaikh" in reality?

Filed under: General and Methodology and Contemporary Issues at 6:22 am

{{ Questioner: As salaamu alaikum wa rahmatu ALLAH wa barakatahu; is it correct to apply the term Shaikh to everyone from amongst the people. Especially since this term has become widely used, so we hope for some clarity in this.

Shaikh Ibn al-Uthaymeen: The term Shaikh in the Arabic language is not used except upon the kabeer (elder), either due to their being elder in age, or senior due to the level of knowledge they possess, or due to his wealth, and what is similar to this - and it is not applied to the sagheer (little one, i.e. little in age, knowledge, etc.) But as you have stated, it has become widespread now such that the ignorant person or the one who doesn't know anything is called "Shaikh", and this in my view is not befitting.

Because if you applied to this person the term "Shaikh" and he is ignorant and doesn't know, the people will be deceived by him. And they will think he has some knowledge with him, and they will consult him for fatwas (Islamic rulings) and other than that, and a great harm will result because of this.

And many of the people-we ask ALLAH to guide us and to guide them-they don't mind to give a fatwa if they are asked, even if they answer without knowledge. Because he thinks that if he says, "I don't know" this will decrease his status. But in reality if the person says about that which he does not know, "I don't know", then that is the completeness of his status. But the souls are accustomed to want to impress others, except those whom ALLAH the Mighty and Majestic protects from this. So what I see is that the term "Shaikh" is not applied except to those that deserve it, either by his age, or by his nobility, or due to sovereignty over his people, or because of his knowledge.

And in a like fashion some of the people apply the term "Imaam" to the common Scholars, even if this Scholar is from the blind followers, they say he is an "Imaam".  And this also is not befitting, it's befitting that the term "Imaam" should not be applied except on the one, who deserves to be an "Imaam", and he has followers, and his statements are held in high regard amongst the Muslims.

And finally, you gave the salaams as did the brother before you when you wanted to ask a question, and this is not from the Sunnah. Because the companions, may ALLAH be pleased with them, when they wanted to present a question to the Messenger of ALLAH peace and blessings are upon him, they would not give him the salaams except for the one who was arriving at the sitting, this is the one who would give the salaams. }}

The above is a summary translation taken from www.salafitalk.net from www.Sahab.net

http://www.sahab.net/forums/showthread.php?t=337788

The Hadeeth of the Eleven Women

The Hadeeth of the Eleven Women
Source: Saheeh Muslim
Article ID : MRG030001  [10213]  

--------------------------------------------------------------------------------

Muslim narrated the following hadith:

Isnad: Suleiman bin 'abd alRahman and 'Ali bin Hujr » 'Ibsai bin Bunus » Hisham bin 'Urwa » 'Abd Allah bin 'Urwah » 'Urwah

Narrated 'Aisha:

Eleven women sat (at a place) and promised and contracted that they would not conceal anything of the news of their husbands.

The first one said, "My husband is like the meat of a lean weak camel which is kept on the top of a mountain which is neither easy to climb, nor is the meat fat, so that one might put up with the trouble of fetching it."

The second one said, "I shall not relate my husband's news, for I fear that I may not be able to finish his story, for if I describe him, I will mention all his defects and bad traits."

The third one said, "My husband is a tall man; if I describe him (and he hears of that) he will divorce me, and if I keep quiet, he will neither divorce me nor treat me as a wife."

The fourth one said, "My husband is a moderate person like the night of Tihama which is neither hot nor cold. I am neither afraid of him, nor am I discontented with him."

The fifth one said, "My husband, when entering (the house) is a leopard, and when going out, is a lion. He does not ask about whatever is in the house."

The sixth one said, "If my husband eats. he eats too much (leaving the dishes empty), and if he drinks he leaves nothing, and if he sleeps he sleeps alone (away from me) covered in garments and does not stretch his hands here and there so as to know how I fare (get along)."

The seventh one said, "My husband is a wrong-doer or weak and foolish. All the defects are present in him. He may injure your head or your body or may do both."

The eighth one said, "My husband is soft to touch like a rabbit and smells like a Zarnab (a kind of good smelling grass)."

The ninth one said, "My husband is a tall generous man wearing a long strap for carrying his sword. His ashes are abundant and his house is near to the people who would easily consult him."

The tenth one said, "My husband is Malik, and what is Malik? Malik is greater than whatever I say about him. (He is beyond and above all praises which can come to my mind). Most of his camels are kept at home (ready to be slaughtered for the guests) and only a few are taken to the pastures. When the camels hear the sound of the lute (or the tambourine) they realize that they are going to be slaughtered for the guests."

