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Charlieville Masjid on Saturdays: Asr-Maghrib Seerah
Maghrib-Isha: Ad Duruus Al Muhimmah.
Ibaadur Rahmaan (San Juan) : Fiqh from Shu’bah book 2:Wuduu,Ghusl,Tayammum, Salaat, Janaza, Hajj
Sundays From 5:00 p.m – Maghrib.
A very good Reminder by Imran Khan
From The Manhaj
From al-Ibaanah Magazine
[1] PROCEEDING UPON KNOWLEDGE
Imaam al-Bukhaaree (d.256H) – rahimahullaah – said:
‘‘Chapter: Knowledge comes before speech and actions, as Allaah – the Most High – said: ‘‘So have knowledge that none has the right to be worshipped except Allaah, and seek forgiveness for your sins.’’ [Soorah Muhammad 47:7] So He began with knowledge before speech and actions.’’ [1]
[2] VERIFICATION
Sheikh Saalih al-Fawzaan – hafidhahullaah – said:
‘‘Allaah – the Majestic, the Most High – orders us to verify any news that reaches us concerning a group or party from amongst the Muslims, when evil news reaches us which necessitates fighting or opposing this group. Allaah – the Majestic, the Most High – orders us not to be hasty and rush into this affair, until we have verified the matter. Allaah the – the Most Perfect – said:
‘‘O you who believe! When a wicked person comes to you with some news, ascertain and verify it, unless you harm someone in ignorance and then afterwards have regret for what you have done.’’ [Soorah al-Hujuraat 49:6]
Meaning: if some news reaches you about a group or party from amongst the people, concerning an action they have done which deserves to be fought against, then do not be hasty about the matter, nor announce war against them, nor attack them – until you have verified the authenticity of the report.’’ [2]
Imaam Muslim related in the introduction to his Saheeh (no. 5):
Aboo Hurayrah (radi Allaahu ’anhu) states that the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘It is enough to render a man a liar that he relates everything he hears.’’
Sheikh ’Alee Hasan al-Halabee said:
‘‘The daa’ee (caller) must be careful in everything, particularly in regards to what he hears from people, or what he reads in books. So it is an obligation upon him to check and verify everything which reaches his ears or eyes, before spreading it and circulating it amongst the people. His carefulness will be increased with regards to two cases: Firstly: When what is being conveyed to him is connected to the Religion and the Sharee’ah, such as something being quoted as a hadeeth, or a fiqh ruling, and its like. Secondly: If someone reports something bad about a person, or an evil word from someone. He must check its correctness, carefully find out the reality and what is correct, and not hasten to transmit it and add it to the stream of news!’’ [3]
[3] SAFEGUARDING THE TONGUE:
Imaam an-Nawawee (d.676H) – rahimahullaah – said:
‘‘Know that every person must safeguard his tongue from speaking, except that speech in which there is maslahah (benefit). Whenever speaking and abandoning speech are of equal benefit, then the Sunnah is to remain silent. For indeed speech which is permissible sometimes leads to that which is haraam (prohibited) or makrooh (detested). Indeed this happens in most cases, or is a preponderant habit – and there is no better substitute for safety. Al-Bukhaaree relates in his Saheeh (11/308) as does Muslim in his Saheeh (no. 47), from Aboo Hurayrah – radi Allaahu ’anhu – that the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘Whosoever believes in Allaah and the Last Day should either speak good or keep silent.’’ The authenticity of this hadeeth has been agreed upon, and in it is a clear text that a person must not speak unless what he intends to say is good and that the benefit of it is clear to him. However, if he is in doubt as to whether or not there will be any clear benefit, then he must first reflect and consider. If he is in doubt, then he does not speak until the benefit of doing so becomes clear.’’ [4]
Sheikh ’Abdullaah al-Ghunaymaan – hafidthahullaah – said:
‘‘It is obligatory upon all those who speak about an affair from the affairs of the Religion, that they do so purely for the sake of Allaah, sincerely for the truth. And that they overcome their soul and strive against following their desires, not inclining towards worldly matters, such as love of being praised, seeking fame and reputation, gaining a large following, and other such matters. So one who seeks to gain any of this, will only gain the vanities of this world.’’ [5]
[4] UNIFYING THE RANKS:
Sheikh ’Abdul-’Azeez Ibn Baaz – rahimahullaah – said:
‘‘There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon truth and to cooperate in goodness and piety against the enemies of Islaam – as Allaah the Most Perfect ordered them with His statement:
‘‘And hold fast altogether to the rope of Allaah and do not become divided.’’ [Soorah Aali-’Imraan 3:102]
And likewise, Allaah has warned the Muslims against splitting-up, as occurs in His – The Most Perfect’s – saying:
‘‘And do not be like those who differed and split-up after the clear evidences came to them.’’ [Soorah Aali-’Imraan 3:105].
