Archive for January, 2013

Some Advice in Seeking Knowledge – Shaikh Ahmad Bazmool

January 25, 2013

…As for the first matter, and it is that a person thinks that this knowledge is heavy and that he doesn’t understand it

Then this is an error

This is an error

Knowledge is easy

Knowledge is easy

And We have indeed made the Qur’ân easy to understand and remember, then is there any that will remember (or receive admonition)?”1(Al-Qamar 54:17)

And the Prophet – (we ask that) Allah raise his rank and grant him peace – said:

I was sent with Haneefiyyah ‘samhah’”

And ‘samhah’ means: easy, clear

So there is nothing in the deen which is difficult or hard

Then what is the problem?

The problem could be in your choosing the wrong level of studies

Meaning: you may need to study some of these issues before attending the likes of these big lessons

Because knowledge, as Az-Zuhree said – is “Awdiyah”2

Whoever desires it

Whoever seeks it all at once

It leaves him all at once

And as some of the Salaf said:

Knowledge is like a ladder

You must climb it step by step3

If you want to climb it all the way to the top (without being ready), you’ll fall

So you must go in levels (step by step)

So then there is nothing heavy regarding knowledge, nor difficult

Additionally you must take care to learn the knowledge you need from the Quran and Sunnah

Specifically the matters of aqeedah and the matters of worship

Specifically the matters of beliefs and the matters of worship

These are matters which are easy and clear, with the Permission of Allah, Lofty and Exalted is He

Meaning, a person may want to study in the beginning, for example, some of the higher Islamic sciences

So he considers knowledge to be hard – and without a doubt this is a mistake

Rather, learn the Quran and the Sunnah with their proper understanding. Because they are, with the Permission of Allah – Lofty and Exalted is He – two beneficial matters for you

Additionally from what is important in learning:

Choosing a teacher who is good at teaching

Additionally from what is important is that you – O Seeker of Knowledge – give importance to this knowledge

You prepare before attending (class)

You concentrate in class

You review after class

What happens (nowadays)?

What happens is that the Seeker of Knowledge doesn’t prepare

And maybe he comes (to class) without his book

When he attends, he is turning right and left

When he leaves, he doesn’t review what he learned and heard

Not even at least to review the matn (text)

And the next time, he says, “I don’t understand”

No, the problem is not that you don’t understand

The problem is that you are negligent in seeking knowledge

And in the way you seek knowledge

For indeed the Salaf and the People of Knowledge, from what has been mentioned in their biographies, prepared for the lesson before attending.

On top of that, they memorized the text which they were studying before the lesson

Then when they attended, they concentrated and busied themselves with listening to the lesson

Then when they left, they reviewed and made firm what they had studied and learned

So knowledge, its life-blood is review

And knowledge is built upon memorization and understanding

Whoever Allah combines for him memorization and understanding of the knowledge

Then indeed Allah, Lofty and Exalted is He, has opened for him a door in knowledge

So here it becomes clear to us why some people consider it (knowledge) heavy

And why some of them say, “I don’t understand”

The problem is not in the knowledge

The deficiency is within ourselves

The deficiency is within ourselves….

 

…And that one knows that time is from gold

Rather, by Allah, it is more valuable than gold…

 

…And know – (we ask that) Allah bless you – and this is an important matter – that the intention behind seeking knowledge is to act upon it

And the intention behind seeking knowledge is to get closer to Allah – Exalted and Lofty is He

And to worship Allah upon baseerah (insight)

The intention behind seeking knowledge is not to gather a lot of information

This is an opening for Shaitaan which is very dangerous for the students of knowledge

So you find one of them taking an interest in knowledge: for knowledge

So the goal of seeking knowledge is made to be: knowledge

And knowledge isn’t like that

The praiseworthy knowledge isn’t like that

Rather, knowledge is a light which Allah – Lofty and Exalted is He – puts in the heart of the Seeker of Truth

A light which Allah – Lofty and Exalted is He – puts in the heart of the Seeker of Truth

And this light is built upon knowledge, sincerity (ikhlaas) and following (the sunnah)

And it is not just a light without knowledge or action

But seeking the pleasure of Allah – Lofty and Exalted is He

And seeking to please Allah – Lofty and Exalted is He

And seeking knowledge to act upon it

This is the success for the servant from Allah – Lofty and Exalted is He

As for seeking knowledge only for knowledge

Then this is an opening for Shaytaan

Diverting the Seeker of Knowledge from acting (upon his knowledge)

And this opens upon him an opening

So he doesn’t improve in action

And from the most evil results of this type of thinking

I mean the type of thinking of the one who considers (seeking) knowledge to be only for knowledge

Is that he even seeks knowledge from an innovator

Even from an innovator

Because he looks at the knowledge and doesn’t look at the deen

Who is the one Ahlus Sunnah would exalt?

Ahlus Sunnah would exalt the Follower of the Truth, even if his knowledge was little

And they would have a low opinion of the Opposer to the Truth, even if his knowledge was great

And they didn’t exalt him due to his knowledge

And they didn’t exalt him due to his knowledge

(Here he mentions something of the story of al Karabeesee which can be read about in brief here:

http://www.salafitalk.com/entries/27-Just-One-Statement-of-Imaam-Ahmad-bin-Hanbal-annihilates-al-Karabeesee! )

 

…When you see a man loving the person of innovation

And loving the innovator

And he knows his condition4

Then he is with them

Like what has been reported from some of the Salaf

That a man was asked about

So it was said: “We don’t know him”

Someone said: “Who are his companions?”

