Important points to bring happiness in Family by Shaykh Afgani - Notes from The Righteous Wife event

Important points to bring happiness in Family by Shaykh Afgani - Notes from The Righteous Wife event

May 3, '09 7:28 PM for everyone

Just to share with You and Others

- Notes are from the Lecture of Shaky Abu Salah Al-Afgani translated by brother Abu Yusuf Khalifa from Yesterday's event "The Righteous Wife."

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The shaykh abu salah al-afgani begun by praising Allah and asking Allah to protect the noble muslimat here living in the state, and to preserve their deen and then the shaykh expressed his gratitude for the sisters them seeking knowledge, exerting themselves and attempting to seek knowledge, then shaykh said he was informed of the title and it was about "being a righteous wife to one's husband", shaykh said, this title truly in need of a great lecture, this title, which is a noble title, is in need of a great lecture. 

however, shaykh said, he will mention some important points that will be of an assistance to bring about happiness in the home.

first point: woman has to be mind  of Allah, and know that Allah is aware and watching them, so therefore, her statement and actions going to be in accordance to this matter, and she is going to deal wit h her husband and children in a manner pleasing to Allah, since she knows Allah is watching them - so she keeps the duty to Allah by behaving with her husband and children in a good manner.

shaykh said, when she does this, she brings about happiness for herself firstly and she brings about happiness for her husband secondly and she brings about happiness for her household thirdly.

then shaykh said, those who spent their life upon the fear of Allah, this is the true and happy life.

as Allah said, "Wheover does good, - whether the person male or female - and the person believes, then we will cause them to live a good life". and here the shaykh said, the happy and good life is based upon Imaan and based upon righteous actions.

the second point: the woman should be aware of the rights that her husband has over her, in order that she may implement and fulfill the rights that her husband has over her. and when she fulfills the right of her husband over her, then this will be a cause for her happiness and happiness for her husband as well as happiness within the home.

as the Prophet sallallahu alayhe said, "if the woman prays her five prayers and she fasts her fast, and she is obedient to her husband, she will enter the jannah of her Lord upon safety and security."

the third point: she should know her rights over her husband, so not only that she knows the rights of her husband over her, she also knows her rights over her husband, in order that she does not seek more than what is due to her, and not seek less than what is due to her. Rather she seeks that which is obligatory and that which is recommended.

so the person when is not aware of the rights of others, then it is a possibility, the individual will go overboard and transgress the bound in that which they are seeking for the person will be negligent in that affair.

and Allah said, "owe to the mutaffifin, - those who give less in measure and weight", those who when they have to receive measure they take in full, but when it is time for them to give measure, they give less in measure than due.

shaykh then mentioned that these characteristics that have been mentioned by Allah regarding these individuals, we find these characteristics in many of the households today.

as you have one of the spouses when it comes to receiving their rights, they want all of their rights, but when it comes to give you the rights others have over them, they do not give that which is upon them to give. this leads to enmity and hatred amongst the spouses.

and it is upon the rights to understand that the best house of the houses of the Muslims is the house of the prophet sallallahu alayhe wa sallam, and even in the house of the prophet there were some difference that took place.

so what is the remedy, then the shaykh directed us to two points: the shaykh said the remedy is returning back to the legislation.

then the shaykh mentioned the narration where the prophet sallallahu alayhe wa sallam said, the best woman are those who are *raguugh* - what is meant by this that when her husband is mad at her, she does not sleep and she stands by his side and put his hands on her hand and says, by Allah, i will not sleep until you are pleased with me.

the second point that shaykh mentioned is that the woman should be not be the cause for the angering of her husband. as if she was to anger her husband, this could be a cause for her prayer not to be accepted and other than that.

as the shaykh mentioned the hadith where the prophet sallallahu alayhe wa sallam said, any woman sleeps while her husband is angry with her, the angels - they curse her.

the woman - she wants to preserve these matters that have been mentioned, and search for the ways of happiness so that she can bring harmony and happiness in the home.

then shaykh mentioned, if there is two of doing that, then one is by way of sharia - legislation of islam, and another is by way of worldly affairs.

the way of sharia is mentioned already above and the worldly affair is by woman beautifying herself and changing the situations time to time according to that which is suitable in that which will bring about harmony in the home.

then shaykh mentioned it is upon both spouses to have fear of Allah, and to read the biography  of the prophet sallallahu alayhe wa sallamas well as the biographies of the wives of the prophet sallallahu alayhe wa sallam and in doing that the person will attain the guidance and true happiness.

then the shaykh mentioned, he advised us to read a book by Siddiq Hassan Khan call "The goodness of the family" - the ways of bringing about goodness for the family,and in that book there is beautiful points and principles that are connected to the family. Shaykh said, the sisters should read this book, if this work is translated, if not have someone translate this book for them insha-Allah for the contained benefit.

--> Excuse me for typos. 