However, the order to unify the Muslims and to unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices – whether from the Soofees or from other than them. Rather what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth – with clear Sharee’ah evidences – to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His – the Most Perfect’s – saying:
‘‘And help you one another in righteousness and piety, and do not help one another in sin and transgression.’’ [Sooratul Maa‘idah 5:2]
And His – the Most Perfect’s – saying:
‘‘Let there arise from amongst you a group of people calling all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.’’ [Soorah Aali-’Imraan 3:110]
And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved what Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the person acting in opposition of the truth will remain upon his opposition. And this is contrary to what Allaah – the Most perfect – prescribed, with regards to sincere advice, cooperation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One who grants success.’’ [6]
[5] KNOWING THE CAUSES OF DISUNITY:
Sheikh Saalih al-Fawzaan – hafidthahullaah – said:
‘‘The reasons for disunity are many. From amongst the main causes are: Firstly: Opposing the manhaj (methodology) of the Salaf; the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and those who follow them. So the Salaf had a manhaj that they traversed; a manhaj in ’aqeedah (beliefs), a manhaj in da’wah (calling to Allaah), a manhaj in enjoining the good and forbidding the evil, a manhaj in how to judge between people. This manhaj – in every case – was based upon the Book of Allaah and the Sunnah of our Messenger (sallallaahu ’alayhi wa sallam).’’ [7]
Sheikh ’Abdul-’Azeez Ibn Baaz – hafidthahullaah – was asked: What solutions can you propose for saving the Muslim Ummah from differences and nationalism and sticking to madhhabs. And how is it possible to re-unite the Ummah? The Sheikh replied:
‘‘My solution in regards to this important question is to call the people to unify and single out Allaah alone with worship, to act sincerely for Him, to cling to His Sharee’ah (law) and to beware of all that contradicts it. And this is what will unite the Ummah upon truth and remove differences and ta’assub (bigoted blind following) towards a particular madhhab. And what is required is to call the Muslims to stand steadfast upon the Religion of Allaah, and to uphold His Sharee’ah and to co-operate in doing good, and to fear Allaah. By this, their ranks will unite and their word will be one, and they will be a single body, a single building and a single army in opposition to their enemies. However, if everyone sticks to his own madhhab, or to his own Sheikh, or his own opinion – in opposition to the Salafus-Saalih (Righteous Predecessors) – then this is what leads to splits and differences.” [8]
[6] FOLLOWING THE SALAFUS-SAALIH:
Imaam al-Asbahaanee (d.535H) – rahimahullaah – said:
“The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih, and abandon all that is innovated and newly introduced into the Religion.” [9]
Ibn Taymiyyah (d.728H) – rahimahullaah – said:
“There is no defect in spreading the madhhab (way) of the Salaf and ascribing oneself to it, rather it is obligatory to accept this by agreement. Indeed the madhhab of the Salaf is nothing except the truth.” [10]
Imaam adh-Dhahabee (d.748H) – rahimahullaah – said:
“It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ’ilmul-kalaam (innovated speech and rhetoric). I say: No person should ever enter into ’ilmul-kalaam, nor argumentation. Rather, he should Salafee (a follower of the Salaf)” [11]
Imaam as-Sam’aanee (d.562H) – rahimahullaah – said:
“As-Salafee: this is an ascription to the Salaf and following their ways, in that which is related from them. Ibnul-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-Insaab (2/162), commenting upon the previous saying of as-Sam’aanee: “And a group were known by this ascription.” So the meaning is, that the term Salafee, and its ascription to them, was a matter known in the time of Imaam as-Sam’aanee, or before him.
