Persistence in attaining Istiqaamah

Persistence in attaining Istiqaamah

from مكتبة الفوائد by EMREEKEESALAFEE

Bissmillahir Rahmanir Rahim

Ash-Shaykh 'Abdul 'Azeez bin Baaz: Persistence in attaining Istiqaamah.

All praise is due to Allah and may peace and salutations be upon the messenger of Allah, his familiy, companions and whoever follows his guidance; as for what follows:

The topic of Istiqaamah (uprightness in the religion) is a magnificent topic. It is suitable for every male and female believer to have a great concern for it, strive in attaining it
at all times, to ask Allah the mighty and sublime (for it) and to implore oneself before him requesting success in achieving it.

And you! Oh slave of Allah, it is incumbent upon you to be dilligent with regards to good, to rush towards it and cling to it. And that you beware of evil and stay far away from it and the means and causes that bring it about. And it is on you to beseech your lord and beg him to grant you assistance and success (in that).

And this dunya (worldly life) is an abode of trials and tribulations. It is the abode of action and preperation for the Aakhirah (next life). So Allah created the creation to worship him, and sent to them messengers, and revealed to them books and has given them intellects, hearing and sight. And he tests them with shayaateen (devils) from mankind and jinn, and (tests them with) lusts and desires.

So that which is obligatory (for us to do) is to use what Allah has given us from protection in leaving off harmful matters from what Allah tests us with by way of callers to evil and from devils both jinn and men.

And this abode is the abode of action, it is not an abode of bliss, rather it is an abode of action and deceit. Allah says: (So do not let the worldly life decieve you, nor let the chief deciever (shaytaan) deceive about Allah) 31:33. The enjoyments therein are minute as Allah says: ( Are you pleased with the life of this world over the hereafter? Little is the enjoyment of the life of this world compared to the hereafter) 9:38.

Therefore it is mandatory upon those who are responsible from the men and women to strive (to attain) Istiqaamah. It's compulsory to pay heed to the truth and act according to it in performing those obligatory duties and forsaking the prohibited ones and the legitimacy of increasing in those recommended acts, because they strengthen and increase one's Eeman. And remaining far from those affairs that could harm the slave even if they are allowed or disliked.

So the slave must work hard in leaving off everything that will harm him and everything that it is feared (from doing this thing) a decrease in righteous actions or negligence in performing them even though they may be mubaah (permitted).

The One free from all imperfections says: (Verily those who say: Our Lord is Allah (Alone)," and then they remain upright (Istiqaamah), on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! "We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) you ask for. "An entertainment from (Allah), the Oft-Forgiving, Most Merciful.") 41:30-32. Meaning at the time of death, the time of resurrection and in the graves as a favor from Allah to us.

And in Surah al-Ahqaf we read the statement of Allah the mighty and sublime: (Verily those who say: Our Lord is Allah (Alone)," and then they remain upright and firm (Istiqaamah), they shall have no fear nor shall they grieve. Those shall be the dwellers of Paradise, abiding therein forever, a reward for what they used to do.) 46:13-14. And the statement of Allah in Surah an-Nahl: (Whoever works rightousness, whether male or female, while he is a true believer, verily We will give him a good life and We shall certainly pay them a reward in proportion to the best of what they used to do)16:97. A pleasant life in the dunya and bliss in the hereafter.

And may peace and blessings be upon our prophet Muhammad, his family and companions.

Taken from: http://www.binbaz.org.sa/mat/8624
Translated by: Abu Fouzaan Qaasim

Traveling without Mahram for Women is Haram

06- Travel - Women Must Travel With Mahram

 

Traveling without Mahram for Women is Haram
Lecture by Shaykh Saleh as Saleh - the noble student of Imam Uthaymeen - his brief bio is below for whoever wants to know him more.

 

-/ note it is my notes only, close what shaykh said - you can visit his site understand-islam.net, go to audio page, under daily life issues - click on FQA on Women Issues - then travel, and thn 6th audio about traveling of women without mahram /-

 

First it should be noted, Islamic Share'ah is based on bringing benefit and good and warding of harm, and from its neccesiated prospective is PRESERVATION OF Lineage and Honor. and it is affirmed in the Book and Sunnah with explicit evidences.