They said: “The Qadariyyah”

He said: “Then he is Qadari like them”

So a person is put along with his close companion…

 

…Whoever loves a person of the Sunnah – it is a proof for his (being upon the) Sunnah

Likewise whoever loves the person of innovation while he knows about him (that he is on innovation) – it is a proof for his (being upon) innovation

 

A few sentences translated from Shaikh Ahmad Bazmool’s first lesson in explanation of Usoolus Sunnah of Imaam Ahmad

(I added some bolding, underlining, and coloring – Umm Muhammad Zawjatu Abdul Malik)

From: http://ar.miraath.net/audio/5030/01

Http://ar.miraath.net/audio/download/5030/usool_us_sunnah_01.mp3

Arabic text: some advice in seeking knowledge – Arabic

(Footnotes)

1 Translation of the verse taken from www.thenoblequran.com

2 River valleys, gorges, valleys

3Or rung by rung

4He knows that he is a person of innovation or an innovator

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The Late Scholar ‘Atiyah bin Muhammad Saalim (d.1420H)

January 23, 2013

 

 

This is a summary translation of the brief biography of Shaikh ‘Atiyah bin Muhammad Saalim (d. 1420H) from:

 

http://www.ajurry.com/vb/showthread.php?t=10299&p=45620#post45620

 

‘Atiyah bin Muhammad Saalim was born in the village of Mahdiyah from the eastern provinces of Egypt in 1346H

 

He began his learning in its schools.  He memorized some ajzaa of the Noble Quran and something from the introductory Islamic sciences

 

In 1364H  he traveled to the city of Madinah and began seeking knowledge in the circles at the Masjid of the Prophet

 

He studied Imam Maalik’s Muwatta as well as Nail al Awtaar , Subul as-Salaam, and other than them from the books of hadeeth, the Arabic language, and the laws of inheritance at the hands of many of the Shuyookh and Ulamaa, from them: Abdur Rahman al Afreeqee, Hammaad al Ansaaree, Muhammad at Turkee,  Muhammad al Hirkaan, and other than them

 

He joined the Institute of Knowledge in Riyadh in 1371H and completed his secondary education before joining the Higher Institute of Riyadh.  He obtained two degrees – one in the Sharee’ah and one in the Arabic language.  His teachers were Shaikh Abdul Azeez ibn Baz, Shaikh Abdur Razzaaq ‘Afeefee, Shaikh Abdur Razzaaq Hamzah, and others

 

Shaikh Muhammad al Ameen ash Shanqeetee played a prominent role in his life.  He studied under him and accompanied him in his travels for more than 20 years which were filled with giving, knowledge, understanding, good treatment of others, good manners of companionship, good behavior, and other than that

 

Shaikh ‘Atiyah taught at the Institute of Knowledge at al Ahsaa and at the College of the Sharee’ah and the College of the Arabic Language in Riyadh

 

In the year 1381H When the Islamic University of Madinah was founded, he moved there and was part of the teaching administration of the university.

 

He also taught at Imam Muhammad ibn Saud university

 

He moved to the Judiciary by order of the Mufti of the Kingdom of Saudi Arabia and was head of the judiciary and courts.  He was appointed to the rank of judge and then appellate judge (where he remained) until he retired in 1414H

He participated in conferences (teaching knowledge) both inside and outside of Saudi Arabia

 

He taught different branches of knowledge from the Sharee’ah in the Prophet’s masjid and students came to learn from him from all over the world

 

He died in 1420H and was buried in the cemetary of al Baqee’

 

 

Beating Women is a Reprehensible Characteristic

January 23, 2013

 

By Shaikh Muhammad ibn Haadee al Madkhalee

Arabic text:

http://www.ajurry.com/vb/showthread.php?t=17975

 

English translation as well as Arabic audio:

http://mtws.posthaven.com/beating-women-is-a-reprehensible-characterist

 

 

 

 

Umar – ((we ask that) Allah be pleased with him) – never buried his infant daughter alive

January 22, 2013

 

 

 

 

Links used in preparation of this brief article:

 

http://www.ajurry.com/vb/showthread.php?t=25064

 

http://www.albaidha.net/vb/showthread.php?p=164625

 

http://www.sahab.net/forums/index.php?showtopic=135146

 

 

This is regarding the false attribution to Umar that he buried his infant daughter alive.

 

It is important to note that, according to those who have researched this matter (see above links) there doesn’t appear to be a chain of narration (isnaad) for this story

 

And this story is not found in the books of the people of the Sunnah, but is found in the books of the Shi’a

(who hate and slander the Companions – see here:

http://www.spubs.com/sps/downloads/pdf/GSC030003.pdf )

 

 

What follows is a brief quote from the book:

 

Diraasah Naqdiyyah fee al Marwiyaat al Waaridah fee Shakhsiyyah Umar ibn al Khattab (radiallahu anhu) wa Siyaasatuhu al Idaariyyah

(Download here:

http://k007.kiwi6.com/hotlink/4i0sfj8nh7/diraasaat_naqdiyyah_fee_al_marwiyaat_al_waaridah.pdf  )

 

by: Abdus Salaam ibn Muhsin Aal Eesa

 