The eleventh one said, "My husband is Abu Zar and what is Abu Zar (i.e., what should I say about him)? He has given me many ornaments and my ears are heavily loaded with them and my arms have become fat ( i.e., I have become fat). And he has pleased me, and I have become so happy that I feel proud of myself. He found me with my family who were mere owners of sheep and living in poverty, and brought me to a respected family having horses and camels and threshing and purifying grain . Whatever I say, he does not rebuke or insult me. When I sleep, I sleep till late in the morning, and when I drink water (or milk), I drink my fill. The mother of Abu Zar and what may one say in praise of the mother of Abu Zar? Her saddle bags were always full of provision and her house was spacious. As for the son of Abu Zar, what may one say of the son of Abu Zar? His bed is as narrow as an unsheathed sword and an arm of a kid (of four months) satisfies his hunger. As for the daughter of Abu Zar, she is obedient to her father and to her mother. She has a fat well-built body and that arouses the jealousy of her husband's other wife. As for the (maid) slave girl of Abu Zar, what may one say of the (maid) slavegirl of Abu Zar? She does not uncover our secrets but keeps them, and does not waste our provisions and does not leave the rubbish scattered everywhere in our house." The eleventh lady added, "One day it so happened that Abu Zar went out at the time when the milk was being milked from the animals, and he saw a woman who had two sons like two leopards playing with her two breasts. (On seeing her) he divorced me and married her. Thereafter I married a noble man who used to ride a fast tireless horse and keep a spear in his hand. He gave me many things, and also a pair of every kind of livestock and said, 'Eat (of this), O Um Zar, and give provision to your relatives." She added, "Yet, all those things which my second husband gave me could not fill the smallest utensil of Abu Zar's." 'Aisha then said: Allah's Apostle said to me, "I am to you as Abu Zar was to his wife Um Zar."

www.salafipublications.com

MY FIRST ENCOUNTER WITH A SCHOLAR WHO MAY NOT BE SUBSTITUTED

SHEIKH NASIR UD-DEEN AL-ALBANEE: MY FIRST ENCOUNTER WITH A SCHOLAR WHO MAY NOT BE SUBSTITUTED

By Mahmoud Ridha Murad

All praise is due to Allah Who made the scholars the heirs of the Prophets, and all praise is due to Him who made us of Ahlus-Sunnah wal-Jama'ah. Revivalists are rare breeds who come one at a time at the top of every hundred years. Therefore, the whole Ummah feels the loss of one, particularly by the students of knowledge and scholars.

Although the death of scholars like Bin Baz and Nasirud-Deen al-Albani, may Allah admit them into Jannat al-Firdaws, is grave calamity, yet it does not mean the end of the Muslim Ummah. Their death however is not like the death of an ordinary man regardless how influential or powerful he may be. The death of a scholar leaves behind a vacuum that is not easy to fill. The time will come when Muslims realize that Shaikh Nasirud-Deen al-Albani was a genuine revivalist, and a specialist in a science which is nowadays shun by many students because it requires endurance, perseverance and an amazing memory to retain texts and chains of narrators in correct and chronological order. Even those who take the chance and study it, many of them are content with the university curriculum, and do not pursue further studies of their own. Rather, they rely on researches that were made by scholars of the past. And when it comes to narrating a hadeeth, some of them do not retain the precise text, rather, they narrate its meaning or miss or change one word here and another there. When one of them is asked about the source of a hadeeth, he would say after some 'ahm, ahm. I think this or that Imam compiles it!

Shaikh Nasir did not attend regular schools or universities; he acquired his education studying under scholars and through his own research and studies, just like the Pious Predecessors. Yet he dwarfed doctoral Graduates who could not stand the chance of debating with him.

The arguments of those who differed with the Shaikh on certain Fiqh issues, such as the prohibition of wearing circular gold jewelry by women, and other issues, are too weak to stand the scrutiny of the Shaikh and his scholarly counter arguments.

About 17 years ago, I brought back with me from Kuwait a large number of cassette tapes of the Shaikh's lectures. I passed the time during the flight listening to them, one after another with full concentration. At times I used to rewind the tape more than once to make sure I did not miss even a word from his lecture.

Besides his warm voice that reaches the listener's heart, the Shaikh had a unique scientific method in subdividing the topic into various issues. He would handle each issue separately without straying from the main topic regardless how long it took him to elaborate on that issue. This is indicative of his vast knowledge, and powerful memory retention. He would entertain a question from one of the listeners during the course of the lecture, and he would answer it in details, and then go back to the very point where he left off before answering the question. There is no doubt that that was a trait of a genuine scholarship.

