Posts Tagged ‘meaning’

“The Jamaa’ah” meaning: Those who unite upon the truth…

September 8, 2015

وَفِيْ رِوَايَةٍ “الجَمَاعَةُ” يعني

الجماعة الذين اجتمعوا على الحق الذي جاء به محمد

من ص13 الفرقة الناجية أصولها وعقائدها للشيخ ربيع المدخلي

And in one narration, “The Jamaa’ah” meaning:

those who unite upon the truth that

Muhammad (sallallaahu alayhe wa sallam) brought

From the book: The Foundational Beliefs and Principles of the Saved Sect (p.13)

By Shaikh Rabee al Madkhalee

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Mahthooth محظوظ

April 4, 2014

 

In Gateway Book 4, in the conversation on p.16, it reads:

بيتكم على بعد خطوات قليلة فقط من الحرم الشريف! ما شاء الله! أنت محظوظة جدا.

Your house is only a short distance from the Noble Sanctuary (in Makkah)! Maa shaa Allaah! You are very Mahthoothah” (my translation)

On page 17, the book defines مَحْظُوظ as: “lucky, fortunate”

Firstly, with regards to saying “maa shaa Allaah” (out of admiration) to protect from the evil eye, Shaikh Maahir al Qahtaani said:

“…. And I have not been able to, up until this very moment, find a proof in this matter showing the correctness of saying ‘maa shaa Allah’ to defend against the evil eye. Rather, what should be said is, ‘Allahumma baarik lahu’ or ‘(Allahumma baarik) alaihee’ or ‘(Allahummah baarik) feehee’…”1

(see the article here: https://sughayyirah.wordpress.com/2012/09/27/what-to-say-to-protect-from-the-evil-eye-shaikh-maahir-al-qahtaani/ )

Next, I wanted to point out that sometimes Arabic words are translated to mean “luck” or “lucky” when those words don’t actually mean that. One example is in this hadeeth from Saheeh Bukhari, Book of Knowledge, narrated by Abu Hurairah:

قيل : يا رسولَ اللهِ ، مَن أسعَدُ الناسِ بشَفاعتِك يومَ القيامةِ

It was said: ‘O Messenger of Allaah, who will be the happiest person with your intercession on the Day of Resurrection?’…”

Many times this word – as’adu – is translated as “luckiest” whereas its meaning is “happiest” (or what is similar in meaning). The root of as’adu is seen, ain, daal, from which we get the word: سَعِيْدhappy.

This word (sa’eed) is found in the Quran (11:105) and is translated in The Noble Quran as “blessed”

As for common usage, person may say,

أنَا سَعِيْدٌ

I am happy

or أَنَا سَعِيدٌ بِلِقَائِك

I am glad (or happy) to meet you

Shaikh Fawzaan has a beneficial lecture titled

الحَيَاة السَعِيْدَة

(How to Obtain) A Happy Life

And Imaam as-Sa’dee has a short yet beneficial book titled

الوسائل المفيدة للحياة السعيدة

Beneficial Means Leading to a Happy Life

So just because a word is translated as “luck” or “lucky”, that doesn’t mean that the word actually takes the meaning of “luck”.

As for the word mahthooth

مَحْظُوْظٌ

then it is from the word hathth

حَظٌّ

This word “hathth” is used in the Quran (for example: (28:79) and (41:35)) and its meaning is: “naseeb”2 (which is also used in the Quran, for example: (2:202) and (4:53)) which means a portion or a share (of something)

As for mahthooth ( مَحْظُوظٌ ) then it is in the object form (ism maf’ool – see Madinah Book 3, ch.4) and means – someone or something that has been given a “hathth” (portion or share of something)3

So mahthooth does not mean “lucky, fortunate”. And the definition of luck, according to merriam-webster.com, is:

the things that happen to a person because of chance : the accidental way things happen without being planned”, and: “a force that brings good fortune or adversity”

The Muslim does not believe in luck. The Muslim believes that Allaah (God), The Sole Creator of the Universe and everything within it, has created all things with Qadar (Divine Decree).

Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation, as written in the Book of Decrees Al-Lauh Al-Mahfûz).” (54:49)4

In the following fatwa, the Permanent Committee of Scholars is asked about the expressions “Husnut-Taali’” and “Soo’ut-Taali’” (see the Arabic5 for spellings in Arabic) which actually do take the meaning of “good luck” and “bad luck”

The first question of Fatwa no. 21699

 

Q 1: I want to know the ruling on the following frequently said phrases:

 

1. Bad luck and good luck.

 

2. All praise be to Allah, besides Whom no other can be praised for something bad.

 

3. I seek refuge with Allah from the evil of whoever has evil.

 

A: First: It is Haram (prohibited) to use the expressions: (luckily/fortunately) and (unluckily/unfortunately), because they are attributing the occurrence of good or adverse events to luck (fortune), which has no control over anything and is not the cause for good or ill fate. Allah (Exalted be He) says: Surely, His is the Creation and Commandment.(7:54) If the sayer of this thinks that such fortunes act by themselves, without the intervention of Allah, this is major Shirk (associating others with Allah in His Divinity or worship). However, if they think that everything is subject to Allah’s Decree Alone and they have only verbally said it, then it falls under polytheistic words, which conflicts with the obligation to have perfect Tawhid (belief in the Oneness of Allah). The basic ruling concerning this is the Hadith reported by Muslim in his “Sahih (Book of Authentic Hadith)”, that the Prophet (peace be upon him) said, “There is no ‘Adwa (contagion, disease transmission naturally by itself not by the Decree of Allah), nor is there Hamah (pre-Islamic superstitious belief that the bones of a dead person turn into an owl), nor is there Naw’ (stars bringing rain), nor is there Safar (the month of Safar was believed to bring bad luck during pre-Islamic time).”

Also, it was authentically reported in the two Sahih (authentic) Books of Hadith (Al-Bukhari and Muslim) on the authority of Zayd ibn Khalid Al-Juhany (may Allah be pleased with him), who said, “The Messenger of Allah (peace be upon him) led us in the Subh (Dawn) Prayer at Al-Hudaybiyyah after a rainfall during the night. When the Prophet (peace be upon him) had finished praying, he faced the people and said, ‘Do you know what your Lord has said?’ They replied, ‘Allah and His Messenger know best.’ He said, ‘Some of My slaves have entered the morning as Mu’min (believers) in Me and (others) as Kafirs (disbelievers). Those who said, ‘We had rain by the Bounty of Allah and His Mercy,’ are believers in Me and disbelievers in the stars; and those who said, ‘We had rain by such-and-such a star,’ are disbelievers in Me and believers in the stars.’…

(Taken from www.alifta.com, go to the main page, click on Advanced Search, click on Search by Fatwa Number, enter the Fatwa no. which in this case is 21699)

As for saying “mahthooth” then Shaikh Fawzaan was asked6:

Is the statement of the people correct: This person is “mahthooth” (someone who has been given a share of something) or that person is “ghairu mahthooth” (someone who has not been given a share of something) – and this is widespread amongst the people?

He replied:

ينبغي التفاؤل بالخير فلان محظوظ أو فلان له حظ هذا تفاؤل لا بأس طيّب، أمّا فلان غير محظوظ هذا لا يجوز هذا تشاؤم هذا تشاؤم ……الواجب أن الإنسان يحفظ لسانه نعم

It is befitting to be optimistic (expecting good). (Saying) that a -person is mahthooth or that he has a hathth – this is optimism – there is no problem with it. As for (saying) that a person is ghairu mahthooth, this is not permissible. This is pessimism (expecting bad/evil)…. What is obligatory is that a person guards his tongue.”7

Footnotes

1 Which is asking Allah to bless it, based on the hadeeth:

إِذَا رَأَى أَحَدُكُم مِنْ أَخِيْهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالبَرَكَة

When one of you sees from his brother something he likes, then let him supplicate for blessings for him”

narrated by Abu Umaamah, declared Saheeh by Shaikh Albanee in Saheeh al Jaamee 4020

2See Tafsir Ibn Kathir for (41:35) and Lisan ul Arab (حظ)

3And in Lisan ul Arab, mahthooth is defined as: ذو حَظٍّ من الرِّزق Possessing a “hathth” (portion/share) from the sustenance (that Allaah has given)”

4Translation of this verse taken from www.thenoblequran.com

5The Arabic for Fatwa no.21699 can be found here: http://www.ajurry.com/vb/showthread.php?t=25046, or on alifta.com (do advanced search in Arabic)

7The Arabic was transcribed for me by one of our African Salafee sisters as I could not hear the Shaikh’s answer clearly on the audio – baarakallaahu feehaa!

