Islām’s Prohibition of Taking Lives Unjustly and Causing Fear in the Earth
From the Tafsīr of al-Allāmah ‘Abd al-Raḥmān ibn Nāṣir al-Sa’dī
Translated by Abū al-Ḥasan Mālik Ādam al-Akhḍar
Relating the story of the Prophet Mūsā (alaihissalam), Allāh (Subhanahu wa ta’aala) says in His Noble Book:
“And he entered the city at a time of inattention by its people and found therein two men ﬁghting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Mūsā struck him and [unintentionally] killed him. [Mūsā] said, ‘This is from the work of Satan. Indeed, he is a manifest, misleading enemy.’He said, ‘My Lord, indeed I have wronged myself, so forgive me,’ and He forgave him. Indeed, He is the Forgiving, the Merciful.’” [al-Qaṣaṣ 28:15-16]
Until the verse:
“And when he wanted to strike the one who was an enemy to both of them, he said, ‘O Mūsā, do you intend to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the amenders.’” [al-Qaṣaṣ 28:19]
In his Tafsīr [commentary] of these verses, al-Allāmah ‘Abd al-Raḥmān ibn Nāṣir al-Sa’dī (rahimahullaah) says:
“And from them (i.e. the beneﬁts of these verses): The killing of a non-Muslim who has a compact [of security] by treaty or customary law is impermissible, for indeed Mūsā(alaihissalam) considered his killing of the disbelieving Copt a sin, and he sought Allāh’s (Subhanahu wa ta’aala) Forgiveness for it.
Also from them: Whoever takes a life unjustly is considered from the oppressors, those who cause corruption in the earth.
And from them: Whoever takes a life unjustly and claims that he desires to rectify the land and to cause fear in the people of sin, then he is indeed a liar in this [claim] and is instead one who causes corruption, just as Allah (Subhanahu wa ta’aala) has related in the Copt’s statement (You only want to be a tyrant in the land and do not want to be of the amenders) by way of affirmation, not negation.”
 This has also been explicitly stated by the Messenger of Allāh (sallallaahu alaihi wa sa in the ḥadīth collected by Imām al-Bukhārī in his Ṣaḥiḥ (no. 2929 and 6524) on the authority of ‘Abd Allāh ibn ‘Amr (radhi Allaahu anhu) who related that Allāh’s Messenger (Sallallaahu alaihi assalam) said: “Whoever killed a Mu’ahid (a non-Muslim who is under the pledge of protection by the Muslims) will not smell the fragrance of Paradise though its fragrance can be smelled at a distance of forty years (of traveling).”
 Taysīr al-Karīm al-Raḥmān (pg. 678)
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Those Who Refute the People of Innovation are from the Party of Allāh – By Abū al-Ḥasan Mālik Ādam al-Akhḍar
Those Who Refute the People of Innovation are from the Party of Allāh
By Abū al-Ḥasan Mālik Ādam al-Akhḍar
Shaykh al-Islām Ibn al-Qayyim (rahimahullaah) said:
“The innovation of the Qadariyyah started at the end of the period of the Companions. So those who remained at that time, such as ‘Abd Allāh ibn ‘Umar (radhi Allaahu anhu), Ibn ‘Abbās (radhi Allaahu anhu) and their likes opposed and refuted it. Then the innovation of the Murji‘ah occurred after the period of the Companions, so those of the major Tābi’īn who faced it refuted it. Then came the innovation of the Jahmiyyah after the passing away of the Tābi’īn. Its evil reached alarming proportions and the matter had become dire during the age of Imāms such as Aḥmad (d.24 1H) and those with him. There appeared after this, the innovation of ḥulūl (incarnation). This appeared in the time of al-Ḥallāj.
So whenever Shaytān brought about an innovation from these newly invented matters, or from other than them, Allāh (Subhanahu wa ta’alaa) established from His party an army—those who refuted it and warned the Muslims against it, all for the sake of sincerity and sincere advice for Allāh (Subhanahu wa ta’alaa), His Book, His Messenger (sallallaahu alaihi wa sallam) and the people of Islām. And He made it an inheritance by which the party of Allāh’s Messenger (sallallaahu alaihi wa sallam) and those allied to his Sunnah should be distinguished from the party of innovation and its helpers. And there occurs in a report whose isnād (chain of narration) escapes me at the moment:
“There is a pious servant who stands in the way of every innovation plotted against Islām, such that he speaks out making its signs clear.” So take the benefit of those gatherings and place reliance upon Allāh (Subhanahu wa ta’alaa), since mercy descends upon them. We ask Allāh (Subhanahu wa ta’alaa) that he makes us from them, and joins us with them, and that He makes us their later-followers, just as He has made them predecessors for us through His grace and beneficence.”