This book was a Doctoral (PhD) thesis debated at the Islamic University of Madinah

 

The author emphasizes the importance of checking and verifying the authenticity of what is attributed to the Umar1 – checking the isnaad since by the isnaad it will be known whether the narrators are those who are reliable (and whose statements are acceptable) and those who are weak (and their statements are not acceptable

 

 

The author (Abdus Salaam ibn Musa Aal Eesa) said in Diraasah Naqdiyyah fee al Marwiyaat al Waaridah…(pp. 111 – 112):

 

As for Umar – (we ask that) Allah be pleased with him, then it has been narrated about hm that he buried alive  an infant daughter of his in the Pre-Islamic ignorance. And I didn’t find anyone who narrated that from Umar when I checked the references.  But I did find that the teacher Abbaas Mahmood al Iqaad mentioned it in his book “Abqariyyatu Umar”.  He said, ‘And the specifics of the story are: that he – radiallahu anhu – was sitting with some of his Companions when he laughed a little. Then he cried.  So he was asked about that.  He said, “In the Pre-Islamic Ignorance we would make an idol out of dates and then worship it.  Then we would eat it.  So that was why I laughed.  As for my crying, then it is because I had an infant daughter whom I wanted to bury (alive).  So I took her with me and dug a hole for her.  She was shaking the dirt from my beard and I buried her alive…”’

 

And al Iqaad doubted the authenticity of this story because burying alive (of infant daughters) wasn’t a widespread custom among the Arabs.2 Likewise, it was not known in Banee Adee (Umar’s tribe), nor in the family of al Khattaab in which Faatimah, the sister of Umar lived, along  with Hafsah, his oldest daughter from whose name  he was given the kunya Abu Hafs.  And Hafsah was born five years before the sending of the Prophet (sallallahu alayhe wa sallam) –  he didn’t bury her alive.  Then why would he bury one of the younger daughters as is claimed?  Why is the information regarding this cut off – no one from her brothers or sisters has mentioned it, nor her paternal uncles, nor maternal uncles?

 

(Footnotes)

 

1It is important to authenticate the veracity of what is said about all of the Companions.  Also see this article:

https://sughayyirah.wordpress.com/2012/04/01/the-one-who-reads-the-biographies-of-the-sahabah-needs-to-be-careful/

 

2The author mentions on p.110 that some of the Arab tribes hated this practice and would take the infant girls (who were to be buried) from their parents and raise and protect them

Imaam Ibn Qudaamah al Maqdisee

January 20, 2013

From:

http://www.salafitalk.com/threads/185-Biography-of-Imaam-Ibn-Qudaamah-al-Maqdisee-Rahimahullaah

 