Who are the Awliyaa, and The Difference between the Karaamah and the Mu’jizah

August 25, 2013

 

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/20394

 

 

Q: Do the Awliyaa have miracles, like what we hear about them?  Do they have free disposal in the world, the dominions of the heavens and the earth?  And do they intercede for people in the life of this world while they are in the barzakh or not?

A (Shaikh Bin Baz): The Awliyaa are the Believers.  The Awliyaa of Allah are the People of Imaan. (Allah) Lofty and Exalted is He, said (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds). (Yunus 10:62-63)1

 

These are those who are the Awliyaa2 of Allah, from mankind and the jinn, from the men and the women. (Allah) The Most High said (translated):

 

The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. (At-Tawbah 9:71)3

And they have Karaamaat4 (miracles) when they are upright upon Eemaan (faith).  Allah may honor them with making it easy for them to practice their religion. The presence of comfort at the time of hardship is from the Karaamaat of Allah to them – that He relieves their hardship when they are surrounded by enemies, or when the enemies have gained power over them – Allah relieves them so that they are safe from their evil. Or (He helps them) with practicing their religion and with removing their difficult matters.  Or by saving them from thieves, or from predatory animals, or what is similar to that.  These are (all) from the Karaamaat of Allah to them.  And it (a karaamah) is a Ni’mah (blessing, favor) which happens to them which is out of the ordinary. This is what is called “a Karaamah” and this happens for the Awliyaa and for the Messengers.  With regards to the Messengers it is called: “a Mu’jizah” and with regards to the Awliyaa it is called: “a Karaamah”.  However (a Walee5) does not have free disposal over the dominions (of the heavens and earth).  They do not have free disposal over the creation, nor over the heavens, nor the earth.  They are restricted.  They do not have free disposal (in anything) except in what Allah has legislated, in what Allah has allowed for them.  And they do not know the unseen. And they do not have free disposal in the sky, nor the earth, except in what Allah permits.  Except in what Allah has legislated like buying, selling, farming and similar to that from what Allah has legislated for His servants.

As for what the Sufis and those who resemble them think – that the Awliyaa have free disposal (over the affairs) and that they know the unseen, then this is falsehood.  And it is ignorance.  The Awliyaa are like other than them – they have no sovereignty except what Allah has given them sovereignty over in farming and trade and other than that.  However, Allah may give them a Karaamah such as relieving their hardship or making easy their affairs as a bounty from Him to them in the time of need.  At the time of hardship and need Allah grants them a Karaamah like what happened to the People of the Cave. Allah honored them and they stayed in the cave for 300 (solar) years increased nine years (when  calculated by the lunar cycle) and nothing harmed them until Allah caused them to die the death he had prescribed for them.  And like what happened to ‘Abbaad bin Bishr and Usaid bin Hudhair – one night they were with the prophet – sallallaahu alayhe wa sallam – talking.  So when they left his presence on that dark night, each of their whips was lit up with a light until they reached their houses.  Allah put a light in their whips until they reached their houses.  This is a Karaamah from Allah, Exalted and Lofty is He.  And like what happened to ‘Amr bin at-Tafeel  when he came to his people, ad-Daws, he said, “O Messenger of Allaah!  Make for me an Aayah (sign) that they can benefit from” So he (sallallahu alayhe wa sallam) asked Allah to make for him an Aayah.  So He made for him a light like that of a lamp in his face.  He said: “O my Lord, in other than my face.” So Allah put it (the light) in his whip.  When he raised it up, it would fill with light like a lamp.  So it was an Aayah for his people.  So Allah guided them because of it and they became Muslim. This is a Karaamah.  However, they (the Awliyaa) do not know the unseen, nor do they have free disposal over the affairs except with what Allah permits and what He gives them – Exalted and Lofty is He…

(end of the speech of Shaikh Bin Baz)

 

 

 

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_16931.shtml

The belief (tareeqah) of Ahlus Sunnah wal Jamaa’ah with regards to the Awliyaa and the Imaams