Ruling on asking others to make dua

Ruling on asking others to make dua

O noble Sheikh!, what is the hukm on a Muslim asking a brother in Islam who he thinks is a good person to make dua for him when he is going for Hajj or on some other journey, and asking him to make dua for him in his absence? Because the Messenger (صلى الله عليه وسلم) praised Uways and urged his Sahaabah (رضوان الله عليهم) to ask him to make dua for them (the hadeeth of Uways al-Qurani was reported by Muslim, no. 2542). Did Shaykh al-Islam Ibn Taymiyah regard it as makrooh to do this and say that the hadeeth applied only to Uways? Please explain to us.

Praise be to Allaah.

Asking a person to make dua for you who you think will have his duas answered, either because of his righteousness or because he is going to a place where one hopes his duas will be answered, such as travelling or going for Hajj or ‘Umrah, etc., is ok in principle. But if there is the fear that something that is not right may result from it, such as the person who makes the request relying on the person whom he has asked, or always relying on other people with regard to matters in which he should call on his Lord, or there is the fear that the person of whom the request is made may become arrogant and think that he has reached such a level that people ask him to make dua for them, then this is sufficient reason not to do this, because in this case it leads to something that is not right. If it does not lead to something that is not right, then in principle it is permissible, but still we say that it should not be done, because it was not the custom of the Sahaabah (may Allaah be pleased with them) to ask one another to make dua for one another. The hadeeth in which the Prophet (صلى الله عليه وسلم) is reported to have said to ‘Umar, “Do not forget us in your dua, O my brother” (reported by Abu Dawood, no. 1498, and al-Tirmidhi, no. 3557) is a weak hadeeth and there is no proof that the Prophet (صلى الله عليه وسلم) said this.

With regard to the fact that the Sahaabah (may Allaah be pleased with them) asked the Prophet (صلى الله عليه وسلم) to make dua for them, it is well-known that no one else can reach the level of the Prophet (صلى الله عليه وسلم)so when ‘Ukaashah ibn Muhsan asked him to pray that he would be one of those who would enter Paradise without being called to account or being punished, he said, “You will be one of them” (reported by al-Bukhaari, no. 6541; Muslim, no. 216, 218, 220), and when another man came and asked the Prophet (صلى الله عليه وسلم) to ask Allaah to send them rain, he did so (reported by al-Bukhaari, no. 1013; Muslim, 897).

With regard to the Prophet (صلى الله عليه وسلم) advising his companions to ask Uways al-Qurani to make dua for them, this undoubtedly applied only in his case, and it is known that Uways was not on the same level as Abu Bakr or ‘Umar or ‘Uthmaan or ‘Ali, or other Sahaabah. The Prophet (صلى الله عليه وسلم) did not tell anyone among his Sahaabah to ask anyone to make dua for them.

To sum up, we can say: there is no sin in asking someone to make dua for you that you hope will have his dua answered, on the condition that this does not involve anything that is wrong, but it is better and more appropriate not to do this.

From Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen

حكم طلب الدعاء من الآخرين

السؤال:

فضيلة الشيخ! ما حكم طلب المسلم من أخيه المسلم الدعاء ممن يتوسم فيه الخير ، ويكون ذاهباً إلى الحج أو سفر غيره ، فيطلب منه الدعاء له بظهر الغيب لأن الرسول عليه الصلاة والسلام أثنى على أويس ، وحث الصحابة رضوان الله عليهم على طلب الدعاء منه حديث أويس القرني أخرجه مسلم رقم 2542 وهل كره شيخ الإسلام ابن تيمية ذلك ، وخص الحديث بأويس ، أفيدونا وفقكم الله .

الجواب:

الحمد لله

طلب الدعاء من الرجل الذي ترجى إجابته إما لصلاحه وإما لكونه يذهب إلى أماكن ترجى فيها إجابة الدعاء كالسفر والحج والعمرة وما أشبه ذلك ، هو في الأصل لا بأس به ، لكن إذا كان يخشى منه محذور ، كما لو خشي من اتكال الطالب على دعاء المطلوب ، وأن يكون دائماً متكلاً على غيره فيما يدعو به ربه ـ أو يخشى منه أن يُعجَب المطلوب بنفسه ، ويظن أنه وصل إلى حد يطلب منه الدعاء فيلحقه الغرور ، فهذا يمنع لاشتماله على محذور وأما إذا لم يشتمل على محذور فالأصل فيه الجواز لكن مع ذلك نقول لا ينبغي ، لأنه ليسمن عادة الصحابة رضي الله عنهم أن يتواصى بعضهم بعضاً بالدعاء ، وأما ما يروى أن النبي صلى الله عليه وسلم قال لعمر : ( لا تنسنا يا أخي من صالح دعائك ) أخرجه أبو داود رقم 1498 ، والترمذي رقم 3557 فإنه ضعيف لا يصح عن النبي صلى الله عليه وسلم .
وأما سؤال بعض الصحابة رضي الله عنهم لرسول الله صلى الله عليه وسلم الدعاء ، فمن المعلوم أنه لا أحد يصل إلى مرتبة النبي صلى الله عليه وسلم ، وإلا فقد طلب منه عكاشة بن محصن أن يدعو له فجعله من الذين يدخلون الجنة بلا حساب ولا عذاب ، فقال : أنت منهم أخرجه البخاري رقم 6541 ، ومسلم رقم 216، 218 ، 220 ودخل رجل يسأله أن يسأل الله الغيث لهم فسأله أخرجه البخاري رقم 1013 ، ومسلم رقم 897.