1. HIS LINEAGE:
He was Aboo Muhammad, `Abdullaah ibn Ahmad ibn Muhammad ibn Qudaamah ibn Miqdaam ibn Nasr ibn `Abdillaah ibn Hudhayfah ibn Muhammad ibn Ya`qoob ibn al-Qaasim ibn Ibraaheem ibn Ismaa`eel ibn Yahyaa ibn Muhammad ibn Saalim ibn `Abdillaah ibn `Umar ibn al-Khattaab-radiyallaahu `anhu.
al-Qurashee; al-Maqdisee; al-Jammaa`eelee, then ad-Dimashqee; as-Saalihee; al-Hanbalee, ‘Muwaffaqud-Deen’. al-Qurashee: in ascription to the tribe of Quraish, since he was descended from `Umar-radiyallaahu `anhu-who was `Adawee (i.e. from the sub-tribe of Banoo `Adiyy who were part of Quraish).
al-Maqdisee: His family’s ascription to `Baytul-Maqdis’ (Jerusalem) since they lived close to it. al-Jamaa`eelee: In ascription to the village of Jammaa’eel where he was born; and it is a village on the hills of Nablus-a city about 40 miles north of Jerusalem in present day occupied Palestine. ad-Dimashqee: In ascription to Damascus (in Syria) which is where his family migrated to, and where he lived for most of his life, and where he died.
as-Saalihee: In ascription to the mosque of Saalihiyyah. His brother Shaikh Aboo `Umar said: “They ascribe us to ‘as-Saalihiyyah’ because we settled at the mosque of Aboo Saalih, not that we were righteous people (saalihoon).” [And this is from piety since they were indeed a family of righteousness and rectification.] al-Hanbalee: in ascription to the Hanbalee madhhab, i.e. that he learned and was an expert in the madhhab, i.e. that he learned and was an expert in the principles and details of Fiqh followed by the students of Imaam Ahmad ibn Hanbal. [and he was not a blind follower.] ‘Muwaffaqud-Deen’ :an honorific title meaning ‘one guided to and granted attainment of correctness in the Religion.’
2. HIS BIRTH:
He was born in the month of Sha`baan in the year 541H in the town of Jammaa`eel.
3. HIS FAMILY:
He was from a family who were noble in their lineage, their knowledge, and their piety. His father: Ahmad ibn Muhammad ibn Qudaamah was born in 491H and died in 558H. He was one of the righteous scholars; famous for knowledge, zuhd and worship. He was the Khateeb of the mosque of Jammaa`eel. He educated his children and taught them the Qur.aan, and the hadeeth, and correct manners.
He died when Muwaffaqud-deen was about 17 years old, so his elder son Muhammad ibn Ahmad-who was known as Aboo `Umar-continued his upbringing and education.
4. HIS EARLY YEARS, AND HIS SEEKING KNOWLEDGE, AND HIS TRAVELLING TO SEEK KNOWLEDGE:
For the first ten years of his life he remained with his family in Palestine, and he began memorization of the Qur.aan. Then in 551H his father performed Hijrah with the family, fleeing from the invading Christians, and migrated to Damascus. In Damascus he completed memorization of the Qur.aan, and he memorized a large number of ahaadeeth. Then he memorized ‘Mukhtasar al-Khiraqee’-on the Fiqh of Imaam Ahmad. (Then later in life he wrote an explanation of it in 9 volumes, called ‘al-Mughnee). He remained in Damascus for 10 years, and at the age of twenty he began his journeys in search of knowledge.
-In 561H: he travelled to the main city of knowledge and of the scholars at that time-Baghdaad. He was accompanied by his maternal cousin al-Haafiz `Abdul-Ghanee al-Maqdisee; He inclined towards the study of Fiqh and his cousin towards hadeeth, however they accompanied each other to the lectures and acquired both; There he studied with many of the scholars, amongst them: Shaikh `Abdul-Qaadir al-Jeelaanee (D. 561H), Ibnul-Battee, and Ibnul-Manniyy. He remained in Baghdaad for four years. He studied ‘Mukhtasar al-Khiraqee’ under `Abdul-Qaadir al-Jeelaanee, and then the Shaikh died 50 nights after his arrival; then they studied under Ibnul-Jawzee; then he remained with Ibnul-Manniyy, and learned the Fiqh of the Hanbalee madhhab with him, and its principles, and the different sayings of the scholars- and he excelled in that. He then returned to Damascus.
– In 567H he again travelled to Baghdaad where he remained for a year.
– In 573H he travelled to Makkah to perform Hajj, and he met the people of knowledge there; amongst them al-Mubaarak ibn at-Tabbaakh. Then after performing Hajj in 574:-
-Then from Makkah he travelled to Baghdaad-where he again remained for a year.
-Then from Baghdaad he returned to Damascus where he started to write works on many branches of knowledge, the most famous of his works being ‘al-Mughnee.’
5. HIS SHAIKHS:
-His Shaikhs included:
1. His father Ahmad ibn Qudaamah al-Maqdisee (491-558H),
2. His elder brother Aboo ‘Umar Muhammad ibn Ahmad ibn Qudaamah al-Maqdisee (528-607H),
3. Shaikh ’Abdul-Qaadir al-Jeelaanee (471-561H),
4. Abul-Fath Nasr ibn Fityaan ibn Matr Ibnul-Mannee (501-583),
5. Abul-Fath Ibnul-Battee (477-564H),
6. Fakhrun-Nisaa. Shuhdah-the daughter of the Muhaddith Aboo Nasr Ahmad ibn al-Faraj Ad-Deenawaree -(>480-574H), Shaikh Badr ibn `Abdillaah al-Badr- hafizahullaah- in his introduction to his checking of Ibn Qudaamah’s book ‘Ithbaat Sifatil-`Uluww’ gathers a list of his Shaikhs numbering 67, and then said: “and many others besides them.”
6. HIS STUDENTS: Amongst them:
1. al-Bahaa.ul- Maqdisee (d. 624H) who wrote ‘al-`Uddah Sharh al-`Umdah’.
2. Diyaa.ud-Deen al-Maqdisee (d. 643H)
3. the son of his brother: Shamsuddeen ibn Qudaamah (d. 682H)
4. al-Haafiz al-Mundhiree (d. 656H)-who wrote many works, including; ‘Mukhtasar Saheeh Muslim’, ‘Mukhtasar Sunan Abee Daawood’, at-Targheeb wat-Tarheeb’… Shaikh Badrul-Badr gathers the names of 44 of his students and then says: “And many others.”
7. HIS PHYSICAL DESCRIPTION AND CHARACTERISTICS:
His student ad-Diyaa. al-Maqdisee said; “He was of full height, white, with a bright face, large distinct eyes; he was so handsome that it was as if his face gave off-light; he had a broad forehead and a long beard; a straight nose and his eyebrows joined. He had a small head, slender arms and legs; and a thin body; and full senses and faculties. He was extremely intelligent; and behaved in a fine manner…”