 

all the ways that leads to lose of honor, and lineages and mixing of lineages are HARAM, such as seclusion with non-mahram women, women exposition of beauty to other than her husband and her mahrams as came in Surah An-Nur and also in the verse of lowing of gaze and that which leads to fahisa and and sins and mixing of lineages and lose of honor.

 

from the action that lead to lose of lineage and honor is traveling of women without her mahram (other than her husband or mahram, accompanying with illegal companines) is haram.

 

because it came in the hadith of ibn Umar radi allahu anhu who said the prophet sallallahu alayhe wa sallam said, no women should travel for a distance of 3 days except that she has a mahram accompanying her.

 

also the hadith of abu hurayrah who said, the prophet sallallahu alayhe wa sallam said, no women should travel adistance of a day except that she has a mahram. reported by Abu Dawud and Hakim.

 

also the hadith of ibn Abbas who said, i heard the prophet sallallahu alayhe wa sallam say, there is no seclusion of with men except with a mahram, and no women should travel except with mahram. so a man stood up and said, my wife went to make hajj and i am assiged to such and such battle. so the prophet sallallahu alayhe wa sallam said: go and make hajj with your wife. reported by ahmed, sahih bukhare and sahih muslim.

 

some other hadith it says, one day, some says, one night, some say 3 miles - 1 mile is 1.6 kilo, and other says 2 days.

 

the restriction is not intended but it is an expression on something factual so there is NO ACTION on its mafhom - what is understood, it is opposed by that which is stated in the hadith of ibn Abbas, where it is generalized ABSOLUTELY, whether the distance is long or short, or over sea, or land, or air, or the women is young or old.

 

and whoever restrict this prohibition saying that as long as she has a safe companion it is permissible, then this saying is REJECTED by general statement.

 

Because it is an unequibocal utter, and it has presidence over what is understood in the hadith that states numbers and it is the CORRECT standing.

 

the hadith of Ibn Abbas is mamtuh - explicit defined as that which is inductive of the ruling due to the wording of the text.

and the other ahadeeth fall on mamhum defined as implied meaning.

 

wallahu ta'ala a'lam, wasallallahu ala muhammad wa ala ahlehe wa sahbehe wa barakic wa sallam.

was-salamualikum wa rahma tullahi wabaraka tuhu.

 

Shaykh Saleh As-Saleh: Shaykh Dr Saleh As-Saleh (may Allah preserve him) is from the foremost students of al-Allaamah al-Faqeeh Shaykh Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him).  He took knowledge from him (rahimahullaah) from a long distance for a while, then on a continuous basis from 1412-1415H and then regularly from 1415H where he became a dedicated student and studied with him until his death in 1421H.  Shaykh Saleh lived around 500 yards from Shaykh's Al-Uthaymeen's house and has been blessed by Allaah to have obtained a PHd in Medical Biochemistry and is a professor at Qaasim University in KSA.  Furthermore, he is a well-known author of many great writings and books.  The Shaykh resides in 'Unayzah, KSA and is active in his call to the salafi da'wah.  He holds regular classes in the English Language on Paltalk, under Social Issues, Room: Understand Islam 1.

 

 

«And do not give your wealth to the incompetent.» (an-Nisa’ 4:5.)

The meaning of ‘incompetent’ or, sufaha’ is explained by the salaf to include; children, boys, women, servants, the insane, those with deficiencies in their ability to reason or in their religion, among others. (See the Tafsir of Ibn Kathir) Since giving one’s wealth to the incompetent is a sin then entrusting the sacred honor of a Muslim woman to him is much worse. Ibn Qudamah said; “Ahmad was asked ‘Is a boy a mahram?’ He said, ‘Not until he has a wet dream, because he cannot take care of himself, so how can he travel with a woman?’ This is because the objective of having a mahram is to protect the woman, and this cannot be done by someone who has not reached the age of responsibility, because if he himself is in need of protection, then he cannot protect someone else.”. (Al-Mughni )

This is a footnote from "Removing the Mystery Over the Ruling on Women’s Journeys" by Muhammad Musa Nasr, translated by Abukhaliyl. This is footnote number 39. If your interetsed in the full text of the book then see....
http://www.dkh-islam.com/Content/Article.aspx?ATID=6

what is your view if a woman drove from Sa'da to San'aa?