وأما إيصاء النبي للصحابة أن يطلبوا من أويس القرني أن يدعو لهم فهذا لا شك أنه خاص به ، وإلا فمن المعلوم أن أويساً ليس مثل أبي بكر ولا عمر ولا عثمان ولا علي ، ولا غيره من الصحابة ، ومع ذلك لم يوص أحداً من أصحابه أن يطلب من أحدهم أن يدعو لهم .

وخلاصة الجواب أن نقول : إنه لا بأس بطلب الدعاء ممن ترجى إجابته ، بشرط ألا يتضمن ذلك محذوراً ، ومع هذا فإن تركه أفضل وأولى .

لقاء الباب المفتوح لابن عثيمين

Download the book here:

http://www.box.net/shared/ys8ov785dn

Sending Salah Upon the Prophet

Sending Salah Upon the Prophet

Sallallahu alayhe wa sallam

Compilation from Tafseer Ibn Kather

 

 

Table of Content:

Chapter One: The Command to say Salah upon the Prophet – p. 1

Chapter Two: The Virtues of saying Salah upon the Prophet – p. 2

Chapter Three: Occasions for saying Salah upon Him – p. 4

Chapter Four: Saying Salah upon the Prophet before the Supplication – p. 4

Chapter Five: It is recommend to conclude supplication with Salah upon the Prophet – p. 5

 

Chapter One: The Command to say Salah upon the Prophet

Allah, the Most High said in His Noble Book, “Allah sends His Salah on the Prophet, and also His angels (do so). O you who believe! Send your Salah on him, and greet him with Taslim.” [Al-Ahzab 33:56]

First Hadeeth: Al-Bukhari said: "Abu Al-`Aliyah said: "Allah's Salah is His praising him before the angels, and the Salah of the angels is their supplication.'' Ibn `Abbas said: "They send blessings.'' Abu `Isa At-Tirmidhi said: "This was narrated from Sufyan Ath-Thawri and other scholars, who said: `The Salah of the Lord is mercy, and the Salah of the angels is their seeking forgiveness. There are Mutawatir Hadiths narrated from the Messenger of Allah commanding us to send blessings on him and how we should say Salah upon him. We will mention as many of them as we can, if Allah wills, and Allah is the One Whose help we seek. In his Tafsir of this Ayah, Al-Bukhari recorded that Ka`b bin `Ujrah said, "It was said, `O Messenger of Allah, with regard to sending Salam upon you, we know about this, but how about Salah'

He said: (Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.'')'' Imam Ahmad recorded that Ibn Abi Layla said that Ka`b bin `Ujrah met him and said, "Shall I not give you a gift The Messenger of Allah came out to us and we said, `O Messenger of Allah! We know how to send Salam upon you, but how can we send Salah'

He said: (Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.'')'' This Hadith has been recorded by the Group in their books with different chains of narration.

Another Hadith: Al-Bukhari recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said: "We said, `O Messenger of Allah, this is the Salam upon you, but how do we send Salah upon you'

He said: (Say: "O Allah, send Your Salah upon Muhammad, Your servant and Messenger, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim.'')''

Abu Salih narrated that Layth said: (Upon Muhammad and upon the family of Muhammad as You sent Your blessings upon the family of Ibrahim.)

Ibrahim bin Hamzah told that, Ibn Abi Hazim and Ad-Darawardi told, that Yazid, i.e., Ibn Al-Had said: (As You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and the family of Muhammad, as You sent Your blessings upon Ibrahim and the family of Ibrahim.) This was also recorded by An-Nasa'i and Ibn Majah.

Another Hadeeth: Imam Ahmad recorded from Abu Humayd As-Sa`idi that they said: "O Messenger of Allah, how can we send Salah upon you'' He said, (Say: "O Allah, send Your Salah upon Muhammad and his wives and offspring, as You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and his wives and offspring, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.'')'' It was also recorded by the rest of the Group, apart from At-Tirmidhi.

Another Hadeeth: Muslim recorded that Abu Mas`ud Al-Ansari said: "We came to the Messenger of Allah and we were with Sa`d bin `Ubadah. Bashir bin Sa`d said to him, `Allah has commanded us to send Salah upon you, O Messenger of Allah. How can we send Salah upon you' The Messenger of Allah remained quiet for so long that we wished that he had not asked him, then the Messenger of Allah said:

(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim among all people, verily You are Most Praiseworthy, Most Glorious.'' And the Salam is as you know.)'' This was also recorded by Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Jarir. At-Tirmidhi said, "It is Hasan Sahih.''

