Do not express pleasure at the misfortune of a (Muslim) brother lest

Wathilah bin Al-Asqa (RadiAllaahu anhu), said:
The Messenger of Allaah (SalAllaahu alaihe wa sallam) said, " Do not express pleasure at the misfortune of a (Muslim) brother lest Allaah should bestow mercy upon him and make you suffer from a misfortune."
[At-Tirmidhi]

What is Wala' (friendship, loyalty)?

Q.What is Wala' (friendship, loyalty)?
 A. Wala' (friendship, loyalty) is love and help of the faithful believers. Allaah says:

"The believers, men and women, are Awliya' (helpers, supporters, friends, protectors) of one another." (9:71)

The Prophet (SalAllaahu alaihe wa sallam) said:

"The faithful believers are as a brick structure, each supporting the other." (Muslim)

This was taken from "Islamic Creed Based on Qur'an and Sunnah" By Muhammad bin Jamil Zino

How To Weep For Fear of Allaah

How To Weep For Fear of Allaah


Undoubtedly your feelings of regret for missing out o­n this blessing is a very good sign. You should note that the Muslim can accustom himself to weep for fear of Allaah, by doing the following:
1 – Making yourself feel fear of Allaah.

This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary o­n the verse (interpretation of the meaning): “And they fall down o­n their faces weeping” [al-Isra’ 17:109] This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse. Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342.

2 – Reading the Qur’aan and pondering its meanings

Allaah says (interpretation of the meaning): “Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down o­n their faces in humble prostration. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. And they fall down o­n their faces weeping and it increases their humility” [al-Isra’ 17:107-109]

“Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping” [Maryam 19:58]

It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said:The Prophet  (صلى الله عليه وسلم) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah  (صلى الله عليه وسلم) , shall I recite it to you when it was revealed to you?” He  (صلى الله عليه وسلم)  said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he  (صلى الله عليه وسلم)  said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800.

3 – Knowing the greatness of the reward for weeping, especially when o­ne is alone.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah  (صلى الله عليه وسلم)  said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” [Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani]. “Until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40].

Tuhfat al-Ahwadhi. And it was narrated that he said: The Messenger of Allaah  (صلى الله عليه وسلم) said: “There are seven whom Allaah will shade with His shade o­n the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love o­ne another for the sake of Allaah, meeting and parting o­n that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031. Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful o­n the Day when there will be no shade but His shade.

4 – Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state.

One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”

Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”

The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?” When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, o­n the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”

Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”

One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”

It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the o­neness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came.

Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”

Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.

5 – Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah.

The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary o­n the verse (interpretation of the meaning): “Do you then wonder at this recitation (the Qur’aan)? And you laugh at it and weep not” [al-Najm 53:59-60]

Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses. Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82.

6 – Weeping out of fear of a bad end.

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah  (صلى الله عليه وسلم)  passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah  (صلى الله عليه وسلم) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980. Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing o­ne's need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373.

7 – Listening to moving speeches and lectures that will soften the heart.

It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was o­ne of those who used to weep, said: “The Messenger of Allaah  (صلى الله عليه وسلم)  delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” [Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani].
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Article found on Calgaryislam.com

Legislated # of Rakahs of Witr/Qiyaam Al-Layl

Shaykh Muhammad Baazmool on the Legislated Number of Rak'ahs of Witr, the Night Prayer (Qiyaam Al-Layl)

QUESTION

I understand that the qiyaam al-layl (the night prayer) has to be a certain number of rak'ahs. Could you clarify the correct position in this issue, including a discussion of the different opinions of the scholars? May Allaah reward you much.

ANSWER by Shaykh Muhammad 'Umar Baazmool, professor of higher studies at Umm Al-Quraa University in Makkah

The scholars view qiyaam al-layl (the night prayer) to be from the optional acts of worship that are muqayyad (restricted). And its restriction is that the reports concerning it show that it is legislated to be performed at a certain time, and it also is legislated to be performed in a certain manner. Furthermore, they differed over the issue: Does it have a set number of rak'ahs or not?