Question: A brother said: you mentioned that there is no problem in a woman driving a car, what is your view if a woman drove from Sa'da to San'aa (two towns in Yemen that are of far distance); wouldn't this be dangerous for her? Give us evidence? [3]

Answer: The Messenger (sallallaahu 'alayhi wa sallam) said: "It is not lawful for a woman who believes in Allaah and the last day to travel without a Mahram." If it is that a woman is driving and her husband doesn't drive or her son over puberty doesn't; then there is no problem for her to drive, I don't know any prevention in this.

The point is that those who say that it is unlawful must bring evidence, upon him is clarification, and as we have said before: Verily this matter, I don't like it for my family and I am not pleased with it, however to say it is haraam requires evidence from the Book of Allaah and the Sunnah of the Messenger (sallallaahu 'alayhi wa sallam).

Footnotes:
[1] Fataawaa al-Mar'ah al-Muslimah, Shaykh Muqbil Bin Haadee al-Waad'ieeiyyah (419, pg. 375)

[2] Fataawaa al-Mar'ah al-Muslimah, Shaykh Muqbil Bin Haadee al-Waad'ieeiyyah (420, pg. 375)

[3] Fataawaa al-Mar'ah al-Muslimah, Shaykh Muqbil Bin Haadee al-Waad'ieeiyyah (421, pg. 376)

Translated by Musa Millington

The distance which must be traveled in order to shorten the prayers

Fatwa-Islamiyyah, Vol 2. Page: 435,

 

The distance which must be traveled in order to shorten the prayers

 

Question: what is the minimum idstance which must be travelled in order to shorten the obligatory prayer?

 

Answer: The distance which must be travelled in order to shorten the prayers is undefined, as in the words of Allah, the Most High: "and when you - muslims - travel in the land, there is no sin on you if you shorten your prayer if you fear that the disbeliever may attack you." - surah nisa: 4:101

 

the word "travel" is mentioned without defining any distance, long or short. based upon this, the prayer may be shortened in any trip which is considered travel, according to some scholars, basing their opinion on the fact that the word "travel" is undefined in the book - of allah - and the sunnah. a number of scholars hold the view that travel is defined as lasting for two complete days, that being equivalent to approximately eighty kilometers. but the most correct opinion is the former which is that there is no defined distance; rather, whatever is considered by the people to be travel.

 

The permanent committe

Under president: Shaykh Ibn bazz

  

Women Traveling Even for Hajj or Umrah

Taken from Al-Fataawaa Ash-Shar'iyyah fil-Masaa'il il-'Asriyyah min Fataawaa
'Ulamaa' il-Balad il-Haraam, pp. 452-454.
Translated by >Aboo Sumayyah Aqeel Walker

By Ash-Shaykh Muhammad bin Saalih Al-'Uthaymeen (Rahimahullaah)


Question: A woman wants to travel to Jeddah to perform 'Umrah and a Mahram (male relative) of hers sees her off from Ar-Riyadh (the capital city of Saudi Arabia), and she rides in the airplane and another Mahram (male relative) receives her in Jeddah. Is this permissible?

Answer: If this matter happened already, then it is over. Along with this, verily this is forbidden for her because she is included in the generality of the Prophet's (Sallallahu 'Alaihi Wa Sallam) statement, "A woman should not travel except with one who is a Mahram (male relative or her husband)." [Reported by Al-Bukhaaree and Muslim] And this woman traveled without a Mahram so it is true concerning her that she fell into what the Messenger (Sallallahu 'Alaihi Wa Sallam) prohibited.

Indeed you may say, "Verily if her Mahram sees her off at the airport and the other Mahram receives her, the danger (of her traveling alone) is removed, and the Messenger (Sallallahu 'Alaihi Wa Sallam) only prohibited that due to fear of danger. Therefore, if the danger is removed, there is no harm."

 

The reply to this is that the Messenger (Sallallahu 'Alaihi Wa Sallam) made an unrestricted prohibition. He said, "A woman should not travel except with one who is a Mahram (male relative or her husband)."

 

So a man stood up and said, "O Messenger of Allaah, verily my wife went out for Hajj and verily I have been enlisted to go on such and such expedition."

 

So he (the Prophet) said, "Go and perform Hajj with your wife." [Reported by Al-Bukhaaree and Muslim]

 

Thus, the Messenger (Sallallahu 'Alaihi Wa Sallam) commanded him to cancel his expedition and to go with his wife.