Ibnul-Najjaar said: “al-Muwaffaq was the imaam of the Hanbalees in the main congregational mosque of Damascus. He was fully reliable, an evidence (in narrating), noble. He had plentiful virtues; and he kept away from anything not befitting; he was pious, a worshipper. He was upon the way of the Salaf. Light and dignity could be seen upon him. A man would take benefit from seeing him even before hearing his speech.”
Ibn Katheer said: “He used to engage in optional Prayers between the two night Prayers close to his place of Prayer. Then when he had prayed the `Ishaa. Prayer he would return to his house of the street of ad-Duwalla`ee by the bank of the river .He would take back with him those he could from the poor and needy, and they would eat with him, and his primary house was upon Qaasiyoon….”
ad-Diyaa. said: “he was fine in his manners: he would hardly ever be seen except that he was smiling: He would relate incidents and joke. I heard al-Bahaa. say; When the people read with him he would joke with us, and be cheerful and at ease. Once they complained to him about some children who studied with him, so he said; “They are children. They have to have some play, and you used to be just like them.” And al-Bahaa. described him as being courageous, and said: “He used to go forward to the enemy, and he was wounded upon his hand; and he used to take part when the army and the enemy were firing at each other.”
ad-Diyaa. said: “He used to pray with ‘Khushoo`’ (humility and attentiveness). He would hardly ever pray the Sunnah prayer before Fajr and after `Ishaa. Except in his house; and between the two night Prayers he used to pray four rak`ahs, reciting: ‘as-Sajdah’, ‘Yaaseen’, ad-Dukhaan’, and ‘Tabaarak.’ He would hardly miss out on them. He used to stand in Prayer in the last hours of the night reciting 1/7th of the Qur.aan. He would sometimes raise his voice and he had a beautiful voice.”
8. SCHOLARS’ PRAISE OF HIM:
Aboo `Amr ibn as-Salaah said: “I have not seen the like of al-Muwaffaq.”
Aboo Bakr ibn Ghaneemah-the muftee of Baghdaad-said: “I do not know anyone in our time who has reached the level of ijtihaad except for al-Muwaffaq.” Sibt ibn al-Jawzee said: “He was an imaam in many fields. After his brother Aboo `Umar and al-`Imaad, there was no one in his time who had greater ‘zuhd’ or piety than him. He had a great deal of ‘hayaa.’ (sense of shame), and he remained aloof from this world and its people. He was easy and mild-mannered, humble, and he had love for the poor. He was fine in manners, generous and giving, whoever saw him then it was as if he had seen one of the Companions; and it was as if light came from his face. He was plentiful in worship.”
Shaikhul-Islaam Ibn Taimiyyah said: “After al-Awzaa`ee no one entered Shaam having more ‘Fiqh’ knowledge and understanding of the Religion than al-Muwaffaq.
ad-Diyaa. al-Maqdisee said: “He was an imaam with regard to the Qur.aan and its explanation; an imaam in the knowledge of hadeeth and its problematic matters; an imaam in Fiqh-indeed the outstanding scholar of his time in that; an imaam in knowledge of the disagreements of scholars; the outstanding scholar of his time in Laws of Inheritance; an imaam in ‘Usoolul-Fiqh’; an imaam in Arabic Grammar; an imaam in mathematics; an imaam in the movements and positions of stars and planets.
Ibn Rajab al-Hanbalee said: “The ‘Faqeeh’, the ‘Zaahid’, the Imaam. Shaikhul-Islaam. The singular exception scholar.”
al-Haafiz Ibn Katheer said: “Shaikhul-Islaam. An Imaam. An outstanding scholar. There was not in his time, indeed even for a long time before him, anyone having greater knowledge of Fiqh than him.”
Ibn Rajab said: “He used to closely follow the texts in the matter of ‘al-Usool’ (Fundamentals and belief) and in other than it. He did not hold applying any acts of worship for which there was no narration. He used to order affirmation of the texts, and leaving them as they are-with regard to what occurs in the Book and the Sunnah from ‘as-Sifaat’ (Allaah’s attributes): not altering them, not declaring how they are, not distorting the meaning; not interpreting them away with ‘ta.weel’, and not negating them.”
9. HIS DEATH:
He died-rahimahullaah-on Saturday, the day of `Eidul-Fitr, in 620H, at the age of 79 in his home in Damascus. His funeral which had a huge attendance was held the next day and he was buried on the hill of Qaasiyoon.
10. HIS WIFE, SLAVE-GIRLS AND CHILDREN:
He married his paternal cousin Maryam bint Abee Bakr ibn `Abdillaah ibn Sa`d al-Maqdisee. They had a number of children: (al-Majd) `Eesaa, Muhammad, Yahyaa, Safiyyah, and Faatimah.
Then he took a slave girl, and then another. Then he married `Izziyyah- who died before him. All his sons died in his lifetime, and none of them had offspring except for `Eesaa- who had two righteous sons, however both of them died without any offspring. So the Shaikh had no remaining progeny.
11. HIS WORKS:
Dr. `Alee ibn Sa`eed al-Ghaamidee lists his works and they come to 38 in number. Amongst his printed works are: ‘al-Mughnee’ in Fiqh, (9 volumes); ‘Rawdatun-Naazir’ in ‘Usoolul-Fiqh’ (2 volumes); ‘Kitaabut-Tawwaabeen’ (1 volume); ‘Dhammut-Ta.weel’ (Booklet); ‘Ithbaat Sifatil-`Uluww’ (1 volume with checking of Shaikh Badrul-Badr-hafizahullaah). ‘Lum`atul-I`tiqaad’ (Printed along with the explanation of Shaikh Ibn `Uthaymeen-rahimahullaah- and translated and printed with the title: ‘Sufficiency in Creed.’) And (printed with the explanation of Shaikh al-Fawzaan-hafizahullaah)
Sources: (1) ‘Ikhtiyaaraat Ibn Qudaamah al-Fiqhiyyah’ of Dr. `Alee ibn Sa`eed al-Ghaamidee; (2) The biography of the author included in Shaikh al-Fawzaan’s explanation of ‘Lum`atul-I`tiqaad’; (3) The biography complied by Shaikh Badrul-Badr in his checking of ‘Ithbaat Sifatil-`Uluww’. References: (1) ‘Siyar A`laamin-Nubalaa.’ (22/165-173) of Dhahabee; (2) ‘al-Bidaayah wan-Nihaayah’ (13/99-101) of Ibn Katheer; (3) ‘Shadharaatudh-Dhahab’ (5/88-92) of Ibnul-`Imaad; (4) ‘Dhayl Tabaqaatil-Hanaabilah’ (2/133-149) of Ibn Rajab; (5) ‘al-Mughnee’ verifiers introduction (1/6-37).
Translated by Aboo Talhah Dawood Burbank