In this quote from Shaykh al-Islām Ibn al-Qayyim, we find many points of benefit, from them:
- That the refutation of the innovators was the methodology of the companions of the Messenger of Allāh (sallallaahu alaihi wa sallam), and their methodology constitutes the way of the believers.
- That the refutation of the innovators was the methodology of the Tābi’īn after them.
- That innovation is from the work of Shaytān.
- That those who refute innovation are from the party of Allāh (Subhanahu wa ta’alaa).
- That the refutation of the innovators is sincere advice to the Muslims.
- That Allāh (Subhanahu wa ta’alaa) has made this methodology of refutation an inheritance by which the partyof the Messenger of Allāh (Subhanahu wa ta’alaa) have been made distinct from the party of innovation.
- That there is benefit found in the gatherings of refutation of the innovators and the advice of Ibn Qayyim to seek that benefit.
- That Mercy descends upon the gatherings of refutation of the innovators.
- That it is the supplication of the scholars of Islām that Allāh (Subhanahu wa ta’alaa) makes them from the party of those who refute the innovators.
This refutation of the sects, parties and personalities mentioned by Ibn Qayyim has been well established. It has existed since the time of the Companions and remains until the present hour. It can be found in numerous the writings of the scholars of ḥadīth, generation after generation.
- It can be found in the work of the Imām of Ahl al-Sunnah wa al-Jamaa’ah, Aḥmad Ibn Ḥanbal al-Radd ‘ala al-Jahmiyyah (The Refutation of the Jahmites), and
- the book of Imām al-Dārimī of the same title, which he authored in refutation of the distortions and deviations of the innovated sect ascribed to Jahm ibn Safwān.
- It can also be found in the book of al-Imām al-Bukhārī Khalq Af’āl al-‘Ibād (The Creation of the Actions of the Worshippers), which he compiled as a refutation of the Jahmiyyah who denied Allāh’s creation of the worshipper’s actions; and in the book of Shaykh al-Islām Ibn Taymiyyah al-Radd ‘alā al- Bakrī (The Refutation of al -Bakrī) in which Shaykh al-Islām refuted the book of al-Bakrī entitled al-Istighāthah.
- It can be found in the book of al-‘Allāmah al-Mu’allimī al-Tankīl fī Ta‘nīb al-Kawtharī min al-Abāṭīl where al-Mu’allimī refuted the lies and transgressions against the science of al-Jarḥ wa al-Ta’dīl and Imāms of the Sunnah by al-Kawtharī in his book al- Ta‘nīb, all due to his straying into the creed of the Jahmiyyah and his blind attachment to Ḥanafī school of jurisprudence;
- also, in the book of al-Muḥaddith Nāṣir al-Dīn al-Albānī entitled al-Nasīḥah in which the Shaykh refuted one called ‘Abd al-Mannān for his attempt to reject well‑known ahādīth (traditions) that were agreed upon by the scholars of ḥadīth to be authentic.
- Even in books that were not specifically written for refutation, we find the scholars of ḥadīth setting aside chapters to refute the innovators, as we see in Kitāb al-Imān in the Saḥīḥ of Imām al-Bukhārī.
So we ask the noble reader, what if the great Imāms of Islām had remained quiet and had not warned against the people of innovation and fabrication? What would have been the result of such silence? What would be the condition of the Ummah? Perhaps it would be as Ibn al-Mubārak (radhi Allaahu anhu) said, “If it were not for the chain of narration, then anyone could say whatever he liked.” 
We thank Allāh (Subhanahu wa ta’alaa) that such a question is merely speculative, while the reality is that the scholars of ḥadīth have remained steadfast in repudiating the evil of innovation.
This methodology is rooted in statement of the Messenger of Allāh (sallallaahu alaihi wa sallam), “Whoever invents in this Religion of ours that which is not from it, it is rejected.” 
