Posts Tagged ‘how’

How can I obtain khashyah of Allaah?

September 18, 2015

The following was translated from:

http://ar.miraath.net/fatwah/12160

Question: (We ask that) Allaah bless you, our Shaikh.  The seventh question is: How can I truthfully obtain khashyah of Allaah, Mighty and Majestic is He?

Answer by Shaikh Ubaid al Jaabiree:

We advise you, O my young son, with several things:

(1) Reciting the Noble Quran a lot

(2) Doing many acts of worship: Preserving the acts of worship that Allaah has made obligatory and increasing in the extra (nawaafil) good deeds

Thirdly, mentioning the Name of Allaah – He is the Most High and Free from all deficiencies and defects – a lot by saying:

subhaanAllaah (this means that you declare that Allaah is Free from all deficiencies, faults, and defects)

laa illaaha illallaah

Allaahu akbar

Alhamdulillah

(4) Sitting with the good people (Tayyibeen) wherever they gather in the masjids, at the times of the five prayers in congregation and at jumuah

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How to Seek Knowledge if You Can’t Reach the People of Knowledge – Shaikh Ahmad Bazmool

July 29, 2013

(bio and tazkiyyah for Shaikh Ahmad Bazmool:

https://sughayyirah.wordpress.com/2010/05/10/ahmad-bin-umar-bazmool/

https://sughayyirah.wordpress.com/2013/07/04/shaikh-rabee-on-shaikh-ahmad-bazmool-may-2013/ )

 

 

The following from:

http://knowledgeofislamblog.wordpress.com/2012/09/24/how-to-seek-knowledge-if-you-cant-reach-the-people-of-knowledge/

 

 

This is an advise from Shaykh Bazmool, found on the site http://www.sahab.net concerning the person that is not able to reach the scholars in person.

How to seek knowledge if you can’t reach the people of Knowledge

Shaykh Ahmad bin Umar Bazmool

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

The Shaykh repeated the question and asked:

Is the person an Arabic speaker or a non Arabic speaker?

The questioner responds that he is as Arabic speaker.

The Shaykh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able. All praise is for Allah (Aza wa Jel), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar. This is a means of seeking knowledge.

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who’s classes are broadcasted on the Quraan radio station (KSA). It is upon the individual to be consistent with this program. This is very good, but at the same time, I warn of some stations that have lessons with individuals whose affairs are not known or those who are known to have deviated from the salafi methodology. Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology; one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from. (Unclear sentence) Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe. And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so, do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don’t know him then you should continue to ask until you find out about him.

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself. I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way! I warn you of this. I warn you from taking lessons from rooms that either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc… verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books.

But in reading books there are also things one should be cautious of:

1. If a person does not have knowledge, he can misunderstand something

2. He may incorrectly pronounce words

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two. But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok.

But he should be aware of the following matters:

1. He should refer to the speech of the scholars, not depend on his own understanding

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

3. When he is able to reach the Ulamaa, it is upon him to do so. To go to them, to refer back to them, to ask them.

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu alayhi wa salam) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought). If a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information; verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

Article taken from http://www.sahab.net:

http://www.sahab.net/forums/showthread.php?t=336213

Translated by:

Mustafa George

Ruwais, United Arab Emirate

What is Ruqyah and How to Perform it

December 4, 2012

This is a small collection questions and answers on ruqyah taken from www.alifta.com. Ahaadeeth were added (in the footnotes) and some spacing and headings were added as well.

Download as a file:

What is Ruqyah and how to perform it

A little more on ruqyah here:

https://sughayyirah.wordpress.com/so-when-he-came-and-spread-tawheed-not-ruqyah-or-anything-else/

https://sughayyirah.wordpress.com/category/teach-children-and-ourselves-islam/aqeedah-and-manhaj/ruqyah/

What is Ruqyah

Taken from:

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=122&PageNo=1&BookID=8

Q: In the book Fath Al-Bary, it is mentioned that Ruqyah (recitation for healing or protection) has very good effects. Please explain Ruqyah and its good effects? May Allah reward you.