Useful Means Leading to a Happy Life – Imam as-Sa’dee

January 19, 2013

An excellent and important book by Imam Abdur Rahman as Sa’dee

 

Arabic text: al wasaa’il al mufeedah

 

The well-known student of knowledge, Shaikh Saalih as-Saalih – rahimahullah – gives a brief biography of Imam as-Sa’dee before reading the English translation here:

http://audio-islam.com/2012/06/10/useful-ways-of-leading-a-happy-life-imaam-as-sadee-mp3englishdr-saleh-as-saleh/

 

(The English translation may also be read at the above link)

 

Arabic audio (by the brother Abu Ahmad ash-Shaythamee who recites, records, and posts many beneficial books of the ulama)

http://ajurry.ws/alshaydamy/alwasail-almofidah-lilhayat-assaidah.mp3

Explanation by Shaikh Saalih as Suhaymee  (Arabic only):

http://www.alharamain.gov.sa/index.cfm?do=cms.scholarsubject&schid=5755&subjid=6599&audiotype=lectures&browseby=speaker

The Jinn can appear in different forms

January 19, 2013

From:

http://www.dajjaal.com/liar/articles/mmdee-the-jinn-are-the-offspring-of-iblees-satan-and-can-appear-in-many-different-forms.cfm

Shaykh ul-Islam Ibn Taymiyyah said, as quoted in “Fath ul-Mannaan Fee Jam’i Kalaami Shaykh il-Islaam Ibn Taymiyyah an il-Jaann“, a compilation of all the statements of Ibn Taymiyyah regarding the Jinn, (p. 55-56):

All praise is due to Allaah. That which is in the Qur’an is that they (Jinn) see mankind from where mankind do not see them, and this is true, which necessitates that they see mankind in a condition that mankind do not see them, and this does not mean that mankind do not see them in (any particular) condition (at all), rather the righteous and other than the righteous can sometimes see them, but they do not always see them. The “shayaateen”, they are the rebellious amongst the men and Jinn. And all of the Jinn are the offspring of Iblees, and Allaah knows best.

Refer to Majmoo’ al-Fataawaa (15/7). The Jinn are seen by men only when they take a particular form, since men cannot see Jinn in their original form.

In the above book (“Fath ul-Mannaan“), the compiler brings some narrations pertaining to Iblees being the father of the Jinn:

From them, the saying of Ibn Shihaab (az-Zuhree) quoted by Abu ash-Shaykh in al-Adhmah (5/1644), commenting upon al-Kahf (18:50), that, “So Iblees (Satan) is the father of the Jinn, just as Adam is the father of men…”, also reported by as-Suyutee in ad-Durr al-Manthoor (4/227).And from al-Hasan al-Basri, that he said, “Iblees was not from the Angels, not even for the (length of) a blinking of the eye, ever. But he is the origin (source) of the Jinn, just as Adam is the origin of men.” Reported by at-Tabari in his tafsir (15/260).

And also a little earlier in the book (pp. 51-52), from the saying of Ibn Taymiyyah:

And the Jinn can appear in the form of men and animals. So they appear in the form of snakes, scorpions and others. And in the form of camels, cows, sheep, horses, mules, donkeys. And in the form of birds, and in the form of the sons of Adam

See Majmoo’ al-Fataawaa (8/458, 10/406 onwards, and 13/78 onwards) and Minhaj us-Sunnah (8/262). And the Jinn can also be seen by animals, such as donkeys and dogs, as occurs in the Sunnah.

 

Sometimes the shayateen (devils) take the appearance of the one buried…

January 19, 2013

From:

http://salaficentre.com/2012/09/spirits-of-the-dead-rising-from-the-graves-and-speaking-yes/

 

Shaikh Saleh al Fawzaan states in his explanation of Kitab at-Tawhid under the chapter [From Shirk is to seek Aid and Assistance (after a calamity befalls) from other than Allah or to Call Upon Others]:

“Indeed Shaikh ul-Islam ibn Tamiyyah mentioned in one of his works – or rather, in many of his works – paraphrased as follows; Indeed that which occurs to the worshippers of graves in terms of their needs being fulfilled [i.e. the affair they seek at the grave actually occurs for them], then that is not an evidence upon the correctness of their methodology [i.e. the methodology of grave worship], because obtaining what is desired is [a means of] trial and test upon them from Allah……so this is not from the beneficial affairs for the grave worshipper, so if something does occur from what they desire then it is [actually] a degradation from Allah upon them…[despite the fact that he may think he is upon the correct methodology and be pleased and therefore continue upon his way believing his request has “apparently” been answered by the dead in the graves that he calls upon!].