At times he would be deeply involved in a certain issue in his research, when suddenly a caller phones in to inquire about one particular hadeeth or seek a fatwa. The Shaikh would leave his work, and provide a detailed answer and give the caller the name of the reference, the name of the compiler, and even the page number. He would not give up until the caller is satisfied.

On the other hand, dealing with the Manhaj (methodology) issues was not common at that time. Scholars in Saudi and elsewhere restricted themselves to Aqeedah, Fiqh, or Targheeb and Tarheeb (making people hopeful of the mercy and His reward, and making them fearful of Allah and His punishment.) There was not a single scholar who discussed Manhaj issues. In fact it was the first time I heard someone not only making a reference to it, but also discussing it in detail. Having lived in variant Muslim societies, Shaikh Nasir stressed on the importance of combining between the sound Manhaj and the sound Aqeedah. This combination was clearly noticed in his lectures.

There was one particular lecture to which I listened many times. I consider it as a model-lecture to prove the significance of the Manhaj. The Shaikh in that lecture explains the Hadeeth of al-Eenah (Eenah transaction. He said that it is selling a commodity for a certain price to be paid at a certain period, and then buying it for less than the price for ready money.) That hadeeth is compiled by Abu Dawood and narrated by Ibn Umar, may Allah be pleased with them, who said: I heard the Messenger of Allah say: "If you deal with Eenah, and hold the cows' tails, and become content (with employing yourselves) with agriculture, and abandon jihad in the cause of Allah, Allah would permit your humiliation, and would not relieve you of it until you return to your Deen."

This means that all of the ailments to which the Prophet, may Allah exalt his mention, referred in the above hadeeth are the consequences of one root problem; the departure from methodology of applying Islam, and the only remedy is the return to it.

Returning to Islam necessitates returning to its pure sources, the Book of Allah and the Sunnah of His Messenger, may Allah exalt his mention, and understanding them as the Pious Predecessors understood them.

Due to the fact that the majority of the Muslims are ignorant of the Manhaj of the deviant sects, many of them are easily deceived by them believing they are good Muslims. Had they learnt the proper Manhaj, they would have realized that the only Muslim sect that will be delivered on the Day of Resurrection is Ahlus-Sunnah wal-Jama'ah.

It did not take me long before I listened to every tape of the Shaikh. I listened to some more than three or four times. Needless to say that afterwards, I bought or borrowed many other tapes of the Shaikh. Beside the science of hadeeth, the Shaikh dealt with the issues of Aqeedah, fundamentals of jurisprudence, Fiqh, Qur'anic commentary, Sirah, Arabic grammar, comparative studies of the madthahib, sectarian and many other issues of variant sciences.

The Shaikh encouraged students of knowledge to research and study on their own, and not to be content with school or university curricula. He also warned against following blindly one particular madth-hab, rather, one should follow the daleel (textual proof). He summed up his methodology in this regard in a beautiful manner in his book Sifat Salat an-Nabi. He said:

Since the main objective of this book is to show the format of the Prophet's prayer, then it is obvious that I do not restrict myself to one particular madth'hab. Rather, I quote only the authentic proofs, in conformity with the methodology of the traditionists in the past and present. Hence, this book will in sha Allah, assemble pieces of relevant information that I have collected from various reference book of Hadeeth and Fiqh regardless of their schools of Fiqh. He who follows this book (Sifat Salat an-Nabi, or the Format of the Prophet's Salah) will in sha Allah is among those whom Allah has guided 'to the truth over which they dispute, with His leave, and Allah guides whoever He pleases to the straight path.'

Having restricted myself to this methodology, i.e., adhering to the authentic Sunnah which I have pursued in this as well as in other books of mine which will be circulated by the Muslims, in sha Allah, I knew that it will not meet the satisfaction of all sects and madthahib. Rather, some or most of them will censure me verbally as well as in writing. But there is no harm in that; because I know that pleasing all people is an unattainable aim. But I also know that "he who pleases people through displeasing Allah, Allah would commit his affairs to people." (At-Tirmidthi)

It is enough for me to know that this is the right path that Allah has commanded the believers to pursue. Our Prophet, Muhammad, the best of all Messengers defined it. It is the same path that was pursued by the pious Predecessors of the Companions, the Tabi'een and those who followed them including the Four Imams to whose madthahib the assembly of believers adhere. All of the Four Imams are agreed that it is imperative to adhere to the Sunnah and to hold it as a term of reference, and reject everything, which opposes it regardless of how great, is the one who issues it. Because the Messenger of Allah is greater, and his methodology is the best. That is why I have pursued their guidance, followed their footsteps, and observed their command of adhering to the authentic hadeeth even if it contradicts their statements. Such commands have influenced me greatly in choosing this straight path, and turning away from blind taqleed (imitation.) May Allah reward them greatly on my behalf.