The Imaams of this Islamic Legislation, and to Allah is due all the praise, are well-known Imaams whom the Ummah has praised and known their value.  However, it is not believed that they are infallible. Because there is none according to Ahlus Sunnah wal Jamaa’ah who is protected from (making) mistakes nor from acknowledging the mistake except for the Messenger – alayhe as-salaatu was-salaam.   He was protected (by Allaah) from (making) mistakes (in the religion).  As for other than him, then no matter what level he has reached in being an Imam, he is still not infallible, ever.  Everyone makes mistakes. And everyone will have his speech taken (when he is in agreement with the Quran and Sunnah on the understanding of the Salaf) or left (when his speech opposes that) except for the Messenger of Allah – sallallahu alayhe wa sallam – whom Allah, The Most High, has commanded us to obey unconditionally (in all cases).

So they (Ahlus Sunnah) say, undoubtedly, that there are Imaams in this Ummah, and undoubtedly there are Awliyaa in it, however, we do not intend by that to affirm infallibility for anyone from these Imaams, nor (do we intend by that) to affirm for anyone from the Awliyaa that he knows the unseen or has free disposal over the creation.  Nor do they (Ahlus Sunnah) consider to be a Walee (singular of Awliyaa) everyone who says that he is a Walee or who brings false propaganda with the purpose of drawing the people to him.  They (Ahlus Sunnah) say: Indeed Allah, The Most High, has made clear who the Walee is in His statement (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).” (Yunus 10:62-63)6

These are the Awliyaa: Those who believe (have eemaan) and have taqwaa. So Eemaan (faith) is: The Aqeedah (belief system).  And Taqwaa is: (good) deeds, whether from speech or actions.

And Shaikh ul Islam (Ibn Taymiyyah) took (came up with) from this verse (10:63) a good expression and it is his statement:

من كان مؤمناً تقياً كان لله ولياً

“Whoever is a believer and has taqwaa is a Walee of Allaah”

This is the Walee in reality.  The Walee is not the one who draws the people to him, who gathers attendants (about him) and says, “I did (this)”, who seeks the help of the devils to try to find out the hidden matters, who dazzles the people with his speech so that they say: “This is a Walee”

No, because al-wilaayah7 comes from following the Messenger – alayhe as-salaatu was-salaam, and from a person’s Eemaan and his taqwaa. So if he is a Believer who has taqwaa, then he is a Walee.

Additionally, it is not necessary for every Walee that Allah gives him a Karaamah8. How numerous are the Awliyaa who have no Karaamah.  Because the Karaamah, most of the time, doesn’t come except to support the truth or repel falsehood.  It doesn’t come to make someone firm through seeing it with his eyes.  Therefore it is not obligatory for every Walee to have a Karaamah.  It may be that a Walee lives and dies and he does not have any Karaamah. And it may be that (a Walee) has numerous Karaamaat.  

The People of Knowledge say that every Karaamah for a Walee is indeed an Aayah for the Prophet whom he is following.  And I dont say “Mu’jizah” because it is more befitting that we call it an Aayah.  Because this is a Quranic expression (i.e. “Aayah”) and “Aayah” is more eloquent than “mu’jizah”. Because the meaning of “Aayah” is: a sign for the truthfulness of the Messenger who brought it.  Whereas the “mu’jizah” may happen at the hand of a magician or a strong person may do something which other than him are unable to do.  However, the expression: “Aayah” is more eloquent and more precise and it is a Quranic expression.  So that we call the “mu’jizaat” “Aayaat” is what is correct.

There are some people in this Ummah, according to what we have heard, who claim that they are Awliyaa.  However, whoever contemplates their situation finds that they are far from al-wilaayah and that they have no share in it (al-wilaayah).  However, they have devils who help them with whatever they want, so they use that to deceive the simple-minded people.

(end of Shaikh Uthaymeen’s speech)

 

 

 

The following question was answered by the Lajnah Daa’imah (Permanent Committee) consisting of the Scholars: Shaikh Bin Baz, Shaikh Abdur Razzaaq al Afeefee, Shaikh Ghudyaan, Shaikh Fawzaan, Shaikh Abdul Azeez Aalush-Shaikh (current Grand Mufti) and one other.