Furthermore, Shaikh ul-Islam mentioned also, that it is possible the shayaateen [referring to the devils of jinn in this instance] sometimes take the appearance of the one buried and rise up from the grave in that appearance and speak to the people who are calling upon the dead. They then say to them we will take care of your needs, and they bring them items from far away, they may steal from the items of the people and bring them…and the one who was calling upon the dead thinks this is actually the dead individual himself who has arisen from the grave since the shaytaan has taken that appearance! In reality the actual dead individual does not have the slightest idea of what is occuring above his grave! Rather he is preoccupied with himself, either in blessings or punishments of the grave.

Thereafter, when the people are all raised on the Day of Recompense, those dead individuals on that Day will declare their innocence of the mushrikoon who used to call upon their graves in this World…..”

[Translators Note: For further details on issues of grave worship and seeking intercession etc, an excellent source of information are the various books of Shaikh Mohammad bin Abdul Wahhab, namely Kashf as-Shubuhaat (Exposition of the Doubts), as well as Kitab at-Tawhid, al-Qawaa’id al-arba’a (The Four Fundamental Principles)….exactly the types of books the scholars advise with in the early stages of seeking knowledge].

May Allah place ease into the affair of seeking knowledge, in order that we may remove ignorance from ourselves and others, for indeed the numbers of individuals that have succumbed to the whispers of the Shaytaan in such affairs as mentioned above are of considerable proportions across the World.

Zamzam Water Facts

January 19, 2013

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=7495

  1. The well of Zamzam has never dried up. Instead, it has always actually fulfilled the demand for water.
  2. It has also held the same salt composition and taste ever since it first poured forth.
  3. This water has never been chemically treated or chlorinated as is the case with water pumped into the cities.
  4. Biological growth and vegetation usually takes place in most wells. This makes the water unpalatable (unfit for drinking) owing to the growth of algae causing taste and odor problems. But in the case of the Zamzam water well, there wasnýt any sign of biological growth.

Water for every purpose
Al-Qasim Ibn Muhammad Ibn Ibad heard Suwaid Ibn Saeed say, ýI saw Abdullah Ibn Al-Mubarak in Makkah approach Zamzam, then he poured himself some Zamzam, faced the Qiblah and said to us: ýOn the authority of Muhammad Ibn Al-Munkadir from Jabir that the Prophet (peace be upon him) said, ýZamzam serves the intention that it was drunk for.ý I drink it to prevent myself from the thirst on the Day of Judgment.ý Then he drank (the Zamzam water).
ý Reported by Al-Khateeb Al-Baghdadi Vol. 3 pg. 394
source: Saudi Gazette newspaper Internet edition dt – 16 Thul-Hijjah 1429 H

 

 

 

 

 

 

 

Here are a couple of articles from Saudi Gazette 10 Ramadan 1430 H

 
Names of Zamzam

 
The Arabic word “Zamma” means ýto constrain.ý Ibn Abbas attributes the name to the sound of
water, as ýZamzamat Al-Maa,ý in Arabic means ýthe sound of water.ý

 
There are those who assert that the word indicates ýthe sound and words of Archangel Jibreel.ý
Over centuries people gave different names to Zamzam ý some 54 in all. These include Hazmat Jibreel (dent of Jibreel), Suqia Allah Li Ismail (Allahýs drink to Ismail), La Sharaq (does not choke), La Tuzami (does not cause bleeding), Barakah (a blessing), Seiyedah (lady), Nafea (beneficial), Awnah (a help), Bushra (good tidings), Safeyah (clear), Burrah (gratifying),

Esmah (a
protection), Salimah (safe), Meymounah (auspicious), Mubarakah (blessed), Kafiyah (satisfying), Afiyah (healing), Mughaziah (nourishing), Taherah (clean), Mifdah (sacrificing), Haramiyah (of the Holy Mosque), Murwiyah (thirst quenching), Mounisah (affable), Taýam Tuýom (satisfying ý serves the purpose for which it is drunk), and Shifaa (a curative).

 

 
Zamzam: The miraculous well that cleans itself

 
Zamzam, the precious and holy water in the precincts of the Grand Mosque in Makkah that started gushing out nearly 4,000 years ago in a spontaneous way, is still going strong.

 
The average daily consumption of Zamzam is 100 cubic meters on regular days, which doubles to 200 cubic meters on Fridays, and shoots up to more than 1,000 cubic meters during the Ramadan and Haj seasons.

 
Not only do pilgrims coming for Haj and Umrah from all over the world,
but locals also take it home in thousands of cans everyday to drink it to their heartýs content. The consumption of Zamzam naturally increases in Ramadan because of the large number of pilgrims visiting Makkah. The authorities also transport and supply Zamzam to the Prophetýs Mosque in Madina.

 
Aifan Al-Juaid, Director of Zamzam water distribution in the Grand Mosque, said this week that three million cups of Zamzam water are consumed
daily at the Grand Mosque during the month of Ramadan.

 
ýMore than 1,800 cubic meters of water is consumed inside the mosque and 270 cubic meters in the courtyards outside each day in Ramadan,ý he said. Pilgrims can drink Zamzam at 90 drinking points with 1,100 taps inside the mosque and 43 drinking areas
furnished with 100 taps outside. Al-Juaid said that Zamzam water is also supplied to the Prophetýs Mosque in Madina at a daily average of 274 cubic meters.
He said the late King Faisal showed considerable interest in improving the system of Zamzam water distribution to pilgrims.