 

Chapter Two: The Virtue of saying Salah upon the Prophet

Another Hadith At-Tirmidhi recorded that Ubayy bin Ka`b said: "When two thirds of the night had passed, the Messenger of Allah would get up and say,

(O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed by the second blast, death has come with all its horrors, death has come with all its horrors.)'' Ubayy said, "I said, `O Messenger of Allah, I send a lot of Salah upon you, how much of my prayer should be Salah upon you' He said,

(Whatever you want.) I said, `A quarter' He said, (Whatever you want, but if you increase it, it will be better for you.)

I said, `Half' He said, (Whatever you want, but if you increase it, it will be better for you.) I said, `Two thirds' He said, (Whatever you want, but if you increase it, it will be better for you.)

I said, `Should I make my whole prayer for you' He said, (This would be sufficient to relieve your distress and earn you forgiveness of your sins.)'' Then he said: "This is a Hasan Hadith.''

Another Hadeeth: Imam Ahmad recorded that Abu Talhah said that the Messenger of Allah came one day looking happy. They said, "O Messenger of Allah, we see that you look happy.'' He said,

(The angel came to me and told me, "O Muhammad, would it not please you if your Lord, may He be glorified, says: `No member of your Ummah sends Salah upon you but I send Salah upon him tenfold, and no member of your Ummah sends greetings of Salam upon you but I send greetings of Salam upon him tenfold''' I said, "Of course.'') This was also recorded by An-Nasa'i.

Another Chain of Hadeeth: Imam Ahmad recorded that Abu Talhah Al-Ansari said: "One morning the Messenger of Allah was in a cheerful mood and looked happy. They said, `O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said,

(Of course just now someone ï´¿an angelï´¾ came to me from my Lord and said, "Whoever among your Ummah sends Salah upon you, Allah will record for him ten good deeds and will erase for him ten evil deeds, and will raise his status by ten degrees, and will return his greeting with something similar to it.'')'' This is also a good chain, although they (Al-Bukhari and Muslim) did not report it.

Another Hadeeth: Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i recorded that Abu Hurayrah, may Allah be pleased with him, said: "The Messenger of Allah said:

(Whoever sends one Salah upon me, Allah will send ten upon him.) At-Tirmidhi said: "This is a Sahih Hasan Hadith. On the same topic, narrations come from `Abdur-Rahman bin `Awf, `Amir bin Rabi`ah, `Ammar, Abu Talhah, Anas and Ubayy bin Ka`b.''

Another Hadeeth: Imam Ahmad recorded from Abu Hurayrah that the Prophet said:

(Send Salah upon me, for this is Zakah for you, and ask Allah to grant me Al-Wasilah, for it is a position in the highest part of Paradise which only one man will attain, and I hope that I will be the one.) This was recorded only by Ahmad.

Another Hadeeth: Imam Ahmad recorded that Al-Husayn bin `Ali said that the Messenger of Allah said:

(The miser is the one in whose presence I am mentioned, then he does not send Salah upon me.) Abu Sa`id said:

(...and he does not send Salah upon me.) This was also recorded by At-Tirmidhi, who then said: "This Hadith is Hasan Gharib, Sahih.''

Another Hadeeth: At-Tirmidhi recorded that Abu Hurayrah said: "The Messenger of Allah said:

(May he be humiliated, the man in whose presence I am mentioned and he does not send Salah upon me; may he be humiliated, the man who sees the month of Ramadan come and go, and he is not forgiven; may he be humiliated, the man whose parents live to old age and they do not cause him to be granted admittance to Paradise.)'' Then he (At-Tirmidhi) said: "Hasan Gharib.''

 

Chapter Three: Occasions for saying Salah upon Him

It is reported that we should send blessings upon him on many occasions, such as following the call to prayer, as in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr bin Al-`As, who said that he heard the Messenger of Allah say:

(When you hear the Mu'adhdhin, repeat what he says, then send Salah upon me, for whoever sends Salah upon me, Allah will send Salah upon him tenfold. Then ask Allah to grant me Al-Wasilah, which is a status in Paradise to which only one of the servants of Allah will be entitled, and I hope that I will be the one. Whoever asks Allah for Al-Wasilah for me, it will be permitted for me to intercede for him.) This was recorded by Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i. Other occasions when we should send Salah upon the Prophet include when entering or exiting the Masjid, because of the Hadith recorded by Imam Ahmad from Fatimah, the daughter of the Messenger of Allah who said: "When the Messenger of Allah entered the Masjid, he would send Salah and Salam upon Muhammad, and say,

(O Allah, forgive me my sins and open for me the gates of Your mercy) When he exited, he would send Salah and Salam upon Muhammad, and say,