 

Did the Prophet (Sallallahu 'Alaihi Wa Sallam) seek an explanation from this man?

 

Did he say, "Is your wife safe or unsafe?" No.

 

Did he say, "Are other women with her or not?" No. He did not say that.

 

Did he say, "Is she an old woman or a young lady?" He did not say that.

 

So the principle is that the wording remains upon the generality of its meaning, especially since the story of this man occurred in support of the generality.

 

In reference to the woman's Mahram seeing her off to the airport - and I hope that you all are with me in (understanding) this matter.

 

If I am mistaken then correct my mistake, and if I am right then agree with me about this and warn the people. This man who goes with her to the airport, from what is customary is that the area that is for the travelers (in the airports), none can enter it except for the people who are actually traveling, only.

 

[Translator's comment: This is the case in most airports around the world, especially in the Middle East. This wasn't normally the case in the United States in the past, but since September 11th, this may now be the case here too. Allaahu A'lam.]

 

So her Mahram is going to see her off to this waiting area (for travelers only) and then leave. This is what usually happens. If he leaves, is he 100% certain that the plane is going to leave at the scheduled time? No.

 

It could be delayed. Then if it leaves at the scheduled time, and travels in the air, is it guaranteed with certainty that the weather conditions will remain suitable or it could be that situations may occur that will force the airplane to return back ( i.e. land again)?

 

The answer is that the likes of these situations may occur. Then if it's a given that she continues on the flight and arrives at the land where the plane is to land, even that may not be feasible.

 

The plane may go to some other place. So who will meet her at this other airport (i.e. a layover airport)? So if it is decreed that she lands at the airport which she intends to land at, is the Mahram whom it is agreed that he will meet her, is his meeting her guaranteed, and at the same time of her arrival?

 

This is not guaranteed. He may become ill, and he may get lost or he could get caught in a traffic jam with other cars. All of this is possible, isn't it so?

 

But lets just say that all of these obstacles do not occur and the matter goes as well as expected. However, who is the person who will sit beside her on the plane? Allaah knows best.

 

It could be that an honorable man will be sitting beside her who has respect for the Muslim women and he will protect her from harm. He could be better than her true Mahram.

 

And it could be that a wicked, plotting, treacherous man will be sitting next to her, who will trick her and try to seduce her. So the matter remains dangerous. The Legislator (Allaah) has exceedingly anticipated what is necessary to protect the honors. This is such that Allaah, the Mighty and Majestic, said:

"And do not come near Az-Zinaa (illegal sex, fornication, adultery, etc.)." [Al-Israa' : 32]

He (Allaah) did not say, "And do not commit Az-Zinaa." This is so that we would stay away from everything that could be a means that leads to Az-Zinaa. So verily the obligation that is upon the believer who fears Allaah, the Mighty and Majestic, and who feels defensive honor for the women of his family is that he not allow anyone from the women of his family to travel except with a Mahram (male relative or her husband). The matter is quite easy. Go with her (to her destination) and return. There is no overburdening in this. And all praise is due to Allaah.

 

 

http://www.calgaryislam.com/imembers/Sections+index-req-printpage-artid-201.html

Ten are the acts of Fitrah:

"Ten are the acts of Fitrah:

 

1 - clipping the mustache, 2 - letting the beard grow, 3 -using as-Siwaak, 4 - snuffing up water in the nose,

 

5 - cutting the nails,6 - washing the finger joints, 7 - plucking the hair under the armpits, 8 -shaving the pubes,

 

9 - and cleaning one's private parts with water.  10 - The narrator said, 'I have forgotten the tenth, but it may have been rinsing the mouth.'"

 

Collected by Muslim in his Saheeh, V.1, hadeeth # 502.

Advice for young men

Advice for young men 

Seventh question from Fatwa No. (8973) : 

Q7: What is the position of Islam towards young men? What is your advice to them during this crucial period in their life? 

A: A Muslim should hold firmly to the rope of Allah and to adhere to the Qur'an and the Sunnah of the Prophet (peace be upon him). He should also call to the cause of Allah without any fanaticism to what he believes in if the truth appears to be on the other side. He should follow the truth wherever it is. The truth is the worthiest thing to be followed. In general, he has to take the Prophet (peace be upon him) as an example for him in his doings, good morals, honor and calling to Allah. Allah (may He be Exalted) says: Surah Al­Ahzab, 33: 21 Indeed, in the Messenger of Allâh (Muhammad peace be upon him) you have a good example to follow...