 

Fourth Question of Fatwa no. 164269

 

Q: What is the difference between the “Mu’jizah” and the “Karaamah”? And who are the “Awliyaa” of Allah?  Please give us a fatwa and we hope that Allah rewards you

 

 

A: The “Mu’jizah” is something out of the ordinary that Allah causes to happen at the hand of a Prophet as a confirmation of the truth that is with him which men are not capable of doing.  Like the she-camel (that came out of the middle of a rock10) of (Prophet) Saalih – peace be upon him.  And like the hand and stick of Musa11. And (like) the mu’jizah (miracle) of the Quran (revealed) to Muhammad – alayhe as-salaatu was-salaam.

 

And the “Karaamah” is something out of the ordinary that Allah causes to happen at the hand of a righteous servant as an honor to him, like in the story of Maryam, and the Companions of the Cave (mentioned in suratul Kahf (18)).  And this karaamah is a mu’jizah for the Prophet – sallallahu alayhe wa sallam – whom the righteous servant is following.  Because he doesn’t receive it (karaamah) except by being truthful in his following of him (the Prophet).  And it is not affirmed that it is a karaamah except when it occurs from one who is known to be upright following the legislation of (revealed to) Muhammad – (we ask that) Allah raise his rank and grant him peace.

 

With Allah is the success.  And peace and blessings be upon our Prophet Muhammad and his Companions and followers.

 

 

 

Footnotes

 

 

 

 

1Translation of these two verses taken from www.thenoblequran.com

2Shaikh Uthaymeen mentioned that Shaikhul Islam Ibn Taymiyyah came up with an expression based on verse 10:63 regarding who is a Walee (sg of Awliyaa):

مَنْ كَانَ مُؤْمِنًا تَقِيًّا كَانَ لله وَلِيًّا

Whoever is a Believer and has taqwaa is a Wali of Allah”

See: http://www.ibnothaimeen.com/all/books/article_16931.shtml

 

3Translation of this verse taken from www.thenoblequran.com

4Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

5Walee is the singular of Awliyaa

6Translation of these two verses taken from www.thenoblequran.com

7Al-wilaayah: in this context – what makes someone a Walee

8Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

9Translated from: www.alifta.net

10

وقد أتاهم بناقة أخرجها الله له من الصخرة

And he (Prophet Saalih) brought them a she-camel that Allah had made to come out of a large rock for him”

See Tafseer Muyassar for verse 26:155 www.qurancomplex.com

11

فألقى موسى عصاه فتحولت ثعبانًا حقيقيًا, ليس تمويهًا كما يفعل السحرة, وأخرج يده مِن جيبه فإذا هي بيضاء كالثلج من غير برص، تَبْهَر الناظرين

So Musa threw his stick and it turned into a real live serpent, not a fake like the sorcerer’s do.  And he brought his hand out from his pocket and suddenly it was white like snow – without any leprosy – dazzling the onlookers”

See Tafsir Muyassar for verses 26:32-33 www.qurancomplex.com

What does it mean that Allah is “fees-samaa'” في السماء ?

February 19, 2013

 

The following quote from Shaikh Uthaymeen taken from:

http://www.sahab.net/forums/index.php?showtopic=114876

This is part of what Shaikh Uthaymeen said in his brief commentary on Lum’atul I’tiqaad:

 

المعنى الصحيح لكون الله في السماء أن الله تعالى على السماء، ف فيبمعنى علىا

 

The correct meaning of Allah being “fees-samaa'” is that Allah the Most High is over the samaa’.

So “fee” means “alaa”

 

 

And Shaikh Fawzaan said in his explanation of Aqeedatul Waasitiyyah  p.66

(إثبات علو الله على مخلوقاته)

وقوله تعالى:

And His, The Most High’s, statement:

(أ أمنتم)

Do you feel safe…” (67:16)

أمن ضد الخوف

Safety is the opposite of fear

(من في السماء)

…that the One Who is fees-samaa’…” (67:16)

أي: عقوبة من في السماء وهو الله سبحانه

Meaning: (do you feel safe from) the punishment of the One Who is fees-samaa’ and He is Allah, Free is He from all deficiencies and defects

ومعنى (في السماء) أي على السماء

And “fees-samaa’” means over the heavens

 

 

Does the Arabic word “lan” imply “never, ever”?