A: Ruqyah means reciting Qur’an and saying supplications reported from the Prophet (peace be upon him) over the sick seeking to be cured; in addition to other good and lawful supplications.

It has very good curing effects. The Prophet (peace be upon him) used to recite over the sick and so did the Sahabah (Companions of the Prophet). Performing Ruqyah and supplicating for a sick person is one of the means for healing; using the supplications reported from the Prophet (peace be upon him) are causes to bring healing.

The Prophet (peace be upon him) said as a Ruqyah: Adhhib al-ba’s, Rabb al-nas, wa’shfi, anta Al-Shafiy, la shifa’a illa shifa’uka, shifa’an la yughadiru saqaman [Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind]1. This supplication is of great benefit.

Jibril (Gabriel, peace be upon him) performed the following Ruqyah for the Prophet (peace be upon him): Bismillaah urqik, min kulli shay’in yu’dhik, wa min sharri kulli nafsin aw `aynin hasidin Allah yushfik, bismillaah urqik [In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you]2.

This is one of the great Ruqyahs. The Prophet (peace be upon him) said to the man who complained to him of pain in his body: Put your hand on the area of pain in your body and say, ‘Bismillah [In the Name of Allah]” three times, then say seven times, ‘`Audhu bi `izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir [I seek refuge in the Glory and Power of Allah from the evil of what I feel and worry about].’3 This is a means for healing. Also, one may ask Allah for healing using good words, such as, “O Allah, cure me of this disease, cure me of any sickness.”

How to perform Ruqyah

Taken from:

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=123&PageNo=1&BookID=8

Q: An Egyptian residing in Tabuk asks: What are the rules for performing Ruqyah (recitation for healing or protection)? Is it permissible to make Ruqyah for more than one person? What do you advise patients?

A: Ruqyah has to be made using Qur’an and good supplications with the hope that Allah accepts and makes it beneficial.

The person performing Ruqyah should blow breath and recite over the sick Surah Al-Fatihah or some Ayahs (Qur’anic verses), or Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas or Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). However, all the Qur’an is a healing.   Say: “It is for those who believe, a guide and a healing.”

Ruqyah should be performed by reciting Qur’an and lawful supplications on the area of pain along with blowing breath over it, whether the aching area is the chest, head or leg. Al-Fatihah is to be recited along with as much Ayahs as one can. Then to supplicate to Allah saying:

“Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.”

Or to supplicate saying: “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.”

This is the Shar`y (Islamically lawful) Ruqyah. This supplication is said along with hope that Allah makes it beneficial, accepts it and heals the patient. The person performing Ruqyah should have faith that Allah is the Healer and these are only means. They should ask Allah to heal this patient, recite Ruqyah and supplicate to Allah to make it beneficial. It is permissible to perform Ruqyah for two or three people at one time. The person may recite and then blow breath over the aching area, whether it is their chest, hand, or head, according to the sickness. There is nothing wrong with that. If more than one person needs to have Ruqyah performed for them, I do not know of anything wrong with reciting over more than one patient.

Q: Which Ayahs did the Prophet (peace be upon him) use in performing Ruqyah for patients? How should they be recited? Should they be recited as Ruqyah just at the beginning of sickness or continue to be recited until the sickness is gone? What is your advice to the person performing Ruqyah? May Allah reward you

A: All the Glorious Qur’an is blessed and can be recited as Ruqyah. Al-Fatihah (Opening Chapter of the Qur’an), Ayat-ul-Kursy, Surah Al-Ikhlas and Al-Mu`awwidhatayn can be recited as Ruqyah. The Prophet (peace be upon him) is reported to have used all these Ayahs and urged his followers to use them, especially Al-Fatihah because it is the Mother of the Qur’an and is the best Surah. Also, Ayat-ul-Kursy is the best Ayah. The Prophet (peace be upon him) guided us to recite Ayat-ul-Kursy after every Salah (Prayer) and before sleeping. The Prophet (peace be upon him) also used to recite Surah Al-Ikhlas and Al-Mu`awwidhatayn three times before going to sleep. He (peace be upon him) would recite and blow in his hands and pass his hands on his head, face and the front part of his body. The Prophet (peace be upon him) said: “Anyone who recites these three Surahs (Surahs Al-Ikhlas, Al-Falaq, and Al-Nas) at the beginning of the night or day, nothing harmful will touch or befall them.” All this is Mashru` (Islamically permissible). It is also authentically reported that the Sahabah (Companions of the Prophet Muhammad) used only Al-Fatihah for Ruqyah and Allah granted healing.