(O Allah, forgive me my sins and open for me the gates of Your bounty.)'' We should also send Salah upon him during the Funeral prayer. The Sunnah is to recite Surat Al-Fatihah following the first Takbir, to send Salah upon the Prophet during the second Takbir, to make supplication for the deceased during the third Takbir, and in the fourth Takbir to say, "O Allah, do not deprive us of his reward, and do not test us after him.'' Ash-Shafi`i, may Allah have mercy on him, recorded that Abu Umamah bin Sahl bin Hunayf was told by one of the Companions of the Prophet that the Sunnah in the funeral prayer is for the Imam to pronounce the Takbir, then to recite Surat Al-Fatihah silently after the first Takbir, then to send Salah upon the Prophet then to offer sincere supplication for the deceased, but not to recite any Qur'an in any of the Takbirs, then to conclude by saying Salam silently. An-Nasa'i also recorded this from Abu Umamah, who said, "This is from the Sunnah,'' and he mentioned it. According to the correct view, such a statement reported from a Companion carries the ruling of Marfu`

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Chapter Four: Saying Salah upon the Prophet before the Supplication

Imam Ahmad, Abu Dawud and At-Tirmidhi reported the following Hadith and graded it Sahih; An-Nasa'i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin `Ubayd, may Allah be pleased with him, said: "The Messenger of Allah heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet . The Messenger of Allah said:

(This man is rushing.) Then he called him over and said, to him or to someone else,

(When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.)''

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Chapter Five: It is recommended to conclude supplications with Salah upon the Prophet.

At-Tirmidhi recorded that `Umar bin Al-Khattab said: "A supplication remains suspended between heaven and earth and does not ascend any further until you send Salah upon your Prophet.'' This was also narrated by Mu`adh bin Al-Harith from Abu Qurrah from Sa`id bin Al-Musayyib from `Umar, as a saying of the Prophet . It was also recorded by Razin bin Mu`awiyah in his book, where he also attributed it to the Prophet reporting that he said:

(A supplication remains suspended between heaven and earth and does not ascend any further until a person sends Salah on me. Do not treat me like a spare water container, send Salah upon me at the beginning of your supplication, at the end and in the middle.) hSending Salah upon the Prophet is even more strongly encouraged in the Qunut supplication. Ahmad, the Sunan compilers, Ibn Khuzaymah, Ibn Hibban and Al-Hakim recorded that Al-Hasan bin `Ali, may Allah be pleased with him, said: "The Messenger of Allah taught me some words to say during Al-Witr:

("O Allah, guide me along with those whom You have guided, grant me health along with those to whom You have granted health, be an ally to me along with those to whom You are an ally, and bless me for that which You have bestowed. Protect me from the evil You have decreed, for verily You decree and none can decree over You. Verily, he whom You show allegiance to is never abased and he whom You take as an enemy is never honored and mighty, O our Lord, blessed and Exalted are You.'')'' In his Sunan, An-Nasa'i has the addition,

("and may Allah bless Muhammad.'') at the end of this Qunut. It is also recommended to say plenty of Salah upon him on Friday and on the eve of Friday. Imam Ahmad recorded that Aws bin Aws Ath-Thaqafi, may Allah be pleased with him, said: "The Messenger of Allah said:

(One of the best of your days is Friday; on this day Adam was created and died, on this day the Trumpet (Sur) will be blown and all will have swoon away. So on this day send plenty of Salah upon me, for your Salah will be presented to me.) They said, `O Messenger of Allah, how will they be shown to you after your body has dispersed into the earth' He said,

(Allah has forbidden the earth to consume the bodies of the Prophets. )'' This was also recorded by Abu Dawud, An-Nasa'i and Ibn Majah, and it was graded Sahih by Ibn Khuzaymah, Ibn Hibban, Ad-Daraqutni and An-Nawawi in Al-Adhkar.

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Wa Al-Hamdulillah

The Path of Ahl As-Sunnah Wal-Jama'ah and Brotherhood Among Muslims

The Path of Ahl As-Sunnah Wal-Jama'ah and Brotherhood Among Muslims

Apr 30, '09 4:59 PM for everyone

[Excerpt from the book 'Aqeedatu Waasitiyah'  (Creed of the Middle Path) by Ibn Taymiyyah]

The path of the people of the Sunnah and the Jama'ah is following the Prophet's Tradition both inwardly and outwardly, and following the foot- steps of the early Muslims, both the Muhajirun (Emigrants) and the Ansar (Helpers), and following the Prophet's recommendation: "Hold on to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on to it firmly. And beware of heretical innovations (Bid'ah) because each heretical innovation (Bid'ah) is a falsehood and each false- hood is a deviation from the right path." (Reported by Ahmad Ibn Hanbal Abu Dawud, at-Tirmidhi who said it is a good and sound hadith, and Ibn Majah)

The people of the Sunnah know that the most truthful words are Allah's Words over the words of all people, and they put the guidance of Muhammad (peace be upon him) ahead of the guidance of all people. Because of all this they are called the People of the Book and the Sunnah. They are called the People of the Community because community means unity and its opposite is disunity.