January 14, 2013

The following from:

www.salafitalk.net/st/uploads/LUI_33_ru’yah_2_answers.doc

which is taken from some Q and A based on Shaikh Fawzaan’s explanation of Lum’atul I’tiqaad – see here:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398 )

 

 

Q14. Does the Arabic word lan imply “never, ever”? And what is the significance of this in the context of the ru’yah ?

No, it does signify “never, ever”. It is merely a negation for a certain length of time in the future.

And this is shown by the statement of Allaah about the Jews:

Say: If the abode of the Hereafter is just for you alone with Allaah, to the exclusion of the rest of Mankind, then wish for death if you are indeed truthful!

And they lan (will not) wish for it at all.1

So Allaah mentions that the Jews lan yatamannawhu (will not long for death) but this is only in this worldly life. As for the Hereafter, then they will certainly long for death, as when they will say:

O Maalik (the angel in charge of the Fire) let your Lord put an end to us!2

So despite Allaah telling us about them that they will not long for death (using the Arabic word lan), then they will long for death in the Hereafter, showing that the word lan does not imply “never, ever in the future”.

And the significance of this in the context of the ru’yah is that when Allaah tells Moosaa:

lan taraanee (you will not see Me).3

Then this does not necessitate that ‘you will never, ever at any point in the future see Me.’ And Allaah did not say to Moosaa ‘laa taraanee’ (you cannot see Me).

Rather the use of lan means that Allaah will not be seen for a certain period of time (i.e. in this world) but it does not prove that Allaah will never ever be seen

 

 

1 Soorah al Baqarah (2) aayaat 94 to 95

2 Soorah az Zukhruf (43) aayah 88

3 Soorah al A’raaf (7) aayah 143

The two meanings of من دون الله min doonillah

August 30, 2012

The following taken from:

http://www.albaidha.net/vb/showthread.php?p=11157

من شرح كتاب التوحيد لفضيلة الشيخ صالح بن عبد العزيز آل الشيخ
لفظ (من دون الله) يكثر في القرآن والسنة، و(من دون الله) عند علماء التفسير وعلماء التحقيق يراد بها شيئان: الأول: أن تكون بمعنى (مع)، (من دون اللّهِ) يعني مع الله، وعبَّر عن المعية بلفظ (من دون اللّهِ) لأن كل من دُعِيَ مع الله فهو دون الله جل وعلا فهم دونه، والله جل وعلا هو الأكبر هو العظيم وفي هذا دليل على بشاعة عمله. والثاني: أن قوله (من دون اللّهِ) يعني غير الله؛ (من ماتَ وهوَ يَدعو من دون اللّهِ) يعني وهو يدعو إلـها غير الله، فتكون (من دون اللّهِ) يعني أنه لم يعبد الله وأشرك معه غيره؛ بل دعا غيره استقلالا، فشملت من دون الله الحالين: من دعا الله ودعا غيره، ومن دعا غير الله وتوجه إليه استقلالا

From the Explanation of Kitaabut Tawheed by the Honorable Scholar Saalih ibn Abdul Azeez Aalush Shaikh

 

The expression: “مِنْ دُوْنِ اللهِ” occurs many times in the Qur’an1 and the Sunnah.  And “مِنْ دُوْنِ اللهِ” according to the Scholars of Tafseer and the Scholars of Verification means two things:

 

Firstly, the meaning is with ( مَعَ ), ‘min doonillah’ means ‘along with Allah’. And it conveys the meaning of ‘with’ because everything which is worshiped along with Allah is worshiped beside Him – Mighty and Lofty is He – so they are (worshiped) along with Him.  And Allah – Lofty and Exalted is He – He is Greater (than all), He is the Most Great, and in this is a proof for the hideousness of worshiping others with Him.

 

Secondly: the expression ‘min doonillah’ means ‘other than’ Allah; “Whoever dies while he is worshiping other than Allah” – meaning: while he is worshiping someone or something as a god other than Him.  So ‘min doonillah’ may not mean that someone worshiped others along with Allah, rather that he worshiped other than Him instead of Him.  So ‘min doonillah’ includes two meanings:(1) one who worships Allah and also worships someone (or something) along with Him and (2) one who worships other than Allah instead of Him. 

1Examples of a fewverses from the Quran: 2:23, 107, 165; 3:64,79; 5:76, 116

Meaning of Ruqyah and Proof of its Lawfulness

August 9, 2012

Quoting from the Rules and Etiquettes of Ruqyah.  Anything in brackets like this: {} is something I added.