It is also founded in his (sallallaahu alaihi wa sallam) statement: “Whoever from you sees an evil then let him change it with his hand, if he is unable then with his tongue, if he is unable then let him hate it in his heart, and this is the weakest of faith.” 
Changing the evil of innovation has been carried out by the Imāms of the Sunnah starting with the Prophet’s Companions. Take, for example, the story of Sabīgh ibn ‘Asl al-Handhalī, collected by al-Dārimī in his Sunan and others.
When Sabīgh al-‘Irāqī began to ask about certain verses in the Qur‘ān, word of this reached ’Umar Ibn al-Khaṭṭāb (radhi Allaahu anhu). So when Sabīgh came to ‘Umar, he (i.e. ‘Umar) said: “You are asking about things unheard before.” So he sent for some palm branches and began to beat Sabīgh until he bled then left him until he recovered, then beat him again, then left him until he recovered. After recovering, he beat him again. Afterward, when Umar went to beat him once more, Sabīgh said, “O leader of the believers, if you intend to kill me, please do so quickly; however, if you intend to correct me, then I swear by Allāh that I free from that which was with me previously.” So with that, ’Umar allowed him to return to his land and wrote to Abū Mūsā al-Ash’arī (radhi Allaahu anhu) that no one from the Muslims should sit with him for a period of one year. In his al-Ibānah, Ibn Baṭṭah relates that Abū ‘Uthmān said: “’Umar wrote to us not to sit with him, and if we were a hundred in a gathering and he sat with us, we would all stand and disperse from him.”
Just as some, like Sabīgh, were beaten, others were imprisoned, as reported on Imām Mālik (rahimahullaah) who said: “The Qur‘ān is the speech of Allāh and whoever says that it is created should be beaten and imprisoned for life.”
Similar has been reported on Imām Aḥmad. ‘Abd Allāh ibn Aḥmad said, ‘I asked my father about a man who innovated in the Religion and called to it, ‘Do you think he should be imprisoned?’ He said, ‘Yes, I think he should be imprisoned to protect the Muslims from his innovation.” 
Others were banished from their lands, as found in the biography of Thawr ibn Yazīd al- Kalā’ī in Tahdhīb al-Kamāl. ‘Abd Allāh ibn Sālim said: ‘I met the people of Hims, and they banished Thawr [from the land] and burned his house because of his speech about the Qadr (the Divine Decree).’ Some were even banished from the masājid, as has come in the narration of Mālik when the questioner asked him how Allāh ascended over the ‘Arsh. Others had their books burned as has come in the narration of al-Marwazī: “I said to Aḥmad, I borrowed a book that has evil things in it. Do you think I should destroy it or burn it? He answered, “Yes.” Others were punished by the pen and tongue.
‘Āsim al-Ahwal said, ‘I sat with Qatādah and he mentioned ’Amr ibn ’Ubayd and began to speak ill of him. So I said, “I do not see the scholars speaking bad about one another.” So he said, ‘O Abū Awal, do you not know that if a man innovates, then it is obligatory that we speak against him until he has been sufficiently warned against.”
Ibn al-Mubārak mentioned a man and said, “He is a liar.” So a man said to him, “O Abū ‘Abd al-Raḥmān, are you backbiting?” He said, “Be quiet! If we do not clarify then how will the truth and falsehood be known?” 
These refutations were not only limited to the innovators and liars; those who erred abundantly in their narration were also warned against.
It was reported that Abū Zur’ah (radhi Allaahu anhu) said: “I heard Abū Mihr being asked about a man who made errors and distortions in narration. He said, “Clarify his affair.” So I said: “Is that from fitnah?” He answered: “No.” 
So as we see from the statement of Abu Zur’ah, it is not befitting to label refutation of the innovators, partisans, liars—or even those of egregious errors—as fitnah; Rather, it is a lofty and noble work of the party of Allāh(sallallaahu alaihi wa sallam). And so we conclude by echoing the statement of Shaykh al-Islām Ibn Qayyim. May Allāh (sallallaahu alaihi wa sallam) make us from them and join us with them and make us their later-followers, just as He has made them predecessors for us through His grace and beneficence.