The reason for this differing can be found in the hadeeth of the Messenger (sallallaahu 'alayhe wa sallam), when a man came to him and asked him about the night prayer, saying, "O Messenger of Allaah, how do I pray at night?" He (sallallaahu 'alayhe wa sallam) replied:

"The night prayer is (to be prayed) two by two." [1]

So based on this, some of the scholars have said that there is no limit to the number of rak'ahs to be prayed as night prayer, while they still viewed it to be a restricted form of optional worship.

Those who have said that this hadeeth is not a proof for the absence of a limit say, "Because the questioner only asked about how to pray the night prayer, and he did not ask about the number of its rak'ahs." Furthermore, they stated that the phrase used by the Messenger (sallallaahu 'alayhe wa sallam), "Mathnaa, mathnaa (two by two)," only refers to the basic description of something, and it is not something used to define a set number. Thus, these scholars say that this hadeeth is not a proof for the issue of whether or not there is a limit to the number of rak'ahs that can be prayed.

When we return to the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam), to his actions, we find that 'Aa'ishah (may Allaah be pleased with her) has said, when she was asked about the Messenger's (sallallaahu 'alayhe wa sallam) night prayers, "He did not pray more than 11 rak'ahs in Ramadhaan or in other than Ramadhaan." [2]

So it is known from this hadeeth, a hadeeth that is agreed upon (by Al-Bukhaaree and Muslim), that the Witr of the Messenger (sallallaahu 'alayhe wa sallam) and his night prayer, that which is referred to as salaat al-layl or qiyaam al-layl, that which is referred to in Ramadhaan as salaat at-taraaweeh and sometimes salaat al-qiyaam, was only 11 rak'ahs.

However, it has been authentically established that (some of) the Companions prayed more than 11 rak'ahs. Some of them prayed 21, and others prayed more. This action of the Companions (may Allaah be pleased with them) must have been based upon a Sunnah, since this is an affair of worship.

Based on this, I say that a person has options as to how he can pray his night prayers. If a person wants to pray 11 rak'ahs of night prayer, then he may do so. And whoever wants to pray 21, then he may do so. And whoever wants to pray more or less than that, then he may do so. This is since the Messenger (sallallaahu 'alayhe wa sallam) alluded to the act of making Witr with 3, 5 or 7 rak'ahs. He said:

"Make Witr with three (rak'ahs), but do not make it like Maghrib." [3]

And he (sallallaahu 'alayhe wa sallam) said:

"Perform Witr with three (rak'ahs), and perform Witr with five (rak'ahs)." [4]

And it is authentically established, on the authority of Mu'aawiyah, that the Messenger (sallallaahu 'alayhe wa sallam) performed Witr by praying a single rak'ah. [5]

So then all of these options, in shaa' Allaah, are legislated and, thus, permissible. The Muslim may:

(a) Perform Witr by praying a single rak'ah;

(b) Perform Witr by praying three rak'ahs;

(c) Perform Witr by praying five rak'ahs;

(d) Perform Witr by praying seven rak'ahs;

(e) Perform Witr by praying nine rak'ahs;

(f) Perform Witr by praying 11 rak'ahs.

And 11 rak'ahs was the most prayed by the Messenger. However, as you know, the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam) consists of statements, actions, and approvals. The Sunnah based on his own actions is no more than 11 rak'ahs, however, we say: The action of the Companions, when they prayed more than 11 rak'ahs, shows that there exists another (variety of the) Sunnah, perhaps it was from the approval of the Messenger, or perhaps it was from a statement of his that did not reach us, since they understood that one could pray more than 11 rak'ahs, and thus they prayed more than 11 rak'ahs.

So this makes the Sunnah of his action 11 rak'ahs. Furthermore, we can say that the Sunnah, in general, shows the permissibility of praying more than 11 rak'ahs as well.