I was anxious to talk to this scholar, let alone seeing him. This finally took place when I made another trip to Kuwait, and visited the Society of Ihya' at-Turath al-Islami. I was very happy when one of its officials gave me the Shaikh's telephone number. At the time I had begun abridging and translating Ibn Katheer's exegeses, which required scrutinizing the Prophet's ahadeeth in it and pointing out their categories. I had to consult an authority on both, exegetical as well as hadeeth sciences.

Although it was costly to make overseas calls from Canada, yet it was greatly rewarding when I consulted the Grand mufti of Saudi Arabia, at the time, Shaikh Bin Baz, may Allah grant him mercy, and Shaikh Nasirud-Deen, may Allah grant him mercy, on the science of Hadeeth. From then on I communicated with Shaikh Nasir on regular bases.

During those calls, the Shaikh used to ask me about the Da'wah activities in N. America of which I briefed him, and of course I used to ask him questions and used to tape his answers and comments. Once I read to him the constitution of the Qur'an & Sunnah Society when I was its chairman, just to make sure that there were no violations in the Society's Manhaj. He listened patiently and commented on certain points without showing any sign of boredom.

I used to visit Saudi frequently. So I asked the Shaikh if he was going for Umrah so that I could adjust my itinerary to meet each other in Makkah. But he suggested that I visit him first. I was not able that year to stop in Amman. In fact it was only two or three years after when I managed to do so. He asked me to give him the date and time of my arrival. I did so and expected that he would send someone to the airport to receive me. This was honoring enough for me. I felt excited about the idea. I also gave the same information to his eminence, Sh. Muhammad Shaqrah.

I had never seen any picture of the Shaikh, so I could only imagine him as a dignified gray haired old man. Had I remembered that he was an Albanian, I would have probably envisaged a picture of his closer to reality.

I felt as if the flight took longer time than usual, and I wished the pilot would double the speed of the plane. When finally it landed, I felt like dashing through the passport point in the airport into the meeting hall. Alas! I had to wait for long before I reached that hall. There was Sh. Muhammad Shaqrah, whom I met for the first time, Ali Abdulhameed al-Halabi and another brother.

I thanked them for taking the trouble of coming to receive me, and I asked them about the Shaikh. Ali al-Halabi said: "The Shaikh is waiting for us." The first thing came to my mind was that the Shaikh was waiting for us in his residence. All I said was, 'Alhamdu lillah.' Having expected my reaction, Shaikh Ali looked at me and said: "The Shaikh is waiting for us outside in his car, for he could not bear standing for a long period of time." I looked at Ali back to make sure I heard him right. He looked at me as though he knew the effect of the surprise on me and said smiling. 'Yes, he is outside.' I was about to break in tears, but managed to control myself, and did not know what to say. 

Soon as the Shaikh saw us coming out of the hall, he opened his car door to come towards us. But I rushed to him to save him the trouble of walking. I looked at his shiny face and green eyes, his white straight haired beard and mustaches, and opened my arms to hug him. My arms could not encircle him for he was large. He then asked the brothers with an air of command to put my luggage in his car, and they did so obediently.

The excitement of being driven by a scholar made it difficult for me to carry on a long conversation with him. I remembered he was asking me questions about my family, my activities in the Society, and other questions of that nature. When we finally reached his house, which was on top of a hill, I was amazed of how he maneuvered the car through the narrow driveway and then into the car park. I took out my luggage, and went up the stairs while he took a simple electric lift that he later on told me that he designed and built because it was difficult for him to mount the stairs.

His study door was opened, and I went inside to see that there were other students of the Shaikh waiting for us. Someone made the introductions. I was asked about the da'wah in N. America, and activities of the Salafis, and the other sects. I gave them a brief account because I was anxious to hear the comments of the Shaikh, and his answers to their questions. That was my main concern.

I spent about a week in the Shaikh's resident, which I consider as a condensed course in the science of hadeeth and fiqh. In deed it was a rare opportunity, at least for a person like me who at the time was living about 15,000. miles away from this renowned scholar.