The term Jama'ah became a name for the unified people themselves and al-Ijma' (consensus) is the third pillar on which people depend for 'ilm (knowledge) and din (faith).

By these three pillars (Qur'an, Sunnah, and Ijma') is measured all that people follow of inward or outward words and acts which have any relation to din (faith) and to the controlled ijma' of the righteous ancestors since after them the disagreement increased, and the 'Ummah dispersed.

BROTHERHOOD AMONG MUSLIMS

By these fundamentals, then, they bid good deeds and forbid objectionable deeds in accordance with what the Shari'ahordains. And they believe in practicing Hajj (pilgrimage) and Jihad (struggle for the cause of Allah), in attending Friday communal prayers and the holidays with the leaders, be they pious or wicked, and in observing the community prayers. They believe in advising the 'Ummah, and they indoctrinate themselves with the Prophet's saying: "A believer is for a believer just as all the parts of an edifice support each other." (Reported by al-Bukhari and Muslim)

The Prophet (peace be upon him) intermixed his fingers while saying this.

And [they indoctrinate themselves with] the saying of [the Prophet] (peace be upon him): "The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and sleeplessness." (Reported by al-Bukhari and Muslim)

[Ahl as-Sunnah] bid people persevere when calamity strikes, and are thankful in the time of life's ease, and are accepting in the fulfillment of Allah's Irreversible Decree. They call on people to practice noble manners and good deeds, and to indoctrinate themselves with the Prophet's saying: "A perfect faith belongs to a believer with good manners." (Reported by Ibn Hanbal and at-Tirmidhi who said it is good and sound hadith)

[Ahl as-Sunnah] urge people to mend the relations with those who have broken with them, to give to those who have deprived them, and to forgive those who have done injustice to them. They order people to keep filial piety, to be good to other relatives, to be good neighbors, to treat orphans, wayfarers and the poor kindly and to be gentle and humane to the slave. They forbid bragging, arrogance and transgression. They prevent people from feeling superior over others, rightly or wrongly. And they bid people use high manners and prohibit them from pursuing trifles. All that they say or do of the above, or of other than it, in all of it they follow the Book (The Qur'an) and the Sunnah. Their "path" is the religion of Islam, for which Allah sent Muhammad (peace be upon him).

But for all this, the Prophet (peace be upon him) foretold: "That his 'Ummah will split into seventy-three factions, all of them in Hell except one: The Jama'ah (the Community)." (Reported by Ahmad Ibn Hanbal)

And (the Prophet) (peace be upon him) said in another hadith: "They are those who will follow what I am and what my companions are today." (at-Tirmidhi)

Those referred to in this saying, those who hold firmly to pure, unadulterated Islam, became the people of the Sunnah and theJama'ah. Amongst them are the Siddiqs, the martyrs, the righteous, included in them are the cairns of guidance, the lamps for darkness, the masters of memorable merits, the ever-remembered virtues; Among them are the Abdal 1 the Imams about whose judgment and understanding all Muslims agree. These are the victorious ones about whom the Prophet (peace be upon him) said: "A group of my 'Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment." (al-Bukhari and Muslim)

Thus, we ask Allah ,The Great "to make us part of them, and not to let our hearts swerve after He has guided us and to bestow on us Mercy from Him. Indeed, He is, The Generous. Allah knows best."

May Allah's many blessings and greetings be upon Muhammad, his family, and his companions.

Footnotes

1. Al-Abdal certain righteous persons, of whom the world is never destitute; when one dies, Allah substituting another in his place. Certain persons by means of whom Allah rules the earth; consisting of seventy men, according to their assertion, of whom the earth is never destitute; forty of whom are in Syria, and thirty in the other countries; none of them dying without another's supplying his place, from the rest of mankind; and therefore they are named Abdal.

Wa-ahhira da'wana: "Al-Hamdu lil-Lahi Rabbi al-'Alamin, was-salatu was- salamu 'ala ashrafl al-mursalin, Sayyidina Muhammad, wa-'ala alihi wa-sahbihi ajma'in wa-man walahum ila yawmi ad-din. Allahumma ighfir li wa-li- walidayya, wa-arhamhuma ha-ma rabbayani saghiran."