1 Refer to Tahdhīb Sunan Abū Dāwūd (7/61-62)
2 Related by al-Khatīb in Sharaf Ashāb al-Ḥadīth (1/15)
3 This is from the ḥadīth of the Mother of the Believers, Umm ‘Abd Allāh ‘Ā’ishah. It is related by al-Bukhārī (3/167) and the wording here is from him and Muslim [with al-Nawawī’s explanation (4/312)]. 4 From the ḥadīth of Abū Sa’īd al-Khudrī that is related by Muslim (no. 69), al-Tirmidhī (no. 2173), al-Nisā‘ī (8/111-112), and Aḥmad (3/20, 49, 52-54)
5 Related by al-Ājurrī in al-Sharī’ah (p. 79)
6 Refer to Masā‘il al-Imām Aḥmad (p. 439).
8 Refer to Mīzān al-’Itidāl (3/273)
9 Refer to Sharḥ ‘Ilal al-Tirmidhī (p. 77)
10 Refer to Muqaddimah al-Kāmil (p. 114)
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Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Danger of Seeking Leadership, Position, Status, Fame!
Allaah, Subhanahu wa Ta’aala, said (what means):
That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon. (Soorah Al-Qasas, ayah 83)
Abu Musa (radiallaahu ‘anhu) narrated:
Two of my cousins and I entered the apartment of the Prophet (salallaahu ‘alaihi wa sallam). One of them said: Messenger of Allaah, appoint us rulers of some lands that the Almighty and Glorious Allaah has entrusted to your care. The other also said something similar. Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said: ”We do not appoint to this position one who asks for it nor anyone who is covetous for the same.” [Saheeh Muslim]
‘Abdur-Rahman ibn Samwah (radiallaahu ‘anhu) narrated: Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said to me,
“Oh ‘Abdur-Rahman! Do not ask for leadership, since if you are given it – having requested it – then you will be all alone to discharge it. But if you are given it without requesting it, you will be helped (by Allaah) in it.” [Saheeh Muslim]
Shaykh Rabee’ bin Hadee al-Madkhalee (hafidhahullaah) said:
“Rather the ones to be chosen are those who are suitable in [Islamic] knowledge, don’t have a desire for such a position, and are pious. Then, we must also benefit from this Prophetic methodology in our education and training. So we should not bring up the youth to have love for leadership, authority and position. If we bring them up upon love of these things, then we have acted contrary to the way and guidance of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam)… Then what success can we expect in this world or the Hereafter if we act contrary to the methodology of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam)?” 
Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said:
Rush to perform (good) deeds now before fitan (trials and tribulations) of pitch-black darkness (appear), wherein a man wakes up as a believer and becomes a disbeliever by nightfall, and another man goes to bed as a believer and wakes up as a disbeliever, selling his Religion for some worldly commodities. [Saheeh Muslim]
Shaikh ‘Abdul-’Azeez Ibn ‘Abdullaah Ibn Baaz (rahimahullaah) said in explaining this hadeeth:
“This means that the strangeness of Islaam will increase to a point where a believer wakes up as a Muslim and becomes a disbeliever by nightfall, or the opposite - he goes to bed as a believer and wakes up as a disbeliever - by selling out his Religion for some worldly commodity, by speaking with words of disbelief or behaving with actions of disbelief for the sake of some worldly gains.
He begins his day as a believer, and then someone comes to him requesting him to speak ill of Allaah and the Messenger, or to stop praying, offering him something (a raise, a promotion, etc.). ’Consider fornication or alcohol to be permissible,’ (they say,) ‘and we’ll give you such and such,’ to make him join the disbelievers. They convince him to be amongst the disbelievers, in their (political) party, among their supporters, giving him large amounts of money to be the disbelievers’ ally and an enemy of the Muslims.
There are many, many different kinds of apostasy. It usually occurs for some worldly reason, loving this world (too much) and preferring it over the Next Life. This is why he (salallaahu ‘alayhi wa sallam) said: selling his Religion for some worldly commodities.” 
Shaikh Muhammad Ibn Saalih al-’Uthaymeen (rahimahullaah) said concerning this hadeeth:
“And do not think that this portion of the dunya is only wealth. (Rather) it could be any of the pleasures of this world that are presented to him like wealth, status, leadership, women, or other things. Anything from the pleasures of this world is this ‘some commodity [or portion]‘ of the dunya (mentioned in the hadith).” 