Thus, we can express the fiqh of this issue with the following phrase: The most virtuous thing to do is restrict oneself to 11 rak'ahs, but is if one adds to that, then it is permissible. Adding to 11 rak'ahs is permissible, based on the general application of the Sunnah, by way of the actions of the Companions, may Allaah be pleased with them. This is what is related to qiyaam al-layl.

It is also important to make note of another issue, that the night prayer is an optional form of worship that is maqayyad (restricted). Here is a question: Is it permissible for a Muslim to pray something other than salaat al-layl at night, just some general optional prayers?

The answer: Yes, as general optional prayers have no set limit. Let me give you an example so as to clarify the difference between the two. The Sunnah prayers throughout the day are:

(a) Two rak'ahs before Thuhr, two rak'ahs after Thuhr, two rak'ahs after Maghrib, two rak'ahs after 'Eshaa', and two rak'ahs before Fajr;

(b) Or four rak'ahs before Thuhr, four rak'ahs after Thuhr, (along with the above);

(c) Or four rak'ahs before Thuhr, two rak'ahs after Thuhr, (along with the above);

(d) Or four rak'ahs before 'Asr (along with the above);

This is all based upon what has come in the narrations. So let us say that a man has prayed all of these prayers already, or even if he did not pray them, and he wants to pray some other additional optional prayers, wihtout intending them to be from the established rawaatib (daily Sunnah prayers), then we say: It is permissible for him to do that, whether it is at night or during the day.

However, do not stand up, intending to pray the rawaatib (daily Sunnah prayers), and then add to them. No, as the rawaatib (daily Sunnah prayers) have a set limit, set times, and set numbers of rak'ahs.

And similarly is the night prayer. If you want to pray some general optional prayers at night, then pray however you like. [6] But if you want to pray salaat al-layl, then you must pray according to the limits legislated by the Messenger (sallallaahu 'alayhe wa sallam) related to the time of the prayer and its description. And as far as the number of rak'ahs is concerned, then, as I mentioned, what has been related from the Messenger (sallallaahu 'alayhe wa sallam), based on the generality of His Sunnah, is that there is no specific limit to the number of its rak'ahs.

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB037, dated 1423/8/17.

FOOTNOTES

[1] From an authentic hadeeth collected by Al-Bukhaaree (#473, 1/701 of Fat-hul-Baaree), Muslim (#1746, 3/273 of Sharh An-Nawawee), and others, on the authority of Ibn 'Umar (may Allaah be pleased with him).

The full text of Al-Bukhaaree's version is: A man came to the Prophet (sallallaahu 'alayhe wa sallam) while he was delivering a khutbah, and said, "How is the night prayer (prayed)?" He replied:

"Two by two, and when you fear the (coming of the) morning, then perform Witr by praying one rak'ah. It will be a Witr for you for everything you have prayed."

[2] From an authentic hadeeth collected by Al-Bukhaaree (#473, 1/701 of Fat-hul-Baaree), Muslim (#2013, 4/310 of Sharh An-Nawawee), and others, on the authority of Ibn 'Umar (may Allaah be pleased with him).

[3] In his book, Bughyatul-Mutatawwi' (p.56), the shaykh said, "It was collected by Al-Haakim in his Mustadrak (1/314), and he called it saheeh according to their (Al-Bukhaaree's and Muslim's) conditions. It was also collected by At-Tahaawee in Sharh Ma'aanee Al-Aathaar (1/292). And Al-Albaanee declared it to be saheeh in Salaat At-Taraaweeh (p.85)."

[4] I was not able to find this exact wording, however it is similar to an authentic hadeeth collected by An-Nasaa'ee in his Sunan (#1711), on the authority of Aboo Ayyoob Al-Ansaaree (may Allaah be pleased with him), who said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Witr is something established, so whoever wants to perform Witr by praying five (rak'ahs), then let him do so. And whhoever wants to perform Witr by praying three (rak'ahs), then let him do so. And whoever wants to perform Witr by praying one (rak'ah), then let him do so."

Al-Albaanee declared it to be saheeh (authentic).