Sheikh al-Albaanee – hafidthahullaah – said:
“However, there are some who claim knowledge who deny this ascription, claiming it has no foundation, saying, “It is not permissible for a Muslim to say, I am Salafee.” And it is as if he is saying, “It is not permissible for me to say, I am following the Salafus-Saalih in what they were upon in ’aqeedah, worship, and manners!” And there is no doubt that the likes of this denial – if that is what is meant – implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon. Thus, it is not permissible for a Muslim to disassociate himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah (ascription), then none of the people of knowledge could accuse him of sinfulness or disbelief. However, the one who refuses calling himself with this name Salafee, then it should be seen, does he attribute himself to a particular madhhab – whether in matters of ’aqeedah, or fiqh? So perhaps he will call himself an Ash’aree, or a Maatureedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi’ee, or Hanbalee – from those matters which enter into the term Ahlus-Sunnah wal-Jamaa’ah. Despite the fact that the one who ascribes himself to the Ash’aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not free from making mistakes as individuals – even though there are from them scholars who attain what is correct. So why O why do they not reject the likes of these ascription to individuals who are not protected from mistake? However, as for the one who ascribes himself to the Salafus-Saalih collectively – then he ascribes himself to that which is protected from mistakes.” [12]
[7] CENSURING THE EVIL:
Sheikh ’Abdul-’Azeez Ibn Baaz was asked about the correctness of the statement: “We should unite upon that which we agree, and excuse each other for that in which we disagree.” The Sheikh – may Allaah protect him and continue benefiting the Muslim Ummah with him – commented:
“Yes! It is obligatory to cooperate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) have prohibited. As for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus if the difference involves a particular issue of ijtihaad (independent reasoning) wherein the proofs are deep and detailed – then it is obligatory not to censure or reproach one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition, and debating in the best possible manner, acting upon the statement of Allaah the Exalted
“And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Sooratul-Maa‘idah 5:2]
And His – the Most Perfect’s – saying:
“The Believers – men and women – are protectors to each other, they order the good and forbid the evil…” [Sooratut-Tawbah 9:71]
And the statement of Allaah the Mighty and Majestic:
“Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Sooratun-Nahl 16:125]
And he (sallallaahu ‘alayhi wa sallam) said: “Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).” [13] And he (sallallaahu ‘alayhi wa sallam) said: “Whosoever directs a person to do good, will have a reward similar to the one who does that good.” [14] And the aayaat and ahaadeeth with this meaning are plenty.” [15]
[8] REPELLING MISCHIEF AND MISCHIEF-MAKERS:
Sheikh Saalih Ibn ’Abdul-’Azeez – hafidthahullaah – says:
“About nameemah (tale-carrying): Hudhayfah (radiyallaahu ’anhu) relates, that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: “The tale-carrier will never enter Paradise.” [16] And from Ibn ’Abbaas (radiyallaahu ’anhu) who related that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) passed by two graves and said: “The two inmates of these graves are being punished, but not for any great matter. As for the first, he used spread gossip and carry tales, whilst the other never protected himself from being soiled by his urine.” [17] Thus, tale-carrying is prohibited and is included amongst the great sins. And nameemah (tale-carrying) is: “Conveying the words of some people to others in order to create mischief amongst them.” [18] [19]
Sheikh ’Alee Hasan al-Halabee – hafidthahullaah – said:
“Tale-carrying is a foul disease; when it enters the heart, it corrupts it, and when the heart is corrupt, the rest of the body becomes corrupt and one’s actions are destroyed. How many people there are today whose evil actions have been made alluring to them by their devils. Such that they think that their deeds are free from blemish! How many there are today who think that tale-carrying is a good and righteous action which they are carrying out! However, these people who move about amongst the worshippers of Allaah – the Most Perfect – spreading mischief, falsehood and leading the hearts astray, then the sincere Muslim should not give them any chance to operate, but should rather turn away from them and keep away from them! This is the least punishment possible for these people. The sickness of tale-carrying only finds place in hearts that are filled with the love of this world, the hearts of those who use the Religion for lowly and despicable ends – and we seek the refuge of Allaah from that.” [20]
[9] NOT DISHONOURING THE MUSLIMS:
The Prophet (sallallaahu ’alayhi wa sallam) said: “Whoever accuses a Believer of something that is not true, then Allaah will make him dwell in the pus flowing from the inhabitants of the Fire, and he will not leave until he retracts from what he has said.” [21]
The Prophet (’alayhis-salaatu was-salaam) said: “Do you know who the muflis (bankrupt one) is? The muflis from my Ummah is one who comes on the Day of Judgement having performed Prayer, fasting, and giving zakaat (charity). However, along with all of this, he had abused this person, and slandered that person, eaten the wealth of this person, and unlawfully spilled the blood of that person. These people will take from his good deeds. If, however, his good deeds become exhausted, then their sins will be put upon him and he will be thrown into the Fire.” [22]
Sheikh ’Alee Hasan al-Halabee said:
“So the lethal plague of backbiting destroys ones good deeds, destroys brotherhood, and destroys ones reward. So the true Muslim does not backbite, nor does he allow backbiting to take place in his presence. So let those people fear Allaah, those whose bodies do not develop and whose souls are not fed, except upon spreading rumours and inventing lies upon the servants of Allaah, claiming, “that this is for the benefit of the da’wah!” How strange! What benefit of the da’wah will be achieved through slandering, backbiting, and mentioning the bad manners of others? Do you think – O backbiter – that you are far removed from defects? O you who can only see the deficiencies of others, do you think that you are free from mistakes? No, rather you are full of deficiencies and the people have tongues.” [23]
[10] HONOURING THE SCHOLARS:
Sheikh Saalih al-Fawzaan – hafidthahullaah – said:
“In our times we hear those who speak against the honor of the scholars, accusing them of being foolish and ignorant, and not perceiving the affairs, nor understanding it – as they say – and this is a very dangerous matter. So if you lose your trust in the scholars, then who will lead the Ummah, and to whom will verdicts and rulings return to? And I believe that this is poison from our enemies, and it has deceived many who do not truly understand matters, and those who have an intense emotional zeal, yet are ignorant. So the poison of accusing the scholars overtakes them due to their ignorant zeal and passion, though the reality is indeed different. The noblest thing in this Ummah are the scholars, so it is not permissible to accuse them or to label them with ignorance, foolishness, deception, or hypocrisy, or being government scholars, or other than this. This – O worshipper of Allaah – is very dangerous indeed…I am not saying that the scholars are infallible and that they do not make mistakes, rather, it is only the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam) that are infallible – and the scholars do make mistakes. However, the cure is not to broadcast their mistakes publicly, or to dishonor them in gatherings, or from the pulpits – never is this permissible! The cure is not by this method. Allaah – the Most High – said:
“When you were propagating it with your tongues and uttering it with your mouths, that which you had no knowledge of. Yet you considered it a trivial matter, whilst it was most severe in the sight of Allaah.” [Sooratun-Noor 24:15]
We ask Allaah to grant us goodness and safety. So it is obligatory to beware about this matter, and to honor each other – especially the scholars – since they are the inheritors of the Prophets, even if you see in them some shortcomings.” [24]
Sheikh Ibn Baaz – hafidhahullaah – said:
“It is obligatory upon every Muslim to safeguard his tongue and not to speak, except with knowledge. So the saying about someone that he has no understanding of the state of affairs, is a saying dependant upon knowledge; and it is not to be said, except upon knowledge – until one has the ability to be able to give a ruling that such a person has no understanding of the state of affair. If this saying is based upon mere opinion, and not upon a (Sharee’ah) proof, then indeed this is evil and it is not permissible to say. Judging that a scholar giving rulings has no understanding of the state of affairs is dependant upon proof, which only the people of knowledge can establish.” [25]
[11] PRE-OCCUPYING THE SOUL:
Ibn Qudaamah (d.620H) – rahimahullaah – said:
“Whosoever abandons the remembrance of Allaah and pre-occupies himself with that which does not concern him, he is like one who has the ability to acquire jewels, but instead only acquires a handful of dust. This is indeed a great waste of one’s life.” [26]
Imaam adh-Dhahabee – rahimahullaah – relates:
Ibn ’Awn (d.151H) – rahimahullaah – said: “Remembrance of people is a disease, and the remembrance of Allaah is a cure.” Then Imaam adh-Dhahabee – rahimahullaah – said: “Indeed, by Allaah! It is very strange how we ignore the cure, and race towards the disease. Allaah – the Most High – said: “So remember Me, and I will remember you.” [Sooratul-Baqarah 2:152]
And:
“The remembrance of Allaah is greater.” And He said:
“Those who remember and whose hearts find tranquility in the remembrance of Allaah. Indeed in the remembrance of Allah do hearts find satisfaction.” [Sooratur-Ra’d 13:28]
However, this will not be achieved, except by the grace of Allaah. And whosoever persists in supplication, and in knocking that the door, it will be opened for him.” [27]
Ibnul-Qayyim (d.751H) – rahimahullaah – said:
“Your life in the present moment is between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret), and istighfaar (seeking the forgiveness of Allaah). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This is not an action of the limbs which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart, and thoughts. So as for what has preceded, then verily you rectify it with repentance. And as for the future, then you rectify it with firm resolve and intention. Neither one of these involves any action, or exertion of the limbs. But then your attention must be directed towards your life in the present – the time between the two times. If you waste it, then you have wasted the opportunity to be from the fortunate and saved ones. If you look after it, having rectified the two times – what is before it and after it, as we have said – then you will be successful and achieve rest, delight, and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.” [28]
Footnotes:
[1] Related by al-Bukhaaree (1/192)
[2] Wujoobut-Tathabbut fil-Akhbaar wa Ihtiraamil-’Ulamaa (p. 22-23)
[3] Arba’oon Hadeethan fid-Da’wah wad-Du’aat (p. 63)
[4] Kitaabul-Adhkaar (p. 812)
[5] Al-Hawaa (p. 20)
[6] Tanbeehaat fir-Radd ’alaa man Ta‘awwalis-Sifaat (p. 31-32)
[7] Wujoobut-Tathabbut fil-Akhbaar wa Ihtiraamil-’Ulamaa (p. 18)
[8] Quoted from al-Mujallatul-Buhoothul-Islaamiyyah (no. 18)
[9] Al-Hujjah fee Bayaanil-Mahajjah (1/364)
[10] Majmoo’ul-Fataawaa (9/149)
[11] Siyar A’laamun-Nubalaa (16/457)
[12] Al-Asaalah magazine (no. 9/p. 87)
[13] Related by Muslim (2/21) from Abee Sa’eed al-Khadree (radiyallaahu ’anhu)
[14] Related by Muslim (13/38), from Aboo Mas’ood al-Ansaaree (radiyallaahu ’anh)
[15] Tanbeehaat fir-Radd ’alaa man Ta‘awwlis-Sifaat (p. 14-15)
[16] Related by Muslim (1/2) and by Ahmad (5/396)
[17] Related by al-Bukhaaree (1/212) and Muslim (1/3)
[18] Related by al-Bukhaaree in al-Adabul-Mufrad (no. 425), al-Bayhaqee in his Sunanul-Kubraa (10/246) and others. Its chain of narrators is hasan (good).
[19] Al-Mindhaar (p. 151-152)
[20] Shakhsiyyatul-Islaamiyyah (p. 60)
[21] Saheeh: Related by Ahmad (no. 5385) and others, from Ibn ’Umar (radiyallaahu ’anhu). It was authenticated by Sheikh Muhammad Naasirud-Deen al-Albaanee in as-Saheehah (no. 438)
[22] Related by Muslim (8/18) and Ahmad (2/303) from Aboo Hurayrah.
[23] Shakhsiyyatul-Islaamiyyah (p. 34-35)
[24] Wujoobut-Tathabbut-fil-Akhbaar (p. 45-46)
[25] The words of the noble Sheikh in Raabitatul-’Aalamul-Islaamiyyah magazine (no. 313).
[26] Minhaajul-Qaasideen (p. 127)
[27] Siyar A’laamun-Nubalaa (6/396)
[28] Al-Fawaa‘id (p. 151-152)