( Part No : 2, Page No: 219)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and 'Ifta

`Abdullah Ibn Qa`ud	`Abdullah Ibn Ghudayyan	`Abdul-Razzaq `Afify	Abdul Aziz Bin Abdullah Ibn Baz

Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...”

Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...”

Author: Al-Haafidh Ibn Rajab al-Hanbalee
Source: Jaami' Al-'Uloom wal-Hikam, hadeeth no. 47

On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying:

"No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]

1. Ibn Masaweh, a Muslim doctor, said after reading this hadeeth:

"If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle."

2. Another doctor, Al-Harith ibn Kalada said:

"That which has killed mankind is the introduction of food on top of food before it has been digested."

3. As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said:

"O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think."

4. Ibn Umar: A man said to Ibn Umar:

"Shouldn't I bring you some jawarish?" Ibn Umar said: "What is that?" He said: "Something which aids in digesting your food after you eat." Ibn Umar said: "I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full."

5. Not reaching your goals: Muhammad ibn Wasi said:

"Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish]."

6. Al-Hasan Al-Basree:

"The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama."

And, it used to be said:

"Whoever takes control of his stomach gets control of all good deeds."

And:

"Wisdom does not reside in a full stomach."

One day, Al-Hasan offered some food to his companion who said: "I have eaten until I am no longer able to eat." To which Al-Hasan said:

"SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?"

7. Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves.

8. Ash-Shaafi'ee said:

"I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."

9. In Bukhaaree and Muslim:

"The believer eats with one stomach while the kafir eats with seven stomachs."

Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs.

10. Also:

"Food for one is enough for two and food for two is enough for three and food for three is enough for four."

11. Also: From Aa'ishah:

"The family of Muhammad (sal-Allaahu 'alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away."

12. A Muslim should not merely follow his appetites. Allaah said:

"Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent..." [Maryam 59-60]

13. The best generations did not:

"The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them." [Bukhaaree and Muslim]

14. From Abee Barza that the Prophet (sal-Allaahu 'alayhe wa sallam) said:

"My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray." [Ahmad and others and its narrators are people of saheeh]

http://maktaba.multiply.com/journal/item/45/45

You Cannot Please Everyone...

You Cannot Please Everyone...

A man said to al-Hasan al-Basri (rahimahullah): ‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it. Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’ [1]

Prophet Musa (’alayhisalam) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allah revealed to him: ‘O Musa, I did not make that (privilege) for Myself, so how can I make it the case for you?’ [2]

Malik ibn Dinar: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!’

[3]‘Aisha (radhiallahu `anha) wrote to Mu’awiya (radhiallahu `anhu): ‘Salamun ‘alayk. Amma ba’d, I have heard the Messenger of Allah (sallallahu `alayhi wa sallam) say, ‘Whoever gains the Pleasure of Allah by the anger of the people (i.e. thereby gains their anger), Allah suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allah (i.e. in the process he gains His Anger), then Allah leaves him to the people.’ Wa-Salaamu ‘alayk.’ [4]

Imam al-Shafi’i: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allah `azza wa jall!’ ( - as they love and hate for the Sake of Allah and they are not unjust) [5]

________________________

References:

[1] Al-Bidaya wal-Nihaya (9/318 )
[2] Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )
[3] Tarikh Dimishq (59/307)
[4] Reported by al-Tirmidhi in Kitab al-Zuhd (no. 2414), declared Sahih by al-Albani
[5] Hilyat al-Awliya (9/124)

--

Artificial Fingernails and Eyelashes

Artificial Fingernails and Eyelashes

By Al-Alamah, Al-Faqeeh Abdur Rahman ibn Nasr Al-Barrak (may Allah preserve him) [i]

Question: What is the verdict on wearing artificial fingernails and eyelashes? Is this act considered among the acts of joining false hair with real hair?