[5] I could not find the hadeeth being referred to here. However the shaykh, in his book, Bughyatul-Mutatawwi' (p.55), states that Witr with only one rak'ah is established by three narrations:

(a) The first one has been mentioned in footnote #1, "...Then perform Witr by praying one rak'ah..."

(b) The second one has been mentioned in footnote #4, "...And whoever wants to perform Witr by praying one (rak'ah), then let him do so."

(c) The third one has been collected by Imaam Muslim in his Saheeh (#1754, 3/274 of Sharh An-Nawawee), on the authority of Ibn 'Umar (may Allaah be pleased with him):

"Witr is a rak'ah performed in the last part of the night."

[6] For example, you do not pray qiyaam al-layl before Maghrib. Also, you do not pray anything after Witr, intending it to be qiyaam al-layl.

"...Bitter in taste, yet its outcomes are sweeter than honey."

Ruling regarding the one who becomes angry when an affliction befalls him

Author: Shaykh Muhammad ibn Saalih al-'Uthaymeen (:rahim:)
Source: Fataawa Arkaan al-Islaam - Fatwaa 64, page 126

Question: What is the ruling regarding the one who becomes angry when an affliction befalls him?
Answer: People are upon 4 levels regarding the circumstances of affliction:

The First Level

Being angry, and this is in various ways:
The first type: That the anger is by the heart as if he is angry at his Lord. So he becomes angry with what Allaah has decreed for him, and this (level) is haraam. And it is possible that this could lead to kufr (disbelief). Allaah said:

“And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter.” - Al-Hajj (22):11

The second type: That the anger is by the tongue like making duaa for destruction or ruin and what is similar to that, and this is haraam.
The third type: That the anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair, and similar to that, and all of this is haraam in contradiction to patience which is waajib (obligatory).

The Second Level:

Being patient, just as the poet said:

“Patience is like its name - bitter in taste, yet its outcomes are sweeter than honey.”

So the person sees this thing (the affliction) weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his eemaan bears it and restrains him from being angry. So the time of affliction and the time of no affliction is not the same to him, and this (level) is waajib, because Allaah commanded the people to be patient, saying:

“…and be patient. Surely, Allaah is with those who are As-Saabireen (the patient ones, etc.).” - Al-Anfaal (8):46

The Third Level:

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

The Fourth Level:

Thanking/being grateful and this is the highest level. This is that the person thanks Allaah for the affliction which has struck him in that he knows that this affliction is an expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (:pbuh:) said:

“There is no affliction which strikes the Muslim except that Allaah expiates with it (sins), even with a thorn that may poke him.” (Recorded by Bukhaari and Muslim)

Characteristics of the Female Hypocrites

Characteristics of the Female Hypocrites


Shaikh Muhammad Musa Nasr
His book Al-Munafiqoon (pg. 79-80) [The book is available in English]

1. Exposing Their Beauty

Tabarruj or exposing the feminine, physical beauty that is to be concealed from all the non-mahram [1] male population, and seeking to be a source of enticement and fitnah is a sign of Hypocrisy.

Tragic it is to see many women displaying themselves out in public as if they are pieces of meat selling themselves to the onlookers who want nothing more than to defile them.

The norm today is to find that the female physique has become the cheapest commodity that is displayed in the market place. In fact the female physique is seen as a tool to sell other products and services.

The woman who does not guard her modesty and does not draw the veil over her beauty, is a woman who is seeking to displease Allaah and His Messenger while showing love and obedience to the Devil and his Legions. Her deeds are the deeds of the unbelieving woman and her clothes are the clothes of the deviants even if she was to claim to have Eemaan (faith) and chastity.

Allaah says: “O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment. And the raiment of righteousness, that is better. Such are among the Ayaat (signs) of Allaah, that they may remember (i.e. leave falsehood and follow truth).” [Surah Al-A‘raaf: 26]

The Messenger of Allaah (sallallahu 'alayhi wa sallam) warned the women by saying: “Those who make Tabarruj are the Munafiqaat (female Hypocrites).”