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From the Completeness of a Man is Love for His Wives

From the Completeness of a Man is Love for His Wives

Wednesday, 30 May 2007

By Imaam Ibnul-Qayyim al-Jawziyyah (d. 751H) In his tremendous work ‘Ad-Daa wad-Dawaa’ (The sickness and its cure), Ibnul-Qayyim brings the chapter: From the completeness of a man is love for his wives. He states: “As for love for one’s wives then there is no blame in loving them, rather it is from his completeness, and Allaah has blessed His worshippers with it (love)...  Download   3 Pages    57KB From the narration of Sa’eed ibn Jubayr who said: “Ibn Abbaas asked me: “Have you married yet?” I answered no, so he said: “Marry! For the best of this ummah are those with the most women.” Collected by Al-Bukhaaree in the book of Marriage, chapter: Plurality of Women [no. 5069]. In his tremendous work ‘Ad-Daa wad-Dawaa’ (The sickness and its cure), Ibnul-Qayyim brings the chapter: From the completeness of a man is love for his wives. He states: “As for love for one’s wives then there is no blame in loving them, rather it is from his completeness, and Allaah has blessed His worshippers with it (love), He said,  “And from His signs is this, that He created for you wives from among yourselves, that you may find comfort in them, and placed between you love and mercy. Verily in that are indeed signs for a people who reflect.” [Sooratur-Room, 30:21] Translated by Abul-Hasan Maalik Aadaam al-Akhdar

CHOOSING THE SHAIKHS AND SCHOLARS WITH WHOM YOU SHOULD LEARN

Chapter Nine

CHOOSING THE SHAIKHS AND SCHOLARS WITH WHOM YOU SHOULD LEARN

In the saying of Allaah's Messenger (sallallahu alayhi wa sallam) to 'Umar Ibn al-Khattaab (radiyallaahu 'anhu), "This was Jibreel, he came to teach you your Religion," is an indication for the student of knowledge to turn his face toward the people of knowledge, the wise and learned scholars those whose fame for having taqwaa is widespread, whose reliability is established, those whose uprightness upon the Religion is known.

This Knowledge is your Religion

The Pious Predecessors have indicated this point that is such that it rescues from ignorance and protects those who follow and apply it from misguidance. The noble taabi'ee Muhammad Ibn Seereen said, "Indeed this knowledge is the Religion so look and see from whom you arc taking your religion."

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This is because the knowledge is carried by the trustworthy ones. So it is right and proper that this is whom it is taken from. Just as Aboo Moosaa 'Eesaa ibn Sabeeh said, "It is authentic from the Prophet (sallallahu alayhi wa sallam) that he said, ‘This knowledge will be carried in every generation by the trustworthy ones, those who will repel from it the changes of those going beyond bounds, the misinterpretations of the ignorant, and the false claims of the liars.’

^{94 So the correct way of knowledge is that it should be taken from those who have this as their way and}

their description."

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Therefore it is befitting that you distinguish between the scholars of the people of Sunnah

and those of the people of bid'ah (innovation) just as Muhammad Ibn Seereen (may Allaah have mercy on him) said, "They had not used to ask about the chain of narration but when the fitnah

^{96 occurred they said, `Name your men to us.' So as for the people of the Sunnah then their narrations would be accepted, and as for the people of innovation, their narrations would not he accepted." 97}

Likewise it is befitting that one distinguishes the people of understanding and accepts from them, because every knowledge has its people who are known with it and known through it. Maalik Ibn Anas (may Allaah have mercy on him) said, "This knowledge is Religion so look to see from whom you take your Religion. I met seventy people who would say, `So and so said Allaah's Messenger (sallallahu alayhi wa sallam) said that ...' (i.e., men from the Taabi'een) at the pillars of the mosque, and he indicated that the mosque of the Prophet (sallallahu alayhi wa sallam) but I didn't take anything from them. But if one of them were given some wealth he would have proved trustworthy. Because they were not from the people of this affair; and when Muhammad ibn Muslim Ibn 'Ubaydullaah ibn 'Abdullaah Ibn Shihaab (az-Zuhree) comes, the people crowd around his door."

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93 From the introduction of Muslim to his Saheeh, with an authentic chain of narration. 94 Hasan due to its supports as I have shown in a separate treatise. 95 Al-Jaami' li Akhlaaqir-Raawee wa Aadaabis-Saami', (1/129). 96 i.e., the fitnah of the liar, al-Mukhtaar ibn 'Ubayd ath-Thaqafee who claimed revelation and offered large sums of money for the people to fabricate ahadeeth. His appearance was foretold by the Prophet (sallallahu alayhi wa sallam) in his saying, "There will come amongst Thaqeef a great liar and a great murderer." Reported by Muslim (Eng. trans. vol. 4, p. 1351, no. 6176). He perished in 67 H [Trans. note]. 97 Reported by Muslim in the introduction to his `saheeh' (1/15) with an authentic chain of narration. 98 Al-Faqeeh wal-Mutafaqqih, (2/98)

Some Pearls from the Sayings of the People of Knowledge

This point has been indicated by the people of knowledge in their works in order to protect and to prepare for the future so that this knowledge would not fall into the arms of the false claimants, "Those people whose tree sprouted in a barren land, those who compete for prominence before they have matured, those who turn into raisins before they have become grapes, those who throw themselves upon the station of knowledge to give verdicts and to author works, and those who intrude upon the pinnacle belonging to the trustworthy predecessors of this ummah. So these people settle themselves in the courtyards belonging to knowledge, and are only intent upon demolishing its sanctity and tearing down its protective fence."