Q: Your Eminence Shaykh, a lot of people ask about how to perform Shar`y Ruqyah.  Please explain.

A: The Shar`y Ruqyah is to recite Qur’an and lawful supplications over the sick seeking healing. That is the Islamic lawful Ruqyah. It consists of reciting Qur’an or good supplications. One may recite over the sick Al-Fatihah, Ayat-ul-Kursy or other Ayahs such Surah Al-Ikhlas, Al-Mu`awwidhatayn or others. Ruqyah may also be performed by reciting this supplication: “Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.” Or: “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.” Or: “O Allah, heal and give health. O Allah, send down healing. O Allah, cure them of their sickness” and any other good supplications.


 

Q: The Qur’an is a remedy and mercy for people, would you please mention the Ayahs one may recite over the sick and the number of times and how to blow, may Allah reward you. We have a patient and we would like to perform Ruqyah for him.

A: The entire Qur’an, from its beginning to its end, is a remedy. Al-Fatihah is the greatest Surah in the Qur’an. Repeat it as much as you can. The Sahabah passed by a person who was stung (by a scorpion), in some Arab outskirts, they recited Al-Fatihah over him and repeated it and Allah healed him. If one recites Al-Fatihah and along with it Ayat-ul-Kursy and some other Ayahs, that would be good. And if one recites Surahs Al-Ikhlas, Al-Falaq, and Al-Nas three times, that would also be good and would be a means for healing. The entire Qur’an is a healing. One may also recite whatever parts possible of Surah Al-Baqarah, Al-Amran, Al-Nisa’, Al-Ma’idah or any other Surah; all of the Qur’an is a healing. Allah (Glorified be He) says: Say: “It is for those who believe, a guide and a healing.” Allah (Glorified be He) also says: And We send down of the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it) This means that all Ayahs contain healing. If one chooses to recite certain Ayahs, this is all acceptable. But the most important ones to recite are: Al-Fatihah, Ayat-ul-Kursy, Surah Al-Ikhlas and Al-Mu`awwidhatayn. These are the most important to be recited over the sick.

Q: Is it permissible when performing Ruqyah for a Muslim to recite passages of the Qur’an and some Prophetic supplications on water or some olive oil so that the patient drinks the water or bathes with it? If it is not permissible, what is the Shar`y Ruqyah and its conditions?

A: There is nothing wrong with reciting Ruqyah over water which the patient then drinks or washes themselves with. All this is permissible. Ruqyah should be performed for a patient by reciting and blowing over them; it can also be made over water which the patient then drinks or washes with. All this is permissible. It is authentically reported that Prophet Muhammad (peace be upon him) performed Ruqyah for Thabit ibn Qays ibn Shamas by reciting over water and then pouring it on him. If one performs Ruqyah for his brother on water then makes him drink it or pours it on him, it is hoped that Allah will heal him and he will recover thereby. Also, if a patient performs Ruqyah for themselves by reciting over the sick part of the body, whether their hand, leg or chest, then blows over it and supplicates to Allah to heal them, this is all good.

Q: Respected Shaykh, please explain how to perform Ruqyah by saying supplications, what are the supplications that may be recited?

A: One should blow breath over the sick part while supplicating for the patient; to blow some wet breath and recite Al-Fatihah and repeat it seven times. Also, to recite Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255) and as much as they can of the Qur’an; recite Surah Al-Ikhlas and Al-Mu`awwidhatayn and repeat them three times while blowing. This is the way to perform Ruqyah. One may also supplicate to Allah, saying: “Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.” The Prophet (peace be upon him) did that. Another supplication is to say:

In the Name of Allah, I perform Ruqyah for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.This is the Ruqyah that Jibril (Gabriel, peace be upon him) made for the Prophet (peace be upon him).