Al-Fudayl Ibn ‘Iyaad (rahimahullaah Ta’aala) said:
“There is not a single Ra`ees (a ruler, or a director, or a president, or an adminstrator) who loves his position (to be that Ra`ees) except that: he has envy of others; he will transgress against the people; he follows the faults of the people; and he dislikes that anyone other than him is mentioned with good.” 
Yoosuf Ibn Asbaat (rahimahullaah) said: I heard Sufyaan (rahimahullaah) saying:
“I have not seen lesser abstinenence in anything besides (love) of leadership; you see a man abstaining from food, drink, wealth and clothing, but when leadership is withdrawn he becomes passionate about it and turns towards (it).” 
Imaam Ibn Rajab (rahimahullaah) said:
“Eagerness for high status is of two types: The first type is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the goodness of the afterlife, its nobility, honour and elevated station. Allaah (The Most High) said: ’That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun.’” [Soorah Al-Qasas, ayah 83]
Shaykh Muhammad al-Imaam (hafidhahullaah Ta’aala) said:
“The love of leadership will break a person’s back.”
Shaikh ‘Adil Sayyid (hafidhahullaah) said:
“And all the Messengers began with the foundation (Tawheed, correct ‘aqeedah, Eeman), and not looking at the top [towards leadership or rulership]. And the Noble Qur`an has given us an example of those who came before us.”
Some of the Salafee students (hafidhahumullaah) relayed that Shaikh Abu ‘Uthmaan Muhammad Al-Anjaaree (hafidhahullaah) said:
“The Sunnee doesn’t want any status or leadership or organizations in this wordly life. He only seeks the hereafter, so his goals are reviving the Sunnah and destroying/crushing bid’ah.”
“From the enemies of Ahlus-Sunnah are al-mukhaithilah (those who don’t aid the truth and its people), and from al-mukhaithilah are those sick with a hidden desire: the disease of loving fame, leadership, and finding status for oneself.” 
Shaikh Muhammad ibn Ramzaan Al-Haajiree (hafidhahullaah) said:
“The da’wah of the Prophet (salallaahu ‘alayhi wa sallam) was clear from the very first sitting. And like this was Minhaj An-Nuboowa (the Prophetic methodology of the Prophet, salallaahu ‘alayhi wa sallam). I advise myself and then you to follow the manhaj of the Prophet (salallaahu ‘alayhi wa sallam) with its clarity.
Related to this, clarity is difficult. And the person cannot bear this except the one who is truthful and sincere to Allaah, ‘Azza wa Jall (The Mighty and Majestic). The person who plays about doesn’t like clarity. Why? Because it will cut off certain objectives, benefits he seeks to gain, and clarity will prevent him from obtaining those things that he desires, such as followers or people around him, or things from the dunya`, or some other things. But if he was tamayu’ or soft regarding certain issues, maybe he would benefit by getting more followers or things from the dunya`. Or if he had more than one face (maybe he would benefit by getting more followers or things from the dunya`).” 
 In the case of Prophet Yusuf (‘alaihi salaam), Ibn Katheer (rahimahullaah) said: ”Yusuf praised himself, for this is allowed when one’s abilities are unknown and there is a need to do so.” [Tafseer Ibn Katheer, tafseer of Soorat Yusuf]
 In the shaikh’s explanation of Riyad-us-Saaliheen, Volume 1, pg. 150, via Masjid Tawheed wa Sunnah
 Tape: Narrations of the Salaf, Tape #5.
 Siyar: 7/262, via SalafiCentre
 For a highly beneficial scholarly benefit concerning this very topic, click on: A Beautiful Prohibition to the Person of Sunnah by Shaykh Ahmad as-Subay’ee:
 For more on this extremely important topic, click on: The Da’wah & Manhaj of the Prophet was Clear! Those who truly follow the Prophet are upon clarity; the un-truthful hate clarity
Post Courtesy: Maher ibn Ahmad via SalafisofFlorida mailing list
Regarding the meat of Ahl-ul-Kitaab in the West
Shaykh ‘Abdullaah bin ‘Abdir-Raheem al-Bukhaaree
Regarding the issue of the meat here (in France): searching for Halaal (lawful) meat was the thing that was widespread here between the Muslims. So they (some du’aat in France) found some fataawaa (religious verdicts) of Shaykh ibn Baaz and Shaykh al-’Uthaymeen, may Allaah have mercy upon all of them, wherein they said that the person should not search, rather the original ruling is that they are Ahl-ul-Kitaab (People of the Scripture, i.e. Jews and Christians) and their meat is permissible. So they use these fataawaa and say them to the people in general duroos (lessons) in front of the laymen, and this lead to problems between the people since they were convinced that the meat (of the disbelievers) is not Halaal at all in France. So they (those du’aat) literally said to them: “Go to the French restaurants and eat in them.”