Due to the fact that there was no mosque nearby, I would call the adthan for Fajr prayer, and he would lead the Salah then we would move into the library where the Shaikh began his work. Two hours later, the breakfast would be ready which we shared with two of the Shaikh's aides. He used to talk while eating or listen to what they had to say.

Then the Shaikh would return to the library to resume his work until around 10 o'clock when he retired to his family's apartment. He would remain there until Dthuhr prayer followed by lunch and siesta.

After Asr prayer, the Shaikh stayed in the library and remained there until around midnight. That was the best part of the day. Some of his close students would come in and join us for the rest of the evening. Due to certain reasons that were beyond his will, the Shaikh's house was open only to his relatives and close students, not to visitors, let alone to public. They did not waste his time by idle talk or anything of that nature.. They would bring their questions concerning biographies of hadeeth narrators, their classifications and the hadeeth standards, and other issues on aqeedah or jurisprudence. He would answer them as if he was reading from a book.

There was another interesting period of that part of the day when the Shaikh began taking telephone calls and answering the questions of callers from all over the world. The phone never stopped ringing. As soon as one call was over, another would be waiting on line. We used to listen to the questions through a speakerphone. The topics varied widely.

He would give his answers according to the level of understanding of the caller. But he would not answer the question before he completely understood it, nor would he move from one point to another before he was sure that the caller understood the previous one. At times, he would repeat the point more than once without showing signs of frustration. He always used to ask the caller after answering his question whether he understood the answer.

One day the phone rang when the Shaikh was sitting in his library with some of his students. It was a female student of knowledge from Algeria, who used to call the Shaikh frequently. She said to him: Shaikh, I saw a dream last night. The Shaikh did not usually care much about interpreting dreams. But since he knew who she was, he allowed her to report to him her dream. She said: 'I saw the Prophet (saws) walking while there was an old man with white beard sitting on the side of the road. I asked the Prophet, may Allah exalt his mention, who that man was, and he said: This is Shaikh Nasirud-Deen al-Albani." At that point, the Shaikh broke in tears, and so did his students. In the meantime, the caller kept asking: 'Shaikh are you there? Are you there?' The Shaikh hung up, and gave his student a short speech about that fact that no one should take things for granted, for no one knows where will he end up. Or words to that effect.

Once the telephone period was over, he would listen to the comments or inquiries of his students on one of his answers, or would ask him questions relevant to some issues that were raised by callers. All of the questions and answers along with the comments of his students were taped. But unfortunately, the Shaikh did not keep the original tapes, and that was why he could not retrieve them from the fellow who was taping his sessions.

Knowing the Shaikh's love of the Sunnah of the Prophet (saws), it was not surprising to know that he listened to his students' funny incidents that occurred to them during the day. He himself would share with them an incident of his own. His Damascene dialect made his narrative more interesting.

Besides being a specialist in the science of hadeeth, the Shaikh, may Allah grant him mercy, also designed quite a few things in his home. One of them was the solar water-heater, which he showed me the next day of my arrival. He also designed an elevator for himself because it was difficult for him to climb up the stairs. He also devised a sundial that he placed on the roof of his house to show the exact prayer times, and other things.

There were other occasions that I really enjoyed. We used to receive invitations from his students for lunch, dinner, or even breakfast. He never refused any of them unless it was break fast, or when he was tied up with some important occupation. I enjoyed those occasions because they were attended by a large number of guests, which meant more questions and discussions.

One day we were invited for lunch by sh. Hassan al-Awaysheh. Among the guests was a young man who brought a message from Hikmatyar to Shaikh Naseruddeen al-Albani concerning the assassination of Shaikh Jamilur-Rahman, may Allah grant him mercy. The discussion was about the war in Afghanistan, and the assassination of Jamil Arrahman which was the topic of the hour. After the Shaikh opened the discussion and made his point, I asked his permission to share my views on the issue. The Shaikh looked at me in the face and noticed that I was irritated by Hikmatyar's representative, and said: 'In sha Allah.' I waited long hoping that he would give me the chance to speak.

The time for Asr prayer was due, so we went to the masjid to perform Salah, and then we returned to our host's house. When every one took his seat, the Shaikh looked at me and said, 'I think you have something to say.' I was just waiting for that moment, and did not hesitate to say: 'Certainly.'

Having said what I had in my mind, I felt relieved. Later on, I realized that the Shaikh had a valid reason for not giving me the chance to speak when first I asked his permission. He knew that the statements of the guest irritated me, and he wanted me to calm down before I uttered any word.