This is good. Moreover, if one supplicates, saying: “O Allah, heal and restore his health. O Allah, grant him a quick recovery” and other suitable supplications, there is nothing wrong with that. However, the above-mentioned are the supplications authentically reported from the Prophet (peace be upon him). If Ruqyah is performed using other supplications asking Allah to heal the patient, there is nothing wrong with this.

There is no blame if a woman or a man asks another to perform Wudu’…

Taken from:

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=124&PageNo=1&BookID=8

Q: Respected Shaykh, in brief my problem is: My wife began visiting one of her neighbors as a kind of cordiality and keeping the social ties of neighborhood. After two visits, her neighbor suddenly asked my wife to perform Wudu’ (ablution) so she could use the water of my wife’s Wudu’ water to wash her leg with, which became swollen, as she thinks she has been afflicted by an evil eye. My wife performed Wudu’ at once as she did not understand what was going on. My wife came home weeping as it was the first time she had been subjected to this. I went to my neighbor and inquired about the matter, he said that his wife had been attacked by an evil eye and she took Wudu’ water from everyone who visited her and mentioned to me the incident of Sahl ibn Hunayf who suffered a seizure after `Amir ibn Rabi`ah looked at him enviously during the time of Prophet Muhammad (peace be upon him). Is it true that the remedy for the evil eye is to take the Wudu’ water of the envier despite the fact that the envier is not known?

Is the manner in which this neighbor dealt with my wife appropriate, especially without my consent? May Allah reward you.

A: The evil eye is real as Prophet Muhammad (peace be upon him) told. A man or woman can cast an envious eye. A woman may see something that belongs to her neighbor or other females that she likes and envy occurs. Similarly, a man may cast an envious look at his brother or neighbor or others. There is nothing wrong if a man or a woman is asked to perform Wudu’ for some person to wash with – all praise be to Allah. Moreover, one may unintentionally envy another, so one should not be upset. The evil eye is real, and may be cast on some person without intending to. One may look admiringly at another and envy occurs. They may like a person’s manner of walking, face etc. and so cast an envious eye which may result in harm to the person’s leg, head, or in a seizure, etc.

Therefore, there is no blame if a woman or a man asks another to perform Wudu’ or to wash their face or hands in order to use the water hoping that Allah will grant healing by it. However, one should make the request in a polite manner. A woman may say to her sister: “I fear that something bad has happened to me. I fear that it could be something you did unintentionally. Please perform Wudu’ for my sake. Or wash your face and hands and give me the water, perhaps Allah makes it a means to my recovery.” This occurred with Sah ibn Hunayf Sahl ibn Hunayf and `Amir ibn Rabi`ah during the time of the Prophet (peace be upon him). `Amir was asked by the Prophet (peace be upon him) to perform Wudu’ for Sahl and then the water was poured over him, thus, Allah healed him. The evil eye is real and there is no blame if one asks his or her sister to wash their hands, face or perform Wudu’ to pour the water over the area one thinks was affected by an evil eye. The person who is asked to do so should not be upset, as an evil look can be cast unintentionally. May Allah grant us all guidance and success.

(Footnotes)

1

كانرسول الله صلى الله عليه وسلم إذا اشتكى منا إنسان مسحه بيمينه ثم قال 

أَذْهِبِ البَأْسَ رَبَّ النَّاسِ وَاشْفِ  أَنْتَ الشَّافِي 

لا شِفَاءَ إِلَّا شِفَاءُكَ شِفَاءً لا يُغَادِرُ سَقَمًا

Aisha narrated that whenever a man would  complain (of illness or pain), the Messenger of Allah – sallallahu alayhe wa sallam – would touch him with his right hand and then say: ‘Remove the harm, O Lord of mankind, and heal, You (Alone) are the Healer. There is no healing except for Your healing, a healing that leaves no illness behind.‘…

(from Saheeh Muslim, Kitaabus Salaam, chapter – استحباب رقية المريض – the recommendation to do ruqyah for the sick person )

This is one of the authentically reported wordings of this dua.  There are other authentically reported wordings.