 
Pilgrims and visitors drink plenty of Zamzam water, as there are several traditions of Prophet Muhammad (peace be upon him), his Companions, and others, extolling the virtues, benefits, and curative values of Zamzam. The Ministry of Haj and Endowments laid down financial and administrative statutes for the distribution

 
of the holy water and established the Zamzam United Office in 1982, which has been striving to upgrade distribution so that pilgrims do not find any difficulty in getting desired quantities.

 
An engineer, Dr. Yahya Hamza Koshak, has documented in detail the story of Zamzam in his book ýZamzam: The
Holy Water.ý He has also produced a documentary film titled ýZamzam: Nourishment and Curative Value,ý in Arabic, English, French, Urdu, Bahasa, Malay and Turkish, based on his first-hand experience with the well of Zamzam.

 
In 1975, during King Faisalýs time, the old buildings of Zamzam were pulled down to
widen the area around Kaýba, The work was completed in a year. The second expansion, during King Khaledýs era, required the moving away of all entrances to Zamzam. While digging, underground water flooded many places. There was a risk. Research had to be carried out to protect the well itself.
Koshak was charged with the study. He had to investigate the water source and its outlet. After proper bathing and ablution, two divers began a mission that had never been undertaken before. They plunged into the divine waters of Zamzam on Jumad-Al-Awwal 17, 1399 Hijra (1979). Zamzam well is 3.5 meters deep, 17 meters of which are of granite rocks. The wellýs diameter is irregular. The part
above the rocky layer is of lime with a constructed well, a linear section leaning toward the Holy Kaýba.

 
At this stage of work, Zamzam was cleared of many objects thrown in by people who wrongly believed that doing so brought luck and prosperity ý metal money of different epochs, seals, emblems, pottery, earthen vessels and copper objects.

 
Down the ages, many people have examined the qualities of Zamzam. Muhammad Labib Al-Bitnoni, an Egyptian author, wrote in his book ýAl-Rehlat Al-Hijaziyahý that ýthe water is alkaline; rich in
sodium, calcium, potassium and chloride salts. It has sulfuric and nitric acids too. The combination makes it similar to mineral waters that have healing effects.ý

 
It is difficult to describe the exact taste of Zamzam. ýIt is not that of water to which salt has been added, nor is it that of diluted water. Its true taste, a slight salinity is clear only to the person who drinks it,ý writes Koshak.
The well has never been infected by germs or microbes. It has never been polluted by floodwater or drainage of nearby houses. No one has ever contracted any disease by drinking the water. The well miraculously cleans itself.

 
It springs forth from beneath the venerated House of Allah ý the Kaýba ý from the direction of Safa and Marwa.
ýThe main source of Zamzam is an opening tending toward the Holy Kaýba. It is 45 cm long and 30 cm wide and slopes downwards. It supplies the main volume of Zamzam as stated in historical references,ý mentions Dr. Koshak, who was asked to supervise the cleaning and
sterilization of the well in 1980. ýThe second main source is a broad gash measuring 70 cm long and 30 cm wide, that divides into two openings within. It lies in the direction of Ajyad,ý he adds.

 
There are also secondary sources. These are small outlets between the stones at the junction of the
built-and-hewn-parts of the well. There are five openings in the one-meter gap separating the two main sources. Besides, there are 21 inlets distributed from near the first main source that opens in the direction of JabalAbu Qubais, the Safa and the Marwa, to the second main source. These inlets are at different
levels and they discharge varying amounts of water.

 

Q & A with the Scholars

January 18, 2013

From:

http://knowledgeofislamblog.wordpress.com/

July 2006:

http://knowledgeofislamblog.wordpress.com/2012/09/24/questions-asked-to-the-scholars-july-2006/

http://knowledgeofislamblog.wordpress.com/2012/09/24/these-are-two-more-questions-asked-in-july-2006/

August 2006:

http://knowledgeofislamblog.wordpress.com/2012/09/24/questions-asked-to-the-scholars-this-week-2006-21-august/

Sept 2006:

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-this-week-september-2006/

Oct 2006

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-oct-2006/

Nov 2006

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-november-2006/

Feb 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-to-the-scholars-february-2007/

March/April 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-to-the-scholars-march-april-2007/

March – April – May 2007 (cont):

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-to-the-scholars-march-april-may-2007/

Oct 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/gathering-with-sheikh-abdullah-bin-abdul-rahman-al-ghudayan/

Nov 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-answers-with-sheikh-abdullah-al-ghudayan/

Feb 2008:

http://knowledgeofislamblog.wordpress.com/2012/09/30/questions-answers-with-scholars-february-2008/

Mar 2008:

http://knowledgeofislamblog.wordpress.com/2012/09/30/questions-and-answers-with-the-senior-scholars-march-2008/

Jan 10 2010:

http://knowledgeofislamblog.wordpress.com/quraan/

March 2012:

http://knowledgeofislamblog.wordpress.com/2012/09/30/question-and-answer-session-with-sheikh-ubaid-al-jabiree-riyadh-k-s-a-march-2012/

Fataawa on mioxed education:

http://knowledgeofislamblog.wordpress.com/2012/09/30/fatawa-on-mixed-education/

 

http://knowledgeofislamblog.wordpress.com/2013/01/29/ebook-the-ruling-on-muslims-attending-mixed-universities-translated-and-compiled-by-mustafa-george-deberry/