On the way home, I apologized to him for being unable to hide my emotion while making my point. Although he agreed that it was valid point, but he said: "As you know, it is hard for the ego to accept the truth. It is more so to accept it when it is presented in a sharp manner." I looked at him while he was driving, and gave him a smile tinted with a sense of guilt. I was unable to utter a word in response. I said to myself if these were the only words of wisdom I learnt from this great scholar during my stay with him, they would have been more than sufficient for me to take home.

One evening Shaikh Muhammad Shaqrah, may Allah preserve him, invited us for dinner. That night I felt sorry for having forgotten to bring along my tape recorder. The Shaikh at that night was in a good mood. There were only few of his devoted students with us, when he talked about his suffering in his life, and how he had to leave his father's residence with little amount of money and be on his own. His recollection moved him to tears, and we cried along with him. I hope some day I will be able to write about that part of the Shaikh's life which is not recorded in books.

Needless to say the duration of my visit flashed by when all of a sudden I realized that I had to pack for the return trip. The Shaikh insisted to take me to the airport, and I insisted that he should stay home. But he ignored my objection. Although I enjoyed his uninterrupted company for more than forty minutes, yet I felt guilty for taking him away from his work.

 

Successful indeed are the believers. Those who

[23] Surah Al-Mu'minun (The Believers)
Revealed in Makkah

1 قََدْ أَفْلَحَ الْمُؤْمِنُونَ

Successful indeed are the believers. (Al-Mu'minun 23:1)
 
2 الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ

Those who offer their Salât (prayers) with all solemnity and full submissiveness. (Al-Mu'minun 23:2)
  
3 وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ

And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden). (Al-Mu'minun 23:3)

4 وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ

And those who pay the Zakât . (Al-Mu'minun 23:4)

5 وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

And those who guard their chastity (i.e. private parts, from illegal sexual acts) (Al-Mu'minun 23:5)

6 إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame; (Al-Mu'minun 23:6)

7 فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ

But whoever seeks beyond that, then those are the transgressors; (Al-Mu'minun 23:7)
 
8 وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts etc.)[] and to their covenants; (Al-Mu'minun 23:8)

9 وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ

And those who strictly guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours). (Al-Mu'minun 23:9)

10 أُوْلَئِكَ هُمُ الْوَارِثُونَ

These are indeed the inheritors. (Al-Mu'minun 23:10)
 
11 الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

Who shall inherit the Firdaus (Paradise). They shall dwell therein forever. (Al-Mu'minun 23:11)

 

Defination of Islam

Defination of Islam: Islam is to submit to Allah with Tawheed, and surrendering one's full obedience to Allah, and leaving of shirk and innovation and their people (people of shirk and innovation). 

Proofs:

[003:019] Truly, the religion with Allâh is Islâm.

[005:003] And have chosen for you Islâm as your religion.

[039:054] "And turn in repentance and in obedience with true Faith (Islâmic Monotheism) to your Lord and submit to Him (in Islâm) before the torment comes upon you, (and) then you will not be helped.

[002.132] Then die not except in the Faith of Islâm (as Muslims – Islâmic Monotheism)."

[003:102] And die not except in a state of Islâm [as Muslims (with complete submission to Allâh)].

[003:083] Do they seek other than the religion of Allâh (the true Islâmic Monotheism worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.

[003:085] And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.

[019:048] "And I (ibrahim) shall turn away from you (his father) and from those whom you invoke besides Allâh. And I shall call upon my Lord and I hope that I shall not be unblest in my invocation to my Lord." [Shaykh Sahih ibn Sad as-Shuhaymee stated this aya as proof for last part of the def. of Islam in his lecture: What is Islam? Part 1; found at salafitapes.com]

From the book: "Beneficial Speech in establishing the evidences of Tawheed"

By: Shaykh muhammad ibn abdil-wahhab al-wasaabee

Pages: 11-13

NOTE: below is Def. of Islam along with its proof. alhamdulillah. something important and very basic for all of us to learn and know. please excuse me for not writing the def. exactly word for word from the book i cited b/c i read and wrote from memory, then i took proof citation and took from 'noble qur'an'. so that's how i missed having exact copy. otherwise all is same.

The Greatest Love of All

The Greatest Love of All
http://www.sisters-magazine.com/inspiration/the-greatest-love-of-all.html
 A heart-rending reminder of the ultimate love story from Umm Thameenah.

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). (Surah Al Baqarah:165)

If I asked you; have you ever felt true love, what would you say? Would you think about your spouse? Your children? Parents? Siblings? Or even friends? What would your answer be?