Shaykh ‘Abdullaah al-Bukhaaree:
[They said it] unrestricted, just like that?!
Unrestricted! They even told them the name [of the restaurants]. Some of them said… Is McDonalds known to you?
Shaykh ‘Abdullaah al-Bukhaaree:
Yes, it is known.
They said it like this: “Go to McDonalds and eat in it.” Without restraint or anything…
Shaykh ‘Abdullaah al-Bukhaaree:
I seek refuge with Allaah from betrayal. This is from betrayal! The people are steadfast upon the Command of Allaah searching for Halaal, why do you turn them away [from this]?! This is from the lack of fiqh (understanding) and from recklessness in the understanding – we seek refuge with Allaah. The people are now searching for Halaal, far away from shubhah (doubt), and you come and weaken their determination by saying they shouldn’t search for Halaal and go to it [anymore]. So you made them abandon aiding the truth and adhering to it.
The second thing: the slaughtered meat of Ahl-ul-Kitaab is permissible. Eating it is permissible, not waajib (obligatory)!
The third thing, may Allaah bless you: this is when it is known that he is from Ahl-ul-Kitaab. Not when the Atheïsts, Buddhists, Majoos (fire worshippers), etc. are mixed with them (Ahl-ul-Kitaab). Are you able to determine that the owner of this shop is from Ahl-ul-Kitaab? You aren’t able! The fact that he is in France doesn’t mean [that he is from Ahl-ul-Kitaab]. Right? May Allaah bless you.
So here it is obligatory to be cautious! Cautiousness is obligatory here! When I know that someone is from Ahl-ul-Kitaab and I don’t know how he slaughtered, then there is no problem in eating his meat. If someone asked me: “But if I know that he is from Ahl-ul-Kitaab, and he didn’t slaughter according to the Sharee’ah (Islamic Legislation)?” Then it’s not permissible since he didn’t slaughter it in the first place, this is clear. If it was clearly electrocuted, then it’s not permissible to eat it. This is if it was a Muslim who did it, here in Makkah and al-Madeenah. When it is known that someone did not slaughter according to the Sharee’ah, then it’s not permissible to eat his meat, even if he is a Muslim – not from Ahl-ul-Kitaab. And even if it was next to al-Haram al-Makkee (The Meccan Sanctuary)! Why research things like this, while the people – and all praise is due to Allaah – want to search for their religion and that which makes them steadfast. This one comes and weakens their determination [by saying]: “Go and eat from this and that place.” It is feared that he has some shares in this place (so he invites the people to it)! We ask Allaah for safety.
Translated by brother Yâsîn Abu Ibrâhîm
Watch Video @ http://wp.me/p2sNCV-2oB
- Eating the Meat of Ahl Al-Kitaab (Jews and Christians) - Imaam Ibn Uthaymeen (Rahimahullaah) & Al-Imaam Ibn Baaz
- [Transcript] Important Principles Regarding Slaughtered Meat – Al-’Allaamah Saalih As-Suhaymee
- Eating the Meat Sacrificed by One who Does not Pray – Shaykh Muqbil ibn Haadee
Is it permissible for a lady to pray to Allaah to be granted the death of a martyr? – Shaykh Saalih Muhammad al-Luhaydaan
Q.The questioner is asking is it permissible for a lady to pray to Allaah to be granted the death of a martyr?