Refer to Imam al-Albanee's blessed book “The Hijaab of the Muslim Woman” for a full commentary on this issue.

2. Al-Mukhtali‘aat: Women Who Ask Their Husbands For Divorce For No Reason

In the Hadeeth narrated by Ahmad, an-Nasaa'ee, and at-Tirmidhee on the authorities of Abu Hurairah and Thawbaan, Allaah's Messenger (sallallahu 'alayhi wa sallam) said:

“Al-Mukhtali‘aat are the female Hypocrites.” [2]
Khul‘ is defined by the scholars as being the same as removal of one's garment. This means when the woman seeks to remove (i.e. divorce) her husband from her. This understanding is taken from the words of Allaah:
“It is made lawful for you to have sexual relations with your wives on the nights of fasting. They are a Lîbaas [i.e. body cover or Garment] for you and you are a Libaas for them....” [Surah Al-Baqarah: 187]

The legal understanding of the term (khul') implies that a woman pay a man (her husband) a certain amount of money to end their marital union. If the money (property) is not exchanged then the khul‘ is incomplete and void.

On a whole, the process of khul‘ is sanctioned by Islamic law if done properly and asked for due to the right reasons. Valid reasons for khul‘ vary by circumstance, but in general a few valid reasons for seeking khul‘ are:

1. The husband is of a harsh temperament
2. He harms (abuses) his wife
3. The woman fears that by remaining with him, she will not establish the dictates of Allaah in what He has obligated on her, such as mutual love and companionship.

The khul‘ that is prohibited and earns a woman what we have described from the words of Allaah's Messenger (sallallahu 'alayhi wa sallam) is that which is done without a valid religious, moral or proper reason. This type of khul‘ leads a woman to nifaaq (hypocrisy), because she scorns the laws of Allaah regarding mutual love and companionship.

For further clarification on the laws pertaining to this issue, refer to the verified books of Fiqh and ask the scholars when you do not know.

‘My soul is in bad shape.’

What you should say instead

Oct 23, '09 7:19 AM for everyone

Aisha (RadiAllaahu anha) said: The Prophet (SallAllaahu alayhi wa sallam) said, “None of you should say: ‘My soul has become evil.’ He should say: ‘My soul is in bad shape.’”

[Al-Bukhari and Muslim]

Taken from the Book "Clear Advice for Benefiting from Educational Seminars"......

Taken from the Book "Clear Advice for Benefiting from Educational Seminars" By Shaykh Salih bin Abdul Azeez Ala Shaykh , Minister of Islamic Affairs and Propagation – Kingdom of Saudi Arabia

THE THIRD PILLAR
The Student and Advice to the Student of Knowledge

This is referring to the student of knowledge who is attending the seminars; he has [distinctive] characteristics, personality and traits.

THIS FIRST ADVICE:
Sincerity
He should be sincere in hoping from his generous Lord, by doing so; Allah The Most High and Sublime will open his heart to knowledge and gain. The heart is distracted by distractions and thoughts, thus while one is quietly listening a thought will come to him and deter him from benefiting. Then a person desires to gather himself, but it is extremely difficult, and when this takes place points of benefit become scattered and the later information erases the earlier.

Therefore, it is incumbent that one truly turns to Allah The Most High and Sublime and makes Du’aa [supplication] that He gives him understanding [Fiqh] in the religion, and that He allows one to benefit and be patient with knowledge. This is because it is mandatory that one possess patience in seeking knowledge, and in order for that to take place one must be sincere and truthful with Allah The Most High and Sublime, and turn to Him in the correct manner because knowledge is worship.

Verily the Angels lower their wings for the student of knowledge out of pleasure for what he is doing, and verily everything upon the earth and in the heavens seeks forgiveness for the scholar, even the fish in the sea. This is indeed a great merit.


So purify Oh! Student of knowledge- your thoughts of Allah (Subhaana wa ta ala) The Most High and Sublime and sincerely turn to Him in order for Him to open your heart to knowledge and make it firm within your heart.