How many married sisters remember the day they glanced over at their husband and realised in that single moment, that they were in love? And how many sisters remember the day they gave birth and the love, joy and happiness that entered their hearts?

Although these examples are realities of life, the true love that I speak of is one that fills all hearts, without an atom’s weight left untouched.

Within our heart remains a void, one that can only truly be filled with love for The One who gave us life. The purest, most elevated and exalted type of love that exists is love for The One whom hearts were created to love. Hence, true satisfaction, true comfort and true love can only come from our Creator, Allah (SWT).

All except Allah (Swt) are loved for the love that they give in return. But He is loved for His own sake, in every respect. As a result, all goodness that occurs is one of its fruits and a branch from its roots. The love for Allah (Swt) is a love so great, it never ceases to be acknowledged, never exists without appreciation and brings about true blessings for the one that harbours such love.

When you love someone, you are willing to do anything to gain his pleasure. So what about our Lord (Swt)? Is He not worthy of having us please Him in all that we do? If the question of love was put to any Muslim, none would deny the love they have for Allah (Swt). However, the truth of the matter is, the love that is claimed does not truly exist in the heart, for if it did, the actions of the limbs would not be contrary to the claim. Thus, for a person to truly be a lover of Allah (Swt), their lives should show evidence of their love.

The true love that a servant feels for Allah (Swt) renders them completely at His service, and though a servant is fully aware that their Beloved is in no need of their actions, they continue to strive, nevertheless, so as to prove to their Lord the weight of their love. When one reaches the ultimate station of love: mahabbah, the heart becomes attached to Allah (Swt), to such an extent that it realises its complete need for and utter dependence upon its Lord (Swt). As a result, such a servant is constantly on guard to ensure that they hasten towards what is beloved to Him and leave that which might bring about His displeasure. When they speak, it is purely for Allah (Swt). When silence is observed, it is for Allah (Swt). They give for Allah and withhold for Allah. Never would their feet move, except for their Beloved and likewise their remaining still occurs only for His Sake (Swt). Such a servant is so overwhelmed by the love of their Beloved (Swt), that even difficulties and tests become a source of delight for them, as they remind themselves that it is from their Lord, thus should be accepted for Him.

Sisters, some may wonder why it is that they’ve never felt such a feeling for their Lord before, or why is it that their actions do not affirm their love for Allah (Swt). Let us remind ourselves that He (Swt) has not created anything that is sought after, without providing the causes and means that can lead to it. Thus, the question is: have we taken the time to discover what the causes and means are? If so, did we then take the appropriate steps to achieve this goal?

From some of the greatest ibaadah (acts of worship) outlined by Ibn Qayyim (rahimahullah), in his book ‘The Path to Guidance’, are ways through which, to gain love of Allah (Swt): “Increasing in the remembrance of Allah (Swt) with presence of heart, reflecting upon His Noble Words, acknowledging the tremendous bounty that Allah (Swt) Has bestowed upon you, standing before Him with presence of heart and due etiquette, attending the gatherings of the lovers of Allah (Swt), withholding from any statement, action or thought that will sever you from attaining the love and turning away from anything that may cut you off from any of these.”

Ibn Taymiyyah, Ibn Qayyim and other classical scholars (rahimahullah) have described Love of Allah (Swt) as the highest station that a servant will achieve, as it is the root of all good and the source of great blessings. So let us seek the aid of Allah (Swt) in acquiring this honourable characteristic, for it is only by His aid and assistance that such a quality can be attained.

Those who compete for this station find Allah (Swt) as their Guide and as is beautifully mentioned by Ibn Qayyim (rahimahullah):

‘It is the station for which the competitors compete;

To it do the workers fix their gaze;

for reaching its mark do the forerunners strive;

upon it do the lovers annihilate themselves;

and with its refreshing breeze do the worshippers revive themselves.

It is the heart’s strength, the soul’s nourishment and the eye’s splendour.’

Seek the love of Allah (Swt) by loving Him and strive for the ultimate goal, the best of all stations and the summit of all states.

So if I were to pose the question to you again: have you ever felt true love? Now, your answer might be different. But if I asked you: do you long to experience such a love? Without a doubt, your answer would be yes.

For love of Allah (Swt) is a sentiment, a sincere feeling of the heart that fills the servant with benevolence and affection for their Creator. When such an immense love enters the heart, it takes over the servant’s soul to the extent that one becomes overwhelmed and completely in awe of their Lord. It creates a realisation so intense, that comprehension seems too inconceivable, an honour so great, it almost renders it beyond worldly belief and yet it remains, most certainly, an achievable goal, by many means.