And the boldness of these people has only been increased by the common folk and their likes attending their circles in amazement listening to their stories with delight. Al-Khateeb al-Baghdaadee said in, Al-Faqeeh wal Mutafaqqih (2/96), "It is befitting for the student that he should turn his attention to those scholars who are famous for their practise of the Religion. Those who are known for their good and for their repute upon good in the Religion." Then he said, "He should be such that he is characterised by patience, mildness, modesty, and being kind, mild and tolerant with his companions, but who speaks the truth and gives sincere advice to the creation, and the rest of the praiseworthy attributes and beautiful characteristics."

And in his excellent book, AL-Jaami' li Akhlaaqir-Raawee (1/126~137) he placed a number of chapters which we shall mention:

The levels of narrators are not equal in their knowledge, so precedence should be given to those who have a higher chain of narration. If the scholars have chains of the same length and the student only wants to hear from some of them, he should pick the most famous of them for having sought hadeeth, those who are pointed out for their precision and understanding.

And if they are the same in their chains of narration and their understanding, then he should choose those who are noble and have lineage they have greater right.

All of this refers to those who have the precondition of being known to be straight and upright in their Religion, (those) for whom it is established that they are trustworthy and free from innovations. As for one who is not of this description, then you must turn away from him and not hear from him.

The scholars are agreed that hearing narration's from one about whom it is established that he is a sinner, then it is not allowed to hear from him, and flagrant sin (fisq) will be established by many affairs not particular to the field of hadeeth. As for those particular to hadeeth, then from them for example is that he fabricates texts of hadeeth and attributes them to Allaah's Messenger (sallallahu alayhi wa sallam) or fabricates their chains of narration. It is said that the very start of the investigation of hadeeth was due to this reason. Also from these reasons is that a person claims to hear from one whom he never met, this is why the scholars carefully reported the dates narrators were born and died. In this way narrations were found for scholars from those they were too young to have met. They also carefully recorded the attributes of scholars of hadeeth and their appearance and circumstances and through this a number of narrators were uncovered.

Regarding other narrators, then even though they were free of having fabricated narrations, and from claiming to have heard from those they did not meet, and avoided those characteristics that destroy trustworthiness, yet they did not possess written copies of the narrations they heard and so they had to narrate from memory alone. Then it is not correct to depend upon their narrations until well-grounded people of knowledge of narrations bear

witness in their favour-that they are from those who did indeed seek knowledge, take care of it, were precise about it and carefully memorised it. Then his precision and care is checked by mixing up narrations as a test for him.

If the narrator of hadeeth is from the people of innovated sects and ways that conflict with the truth, then narration's are not to be taken from him even if he has studied and memorised.

Beware of wasting or losing the knowledge

It is befitting for the students of the sharee'ah knowledge that they should be aware of the true reality of the affair, to be aware from whom they are taking their Religion. They should not seek it from the people of Innovation who will mislead them while they do not realise, because he (sallallahu alayhi wa sallam) said, "From the signs of the Last Hour is that knowledge will be sought from 'the small

ones. '"

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O Students of Knowledge! Awaken! Because this knowledge is Religion and be aware of whom you take your Religion from. Have I not conveyed the message? O Allaah! Bear witness.

CONCLUSION

May Allaah grant ud the best conclusion and grant us more besides. This is what I have been able to gather together in this short time and I ask Allaah that he conveys it to those people whom it befits and those who know its value, and who hasten to accept it and who call for it to become widespread.

And I know that this topic needs further elaboration, further breaking down, further joining, precision and exactness. However it is just an indication for those people who have been struck with inability to distinguish and thus have become mouthpieces for the claims of the deviant sects and for the beguiling and erroneous calls. Those who think that they are upon something but they are not upon anything at all, and the person who does not have something cannot give anything, even if a person may feel satisfied with something which he has not been given and may make claims to have that which he does not possess.

There is not space here in this conclusion except to repeat what Ibn 'Abdul-Barr said in his valuable book, Jaami' Bayaanil-'Ilm wa Fadlihi on page 6, "And I love that the one guided to it should examine it. And if the scholars had left aside gathering the reports and checking out the narrations, and had left the proof for every type of affair just as a chapter in a book and had left every type of knowledge just as a section of a book, then wisdom would have been nullified and knowledge would have been lost and passed away.

And even though a large part of the knowledge has passed away because due attention was not given, due to little care, due to pre-occupation with the worldly life and due to rushing for the worldly life-yet still, even so, Allaah causes His Religion to remain through a people even if they are few: those who protect the fundamentals for this ummah and who distinguish and check it's details. This is a bounty and a blessing from Allaah.

The people will always remain upon good as long as the first person lives long enough to teach the next one-because the passing away of knowledge comes about through the passing away of the scholars."

How Perfect You are O Allaah and free from all defects All praise is due to You I testify that none has the right to be worshipped but You

I seek Your forgiveness and turn repentantly to You

from the book manners of the scholars and students by shaykh salem alhilalee