 

The foundation of ruqyah consists of performing supplications, reciting the Qur’aan and blowing spittle in order to seek Allaah’s assistance and refuge in Him.  This is the basis for it, i.e. that one intends by it to prevent or remove a calamity by seeking Allaah’s aid for it or refuge in Him from it.

Based on this, ruqyah can be divided into two parts {types}:

1.Ruqyah by which one seeks refuge in and assistance from only Allaah {God}.  This is what has been permitted and legislated in the Religion.

2.Ruqyah by which one seeks refuge in and assistance in someone other than Allaah.  This is polytheism (shirk) and it is prohibited.

People in the Days of Ignorance {before Islam} would practice ruqyah quite often, as Allaah says:

وَقِيْلَ مَنْ رَاقٍ

And it will be said: ‘Who can cure him by way of ruqyah?’”

[Surah Al-Qiyaamah {75}:27]

This verse means that when death would approach a person (in the Days of Ignorance), he would look for someone to perform ruqyah on him.  A poet once said:

وإذا المنية أنشبت أظفارها          ألفيت كل تميمة لا تنفع

And when the claws of the death take hold

I found every good luck charm  did not benefit.”

This refers to the means of treatment that they would use to cure.  People in the Days of Ignorance would use ruqyah to prevent calamities such as illnesses and the evil eye.  They would also use it to remove and terminate misfortunes just like a medicine that would be used to stop a sickness after it occurs.

However, the difference was that they would seek refuge in other than Allaah when performing ruqyah, such as their gods, idols and even the jinn.  And we seek refuge with Allaah from all of this!  Or they would ask assistance from false gods besides Allaah. 

This is why, as authentically reported in Saheeh Muslim, the Prophet (sallallahu alayhe wa sallam) said:

اِعْرَضُوا عَلَيَّ رُقَاكُم. لا بَأْسَ بِالرُقَى ما لَم يَكُنْ [فيه] شٍرْكٌ

Present your incantations (ruqaa) to me. There is no harm in incantations so long as there is no shirk (polytheism) [in them].”

Meaning: “On the condition that there cannot be found any polytheistic aspects in them.”

The Rules and Etiquettes of Ruqyah by Shaikh Saalih Aalush Shaikh p.13 – 14

Meaning of Dhikr

June 6, 2012

Shaikh Saalih Aalush Shaikh explained the meaning of “dhikr” (remembrance) thusly:

 

ما معنى ذكر الله ؟ هل هو التسبيح والتهليل والتحميد فقط ؟ الجواب : لا ، فذكر الله عامٌّ في كل ما يذكرك بالله ، كما جاء في صفة أولياء الله أنهم إذا رُؤوا ذُكِر الله . يعني إذا رأيتهم ذكرت الله بالقول ، ذكرت الله بالعمل ، ذكرت الله بالعلم ، هذه صفة الصادقين إذا رؤوا ذُكر الله ، ليس في رؤيتهم ذكر للدنيا ، إنما هو ذكر لله – جل وعلا – فذكر الله يعم أنواع العبادات ، كل العبادات القولية والعملية ، عبادات القلوب أو عبادات اللسان والجوارح كلها ذكر لله – جل وعلا – ، تلاوة القرآن ذكر لله – جل وعلا – قال تعالى ( إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ) (الحجر:9) وقال ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلونَ ) (الزخرف:44) على أحد وجهي التفسير . كل نوع من أنواع العبادة ذِكْرٌ ، إذًا اذكر الله بجميع أنواع العبادات

 

What is the meaning of dhikr of Allah (God)?  Is it saying “Subhaan Allah1”, “Laa ilaaha illallah2”, and “Alhamdulillah3” only?  The answer is no.  Dhikr of Allah is general for everything that makes you remember Allah, as comes in the description of the Awliyaa of Allah  – that when they are seen, Allah is remembered. Meaning – when you see them, you remember Allah in speech, action, and knowledge.  This is a description of the truthful – when they are seen, Allah is remembered.  There is not remembrance  of the worldly life  from seeing them.  There is only remembrance of Allah – Exalted and Lofty is He.