Answer: Adding synthetic fingernails disagrees with the sunnah and (fitrah) natural disposition. The Prophet (peace and blessings be upon him) said,”

خمس من الفطرة

“There are five things among the Fitrah…”

Following these words, he (peace and blessings be upon him) mentioned clipping the fingernails. Also He (peace and blessings be upon him) mentioned when the nails must be clipped; and that they shouldn’t grow unclipped beyond forty days. Intentionally extending the fingernails causes a person to resemble an animal or disbeliever. This act is disfeaturing for a woman not beauty. When a woman adds fake nails this shows she has a corrupt fitrah and decreased intellect.

Similarly, adding synthetic eyelash resembles the disbelievers and is among the acts of joining false hair with real hair. I consider both of these actions to be impermissible. And Allah knows best.

Taken from: http://albarrak.islamlight.net/index.php?option=com_ftawa&task=view&id=31346&catid=&Itemid=35

Translated by: Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1430 H

[i] His full name is Abdur Rahman ibn Nasr Al-Barrak. His kunya is Abu Abdullah. He was born in Bukhara in the district of Qassem in 1352 H. His father died when he was young, so the shaykh never met him. This left his mother to raise him and she did and excellent job in nurturing him with good morals. Allah decreed for the shaykh to be afflicted with and illness that caused him to go blind at the age of nine.

His quest for knowledge: Shaykh Abdur Rahman began his studies at a very young age. He memorized the Quran at the age of 12. He began studying the Quran with his relatives then with some of the residents in his town. Later on Allah decreed for the Shaykh to travel to Mecca and study. He stayed there for about two years. While residing there he studied with; Shaykh Abdullah ibn Muhammad Al-Khualyfee-Imam Masjid Al-Haram and Shaykh Salih ibnHussain Al-Iraqee. And in 1369 both Shaykh Salih and Shaykh Al-Barrak traveledl and studied with Abdul Azeez bin Baz (may Allah have mercy on him). Shaykh Al-Barrak stayed with Bin Baz for two years, and at that time Shaykh Bin Baz was a judge in Dulum.

His enrollment in school: In 1371 Shaykh Al-Barrak enrolled in the Learning Institute in Riyad right after it opened. After graduating form there he registered and joined the college of Law in 1378H. While studying there he was blessed with the chance to study under some senior scholars like Muhammad Ameen Ash-Shanqeetee, Abdur-Razzak Al-Afeefee and Muhammad ibn Ibraheem Al-Shaykh (may Allah rest them in Paradise) The Shaykh who had the most influence on him was Bin baz ; as he was with the shaykh for about fifty years.

His memory: He has memorized the Quran, Bulugh al-Maram, Kitab At-Tawheed, Kashfu Shubahat, Usul Al-Thalatha, Sharut As-Salah, Aj-roomeeyah, Qatrun Nada, AL-feeyah ibn Malik and others.

The scholars praise for him:

Shaykh Uthaymeen (may Allah have mercy on him) was asked during his last days about whom questions should be directed to for verdicts. He praised Shaykh Al-Barrak and said Shaykh Salih Al-Fowzan and Shaykh Al-Barrak are the two to ask.

· This is a summarized version. Please refer to the site for the entire bio of the shaykh at

www. http://albarrak.islamlight.net/index.php?option=content&task=view&id=1364&Itemid=45

http://abuaaliyah.multiply.com/journal/item/75/Artifical_fingernails_and_Eyelashes

I praise Him for not making it a calamity in my religion.”

It is reported that Shurayh – Allaah have mercy on him – said, “If I am afflicted with a calamity, I praise Allaah for it four times: I praise Him because it wasn’t worse than it was, I praise Him when He gives me the patience to bear it, I praise Him for enabling me to say al-istirjaa’ (‘To Allaah we belong and to him we will return’; see Al-Baqarah: 154-156 ) in hope of a great reward, and I praise Him for not making it a calamity in my religion.”

Adh-Dhahabi, Siyar A’laam An-Nubalaa', in his biography of Shurayh Al-Qaadi.

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‘Abdullâh ibn ‘Abbâs – may Allâh be pleased with him – said,

“Love for Allâh and hate for Allâh, make your enmity because of Allâh and your allegiance because of Allâh; for indeed, the love and support of Allâh is not achieved save through this. And a man will never taste true faith (îmân) – though he may pray and fast much – except when he is like that. Today, the people’s brotherhood is based upon worldly considerations (dunyâ), but this will not do anything for them on the Day of Resurrection.”

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq article 353