2

بِسْمِ اللهِ أَرْقِيْكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيْكَ مِنْ شَرِّ كُلِّ نَفْسٍ

أَوْ عَيْنٍ حَاسِدٍ اللهُ يَشْفِيْكَ بِسْمِ اللهِ أَرْقِيْكَ

This wording (above) was mentioned by Imam al Baghawee in Sharhus Sunnah.  There are other authentic wordings as well.

3There are a couple of authentic wordings.  Here is one hadeeth:

عن عثمانَ بنِ أبي العاصِ الثَّقفيِّ ؛

أنه شكا إلى رسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ وجعًا ،

يجدُه في جسدِه منذ أسلمَ . فقال له رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ

ضَعْ يدَك على الذي تألَّم من جسدِك .

وقلْ :باسم اللهِ ، ثلاثًا .

وقل ، سبعَ مراتٍ :أَعُوْذُ بِاللهِ وقُدْرَتِهِ

مِنْ شَرِّ مَا أَجِدُ وأُحَاذِرُ

On the authority of Uthmaan ibn Abee al-Aas ath-Thaqafee who said that he complained to the Messenger of Allah (sallallahu alayhe wa sallam) of a pain he had had in his body since he became Muslim. So the Messenger of Allah – sallallahu alayhe wa sallam – said to him, ‘Put your hand on the part of your body that hurts and say “Bismillah” three times.  Then say seven times, “I seek refuge with Allah and His Power from the evil of what I feel and worry about.’ Saheeh Muslim, Kitaab as-Salaam, chapter –باب استحباب وضع يده على موضع الألم مع الدعاء the recommendation to place one’s hand on the place of the pain and make dua

And in another hadeeth narrated by the same narrator as the above hadeeth (collected by Ibn Majah):

قدمت على النبي صلى الله عليه وسلم

وبي وجع قد كاد يبطلني فقال لي النبي صلى الله عليه وسلم

اجعل يدك اليمنى عليه

وقل بِسْمِ اللهِ أَعُوْذُ بِعِزَّةِ اللهِ وَقُدْرَتِهِ

مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ سبع مرات

فقلت ذلك فشفاني الله

I came to the Prophet – sallallahu alaihi wa sallam – while I was having pain that was almost paralyzing me.  So the Prophet – sallallahu alayhe wa sallam – said to me, ‘Put your right hand on it and say, “Bismillah I seek refuge in the Glory and Power of Allah from the evil of what I feel and worry about.” seven times,so I said that and Allah healed me.

(declared Saheeh by Shaikh Albaanee in Saheeh Ibn Majah)

How to Love Each Other for Allah’s Sake, and a Severe Warning – Shaikh Uthaymeen

April 1, 2012

Translated from:

http://www.ibnothaimeen.com/all/noor/article_1244.shtml

Q: Baarakallahu feekum. This questioner says – Honorable Shaikh, how can we have love of each other for the Sake of Allah, I would like to benefit from you.

A: (Shaikh Uthaymeen): Love for the Sake of Allah is actualized by you loving a man because he is a righteous worshiper of Allah1, not because he is your relative, or he has wealth or because he is handsome, etc. Only love (a man) for his deen and his taqwaa-this is loving for the Sake of Allah. And in this situation, you will find that both of you help each other upon the obedience to Allah. And it has been established in an authentic hadeeth from Abu Hurairah – radiallahu anhu – from the Prophet – sallallahu alayhe wa alaa aalihi wa sallam – who said (translated):

“ ‘There are seven whom Allah will shade with His shade on the Day when there will be no shade except for His shade (i.e. shade which He creates2): (1) a just leader, (2) a child raised in the worship of Allah, (3) the man whose heart is attached to the Masaajid, (4) two men who love each other for the Sake of Allah, they meet for His Sake and part for His Sake, (5) a man who is called (to commit fornication or adultery) by a women possessing noble lineage and beauty, but he (does not do it and) says ‘Indeed I fear Allah’, (6) a man who gives charity and hides (the fact that he is giving in charity) until his left hand does not know what his right hand has spent, (7) a man who, when he is alone and he remembers Allah, his eyes overflow (with tears). The point of benefit here is his (sallallahu alayhe wa sallam) statement: ‘two men who love each other for the Sake of Allah, they meet for His Sake and part for His Sake’.