THE SECOND ADVICE:
The pen should be ready prior to the lesson
This point was stressed by Al Khateeb in his book ‘Ja’mee Al Jam’ee’ and also by Ibn Abdul Al Birr in his book ‘Al Jam’ee lee Bayan Al Ilm wa Fadlihi’ [The Compilation Explaining Knowledge and it’s Merits], and in other than these two works.


From what is deficient is that a student attends a lesson and neglects to bring a pen, or he brings one that doesn’t contain ink. With regards to paper, it is befitting that the student prepares a notebook for every subject, or a notebook which is divided into several subjects. All of the aforementioned methods will follow according to the organization of the mind. If a student’s mind is distracted this will appear in his knowledge and notebooks. It is not befitting for a student to write several subjects on one paper.

He should refrain from writing notes in the margin spaces of the text books, this will cause information to become crowded and prevent one from referring back to it at a later time. Because of this, Imam Ahmed was asked about writing in small print, he responded: “I dislike this because one does not know when he will need this information, and it’s possible that he needs it and he is no longer able to refer back to it [illegible]. This statement is a reality. Notes taken within texts books [in margin spaces] are not organized and are mixed with the written text, and it’s also possible that the penmanship is awful.


Paper is these days available and cheap; All Praise be to Allah With regards to writing in notebooks, there is an arrangement suitable to be followed, it consists of:

A student should place within the text which he is studying sequential numbers from one to the end of the text, and every topic which the teacher comments on the student places that affair on an individual page. He would then place the following issue on a separate page. He should do this even if the comment on that issue is only one line. He should not say: The page is blank! It’s possible that he needs that space in the future. If the student wishes to add more detail to an issue that the scholar did not expound on, he would first place the origin of the issue, and then add more detailed information. These explanations by the scholars or teachers would then become the foundation for larger explanations for the student in the future if Allah wills.

THE THIRD ADVICE:
Related to the student that is not able to attend all the seminars, but instead he attends during his free time
It is upon this student to choose the field that he needs most in his religion to complete his knowledge in that particular subject. For example, it’s possible that he did not study the subject of Tawheed, or he studied it long ago and desires to review it. This subject would be a priority in his choice of subjects. He would then use his remaining free time for other subjects that he is interested in. Therefore it is incumbent that the student of knowledge chooses the suitable subject and time.

THE FOURTH ADVICE:
Excellent review and preparation for lessons
How can a student review and prepare for lessons if they are continuous? This is done by him memorizing the text prior to hearing the explanation from the scholar. This methodology will produce true structured knowledge.


One should also prepare by reviewing important issues [before the lesson]. The student should read a line or page and focus on the important issues. By doing so, he prepares himself to understand these issues once covered by the teacher. It is not a condition that the preparation of the student is similar to that of the teacher.

The purpose of this preparation is not merely for the student to prepare for learning, but rather he should combine his present knowledge with what is being presented by the teacher, and by doing so the knowledge of the student will grow over an extended period of time. The student should prepare for the lesson, and as a result he will notice how the scholar handles the text, and how the student himself handled the text. For example, the text being taught is Bulugh Al Maram and the subject being taught from the book is the chapter of Prayer, the student reviews a Hadith from the text by referring to Subul As Salam, Fathul Barre, and other than them. The student should review and see what he comprehends about the Hadith; he then compares what he read to how the scholar handled the Hadith. There is not doubt that this methodology will provide the student with benefits that he was possibly unaware of.

It is also befitting that the teacher chooses from amongst his students those who are capable of being teachers and he focuses on them even more. He should teach them how to study, how to teach, and how to organize issues. It is possible that a student approaches his teacher and says: “I attended a seminar with you last year and heard from you the explanation of Bulugh Al Maram or Forty Hadith of Imam An Nawaawee…..” It’s possible that the teacher forgot this particular student due to the large number of students present at the seminar, or maybe he remembered him. But the teacher never forgets the diligent student because he creates an impression about this student and his dealings with the text, his understanding of the Hadith, and his character with the teacher.