A.The shaykh (haafidhahullaah) said it is permissible for a female to request from Allaah (azza wa jall) to be granted the death of a martyr. It is not a condition that in order for a person to die as a martyr that they have to fight. For example, the Prophet (Sallaahu Alayhi wa Sallam) mentioned a female that dies during a labour, her death is the death of a martyr. The Prophet (Sallaahu alayhi wa Sallam) questioned the companions, who do you think is a martyr? They said that a person that dies whilst fighting. The Prophet (Sallaahu alayhi wa Sallam) responded by saying then that means the martyrs in my ummah are very few. That means the martyrs in my ummah are very few. Rather whoever dies trying to establish the word of Allaah to be the upmost throughout the earth then this person is a martyr. And the Prophet (Sallaahu Alayhi wa Sallam) continued… Whoever dies because of an illness in his stomach, he is a martyr. Then he continued… a female that dies during childbirth she is a martyr. The individual who dies while drowning he or she is a martyr. An individual who dies in a fire they are a martyr. An individual who dies because of a building or something collapsing upon them they likewise are martyrs. The shaykh mentioned (haafidhahullaahu ta’alaa) but these are individuals who died upon tawheed. An individual who dies whilst committing shirk would not be considered a martyr even if they died by one of these previously mentioned means.
Shaykh Saalih Muhammad al-Luhaydaan (May Allaah preserve him) (Kitaab-ut-Tawheed Class, Q&A Session 06-10-2012, Riyadh)
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- Ask Allah sincerely for martyrdom [Allahumma inni as'aluk ash-shahadah]
- Whoever asks Allaah sincerely for martyrdom.. – Story of Umm Waraqah bint ‘Abdullaah bin Haarith Ansariah (radiallaahu ‘anhaa)
- Martyrdom without Fighting – Riyadh ul saaliheen
Just Learn your Religion and Do Not Burden yourself with Fiqh al-Waaqi’ (science of the current affairs) and Political agitations – ash-Shaykh Muhammad Amaan bin ‘Alee al-Jaamee
“Until when will we say: ‘Know, may Allaah have mercy upon you’?”
ash-Shaykh al-’Allaamah Muhammad Amaan bin ‘Alee al-Jaamee
A student of knowledge asks how he should seek knowledge, how he should study the books he’s studying and how he should stick to the scholars.
Sadly, the small students of knowledge in this time busy themselves with siyaasah (politics) while they don’t know the meaning of siyaasah. It is often the case that students come to my house when I arrive here, in ar-Riyaad and in al-Kharj. I was expecting them to ask me questions related to knowledge, but instead they ask me about the agitations, the jamaa’aat (groups) and the ideologies. They busy themselves [with this].
Whoever wants to seek knowledge should turn himself completely away from the traces of [political] agitation and he should begin with memorizing the small books. He should begin with al-Usool ath-Thalaathah (the Three Fundamentals) and not pay any attention to the statement of the agitating troublemakers who say, “Until when will we say: ‘Know, may Allaah have mercy upon you’? Until when?”
Until you die, you will say these words! And when you die you will be asked in your grave about that which you used to ridicule: “Who is your Lord? What is your religion? Who is your Prophet?” You ridicule this in your life, while you will be asked in your grave about that which you used to ridicule. The first thing you will be asked about, is the meaning of al-Usool ath-Thalaathah.
Don’t pay any attention to this harmful agitation! Memorize this small book which contains Tawheed, the rulings and the actualisation of the statement of Tawheed. Nawaaqid al-Islaam (the Nullifiers of Islaam) and al-Qawaa’id al-Arba’ (the Four Principles): memorize these like the memorisation of al-Faatihah. Then go to the students of knowledge so that they can explain it to you and so that you understand it.
I am sure that a student of knowledge who understands al-Usool ath-Thalaathah; if he was sent as a daa’iyah (caller) to a non-Arabic country, he would become [like] ibn Taymiyyah there (in the eyes of the people). With al-Usool ath-Thalaathah! And this is something which has been noticed before. If you have memorized this text and understood it, and you stand there between the Africans and Asians explaining al-Usool ath-Thalaathah to them, then you will be [like] ibn Taymiyyah there. But, all praise is due to Allaah, their children there are memorizing it, but they need someone to explain it to them. Don’t let them lead you to destruction! Don’t let those, who don’t [sincerely] advise, lead you to destruction!