“But I want to warn with a tremendous warning – especially the women – that this love for the Sake of Allah does not become loving (someone) along with Allah. Because some of the people exceed the bounds in their loving their brother for the Sake of Allah, or a woman will exaggerate in loving her sister for the Sake of Allah until love for this person in her heart or in the man’s heart becomes greater than their love for Allah. Because this person is always in his heart, and is always the one he remembers. If he goes to sleep, he goes to sleep remembering him, and if he wakes up, he wakes up remembering him. And if he goes or returns, he remembers him. So his remembrance of him makes him forget the remembrance of Allah – Mighty and Exalted is He. This is shirk in love. Allah, The Most High, said (translated): ‘And of mankind are those who take rivals along with Allah; they love them as much as they love Allah…’ (2:165)…From this affair is that a woman will love her colleague or her teacher with a severe love that takes over her heart, thoughts, and mind until she is the one who is always on her mind.

“And she forgets, because of her remembrance of her, remembrance of Allah. This is a mistake and is dangerous. What is obligatory on the one who falls into this illness is that he tries to cure it as much as he’s able…The cure is that firstly, he remembers that love for Allah, The Most High, comes before everything else and he turns his heart to loving Allah. And from the things which strengthen the love for Allah in the heart of the servant is continually remembering Allah, reciting (or reading) the Qur’an a lot, doing good deeds, and staying away from the cravings and desires of the soul. Secondly, that he stays away somewhat from the one whom love for him in his heart reached such a level. He stays away from him somewhat and occupies himself with something else. If that doesn’t help, then he stays away from him. Lastly, he cuts ties with him until this love calms down, this enthusiasm (of emotion) is removed and becomes tranquil, and then his love returns to the normal love. Because of numerous complaints about this, I wanted to bring attention to not letting love for the sake of Allah increase so that it turns into loving (someone ) along with Allah because this is a type of shirk in love.

1Translator’s Footnote – meaning he is following the Sunnah on the understanding of the Salaf. Read excellent article here: http://www.bakkah.net/articles/imaam-ahmad.htm

2 Shaikh Uthaymeen said in his explanation of Aqeedatul Waasitiyyah (2/136) (published by Dar Ibn al Jawzee):

“And his statement: ‘There will be no shade except for His shade…’; means – No shade except for the shade which He creates. And it is not as some people think – that it is the shade of the Dhaat of The Lord, Mighty and Exalted is He. Indeed this (thought) is falsehood, and it necessitates that the sun, in that case, is above Allah, Mighty and Exalted is He. In the dunya, we build things which shade us. But on the Day of Judgement, there will be no shade except for the shade which He – Exalted and Perfect is He – creates, to shade with (this shade) whomever He wills from His servants.” (translated from a post on www.sahab.net )

Arabic Keyboards

April 16, 2010

This one works with Windows 7:

http://downloads.sf.net/arab/ArabicKeyboard.exe

This one is good too:

http://zsigri.tripod.com/fontboard/arablpk.html

Another option:  http://www.youtube.com/watch?v=nU_zAT3RHkQ

How to enable it in your computer (instructions may be slightly different for different operating systems)

Click on Start

Click on Control Panel

Click on Clock, Language, and Region (or whatever link has language/keyboard in it)

Click on Region and Language

Click on Keyboards and Languages

Click on Change Keyboards

Click Add

Click on Arabic (Saudi Arabia)

Put a check mark in the box beside Arabic 101

(Click Preview to see which Arabic letters correspond to which English ones – however the best way to learn is to type a lot in Arabic)

Click OK

Click Apply

(Click on Language Bar to make sure the box that says “Show text labels in the language bar” is checked and the “Docked in the Taskbar” button is clicked – Apply)

(Advanced Key Settings should show that holding the Left Alt button  and shift button at the same time changes the language)

After these steps there should be a small box with EN on it in the task bar.