THE FIFTH ADVICE:
Writing notes of benefits from the teacher
The student should not depend on the audio recording during seminars. It is upon a student not to say: “There is no need to write as long as the recording is present”. This is a tremendous mistake that many students have fallen into. The student writing what is being presented by the scholar influences his preparation for knowledge and it also influences his methodology of seeking knowledge in the manner that it should be sought. Acquiring knowledge must include difficulties, suffering and struggle. Also in writing notes, a student creates an ability to summarize information. This is because he will not be able to write every single letter mentioned by the teacher. For this reason, it is befitting to distinguish between what was dictated to the student from what he heard. It is possible that much information mentioned by the teacher is lost when a summary is written.
Therefore, what is the purpose of writing?

The purpose of writing is that the student forms the ability to summarize information. He hears and then he summarizes. It is noticed that in the beginning of the seminars, the scholar hastens in his speech and the student is not able to take notes, but the next time the student is able to write however he misses some information. Similar to this, a time will come and the student will be able to completely write what is being presented and he is able to summarize using the most perfect examples because he has developed a skill, and this skill can only be developed through practice. How does one practice? Practice is performed -in addition to what was previously mentioned- by not depending on the audio recording.

THE SIXTH ADVICE:
Mercy between the students
It is possible that different categories of people attend the seminars.
1. From them are those who are present to seek knowledge

2. From them are those who are beginners

3. Some seek to attend a gathering of remembrance, especially if the lecture is after Fajr prayer or during times that supplication is answered.

4. Others attend to gain a particular benefit and any benefit gained will suffice them.
That which is befitting in reality is that the students care for one another. The student should teach his beginning brother the correct methodology and provide him with advice. Due to this, it is appropriate that students have mercy with one another during Islamic lessons, and in all aspects of knowledge. It possibly occurs that the scholars begin their lessons with advice to the student to be merciful. It is because of this that the first Hadith transmitted in Ijaazat [permission and authorization to narrate Hadiths] is:

“The merciful will have mercy shown to them by Ar Rahman. Be merciful to those on the earth, and The One Who is in the sky will be merciful to you” [footnote 1].

Question: Why do students learn this Hadith?
Answer: Know –may Allah have mercy upon you- from the manners of a student of knowledge that Allah has blessed and has mercy on him in his knowledge, is that he [the student] is merciful with those around him; he guides them, teaches them and assists them, etc. Thus, if you are merciful in your quest for knowledge, with the creation, with your companions, with your friends and those attending the seminars and you assist them with good, then you are given glad tidings of the mercy of Allah (Subhaana wa ta ala) The Most High and Sublime to you with His true promise in the statement of His Messenger (SalAllaahu alaihe wa sallam) “The merciful will have mercy shown to them by Ar Rahman…”

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[footnote 1] Reported by Ahmed and Abu Dawud; This Hadith is known to the scholars of Hadith as: Al Musalsil bil Awaliyah (sequenced with precedence], because every scholar in the chain of narration mentioned about his teacher: “I heard so-and-so say, and it was the first narration I heard from him”. Every narrator in the chain mentions the same pattern until the chain reaches the generation after the Tabi’een (Atba’ At Tabi’een).

Matn Aqeedah At-Tahawiyah with Comments

This matn of Al-Aqeedah At-Tahawiyah includes comment from some of the major scholars of our time and was arranged by Ash-Sheikh Abu Abdul A'laa Khalid Uthmaan, one of the students of Ash-Sheikh Rabee'.

Our Price: $4.00

http://www.rimarket.net/product-p/mt0029s.htm

In the Picture, the Book looks BIG, but in reality, it is so cute little book, pocket size, like husnul muslim. 

I have desired and looked to buy such a tiny small book with very brief comment of this great work - aqeedah at tahawiyah - i always looked into that list of books in this site to find to buy. 