So dhikr of Allah generally includes all types of worship.  All types of worship from speech, actions, actions of the heart, the tongue, and the limbs- all of that is dhikr of Allah – Exalted and Lofty is He.  Reciting the Quran is dhikr of Allah – Exalted and Lofty is He.  He, The Most High, said (translated): ‘Indeed We have sent down the Dhikr (i.e. the Quran) and indeed We will preserve it’4 (15:9) and He said (translated): ‘And indeed it is a dhikr (reminder) for you and for your people and you will be questioned (about it).’ 43:44

 

From: http://salehalshaikh.com/wp2/?p=526

 

1God is Perfect and Free from all deficiencies and defects

2None deserves to be worshiped except for God alone

3God alone deserves all the praise and thanks

4This is a proof the Quran has been unchanged in 1400 years since its revelation and that it will continue to remain unchanged as Allah (God) has Himself promised to preserve it.  The preservation of the previous Books (the Tawrah revealed to Moses, the Injeel revealed to Jesus son of Mary, etc) was entrusted to men, and they failed in that, see these verses: 5:44, 2:75,79

A people don’t sit in a gathering remembering Allah…

June 6, 2012

It is narrated from Sahl bin al-Hanthaliyah that the Prophet – sallallahu alayhe wa sallam – said:


مَا جَلَسَ قَوْمٌ مَجْلِسًا يَذْكُرُوْنَ اللهَ عَزَّوجَلَّ فِيْهِ

A people don’t sit in a gathering remembering Allah, Exalted and Lofty is He, in it

 

فَيَقُومُونَ, حَتَّى يُقَالُ لَهُمْ: قُومُوا

And then get up (to leave) so it is said to them: Get up!

 

قَدْ غَفَرَ اللهُ لَكُم

Indeed Allah has forgiven you

 

وبُدِّلَتْ سَيِّئَاتُكُمْ حَسَنَات

And your bad deeds have been turned into good deeds

 

Shaikh Albanee said it was authentic due to narrations other than it (صحيح لغيره ) in Saheeh at-Targheeb

 

Find a hadeeth and its grading: http://www.dorar.net/enc/hadith

Shaikh Fawzaan on the meaning of “Ahlus Sunnah wal Jamaa’ah”

April 1, 2012

Stated Shaikh Saalih Fawzaan in his sharh (explanation ) of Imam Ibn Taymiyyah’s book Al-Aqeedatul-Wasitiyyah (translated)

“And they are called ‘Ahlus-Sunnah’ because of their connection to the Sunnah of the Messenger-sallallahu alayhe wa sallam-preferring this (his Sunnah) above all other than it from statements and madh-habs. And this is in opposition to Ahlul-Bid’ah (the people of innovation). Because indeed they are (named) based on their connection to their bid’ah or misguidance like the Qadariyyah2 or the Murji’ah3. And sometimes they are (named) based on their ugly, evil actions like the Raafidah4 and Khawaarij5

“’And the Jamaa’ah’: (Jamaa’ah means) in the language: a group of people gathered together. What is intended here  is: those gathered together upon the truth clinging to the Book and the Sunnah. And they are the Sahabah and all who follow them perfectly (in beliefs, statements and actions) even if they are few. As Ibn Mas’ood6-radiAllahu anhu-said: ‘The Jamaa’ah is what agrees (or conforms) with the truth, even if you are by yourself, in that case you are the Jamaa’ah.’”7

Another statement of Shaikh Fawzaan here: http://ittibaa.com/5/post/2012/03/the-jamaa-ah-is-whatever-conforms-to-the-truth-even-you-are-alone.html

Footnotes:

2Qadariyyah: “Those who say that a person is totally independent and has unrestricted free will and ability regarding his actions, and that Allah’s Will and Power have no affect on this” Shaikh Uthaymeen’s Explanation of The Three Fundamental Principles, translated by Abu Talhah Dawood ibn Ronald Burbank, published by al-Hidaya p.190

3Murji’ah: see http://www.fatwaislam.com/fis/index.cfm?scn=sc&sc=54&c=7 (if link doesnt work, go to fatwaislam and search for murji’ah

4Raafidah: see http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=38

5Khawarij: see http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=10

6 One of the Companions of the Prophet-sallallahu alayhe wa sallam, and one of the most knowledgeable scholars about Islam

7From the Book : Sharh (Explanation of) Aqeedatul Wasitiyyah (arabic), published by Darussalam, p.12, my translation