Memorize these books: Kitaab at-Tawheed, al-Bayqooniyyah, al-Arba’een an-Nawawiyyah. These books! You busy yourselves here [with other things], while the children of the Muslims in India, Pakistan and Africa are memorizing these books. With these two ears of me I listened to African youth while they were memorizing al-Usool ath-Thalaathah, Kashf ash-Shubuhaat, Kitaab at-Tawheed and al-Arba’een an-Nawawiyyah. I stood there in the classroom listening to them while they were memorizing [these texts] like the memorisation of al-Faatihah.
This is because the [political] agitation has not reached that place; they are upon al-Fitrah (natural disposition). We ask Allaah to protect them from that which has affected many of the youth. So memorize these texts and then go to the Scholars and the students of knowledge (for the explanation). Then you can continue with more detailed and advanced [books]. Begin with the small affairs of knowledge, until you reach the big affairs of knowledge – if this expression is correct.
This is how the one who wants to seek knowledge progresses. And he should never listen to these agitations which take place around him! A person might say to himself, “Does this mean that you want us to live isolated from the world, and that we don’t have any knowledge about Fiqh al-Waaqi’ (science of the current affairs)?”
As for Fiqh al-Waaqi’: listen to the radio and read the newspaper sometimes. Fiqh al-Waaqi’ will reach you while you are walking in the street, while you are in the car or at home.
Do not burden yourself [with this], just learn [your religion] and stick to knowledge.
Translated by Yâsîn Abu Ibrâhîm
The Weight of ‘Laa ilaaha illAllaah’
`Abdullaah ibn `Amr said, “Allaah’s Messenger sallAllaahu ` alayhi wa sallam said,
‘A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection. So ninety-nine scrolls will be laid out for him. Each of the scrolls will be as far as the eye can see. Then it will be said, “Do you deny anything from this?” So he will say, “No, O my Lord.” So it will be said, “Do you have any excuse or any good deed?” So the man will fear and he will say, “No.” So it will be said: “Yes indeed, you have good deeds with Us. You will not be wronged with regard to them.” So a parchment will be brought out for him containing, ‘I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His slave and His Messenger. So he will say, “O my Lord, what is this parchment in comparison to those scrolls?” So it will be said, “You will not be wronged.” So the scrolls will be placed on one scale and that parchment will be placed on one scale. So the scrolls will be lighter and the parchment will outweigh.’”
Reported by Ibnul-Mubaarak in his book az-Zuhd and in his Musnad and by Imaam Ahmad and by at-Tirmithee and Ibn Maajah and others besides.
Shaykh al-Albaanee declared this hadeeth saheeh, authentic.
Shaykh Saalih as-Suhaymee hafizahullaah mentioned some points of benefit with regard to this hadeeth. He said, “The hadeeth contains a number of points of benefit.
“The first benefit is that the people of sins will be beneath al-mashee·ah (Allaah’s Will and Wish). If Allaah wishes He will forgive them by His favour. And if He wishes He will punish them by His justice.
“The second point of benefit is that whoever is such that his eemaan (true belief) and his towheed is strong, and his attachment to Allaah the Mighty and Majestic, this fact may be a means for wiping away all of his evil deeds. And there is no clearer proof for this than the fact that this small parchment will outweigh and overcome all of the rest of the scrolls.
“The third point of benefit is that the person who is guilty of major sin, he does not become a disbeliever, as the Khawaarij and the Mu`tazilah claimed. Rather he is beneath mashee·atullaah (the Wish and Will of Allaah). So even if he is punished, then still he will not remain forever in the Fire.
“The fourth point of benefit is the tremendous virtue of Laa ilaaha illAllaah, none has the right to be worshipped except Allaah over the rest of deeds. So when a Muslim says it, knowing its meaning and acting in accordance with it, then that is the case, tremendous.
“The fifth point of benefit is establishment of al-meezaan (Balance of deeds) with which the deeds will be weighed on the Day of Resurrection, and that it is a balance which is true and real. It will be erected on the Open Plain of the Resurrection before the passing over the Siraat (Bridge). This is the most correct of the sayings which the People of Knowledge mention.”
Translated by Aboo Talhah Daawood Burbank rahimahullaah
- The Virtue of “Laa ilaaha illallaah” - From the Works of Imaam Ibn Maajah and Imaam Tirmidhee - Translated by Aboo Talhah Daawood Burbank rahimahullaah