Alhamdulillah in my last order from this site, i found the book and i got it. When the book reached my hand, i was so happy to find the book that i looked for - for so long alhamdulillah.

Of course i did not read the book yet but i will insha-allah soon.

The book has brief commentaries by Shaykh ibn bazz, Shaykh Albanee, Shaykh Fawzan, and Shaykh Razehe. Can you believe in this little tiny book, 4 scholars works are gathered. alhamdulillah.

It is 122 pages long and there is index page at the end of it as well. 

I hope Allah gives me tawpiq to master this book well ameen.

A Warning Regarding the Dangers of the Beauty Salon and the Hair Stylist

A Warning Regarding the Dangers of the Beauty Salon...
Price: $10.00
Title: A Warning Regarding the Dangers of the Beauty Salon & Hair Stylist  Gathered and Arranged by Umm ‘Abdir-Rahmaan al-Imaam (Allâah preserve her) ISBN: 0-9785009-4-6 The deviations that the non-practicing Muslim woman has fallen into are many. The scholars of high regard have explained the cures for all of these illnesses that the Muslim woman has been afflicted with; they have authored books and treatises, given lectures, as well as established beneficial lessons. It is sufficient enough that I contribute with such a small yet humble effort which will cover the gap from those gaps that need to be filled and that gap is concerning the issues surrounding the salon and the hair stylist

 ----------------Excerpt from the Book - Very Very beneficial please read, you have a chapter from the book and also the intro. and preface and more from the book. So insha-Allah please read insha-Allah. May Allah benefit us. ameen.----------------

A_Warning_Regarding_the_Danger.html
The_Harms_of_the_Hair_Dyes_and.html

www.dtssbc.com/Publication%20Teaser%20PDF.pdf
http://dtssbc.com/The%20Harms%20of%20the%20Hair%20Dyes%20and%20Hair%20Dryers.pdf

 ----------------

I never understood how important this Hair Style thing could be to women, When this book came out, i saw it and said, who on earth goes to these places. I never went to any of these hair salon in my life as far as i can recall and have no desire whatsoever in my heart to go to any of them. 

When i was very young, i don't remember how old i was, i just remember, my oldest sister used to take me to neighbor next to us, and cut my hair and style it the way she wished, and my mother used to give her very good yelling for doing such thing with my hair. 

then when i grew up, i didn't let her do it. Now, no one better dare to think of cutting my hair. 

I never ironed my hair, on earth, why does one need to do that and destroy the pretty hair? 
and i never think of doing it, have no desire for it whatsoever. 

what else women do in those salon, the nails, i cannot believe people has to go to those women to cut and shape their nails too? 


when did we become too lazy to cut our nails? lol. It makes me laugh and then cry too. 


and then wait, there is something call facial i think, they condition the face, what does that mean, i have no idea, but yea. 


i can say one thing, no one is doing anything to my face, that's for sure. Alhamdulillah i am just perfect so is my face, hair, nails.


and Yes, some women has to go for hennah too. mash-Allah. 


Women of these times have lost their mind, has gone crazy, and became LAZY.

you know when i (we) were back in my country, in village, when Eid came, a day or 2 early, or even the night before the Eid day, we would go to the neighbor that had the Henna tree, and collect the leaves of Henna, and grind them [don't know if that's the word to use, but yea, we used to make those leaves into the henna you find in the tube sold in the store], 

and we used to do it together with neighbor girls and sisters and we would find the best sister who design nicely and ask her to do henna on our hands, if not, then we would do ours. 

and it used to be FUN and so much happiness used to be in each of us to do that. Alhamdulillah.

there was no thinking of PAYING MONEY to get our Henna done. 

subhan Allah, people waste money on silliest thing ever.

if you have TOO MUCH money, please donate to people who cannot afford to buy a meal a day to eat. Please. 

May Allah bless you.

and Do not please bother your Father, or Brother, or Husband over such horrible issues.

they should yell at you saying that you are lazy.

why do you need to go to hair salon to cut your hairs or nails or whatever, do it yourself.