‘There is a servant, who has left his own soul behind,

who is attached to his Lord’s remembrance,

who is steadfast in fulfilling His rights;

who looks to Him with his heart,

his heart burning with the lights of His Divine awe.

The Almighty has raised for him the veils of the Unseen.

When he talks, it is for the sake of Allah;

when he utters, it is about Allah;

when he moves, it is by the command of Allah;

when he rests, it is with Allah.

He is for Allah, by Allah, with Allah.’

(Abu Bakr al-Kattani, sited in ‘The Exquisite Pearl: The journey to Allah & The home of the Hereafter’ by Ibn al-Qayyim)

Thus, with all the things we grow to love, never will we understand the meaning of true love until our hearts experience divine love – the greatest love of all: Love of Allah (Swt). With sincere striving we can become servants who, not only love Allah (Swt) with all their heart, but who have completely fallen in-love with Him (Swt).

Thus, let us love Him and sincerely serve Him more than anything. For lovers of Allah (Swt) are true servants of Allah (Swt).

Umm Thameenah is a postgraduate in Social Science, a qualified teacher, freelance writer and poet who incorporates life experiences, underpinned by lessons from the Qur’an and Sunnah into her writing to touch the hearts of readers.

The Excellence of Aaishah

The Excellence of Aaishah

Apr 27, '09 10:47 PM for everyone

Category:	Books
Genre:	Religion & Spirituality
Author:	Aboo Waheedah As-Salafee (compiler)

Alhamdulillah it was an amazing book, it is a gift for someone but i needed to finish to see what is given as gift, and also as i may not buy it for myself (still thinking if i should buy or not) i wanted to finish reading so as to benefit as much as Allah wills.

it was a beautiful book. i totally recommend to every brothers before every sisters, because subhan allah you could see how kind our prophet sallallahu alayhe wa sallam was to his wife and how much he loved her, and you could feel it. and then you could see how his noble beloved wife was to him, mash-Allah.

and may Allah guide us and give us tawpiq to follow her example, in her manners, and knowledge and worship of Allah, her humility, and humbleness. Allahu Akbar.

I hope Allah guides me and benefits me from i have learned and read from this book.

i will include one narration or 2 from the book that we can all benefit from:

"indeed people are forgetful of one of the best and greatest act of worship: humility and humbleness"

and

"glad tiding for the person who has in his book of recording of deeds, a lot of istighfaar (seeking forgiveness)"

- don't you think these 2 narrations of her are enough to suffice our life with. May Allah guide me. ameen.

----------------------- more on the book you can find here: http://almuflihoon.com/index.php?option=com_content&view=article&id=283:the-excellence-of-aaishah&catid=99:publications&Itemid=203

i bought from dar-us-salam store brooklyn, the shipping i think was bad, almost all books had damage on them, i tried best to find nice copy. i hope i did.

insha-allah...

Establishing the Evidence About Seven Heavens and Seven Earth

Establishing the Evidence About Seven Heavens and Seven Earth

Jul 29, '09 9:52 PM for everyone

﴿اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ وَمِنَ الاٌّرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الاٌّمْرُ بَيْنَهُنَّ لِّتَعْلَمُواْ أَنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا ﴾

(12. It is Allah Who has created seven heavens and of the earth the like thereof. His command descends between them, that you may know that Allah has power over all things, and that Allah surrounds all things with (His) knowledge.)
Allah the Exalted asserts His perfect power and infinite greatness, so that the great religion that He has legislated is honored and implemented,

﴿اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ﴾

(It is Allah Who has created seven heavens) Allah said in similar Ayat, like what Prophet Nuh said to his people,

﴿أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً ﴾

(See you not how Allah has created the seven heavens one above another) (71:15), and,

﴿تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ﴾

(The seven heavens and the earth and all that is therein, glorify him.) (17:44) Allah's statement,

﴿وَمِنَ الاٌّرْضِ مِثْلَهُنَّ﴾

(and of the earth the like thereof.) means, He created seven earths. In the Two Sahihs, there is a Hadith that states,

«مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِين»

(Whoever usurps the land of somebody unjustly, even if it was a mere hand span, then his neck will be encircled with it down to the seven earths.) And in Sahih Al-Bukhari the wording is:

«خُسِفَ بِهِ إِلَى سَبْعِ أَرَضِين»

(...he will sink down to the seven earths.) In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur'an and the Hadith without having proof. This is the end of the Tafsir of Surat At-Talaq, all the thanks and praise is due to Allah.